## Kitzur Shulchan Arukh Siman 24

###### Kitzur Shulchan Arukh 24:1
[Kitzur Shulchan Arukh 24:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/24:1)

אִם נִמְצָא בְּסֵפֶר תּוֹרָה פְּסוּל מֵחֲמַת טָעוּת, אִם הוּא טָעוּת גָּמוּר, אֵין קוֹרִין בּוֹ, וּצְרִיכִין סֵפֶר תּוֹרָה אַחֵר (וְעַיֵּן לְקַמָּן סִימָן ע"ט סָעִיף י'). אֵיזֶהוּ טָעוּת גָּמוּר כְּגוֹן יָתֵר אוֹ חָסֵר, אוֹ נִתְחַלֵּף אֲפִלּוּ אוֹת אַחַת וְעַל יְדֵי זֶה מִשְׁתַּנָּה הַקְּרִיאָה כְּמוֹ תּוֹמִים תְּאוֹמִים, מִגְרְשֵׁיהֶן מִגְרְשֵׁיהֶם. וְאַף עַל פִּי שֶׁהַפֵּרוּשׁ הוּא שָׁוֶה, מִכָּל מָקוֹם, כֵּיוָן שֶׁהַקְּרִיאָה אֵינָהּ שָׁוָה, הֲוֵי טָעוּת גָּמוּר. וְכֵן אִם הַטָּעוּת הוּא בְּעִנְיָן, שֶׁיְכוֹלִין לִקְרֹתוֹ כְּמוֹ שֶׁהָיָה צָרִיךְ לִכָּתֵב, אֶלָּא שֶׁכָּתַב, בְּעִנְיָן שֶׁמִּשְׁתַּנֶּה הַפֵּרוּשׁ עַל יְדֵי זֶה, כְּגוֹן בְּפָרָשַׁת תְּרוּמָה, אַמָה וָחֵצִי רָחְבּוֹ, אִם בִּמְקוֹם רָחְבּוֹ נִמְצָא כָּתוּב רָחְבָּה בְּהֵ"א אַף עַל פִּי שֶׁיְכוֹלִין לִקְרֹת אֵת הַבֵּי"ת בְּחוֹלָם, מִכָּל מָקוֹם, כֵּיוָן שֶׁכְּמוֹ שֶׁהוּא כָּתוּב, הֲוֵי טָעוּת שֶׁמִּשְׁתַּנֶּה הַפֵּרוּשׁ, הֲוֵי גַּם כֵּן טָעוּת גָּמוּר. אֲבָל אִם הַטָּעוּת הוּא בְּעִנְיָן שֶׁאֵינוֹ מִשְׁתַּנֶּה, לֹא הַקְּרִיאָה וְלֹא הַפֵּרוּשׁ, כְּגוֹן, בְּמָקוֹם שֶׁצָּרִיךְ לִהְיוֹת אֲבוֹתָם בְּוא"ו אַחַר הַבֵּי"ת, נִמְצָא בְּלֹא וא"ו, אוֹ בְּהִפּוּךְ, וְכֵן אִם בְּמָקוֹם שֶׁצָּרִיךְ לִהְיוֹת מָלֵא יו"ד שִׁמּוּשִׁית כְּגוֹן אֲבוֹתֵיכֶם, נִמְצָא חָסֵר יו"ד אוֹ בְּהֵפֶךְ וְכֵן כָּל כַּיּוֹצֵא בָּזֶה, אֵין מוֹצִיאִין סֵפֶר תּוֹרָה אַחֵר (לְפִי שֶׁאֵין סִפְרֵי תּוֹרָה שֶׁלָּנוּ מְדֻיָּקִים כָּל כָּךְ שֶׁנֶּאֱמַר שֶׁהָאַחֵר יִהְיֶה יוֹתֵר כָּשֵׁר), אֲבָל אִם חֲסֵרָה יו"ד שָׁרָשִׁית כְּגוֹן, מַה לָךָ הָגָר אַל תִּירָאִי, כְּתִיב תִּרְאִי בְּלֹא יוּ"ד אַחַר הַתָּי"ו, אוֹ אַל תִּירָא אַבְרָם, כְּתִיב תִּרָא, צְרִיכִין לְהוֹצִיא סֵפֶר תּוֹרָה אַחֵר (עַיֵּן שערי אפרים שער ו' סָעִיף יו"ד ובפתחי שערים שָׁם) (קמ"ג).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a *Seifer Torah* is found to be defective due to an error, if the error is a serious one we are not permitted to read from it, and another *Seifer Torah* must be taken out [of the ark] (see Chapter 79: 10). What constitutes a serious error? For example, [if there is] one letter too many, or one missing, or even if one letter is exchanged [with another] and as a result the pronunciation is changed, for example [if the word] *tomim* (twins)¹ [is written with an added *aleph*, and would now be read] *te'omim*, or the word *migresheihen*² [with a *nun* at the end] [would be written] *migresheihem* [ending in a *mem*], even though the meaning of the word is the same, [i. e., their ground], nevertheless, since the pronunciation is not the same, it is considered a serious error. Likewise, if the error is such that the word could be pronounced, as though it were written correctly, but it was written in a way that changes its meaning; for instance, in the [weekly] portion *Terumah*³ [in the phrase] *amah vacheitzi rochbo*, the word *rochbo* (with a *vav* at the end) was instead written *rochbah* (with a *hei* at the end) although (even with the erroneous spelling) the *beis* can be pronounced with a *cholam* -o- (vocalized *rochbo*) nevertheless, since, as it is written [now] it is an error, because the meaning of the word is changed, it is also considered a serious mistake. And if the error is of the kind that it changes neither the pronunciation nor the meaning [of the word],⁴ has to be taken out. (*Mishnah Berurah* 143:27) for example, if instead of the correct [spelling] of the word *avosam* with a *vav* after the *beis*, it is found [written] without a *vav*, or vice versa, or, if instead of the correct [spelling of a word] with an auxiliary *yud* [to indicate the plural], as for instance, if the word *avoseichem* is found written without a *yud*, or vice versa, or any similar case, we do not take out another *Seifer Torah*, (because [nowadays] our *Sifrei Torah* are not so exact that we can say [with certainty] that the other one will be more fit.) But if a *Yud* is missing that is part of the root [of the word], if, for instance, [in the verse] *mah lach Hagar al tire'i*,⁵ [what's the matter Hagar? Do not fear]. the word (*tire'i*) [would be written] without a *yud* after the *tav*, or if [in the verse] *al tira Avraham* [do not fear, *Avraham*]⁶ the word *tira* would be written [without a Yud], then another *Seifer Torah* should be taken out.

