SECTION 282 The [Communal] Reading of the Torah and the Maftir (1-20)

סימן רפב קְרִיאַת הַתּוֹרָה וְהַמַּפְטִיר וּבוֹ כ׳ סְעִיפִים׃

1It was already explained in sec. 135,1 that Moshe our teacher ordained that the Jewish people read the Torah [communally, calling] five men to the Torah on festivals, six on Yom Kippur, and seven on Shabbos.2Since each of these days possesses a superior quality and added holiness over the ones [mentioned previously], an additional person [is to be called to the Torah] on each of them.3

Should [a congregation] desire to [call] other additional [men to the Torah] in addition to the above number, they may call as many as they desire.4 Our Sages’ ordinance was only that they should not call fewer than this number.

There are authorities who maintain that on a festival no more than five men [should be called to the Torah], so that it will not be equivalent to Yom Kippur or Shabbos if six or seven [individuals] would be called. Similarly, on Yom Kippur, one should not call more than six men, so that it will not be equivalent to Shabbos. [Although] fundamentally, the halachah follows the first opinion, nevertheless, in these countries, the custom is to follow the second opinion on Yom Kippur and all festivals except Simchas Torah, when everyone desires to receive an aliyah. [On that day,] we rely on the first opinion, for fundamentally the halachah follows it. On Yom Kippur and all the festivals, the person given maftir is not included in this number, as will be explained.5

א כְּבָר נִתְבָּאֵר בְּסִמָּן קל"הא,1 שֶׁמֹּשֶׁה רַבֵּנוּ תִּקֵּן לָהֶם לְיִשְׂרָאֵל שֶׁיִּהְיוּ קוֹרִין בְּסֵפֶר תּוֹרָהב חֲמִשָּׁה גַבְרֵי בְּיוֹם טוֹב, וְשִׁשָּׁה בְּיוֹם הַכִּפּוּרִים, וְז' בְּשַׁבָּת,ג,2 בִּשְׁבִיל הַמַּעֲלָה וְהַקְּדֻשָּׁה יְתֵרָה שֶׁיֵּשׁ בְּכָל אֶחָד עַל חֲבֵרוֹ – הוֹסִיף בּוֹ אִישׁ אֶחָד.ד,3

וְאִם רָצוּ לְהוֹסִיף עַל מִנְיָן זֶה – יְכוֹלִים לְהוֹסִיףה כְּמוֹ שֶׁיִּרְצוּ,ו,4 וְלֹא הָיְתָה הַתַּקָּנָה אֶלָּא כְּדֵי שֶׁלֹּא יִפְחֲתוּ מִמִּנְיָן זֶה.ז

וְיֵשׁ אוֹמְרִיםח שֶׁבְּיוֹם טוֹב אֵין מוֹסִיפִים עַל ה', כְּדֵי שֶׁלֹּא יְהֵא שָׁוֶה עִם יוֹם הַכִּפּוּרִים וְשַׁבָּת אִם יִקְרָא בּוֹ שִׁשָּׁה אוֹ שִׁבְעָה. וְכֵן בְּיוֹם הַכִּפּוּרִים אֵין מוֹסִיפִים עַל שִׁשָּׁה, שֶׁלֹּא יְהֵא שָׁוֶה לְשַׁבָּת.ט

וְהַסְּבָרָא רִאשׁוֹנָה עִקָּר.י וְאַף עַל פִּי כֵן נָהֲגוּ בִּמְדִינוֹת אֵלּוּ כַּסְּבָרָא אַחֲרוֹנָה בְּיוֹם הַכִּפּוּרִים וּבְכָל יוֹם טוֹב. מִלְּבַד בְּשִׂמְחַת תּוֹרָה,יא שֶׁהַכֹּל רוֹצִים לַעֲלוֹת לַתּוֹרָה,יב וְסוֹמְכִין עַל סְבָרָא הָרִאשׁוֹנָה שֶׁהִיא עִקָּר.

וְגַם בְּיוֹם הַכִּפּוּרִים וּבְכָל הַיּוֹם טוֹב, אֵין הַמַּפְטִיר מֵהַמִּנְיָן,יג כְּמוֹ שֶׁיִּתְבָּאֵר:יד,5

2 When a festival falls on a Shabbos, all authorities agree that additional men [may be called to the Torah] as on Shabbos itself. When Yom Kippur falls on Shabbos, it is preferable not to call additional men [to the Torah.6 The rationale is that] the concluding verses of the aliyos [of that day]are structured so that each ends with the mention of atonement, as [in the conclusion of the first aliyah] “and he shall atone for himself.”7 So, too, all [the other aliyos conclude in a similar fashion]. Therefore, it is preferable not to change [their conclusion].8

ב וְיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּשַׁבָּת, לְדִבְרֵי הַכֹּל מֻתָּר לְהוֹסִיף כְּמוֹ בְּשַׁבָּת בִּלְבַדָּהּ.טו

וְיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּשַׁבָּת – טוֹב שֶׁלֹּא לְהוֹסִיף,6 מִפְּנֵי שֶׁסִּיּוּמֵי מִנְיַן הָעוֹלִים מְכֻוָּנִים שֶׁמְּסַיְּמִין בְּדִבְרֵי כַפָּרָה, "וְכִפֶּר בַּעֲדוֹ" וְכוּ',7 וְכֵן כֻּלָּם, וְלָכֵן טוֹב שֶׁלֹּא לְשַׁנּוֹתָם:טז,8

3 There is an authority who maintains that even on Shabbos, license to add to the number of men called to the Torah was granted only in the era of the Sages of the Mishnah, for at that time, not all the men called to the Torah would recite a blessing. Instead, the first person called would recite the blessing before [the Torah reading] and the last person [would recite] the concluding blessing.9 In the present era, by contrast, when all [those called to the Torah] recite the blessings individually, it is forbidden to call additional [men to the Torah], so that additional blessings not be recited. [The rationale is:] Since the obligation is fulfilled by having seven men called [to the Torah], the others will be reciting an unnecessary blessing.10

Fundamentally, this view is not accepted. For even in the era of the Sages of the Gemara, it was [already] customary for all those called to the Torah to recite the blessings individually.11 [Were the above opinion to be valid,] why did the Gemara not mention that it had become forbidden to call additional [men to the Torah]? Nevertheless, it is desirable to give weight to this opinion. [Moreover,] it is appropriate for a congregation to ordain not to call many more than the seven men who are required to be called [to the Torah on Shabbos to prevent overtaxing12 the congregation].13

