If you’ve been following the past two posts, you have a nice piece of Brisker lomdus distinguishing a chovas yachid which one fulfills through shome’a k’oneh from a chovas tzibur. By a chovas yachid, e.g. hallel, each individual has an independent obligation to recite hallel which can be fulfilled by listening to someone else – shome’a k’oneh – provided that both parties share the same level of obligation. Since through shome'a k'oneh someone is acting as me, that person must be obligated in the same manner that I am.
By a chovas hatzibur, a communal obligation, no one person has an individual obligation to do the mitzvah. All that needs to happen is for the community to see that the mitzvah is performed, irrespective of who the performer is or their level of obligation.
The Rav used this to explain why someone with a non-Biblical obligation can form a zimun with someone who has a Biblical obligation to bentch - since zimun is a chiyuv on the group rather than the individual, we look at the mitzvah act, not the level of obligation of the one bentching. We now also easily understand the gemara (Megillah 23) that a minor or woman can read k’riyas hatorah on behalf of the tzibur. Even though they have no personal obligation in talmud torah, a minor or woman can create a cheftza shel mitzvah of k'riyas hatorah.
And now I arrive at my question and no answer: How can k’riyas hatorah be a paradigmatic case of a chovas hatzibur that does not need to fit into the rules of shome’a k’oneh when the very source of the principle of shome’a k’oneh is k’riyas hatorah!? See Sukkah 38 which derives from the fact that Shafan read the Torah before King Yoshiyahu, but the Navi ascribes that reading to Yoshiyahu himself, that shome’a k’oneh!
As easy answer would be that shome’a k’oneh defines King Yoshiyahu as the reader, but being a reader is itself not the mitzvah – the mitzvah is on the tzibur as a whole to listen to the reading, and for that we do not need shome’a k’oneh. But this answer is wrong, as the Rosh (Megillah ch. 3) writes that one called to the Torah must read along with the shaliach tzibur because shome’a k’oneh does not suffice to define one as the reader – if the Rosh is right, the only reason the gemara would invoke shome’a k’oneh is to explain how the tzibur fulfills their obligation!
So how does k’riyas hatorah work – is it a chovas hatzibur which does not involve shome’a k’oneh, as the Rav’s approach and the gemara in Megillah indicates, or must it involve shome’a k’oneh on some level, as the gemara in Sukkah indicates? Anyone have any ideas – I’m stuck!