Halakhah for Menachot 34:10

לא דכולי עלמא כרת ליכא והכא ג' מחלוקת בדבר ת"ק סבר בהנך פליגי להניח דברי הכל כשר

The first Tanna15 is of the opinion that in the case of 'leaving'16 [R'Eliezer holds that] it is invalid only, but in the other cases<span class="x" onmousemove="('comment',' I.e., those cases mentioned in the first clause of the abovementioned Baraitha, where there was an intention of drinking the blood on the morrow or burning the flesh on the morrow.');">17 [R'Eliezer holds that] he is even liable to kareth; whereas R'Eleazar comes to tell us that in both these cases [R'Eliezer holds that] it is invalid only but the penalty of kareth is not incurred! - No, all are of the opinion that there is no penalty of kareth involved; but in this dispute there are three different views. The first Tanna is of the opinion that only in the other cases they18 differ,<span class="x" onmousemove="('comment',' R. Eliezer holding that where there was an intention of burning on the morrow what is usually eaten, the offering is invalid by Rabbinical law, merely as a precautionary measure against an intention of burning on the morrow what is usually burnt, in which case the offering would be piggul by the law of the Torah.');">19 but in the case of 'leaving' all18 agree that it is valid. [

Sefer HaChinukh

And he should be careful (Mishneh Torah, Laws of Tefillin, Mezuzah and the Torah Scroll 7:8-9) about the big letters and the small letters, the dotted letters and the letters the form of which is unusual, such as the bent [letter] peh, and the twisted letters — like the scribes copied, one man from another. And he should be careful with the crowns and in their numbers — there is a letter that has one crown upon it and there is [another] letter that has seven upon it. And all of the crowns are like the form of a [letter] zayin, [that] are as thin as a strand of hair. And all of these things are only said for an ideal [fulfillment of the] commandment. And [so] if he diverged [erred] in this refinement or was not exacting with the crowns, but he wrote all the letters as fits them; or if he made the lines closer or further or lengthened them or shortened them — since he did not have one letter cling to [another] letter and he did not miss or add or destroy the form of [a single] letter, and he did not make a change in the open paragraphs (petuchot) or in the closed paragraphs (setumot), behold this is a fit Torah scroll. [These] and the rest of the details of the commandment are elucidated in Tractate Menachot [in] the third chapter, and in the first chapter of Bava Batra and in Tractate Shabbat.

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