ג יֵשׁ מִי שֶׁאוֹמֵריז שֶׁלֹּא הִתִּירוּ לְהוֹסִיף עַל מִנְיַן הַקְרוּאִים אֲפִלּוּ בְּשַׁבָּת אֶלָּא בִּזְמַן חַכְמֵי הַמִּשְׁנָה, שֶׁלֹּא הָיוּ כָּל הָעוֹלִים לַתּוֹרָה מְבָרְכִים, אֶלָּא רִאשׁוֹן הָיָה מְבָרֵךְ בְּרָכָה רִאשׁוֹנָה וְהָאַחֲרוֹן הָיָה מְבָרֵךְ בְּרָכָה אַחֲרוֹנָה,יח,9 אֲבָל עַכְשָׁו שֶׁכָּל אֶחָד מְבָרֵךְ בִּפְנֵי עַצְמוֹ אָסוּר לְהוֹסִיף, כְּדֵי שֶׁלֹּא לְהַרְבּוֹת בִּבְרָכוֹת, דְּכֵיוָן שֶׁכְּבָר יָצְאוּ בְּז' הֲרֵי הַשְּׁאָר מְבָרְכִים בְּרָכָה שֶׁאֵינָהּ צְרִיכָה.,10

וְאַף שֶׁאֵין זֶה עִקָּר, שֶׁהֲרֵי אַף בִּזְמַן חַכְמֵי הַגְּמָרָא הָיוּ נוֹהֲגִים כְּבָר לְבָרֵךְ כָּל אֶחָד וְאֶחָד בִּפְנֵי עַצְמוֹ,יט,11 וְלָמָּה לֹא הִזְכִּירוּ זֶה בַּגְּמָרָא שֶׁנֶּאֱסַר לָהֶם לְהוֹסִיף?כ מִכָּל מָקוֹם טוֹב לָחוּשׁ לִדְבָרָיו.כא וְגַם מִפְּנֵי טֹרַח הַצִּבּוּר12 רָאוּי לַצִּבּוּר לַעֲשׂוֹת תַּקָּנָה שֶׁלֹּא לִקְרוֹת הַרְבֵּה יוֹתֵר עַל ז' הַמְחֻיָּבִים:כב,13

4 There are authorities who maintain that it is permitted to call many men to the reading of the same passage, i.e., that one may repeat the passage that another read before him. [The person repeating the reading] may recite a blessing [both before and after the reading]. There is no question of it being considered a blessing recited in vain, as reflected by the fact that this [option] is followed on Chol HaMoed Sukkos and on Chanukah.14 Nevertheless, this second person is not counted as one of the seven men required to be called to the Torah on Shabbos, unless he adds [at least] three verses that were not read by the first [person], as explained in sec. 137.15

There are other authorities who maintain that, as an initial preference, it is forbidden for the second man [called to the Torah] to recite a blessing over the same verses for which the first already recited a blessing unless he adds [at least] three verses. The practice on Chol HaMoed Sukkos and Chanukah may not be used as support [for the other view], since there is no alternative [on those days]. This is the custom practiced in these countries throughout the year with the exception of Simchas Torah, when the first opinion is relied upon.16 In some places, [this practice is also followed] on a Shabbos [in proximity to] a wedding.17

ד יֵשׁ אוֹמְרִיםכג שֶׁמֻּתָּר לִקְרוֹת עוֹלִים הַרְבֵּה בְּפָרָשָׁה אַחַת שֶׁחוֹזֵר וְקוֹרֵא זֶה מַה שֶׁקָּרָא זֶה וְחוֹזֵר וּמְבָרֵךְ, וְאֵין בְּזֶה חֲשַׁשׁ בְּרָכָה לְבַטָּלָה, שֶׁהֲרֵי בְּחֹל הַמּוֹעֵד שֶׁל סֻכּוֹת וַחֲנֻכָּה עוֹשִׂים כֵּן.כד,14 וּמִכָּל מָקוֹם, אֵין הַשֵּׁנִי עוֹלֶה לְמִנְיַן ז' קְרוּאִים הַמְחֻיָּבִים בְּשַׁבָּתכה אֶלָּא אִם כֵּן הוֹסִיף עוֹד ג' פְּסוּקִים שֶׁלֹּא קְרָאָם הָרִאשׁוֹן, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן קל"ז.כו,15

וְיֵשׁ אוֹמְרִיםכז שֶׁלְּכַתְּחִלָּה אָסוּר לְהַשֵּׁנִי לְבָרֵךְ עַל הַפְּסוּקִים שֶׁכְּבָר בֵּרַךְ עֲלֵיהֶם הָרִאשׁוֹן אֶלָּא אִם כֵּן יוֹסִיף עֲלֵיהֶם ג' פְּסוּקִים, וְאֵין לְמֵדִין מֵחֹל הַמּוֹעֵד וַחֲנֻכָּה, שֶׁאִי אֶפְשָׁר בְּעִנְיָן אַחֵר.כח וְכֵן נוֹהֲגִין בִּמְדִינוֹת אֵלּוּ כָּל הַשָּׁנָה, לְבַד מִשִּׂמְחַת תּוֹרָה שֶׁסּוֹמְכִין עַל סְבָרָא הָרִאשׁוֹנָה,כט,16 וּבְמִקְצָת מְקוֹמוֹת אַף בְּשַׁבַּת חֲתֻנָּה:ל,17

5 Anyone may be called to the Torah to complete the quota of the seven aliyos18on Shabbos,19even a woman or a minor20 who knows Whom is being blessed,21 even though they are not obligated [to listen to the communal Torah reading].22 Nevertheless, our Sages declared that a woman should not read the Torah communally as an expression of respect to the community.23 Even a minor may not receive an aliyah except together with adults.24 [A Torah reading may] not [be held] when all [those listening] are minors or women, because they are not obligated in [the reading].

Similarly, a minor may not serve as the one who reads [the Torah]25 – i.e., he reads from the Torah aloud and those who receive the aliyos read after him in a whisper, thus the entire congregation fulfills its obligation by listening to his reading.26 [This is unacceptable.] Since he is not obligated [to hear the Torah reading, his reading] cannot fulfill the obligation of others until he becomes obligated as they are, i.e., until he manifests signs of physical maturity [after the age of thirteen].27

ה הַכֹּל עוֹלִים לְהִצְטָרֵף לְמִנְיַן ז' קְרוּאִים18 בְּשַׁבָּת,לא,19 אֲפִלּוּ אִשָּׁה וְקָטָןלב,20 הַיּוֹדֵעַ לְמִי מְבָרְכִין,לג,21 אַף עַל פִּי שֶׁאֵינָן מְחֻיָּבִים בַּדָּבָר.לד,22

