Torah reading

I don’t see what this has to do with it. On the contrary, it appears from there that the entire problem is just a defect that looks as if the book is defective, but there is no problem in principle. But there is no question of a disconnect between blessing and reading as in Didan’s case. It seems to me that there is no problem with this, since the blessing is over the reading and not over the book, and as long as the reading is kosher, it is permissible to read it. And I thought of bringing evidence for this from reading a Megillah. Dakiyal said that a erased Megillah that has most of the letters in it is kosher. But for Dina, every word of the Megillah must be read from the book. And they asked how the reading would be done with an erased Megillah, and they said that he should read from two Megillahs (one of which contains what is missing from the other). Although according to the Shulchan Achish, 3363 and 3367, and according to the NIV, you may wish otherwise. And there is also evidence from a Masat that is found to be invalid in the middle of the reading, in which one changes the book and does not repeat the blessings. But I didn’t understand why the oleh recites a blessing over a book. Let him recite his blessings and the reader recites from the book in front of him. Why is another book needed? Is it because you were concerned about the four-cubit distance? I don’t think there is a problem with the distance, since there is no obligation on the oleh, he departs from the reader’s law of hearing as a response.