Last week I posted some thoughts in response to a public lecture given by Rabbi Reuvain Mendlowitz regarding Ksav Chabad (the Alter Rebbe's ksav). I felt he did not represent the issue fairly, and since I had received questions about it from a number of people I felt it made sense to write a general response. After I posted my response on this forum, Rabbi Mendlowitz reached out to me by email and we ended up having a respectful and productive email exchange regarding the relevant issues surrounding Ksav Chabad. His position is a lot clearer to me now, and I think he also took certain things on board that I clarified with him. The purpose of the Stam Forum (at least back in it's heyday before all the whats app groups took over) was to connect sofrim from around the world, to promote achdus and build bridges, as well as to offer support and advice. In that spirit, I felt I should write a follow up post, to clarify some of the issues and misconception...
Most kelafim are processed al tnay as you explained.
ReplyDeleteBut you can order klaf "shlo al tnay" that means klaf that was made specificly lshem kedushas one item only.
To add to what R. Moshe said: Some klaf-makers make their klaf "leshem kedushas Sefer Torah" without a tenai and it may be used for tefilin, mezuzos, megilos, or nevi'im; but it can not be used for a davar chol.
ReplyDeleteI don't know what the halacha would be with regard to "pitom haketores" or "the menora", but I assume they are considered a davar chol as far as the kedusha of the klaf is concerned.
Would a pitum k'toret be considered entirely a davar chol given it has words of Torah and Hashem's name in? Similarly the menorah words are from Tehillim and a sefer Tehillim has kedushah. Now technically one isn't supposed to write out parts of books/p'sukim etc, but pitum ha'k'toret on k'laf is supported by the rabbonim as a great segulah for parnassah, but what would be the halachic support for them in the first place?
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