Correcting the Ba’al Korei – Part 2
Minor Mistakes Include:
Misreading of a vowel which does not alter the basic meaning of the word. To offer a few examples:
כֹּל instead of כָּל (kol instead of kal)
אֵת instead of אֶת (eis instead of es)
לְךָ instead of לָךְ (lecha instead of lach)106
אָרֶץ instead of אֶרֶץ (aretz instead of eretz)
There are many more such examples, and these account for most of the errors that the average ba’al korei makes.
Misreading of the trop which does not alter the basic meaning of the verse, e.g., failure to stress the revi’i note over the word v’ha’aretz (and the earth) in the second verse of Parashas Bereishis.
The procedure concerning minor mistakes is clear: all of the poskim agree that the reader is allowed to continue without being corrected.107 However, if the ba’al korei on his own wishes to go back and correct the mistake, he may do so.108
We have mentioned earlier that when there is no requirement to correct mistakes, it may very well be prohibited to do so, since correcting the ba’al korei publicly embarrasses him. It is puzzling, therefore, why some congregations – with the agreement of the rabbanim – do not conduct themselves properly and correct even minor mistakes. There are three possible ways to justify (limud zechus) their behavior:
The ba’al korei has made it clear to the congregation that he does not mind being corrected and does not consider it an embarrassment.
If the ba’al korei is paid for his services, it may be permissible to correct him even for minor mistakes, since he is being hired to do as perfect a job as possible.109
So that the congregation will not assume that the Sefer Torah is written incorrectly.110
Moderate mistakes are significant changes in the pronunciation of the word or in its translation, but not to the degree that it alters the basic meaning of the phrase or the verse. These include:111
When a letter is omitted, e.g., the name Aharon (which contains the sounds of an aleph and a hei), is read as Haron (with a patach), omitting the aleph.112
When a letter is added, e.g., the word Mitzrim (Egyptians, written with one yud), is read as Mitzriyim (as if it had two yuds). While these two words are pronounced slightly different, they have the same meaning.
When a prefix is added, e.g., the word im (if) is read as v’im (and if).113
When two letters are reversed but the mistake does not alter the meaning, e.g., the word keves is mistakenly read as kesev. Both mean “a sheep.”114
Regarding these types of mistakes there are two views. Some poskim say that they are not significant and do not need to be corrected. The ba’al korei may continue reading (though he is rebuked privately).115 Others say they must be corrected immediately, and one must follow the same procedure as when a major mistake is made.116
While some shuls rely on the first view and allow such mistakes to go unchecked, many have adopted the second, more stringent view. It is left to the Rav of each shul to establish his own standard for Kerias HaTorah.
Question: Regarding mistakes in the Kerias HaTorah, are there any differences between Shabbos morning and other times?
Discussion: The halachah clearly differentiates between one who omits an entire verse (or a complete word) on Shabbos morning, on Monday or Thursday, or on Shabbos at Minchah. That is, if one omits an entire verse on Shabbos morning, the reading must be repeated.117 However, regarding the three weekly readings, if one has read ten verses and at least three verses for each of the three aliyos, there is no need to repeat the reading.118 This is because there is no required reading of the day, only a requirement that ten verses are read, and because these verses will be read again on Shabbos morning.119 Now, the Beiur Halachah is uncertain whether this leniency applies to a misread word. At first glance, the reading should certainly be valid – after all, it is valid when an entire verse is omitted! On the other hand, since a mistakenly read word misrepresents the meaning of the Torah, it may entirely invalidate the reading.120 In practice, if after reading ten verses – including at least three verses for the third aliyah – a word was omitted or even misread,121 the reading does not have to be repeated.122
106 Most often this depends on where the word appears in the verse, or what the trop is. Generally, there is no change of meaning, but sometimes lach is written for a female and lecha is written for a male – in which case the meaning is altered.
107 As mentioned earlier, he is rebuked in private.
108 Afrakasta D’anya II:23.
109 See Eishel Avraham (Buczacz) 142, who suggests a similar idea.
110 See Mekor Chaim (142). For further discussion, see Hakeriah BaTorah Vehilchosehah 26, footnote 7.
111 Based on Mishnah Berurah 142:4 and Beiur Halachah (ד"ה אין).
112 See Pri Megadim 142, Eishel Avraham 1, who writes that the same applies to reading Avraham instead of Avram or vice versa. Pri Megadim (ibid.) adds regarding certain words that the same halachah applies if one substitutes a kamatz for a patach.
113 See Beiur Halachah 142:1, ד"ה אין מחזירין.
114 See Mishnah Berurah 143:26. See, however, Ba’al Haturim, Vayikra 3:7.
115 Mishnah Berurah 142:4.
116 Pri Chadash 142 and Beiur HaGra 142 (both of these sources are mentioned in Beiur Halachah 142, ד"ה אין); Chayei Adam 31:31, Aruch Hashulchan 142:3-4; Kaf Hachaim 142:2.
117 Shulchan Aruch 137:3.
118 Ibid., with Mishnah Beruah 5.
119 Mishnah Berurah 137:6.
120 Beiur Halachah 142:1, ד"ה מחזירין.
121 Alternatively, if a word was omitted or misread, but then ten verses were read afterwards.
122 Rav Y. S. Elyashiv cited in Shegios Mi Yavin 18, footnote 98. Also included in this halachah is the keriah of maftir on Shabbos morning after three verses have been read. Technically, the readings of the holidays and other special occasions are also included in this leniency, practically, it is difficult to determine when exactly it is applicable. This is because it is only applicable once the primary reading of the day (the precise verses that are prescribed to be read on each holiday) is read, see Mishnah Berurah 137:11.