The following may be recited in any language:the section concerning the sotah, the confession made at the presentation of tithes, the shema, the prayer (the amidah), the grace after meals, the oath concerning testimony, the oath concerning a deposit.
The following are recited in the holy tongue (Hebrew):The reading made at the offering of the firstfruits, The recitation at halitzah, The blessings and curses, The priestly blessing, The blessing of the high priest, The section of the king, The section of the calf whose neck is broken, And the priest anointed [to accompany the army] in battle when he speaks to the people.
Originally all who knew how to recite would recite while those who did not know how to recite, others would read it for them [and they would repeat the words]. But when they refrained from bringing, they decreed that they should read the words to both those who could and those who could not [recite so that they could repeat after them].
At first, those who knew how to read would read [the passage themselves] and those who did not know how to read would read after one who read for them. [As a result,] those who did not know how to read would refrain from bringing [the first fruits] so that they would not be embarrassed. [Hence] the court ordained that the passage would be read for one who knows how to read like it is read for one who does not know.
Szefárdok: egyenrangú lehetőségek.
Two [people] may not read [together], rather the one got called up should read and the prayer leader is quiet, or the prayer leader should read and the one who got called up does not read in a loud voice. In any case, one [who is called up] must read [aloud] with the prayer leader so that his blessing should not have been in vain, but rather should read along quietly such that it cannot be heard by one's own ears.Gloss: And even if one's own ears can hear, this is not a concern, for it is no different than [hearing himself while] praying [the Amidah] as was seen above in siman 101. [His own opinion].
Az egyetlen paszkenolt explicit tiltás askenázok számára, a Ros logikáját követve, mégis szigorúan fogalmazva. Ld. még: https://jewishlink.news/an-oleh-who-wants-to-lein-his-aliyah/
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Remo alapvetőnek veszi, R Daniel Mann idézi, nem egészen világos, hogy ebből mi következik.
The Laws Regarding An Interruption in the Torah Blessing. Containing 3 S'ifim:
One who was reading from the Torah and became silent [i.e. became unable to continue], the one who stands as a replacement should start from the place where the first one began, and should bless before and after [reading]. And according to the Rambam, should not make the blessing before. Gloss: And even nowadays where the prayer leader reads, the law is the same. (The R"i - chapter "Ein Omdin" [B'rakhot, Chapter 5)
Innen úgy hangzik, hogy Rámbám szerint magának olvas (még a gyerek is).
A woman should not read the Torah publicly, as a token of respect for the community. A minor who knows how to read and is aware of the One who is being blessed may be counted as one of the required number [of people called to the Torah].
Similarly, the one who recites the haftarah is counted as one of the required number [of people called to the Torah], because he also reads from the Torah. [However,] if the leader of the congregation interrupted [by reciting] Kaddish between the conclusion of the Torah reading and the reading of the person who recites the haftarah, [the latter] is not included as one of the required number [of people called to the Torah].
If there is only one person in the community who knows how to read [from the Torah], he should be called to the Torah, read, descend [from the platform], return and read again a second and a third time until he completes the number of aliyot designated for that day.