footnotes:
¹ Genesis 25:24, 38:27.
² Numbers 35:3, 35:7.
³ Exodus 25:10.
⁴ If massoretic rules regarding exceptions in the size or shape of certain letters are not complied with in the writing, no other Seifer Torah
⁵ Genesis 21:17.
⁶ Genesis 15:1.


###### Kitzur Shulchan Arukh 24:2
[Kitzur Shulchan Arukh 24:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/24:2)

נִמְצָא תֵּבָה אַחַת חֲלוּקָה, עַד שֶׁנִּרְאֵית כִּשְׁתַּיִם, אוֹ שֶׁנִּתְקָרְבוּ שְׁתֵּי תֵּבוֹת, וְנִרְאוֹת כְּאַחַת, אוֹ שֶׁנִּמְצָא תֵּבָה יְתֵרָה, בֵּין שֶׁהִיא תֵּבָה זָרָה, שֶׁאֵין כָּאן מְקוֹמָהּ כְּלָל, בֵּין שֶׁנִּכְתְּבָה תֵּבָה אַחַת כְּפוּלָה (עַיֵּן בספר קסת הסופר מהדורה תנינא לשכת הסופר סִימָן ד' סָעִיף קטן ז), וְכֵן אִם נִמְצָא שִׁנּוּי בְּצורוֹת הַפָּרָשִׁיּוֹת, כְּגוֹן פְּתוּחָה בִּמְקוֹם סְתוּמָה אוֹ סְתוּמָה בִּמְקוֹם פְּתוּחָה, אוֹ הֶפְסֵק פָּרָשָׁה בְּמָקוֹם שֶׁאֵינוֹ צָרִיךְ אוֹ בְּמָקוֹם שֶׁצָּרִיךְ לִהְיוֹת הֶפְסֵק פָּרָשָׁה וְאֵינוֹ כָּל אֵלּוּ פְּסוּלִים גְּמוּרִים, וּצְרִיכִין לְהוֹצִיא סֵפֶר תּוֹרָה אַחֵר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a single word is divided so that it looks like two [separate words],⁷ 143:25) or if two words are so close to each other that they look like one [word], or if there is one extra word, whether it is an unrelated word that is entirely out of place or a word that is duplicated, or if there is a change in the form of [the division of] sections, for example, there is a *pesuchah*⁸ open, i.e. the text ends in mid-line and the remainder of the line is left open, with the text resuming at the beginning of the next line. [open space at the end of a line of writing] instead of a *sesumah*⁹ closed, i.e. the text ends in mid-line and after a gap, the text resumes on the same line, in effect “closing” the line. [enclosed space in a written line], or a *sesumah* instead of a *pesuchah*, or there is a division of the sections where it is unnecessary, or where it was necessary to divide sections and this was not done. All these mistakes constitute serious defects and another *Seifer Torah* must be taken out.

