Studying the Torah, the Chasrat Hashatz, and the Torah reading

It is permissible to study (although there are jurists who forbid it), since you have no role in the recitation of the Shatz. This is a practice that has lost its purpose (today we have siddurim and everyone can read. Although some have argued that this is not only a regulation for those who cannot read, but that the recitation makes the prayer public. But this is an explanation in hindsight). One must answer with the Havash and Amen. And of course, stop for the Kedusha and thank the Rabbi. The permission to read is in moments when you have no role (dead moments). When you have a role, you must fulfill it. —————————————————————————————— Asks: For the same reason, would it also be permissible to study the Torah reading (on Mondays, Thursdays, and Shabbat)? —————————————————————————————— Rabbi: Regarding Torah reading, the situation is slightly different, as opinions differ as to whether it is the duty of the public or the duty of the individuals who pray. If it is the duty of the public, then there is room to say (although this is not necessary either) that it is enough that the public reads and I can learn something else. If it is the duty of the individual, then it is probably forbidden. And there is still perhaps room to allow listening with half an ear to the reading, etc. —————————————————————————————— Jonathan: You mentioned the opinion of those who believe that the recitation of the Shatz is a public prayer (as opposed to the whisper prayer, which is an individual prayer). Why do you claim that this is only an explanation in retrospect? Doesn’t the fact that all Jewish communities in all places and periods practiced it strengthen this argument?
To the same extent, one could even say the opposite. From the beginning, the recitation of the Shatz was established to be a public prayer, and only later was it explained that it was to bring out the Yadach. —————————————————————————————— Rabbi: Simply because there is no hint of it anywhere. There is a written explanation and I see no logic in ignoring it in the name of speculation of one kind or another. At most, we can say that we ourselves are re-editing the Chasrat Shatz in order to give the prayer a public character. But here the question of the authority to amend regulations already enters.