Samaritan Torah that is. The Jewish/Christian version is an edited copy and hard to do all that editing without introducing a few trivial contradictions. As you go back in time, the Jewish Torah becomes the Samaritan Torah. The Dead Sea Scrolls were censored and kept secret for half a century, and only then leaked without permission, because despite being the Jewish version of the time, they are as close to the Samaritan version as they are to the Masoretic version they are talking about below. About 5000 characters are different in both. This despite certain parts being completely different in the two, different 10 Commandments for instance. So other than those clear important disagreements, the Dead Sea Scrolls are closer to the Samaritan than the Jewish/Christian Torah. THAT is why they were censored for 50 years...
The Samaritan Pentateuch
...Consistency: This is probably the main distinguishing feature of the Samaritan version, and I suspect some of the other categories I discuss will be included in it. The Samaritan version shows much greater internal consistency than the Masoretic version. And by this I mean not that the plot hangs together better, but that when, for example, an event happens in the text which is then later recounted by someone also in the text, the re-telling and the event are often verbatim copies.
So, for example, one of the most consistent and noticeable differences in the Book of Exodus has to do with the warnings given to Pharoah. In the Masoretic text, we sometimes read “God said to Moses, ‘Say unto Pharoah thus and such....’” in preparation for a plague, and then the text skips ahead to the actual performance of the plague without recounting that Moses did, indeed, relay the message. Or conversely, we read of Moses delivering a warning to Pharoah about an upcoming plague without ever reading that he was commanded to do so by God. The Samaritan text is more consistent: when God tells Moses to relay a message, we then read that Moses relayed the message—in the same words—and then initiated the plague. When Moses warns Pharoah, we read beforehand that God had told him to give that very warning. When the Israelites say to Moses in Exodus 14:12, “Didn't we say to you in Egypt, ‘Leave us alone; let us serve the Egyptians’?” in the Samaritan version they did, indeed, say those exact words while still in Egypt, in Exodus chapter 6. The Masoretic version has them saying other things in a similar vein in Egypt, but never exactly that. And presumably if the Bible is considered infallible, how could it say that they said it if they didn't?
The Samaritan Torah is therefore longer, in terms of letter or word count, than the Masoretic version. Whenever a story is retold, whenever something is referred to in the past (e.g., the events of the desert being recounted in the book of Deuternomy), the Samaritan version consistently has the event and the retelling in harmony.
Grammar: This is a different kind of consistency. Samaritan Hebrew grammar is not quite the same as Masoretic Hebrew grammar, and their pronunciation and vocalization are totally different (though that's probably best saved for another article). The Samaritan version is often grammatically neater (and stylistically somewhat later in the development of the language) than the Masoretic version. Similarly, where the Masoretic version has verbs or adjectives in the wrong gender in many places, the Samaritan version has appropriate gender agreement. There are also consistent differences related to the grammatical differences between Samaritan Hebrew and Masoretic Hebrew. So some verbs are conjugated into different forms in the two versions (e.g. וישתחו, “and he bowed” is written וישתחוי in the Samaritan version; instead of צו it has צוי, and a few others. At least in the version I was working from; others have וישתחוה).
There are some grammar differences in the pronouns, some of which affect the spellings of other words. For example, in Samaritan pronunciation, the third-person plural masculine pronoun הם is pronounced imma, and so the Masoretic spelling המה would be redundant, and is not found in the Samaritan version. And the dreadfully confusing spelling of the feminine pronoun היא in the Masoretic text, (sometimes) spelling it identically with the masculine pronoun הוא, is not also found in the Samaritan text (thus providing another example of the consistency of the Samaritan text). The second-person feminine singular past tense conjugation and pronoun in the Samaritan pronunciation preserve the old Hebrew -i ending (found in a few places even in Masoretic texts), and so are sometimes spelled with a final י. This can occasionally be confusing, since it might look at first glance like a first-person singular verb!..."
http://web.meson.org/religion/torahcompare.php
I DEFY anyone to find a contradiction in the Samaritan Torah.