footnotes:
⁷ To a child of average intelligence. (Mishnah Berurah
⁸ Pesuchah
⁹ Sesumah


###### Kitzur Shulchan Arukh 24:3
[Kitzur Shulchan Arukh 24:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/24:3)

נִמְצָא שֶׁנִּדְבַּק אוֹת לְאוֹת, אִם נִרְאֶה שֶׁנִּדְבַּק לְאַחַר הַכְּתִיבָה, כָּשֵׁר, כֹּל שֶׁלֹּא נִשְׁתַּנּוּ צוּרוֹת הָאוֹתִיּוֹת. אֲבָל אִם נִרְאֶה שֶׁנִּדְבַּק כֵּן בִּשְׁעַת כְּתִיבָה, אֲזַי יֵשׁ חִלּוּק, שֶׁאִם נִדְבַּק כֵּן קוֹדֶם שֶׁנִּגְמַר הָאוֹת, כְּגוֹן, נוּ"ן פְּשׁוּטָה שֶׁנִּדְבְּקָה בְּאֶמְצְעִיתָה בְּרֶגֶל תָּי"ו וְכַדּוֹמֶה פָּסוּל, אֶלָּא שֶׁבְּחֹל יְכוֹלִין לִגְרוֹד שָׁם לְהַפְרִידָם. אֲבָל אִם הַדִּבּוּק נַעֲשָׂה בִּגְמָר הָאוֹת, יֵשׁ לְהַכְשִׁיר, וְאֵין צְרִיכִין לְהוֹצִיא סֵפֶר תּוֹרָה אַחֵר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If one letter is attached to another; if it seems that they were attached after the *Seifer Torah* was written, it may be used as long as the shape of the letter is unchanged.¹⁰ is written like a *daled*, or a *chaf* like a *beis*, another *seifer* must be used. (*Mishneh Berurah* 143:25) But if it seems as though [the letters] were attached while it was written, then there are the following distinctions; if the letters were attached before [one of] the letters was finished, for instance, if a long *nun* (a *final nun*) is joined in the center with the foot of the letter *tav*, [*] or in similar cases, the Scroll is invalid. However, on weekdays you may scrape that spot to separate them. But if the letters are attached at the end [], the Seifer Torah* may be used and it is not necessary to take out another *Seifer Torah*.

footnotes:
¹⁰ If the connection extends over the entire length of the letter, or if a reish


