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Gittin 54b - kavannah for Sefer Torah

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1Gittin 54b - kavannah for Sefer Torah Empty Gittin 54b - kavannah for Sefer Torah on Fri Jun 30, 2017 7:46 pm

The gemara makes it clear that the עיבוד of the skins for a Sefer Torah must be made לשמה. Also that the shemos hakedoshim must be written לשמה.
It doesn't discuss kavannah for writing the sefer, but the Rosh says you need lishmah for that as well, kal vachomer from עיבוד. The Beis Yosef brings Rashi who argues, saying that you work skins for many reasons, but the only reason to write a Sefer Torah is to have a kosher Sefer Torah.
The gemara doesn't say where any of these comes from. Writing a Sefer Torah is just a mitzvah in the Torah (כתבו לכם את השירה הזאת). Are they halacha l'Moshe miSinai? Or is it a s'vara, that in order for a Sefer Torah to have great kedusha it is clear that the kedusha must be put in by the writer?
The idea of the kedusha of the sheimos seems to come from a different place entirely: לא תעשון כן לד' אלקיכם is the issur of erasing Hashem's name. How do you see from there that the sheimos in a Sefer Torah need to have that kedushah (and the kavannah and the issur of erasing) or the S'T is not kosher? Is that a s'vara as well?

The Minchas Chinuch (mitzvah 447) notes that the Rambam does not mention that the issur of erasing Hashem's name needs that the name was written with kavannah. He even implies that sheimos written on vessels and such is the same issur.
Whereas, all the poskim bring down that unless the sheim was written with kavannah, it's only a d'rabanon to erase it and you're allowed to do it to fix (say, a Sefer Torah) [Shach]. Aruch Hashulchan (Yo"D רעו) says that in that case it's obvious that it wasn't written with kavannah (but see the Minchas Chinuch who argues).
I'm wondering if, according to these poskim, the only place the issur of mechikas hasheim exists m'doraysa is on a Sefer Torah, tefillin, mezuzah, tzitz, etc. The kavannah is not stam, but is a part of adding the necessary pieces to a Sefer Torah etc. That would maybe explain what is quoted by the Rema, that someone who has kavannah for a sheim, but in a place in the Torah where it's not supposed to holy, like "elohim acheirim", is like a "makdish ba'al mum l'mizbeach" and it doesn't work. Sounds like the place for this kavannah is the "mizbeach", the Sefer Torah. צ"ע

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