Mistakes in the reading:

A. General laws:

Mispronunciation:[1] If the Baal Korei mispronounced a letter or word, then the Ashkenazi custom is that if it changes the meaning of the word, he must repeat it. If it does not change the meaning of the word, he is not to repeat it. The same applies if he read the word in the wrong Niggun, he is not required to repeat it. Nonetheless, he is to be reprimanded. [Practically, some are accustomed to go back and repeat it even for a slight mispronunciation or change of Niggun, and so was the custom of the Alter Rebbe.[2] If the Baal Korei read the Kesiv instead of the Keri he is to be corrected.[3]

Read only two verses for one Aliya: Every Aliya is to have at least three Pesukim read.[4] If only two Pesukim were read, that reading is invalid, and one must repeat that Aliya, with the blessings from the beginning.[5]

Repeated the same Aliyah:[6] If the Baal Korei repeated the same verses for the next Aliya, that Aliya is invalid unless three new verses were read.

B. Skipped a word in Keria:

Shabbos Shacharis:[7]

If the Baal Korei skipped [a verse[8] or] even one word[9], or even one letter, in the Shabbos Torah reading of Shacharis he is required to go back and read the verse that contains the skipped part. [This applies even if seven Aliyas were called up prior to the skipped verse, in those communities who add Aliyos on Shabbos.[10] If the Oleh did not yet say the after blessing, the Baal Korei is to go back to the skipped area and read again from there until the end of that Aliyah.[11] He is to begin from the beginning of the verse that contains the skipped part.[12]] If the Oleh already said the after blessing, then the Baal Korei is to read the verse that contains the skipped part in addition to two other verses that are in proximity to it.[13] An Oleh is to say a blessing before and after [thus adding an additional Aliyah].[14] [Alternatively, the next Aliyah is to begin from the skipped area and read onwards until the end of his Aliyah.[15] If a word was skipped in Shevi, then the Maftir is to begin from the skipped area and read until the end of the Parsha.[16] If a word was skipped by Maftir, it is not required to be repeated so long as three verses were read in total, excluding the skipped area.[17]]

Finished the Keria: Even if the Parsha was already completed and [seven Aliyos were called up[18], and Kaddish recited[19] and] the Haftorah was recited and Musaf was Davened and only then was the mistake realized, nevertheless, the Baal Korei or another person needs to go back and read the three verses that contains the skipped part, in front of the congregation.[20] A blessing is to be recited before and after this reading, just like a regular Aliyah.[21]   

Q&A If a verse/word/letter was skipped in the first Aliyah, must the Baal Korei go back and read it? Some Poskim[22] rule it is not required to be read.[23] Other Poskim[24] leave this matter in question. Practically, it is to be read without a blessing.[25] If a verse/word/letter was skipped in an Aliyah that will be read during Yom Tov, must the Baal Korei go back and read it? Some Poskim[26] leave this matter in question. Other Poskim[27] however rule it is to be repeated with a blessing, and so is the final ruling.

 

Weekday, Shabbos Mincha:[28]

If the Baal Korei skipped a verse [or even one word[29], or even one letter[30]], in the Shabbos reading of Mincha or the weekday reading of Monday/Thursday [or fast day], then if he read ten verses in total without the skipped verse, he is not required to go back and read. If, however he did not read ten verses in total [irrelevant of order[31]], he must go back and read the verse that contains the skipped part. [If, however he read nine verses in order and then made a mistake in the tenth verse, he is not required to go back and repeat the Aliyah.[32] When required to return, if the Oleh did not yet say the after blessing, the Baal Korei is to go back to the skipped area and read again from there until the end of that Aliyah.[33] If the Oleh already said the after blessing, then the Baal Korei is to read the verse that contains the skipped part in addition to two other verses that are in proximity to it.[34] An Oleh is to say a blessing before and after, thus adding an additional Aliyah.[35] Alternatively, the next Aliyah is to begin from the skipped area and read onwards until the end of his Aliyah.[36]]

Q&A What is the law if one of the Aliyos did not read three whole verses due to the mistake?[37] If one of the Aliyos did not read three whole verses then that Aliya must be repeated, irrelevant of whether ten verses were read in total or not.