אֲבָל אָמְרוּ חֲכָמִים אִשָּׁה לֹא תִקְרָא בְּצִבּוּר, מִפְּנֵי כְּבוֹד הַצִּבּוּר.לה,23 וַאֲפִלּוּ קָטָן אֵינוֹ עוֹלֶה אֶלָּא לְהִצְטָרֵף לַגְּדוֹלִים,24 אֲבָל לֹא שֶׁיִּהְיוּ כֻלָּם קְטַנִּים אוֹ נָשִׁים,לו כֵּיוָן שֶׁאֵינָן מְחֻיָּבִים בַּדָּבָר.לז

וְכֵן אֵין הַקָּטָן יָכוֹל לִהְיוֹת מַקְרֵא אֶת הָעוֹלִים,לח,25 דְּהַיְנוּ שֶׁהוּא יִקְרָא בְּקוֹל רָם בְּסֵפֶר תּוֹרָה וְהָעוֹלִים אוֹמְרִים אַחֲרָיו בְּלַחַשׁלט וְכָל הַצִּבּוּר יוֹצְאִים יְדֵי חוֹבָתָן בִּשְׁמִיעָה מִמֶּנּוּ,מ,26 הוֹאִיל וְהוּא אֵינוֹ מְחֻיָּב בַּדָּבָר – אֵינוֹ יָכוֹל לְהוֹצִיאָם יְדֵי חוֹבָתָן,מא עַד שֶׁיִּתְחַיֵּב כְּמוֹתָם, דְּהַיְנוּ מִשֶּׁיָּבִיא שְׁתֵּי שְׂעָרוֹת:מב,27

6 When a minor is given an aliyah together [with adults], his head should not be uncovered as an expression of respect for the Torah. How much more so does this apply with regard to an adult! See sec. 2,28 sec. 8,29 and sec. 151.30

ו כְּשֶׁהַקָּטָן עוֹלֶה לְהִצְטָרֵף – לֹא יִהְיֶה רֹאשׁוֹ מְגֻלֶּה, מִפְּנֵי כְּבוֹד הַתּוֹרָה,מג וְכָל שֶׁכֵּן גָּדוֹל,מד עַיֵּן סִמָּן ב'מה,28 וְסִמָּן ח'מו,29 וקנ"א:מז,30

7 At present, it is customary to call a minor [to the Torah] only as the maftir.31Even when there is no kohen in the synagogue other than a minor, it is customary to call an Israelite [to the Torah] instead of a kohen who is a minor. There is no prohibition in not honoring the priesthood [in this instance]. True, a kohen who is a minor could receive the aliyah. Nevertheless, we are not obligated to honor kohanim who are minors.

[To explain that statement:] The positive commandment,32 “And you shall sanctify him” applies only with regard to [kohanim] who are adults, as [reflected by the continuation of] the verse, “because he offers the food [i.e., the sacrifices] of your G‑d,” and minors are not permitted to offer sacrifices.33

ז וְעַכְשָׁו אֵין נוֹהֲגִין לִקְרוֹת הַקָּטָן אֶלָּא לְמַפְטִיר.מח,31 וְאַף אִם אֵין כֹּהֵן בְּבֵית הַכְּנֶסֶת אֶלָּא קָטָן כֹּהֵן – נוֹהֲגִים לִקְרוֹת יִשְׂרָאֵל בִּמְקוֹם כֹּהֵן.מט וְאֵין בָּזֶה אִסּוּר בְּמַה שֶּׁאֵין חוֹלְקִין כָּבוֹד לִכְהֻנָּה אַף שֶׁמִּן הַדִּין כֹּהֵן הַקָּטָן יָכוֹל לַעֲלוֹת, מִכָּל מָקוֹם אֵין אָנוּ מְחֻיָּבִים כְּלָל לְכַבֵּד כֹּהֲנִים קְטַנִּים,נ שֶׁמִּצְוַת עֲשֵׂה32 שֶׁל "וְקִדַּשְׁתָּם"נא אֵינָהּ אֶלָּא עַל הַגְּדוֹלִים, שֶׁנֶּאֱמַרנב "כִּי אֶת לֶחֶם אֱלֹהֶיךָ הוּא מַקְרִיב", וְהַקָּטָן פָּסוּל לְהַקְרִיב:נג,33

8 A mamzer34 is permitted to be called to the Torah, for the Torah was also given to him,35 as evidenced by the fact that he is obligated in all the mitzvos stated in the Torah.

A Canaanite bondman36 who has not been set free is governed by the same laws as a woman, for he is obligated only in those mitzvos in which a woman is obligated.37

[A child whose father is a Canaanite bondman, but] whose mother is a Jewess, is considered as a complete Jew in all contexts.38

ח מַמְזֵר34 מֻתָּר לַעֲלוֹת לַתּוֹרָה,נד שֶׁגַּם לוֹ נִתְּנָה הַתּוֹרָה,35 שֶׁהֲרֵי הוּא חַיָּב בְּכָל הַמִּצְוֹתנה הָאֲמוּרוֹת בַּתּוֹרָה.

וְעֶבֶד כְּנַעֲנִי,36 שֶׁלֹּא נִשְׁתַּחְרֵר – דִּינוֹ כְּאִשָּׁה,נו שֶׁהֲרֵי אֵינוֹ חַיָּב אֶלָּא בְּמִצְוֹת שֶׁהָאִשָּׁה חַיֶּבֶת בָּהֶן.נז,37

וְאִם אִמּוֹ יִשְׂרְאֵלִיתנח – הֲרֵי זֶה כְּיִשְׂרָאֵל גָּמוּר לְכָל דְּבָרָיו:נט,38

9 The order of the priorities in calling people to the Torah was explained in sec. 136.39 There is no prohibition in calling an unlearned person who is respected, wealthy, and one of the prominent men of the age for an aliyah40 before a Torah scholar. This is not considered as demeaning the Torah scholar, but as an act of respect for the Torah itself, that it is honored by prominent people [being called to it].

ט וְסֵדֶר הַקְּרוּאִים בְּשַׁבָּת נִתְבָּאֵר בְּסִימָן קל"[ו].ס,39 וְאֵין אִסּוּר לִקְרוֹת עַם הָאָרֶץסא שֶׁהוּא נִכְבָּד וְעָשִׁיר וּגְדוֹל הַדּוֹר40 לִפְנֵי תַּלְמִיד חָכָם, כִּי אֵין זֶה בִּזָּיוֹן לְתַלְמִיד חָכָם רַק כָּבוֹד לַתּוֹרָה שֶׁמִּתְכַּבֶּדֶת בַּאֲנָשִׁים גְּדוֹלִים:סב

10 The one who reads the Haftarah41from the works of the Prophets, (the maftir,) must first read a passage from the Torah,42 reciting a blessing before and after [the reading]. He should read the Haftarah from the works of the Prophets [only] afterwards, so that the honor shown to the works of the Prophets will not be equivalent to that shown to the Torah.43 [Such an impression might be created] were he to read from the works of the Prophets alone like those who were first given aliyos read from the Torah alone.

