The Gemorah in Mesechta Shabbos relates that when Moshe Rabeinu ascended heavenward to receive the Torah, the malochim vehemently objected. They claimed that the heavenly Torah predated this world and has no association with mere mortals. With the Eibershter’s prodding, Moshe responded that all the commandments in the Torah have no bearing on heavenly beings. All of the mitzvos and issurim are related only to the mundane and the physical world and therefore the Torah belongs only to mankind. The malochim accepted this argument and embraced Moshe.

Moshe Rabeinu’s argument seems to be so convincing. What were the malochim thinking when resisting allowing the Torah to be given to humankind?

In the beginning of Parshas Bechukosai the Torah promises berachos to those who are “bechukosai tailaichu” and observe the mitzvos. Chazal interpret these words to mandate ameilus baTorah.

After the Torah makes this promise, an intriguing possuk follows. The possuk says, “Ani Hashem elokeichem asher hotzaisi eschem ma’eretz Mitzrayim etc”. Why does the Torah make mention of yetzias Mitzrayim over here? Rashi explains that the Torah is reassuring Klal Yisroel that it is within His ability to provide the promised berachos, since He already performed tremendous feats in Mitzrayim.

This is even more difficult to understand as the Ramban mentions that this whole group of berachos that are promised to the ameilim baTorah are within the realm of normal. Why must Hashem prove his prowess from the unbelievable miracles performed in Mitzrayim?
The answer is that ameilus baTorah is certainly a level of tremendous importance and something to strive for. However, the real challenge is how to fuse the ruchnius into daily life and the mundane.

The Rema explains the words, “Umafli la’asos” in the brochah of ‘asher yatzar’ to refer to Hashem’s awesome miracle of fusing a human being consisting of a neshama and a physical body. The ability for ruchnius to coexist in unison with physicality is a feat nothing short of a miracle.

Yetzias Mitzrayim was the manifestation of transforming slaves, the coarsest human beings, into an am segulah- a nation on the threshold of receiving the Torah- people epitomizing gashmius transformed into receptacles of ruchnius. Only the One with this ability is able to bestow berachos of gashmius on ruchniusdike people- amelim baTorah- and enable them to fuse the bounty of this, physical world into their ruchniusdik lives.

The malochim were of the opinion that the Torah has no place in the physical domain. They could not fathom the intersection of a physical, human being with such depth of holiness as the Torah. They did not understand the base meaning of the words in the Torah that we associate with the physical, in a literal sense. Moshe Rabeinu countered their argument with something astounding. A person has within himself the ability to consecrate the basest item in this world into a vehicle of kedushah- similar to the transformation of the slaves in Mitzrayim morphing into the Dor de’ah and worthy of the Sinai experience of Matan Torah.




Can two letters be connected to each other? 

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. If the letters are not connected to this extent, the poskim disagree about whether the ink must be removed. One should be stringent. If the connection is found during kriyas haTorah, it should only be fixed if there is a person in the shul who can fix it quicky and properly without ruining the Sefer Torah. Otherwise, it should be left as is.

[שו"ע לב, ד, משנ"ב יב-יג, וביה"ל ד"ה כל; ביאורים ומוספים דרשו, 18]




Which letters must have tagim?

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. The tagim are three separate lines which emerge from the top of the letter. If the lines are connected and appear to be another letter, they must be separated. If the tag of one letter connects to the tag of another letter, the poskim disagree on whether they must be separated. One should be stringent. If the connection distorts the appearance of the letter, all opinions agree that the tagim must be separated.

[שו"ע לב, ד, משנ"ב טז, וביה"ל ד"ה צריך; ביאורים ומוספים דרשו, 21-20]



Can Sta"m be written with the left hand?  


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. A left-handed person should write with his left hand. One who uses both hands equally should use his right hand. If he used his left hand, the Sta”m is valid. A person who writes with his left hand but performs all other activities with his right hand should not be appointed as a sofer. Since it is unclear which hand he should use, it is best to avoid the question. Some poskim invalidate any writing done in an unusual fashion (e.g. by holding the quill in the mouth, between the toes or with the back of the hand). Others equate it to writing with the non-dominant hand.

[שו"ע לב, ה, ומשנ"ב יז-יט; ביאורים ומוספים דרשו, 28]
  • Sifrei Torah, tefillin and mezuzos (Sta”m) must be written with black ink. There are different ingredients mentioned in the poskim which can be used in the production of ink. One of the components is a byproduct of wood. This product is the preferred option, since it is acceptable according to all opinions. 

  • Non-kosher wine may be added to the ink. The ink does not have to be made with the intention to use it for Sta” m. 

  • Only black ink may be used for writing Sta”m. Although blue ink is similar to black, it should not be used. Even if it darkens and looks black after use, it is still invalid.


  • What is the proper way to make sirtut on tefillin?





  • How is klaf produced?





  • Which liquids may be used to soak the hides?
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.
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