What does "Mehudar" mean when purchasing STa"M? Why do some Mezuzahs, Tefillin, Sifrei Torah, and Megillah cost more than others?
Many customers wish to purchase Mehudar Sifrei Torah, Tefillin, and Mezuzot (STa"M), but the definitions for writing Mehudar STa"M are not explicitly stated in the Talmud or in Poskim. These definitions have been passed down from rabbi to student and from scribe to apprentice. Our goal is to try to present the main differences between what is considered a Mehudar and what is not. This will help us determine quality and price of Sifrei Torah Mezuzot and Tefillin.
Generally, the definitions are divided into two categories. The first is related to the halachic (legal) world and halachic definitions, while the second is more related to the form and beauty of the script. However, these definitions are intertwined. For example, in the halachic definition, it is forbidden to have an unnecessary space between sections, and this space is generally defined as the width of nine letters. Therefore, if there is a space of nine letters between words where it is not necessary, the tefillin or mezuzah would be invalid.
Ideally, it is preferable that the space between words be smaller than three letters, because according to some early authorities, the space between sections is three letters, and we should initially be stringent according to their view. Thus, from a halachic perspective, when the space between words is about two letters, the writing would be considered Mehudar. However, this is all said from a halachic standpoint. On the other hand, if the spaces between the words are not consistent, such that in one place the space is like one letter and in the next, it is close to three letters, these inconsistencies would detract from the beauty of the script.
Parameters for a Mehudar (exemplary) script:
Since these definitions have not been transmitted in an organized manner, there are many disputes regarding them. Consequently, for some of the parameters, different opinions will be presented.
Spaces Between Sections: There is a significant debate among the poskim (Jewish legal decisors) on how to make the space between the sections of "Shema Yisrael" and "Vehaya Im Shamoa." According to the Rambam and the Shulchan Aruch, the "Shema Yisrael" section should end at the end of the line or near its end, and at the beginning of the "Vehaya Im Shamoa" section, there should be a space of nine letters. Sephardic Jews and some Ashkenazim follow this practice, leaving a space of nine small letters at the beginning of "Vehaya Im Shamoa" in a mezuzah and nine large letters in tefillin. Most Ashkenazim follow the opinion of the Taz, as understood by the Mishnah Berurah, making a space of fewer than nine small letters at the end of "Shema Yisrael" and similarly at the beginning of "Vehaya Im Shamoa." Some follow the understanding of the author of Igros Moshe and create a larger space at the beginning of "Vehaya Im Shamoa." Unfortunately, many scribes do not make these spaces as required, and in a Mehudar script, one should be careful about this.
Proper Space Between Letters: From a halachic perspective, the proper space between letters should be noticeable at first glance, but should not exceed a quarter of a quill's width. It should be clear to the observer that the adjacent letter belongs to the same word and does not touch it.
Proper Space Between Words: The Sefer Mitzvot Gadol (SeMaG), the Rosh, and Rabbeinu Tam wrote that the space between sections is about the width of three letters, and we are stringent about this initially. Therefore, care should be taken that the space between words does not exceed the width of two yuds, and this is strictly observed in STa"M (Sifrei Torah, Tefillin, and Mezuzot) that are considered Mehudar.
Lengthening of Letters: The Shulchan Aruch writes that one should not extend letters or narrow them in a way that detracts from the beauty of the script. Therefore, even though there is a custom to lengthen certain letters for embellishment, in a Mehudar script, attention should be paid that even these letters are not more than twice their regular size.
Tagging of Shaatnez Gatz Letters: The Shulchan Aruch writes, based on the Talmud, that one should tag the letters of Shaatnez Gatz (שעטנ"ז ג"ץ), and if they are not tagged, it does not invalidate the script. The Mishnah Berurah, based on the Bach, wrote that one should be concerned about invalidating the script if tagging is missing. In a Mehudar script, care should be taken that all these letters are thoroughly tagged with a circular head on the tag. In a kosher script, the tagging is ensured, but it may be sold even without a circular head (a basic tag). A kosher script would still be valid even if these letters are not tagged at all.
Tagging of BeDek Chaya Letters: Ashkenazi Jews customarily tag the letters of BeDekeH (בדק"ה), and Sephardic Jews tag the letters of BeDek Chaya (בד"ק חי"ה). Although no one invalidates a script due to the absence of this tagging and it is not as crucial as the tagging of Shaatnez Gatz, the lack of this tagging will affect the level of embellishment, as noted in the previous section.
Letter Strokes: In a Mehudar script, care should be taken for all the strokes required by the poskim, such as the four strokes of the letter Aleph and the stroke at the heel of the letter Beit, as well as in other letters.
Common Errors: Attention should be paid that the Dalet of the word "Echad" (אח"ד) is made larger than the rest of the script and remains in proper halachic proportion, so that the length of its leg is twice the thickness of its roof, or close to it. Additionally, care should be taken that the height of the Lamed’s neck is like that of the letter Vav and not short like the letter Yud. If the neck is shorter than one and a half quills (excluding the thickness of the Vav's roof), the script will not be considered Mehudar.
Aesthetic of the Script: A Mehudar script will be straight and orderly, without noticeable erasures.
Line Heads in Tefillin and Mezuzot: Sephardic Jews strive to align the heads of the lines in the tefillin sections according to the teachings of the Arizal, while Ashkenazim did not adhere to this. In Tefillin of Rabbeinu Tam, one should decide in advance whether to follow the Arizal’s instructions, as these line heads can result in excessively stretched letters.
Type of Parchment: There are many manufacturers of parchments, some of which are machine-made and others handmade. Ashkenazim were more concerned with handmade parchment, and in a Mehudar script, emphasis should be placed on writing specifically on such parchment.
Writing Instrument: A Mehudar script is defined as one that was not written with an iron quill. Although Sephardic Jews were less concerned about this law, due to the many disputes, it was decided to follow the stringent opinion for a script defined as Mehudar. Those who wish to order sections or other STa"M written specifically with a feather or reed may do so as a special enhancement, although its absence does not invalidate the script.
Additional Stringencies in STa"M Writing: Among the many disputes in STa"M writing, five enhancements are counted: a. The Chatam Sofer agreed with his scribe not to use a knife at all during the writing—this is a special enhancement, and its absence does not detract from the overall enhancement. b. The Rashba was concerned about writing defects, so if a letter was attached during the writing, the entire defective part should be erased before correcting it. Ashkenazim were more concerned with the Rashba's opinion, following the Mishnah Berurah, which expressed concern for his view. There are many nuances within the Rashba's words, and initially, in a script defined as Mehudar, we are stringent according to his view. c. The Radach wrote to be concerned about the rule of "Chok Tochot" (carving out the shape) even in half a letter. Therefore, when a letter needed to be erased because its shape was altered, according to the Radach, the entire letter should ideally be erased. According to the Beit Yosef and Darkei Moshe, there is no need to be concerned with his view, but since the Mishnah Berurah expressed concern for his view, we are stringent according to his view in a script defined as Mehudar. d. The Avnei Nezer held that a letter should appear as it does on its own and also in relation to the rest of the script. We are stringent according to his view in a script defined as Mehudar. e. The Avnei Nezer held that one should be careful with the rule of "writing in order" in tefillin and mezuzot, even when writing part of a letter. Although his opinion is disputed by the Mishnah Berurah, scribes have adopted his view, and a script is defined as Mehudar only if it was written this way.
Scribe Certification: A script will not be considered kosher at all if the scribe does not have certification from an agreed-upon institution regarding his ability to be a scribe, and the proofreader must also have an appropriate certificate.
Writing in Purity: It is good for the scribe to immerse in a mikvah regularly. Although the absence of immersion does not detract from the STa"M itself, it should ideally be ensured in a Mehudar script.
To be considered a Mehudar (exemplary) script, the following should not be missing:
Tagging on all Shaatnez Gatz letters (שעטנ"ז ג"ץ).
Tagging on Bedek letters (בדק"ה) in Ashkenazi script, and tagging on Bedek Chaya letters (בד"ק חי"ה) in Sephardic script.
A distinct stroke (Ketz) on the Yud, not just a diagonal descent from the head of the Yud.
The right leg of the Gimel should descend lower than the left leg.
Lamed should have a neck height equivalent to the letter Vav, and it may still be considered Mehudar if the neck is not a full three quills but only about two and a half.
Two tags on the head of the Lamed.
The leg of the Dalet in "Echad" should be twice the thickness of its roof; it can still be considered Mehudar if it is one and a half times the thickness or slightly more, but not less.
The Aleph should have four distinct strokes in a Mehudar script; even if the left stroke of the roof is not very prominent, it is still effective.
The space between words should not exceed the width of three Yuds.
The middle leg of the Shin should connect to its left leg, not in the middle of the base.
The script should be aesthetically pleasing, without noticeable erasures, with fairly uniform spaces between letters and words.
Tagging should be precise, with the middle tag higher than the tags to the right and left.
The leg of the Dalet should be angled towards the preceding letter.
Tagging should emerge from the roof of the letter, each tag separately, not from the same point, as in Ayin, Shin. The opinion of the Rama MiPano should be considered even in a kosher script, not just in a Mehudar one.
The leg of the final Kaf should be twice the thickness of its roof, especially when the roof is extended beyond two and a half quills, as noted by the Mikdash Me’at.
To achieve a higher level of Mehudar A script, the following additional criteria should be met:
Four distinct strokes on the Aleph.
The neck of the Lamed should be as tall as a proper Vav.
On the Lamed, the right tag should be higher than the left, and ideally, there should be a stroke on the Vav of the Lamed, similar to the Ketz on the Yud.
The Ayin should consist of a Zayin within a Nun, with the leg of the Zayin connecting at the base of the Nun, slightly above its midpoint.
Precise tagging should be done with the middle tag always higher than the side tags.
Criteria for the Writing Process and the Scribe:
The scribe must have a valid certification from a recognized authority such as Mishmeret STa"M, Yad Rafael, or the Scribe’s Chamber, as well as any certification from a rabbi recognized as a city rabbi or judge.
It is appropriate for any scribe certified by an established body, such as the Chief Rabbinate of Israel, as a neighborhood rabbi or higher, to write.
Immersion in a mikveh is an additional enhancement, as the poskim have written that it is good for a scribe to immerse regularly.
The Radach writes that there is a concern of "Chok Tochot" (carving out) in half a letter, and one should initially be stringent, as explained in the Mishnah Berurah.
The Avnei Nezer writes that the law of "Kesidran" (writing in order) applies even to half a letter, and the primary approach is to be stringent in Mehudar writing, even though the Mishnah Berurah permits it. It is commonly accepted to follow the Avnei Nezer in tefillin and mezuzot.
The Avnei Nezer also writes that one should be concerned that a letter should appear correctly both on its own and in relation to the other letters around it. A script should not be considered Mehudar if the letter is only considered valid on its own, such as when writing the word "Pan" where the final Nun is as tall as the preceding Peh.
According to the Rama and Shevet HaLevi, the writing should be done with a feather quill. Although it is common today to write with plastic quills and other materials like glass and stainless steel, there is a preference for writing with a feather. However, it is permissible to define writing with plastic or glass as Mehudar, but writing with a metal quill cannot be defined as Mehudar since there are those who disqualify it. Even among Sephardic authorities, it is not permissible to sell work written with metal quills as Mehudar, despite the ruling in the Sefer Yeriot Shlomo, which I do not understand in this matter.
If the tagging is done during the writing, it adds an additional enhancement and can be required for higher levels of Mehudar writing, as per the opinion of the Magen Avraham in the case of Rabbeinu Tam and the Bach, as taught in the Beit Hora'ah of Rabbi Shmuel Eliezer Stern.
At the highest level of Mehudar writing, one should be concerned with the Rashba’s opinion as brought in the Biur Halacha—if there is an attachment during the writing of the letter, the writing should not continue with the defect, but this applies only when the attachment is from the body of the letter, not from a stroke connecting the letters, as noted in Sefer Mishnat Mordechai.
It should be clarified whether the parchment is handmade, as this adds an enhancement, and it seems to me that at the highest level, one should be concerned with this. However, at the level of Mehudar, it is not strictly necessary, although according to the Mishnat Mordechai, it is important even at the level of Mehudar B, but it does not seem customary to rule this way.
Detailed Definitions of the Script by Letter:
At the highest level, a script is defined as Mehudar A+; below that is Mehudar A, and then Mehudar. Similarly, at the kosher levels, the highest is Kosher A+, followed by Kosher A, and finally Kosher. These definitions are provided based on my opinion after consulting with experts, although there is no definitive ruling for the general public, as it is possible to categorize them differently. It is often found among Torah scholars that one may see greater importance in certain matters, and it is not inconceivable that there will be differences of opinion regarding what would reduce the script from Mehudar A to Mehudar, etc. Nevertheless, what appears correct to me is presented to you:
Each letter appears with an accompanying image on the right for Beit Yosef script and on the left for Vellish (Sephardic) script. If there is a difference between the Beit Yosef and Arizal script, the Arizal script appears in the middle.
Comments