י הַמַּפְטִיר41 בְּנָבִיא צָרִיךְ שֶׁיִּקְרָא בַּתּוֹרָה תְּחִלָּה,סג,42 וִיבָרֵךְ עָלֶיהָ תְּחִלָּה וָסוֹף,סד וְאַחַר כָּךְ יַפְטִיר בְּנָבִיא, כְּדֵי שֶׁלֹּא יְהֵא כְּבוֹד תּוֹרָה וּכְבוֹד נָבִיא שָׁוֶהסה,43 אִם יִקְרָא בְּנָבִיא לְבַדּוֹ כְּמוֹ שֶׁקָּרְאוּ הָעוֹלִים הָרִאשׁוֹנִים בַּתּוֹרָה לְבַדָּהּ:סו

11 The maftir is counted among the [required] number of seven aliyos,44 i.e., it is sufficient that six people read from the Torah and the maftir is the seventh [aliyah]. Other authorities45 maintain that he should not be counted as part of the [required] number of seven, since he is reading from the Torah only for the sake of the honor of the Torah, that it be greater than the honor accorded the works of the Prophets.

Fundamentally, the halachah follows the first opinion.46 Nevertheless, on Shabbos, festivals, and Yom Kippur, when it is possible to add to the number of men called to the Torah,47 it has become a universal Jewish custom from the early generations on not to include the one who reads the Haftarah in this reckoning. In this manner, the obligation is fulfilled according to all opinions. For even those who are of the opinion that he should be included in the reckoning [agree] that it is possible to add to the number [of aliyos]. Nevertheless, on Tishah BeAv,48 on other communal fasts,49 and in the Afternoon Service of Yom Kippur, when there is no license to add [aliyos] beyond the [required] three, the maftir is counted as the third [person receiving an aliyah].

יא וְהַמַּפְטִיר עוֹלֶה לְמִנְיַן ז',סז,44 שֶׁאִם קָרְאוּ בַּתּוֹרָה שִׁשָּׁה וְהַמַּפְטִיר הוּא הַשְּׁבִיעִי – דַּי בְּכָךְ. וְיֵשׁ אוֹמְרִיםסח,45 שֶׁאֵינוֹ עוֹלֶה לְמִנְיַן ז', הוֹאִיל וְאֵינוֹ קוֹרֵא אֶלָּא בִּשְׁבִיל כְּבוֹד הַתּוֹרָה שֶׁיְּהֵא עוֹדֵף עַל כְּבוֹד הַנָּבִיא.סט וְהָעִקָּר כַּסְּבָרָא הָרִאשׁוֹנָה.ע,46

וּמִכָּל מָקוֹם, בְּשַׁבָּת וְיוֹם טוֹב וְיוֹם הַכִּפּוּרִים שֶׁיְּכוֹלִים לְהוֹסִיף עַל הַמִּנְיָן,עא,47 נָהֲגוּ כָּל יִשְׂרָאֵל מִדּוֹרוֹת הָרִאשׁוֹנִיםעב שֶׁהַמַּפְטִיר אֵינוֹ מִן הַמִּנְיָן, וּבָזֶה יוֹצְאִים לְדִבְרֵי הַכֹּל, שֶׁאַף לְהָאוֹמְרִים שֶׁהוּא עוֹלֶה לְמִנְיָן, מִכָּל מָקוֹם הֲרֵי יְכוֹלִין לְהוֹסִיף עַל הַמִּנְיָן.

אֲבָל בְּט' בְּאָבעג,48 וּשְׁאָר תַּעֲנִיּוֹת צִבּוּר49 וְיוֹם הַכִּפּוּרִים בְּמִנְחָה, שֶׁאֵין יְכוֹלִים לְהוֹסִיף עַל ג' – הַמַּפְטִיר הוּא מֵהַג':עד

12 In the era of the Sages of the Gemara, even according to the authorities who maintain that the maftir is not included in the reckoning, and the number of required aliyos were completed before he [was called to the Torah, the maftir] would not read some verses from the passage that the person who received the seventh aliyah [already] read, as is the current practice. Instead, the person who received the seventh aliyah would leave over several verses from the weekly Torah reading so that they could be read by the maftir. True, the maftir reads these verses only for the sake of the honor of the Torah and these verses are part of the obligation of the day, i.e., it is an obligation to read them on that day. Nevertheless, the maftir may read them. Although the reading of the maftir is not included in the reckoning of the number [of aliyos] because he is reading only for the sake of the honor of the Torah, nevertheless, with regard to the obligation to read the weekly portion, [the Rabbis] were not concerned with this.50

After the redaction of the Gemara, the Rabanan Savorai51ordained that Kaddish52be recited after the required number of men [were called to the Torah] before the maftir,so that the recitation of the Kaddish would differentiate between their reading and the reading of the maftir. This recitation of Kaddish would make it known that the maftir was not included in the number [of men called to the Torah]. If so, the man receiving the seventh aliyah may not leave over several verses from the weekly Torah reading for the maftir [to read. The rationale:] An interruption through the recitation of Kaddish should not be made in the midst of the Torah reading before the obligation of the day is completed. Therefore, these Sages ordained that the seventh – or the last53 – man called to the Torah should conclude the entire Torah reading. [Then,] Kaddish should be recited. The maftir then reads at least three verses from what the seventh – or the last – man (or one of the other men)54 called to the Torah already read.

When does the above apply? On Shabbos, a festival, and Yom Kippur, when the maftir is not counted among the number [of required aliyos]. On Tishah BeAv, on other communal fasts, and in the Afternoon Service of Yom Kippur, when the maftir is counted in the number of aliyos, Kaddish is not recited before the maftir55so as not to make an interruption while in the midst of both the required [number of aliyos] and the [required] Torah reading.

