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What do you think of the kuf of "umilkosh"? do you think its just a fat tag or he wrote another lamed and was too lazy to erase it and turned it into a kuf without erasing the rosh?
"do you think its just a fat tag or he wrote another lamed and was too lazy to erase it and turned it into a kuf without erasing the rosh?"
Does it matter what he meant? Is there a difference between a case that he intend it to be a lamed, and changed his mind and turned it into a kuf [I understand from your wording that this is a type of "csiva b'pisul"], and the case that he intended to write a kuf but the tag came out fat?
Please clarify the issue - because I am not sure I understood you correctly.
Perhaps I phrased it wrong. I was asking if you think it is pasul or if a sheelat tinok would help in this situation? to me, it looks pasul, but I wanted other Sofrim's opinions on the matter.
I showed this to R' Shammai Gross this morning. He said to me as it is he said it's kosher. If the tag would come out that thick and be all the way at the end (on the left side) it'd be pasul.
Both the Shulchan Aruch Harav and the Mishnah Brurah use similar terminology when describing the importance of the shin being "pointy" on the bottom and all three branches of the letter shin meeting at a point or "chad" at the bottom of the letter. There is a strong foundation in Halacha for this and for the bottom of the shin to be flat like a moshav (base) is considered questionable (Pri Megadim) and definitely not Kosher Lechatchillah. It is worse if the moshav is very wide, but it is still questionable if it is lechatchillah if there is a thick noticeable base rather than a chad. Even for Sephardim, who lechatchillah make an angular base, it is still important that the base is indeed on a (significant) angle. If the base is flat, even if all three branches of the shin come out of the base connected , as in the top picture, it is problematic. It is worse in the bottom picture below where the right head/ branch comes out of the right part of the base and the m
We all know that there is no ancient source that requires ink to be מן המותר בפיך . Possibly, as said here before, because in the olden days ink was always מן המותר בפיך and the question was never raised. It was probably self-evident. Nowadays, no decent Rav will approve an ink which is not מן המותר בפיך . Who was the first one to raise this question? Was it raised because of animal ingredients or because of non-kosher wine?
"do you think its just a fat tag or he wrote another lamed and was too lazy to erase it and turned it into a kuf without erasing the rosh?"
ReplyDeleteDoes it matter what he meant? Is there a difference between a case that he intend it to be a lamed, and changed his mind and turned it into a kuf [I understand from your wording that this is a type of "csiva b'pisul"], and the case that he intended to write a kuf but the tag came out fat?
Please clarify the issue - because I am not sure I understood you correctly.
Perhaps I phrased it wrong. I was asking if you think it is pasul or if a sheelat tinok would help in this situation? to me, it looks pasul, but I wanted other Sofrim's opinions on the matter.
ReplyDeleteI think it is a shaylas tinok.
ReplyDeleteI showed this to R' Shammai Gross this morning. He said to me as it is he said it's kosher. If the tag would come out that thick and be all the way at the end (on the left side) it'd be pasul.
ReplyDeleteI agree it makes no difference what the sofer's intentions were. I also would have said like Rav Shamai.
ReplyDelete