Shiur Sukkah 12a (2) 10/27/2020

BSD

Sukkah 12 a (2) 

Mar-Cheshvan 9, 5781. October 27, 2020

1- Rashi writes that a פסוק mentioned in the Gemara is from ספר עזרא. In our תנ”ך is in Nechemia.

Gilyon Hashas Our daf

We spoke about this in a previous shiur Beitza 27b :

“We discussed the gloss written by Reb Akiva Eiger about this Rashi.

In short: The two books of Ezra and Nechemia, despite them being printed and labeled today as two separate ספרים,  are in actuality only one ספר of the 24 in the תנ”ך.

This single ספר has the story of Ezra as well as Nechemia. So it would make sense for Nechemia to have his own ספר.

The Gemara in Sanhedrin, 93b addresses this issue and explains that Nechemia was punished and didn’t merit to have his ספר called in his own name.

Sanhedrin 93b – Copy

Hence, all references in Sha’s to a פסוק in (what today we call) נחמיה are written as עזרא.

Gilyon Hashas Beitza 27b

The partition of Ezra into two books is not of Jewish origin. Much like the partition of Shmuel into two books. The first time the split shows up in our mesorah, is in Venice, in the Bomberg edition of 1525.

The Alter Rebbe in אגרת התשובה  11 also refers a posuk in (what today we call) נחמיה as עזרא

ומה שמשבחים ומברכים את ה’: “חנון המרבה לסלוח”, “המרבה” דייקא, וכמו שכתוב בעזרא: “ורב לסלוח”, דהיינו שבמידת בשר ודם, אם יחטא איש לאיש וביקש ממנו מחילה ומחל לו ואחר כך חזר לסורו, קשה מאד שימחול לו שנית, ומכל שכן בשלישית ורביעית”

Stack of bamboo wood bundles - Stock Photo - Dissolve

2- Mishna about placing tied bundles of Kosher סכך on a Sukkah. 

This can be an issue, as our Gemara explains, on a Torah level and also on a דרבנן level. 

A- If the bundles were placed during the summer for the purpose of drying, not for the purpose of creating ‘shade’  – צל, then when Sukkos arrives and one decides to use them as סכך, the problem is תעשה ולא מן העשוי. Since the actual ‘placement’ was not made for סכך, the decision now to turn it into סכך is מן העשוי, and therefore invalid מדאורייתא. 

Undercover: The Halachos of Schach | STAR-K Kosher Certification

B- However, if one places tied bundles right before Sukkos for the purpose of סכך, the only issue would be is a גזירה מדרבנן, least he places these bundles in middle of the summer for drying purposes. 

Small new build house with cattle fodder on roof surrounded by dry stone walls in isolated Himalayan village of Tashigang, Himachal Pradesh, India Stock Photo - Alamy

Chillies drying on roof, Bhutan, | Stock Photo

3- Same would apply in the case of burrowing into a haystack. [Thanks to Hillel for the correct word…]

Why Mathematicians Can't Find the Hay in a Haystack | Quanta Magazine

Carving out a Sukkah inside a haystack would be פסול מדאורייתא because of תעשה ולא מן העשוי as the סכך  was not placed for shade purposes. 

Hollowed-out haystack

Hollowed out Haystack

On the other hand, burrowing into a haystack, opening a hole thru the top and then covering the opening with  hay as סכך would be ok מדאורייתא since the סכך  was placed intentionally. 

Giant Hollow Haystack

מדרבנן it would not be valid because allowing this may cause someone to think that even without this ‘hole’ the סוכה is Kosher.  

4- Flax. 

AmeriFlax

In order to understand the different הלכות of using flax as סכך we suggested some site to understand the production process. 

See here. 

https://www.youtube.com/watch?v=7Eec859dAhg

https://wholesomelinen.com/blogs/news/105505734-8-step-process-of-turning-flax-plant-into-natural-fiber

https://www.youtube.com/watch?v=LNDbINF6Vew

https://www.youtube.com/watch?v=-ZrZZefkohE

https://www.worldlinen.com/fine-linens

5- We mentioned the unpleasant odor that is present in the first stage of the production. 

The Halacha that a man cannot demand his wife to spin flax fibers into flax strands. 

Rambam. Ishus 21.