יב בִּימֵי חַכְמֵי הַגְּמָרָא, אַף לְהָאוֹמְרִים שֶׁהַמַּפְטִיר אֵינוֹ עוֹלֶה לְמִנְיָן וְהָיָה נִשְׁלָם הַמִּנְיָן קֹדֶם הַמַּפְטִיר – לֹא הָיָה הַמַּפְטִיר חוֹזֵר וְקוֹרֵא אֵיזֶה פְסוּקִים מִמַּה שֶּׁקָּרָא הַשְּׁבִיעִי, כְּמוֹ שֶׁאָנוּ נוֹהֲגִים, אֶלָּא הַשְּׁבִיעִי הָיָה מְשַׁיֵּר כַּמָּה פְסוּקִים בַּפָּרָשָׁה שֶׁיִּקְרָאֵם הַמַּפְטִיר.עה וְאַף שֶׁהַמַּפְטִיר אֵינוֹ קוֹרְאָם אֶלָּא בִּשְׁבִיל כְּבוֹד הַתּוֹרָה וּפְסוּקִים הָהֵם הֵם חוֹבַת הַיּוֹם שֶׁחוֹבָה לִקְרוֹתָם הַיּוֹם – אַף עַל פִּי כֵן יָכוֹל הַמַּפְטִיר לִקְרוֹתָם, שֶׁאַף שֶׁלְּעִנְיַן לַעֲלוֹת לְמִנְיָן אֵין קְרִיאַת הַמַּפְטִיר נֶחְשֶׁבֶת הוֹאִיל וְאֵינוֹ קוֹרֵא אֶלָּא בִּשְׁבִיל כְּבוֹד הַתּוֹרָה, מִכָּל מָקוֹם לְעִנְיַן חִיּוּב קְרִיאַת כָּל הַפָּרָשָׁה – אֵין מַקְפִּידִים עַל כָּךְ.עו,50

וְאַחַר חִבּוּר הַגְּמָרָאעז תִּקְּנוּ רַבָּנָן סְבוּרָאֵיעח,51 לוֹמַר קַדִּישׁ52 אַחַר שֶׁנִּשְׁלַם מִנְיַן הַקְּרוּאִים קֹדֶם הַמַּפְטִיר, כְּדֵי לְהַפְסִיק בֵּין קְרִיאָתָם לִקְרִיאַת הַמַּפְטִיר בַּאֲמִירַת הַקַּדִּישׁ, לְהוֹדִיעַ שֶׁהַמַּפְטִיר אֵינוֹ מִן הַמִּנְיָן,עט וְאִם כֵּן אִי אֶפְשָׁר שֶׁהַשְּׁבִיעִי יְשַׁיֵּר כַּמָּה פְסוּקִים בַּפָּרָשָׁה לְהַמַּפְטִיר, שֶׁאֵין לְהַפְסִיק בְּקַדִּישׁ בְּאֶמְצַע הַפָּרָשָׁה,פ שֶׁעֲדַיִן לֹא נִשְׁלְמָה חוֹבַת הַיּוֹם, לָכֵן הִנְהִיגוּ שֶׁיִּגְמוֹר הַשְּׁבִיעִי אוֹ הָאַחֲרוֹן53 כָּל הַפָּרָשָׁה וְיֹאמְרוּ קַדִּישׁ, וְהַמַּפְטִיר חוֹזֵר וְקוֹרֵא ג' פְּסוּקִים לְפָחוֹתפא מִמַּה שֶּׁקָּרָא כְּבָר הַשְּׁבִיעִי אוֹ הָאַחֲרוֹן (אוֹ שְׁאָר הָעוֹלִים).54

בַּמֶּה דְּבָרִים אֲמוּרִים? בְּשַׁבָּת וְיוֹם טוֹב וְיוֹם הַכִּפּוּרִים, שֶׁהַמַּפְטִיר אֵינוֹ מִן הַמִּנְיָן, אֲבָל בְּתִשְׁעָה בְּאָב,פב וּשְׁאָר תַּעֲנִיּוֹת צִבּוּר בְּמִנְחָה, וְיוֹם הַכִּפּוּרִים בְּמִנְחָה, שֶׁהַמַּפְטִיר הוּא מֵהַמִּנְיָןפג – אֵין אוֹמְרִים קַדִּישׁ קֹדֶם הַמַּפְטִיר,55 שֶׁלֹּא לְהַפְסִיק בְּאֶמְצַע הַמִּנְיָןפד וְגַם בְּאֶמְצַע הַפָּרָשָׁה:

13 On a day when two Torah scrolls are taken out,56 it is customary to complete the required number [of aliyos]from the first Torah scroll and then the maftir reads from the second [scroll]. Needless to say, this applies on the days when the reading from the second scroll is only an ordinance of the Geonim, e.g., on all the festivals, when the passage describing the Mussaf [offerings brought on that day] is read from the second scroll. The reading of this passage is merely an ordinance of the Geonim, as will be explained in sec. 488[:6.57 In such an instance,] it certainly suffices for it to be read by the maftir, even though he is reading only for the sake of the honor of the Torah.

[Moreover,] even on those days when reading from the second scroll is an ordinance of the Men of the Great Assembly, e.g., when Rosh Chodesh falls on Shabbos or the Four Passages, [which are read] in [or very close to] the month of Adar,58 [the additional passage] may be read by the maftir even though he is reading only for the sake of the honor of the Torah. [Support for this practice can be inferred from the fact that] in the era of the Sages of the Gemara, the maftir would complete the Torah reading59 even though the reading of the weekly Torah portion was ordained by Moshe, our teacher.

יג בְּיוֹם שֶׁמּוֹצִיאִים ב' סְפָרִים56 – נוֹהֲגִים לְהַשְׁלִים הַמִּנְיָן בְּסֵפֶר רִאשׁוֹן, וְהַמַּפְטִיר קוֹרֵא בַּשֵּׁנִי.פה

אֵין צָרִיךְ לוֹמַר בַּיָּמִים שֶׁסֵּפֶר הַשֵּׁנִי אֵינוֹ אֶלָּא מִתַּקָּנַת הַגְּאוֹנִים, כְּגוֹן בְּכָל יוֹם טוֹב שֶׁקּוֹרִין פָּרָשַׁת הַמּוּסָפִין בְּסֵפֶר ב', וּקְרִיאַת פָּרָשָׁה זוֹ אֵינוֹ אֶלָּא מִתַּקָּנַת הַגְּאוֹנִים, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן תפ"חפו,57 – בְּוַדַּאי דַּי בְּמַה שֶׁקּוֹרֵא אוֹתָהּ הַמַּפְטִירפז אַף עַל פִּי שֶׁאֵינוֹ קוֹרְאָהּ אֶלָּא בִּשְׁבִיל כְּבוֹד הַתּוֹרָה.

