I came across this partially peeling patch a few weeks ago, and took this photo, intending to share it when I got around to it. And lo and behold, R' Alberto Attia posts something similar: http://www.stamforum.com/2013/03/tzafun.html . I was dan likaf zechus that this was from a scrap that was used to practice with. I don't see any reason that one would be required to think otherwise. I would, however, debate the propriety of putting a matlis on top of a hole. Does anyone have a comment on that? Now, if you will indulge me, I would like to dig deeply into the concept of a matlis with words: If one were to make a matlis that merely covered a word of the sefer Torah without damaging it, would the Sefer Torah then be pasul? Assuming that it is pasul, if the matlis was then removed, would the Sefer then be kosher, or would it be chok tachos? If you follow my line of reasoning, I would like to question if the presence of letters on the matlis, even when not visib
Showing posts from March 20, 2013
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Was checking through a sefer torah, which turned out to be two sifrey torah joined together, but at the end there was an extra piece of k'laf between the last yeriah and the ets chayim. And on it was the writing below showing that one Eliezer Friedmann fixed this in Pesht in 1947. I'm guessing that he was very proud to have rescued two sifrey after the Shoah. A real piece of history as you just never see this sort of 'personalisation' on a torah. Two questions: a) has anyone seen this sort of thing before and b) since it shouldn't be there and probably should be removed but is clearly now an integral part of the history of the Torah, is there any leniency in the halacha that would permit it to remain b'dieved. I have certainly seen additions on Megillat Esther that are permitted (for example where there can be b'rachot and for Teymanim a poem form of the megillah) and also stamps from a magihah and signatures on the back of a torah.