###### Kitzur Shulchan Arukh 24:4
[Kitzur Shulchan Arukh 24:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/24:4)

נִמְצָא אוֹת שֶׁהִפְסִיד צוּרָתוֹ, בֵּין שֶׁהָיָה מִתְּחִלַּת הַכְּתִיבָה, בֵּין שֶׁנַּעֲשָׂה אַחַר כָּךְ עַל יְדֵי נֶקֶב פָּסוּל. אֲבָל אִם נִמְצָא נֶקֶב תּוֹךְ אוֹת, אוֹ מִחוּץ לָאוֹת וְהָאוֹת בְּצוּרָתוֹ, אֶלָּא שֶׁאֵינוֹ מֻקָּף גְּוִיל וְנִכָּר שֶׁהַנֶּקֶב נַעֲשָׂה לְאַחַר הַכְּתִיבָה כָּשֵׁר, כֵּיוָן דְּבִשְׁעַת הַכְּתִיבָה הָיָה מֻקָּף גְּוִיל. אִם קָפְצָה הַדְּיוֹ מֵאֵיזֶה אוֹת וְאֵינוֹ שָׁחוֹר כָּרָאוּי פָּסוּל.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a letter has lost its shape, whether this happened when it was first written, or it occurred afterwards because of a hole, the *Seifer Torah* is invalid. But if the hole is in the middle of the letter, or outside of it, and the letter has its correct shape but it is not completely surrounded by parchment, and it is evident that the hole was made after [the letter] was written, the *Seifer Torah* may be used, because at the time [the letter] was written it was surrounded by parchment. If the ink of a letter has chipped off so that it is not as black as it should be,¹¹ has to be used. If the ink has completely disappeared and only a reddish color remains, the *seifer* is *pasul* (unfit for use). (*Mishnah Berurah* 143:25) the *Seifer Torah* is invalid.

footnotes:
¹¹ If a word or letter has merely faded, but can still be identified by a child, no other seifer


###### Kitzur Shulchan Arukh 24:5
[Kitzur Shulchan Arukh 24:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/24:5)

אִם יֵשׁ סָפֵק בְּאֵיזֶה אוֹת, שֶׁמָּא אֵין צוּרָתָהּ עָלֶיהָ, מַרְאִין לְתִינוֹק, שֶׁאֵינוֹ לֹא חָכָם וְלֹא טִפֵּשׁ (הַיְנוּ שֶׁאֵינוֹ מֵבִין אֵת הָעִנְיָן, אֲבָל יוֹדֵעַ וּמֵבִין אֶת הָאוֹתִיּוֹת) אִם קוֹרֵא כָּרָאוּי, כְֹּשֵרָה. וְאִם לָאו פְּסוּלָה. וְאִם הַתִּינוֹקוֹת מְחֻלָּקִין, הוֹלְכִין אַחַר הָרֹב (לדוד אמת). וְדַוְקָא כְּשֶׁאָנוּ מְסֻפָּקִין מוֹעִיל הַתִּינוֹק, מִשּׁוּם דְּאָז לֹא הֲוֵי רַק גִּלּוּי מִלְתָא בְּעָלְמָא. אֲבָל אִם אָנוּ רוֹאִים שֶׁאֵין הָאוֹת כְּהִלְכָתָהּ, וְכֵן אִם נִפְסְקוּ יוּדֵ"י הָאָלֶ"ף, אוֹ יוּדֵ"י הָעַיִ"ן וְהַשִּי"ן וְרַגְלֵי הַתָּיו וְכַדּוֹמֶה פָּסוּל, אַף עַל פִּי שֶׁהַתִּינוֹק קוֹרֵא אוֹתוֹ, כֵּיוָן שֶׁעֵינֵינוּ רוֹאוֹת שֶׁאֵין הָאוֹת כְּתִקּוּנָהּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If there is any doubt regarding a letter, whether or not it has the correct shape; it should be shown to a child who is neither exceptionally smart nor a fool, (that is, one who does not understand the subject matter, but knows and understands the letters). If he reads it correctly, the *Seifer Torah* may be used; otherwise, it is invalid. If [it was shown to] several children and they disagree, we rule according to the majority. It is only when we are in doubt that we rely on [the view of] a child, for in that case it is only a means for establishing the facts, but if we see [plainly] that the letter is not as it should be, or if the *yud*-shaped appendages of the *alef* are disconnected [from the main portion of the letter], or the *yud*-shaped appendages of the *ayin* and the *shin* or the foot of the letter *tav* etc. [are disconnected, *] the Seifer Torah* is *pasul* (invalid) even when a child reads them [correctly], because we see with our eyes that the letter is not as it should be.


