אגרא חמוה דרבי אבא הוה ליה יתירות בסיפריה אתא לקמיה דרבי אבא א"ל לא אמרן אלא בחסירות
R'Isaac B'Samuel B'Martha said in the name of Rab, provided only the scroll was for the most part written correctly. Abaye asked R'Joseph, How is it if in that column there were three mistakes?<span class="x" onmousemove="('comment',' Is this column to be regarded as free from mistakes since the three mistakes in it may be corrected?');"><sup>25</sup></span> - He replied, Since it is permitted to correct them they are regarded as already corrected. This rule<span class="x" onmousemove="('comment',' That a scroll with four mistakes in each column must be hidden away.');"><sup>26</sup></span> applies only when letters are missing, but when there are too many letters it does not matter.<span class="x" onmousemove="('comment',' Since the additional letters can easily be erased.');"><sup>27</sup></span> And why is it not so when letters are missing?<span class="x" onmousemove="('comment',' The missing letters can surely be inserted.');"><sup>28</sup></span> - R'Kahana answered, Because it would look speckled.<span class="x" onmousemove="('comment',' The insertion of missing letters above the lines would make the whole look irregular.');"><sup>29</sup></span> Agra, the father-in-law of R'Abba, had a scroll in which there were additional letters, so he came to R'Abba who told him the law: This rule applies only when letters are missing,
Sefer HaChinukh
And [also] that which they said (Yoma 11b) that the mezuzah of an individual is to be checked twice in a seven-year period, and that of a group twice in a jubilee period. And [also] that which they said (Menachot 29b) concerning the crowns, "Rava [Rabbah] said, 'Seven letters in the mezuzah need three [letters,] zayin each, and these are them, shin, ayin, tet, nun, zayin, gimmel, tsaddi (shatnez gets)'" - meaning to say that each letter in the mezuzah from these requires three crowns. And [also] that which they said (Menachot 44a) that one who rents a house outside of the Land [of Israel] and one lives in an inn in the Land of Israel are exempt from a mezuzah for thirty days, but that one who rents a house in the Land of Israel is obligated immediately [to affix] a mezuzah. And [when a landlord] rents out a house to his fellow, it is upon the renter to bring a mezuzah and to affix it, as it is an obligation on the resident. And when he leaves, he can not take it [away] in his hand, unless the house belonged to a gentile (Mishneh Torah, Laws of Tefillin, Mezuzah and the Torah Scroll 5:11). And there are ten conditions that are required of a house before it is obligated in [having] a mezuzah, and these are them: 1)That there be enough [space] to make a square of four ells by four ells; 2) that it have two doorposts; 3) and a lintel; 4) and a roof; 5) and doors; 6) and that the gate be ten or more handbreadths tall; 7) that the house be non-sacred; 8) that it be designed for the residence of a man; 9) that it be designed for residing in dignity: 10) and that it be designed for permanent residence. And a house that has many openings is obligated in the affixing of a mezuzah in each of them, even though he is only accustomed to entering regularly through one of them (Menachot 44a; Mishneh Torah, Laws of Tefillin, Mezuzah and the Torah Scroll 6:10). And a small opening that is between a house and an attic that people sometimes make at the feet of a ladder, upon which people climb to the attic, is obligated in [having] a mezuzah. And rooms in a house - even a room within a room - are all obligated in [having] a mezuzah, since all of them are made for residing. [These] and the rest of the details of the commandment are [all] elucidated in the third chapter of Tractate Menachot (See Tur, Yoreh Deah 285).
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