אם דלג פסוק אחד ולא קראו אם הוא במנחה בשבת או בשני וחמישי וקרא עשרה פסוקים בלא פסוק המדולג אינו חוזר, ואם לאו חוזר. אבל בשבת אפילו דילג פסוק אחד חוזר וקורא , ואפילו אחר שהחזיר את התורה ואמר קדיש חוזר וקורא הוא ושנים עמו; ואפילו הפטיר והתפלל מוסף חוזר וקורא פרשת המועדים. דינם כמו מנחה בשבת ושני וחמישי לפי שכבר קראו הפרשיות בשבתות שלהן:
1:
Paragraph 3 of section 137 is concerned with what happens when one of the verses that was to have been read was inadvertantly omitted: perhaps the way the scroll was written by the scribe created a situation in which dittography was possible. That is to say that if the text of the Torah repeats the same words and the scribe has written them in such a way that these words on both occasions are at the same place in their respective lines possibly the reader's eye will skip to the second occasion, inadvertantly missing the first. There are, of course, other possibilities which could explain why a Reader skips a verse.
2:
We have already learned that on Shabbat Afternoon and at the morning service on Mondays and Thursdays the minimum number of verses to be read is ten. If a total of ten verses has been read, despite the fact that one verse was omitted there is no need to repeat the reading: the material will be read on the following Shabbat morning in any case. Only when less than ten verses were read must the deficiency be made good by reading the verse that was skipped together with two other conjoining verses, since, as we learned in paragraph 2, the minimum number of verses that may be read for each honoree is three. (This is assuming, of course, that the error was not noticed while the portion was being read, since if it was noticed it is the task of the Gabbai to instruct the reading immediately and to guide him to the correct reading.)
3:
When such a supplemental reading is necessary it is necessary in all circumstances: even if the scroll has already been returned to the Ark, even if kaddish has been recited (which signifies the conclusion of the Torah-reading service) the scroll must be taken out of the ark again and three verses (including the one which was skipped) must be read. And, of course, someone is called to this reading and the honoree must recite the blessings before and after the reading. (Actually, there is one place where it is possible to be lenient in this regard: if the verse skipped was in the last section to be read it need not be read again: the person who will be called for Maftir can start his reading from the omitted verse.)
4:
However, what has been ruled so far – that if at least ten verses have been read there is no need to repeat the skipped verse – applies only to the weekdays already mentioned. On Shabbat morning the situation is different since, as we have already learned [see Shiur #2] , it is not permissable to skip one sentence, one word or even one letter of the Torah when it is read on Shabbat morning, and the public reading must be absolutely consecutive. Even if the error was not discovered until after the Haftarah had been read, the scroll returned to the ark and even after Musaf [the Additional service] had been recited, if a verse was missed a scroll must be taken from the ark and three verses, including the one skipped, must be read by an honoree who recites the usual blessings.
5:
On festivals the situation is slightly different. The readings on the festivals are not part of the consecutive annual or triennial lectionary. Since in any case these passages will be read on the sabbaths where these passages naturally occur no great harm is done if a verse is inadvertantly omitted. The same rule can be applied to the festivals as is applicable to ordinary weekdays: if each of the five honorees called to the Torah read at least three verses each then the total of at least ten verses was reached.
6:
However, we must remember that – as we noted in the previous shiur – in earlier times there was no fixed division of the lectionary. Let us imagine a situation for example of the first day of Sukkot, when the reading is from Leviticus 23. This passage reviews all the festivals one by one – Shabbat, Pesaĥ, Shavu'ot, Rosh ha-Shanah, Yom Kippur, Sukkot and Shemini Atzeret. We can imagine a situation in which all five honorees have completed their respective readings while not yet reaching the verses that apply specifically to Sukkot. According to the rules which we shall study later in this section we could easily arrive at the following allocation for Leviticus 23:
- First honoree: verses 1-3
- Second honoree: verses 4-8
- Third honoree: verses 9-11
- Fourth honoree: verses 12-14
- Fifth honoree: verses 14-17
With such a division the five honorees would not even have completed the description of Shavu'ot; they would not have reached at all Rosh ha-Shanah and Yom Kippur, and – most importantly – they would not have read anything at all about the festival of the day, whose description is not reached until verse 33. Therefore, despite what we have said so far, in such circumstances the Torah must be taken from the ark again and an honoree must read the verses that deal with the festival of Sukkot.