###### Kitzur Shulchan Arukh 24:6
[Kitzur Shulchan Arukh 24:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/24:6)

כְּשֶׁמַּרְאִין לְתִינוֹק, אֵין צְרִיכִין לְכַסּוֹת לוֹ הָאוֹתִיּוֹת שֶׁלְּאַחֲרָיו. אֲבָל הָאוֹתִיּוֹת שֶׁלְּפָנָיו נוֹהֲגִין לְכַסּוֹת. וְאִם נִפְסַק אֵיזֶה אוֹת בַּנֶקֶב, וְנִשְׁאַר מִקְּצָתוֹ גַּם מִן הַנֶּקֶב וּלְמַטָּה, וְאָנוּ מְסֻפָּקִים אִם יֵשׁ בָּאוֹת עַד הַנֶּקֶב כַּשִׁעוּר, צְרִיכִין לְכַסּוֹת הַחֵלֶק שֶׁלְּמַטָּה מִן הַנֶּקֶב, כִּי הַתִּינוֹק יְצָרְפוֹ וּבֶאֱמֶת אֵין לוֹ צֵרוּף (ט"ז אוֹרַח חַיִּים סִימָן ל"ב סָעִיף קָטָן י'). וְכֵן אִם קָפְצָה הַדְּיוֹ מִמִּקְצָת אוֹת, וְנִשְׁאַר שָׁם אֵיזֶה רֹשֶׁם צְרִיכִין לְכַסּוֹתוֹ, שֶׁלֹּא יְצָרְפוֹ הַתִּינוֹק (פרי מגדים סִימָן ל"ב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When [the letter] is shown to a child it is not necessary to cover the letters that follow, but it is the custom to cover the letters that come before it.¹² 32:51) If a letter was severed by a hole and a part of [the letter] is left also below the hole, and we are in doubt if the size of the letter above the hole is enough to satisfy the minimum requirement, it is necessary to cover the part below the hole because the child will [naturally] connect [the parts], while in reality they are not connected. Likewise, if the ink has chipped off from part of a letter and some trace is left, it must be covered, so that the child will not combine it [with the good part of the letter].

footnotes:
¹² If he begins to read from the beginning of the verse he reads the words as a matter of routine and he will identify the letter from the context. (Mishnah Berurah


###### Kitzur Shulchan Arukh 24:7
[Kitzur Shulchan Arukh 24:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/24:7)

כְּשֶׁנִּמְצָא פְּסוּל שֶׁצְּרִיכִין לְהוֹצִיא סֵפֶר תּוֹרָה אַחֵר, אִם נִמְצָא בֵּין גַּבְרָא לְגַבְרָא, מוֹצִיאִין סֵפֶר תּוֹרָה אַחֵר, וּמַתְחִילִין מִמָּקוֹם שֶׁפָּסְקוּ, וּמַשְׁלִימִין מִנְיַן הַקְּרוּאִים, וְהָעוֹלִין כְּבָר בַּסֵּפֶר תּוֹרָה הַפָּסוּל עוֹלִין לְמִנְיַן הַקְּרוּאִים. וְאִם הוּא בַּשַׁבָּת אִם אֶפְשָׁר לִקְרוֹת בְּסֵפֶר תּוֹרָה הַשֵּׁנִי ז' קְרוּאִים יַעֲשׂוּ כֵּן (לָחוּשׁ לְדַעַת הַגְּאוֹנִים, דִּסְבִירָא לְהוּ דְּמַה שֶּׁקָרְאוּ בַּסֵּפֶר תּוֹרָה הַפָּסוּל, אֵינוֹ עוֹלֶה לָהֶם), דְּהָא נוֹהֲגִין בְּלָאו הֲכִי לְהוֹסִיף הַרְבֵּה קְרוּאִים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In case a defect is found for which another *Seifer Torah* must be taken out; if the defect is discovered between the calling up of two people, another *Seifer Torah* is taken out, and the reading is resumed from where it was interrupted,¹³ can be taken into account, since it is a *fait accompli*. (*Mishnah Berurah* 143:15). and we continue the calling of the required number of men. Those men who were already called to the defective *Seifer Torah* are counted in the required number. However, if this occurs on Shabbos, if it is possible to call seven men to the second *Seifer Torah*, this should be done, (in deference to the opinion of the *Gaonim* who maintain that [the portion] read in the defective *Seifer Torah* does not count,) because it is the custom anyhow to call more than the required seven men.

footnotes:
¹³ It is not necessary to begin reading from the beginning. The portion that was read in the defective seifer


