Daf HaYomi B'Halacha Daily Email

The Medresh Tanchuma in Parshas Vayigah relates that when Hashem approached Klal Yisroel to accept the Torah, He asked them for guarantors that the Yidden would fulfill the Torah requirements. They responded that the Avos would serve as guarantors. The Eibershter rejected this idea. They then followed with the offer that the children would guarantee fulfillment of the Torah. Immediately Hashem acquiesced.

There is a fascinating pshat of the Chasam Sofer that sheds additional light upon this Chazal. In Parshas Bamidbar, the parsha that always precedes the Yom Tov of Shavuos, the possuk lists the yichus and children of Aharon Hakohen. In middle of the listing, the possuk interrupts to write that Nodov and Avihu were niftar while bringing an unsolicited korbon of ketores. The possuk adds that they had no children.

The Chasam Sofer poses several questions. Why does the possuk make mention of Nodov and Avihu if they already passed on and their existence was already irrelevant?

Additionally, what difference does it make to know their cause of death and why the need to mention it here? It was mentioned several times already! Furthermore, why does it mention that they died without having had children?

The Chasam Sofer says something incredible. If they would have had children, they would not have died! Although they achieved a tremendous closeness and attachment to Hashem and they fulfilled their mission on this world, they would have been spared, had they been blessed with children. Why? Because it would have been necessary for them to remain alive in order to raise and be mechanech their children.

The Torah is telling us, while delineating the children of Aharon, that Nodov and Avihu had no more reason to remain on this world. Sometimes a person is supposed to leave this world but is spared and remains in this world solely for the sake of his children who require his tutelage. This is why the Torah relates over here their cause of death- because they did not have children.

Being mechanech one’s children on the derech of Torah and yirah and middos tovos can sometimes be one’s lease on life.

This gives new meaning to our children being our guarantors. Not only are they the reason that hashem trusted us with the Torah, but they are also the reason Hashem gives us life!

We have an awesome responsibility! A guten Yom Tov.

What is the proper way to make sirtut on tefillin?

Klaf which is used for Sta”m must first be prepared with sirtut (lines etched into the parchment). There are differences between the sirtut of tefillin and the sirtut of mezuzah. A mezuzah must have sirtut on each line and on the four sides of the perimeter of the column. Tefillin do not need sirtut on each line. According to Shulchon Aruch, one line of sirtut at the top of a column is sufficient to facilitate even lines. Rema rules that all four sides should have sirtut. A sofer who cannot write evenly without sirtut should have sirtut on each line. Since there are opinions which do not permit additional sirtut in this case, one should etch the lines on the back of the klaf. The poskim disagree about whether a Sefer Torah must have sirtut like those of a mezuzah or those of tefillin. Presently, the custom is to make sirtut on each line of all Sta”m.

[שו"ע לב, ו, משנ"ב כ-כא, וביה"ל ד"ה אין, ד"ה ויש, וד"ה וכן; ביאורים ומוספים דרשו, 29 ו־35]

How is klaf produced?

The hide of an animal has two layers. The inner part which touches the animal’s body is referred to as duchsustus, and the outer part is known as klaf. Before the two layers are divided, the hide is known as gvil. The Gemara states that a Sefer Torah should be written on the outer side of gvil, tefillin should be written on the inner side of klaf, and mezuzah should be written on the outer side of duchsustus. The present custom, however, is not to divide the parts before writing. Instead, the inner side is scraped down so that only the outer section remains. A thin layer on the outside is scraped off as well.

[שו"ע לב, ז, וביה"ל ד"ה ולא, וד"ה צריך; ביאורים ומוספים דרשו, 37-36]

Which liquids may be used to soak the hides?

In the course of being prepared for writing, the parchment must be soaked either in a liquid known as mei afatzim or lime. Although there are different chemical solutions which can produce similar results, the original methods should still be followed. The parchment should remain in the liquid until all the animal’s hair is removed. If the hide is removed before the removal of all the hair, it is pasul. The soaking must be done lishmah -- for the sake of the Sta”m.

[שו"ע לב, ח, משנ"ב כג, וביה"ל ד"ה וצריך; ביאורים ומוספים דרשו, 38]

When writing Sefer Torah, tefillin and mezuzos (Sta”m), the sofer must be careful that no letters should be connected. If the ink runs, connecting two letters to the extent that they will be ruined if the ink between them is removed, the letters are invalid.

When writing Sta”m, tagim (crowns) should be added to the following letters: Shin, Ayin, Tes, Nun, Zayin, Gimmel and Tzadik. B’dieved, the writing is still valid if this was not done.

All Sta”m must be written with the right (or dominant) hand. B’dieved, an item which was written with the non-dominant hand may be used if there are no other options, but a brocha is not said.

Which parts of the hide production must be done lishmah?

Can klaf be used for something other than its original purpose?

Can a non-Jew prepare the klaf?

PLEASE NOTE: The information in this email is for learning purposes only. Please review the Mishna Berura and Biurim U'Musafim before making a halachic decision. Hebrew words are occasionally transliterated to enable a smoother reading of the text. Common Ashkenazi pronunciation is generally used in these cases.