Halakhah for Menachot 51:22

תא שמע קמץ בימינו ונתן בשמאלו יחזיר לימינו בשמאלו

Is this not a refutation of the view of R'Judah the son of R'Hiyya?<span class="x" onmousemove="('comment',' This Baraitha evidently represents R. Simeon's view since it declares valid the offering of the handful with the hand, yet it also permits the use of the left hand; contra R. Judah. tka');">22 - R'Judah the son of R'Hiyya could answer you: It is to be taken as separate cases thus, If [brought up] with the hand, it must be with the right hand only; if with a vessel, it may be either with the right hand or with the left. Come and hear: If he took out the handful from23 a vessel of ministry but neither sanctified it in a vessel ministry nor offered it up to be burnt in a vessel of ministry, it is invalid. R'Eleazar and R'Simeon declare valid if only it had been put into a vessel!24 - Render: After it had been put into a vessel.<span class="x" onmousemove="('comment',' The meaning is, after the handful had been sanctified in a vessel of ministry the services which follow, as the bringing nigh and the burning, do not, according to R. Eleazar and R. Simeon, require a vessel.');">25 Come and hear: But the Sages say, The handful requires vessels of ministry; thus he takes out the handful from a vessel of ministry, sanctifies it in a vessel of ministry and offers it up to be burnt in a vessel of ministry. R'Simeon says, As long as he has taken out the handful from a vessel of ministry he may offer it and burn it not in a vessel of ministry and that suffices!26 - Render: As long as he has taken out the handful from a vessel of ministry and also sanctified it in a vessel of ministry he may offer it and burn it and that suffices. Come and hear: If he took out the handful with his right hand and transferred it into his left hand, he should transfer it back again to his right hand. If while it was in his left hand

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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