Daf HaYomi B’Halacha Daily Email – 6 Av/July 22

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When to remove shoes when Tisha B’av falls on motzai Shabbos

When Tisha B’av falls on motzai Shabbos, there is some discussion in the poskim as to when is the correct time to remove the shoes. According to some they are to be removed just after barchu. Others hold that one should say baruch hamavdil and remove them before going to shul. A third opinion holds that the shoes must be removed at sunset. (According to this opinion, it is proper that they be removed in a manner that it is not obvious that one is in mourning on Shabbos — e.g. remove the shoes in order to rest). According to many, Shabbos clothing should be removed as soon as Shabbos is over. Some poskim, however, allow them to be removed after ma’ariv.

(סימן תקנג, סעיף א; ביאורים ומוספים דרשו, 8)

Hilchos Tefillin 32 (page 95)

מסעיף יט עד סעיף כ

The Sofer’s Declaration Prior to Commencing Writing

The Sofer’s Declaration Prior to Writing Hashem’s Name

A Sefer Torah in Which One Letter was Written Lo Lishma

3485cccc-a0ce-417e-9cda-57a07774a968.jpgThe sofer’s declaration prior to commencing writing

Before beginning to write a sefer Torah, tefillin or mezuzah a, a sofer must verbally declare his intention to write lishma. He should say, "I am writing this for the sake of the holiness of sefer Torah (or tefillin or mezuzah)." If the word ‘holiness’ was omitted, the declaration is still kosher bedieved according to some poskim. When making this declaration, it is proper to add [see below] "…and all the names of Hashem are being written for the sake of the holiness of Hashem’s name." In addition to the original declaration before beginning to write, it is proper for the sofer to be cognizant of the intention of lishma during the writing itself. If a second sofer takes over in middle of the job, he must make his own lishma declaration.

(סעיף יט וס"ק צד ו־צו; ביאורים ומוספים דרשו, 139-140)

fd6dd5fa-f1f0-4603-862a-4d24e4094b2e.jpgThe sofer’s declaration prior to writing Hashem’s name

The sofer must be ‘mekadesh‘ Hashem’s name with a special intention when he writes it. (The word ‘mekadesh’ has more than one connotation in the halachos of writing Hashem’s name for stam – see tomorrow’s page.) According to some, the sofer must bear in mind that he is writing Hashem’s name. Other poskim say that the sofer must intend to infuse kedusha into what he is writing. Before writing Hashem’s name, the sofer must verbalize that he is writing it for the ‘sake of the holiness of Hashem’s name.’ In a case where the sofer neglected to verbalize this intention but bore it in mind, some poskim hold that the writing is kosher bedieved if he had verbalized his intention to write lishma when he first began writing the stam, but other poskim hold that the writing is disqualified regardless. In a case of safek as to whether a name was written lishma, if the sofer had declared "and all the names of Hashem are being written for the sake of the holiness of Hashem’s name" before beginning to write (as cited above), it is kosher.

(סעיף יט, ס"ק צח-צט, וביה"ל ד"ה בתחילת; ביאורים ומוספים דרשו, 144 ו־146)

1bbe1e5d-29ce-4eeb-8c2f-dccaaa23450e.jpgA sefer Torah in which one letter was written lo lishma

Even one letter of stam that was not written lishma is pasul. This lishma must be verbalized; intention alone is not enough. Likewise, retracing the writing cannot make it lishma. A disqualifying break in the middle of a letter (covered in seif 25) must be repaired lishma. According to some poskim, a non-verbalized lishma is acceptable for repairing letters since the main part of the letter was written properly. The tagim crowns on top of the letters should be written lishma. According to some poskim, it is permissible to rely on the opinion that the letter is kosher without tagim and permit tagim that were not written lishma.

(ס"ק צב, צג ו־צה; ביאורים ומוספים דרשו, 137 ו־141)

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  • There is a halacha l’Moshe m’Sinai that the left leg of both the heh and kuf must be hung — i.e. it cannot touch the top bar of the letter.
  • The aleph is composed of three elements: a yud on the top right, a diagonal line (higher on the left than the right) and an inverted yud on the bottom.
  • Aside from the aleph, many other letters incorporate a yud: the ayin, the peh and long/open peh, the tzadi and long/open tzadi and the shin. All these letters contain a yud-like feature – a short leg with a small top. If on any of these letters the yud was joined completely to the rest of the letter or if the yud was composed of just a straight top line [without the leg], the letter is pasul.
  • Who is responsible to inspect the parshios?
  • Repairing a parsha with an extra letter
  • Dipping the pen into the ink before writing Hashem’s name
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