sfek sfaika
could it be argued that changing a tzadi beis yosef to arizal or vice versa could be allowed because of the following tziruf: 1) ponim chadashos (sofek) and 2) kav moshuch (sofek)?
How about the Bais of Uleovdo?
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נראה שאם קודם עשה ראש הצד"י כעין זיי"ן שעובר לפה ולפה ואח"כ מילא את השני, הרי זה רק שאלה של פנים חדשות.
ReplyDeleteואם קודם מילא את היו" דלעשותו גולם ואח"כ תיקנה הרי זה שאלה של גולם האם מותר לתקנו שלא כסדרה.
obviously I am talking of the former case, where he added the new rosh first, and then scratched off the original head. obviously the second case is not feasable. my point was that in the first case where he fixed, since the ponim chadoshos here was only a rosh, and kav moshuch is fixable according to the mikdash me'at and others (as opposed to a ponim chadoshos which involves a more chomur/ fundemental part of a letter which has no sofek and is definitely possul -such as a regel- ) - then perhaps we have a tziruf. I know lemasah this is not the case but perhaps there is an argument that certain types of ponim chadoshos are better than others....does this make sense?
ReplyDeleteFurthermore; you can fix it in such a way that when you scratch off the original head you leave enough that without the ponim chadoshos it would be only a definite sofek choser aiver (because some of the original rosh makes it thicker on the top) which is even fixable on its own according to shut T'Tn and others. So certainly then with the additional argument that ponnim chadoshos is acceptable according to many opinions, it would be acceptable to reverse the heads.
Deleteyes? maybe? no?...anyone?
ReplyDeletereb moshe???
according to those that accept panim chadashois this is acceptable. according to those that pasel panim chadashois, this is no exception.
ReplyDeleteI dont see an additional kula, because of the issue of fixing the golem. {it is a "panim chadashois" of the kula}