###### Kitzur Shulchan Arukh 24:8
[Kitzur Shulchan Arukh 24:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/24:8)

וְאִם נִמְצָא הַפְּסוּל בְּאֶמְצַע הַקְּרִיאָה, בָּזֶה יֵשׁ חִלּוּקֵי דֵּעוֹת וּמִנְהָגִים, וְכָל מָקוֹם יַחְזִיק מִנְהָגוֹ, וּבְמָקוֹם שֶׁאֵין מִנְהָג קָבוּעַ, נִרְאֶה לִי דְּיֵשׁ לַעֲשׂוֹת כְּמוֹ שֶׁכָּתוּב בַּשֻּׁלְחָן עָרוּךְ, שֶׁלֹּא לְבָרֵךְ עַל סֵפֶר תּוֹרָה הַפָּסוּל, אֶלָּא מַפְסִיקִין מִיָד, וּמוֹצִיאִין סֵפֶר תּוֹרָה אַחֵר, וּמַתְחִילִין מִמָּקוֹם שֶׁפָּסְקוּ. וְאִם הִפְסִיקוּ בְּאֶמְצַע פָּסוּק נִרְאֶה לִי דְּיַתְחִילוּ מִתְּחִלַּת הַפָּסוּק. וְגוֹמְרִין אֵת הַפָּרָשָׁה, (וְנִרְאֶה דְּיִקְרָא לוֹ בְּסֵפֶר תּוֹרָה הַכָּשֵׁר לְכָל הַפָּחוֹת גּ' פְּסוּקִים. וְאִם אֵין עוֹד גּ' פְּסוּקִים עַד תַּשְׁלוּם הַסִּדְרָה יַתְחִילוּ לְמַפְרֵעַ קְצָת) וּמְבָרֵךְ בְּרָכָה אַחֲרוֹנָה. אֲבָל בְּרָכָה רִאשׁוֹנָה אֵינוֹ מְבָרֵךְ, דְּעָלְתָה לוֹ הַבְּרָכָה שֶׁבֵּרַךְ עַל הַסֵּפֶר תּוֹרָה הַפָּסוּל (וּפָשׁוּט דְּאִם יְכוֹלִין לִקְרוֹת שִׁבְעָה קְרוּאִים בְּסֵפֶר תּוֹרָה הַכָּשֵׁר, יַעֲשׂוּ כֵן כְּמוֹ שֶׁכָּתַבְתִּי בַּסָּעִיף שֶׁלִּפְנֵי זֶה). וְהוּא הַדִּין אֲפִלּוּ אִם לֹא הִתְחִילוּ לִקְרוֹת כְּלָל לָזֶה הָעוֹלֶה, שֶׁנִּמְצָא הַפְּסוּל מִיָּד לְאַחַר הַבְּרָכָה, גַּם כֵּן מוֹצִיאִין סֵפֶר תּוֹרָה אַחֵר וְאֵינוֹ מְבָרֵךְ עוֹד בְּרָכָה רִאשׁוֹנָה. וְאֵין לְחַלֵּק בֵּין קְרִיאָה הָאַחֲרוֹנָה, לִשְׁאָר קְרִיאָה בְּעִנְיָן זֶה. בַּמַּפְטִיר, עַיֵּן לְקַמָּן סִימָן ע"ח סָעִיף ח'.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If the defect is discovered while the reading is in progress, then there are different opinions and customs [as to what course to follow,] and every community should follow its custom. In a community that has no set custom, it seems to me that they should do as stated in the *Shulchan Aruch*, [namely,] not to say [the concluding] berachah over the defective *Seifer Torah*. Rather [the reading] should be stopped immediately, and another *Seifer Torah* should be taken out and [the reading] should begin from where it was interrupted. If [the reading] was interrupted in the middle of a verse, it seems to me, [that the reading in the second *Seifer Torah*] should begin from the beginning of that verse and end at the conclusion of the portion [for the person called]. (It would seem that they should read at least three verses for him from the correct *Seifer Torah*. If there are not three verses left before concluding the portion of the week we should go back a few verses) and the concluding berachah should be said. But the first berachah is not repeated, because there is validity to the berachah that was recited over the defective *Seifer Torah*. (Of course, if it is possible to call seven people to the correct *Seifer Torah* this should be done, as outlined in the previous paragraph.) The same rule applies even [in the case] where the reading has not begun at all for the person who was called; [that is,] if the defect was discovered immediately after the [first] berachah [was said]. Then also another *Seifer Torah* is taken out and the first berachah is not repeated; and it makes no difference [whether the defect was found] during the reading of the last portion or any other portion, in this regard. If it occurred during [the reading of] *maftir*, see Ch. 78: 8.


