Halakhah sobre Números 35:3

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)¹Genesis 25:24, 38:27. [is written with an added aleph, and would now be read] te'omim, or the word migresheihen²Numbers 35:3, 35:7. [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 Terumah³Exodus 25:10. [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],⁴If massoretic rules regarding exceptions in the size or shape of certain letters are not complied with in the writing, no other Seifer Torah 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,⁵Genesis 21:17. [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]⁶Genesis 15:1. the word tira would be written [without a Yud], then another Seifer Torah should be taken out.

From the laws of the commandment is that which, they, may their memory be blessed, said (Makkot 12a) [that] beyond these three thousand ells that we said above that is of open space, fields and vineyards, we give to each city a cemetery, as it is stated (Numbers 35:3), "and their open spaces shall be for their beasts and their property and all their animals (chayatam)" - and the explanation came about this, that it was was given for the living (chayim), and not for burial. And that which they also said (Arakhin 33b) [about] priests or Levites that sold one of their fields or a house even in a walled city, [it can] always be redeemed, even from the hand of what is consecrated, as it is stated (Leviticus 25:33), "a perpetual redemption shall there be for the Levites." And [in the case of] an Israelite who inherits [property] from his mother's father who was a Levite, behold he may redeem like the Levites. And the rest of its details are elucidated at the end of Arakhin.