מציאת האשה ומעשה ידיה לבעלה. ומה היא עושה לו הכל כמנהג המדינה. מקום שדרכן לארוג אורגת. לרקום רוקמת. לטוות צמר או פשתים טווה. ואם לא היה דרך נשי העיר לעשות כל המלאכות האלו אינו כופה אלא לטוות הצמר בלבד. שהפשתן מזיק את הפה ואת השפתים והטויה היא המלאכה המיוחדת לנשים שנאמר וכל אשה חכמת לב בידיה טוו:

 

Fiber Folklore – Hateful Flax Spinning | Dances with Wools

6- We find that flax has three names  פשתן, בד, and שש .

Are they really all flax? 

פרעה  gave יוסף  upon his appointment a coat of שש. 

וַיָּסַר פַּרְעֹה אֶת טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתֵּן אֹתָהּ עַל יַד יוֹסֵף וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי שֵׁשׁ וַיָּשֶׂם רְבִד הַזָּהָב עַל צַוָּארוֹ. 

רש”י:בגדי שש” – דבר חשיבות הוא במצרים

Was that flax? 

Harvest flax | Wild Fibres natural fibres

Flax was common in Egypt as Rashi writes in Berashis, so what was so special about it? 

שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כָּל אֶרֶץ הַחֲוִילָה אֲשֶׁר שָׁם הַזָּהָב.

רש”י “פישון” – הוא נילוס נהר מצרים וע”ש שמימיו מתברכין ועולין ומשקין את הארץ נקרא פישון כמו ופשו פרשיו ד”א פישון שהוא מגדל פשתן שנאמר אצל מצרים (ישעיהו יט) ובושו עובדי פשתים.

See  דעת זקנים מבעלי התוספות here .

 

7- We briefly spoke about the Rebbe’s idea on the symbolism of Flax. 

IYH to be continued next week. See here. Reshimos 107. 

Tucker, Richard - Milken Archive of Jewish Music

8- Story of Richard Tucker.

“Born Reuben Ticker of Rumanian immigrant parents, Tucker began his musical training at six when he sang alto in the choir of the Allen Street Synagogue on New York’s Lower East Side”

Eventually, he progressed from a part-time cantor at Temple Emanuel in Passaic, New Jersey, to full-time cantorships at Temple Adath Israel in the Bronx and, in June 1943, at the large and prestigious Brooklyn Jewish Center. 

AKA today as Oholei Menachem.

Throughout his opera career, Tucker maintained a Jewish identity. He kept kosher, and regularly officiated as a cantor on Rosh Hashana, Yom Kippur and other sacred events in the Jewish liturgical calendar, especially in Chicago.[12][13] He oversaw the religious development of his three sons, Berel (Barry, b. 1938); David N. Tucker, M.D. (b. 1941); and Henry (b. 1946).[13

 

 

 

Shiur Sukkah 12a 10/20/20

BSD

Sukkah 12a

Mar-Cheshvan 2, 5781. October 21, 2020

1- We began the Sugya of the type of material the  סכך needs to be. 

The Sukkah and its Symbolism - TheTorah.com

2- The reason we sit in a Sukkah. 

לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם.

On a general topic, our Gemara introduces 2 opinions as to which Sakka the פסוק is referring to.  Rebbi Eliezer says we commemorate the miraculous clouds. Rebbi Akiva says it was physical סוכות. 

3- We spoke about these clouds and whether they were also shielding the sides of מחנה ישראל. If yes, it would mean that there were proper מחיצות and thus would result in the entire מחנה ישראל as a רשות היחיד! 

רגע לפני הסוף • השכונות שמחוץ לחומה • סיור שני - בחדרי חרדים

But we know that מחנה ישראל was considered a רשות הרבים due to its wide plazas and 600,000 present. Noda BiYehuda   13 דורש לציון. 

[In passing we spoke about the Eiruv in front of 770 this past Tishrei. A full enclosure was built with doors at each entrance. Although the Halacha is that they do not need to be closed at night, the Alter Rebbe (364, 2) writes ויש להחמיר that they should actually be closed]. 

Weekend saw Jerusalem's Jaffa Gate sealed, in rare occurrence | The Times of Israel

4- The story of בני ישראל retreating  י”ב מיל  at each of the Aseres Hadibros. The question about traveling beyond  the תחום שבת. Unless it was a רשות היחיד as above. 

5- תורת חסד  OC 35. Speaks about the two גרסאות in the above Machlokes. In other places Rebbi Eliezer and Rebbi Akiva are switched. 