Yom Tov/Rosh Chodesh:[38]

The reading of Yom Tov [including the Parshas Hakarbanos[39], and Rosh Chodesh reading] follow the same law as the weekday reading regarding a skipped verse/word/letter.[40] [Hence, if a total of three verses per Aliyah were read, which is a total of 15 verses for five Aliyos on Yom Tov and a total of 12 verses in four Aliyos of Rosh Chodesh, then he is not required to go back and call up another Aliyah.[41] If, however less than this amount of verses was read then he must go back and read the verse that contains the skipped part, as stated above. Likewise, if one skipped the main reading of that day, such as on the third day of Sukkos he did not read Ubeyom Hashlishi, then he must go back and read the skipped area with a blessing even if he read 15 verses in total, in the same order explained above.[42]]

Found mistake in the Torah:[43]

One is required to read from a Kosher Sefer Torah.[44] If an invalidating mistake was found in the Torah, then it is to be closed and a new Sefer Torah is to be brought. One never continues the reading in the invalid Sefer Torah once the mistake is found[45], unless there is no other Kosher Sefer Torah available. This applies even in Shevi’i. If they already read three verses in that Aliya and are not within three verses from the start or end of a Parsha Setuma/Pesucha, then the Olah is to say the after blessing prior to closing the invalid Sefer Torah.[46] The next Aliya is then continued from the Kosher Sefer Torah, from the area of the mistake. If they did not yet read three verses, or are within three verse of the start or end of a Parsha[47] Pesucha/Setuma[48], then the after blessing is not to be said on the invalid scroll, and rather a Kosher Sefer Torah is to be removed and one is to read from there the remainder of that Aliya and then say the after blessing. In all cases, all the previous Aliyos read in the invalid Sefer Torah, remain valid.

List of invalidating mistakes:[49] A Pesucha was found in place of a Setuma, or vice versa; A Misspelled word, including if the Kesiv was written as the Keri; A repeated word; A letter that is touching another letter in its entire length, or if it makes it illegible; The leg of a Hei or Kuf is touching its roof; A letter that is touching another letter in its beginning or middle area of writing; A letter that is split in two; Two words written in such close approximation that a child reads it as one word. The letters of a word are so far apart that a child reads it as two words; Mistakes in Chaser and Yasir do not invalidate the Sefer Torah[50] so long as the pronunciation remains the same.

_______________________________________________

[1] Rama 142:1; Ketzos Hashulchan 84:9; See Admur 64:2

[2] Sefer Hasichos 5696 p. 52

[3] See Michaber 141:8

[4] Michaber 137:2

[5] Michaber 137:4; Ketzos Hashulchan 25:15

[6] Admur 282:4; Michaber 137:6

[7] Admur 282:20; Michaber 137:3; 282:7; Hagahos Maimanis Tefila 12 Mem; Miseches Sofrim 11:6; Ketzos Hashulchan 84:10

[8] Michaber ibid

[9] Admur ibid; M”A 282:18; Elya Raba 137:4; Gan Hamelech 10; Rav Akiva Eiger 137:3; Chayeh Adam 31:25; Derech Hachaim 3; Shaareiy Efraim 7:7; M”B 137:8; Kaf Hachaim 137:5 and 7

Other Poskim: Some Poskim rule that if only one word was skipped, and not an entire verse, it is valid. [Olas Tamid 282:6]

[10] M”A 137:5; Terumas Hadeshen 24; Elya Raba 137:5; Peri Chadash 137:3; Shaareiy Efraim 7:6; M”B 137:9; Kaf Hachaim 137:9

[11] Implication of Admur ibid

[12] Kaf Hachaim 137:7

Other opinions: Some Poskim rule it suffices to begin from the word that was skipped. [Elya Raba 137:4]

[13] The reason: As an Oleh may not read less than three verses when called to the Torah. [M”A 137:12]

[14] Admur ibid; M”A 137:5; Taz 137:3; Kneses Hagedola 137:3; Elya Raba 137:5; Peri Chadash 137:3; Mamar Mordechai 137:1; Chayeh Adam 31:25; Derech Hachaim 4; Shaareiy Efraim 7:6; M”B 137:9; Kaf Hachaim 137:8

Other opinions: Some Poskim rule a blessing is not to be recited. [Maharam Merothenberg 85, brought in Kneses Hagedola and Kaf Hachaim ibid]

[15] Piskeiy Teshuvos 137:2; See Elya Raba 137:4; Kaf Hachaim 137:7; M”B 142:2; regarding next Aliyah beginning from skipped area; See Shaar Hatizyon 142:3 regarding reading just that verse and then continuing with current Aliyah; Vetzaruch Iyun Gadol as to why this option was not mentioned in Admur or Michaber ibid, or any other Poskim; On the contrary, it is implied from Admur ibid, as well as M”B 137:10 that whenever the mistake was before Shevi, a new Aliyah must be called up to read until that point.

