How to determine quality of STa"M (Sifrei Torah, Mezuzot, and Tefillin)?
- Rabbi Ishay Sarig
- Sep 5, 2024
- 15 min read
Updated: 4 days ago
What is Mehudar for STaM?
What is "Ktav Mehudar"? Many customers seek to purchase STaM Mehudar (סת"ם מהודר) — "mehudar" meaning "enhanced" or "beautified." However, the definitions of what qualifies as mehudar writing for STaM (an acronym for Sifrei Torah, Tefillin, and Mezuzot) are not explicitly outlined in the Talmud (Gemara) or by the halachic decisors (poskim). These definitions were passed down orally from rabbi to student and from scribe (sofer) to apprentice — sometimes in great detail, and sometimes more vaguely.
Our goal here is to present the primary differences between writing that is defined as mehudar and writing that is not.
In principle, the definitions fall into two categories:
Halachic (Jewish legal) criteria
Aesthetic and stylistic criteria
However, these two aspects often overlap. For example, from a halachic perspective, there must not be an unnecessary space between sections (parshiot) of text. As a general rule, a space of nine letters is considered significant. So if there is a space between two words equivalent to the width of nine letters in a place where no section break is needed, the tefillin or mezuzah is invalid (pasul).
Ideally (lechatchilah), the space between words should be less than the width of three letters, because according to some early authorities (rishonim), the spacing between parshiot should be three letters wide — and we strive to account for their opinion. Thus, halachically, when the space between words is approximately the width of two letters, the writing can be considered mehudar. However, this only covers the legal aspect — aesthetically, if the spacing between words is inconsistent (e.g., one space is like one letter and the next like three letters), it diminishes the beauty of the script.
Parameters of a Mehudar Script
Because these standards were not formally codified, there are many disagreements regarding them. Therefore, for some of the parameters, differing opinions will be cited.
1. Spacing Between Parshiot (Sections): There is significant disagreement among halachic authorities regarding how to space the sections between Shema Yisrael and Vehaya Im Shamoa.
According to the Rambam (Maimonides) and the Shulchan Aruch (standard code of Jewish law), the Shema Yisrael section should end at the end of a line or close to it, and at the beginning of the Vehaya Im Shamoa section, there should be a space equal to nine letters.
This is the custom among all Sephardic Jews and some Ashkenazic Jews, who leave a space at the beginning of Vehaya Im Shamoa — in a mezuzah, the space is nine small letters wide; in tefillin, it is nine large letters wide.
Most Ashkenazim follow the Taz (Rabbi David HaLevi Segal), as understood by the Mishnah Berurah, and leave a space of less than nine small letters at the end of Shema Yisrael and similarly at the start of Vehaya Im Shamoa.
Some follow the interpretation of the Igrot Moshe (Responsa of Rabbi Moshe Feinstein), which suggests leaving a larger space at the beginning of Vehaya Im Shamoa.
Unfortunately, many scribes do not follow these spacing guidelines properly. In a mehudar script, this detail must be adhered to.
2. Proper Spacing Between Letters: From a halachic standpoint, there must be a visibly noticeable space between letters when first glancing at the text. However, the space should not exceed a quarter of a kulmus (quill-width), and it should be obvious that the letters belong to the same word without touching.
3. Proper Spacing Between Words: The Semag, Rosh, and Rabbenu Tam wrote that the space between sections (parshiot) should be about three letters wide. We follow this stringently lechatchilah. Therefore, the space between words should not exceed the width of two yuds (the smallest Hebrew letter). This spacing is a standard maintained in scripts classified as mehudar.
4. Elongation of Letters: The Shulchan Aruch rules that letters should not be extended or compressed in a way that harms the aesthetic of the writing. While there is a practice of elongating some letters, in a mehudar script one must ensure that even these letters are not more than twice their normal size.
5. Tagin (Crowns) on the Letters Shaatnez Gatz (שעטנ"ז ג"ץ): According to the Shulchan Aruch and the Talmud, one must add tagin (decorative crowns) to the letters Shin, Ayin, Tet, Nun, Zayin, Gimel, and Tzadi (abbreviated as שעטנ"ז ג"ץ). If they are not crowned, it does not invalidate the writing, but the Mishnah Berurah, citing the Bach, suggests that missing tagin may be a cause for concern of a pasul.
In Mehudar A writing, all of these letters must be carefully crowned, with a rounded tip on top of the tag. In kasher lechatchilah writing, the tag is still required, even without a rounded tip (this is called tag mezuyaN, a "crowned" but not fully ornate tag). In standard kosher writing, these letters may even appear without any tagin.
6. Tagin on the Letters of "BDK Chayah" (בד"ק חיה): Ashkenazi scribes traditionally add tagin (decorative crowns) to the letters Bet, Dalet, Kuf, Heh (בדק"ה), while Sephardic scribes crown Bet, Dalet, Kuf, Chet, Yud, Heh (בד"ק חיה). Although there is no authority who invalidates (posel) the writing due to the absence of these crowns, and their legal status is not the same as that of the crowns on the Shaatnez Gatz letters (שעטנ"ז ג"ץ), nevertheless, their absence does lower the level of hidur (enhancement or beautification), as mentioned in the previous section.