###### Kitzur Shulchan Arukh 24:9
[Kitzur Shulchan Arukh 24:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/24:9)

נִמְצָא פְּסוּל בְּסֵפֶר תּוֹרָה וְאֵין שָׁם סֵפֶר תּוֹרָה אַחֵר, מַשְׁלִימִין בּוֹ מִנְיַן הַקְּרוּאִים בְּלֹא בְּרָכוֹת. וְעַיֵּן לְקַמָּן סִימָן ע"ח סָעִיף ח', וְסִימָן ע"ט סָעִיף י'.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a defect is discovered in a *Seifer Torah* and there is no other *Seifer Torah* available, we should complete the calling of the required number of men¹⁴ is *pasul*, it should not be taken out. (*Mishnah Berurah* 143:23) [to the defective *Seifer Torah*] but they should not say the *berachos*. (See Chapter 78: 8 and Chapter 79: 10).

footnotes:
¹⁴ But if the reading has not yet begun, and the only available Seifer


###### Kitzur Shulchan Arukh 24:10
[Kitzur Shulchan Arukh 24:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/24:10)

יֵשׁ אוֹמְרִים שֶׁאִם נִמְצָא פְּסוּל בְּסֵפֶר תּוֹרָה בְּחֻמָּשׁ אֶחָד, מֻתָּרִין לִקְרֹת בּוֹ בְּחֻמָּשׁ אַחֵר, כְּגוֹן, אִם הַפְּסוּל הוּא בְּסֵפֶר בְּרֵאשִׁית, מֻתָּרִין לִקְרוֹת בּוֹ בִּבְרָכוֹת בְּסֵפֶר שְׁמוֹת. וְיֵשׁ לִסְמֹךְ עַל זֶה בִּשְׁעַת הַדְּחַק כְּשֶׁלֹּא הָיָה בָּאֶפְשָׁרִי לְתַקְּנוֹ, אוֹ שֶׁנִּמְצָא בַּשַׁבָּת אוֹ יוֹם טוֹב. וּמִכָּל מָקוֹם, בְּשַׁבָּת בְּמִנְחָה, אֵין לְהוֹצִיאוֹ כֵּיוָן שֶׁאָז אֵין הַקְּרִיאָה חוֹבָה כָּל כָּךְ, דְּלָא נִתְקְנָה אֶלָּא מִשּׁוּם אוֹתָן שֶׁאֵינָם בָּאִים בַּשֵׁנִי וּבַחֲמִשִּׁי לְבֵית הַכְּנֶסֶת (קמ"ג).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Some authorities hold that if a defect is discovered in a *Seifer Torah* in one *chumash*, it is permissible to read from [this *Seifer*] in another *chumash*. For example, if the defect is in the Book of *Bereishis*, it is permissible to read [from this *Seifer*] in the Book of *Shemos*, and say the *berachos*. We may rely on this [opinion] in case of an emergency,¹⁵ of the *chumash* that is read from is perfect. (*Mishnah Berurah* 143:21) [that is], if it was impossible to correct [the defect] or [the defect] was discovered on Shabbos or on Yom Tov. However, during the *Minchah* service on Shabbos afternoon this [defective *Seifer*] should not be taken out because this reading is not as essential, (as it was instituted merely for the benefit of those who do not attend [services] at the synagogue on Monday and Thursday.)

footnotes:
¹⁵ Since at least the seifer


###### Kitzur Shulchan Arukh 24:11
[Kitzur Shulchan Arukh 24:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/24:11)