אֶלָּא אֲפִלּוּ בַּיָּמִים שֶׁקְּרִיאַת הַפָּרָשָׁה שֶׁבְּסֵפֶר שֵׁנִי הוּא מִתַּקָּנַת אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה, כְּגוֹן רֹאשׁ חֹדֶשׁ שֶׁחָל בְּשַׁבָּתפח וְד' פָּרָשִׁיּוֹת שֶׁבְּחֹדֶשׁ אֲדָר58 – אַף עַל פִּי כֵן יָכוֹל הַמַּפְטִיר לִקְרוֹתָהּפט אַף עַל פִּי שֶׁאֵינוֹ קוֹרְאָהּ אֶלָּא בִּשְׁבִיל כְּבוֹד הַתּוֹרָה, שֶׁהֲרֵי קְרִיאַת הַפָּרָשָׁה בְּכָל שַׁבָּת הִיא מִתַּקָּנַת מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם,צ וְאַף עַל פִּי כֵן הָיָה הַמַּפְטִיר מַשְׁלִימָהּ59 בִּימֵי חַכְמֵי הַגְּמָרָא:צא

14 Why did they not institute the practice that the man who completes the number [of required aliyos] read from the second scroll and the maftir would read the portion that he read again? Because they did not desire to repeat one passage and recite a blessing over it a second time when there was no necessity. For it is possible to complete the [required] number [of aliyos] in one scroll and have the maftir alone read from the second scroll. In contrast, when only one Torah scroll is taken out, it is necessary [to have the maftir repeat a passage read previously] because of the recitation of Kaddish, for [Kaddish] should not be recited before completing the Torah reading. However, when two passages are read from two scrolls, Kaddish should be recited after completing the [required] number [of aliyos] in the first scroll before the maftir reads the second passage.60

This same practice is followed if many additional men61 [are called to the Torah scroll]. Kaddish is recited after completing the Torah portion.

יד וְלָמָה אֵין נוֹהֲגִין שֶׁהָאַחֲרוֹן מֵהַמִּנְיָן יִקְרָא בְּסֵפֶר שֵׁנִי וְהַמַּפְטִיר יַחֲזוֹר וְיִקְרָא מַה שֶּׁקָּרָא הָאַחֲרוֹן? לְפִי שֶׁלֹּא רָצוּ לִנְהוֹג לִכְפּוֹל פָּרָשָׁה אַחַת וּלְבָרֵךְ עָלֶיהָ ב' פְּעָמִים שֶׁלֹּא לְצֹרֶךְ,צב כֵּיוָן שֶׁאֶפְשָׁר לְהַשְׁלִים הַמִּנְיָן בְּסֵפֶר הָא' וְשֶׁיִּקְרָא הַמַּפְטִיר בִּלְבַדּוֹ בְּסֵפֶר ב'. שֶׁכְּשֶׁאֵין מוֹצִיאִין אֶלָּא סֵפֶר אֶחָד, הוּא שֶׁיֵּשׁ הֶכְרֵחַ לַעֲשׂוֹת כֵּן מֵחֲמַת הַקַּדִּישׁ, שֶׁאִי אֶפְשָׁר לְאָמְרוֹ קֹדֶם שֶׁנִּגְמְרָה הַפָּרָשָׁה, אֲבָל כְּשֶׁקּוֹרִין ב' עִנְיָנִים בְּב' סְפָרִים – אוֹמְרִים קַדִּישׁ אַחַר הַשְׁלָמַת הַמִּנְיָן בְּסֵפֶר הָא' קֹדֶם קְרִיאַת הַמַּפְטִיר בְּעִנְיָן הַשֵּׁנִי.צג,60 וְהוּא הַדִּין אִם מוֹסִיפִים הַרְבֵּה61 בְּסֵפֶר אֶחָד – אוֹמְרִים הַקַּדִּישׁ אַחַר הַשְׁלָמַת הַקְּרִיאָה:צד

15 [The following rule applies] on a day when three Torah scrolls are taken out, e.g., when Rosh Chodesh Teves falls on Shabbos; on such a day, it is necessary to read the weekly Torah portion, the Rosh Chodesh reading, and the Chanukah reading. Similarly, on SimchasTorah, it is necessary to read Parshas VeZos HaBerachah,62 [the beginning of Parshas] Bereishis,63and the passage describing the sacrificial offerings [of the day]:64 [In such a situation] as well, the maftir alone reads from the last scroll. The total [required] number [of aliyos and the additional men], even if they add to the [required] number [of aliyos], should all be called to the first two scrolls. After [having read from these scrolls], Kaddish is recited to make a distinction between the reading from them and the reading of the maftir, whose reading is only for the sake of the honor of the Torah.65

Before reading from the second scroll, by contrast, it is not customary to recite Kaddish, even if the [required] number [of aliyos] was completed in the first scroll and the one who reads from the second scroll was called in addition to the [required] number.

There are [others who follow] different customs with regard to the recitation of Kaddish both when two Torah scrolls are taken out and when three scrolls are taken out. No custom[s] should be changed.

Similarly, if there is a place where it is customary that when two Torah scrolls are taken out (e.g., when Rosh Chodesh falls on Shabbos or on the Shabbos of one of the Four Passages), the last man called for the [required] number [of aliyos] reads in the second scroll and the maftir repeats what that last person read, they should not be urged to abandon their custom.

טו וּבְיוֹם שֶׁמּוֹצִיאִין ג' סְפָרִים, כְּגוֹן רֹאשׁ חֹדֶשׁ טֵבֵת שֶׁחָל בְּשַׁבָּת, שֶׁצָּרִיךְ לִקְרוֹת פָּרָשַׁת הַשָּׁבוּעַ וּפָרָשַׁת רֹאשׁ חֹדֶשׁ וְעִנְיָן שֶׁל חֲנֻכָּה,צה וְכֵן בְּשִׂמְחַת תּוֹרָה, שֶׁצָּרִיךְ לִקְרוֹת פָּרָשַׁת "וְזֹאת הַבְּרָכָה"62 וּ"בְרֵאשִׁית"63 וּפָרָשַׁת הַמּוּסָפִיםצו,64 – אֲזַי גַּם כֵּן הַמַּפְטִיר בִּלְבָד קוֹרֵא בָּאַחֲרוֹנָהצז וּמַשְׁלִימִין הַמִּנְיָן.צח אוֹ אֲפִלּוּ אִם מוֹסִיפִים עַל הַמִּנְיָןצט – הַכֹּל עוֹלִים בְּב' סְפָרִים הָרִאשׁוֹנִים, וְאַחֲרֵיהֶם אוֹמְרִים קַדִּישׁ קֹדֶם הַמַּפְטִיר, לְהַפְסִיק בֵּין קְרִיאָתָם לִקְרִיאַת הַמַּפְטִיר, שֶׁקְּרִיאָתוֹ אֵינוֹ אֶלָּא בִּשְׁבִיל כְּבוֹד הַתּוֹרָה.65

אֲבָל קֹדֶם הַקְּרִיאָה בְּסֵפֶר ב' אֵין נוֹהֲגִים לוֹמַר קַדִּישׁ, אַף אִם כְּבָר נִשְׁלְמוּ מִנְיַן הַקְּרוּאִים בְּסֵפֶר אֶחָד וְהַקּוֹרֵא בְּסֵפֶר ב' הוּא נוֹסָף עַל הַמִּנְיָן.ק

