Related for Yoma 138:21

והתניא מדלגין בתורה בענין אחד ובנביא בשני ענינין כאן וכאן בכדי שלא יפסיק התורגמן ואין מדלגין מנביא לנביא ובנביא של שנים עשר מדלגין

abolish something established by Moses? R'Eleazar said: Since they knew that the Holy One, blessed be He, insists on truth, they would not ascribe false [things] to Him.<span class="x" onmousemove="('comment',' Since to them the circumstances indicated that He desired to hide His mighty or awful deeds.');">²⁸</span> AND HE READ: AFTER THE DEATH' AND 'HOWBEIT ON THE TENTH DAY': A question was raised: One may skip in reading from the Prophets, but one may not skip in reading from the Torah!<span class="x" onmousemove="('comment',' Meg. 24a.');">²⁹</span> - That is no difficulty: The one [prohibition] applies where [the passage skipped is] sufficiently long to interrupt the interpreter, the other where it is not sufficiently long to interrupt the interpreter.<span class="x" onmousemove="('comment',' The interpreter would follow immediately the reader. If the rolling did not involve so much time that, at the end of his interpretation of the passage just read, the interpreter would have to stop to await the reading of the new Hebrew passage, well and good. For to keep the congregation waiting for the continuation of the service is unseemly. But 'Howbeit on the tenth day' is so near Lev. XVI, that before the interpreter would have concluded his Aramaic interpretation of the last Hebrew passage, the new passage would have been started and read, for him to interpret without loss of time.');">³⁰</span> - But surely it is in connection therewith that it was taught: One may skip in reading from the Prophets, but one may not skip in reading from the Torah; and how much may be skipped [in the Prophets]? So much as is not sufficiently long to interrupt the interpreter. This implies that in reading from the Torah one may not skip at all? - Said Abaye: There is no difficulty: [The permission applies] here, where one theme is concerned, [the prohibition] there, where two themes are concerned.<span class="x" onmousemove="('comment',' This distinction is not technical, but pedagogical. If both passages although near - so that the interpreter need not keep the congregation waiting - deal with two subjects, one shall not skip from one to another, because closer attention is necessary for an understanding of the laws of the Torah. But where one subject only is involved, as in the reading on the Day of Atonement, such skipping is permitted. Meg. 24a.');">³¹</span> Thus also it was taught: One may skip in the reading from the Torah, if the theme be one and same, in reading from the Prophets, even if two themes be involved; in each case, however, only when it is not sufficiently long to interrupt the interpreter. Nor may one skip from one Prophetical Book to another, but in case of one of the twelve Minor Prophets one may skip even [from one Book to another],

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