The מהר”ץ חיות proves the גרסא  as we have in our Gemore as the correct one. 

We see that the Targum translates  כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת בְּנֵי יִשְׂרָאֵל   as ‘clouds’.  He follows the opinion of Rebbi Eliezer. The Targum Onkelos was a student of Rebbi Eliezer: – 

וכאן תרגם אונקלוס ענני הכבוד, כפי דעת ר’ אליעזר בבבלי

מגילה ג א

וא”ר ירמיה ואיתימא רבי חייא בר אבא תרגום של תורה אונקלוס הגר אמרו מפי ר’ אליעזר ור’ יהושע

6- The famous ב”ח.  Being aware of the reason we sit in the Sukkah is part of the Mitzvah since the פסוק itself states למען ידעו. Unlike most other מצוות that just being aware of what one is doing is sufficient. 

See Alter Rebbe here. 625. 

7- We discussed Reb Yimiya’s suggestion that סכך should be made with grape residue.

R Dovid Okunov HY”D

8- Yartzeit of Reb Dovid Okinov. See here

Story of Jan Peerce

Here with the Rebbe

The Rebbe and Jan Peerce (Photo: The Harlig Family Collection/Lubavitch Archives).

“A Din Torah Mit Gott

מבי״ט. הכרחי. 

פני יהושע חנוכה. 

גידולי הארץ גידולי מן הארץ. 

טור. ב״ח. 

גרסאות. תורת חסד או״ח  לה. 

לקו״ש לג ע׳ 101. 

Shiur Sukkah 11b 10/13/20

BS”D

Sukkah 11b

Tishrei 25, 5781. October 13, 2020

1- We continued the topic of תעשה ולא מן העשוי, discussing a few more interesting examples. 

10 Tishrei Moments with the Lubavitcher Rebbe - Give your own High Holiday experience a boost with these powerful photos - Life & Times

A- The Pri Megadim –   – פרי מגדים או”ח  , משבצות זהב-  י”ח  A pair of ציצית  that has 4 woolen strings and one linen (flax), creating a case of כלאים. One is prohibited from wearing this בגד. Now, what would happen if the linen string would be pulled or cut out of the ציצית, leaving the wool bundle intact? Would that be a case of תעשה ולא מן העשוי?

B- The controversy about sewing the ציצית to the בגד prior to placing it in a wash machine. This would avoid the strings becoming tied up and unusable. After the washing is complete – is the removing the sewn threads תעשה ולא מן העשוי? 

*Magen Tzitzit*, a plastic container with slots on the outside to let water through and ribs on the inside to wind tzitis strings around

See here from the הר צבי. OC 7

C- If one ties the ציצית strings, does that cause the ציצית to become פסול and consequently, when untying them create a case of תעשה ולא מן העשוי. 

We mentioned the Beis Yosef who writes regarding the prohibition of לועג לרש, ‘mocking the poor’ which dictates that one should not perform Mitzvos in the presence of the deceased, such as in a cemetery. 

Visiting the Graves of Loved Ones Before Yom Kippur

When entering a cemetery one should hide his ציצית since the deceased buried there cannot perform Mitzvos. 

The Beis Yosef (OC 23) writes that some לומדים tie their ציצית thinking that it makes their ציצית פסול. He disagrees for a few reasons. One of them is: If the tying causes the ציצית to become פסול then untying the knot upon leaving the cemetery is תעשה ולא מן העשוי!

Such is also the opinion of the Alter Rebbe. 23 3. 

( יש נוהגין לקשור ב’ ציציות שבשני כנפות זה עם זה כשנכנסין לבית הקברות (ז כדי שתתבטל מצות ציצית שעליהם (ח) אבל לא הועילו כלום בתקנתם דאע”פ שקושרים זה עם זה לא נתבטל מצות ציצית על ידי זה שהרי סופם לחזור ולהתיר אותם:

2- We learnt the סוגיא  of אגד. The binding of the Lulav. 

How to Bind the Four Kinds - Sukkot & Simchat Torah

3- Regarding the holding the ארבע מינים. Although the Gemara does not mention that the אתרוג should touch the Lulav and move around with it when performing the נענועים there is fascinating story of the Rikanti quoted by Beis Yosef. 651,11. 

