Menachos 30 - NBTD
00:00 - Good Morning
00:11 - 29B
04:41 - 30A
20:54 - 30B
29:04 - Have a Wonderful Day!
Quiz - Kahoot.MDYdaf.com
Summary
- The speaker opens with a dedication לעילוי נשמת שמי מורסי רות בת מרדכי and frames the shiur around two rulings attributed to רבה in the laws of *stam* for a ספר תורה that are challenged by *tanya tiyuvta*. The presentation moves through how many mistakes per עמוד invalidate a ספר תורה and how חסרות and יתרות are treated differently, then turns to the correct way to finish the final lines of a ספר תורה and how the apparent contradiction in Rav is resolved into a practical ruling. The shiur then explains why the last eight פסוקים are read as one unit, presents the dispute whether Moshe wrote them or Yehoshua did, and brings interpretations of *b’dema* from Rashi and the Vilna Gaon. The speaker continues with the relative mitzvah value of buying, writing, or correcting a ספר תורה, details aesthetic and technical layout standards for יריעות, margins, spacing, and word placement, and then focuses on what to do when a scribe errs with Hashem’s name and which leniencies are accepted. The sugya concludes with a statement that the halacha follows רבי שמעון שזורי, questions what that sweeping principle refers to, and ends by stopping mid-analysis after bringing additional candidate cases, including בן פקועה.
- The speaker says “Good morning רבותי!” and dedicates the learning לעילוי נשמת שמי מורסי רות בת מרדכי. Rav Yosef says that רבה stated two rulings in the laws of *stam* for ספרי תורה that face *tanya tiyuvta* and raise major questions.
- Rav states that a ספר תורה with two errors in each עמוד is corrected, while three errors lead to גניזה, and the speaker notes that a typical ספר תורה today has 245 columns and about 42 lines per column and is often priced per עמוד. A *tanya tiyuvta* rejects Rav’s threshold by stating that three errors are corrected and four require גניזה, and the speaker says “this is what we stick with,” that the cutoff is four, not three. A תנא teaches that if there is one complete error-free דף among the 245, it saves the entire scroll, and Rav Yitzchak bar Shmuel bar Marta in the name of Rav limits this by requiring that most of the ספר is written properly, meaning not more than five or six mistakes per עמוד. Abaye asks Rav Yosef whether a “saving” column can initially have three errors, and Rav Yosef answers that since it is permitted to fix it, it is fixed and then counts as a complete column that can save the rest.
- The speaker states that “והני מילי חסרות” and distinguishes between חסרות and יתרות, saying that the limitation applies to missing words or letters, while “אבל יתרות לית לן בה” because extra letters can be scraped off. The speaker shows examples of יתר and חסר, including a mezuzah example with a note that the owner “kept on eating and never got full,” and another example where *yifteh* appears as יפה, and he emphasizes that these fixes apply to ספר תורה and not to תפילין ומזוזות. Rav Kahana explains the issue with חסרות as משום דמיחזי כנמר, because filling in missing letters makes the writing look like a spotted leopard and undermines *zeh Keili v’anveihu* and professional symmetry. A story is brought where Agra, the father-in-law of רבי אבא, has extra letters in his scroll and Rabbi Abba rules that the restriction applies only to חסרות and not to יתרות.
- Rav says that one who writes a ספר תורה and comes to finish may finish even באמצע הדף, leaving empty space. A challenge is brought that one should not finish באמצע הדף as is done in חומשים; instead, in the last חומש one shortens line by line, מקצר והולך עד סוף הדף, forming a shaped ending until “לעיני כל ישראל,” and the speaker describes differing depictions and attributes a certain drawing to Rashi. The Gemara answers that Rav’s statement is about חומשים, but the objection notes that Rav explicitly says “הכותב ספר תורה,” so the Gemara reframes it as חומשים של ספר תורה and then cites a statement of Rav tied to “לעיני כל ישראל,” the end of the Torah, permitting finishing “באמצע הדף.” The Gemara resolves this by emending to “אימא באמצע שיטה,” meaning mid-line rather than mid-page, brings that רבנן allow even באמצע הדף, and then Rav Ashi rules באמצע שיטה דוקא. The shiur states “והלכתא באמצע שיטה דוקא,” that one may end in the middle of a line but not in the middle of a page.
- Rav says that the last eight פסוקים of the Torah are read by one person in shul, and the speaker says they are not split into two aliyot because they are unique. A baraita asks how Moshe could write “וימת שם משה עבד השם,” and רבי יהודה, and some say רבי נחמיה, answer that Moshe wrote עד כאן and Yehoshua bin Nun wrote the last eight פסוקים. The speaker attributes to Rabbi Moshe Feinstein that even if Yehoshua writes them, they differ from Sefer Yehoshua because they are given directly from the Ribono Shel Olam as Torah, not as נבואה.
