כתב בעל המנהיג אם טעה הקורא או החזן המקרא אותו טוב שלא להגיה על שגגתו ברבים וכו' דאע"פ שטעה בה יצא ידי קריאה דאיתא במדרש שאם קרא לאהרן הרן יצא התוספות כתבו בר"פ אין מעמידין (עבודה זרה כב:) פירוש אע"פ שלא קרא האלף: כתב מהר"י ן' חביב ז"ל ז"ש שאם טעה הקורא אין מחזירין אותו קשה למ"ש למעלה בשם הרא"ש שאין הציבור יוצאין בקריאת הבלתי יודע וי"ל כי זה בדיעבד ודברי הרא"ש לכתחילה עוד י"ל כי זה שכתב בעה"מ הוא בטעות שאין בו שינוי ענין ודברי הרא"ש בטעמים שהם פי' הפסוק ממש: The Ba'al HaManhig wrote, "If one who reads or chants Torah and makes a mistake it is better to not correct their mistake in public etc." Because even though they erred, they are still yotzei from [their obligation of] reading. For it comes in a midrash that if one reads "Aaron" as "Aron" they are yotzei. The Tosafot wrote in "Ein Mamidin" (Avodah Zara 22b) an explanation; that even though one did not pronounce the alef [his standard over me is love, SHS 2:4]. The Ri wrote, my friend, his memory be a blessing, this is what he wrote, "That if one who reads errs, we do not make him return to it." This is difficult for what was written above in the name of the Rosh, that the public is not yotzei in the reading of one who does not know. And it should be said that this is "b'deiavad" [i.e. after a reader made an error] and the Rosh’s words speak of "l'khatchilah" [i.e. when a reader doesn’t know how to read it correctly]. It should also be said that what the Ba'al HaManhig wrote is about an error that doesn’t include a change to the meaning, while the words of the Rosh refer to [an error] in te’amim which are the meaning of the pasuk itself.