Halakhah for Menachot 34:3
ור"א א"כ לכתוב רחמנא אם האכל האכל א"נ אם יאכל יאכל מאי האכל יאכל שמעת מינה תרתי
or ye'akel ye'akel;<span class="x" onmousemove="('comment',' , both in the finite mood. kfth kftv');"><sup>5</sup></span> why does it say he'akol ye'akel?<span class="x" onmousemove="('comment',' , the first verb being in the infinitive and the second in the finite mood.');"><sup>6</sup></span> That you may infer two things therefrom.<span class="x" onmousemove="('comment',' (a) That for the burning there must be an intention in respect of an olive's bulk, and (b) that an intention to burn upon the altar what is eaten by man, or an intention that what is usually burnt on the altar shall be eaten by man, is of consequence.');"><sup>7</sup></span>
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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