וְיֵשׁ מִנְהָגִים אֲחֵרִים בְּעִנְיַן אֲמִירַת הַקַּדִּישׁ,קא בֵּין כְּשֶׁמּוֹצִיאִים ב' סְפָרִים, וּבֵין כְּשֶׁמּוֹצִיאִין ג', וְאֵין לְשַׁנּוֹת שׁוּם מִנְהָג.קב

וְכֵן אִם יֵשׁ מָקוֹם שֶׁנּוֹהֲגִים כְּשֶׁמּוֹצִיאִין ב' סְפָרִים (בְּרֹאשׁ חֹדֶשׁ שֶׁחָל בְּשַׁבָּת וּבְד' פָּרָשִׁיּוֹת),58 שֶׁהָאַחֲרוֹן מֵהַמִּנְיָן קוֹרֵא בַּשֵּׁנִי וְהַמַּפְטִיר חוֹזֵר וְקוֹרֵא מַה שֶּׁקָּרָא הָאַחֲרוֹן – אֵין מַזְחִיחִין אוֹתָם:קג

16 A minor who understands Whom is being blessed may be called to the Torah for maftir.66Needless to say, this applies on a Shabbos when the maftir merely repeats what the man who received the seventh aliyah [already] read. [Moreover,] if he understands Whom is being blessed, he may be given an aliyah even for the passages of the mussaf offerings when Rosh Chodesh falls on Shabbos and [also for] the Four Passages. There is a Scriptural obligation for every Jew to listen to Parshas Zachor.67[Seemingly, since] a minor is not obligated in this [mitzvah],68 he cannot fulfill the obligation on behalf of others.69 Nevertheless, [that does not present a problem, since nowadays] it is the sheliach tzibbur who reads [the Torah] aloud and enables the congregation to hear it, making it possible for them to fulfill their obligation.70

טז קָטָןקד הַיּוֹדֵעַ לְמִי מְבָרְכִיןקה – יָכוֹל לַעֲלוֹת לְמַפְטִיר.66 אֵין צָרִיךְ לוֹמַר בְּשַׁבָּת שֶׁהַמַּפְטִיר אֵינוֹ אֶלָּא חוֹזֵר וְכוֹפֵל מַה שֶּׁקָּרָא הַשְּׁבִיעִי, אֶלָּא אֲפִלּוּ בְּפָרָשַׁת הַמּוּסָפִיןקו וְרֹאשׁ חֹדֶשׁ שֶׁחָל בְּשַׁבָּת וְד' פָּרָשִׁיּוֹת – יָכוֹל לַעֲלוֹתקז אִם יוֹדֵעַ לְמִי מְבָרְכִין.

וְאַף עַל פִּי שֶׁפָּרָשַׁת זָכוֹר הִיא חוֹבָה מִן הַתּוֹרָהקח,67 שֶׁיִּשְׁמָעֶנָּהקט כָּל אָדָם מִיִּשְׂרָאֵל,קי וְהַקָּטָן שֶׁאֵינוֹ מְחֻיָּב בַּדָּבָר68 אֵינוֹ יָכוֹל לְהוֹצִיאָם יְדֵי חוֹבָתָן,קיא,69מִכָּל מָקוֹם עַכְשָׁו הֲרֵי הַשְּׁלִיחַ צִבּוּר קוֹרֵא בְּקוֹל רָם וּמַשְׁמִיעַ לַצִּבּוּר וּמוֹצִיאָם יְדֵי חוֹבָתָן:קיב,70

17 When a man received an aliyah to read from the Torah and then went to another synagogue and he was [also] called to the Torah there,71 if it transpired that he was called to read the same passage that he read previously, he must once again recite a blessing beforehand and afterwards.

יז מִי שֶׁעָלָה לִקְרוֹת בַּתּוֹרָה וְהָלַךְ לְבֵית הַכְּנֶסֶת אַחֵר וּקְרָאוּהוּ לַעֲלוֹת שָׁם,,71 וְנִזְדַּמְּנָה לוֹ אוֹתָהּ פָּרָשָׁה שֶׁקְּרָאָהּ כְּבָר – צָרִיךְ לַחֲזוֹר וּלְבָרֵךְ עָלֶיהָ תְּחִלָּה וָסוֹף:קיג

18 If there is no one else in a synagogue who knows how to read the Haftarah from the works of the Prophets aside from one of those who already received an aliyah, [he may be called again as maftir].72 [Notwithstanding his previously having already recited the blessings,] when he ascends to read the Haftarah from the works of the Prophets, he must read from the Torah first, reciting a blessing beforehand and afterwards,73 as an expression of honor for the Torah. His previous reading from the Torah [and recitation of the appropriate blessings] do not suffice.74

When does the above apply? When the sheliach tzibbur75 had already recited Kaddish after the [required] number [of aliyos] were completed and then [the congregants] became aware that there was no one in the synagogue who knew how to read the Haftarah other than [one of] those who had previously been called to the Torah, and even the sheliach tzibbur had already read from the Torah with a blessing.76 If, however, [the sheliach tzibbur] became aware [of this fact] before he recited Kaddish, he should not recite Kaddish immediately. Instead, the person who receives the seventh aliyah should read the Haftarah from the works of the Prophets. It is not necessary for him to read the Torah a second time. [Instead,] it is sufficient that he received the seventh aliyah, since no interruption was made after his reading by the recitation of Kaddish. After the recitation of the Haftarah and its blessings, Kaddish should be recited.77

If the person who received the seventh aliyah does not know how to read the Haftarah from the works of the Prophets, the sheliach tzibbur should recite Kaddish after [the completion of] the seventh aliyah. Then, someone who was already called to read to the Torah and who knows [how to read the Haftarah] should [be called] for maftir. He should read a passage from the Torah that was already read, reciting the blessing beforehand and afterwards. If, however, there are others who know how to read the Haftarah from the works of the Prophets, it is preferable that one who did not yet read [from the Torah] serve as the maftir instead of one who was already called to read from the Torah (in this congregation).78

יח אִם לֹא נִמְצָא בְּבֵית הַכְּנֶסֶת מִי שֶׁיּוֹדֵעַ לְהַפְטִיר בְּנָבִיא אֶלָּא אֶחָד מֵאוֹתָם שֶׁעָלוּ כְּבָר לִקְרוֹת בַּתּוֹרָה,72 אַף עַל פִּי כֵן כְּשֶׁעוֹלֶה לְהַפְטִיר בְּנָבִיא צָרִיךְ לַחֲזוֹר וְלִקְרוֹת בַּתּוֹרָה תְּחִלָּה מִפְּנֵי כְּבוֹד הַתּוֹרָה, וּלְבָרֵךְ עָלֶיהָ תְּחִלָּה וָסוֹף,קיד,73 וְאֵין דַּי בְּמַה שֶּׁקָּרָא כְּבָר מִקֹּדֶם.74

