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.
מאיר עיני סופרים סימן י סעיף ח ס"ק א
ReplyDeleteומ"מ לכתחילה צריך לכתוב גם ס"ת כסדרן דס"ת חמור מקדושת תו"מ רק בדיעבד כשר משום דא"כ לא תמצא ס"ת כשירה, בגדי ישע בשם רדב"ז סי' ש"י
וכן שם בדקדוקי סופרים
ומ"מ לכתחילה צריך לכתוב גם ס"ת כסדרן
Is this accepted and lehalacha writing in this fashion is bedieved, or lemaase we are not choshesh for this opinion?
Deletethanks for the mare mokom
by the way your source doesn't seems to differentiate between same or different yerios
DeleteSounds unreasonable to me.
ReplyDeleteI thought the same but the Rabbi in my shul brought this up and I wanted to check the sources
DeleteThere is a Tshuvas HaRitva (I think around siman 100, but might be wrong) who says that "lulei d'mistafina" he would've said that the 4 parshiyos of tfillin, even when written in a Sefer Torah, must be written k'sidran.
DeleteOk but that's no halachically binding, just a random thought... nevertheless thanks for the source.
DeleteMy intention was as a point of interes. None of the sources being discussed here are halachically binding.
DeleteThe Shaila is if somebody wrote a whole sefer kesidran and found one mistake that needed to be corrected.Did he loose the whole lechatchila?
ReplyDeleteThe Keses himself writes it!!! That since holiness is even more than tfillin - it ought be written kesidran.
Deleteלשכת הסופר סימן ט ס"ק א
Deleteעוד כתב שם הרדב"ז . . ולפע"ד תמוה . . אמאי לא נימא דגם ס"ת בעי כסדרן
!קושייתו שם שס"ת יצטרך "כסדרן" מדאורייתא
אבל בסעיף א שם כותב "תפילין ומזוזות צריכין לכתוב אותם כסדרן", ואינו מזכיר ס"ת כלל אפילו בנוגע לכתחילה
בנוגע לפועל פוסק אדה"ז סימן לב סעיף מט
אבל בס"ת יכול למחוק כל השורות העליונות אם אין בהם שום שם משמות שאינן נמחקין
אף שגם אם לא ימחוק כשר עכ"פ בדיעבד
ולתרץ קושיית הקסת ראה אגרות קודש כרך ז עמוד שפה אגרת ב'רמה, ובהמצויין שם
I don't understand this whole discussion. My understanding was that the Radvaz was only theoretical, but no one ever actually held such a shitta l'mayse. Perhaps the strongest raaya is the fact that the only source for the din of k'sidran is the M'chilta at the end of Parshas Bo that specifically is talking about the four parshiyos of tfillin and possibly the Mishna of "ein tolin" and it is m'furash that tliya is kosher is Seifer Torah!
Delete