י א אם  צריך לחבר האתרוג ללולב בשעת הנענוע ולנענע שניהם יחד או אם אינו מנענע אלא אגודת הלולב לבד ויד שמאלו שהאתרוג בה תהא עומדת במקומה בלי נענוע דבר זה לא נתבאר בגמרא ולא בדברי הפוסקים

Does one need to connect the Esrog and Lulav at the time of the Naanuim (directional movements), and to move them together, or, does one merely need to move the bound Lulav, and the left hand containing the Esrog remains in its place without movement? This has not been explained in the Gemara or Poskim.

 אבל ה״ר מנחם מרקנ״ט כתב בפרשת אמור צריך לסמוך האתרוג עם שאר המינים שלא להפריד מן המין.

However, R’ Menachem of Recanati  – הרקנטי – writes in Parshas Emor, that one should rest the Esrog on the other of the 3 Kinds, so that they should not (be) separate.

וסוד זה נגלה אלי בחלום בליל י״ט האי של חג הסוכות בהתאכסן אצלי חסיד אחד אשכנזי שמו הרב ר׳ יצחק ראיתי בחלום שהיה כותב השם יו״ד ה״א והיה מרחיק הה״א אחרונה מן הגי האותיות הראשונות ואמרתי לו מה זה עשית והשיב כך נוהגים במקומינו

The reason for this was revealed to me in a dream the night of this Yom Tov of Succos, when a Chassid by the name of R’ Yitzchok was a guest in my home, whom I saw in a dream writing G-d’s name, separating the final ה, from the other 3 letters, and I asked him “what are you doing?”, and he answered that this was the custom in his place. 

ואני מחיתי בו וכתבתי אותו שלם. ואשתומם על המראה ואין מבין. למחר בעת נטילת לולב ראיתי שלא היה מנענע רק הלולב ומיניו בלא אתרוג. והבנתי פתרון חלומי וחזר בו.

I then erased the name and wrote it completely. I was stupefied from this vision, and do not understand it. The next day, when we performed the mitzvah of taking of the Lulav, I saw that he only moved the Lulav without the Esrog. I then understood the meaning of my dream…

 

Sukos 5781, October 6, 2020 in Mendy Simon’s Sukkah.

Sukos 5781, October 6, 2020

In Mendy Simon’s Sukkah. 

“דא וואקסט עבודה זרה”

חזון איש

1- We spoke about the famous statue that is at the center of the symbol of academia. The Statue of the Three Lies. Here

KUOW - Harvard And Other Universities Turn Down Relief Funds Amid Swell Of Criticism

2- We briefly went through the history of the Agudas Yisroel

agudah.org/wp-content/uploads/2020/04/Agudah-Lo...

The Rebbe Rashab’s initial support and his subsequent withdrawal. His efforts to sway Reb Chaim of Brisk to do likewise. 

Erinnerungen, 1870-1920: Herausgegeben Von Den Literarischen Nachlassverwaltern Heinrich Eisemann Und Herbert N. Kruskal by Rosenheim, Jakob: Fair Hardcover (1970) | Bookshop Baltimore

Rabbi Solomon Breuer, rav of Frankfurt (1850-1926) | Torah Jews

Rabbi Solomon Breuer

3- The leadership eventually shifted to the Gerrer Rebbe. His spokesman at the Aguda was Reb Menachem Zemba. 

Imrei Emes.jpg

Imrei Emes

4- We went through the history of Reb Menachem. Although he never held any position as Rov or Rosh Yeshiva he was considered of the great Torah mind of his generation. 

His meeting with the Rogatchover. 

His most tragic end during the Warsaw Ghetto Uprising. Was he for the revolt? His lost writings. The relocation of his ארון to Israel in 1958 by his nephews his nephews Rabbi Avraham and Rabbi Yitzchok Meir Ziemba.

Rabbi Menachem Ziemba

R’ Menachem Ziemba HY”D

5- His saying on the verse יקרה היא מפנינים. Torah is more valuable than pearls of precious stones. Unlike gold where the value of 10 kilos of gold is the same, per kilo, as 1 kilo, pearls and precious stones the unit price increases with the size. A 2 carat stone is more valuable per carat than a one carat stone. 

Gold Bar - The Industry Spread

Torah, Reb Menachem used to say, is very similar. Two people that study גמרא- one learns 200 Dapim the other just 100. The 200 page fellow does not just have ‘double the knowledge. ’ He who knows 200 Dapim of גמרא is in a totally different league than one who knows only 100 Dapim. 