בַּמֶּה דְּבָרִים אֲמוּרִים? כְּשֶׁכְּבָר אָמַר הַשְּׁלִיחַ צִבּוּר75 קַדִּישׁ אַחַר הַשְׁלָמַת הַמִּנְיָן,קטו וְאַחַר כָּךְ נוֹדַע שֶׁאֵין בְּבֵית הַכְּנֶסֶת מִי שֶׁיּוֹדֵעַ לְהַפְטִיר מִבַּלְעֲדֵי אוֹתָם שֶׁקָּרְאוּ כְּבָר, וְגַם הַשְּׁלִיחַ צִבּוּר קָרָא כְּבָר בִּבְרָכָה.76 אֲבָל אִם נוֹדַע לוֹ כֵּן קֹדֶם שֶׁאָמַר קַדִּישׁ – לֹא יֹאמַר הַקַּדִּישׁ מִיָּד, אֶלָּא הַשְּׁבִיעִי יַפְטִיר בְּנָבִיא,קטז וְאֵין צָרִיךְ לַחֲזוֹר וְלִקְרוֹת בַּתּוֹרָה פַּעַם ב',קיז כִּי דַּי בְּמַה שֶּׁעָלָה לַשְּׁבִיעִי, כֵּיוָן שֶׁלֹּא הִפְסִיקוּ עֲדַיִן בַּאֲמִירַת הַקַּדִּישׁ אַחַר קְרִיאָתוֹ,קיח וְאַחַר הַהַפְטָרָה וּבִרְכוֹתֶיהָ יֹאמְרוּ קַדִּישׁ.קיט,77

וְאִם הַשְּׁבִיעִי אֵינוֹ יוֹדֵעַ לְהַפְטִיר בְּנָבִיא – אֲזַי יֹאמַר הַשְּׁלִיחַ צִבּוּר קַדִּישׁ אַחַר הַשְּׁבִיעִי, וְיַעֲלֶה לְהַפְטִיר הַיּוֹדֵעַ מִמִּי שֶׁעָלָה לִקְרוֹת בַּתּוֹרָה קֹדֶם, וְיַחֲזוֹר וְיִקְרָא בַּתּוֹרָה מִמַּה שֶּׁקָּרָא,קכ וִיבָרֵךְ תְּחִלָּה וָסוֹף.

אֲבָל אִם יֵשׁ אֲחֵרִים שֶׁיּוֹדְעִים לְהַפְטִיר בְּנָבִיא – מוּטָב שֶׁיַּפְטִיר זֶה שֶׁעֲדַיִן לֹא קָרָא, וְאַל יַפְטִיר זֶה שֶׁעָלָה כְּבָר לִקְרוֹת בַּתּוֹרָהקכא (בְּצִבּוּר זֶה)קכב:78

19 If the sheliach tzibbur erred and completed the [weekly] Torah reading with the sixth aliyah and recited Kaddish, it is not necessary to call a seventh person to the Torah in addition to the maftir. Instead, [the sheliach tzibbur] should read [some of what] he read for the sixth aliyah for the maftir. This is sufficient, since fundamentally, [the halachah follows the opinion that] the maftir may be counted among the seven [required aliyos].79 (If, however, he did not yet recite Kaddish, he should call a seventh person in addition to the maftir in accordance with the opinion of the authorities who maintain that the maftir may not be counted as one of the seven required aliyos, as is the custom, so that [the community’s] practice will be in accordance with all opinions.)80

יט אִם טָעָה הַשְּׁלִיחַ צִבּוּר וְסִיֵּם הַפָּרָשָׁה עִם הַשִּׁשִּׁי וְאָמַר קַדִּישׁ – אֵין צָרִיךְ לִקְרוֹת עוֹד אַחֵר לַשְּׁבִיעִי מִלְּבַד הַמַּפְטִיר, אֶלָּא יִקְרָא עִם הַמַּפְטִיר מַה שֶּׁקָּרָא עִם הַשִּׁשִּׁי וְדַי בְּכָךְ, כִּי הָעִקָּר שֶׁהַמַּפְטִיר עוֹלֶה לְמִנְיַן שִׁבְעָה.קכג,79

(אֲבָל אִם לֹא אָמַר קַדִּישׁ עֲדַיִןקכד – יִקְרָא עוֹד שְׁבִיעִי מִלְּבַד הַמַּפְטִיר, כְּדֵי לָצֵאת אַף לְהָאוֹמְרִים שֶׁהַמַּפְטִיר אֵינוֹ עוֹלֶה לְמִנְיַן ז' כְּמוֹ שֶׁנּוֹהֲגִיןקכה וְלָצֵאת לְדִבְרֵי הַכֹּל):80

20 If the sheliach tzibbur skipped even one word, and indeed, even one letter in the Shabbos morning Torah reading,81 he must go back and read the verse [in which] he skipped [the word or letter] together with two verses that are next to it, reciting a blessing beforehand and afterwards. If the person who received that aliyah already recited the blessing after the Torah reading – indeed, even if [the congregation] already concluded the Torah reading, and the Haftarah and the Mussaf Service were recited – the sheliach tzibbur or another person must go back, recite the three verses that include the skipped [word or letter] in this congregation together with a blessing beforehand and afterwards, as explained in sec. 137.82 Consult that source for all the details concerning this law.

כ אִם דִּלֵּג הַשְּׁלִיחַ צִבּוּרקכו אֲפִלּוּ תֵּבָה אַחַתקכז וַאֲפִלּוּ אוֹת אַחַתקכח בִּקְרִיאַת שַׁבָּת שַׁחֲרִית81 – צָרִיךְ לַחֲזוֹר וְלִקְרוֹת אוֹתוֹ פָסוּק שֶׁדִּלֵּג בּוֹ עִם עוֹד ב' פְּסוּקִים הַסְּמוּכִים לוֹ,קכט וּלְבָרֵךְ עֲלֵיהֶם תְּחִלָּה וָסוֹףקל אִם כְּבָר בֵּרַךְ הָעוֹלֶה בְּרָכָה אַחֲרוֹנָה.

וְאַף אִם כְּבָר סִיְּמוּ הַפָּרָשָׁה וְהִפְטִירוּ וְהִתְפַּלְלוּ מוּסָףקלא – צָרִיךְ הַשְּׁלִיחַ צִבּוּר אוֹ אַחֵר לַחֲזוֹר וְלִקְרוֹת הַג' פְּסוּקִים שֶׁבָּהֶם הַדִּלּוּג בְּצִבּוּר זֶה בִּבְרָכָה תְּחִלָּה וָסוֹף, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן קל"ז,קלב,82 עַיֵּן שָׁם כָּל פְּרָטֵי דִּין זֶה: