The International STa"M Forum

נראה לי שכ"ף זו מרובעת ופסולה [לפי מנהג אשכנז]. פשוט שיש לתקנה [כפסק הפמ"ג] בהוספת דיו ואז תהא כשרה [ואינה תיקון שלא כסדרן, כי מעולם היתה לה צורת כ"ף, כמבואר בפמ"ג].

יש כאן נקב או חתך בגג התי"ו. השאלה, האם זה היה משעת הכתיבה שאז יהא פסול משום שאינו מוקף גויל [עד שיגרר מעט מעובי הגג מעל הנקב וסביבו, לעשותו מוקף גויל], או שנקל לומר מסתמא אירע אחר הכתיבה, ואין חסרון היקף גויל שאחר הכתיבה פוסל במשנה ברורה מבואר [כמדומה בשם הנו"ב] שאם יש סיבה חזקה לומר שלא היה בשעת הכתיבה, כגון שנוכל לסמוך על חזקת הסופר (או המגיה) שבודאי אם היה נקב זה היו תופסים הדבר, ויש להם חזקת כשרות, [או שמצורת החיתוך ניכר שקרה אחר הכתיבה] - יש להקל ולומר שאירע הדבר אחר כן. (אבל אם יהא ספק שקול, יש להחמיר בספק של תורה) איך להתאים פסק זה למציאות - תלוי בעיני המורה, האם מכיר את הסופר שיש לו חזקת כשרות וכו

קיי"ל ספר תורה מנוקד פסול [יו"ד סי' רעד] האם הדין שוה למזוזה ותפלין מסברא נראה שכן האם מישהו יודע איזה ספרים מדברים על זה

http://community.digitalboutique.co.il/globerman/en/ R' Sholem was a member of this Forum, any assistance would  be appreciated.

I have a customer with a shel yad (Rabeinu Tam) approx age 40 years, which has cracking on the end where the parsha begins being rolled. The ink is weak along a cluster of creases which exist at the far left edge of the parshiyos (in this case shema parsha). It's unlikely that even if I go over it, that it will be strong long term and will likely continue to crack. The Rosh parshiyos and the first three of the yad parshiyos seem solid and I'm not worried about them. Do I: 1) Fix as best as possible even though it will likely continue to deteriorate as the ink is quite brittle in that section? 2) Replace the last 2 parshiyos (I have some newer ones of similar level from a sofer that had a psul in the first parsha. So it won't cost the customer anything and therefore expense is not a factor in this decision). Although I am confident this option will last longer, the disadvantage is that the yad will now consist of two pieces (glued together). Which option is preferred

It is with great shock and sadness that I wish to share the news of the untimely passing of Harav Hagoan R' Mordechai Friedlander, one of the top Rabbonim in Sta"m and Moreh Tzedek of the Vaad Mishmeres Stam ( Yerushalayim) and Badatz Eida Hacharedis. Besides for being a giant posek and a top class Moreh Horoeh, Rav Friedlander had the ability to connect to thousands of talmidim with his approachable and warm demeanour, and his fluency in Hebrew, Yiddish and English meant that sofrim from all nationalities and backgrounds were able to have a shprach with him. He was often quoted on this forum. This is an enormous loss for us all and he will be greatly missed by the Sta"m community. We wish his family much comfort and Besuros Tovos to all.

Does anyone know a source or reason why the Aron Kodesh stays open during the entire hakafos for a Hachnasos Sefer Torah?  Is this the correct minhag? This is what I have seen by all the places that I have been to. It seems that since the Aron Kodesh is emptied out from all its Sifrei Torah there is no issue of disrespect. (That is why we do not keep the Aron Kodesh open on other occasions since there are other Sifrei Torah inside and it would be disrespectful to leave it open.) However, this still does not explain why we  דוקא leave open the Aron Kodesh.

This is just a sketch but it is not uncommon to see this type of tzurah and doesn't seem to bother too many people. Is it OK?