אִם נִקְרְעָה הַתְּפִירָה שֶׁבֵּין שְׁתֵּי יְרִיעוֹת, אִם נִשְׁאַר הָרֹב תָּפוּר קוֹרִין בּוֹ. וְאִם לָאו מוֹצִיאִין סֵפֶר תּוֹרָה אַחֵר. וְאִם אֵין סֵפֶר תּוֹרָה אַחֵר, אִם הַקֶּרַע הוּא בָּזֶה הַחֻמָּשׁ שֶׁצְּרִיכִין לִקְרֹת בּוֹ, אֵין קוֹרִין בּוֹ אֶלָּא אִם כֵּן נִשְׁאֲרוּ לְכָל הַפָּחוֹת ה' תְּפִירוֹת. אֲבָל אִם הַקֶּרַע הוּא בְּחֻמָּשׁ אַחֵר קוֹרִין בּוֹ אַף עַל פִּי שֶׁלֹּא נִשְׁאֲרוּ רַק בּ' תְּפִירוֹת. (נקודות הכסף סימן רעח ובספר בני יונה) (יו"ד סִימָן רע"א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If the seam is torn between two sheets of the parchment, if the greater part [of the parchment] remains sewn together, we may read from the *Seifer Torah*, if not, we must take out another *Seifer Torah*. If no other *Seifer Torah* is available, and the tear is in that Book of the *chumash* from which we must read, we do not use it unless at least five stitches remained, but if the tear is in another *chumash*, then we may read from this *Seifer Torah* even only two stitches remained.


###### Kitzur Shulchan Arukh 24:12
[Kitzur Shulchan Arukh 24:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/24:12)

נִמְצָא שַׁעֲוָה אוֹ חֵלֶב שֶׁנָּטַף עַל אוֹת אוֹ תֵּבָה, אִם הוּא בְּחֹל יָסִירוֹ. וְאִם הוּא בַּשַׁבָּת אוֹ יוֹם טוֹב, אִם נִרְאִין הָאוֹתִיּוֹת יִקְרְאוּ בּוֹ כָּךְ. אֲבָל אִם מְכֻסִּין כָּל כָּךְ עַד שֶׁאֵינָן נִרְאִין, אִם בְּמָקוֹם שֶׁאֵין צְרִיכִין לִקְרוֹת שָׁם, יְכוֹלִין לִקְרוֹת בּוֹ בִּבְרָכוֹת. אֲבָל אִם הוּא בְּמָקוֹם שֶׁצְּרִיכִין לִקְרוֹת, וְאָסוּר לִקְרוֹת אֲפִלּוּ תֵבָה אַחַת שֶׁלֹּא מִן הַכְּתָב עַל כֵּן אִם בָּאֶפְשָׁרִי לְהָסִיר אֵת הַשַּׁעֲוָה אוֹ הַחֵלֶב כִּלְאַחַר יָד, דְּהַיְנוּ שֶׁנִּתְיַבֵּשׁ הֵיטֵב, וְיַכְפִּיל אֵת הַגְּוִיל שֶׁעַל יְדֵי זֶה יִפֹּל, יַעֲשׂוּ כֵן, וּבְאִם לָאו אֵין קוֹרִין בּוֹ (עַיֵּן פרמ"ג משבצות סִימָן קמ"ג ובאה"ט שָׁם סָעִיף קטן ט'). כְּשֶׁמְּסִירִין בְּחֹל אֶת הַשַּׁעֲוָה וְהַחֵלֶב, אִם הוּא עַל הַשֵּׁם יַשְׁגִּיחוּ שֶׁלֹּא יָבֹא חַס וְשָׁלוֹם לִמְחִיקַת הָאוֹתִיּוֹת, אֶלָּא יְחַמְּמוּ מִבַּחוּץ שֶׁיֵּלֵךְ הַשַּׁעֲוָה אוֹ הַחֵלֶב.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If is a bit of wax or fat dripped on a letter or on a word; if this was discovered on a weekday, it should be removed, but on Shabbos or on Yom Tov, if the [covered] letters are visible the *Seifer Torah* may be read, as it is. But if the letters are so [heavily] covered that they are not visible at all, if [these letters] are in a place where the reading does not occur, the *Seifer Torah* may be used and the *berachos* may be said. But if [the letters] are in a place where the reading does occur,—since it is forbidden to read even one letter unless the writing is clearly visible— therefore, if it is at all possible to remove the wax or the fat in an indirect way, that is, if it is completely dry so that by folding the parchment it would fall off, then this should be done; otherwise, the *Seifer Torah* may not be used.¹⁶ defective. (*Biur Halachah* 32:17) When you remove the wax or the fat on a weekday, and [the substance] is covering the Divine Name, care should be taken that, God forbid, none of the letters are erased, rather, the reverse side of the parchment should be warmed so that the wax or the fat comes off by itself.

footnotes:
¹⁶ If the covered letter is discovered while the reading is in progress, the covered letter may be read by heart. A letter covered with wax does not render a Seifer Torah