Morning prayer: Kol ma she'ani cosev hayom .. L'shem kedushas

There is a wrong custom of some that say, in the morning: All tefilin/mezuzos that I will write today shall be l'shem kedushas tefilin/mezuza ...

I think that this is wrong [I cannot explain in length on the forum, but b'kitzur],
A. If there is a hefsek between this saying l'shem and the begining of the csiva, then it isn't valid.
B. this causes sofrim to be yotze yedey chova thinking they will say once a day and that is enough, causing a general zilzul in the proper concentration and cavana demanded at the time of writing.

I wrote a bit more in hebrew, see


  1. R' Shammai told me once it's good for sofrim to say once that everything they will write in their life time they are doing l'shem keduashs etc...He told me R' Wosner wrote this also in one place however I need to find it. However this eitzah and the one mentioned here seems only to be an "eitzah tova" and to help somewhat b'dieved. But *for sure* to of course say at the proper time that one is cosav l'shem keduashas etc...That point definitely has to be clear that such things like this are only to be there b'dieved as a "back up"

  2. Yehoshua,
    OK once in a lifetime as "backup" nu nu,
    but to say it everyday in the morning as a regular "coverup" I think is wrong for the reasons written briefly inside, and to my opinion even bdieved will not help at all if it wasn't said tekef u'meyad to the begining of his writing, otherwise the hesaich ha'daas is mevatel the kidush.

  3. But there is indeed a deeper hallachic problem (the musar'dicke problem is obvious) some think that kidush hacsav is somewhat related to hazmana, and a t'nay can be made in regard to hazmana. But this is guf hakdusha, and more than that it is guf hamitzva, no t'nay is relevant to guf hamitzva. IE a tnay can be made a head-of-time as a giluy daas, but the guf has to be done correctly l'maase b'poal.
    This is nogea many areas of cavana l'shem mitzva. And just to prove this "curieux" Would one think that it is possible to write a parshas shma al tnay if he wants it l'shem kedushas tfilin it shal be so, and if he wants it l'shem kedushas mezuza it shal be so.
    A very interesting question may arise in this situation - what is the law bdieved in regard to this parsha. But one thing I am sure it cannot be either tfilin or a mezuza, a tnay can't work in guf hakdusha/hamitzva!

  4. Since when is there a time frame when stating you are doing it "Lshem"?Doesn't it say in the kesset that a Sofer may say "lshem kedushat Sefer Torah" in the beginning and that it "can hold" for the entire Torah? I did ask a few Soferim once if the lshem is like most brachot that we make [that the act must be done immediately after the bracha] and they said it isn't.

  5. Elad.It's left as a "Tzarich Iyun" in Mishnas Hasofer if the Sofer was Mesiach Das between the time he said L'shem... and the time of Ksiva.

  6. Elad, there is a difference between the hallacha you quoted that at the begining of the writing one is mekadesh the csiva and that verbal kidush is enough for the whole sefer tora as long as it may take - that is because the kidush was applied tekef lcsiva, and all the continuation of writing is "al daas rishona".
    But an anouncement that what I will write in the future [as a giluy daas] will be lshem kedusha, but at the actual time later doesnt have the correct cavana, is not kidush hacsiva.


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