All About History: History of Kohinoor Diamond

6- We discussed the famous ‘dirty trick’ of Israeli politics. Hebrew – התרגיל המסריח. The Chabad involvement. 

Portrait of Eliezer Mizrachi

אליעזר מזרחי

7- We finished with a parallel (perhaps) of the Rebbe Rashab’s reluctance to join the Aguda and the Rebbe’s instructions to his Chassidim that after Gimmel Tamuz everything should be decided by the local Chabad Beis Din. 

The Rebbe Rashab’s reasoning for not joining the Aguda was their refusal to commit that the all committees of the organization needed to be headed by Rabbanim that are fully committed to Yiddishkeit without compromise.  

See here. This reference is to Sicha only. 

Gut Yom Tov. 

L’chaim! 

———————————–

סוכות תשפ”א. 

 

רבי מנחם זעמבא הי”ד. רמ”ג 1883 – יט ניסן תד”ש. למד מעל לחנות הפלדה של חותנו. 

תורה מפנינים. סחורות מה שיותר נפח נמכר בזול יותר. משא”כ פנינים. ועד”ז תורה. אינו דומה מי שיודע מאה דפים למאתיים. כמו פנינים. 

אור שמח. הרגצובי. תירוץ אחרי כמה שנים. 

דיון על המרד. 

חידושי הגרמ”ז.   תולדותו

 

אגודת ישראל – 

קטוביץ סיון תרע”ב   1912. אג”ק שלה. 

כמה אישים חב”דיים היו חברים בגופים רשמיים של אגודת ישראל ומהם: הרב חיים מרדכי אייזיק חודקוב, הרב מרדכי דובין, הרב אברהם חיים נאה, הרב אליעזר מזרחי.

תרפ”ג וינה. הראשונה    1923

שלישית – מארינבאד תרצ”ז. 

רמ”ז. ה’ הוא הא’. שבע פעמים. בשם ומלכות. 

 

תרגיל המסריח. 

בא ונחשב. 

Shiur Sukkah 11a (2) 9/29/20

BS”D

Sukkah 11a (2) 

Tishrei 11, 5781. September 29, 2020

A few brief notes. 

1- 

תעשה ולא מן העשוי

This is a general principle that when performing a Mitzvah (or the preparation to a Mitzvah) the Mitzvah must be performed at that time. One cannot perform a Mitzvah in an improper way, correct it and it becomes valid indirectly. 

The classic example is our Mishna where one covers the Sukkah with branches still attached to the tree or with ivy attached to the ground. This is invalid because it is מחובר. 

Now, if one cuts the branches after they are on the Sukkah, that would not be Kosher due to תעשה ולא מן העשוי. His last action, cutting the branches, is not considered ‘placing the סכך on the Sukkah’. The סכך has already been placed. The cutting, ‘Kosherizes’ the ,סכך. Not ‘applying the סכך’. 

2- The Gemara discusses this topic in relation to ציצית as well. If one were to insert one long string into the בגד and tie the knots it would be invalid since there are no four individual strings. However if he snips the ends, thus creating four individual strings, it would seem to be Kosher.

However, due to the concept of תעשה ולא מן העשוי it would be פסול. Why? As explained above, when he cuts them he is not performing the ועשו להם ציצית as that was done when he strung the long string. True, the cutting creates 4 individual strings, but that is not the ‘application’ ועשו that the Torah requires.   

Jewish Children.com

3- We mentioned other examples of the concept of תעשה ולא מן העשוי. 

Here is one. רע”א OC 280, 1. 

He quotes, the ספר גן המלך  that  writes an interesting Halacha. 

If there is a hole R”L in a Sefer Torah, making the ס”ת pasul, the proper way to repair it  is by attaching a patch of parchment to cover the hole. Once attached, the missing letters are then written on the parchment patch. 

However, writes the גן המלך, if one were to first write the letters on the patch and only then glue or sew the patch to the ספר תורה, that would be considered תעשה ולא מן העשוי  !!!. 

We discussed this at length. 

4- We mentioned the famous אבני נזר. He writes that תעשה ולא מן העשוי is only when the improper performance was done 100%, and then corrected. 

For example, one covered the entire Sukkah with connected branches. Cutting them would be תעשה ולא מן העשוי. 