[16] M”B 137; Ketzos Hashulchan 84 footnote 17; Kaf Hachaim 137:11

[17] Piskeiy Teshuvos 137 footnote 5

[18] M”A 137:5; Terumas Hadeshen 24; Elya Raba 137:5; Peri Chadash 137:3; Shaareiy Efraim 7:6; M”B 137:9; Kaf Hachaim 137:9

[19] Michaber 137:3

[20] Admur 282:20; Michaber 137:3; 282:7; Hagahos Maimanis Tefila 12 Mem; Miseches Sofrim 11:6; Ketzos Hashulchan 84:10

[21] Admur ibid; M”A 137:5; Taz 137:3

[22] Mamar Mordechai 137:2; Kaf Hachaim 137:16; brought in Ketzos Hashulchan 84 footnote 17; See Shaareiy Efraim 8:59 for a simialr ruling

[23] The reason: As it was already read in public by the weekday reading of Monday and Thursday, and the previous Shabbos by Mincha. [ibid]

[24] Shaareiy Efraim 7 Pischei Shearim 5, brought in Ketzos Hashulchan ibid

[25] Daas Torah 137 in name of Poskim; Sefer Chaim 13; See Mamar Mordechai ibid that one who desire to be stringent may read it without the blessings; Piskeiy Teshuvos 137:2

[26] P”M 137 A”A 6, brought in Shaareiy Efraim 7 Pischei Shearim 6 and Ketzos Hashulchan ibid; Sefer Hachaim ibid

[27] Yosef Ometz 12; Kaf Hachaim 137:17; See Shaareiy Efraim ibid; Piskeiy Teshuvos 137:2

[28] Michaber 137:3; Hagahos Maimanis Tefila 12 Mem; Miseches Sofrim 11:6

[29] Admur 282:20 and M”A 282:18 regarding the Shabbos reading; Piskeiy Teshuvos 137:1

[30] Admur 282:20 regarding Shabbos reading; Piskeiy Teshuvos 137:1

[31] Setimas Hamichaber ibid; M”A 137:4; Piskeiy Teshuvos 137:1

Other opinions: Some Poskim rule that if ten verses were not read straight without a skip, it is invalid. [Or Zarua Shabbos 44; See Mishneh Halachos 7:23; Piskeiy Teshuvos ibid]

[32] M”A 137:4; Elya Raba 137:2; Levush 137:5; Kaf Hachaim 137:6

Other opinions: Some Poskim rule that even if he did not read nine verses in order, he is not required to retract. [Olas Tamid 137:5; Peri Chadash 137:3]

[33] Piskeiy Teshuvos 137:1

[34] Setimas Michaber ibid, as brought in P”M 137 M”Z 3; Kaf Hachaim 137:6

Other opinions: Some Poskim rule that one must recall up all three Aliyos. [Miseches Sofrim 11:6, brought in P”M 137 M”Z 3]

[35] So rule regarding Shabbos: Admur 282:20; M”A 137:5; Taz 137:3; Kneses Hagedola 137:3; Elya Raba 137:5; Peri Chadash 137:3; Mamar Mordechai 137:1; Chayeh Adam 31:25; Derech Hachaim 4; Shaareiy Efraim 7:6; M”B 137:9; Kaf Hachaim 137:8

Other opinions: Some Poskim rule a blessing is not to be recited. [Maharam Merothenberg 85, brought in Kneses Hagedola and Kaf Hachaim ibid]

[36] Birchas Habayis 44:3; Piskeiy Teshuvos 137:2; See Elya Raba 137:4; Kaf Hachaim 137:7; M”B 142:2; regarding next Aliyah beginning from skipped area; See Shaar Hatizyon 142:3 regarding reading just that verse and then continuing with current Aliyah; Vetzaruch Iyun Gadol as to why this option was not mentioned in Admur or Michaber ibid, or any other Poskim; On the contrary, it is implied from Admur ibid, as well as M”B 137:10 that whenever the mistake was before Shevi, a new Aliyah must be called up to read until that point.

[37] M”B 137:5 as brought in Michaber 137:5; Piskeiy Teshuvos 137:1

[38] Michaber ibid; M”A 137:3; Miseches Sofrim ibid; Kneses Hagedola 137; Peri Chadash 137:3; Kaf Hachaim 137:14

Other opinions: Some Poskim rule the Yom Tov Torah reading has the same status as the Shabbos day reading. [Tikun Yisachar, brought in M”A 137:7] Practically, we do not rule this way. [M”A ibid; Kneses Hagedola 137]

[39] Kaf Hachaim 137:14

[40] The reason: The Parshiyos Hamoadim have the same status as the weekday reading of Mondays and Thursdays being that the Parshiyos were already read on their respective Shabbosim. [Michaber ibid]

[41] See Beis David 60; M”B 137:11; Poskim in Kaf Hachaim 137:15

[42] M”A 137:6 regarding Parshas Hamusafim of Maftir Shabbos Sukkos; Elya Raba 137 regarding if skipped main verse by Maftir of Pesach; Shaareiy Efraim; 8:39; M”B 137:11; Biur Halacha 137:3 “Parshiyos Hamoadim”; Kaf Hachaim 137:13

[43] Michaber 143:4; Ketzos Hashulchan 86:1-4

[44] Michaber 143:2-4; 2^nd opinion in Rama 143:4

[45] Michaber ibid

[46] Rama ibid

[47] Michaber 138:1

[48] Rama 138:1

[49] Ketzos Hashulchan 86

[50] Rama ibid

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