Талмуд к Бамидбар 29:7

“One does not skip in the Torah.” Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not scroll the book of the Torah in public. Rebbi Yose asked, think of it, if it was a small paragraph¹³⁰If one continues on the same page after an interruption, nothing has to be scrolled.? But so that Israel should hear the Torah in due order. But did we not state¹³¹Mishnah Yoma7:1.: “he reads after the death¹³²Lev. 16. and but on the tenth day”¹³³Num. 29:7–11. The sacrifices detailed in Num. 29:7–11 (offered by the High Priest in his year-round “golden” garments) are completely different from those required by Lev. 16, for whose service white linen garments are prescribed. Therefore mention of the text in Num. 19 is essential, but scrolling such a large distance would be an interruption of the public service.? There is a difference since this is the order of the day. You should know this, as Rebbi Simeon ben Laqish said, one never recites from memory but here he recites. Rebbi Yose ordered Bar Ulla, the beadle of the synagogue of the Babylonians: If there is one Torah¹³⁴On a day which in the Babylonian rite requires reading two different sections, such as a New Moon celebrated on a Sabbath, or a holiday. Then the Torah has to be scrolled, but this should not be done in public., scroll it behind a curtain. If there are two, take away one and bring the other²⁸Is reading without translation legitimate?.

It is permitted to skip from place to place in [a scroll of] a Prophet,¹¹Omitting the intermediate portions. but not in a Torah scroll, because [the scroll of] a Prophet may be unrolled in public but not of the Torah.¹²The unrolling of which might disturb the congregation. Similarly ruled R. Jeremiah in the name of R. Simeon b. Laḳish: A Torah scroll may not be unrolled in public.
R. Jose enquired: Suppose¹³GRA in agreement with j.Meg. IV, 5, 75b. V and H read ‘interpreted it, as for instance’. there was only a small section [which one wished to skip]!¹⁴And consequently no unrolling is required. Why, then, should skipping in such a case be forbidden? The real reason¹⁵lit. ‘but’ added by GRA. V and H omit. is that Israel shall hear the Torah in its proper order. But have we not learned: [The High Priest] reads [in public] aḥarë moth¹⁶lit. after the death, designating the section Lev. 16. and ’ak be‘asor?¹⁷lit. howbeit on the tenth, designating the section beginning Lev. 23, 27. These sections are far removed from one another and the Torah scroll must consequently be unrolled in public. Why is this permitted? [With these two sections] it is different,¹⁸Therefore unrolling in public is permitted. because they deal with the statutory order [of the reading] of the day.¹⁹i.e. the Day of Atonement. As they form one subject, skipping from place to place is allowed. You can see the reason²⁰lit. ‘and you may know’. for yourself, because R. Simeon b. Laḳish ruled, ‘No part of the Torah may be²¹lit. ‘in every place one may not’. read by heart’, and yet here²²The section beginning And on the tenth day (Num. 29, 7). [the High Priest] reads by heart.²³For the reason stated above.