- Rabbi Shimon bar Yochai rejects the idea that Yehoshua wrote them by arguing that a ספר תורה cannot be missing even one letter, citing “לקוח את ספר התורה הזה ושמתם אותו,” and he holds that Moshe wrote all of it. Rabbi Shimon explains that עד כאן Hashem speaks and Moshe says and writes, but מכאן ואילך Hashem speaks and Moshe writes *b’dema*. Rashi explains that Moshe writes *b’dema* and does not repeat the words because of his great sorrow, and an analogy is brought from Yirmiyahu and Baruch where Baruch reads from Yirmiyahu and Yirmiyahu writes with ink. The speaker also brings an explanation בשם the Vilna Gaon that *b’dema* means the letters were written without spaces and were mixed together so Moshe did not understand their meaning, and Yehoshua later separated them. The Gemara concludes that even according to Rabbi Shimon, since these verses are different, “הואיל ומשתני משתני,” one person reads them.
- Rav says that one who buys a ספר תורה מן השוק is like one who snatches a mitzvah, and Rashi explains that he still performs a mitzvah but writing is a greater mitzvah. Rav says that one who writes a ספר תורה is considered as if he received it from Sinai, and Rav Sheshet adds that one who corrects even one letter is considered as if he wrote it, which the speaker connects to the idea that completing the final corrective act turns a פסול scroll into a valid one. The speaker preserves the note “סימן סג״ל.”
- The baraita states that one may make a יריעה of three to eight דפים and not fewer or more. The text gives aesthetic reasons, saying not to make too many narrow columns because it looks like an epistle and not to make too few wide columns because the eyes do not scan properly, and it gives an approximate standard of about 30 letters per line, including spaces, tied to the repeated word “למשפחותיכם” three times. If one encounters a יריעה fit for nine דפים, the baraita says not to split it three and six but rather four and five for symmetry and נוי as part of *zeh Keili v’anveihu*. It rules that these constraints apply at the beginning of the scroll, but at the end even one פסוק or one דף may be handled differently, and the Gemara clarifies this as “פסוק אחד בדף אחד,” describing stretching writing to fill the page.
- The text specifies margins and spacing: in a ספר תורה the bottom margin is a טפח, the top is three אצבעות, and between דף לדף is the width of two אצבעות; in חומשים the bottom margin is three אצבעות, the top is two אצבעות, and between דף לדף is the width of an אגודל. It sets spacing between lines as the height of a line, between words as the size of a small letter like a *yud*, and between letters as a hair’s breadth. It forbids making the writing smaller to accommodate bottom space, top space, line spacing, or spacing between parshiyot. It rules that a five-letter word should not be split with two letters inside and three outside the margin, but rather three inside and two outside so the majority stays within, and it notes that a longer word can have three letters outside if the majority remains inside. Tosafos בשם Rabbeinu Tam says that the Divine Name must be entirely within the margin. For a two-letter word, the text says not to throw it between the columns but to return and write it at the start of the next line.
- The baraita addresses “הטועה בשם” and describes procedures when a scribe errs regarding Hashem’s name in a ספר תורה. Rabbi Yehuda says one scrapes off what was written, hangs the scraped word above as *toleh*, and writes Hashem’s name in the scraped place on the line, and the speaker illustrates a case where Hashem’s name was omitted and inserting it displaces the word ציוה, which then goes above the line. Rabbi Yosi permits even hanging Hashem’s name above. Rabbi Yitzchak permits even wiping and rewriting without waiting for the ink to dry, despite it being less clean. Rabbi Shimon Shezuri says the entire Name may be hung above but part of it may not be hung. Rabbi Shimon ben Elazar in the name of Rabbi Meir says one does not write the Name on a scraped place or an erased place and does not hang it, and the remedy is to remove and bury the entire יריעה.
- The speaker explains that discarding the entire יריעה depends on how many columns remain to the right, because a יריעה must contain at least three columns, so if there are three columns to the right one can cut and replace, but if only two remain one must discard the parchment. Rav Chananel אמר Rav rules “הלכה תולין את השם,” and Rav Bava bar Chana אמר רבי יצחק בר שמואל rules “הלכה מוחק וכותב,” and the text explains that the rulings are phrased without direct attribution to Rabbi Yosi or Rabbi Yitzchak because there is uncertainty and the attributions may be reversed.
- Ravin bar Chinena אמר Ulla אמר רבי חנינא rules “הלכה כרבי שמעון שזורי” and adds that wherever Rabbi Shimon Shezuri teaches, the halacha follows him. The Gemara asks what case this principle refers to and first suggests it refers to Rabbi Shimon Shezuri’s rule that the entire Name may be hung but not part, but it challenges that this point was not listed alongside the other practical rulings about hanging or erasing. The Gemara then suggests it refers to Rabbi Shimon Shezuri’s ruling about בן פקועה, that even a בן חמש שנים וחורש בשדה is purified for eating by the mother’s שחיטה, but it challenges that this halacha was already stated by Ze’iri אמר רבי חנינא, and the sugya ends with the speaker stopping at that point and wishing the audience a wonderful day.
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