However, if one only covered 49% of the Sukkah with connected branches and then added 2% of Kosher and then cut the 49% it would not be considered תעשה ולא מן העשוי.

Or simpler yet: If one covered a Sukka with vines up to 50% and then cut them it would not be considered תעשה ולא מן העשוי  !!! 

Sukkot: A celebration - Photos - The Big Picture - Boston.com

His reasoning is that the 49% is not considered סכך פסול since it would theoretically never create a proper Sukkah. 

If however the attached סכך פסול would cover 51% of the Sukkah, meaning that there is sufficient (Pasul)  סכך,  then the cutting them is considered תעשה ולא מן העשוי. 

His proof was discussed as well. More after Yom Tov. 

5- There is a story told of Reb Akiva Eiger. A Sefer Torah was found an it’s origins were unknown. The question was whether this scroll was written as a legitimate Sefer Torah by a pious סופר. Or perhaps it came from a dubious source. Rumor had it that perhaps it was written by a scribe who was not a ירא שמים at the very best or perhaps by a non-Jew. Some  claimed that it a Torah used in the past in various Shuls. The doubters claimed that this unknown ‘scribe’ was proficient and would write many Torah’s quickly but with no קדושה etc. and offer them for sale . 

The Living Torah Museum

In short,  Reb Akiva Eiger was asked to rule on its Kashrus. 

He opened the Sefer Torah, rolled it to the very and declared it as Kosher. 

If you look at the last few words, he said, you will see that they are written unlike much like the rest of the Sefer. 

Man Writing A Sefer Torah Stock Photo, Picture And Royalty Free Image. Image 95675152.

All Kosher Sefer Torahs are finished with great fanfare. Members of the community are invited to fill in the last few words. Inevitably, some letters while Kosher, are a bit smudged or out of proportion. This is a sign of Kashrus.

This Sefer Torah, he concluded, indeed had a Siyum. It was written for non commercial purposes by an proper scribe! 

No photo description available.

After a bit of investigation it was indeed verified to be so.

When asked how he came up with this idea, Reb Akiva Eiger responded that we know the saying מנהג ישראל תורה היא.  The custom followed by Yiden is part and parcel of the Torah itself. 

So the Minhog to complete a Sefer Torah with pomp and letter writing is the proof that it is indeed a properly written Torah.

So מנהג ישראל is the proof that תורה היא – a proper Torah.

.והנה לפי הדברים המתבארים לעיל דחזינן דבל אחד מישראל יש לו אחיזה באות אחת בתורה הקדושה יש לבאר בס”ד את ענין המנהג שנוהגים לתת לציבור הנאספים לכבודה של תורה בהכנסת הספר תורה בעת כתיבת סיום האותיות לתת לכל אהד מהם לכתוב אות בספר תורה ואכן ענין מנהג זה יסודתו בהררי קודש וכמבואר נמי בס’ שירה חדשה ריש פרק ח עמוד סח שהביא שם מהרב אבני בית היוצר מעשה פלא דהוה בזמנו של הגאון רבי עקיבא איגר ומזה יש ללמוד שענין כתיבת האותיות על ידי הציבור בסיום כתיבת הספר תורה מנהג ישראל קדוש הוא דההוה עובדא בזמן הגאון רבי עקיבא איגר שמצאו ספר תורה בשדה ונספקו בו אם כתבו גוי או מין שדינו מבואר בשו”ע יו”ד סי’ רפא דיגנז או ישרף והציעו את השאלה הזאת לפני הגאון רבי עקיבא איגר זצ”ל והשיב להם הגאון דבאשר מנהגן של ישראל תורה וכשבאים לכתוב את השורות האחרונות של פרשת וזאת הברכה נהגו שכל אחד כותב אות לפי שמו בספר תורה כגון אם שמו משה כתוב מ’ ומכיון שאותיות שנכתבו על ידי הרבה בעלי בתים אינן דומים זה לזה והנה אם היה הכותב ישראל בלי ספק היה עושה כמנהגן של ישראל הזה ולכן אם יש בהם שינוי סימן שישראל כתבו אבל אם לא ימצאו כן אלא גם סופי השורות של פר’ וזאת הברכה הם דומים ואין בהם שום שינוי מזה הוכחה שגוי כתבו ועל כן יגנז וכמבואר בשו”ע יו”ד הנ”ל ע”כ עובדא דהוה