A place for English speaking sofrim (scribes), magihim (examiners), rabbis and vendors of Stam (Torah, Tefillin and Mezuzah scrolls) from around the world to communicate, share ideas, ask questions and offer support and advice.
As long as the gid is firmly in place it's fine. However, if it's loose and is moved out of place and doesn't pop right back then it needs to be fixed so it stays in place and if the batim are sealed it needs to be opened and resewn.
What about batim sewn poorly with a gap (ie not tightly closed). If the titura is later clamped and glued (to remedy the gap) and this causes the stitches to loosen a bit, how does this sit halachically?
הגם שהתפירה כשרה אע"פ שהיא רפויה מעט, מ"מ היא עלולה להקרע, ולכן ראוי לפתוח כדי למתוח את התפירה. וכפי שכתב ר' ירחמיאל שליט"א אם כבר פותחים את התפירה חייבים להוציא את הדבק כדי שיהא הסגירה מחמת תפירה ולא מחמת דבק [או שזה חשש תעשה ולא מן העשוי
The same applies even if the tefiros were ok but became passul once the batim are sealed. Even if kosher, if quite loose, I'd suggest resewing or tightening if not yet knotted (and resealing) as Rav Moshe suggested, as they can get wron down and eventually tear or gradually get yanked out of place.
I received this question via email. I am not really a klaf expert, I was wondering if anyone could answer this question: Dear Rabbi Gutnick, I am writing to you because a good friend of mine has put the idea into my head that the klaf in my tefillin were not really tanned and therefore are not kosher. He referred me to Megilla 19a re diftera. From the research that I have done so far, it seems that the klaf that is used today is tanned only with a lime wash. On all of the tanning websites I’ve seen so far, they say that the lime doesn’t accomplish tanning but only the removal of the hair and some other pre-tanning effects. Would you be able to explain to me or refer me to a website that explains how the tanning process that is used today takes the hide out of the category of diftera? Thank you very much.
We all know that there is no ancient source that requires ink to be מן המותר בפיך . Possibly, as said here before, because in the olden days ink was always מן המותר בפיך and the question was never raised. It was probably self-evident. Nowadays, no decent Rav will approve an ink which is not מן המותר בפיך . Who was the first one to raise this question? Was it raised because of animal ingredients or because of non-kosher wine?
As long as the gid is firmly in place it's fine. However, if it's loose and is moved out of place and doesn't pop right back then it needs to be fixed so it stays in place and if the batim are sealed it needs to be opened and resewn.
ReplyDeleteWhat about batim sewn poorly with a gap (ie not tightly closed). If the titura is later clamped and glued (to remedy the gap) and this causes the stitches to loosen a bit, how does this sit halachically?
Deleteהגם שהתפירה כשרה אע"פ שהיא רפויה מעט, מ"מ היא עלולה להקרע, ולכן ראוי לפתוח כדי למתוח את התפירה. וכפי שכתב ר' ירחמיאל שליט"א אם כבר פותחים את התפירה חייבים להוציא את הדבק כדי שיהא הסגירה מחמת תפירה ולא מחמת דבק [או שזה חשש תעשה ולא מן העשוי
ReplyDeleteThe same applies even if the tefiros were ok but became passul once the batim are sealed. Even if kosher, if quite loose, I'd suggest resewing or tightening if not yet knotted (and resealing) as Rav Moshe suggested, as they can get wron down and eventually tear or gradually get yanked out of place.
ReplyDelete