7. Strokes on Letters (Kotzei HaOtiyot): In a mehudar script, one must carefully include all the required small strokes or extensions (kotzim) as mentioned by the halachic authorities. This includes the four kotzim of the Aleph (א) and the stroke at the heel of the Bet (ב), similar in other letters.
8. Common Mistakes to Watch For:
● The Daled (ד) in the word Echad (אחד — "One") should be written larger than the rest of the script, but still maintain proper halachic proportions. Its vertical leg should be about twice the thickness of its top horizontal bar, or close to that.
● The neck of the Lamed (ל) should be as tall as a Vav (ו) and not as short as a Yud (י). If the neck is shorter than a kulmus and a half (quill-length; without including the Vav’s top thickness), the script is not considered mehudar.
9. Aesthetic Beauty of the Script (Noy HaKetav): A mehudar script must be straight, orderly, and free of visible erasures or smudges.
10. Line Alignment in Tefillin and Mezuzot: Sephardic scribes try to maintain alignment at the beginning of lines in the parshiot (sections) of the tefillin, following the teachings of the Arizal (the kabbalist Rabbi Isaac Luria). Ashkenazi scribes generally do not follow this practice.
In Tefillin of Rabbeinu Tam (an alternate tefillin layout), one should decide in advance whether to follow the Arizal’s position, since his alignment method can lead to excessive letter stretching in this format.
11. Type of Klaf (Parchment): There are many parchment (klaf) producers — some using machines (avodat mechona) and others using manual labor (avodat yad). Ashkenazim tend to be more concerned with the use of manually prepared parchment. For a mehudar script, the writing should specifically be done on avodat yad klaf.
12. Writing Instrument (Kli HaKetiva): A mehudar script must not be written with a metal quill (kulmus shel barzel). While Sephardim were traditionally less stringent about this, due to the numerous halachic disagreements, we adopt the stricter opinion for mehudar writing.
Ordering parshiot (sections of Torah) or other STaM items written specifically with a feather quill (notzah) or reed pen (kaneh) is considered a hidur (enhancement) according to some halachic authorities. This should be specified beforehand. We view this as a special enhancement, but its absence does not invalidate the writing.
13. Due to many disputes in STaM writing, we list five noteworthy hiddurim (enhancements):
A. The Chatam Sofer’s Practice: The Chatam Sofer (Rabbi Moshe Sofer) arranged with his scribe that he would never use a knife at all during writing. This is a unique hidur and its absence does not invalidate or downgrade the Hidur of the writing.
B. The Rashba’s Stringency: The Rashba (Rabbi Shlomo ibn Aderet) was concerned about invalid writing. Therefore, if a bonding (dibuk) occurs during writing (e.g., two letters touching), he required erasing everything written in the invalid state before fixing. Ashkenazim are more strict about this than Sephardim, based on the Mishnah Berurah, who endorsed the Rashba’s view. There are nuances in his opinion, but lechatchilah, mehudar writing should follow this stringency.
C. The Radach’s View on Chok Tochos: The Radach (Rabbi David Cohen) ruled to be strict with the halachah of chok tochot (when a letter’s shape is formed by erasing rather than writing), even with a half-formed letter. So if a letter must be erased due to shape problems, he requires erasing the whole letter. Although Beit Yosef and Darkei Moshe disagreed, since the Mishnah Berurah acknowledged this view, we follow it for mehudar writing.
D. The Avnei Nezer’s Standard of Form: According to the Avnei Nezer (Rabbi Avraham Borenstein), a letter must maintain its correct form both when viewed on its own and in context with surrounding text. This is a standard we uphold in mehudar writing.
E. The Avnei Nezer’s View on Kesidran: The Avnei Nezer also ruled to be stringent with the halachah of kesidran (writing in order) in tefillin and mezuzot, even for partial letters. Although his view conflicts with the Mishnah Berurah, many scribes follow him, and we define a script as mehudar only when this ruleis followed.
14. Certification of the Sofer (Scribe’s Semichah): A script is not considered kosher at all if the sofer (scribe) lacks certification (semichah) from a recognized authority attesting to his competency. Likewise, the magihah (proofreader) must also hold a valid certificate.
15. Writing in Purity (Ketivah b'Taharah):
It is praiseworthy for a sofer (scribe) to immerse in a mikveh (ritual bath) regularly. While the lack of immersion does not invalidate the STaM (Sifrei Torah, Tefillin, Mezuzot) itself, lechatchilah (ideally), this should be verified in mehudar (enhanced) writing. At the very least, the scribe should observe the custom of Tevilat Ezra (a rabbinic enactment that a man immerses after a seminal emission before engaging in holy activities).
Summary: What Must Be Present in a Mehudar Script
For a script to be considered mehudar, it must not lack the following:
Tagin (crowns) on all letters of Shaatnez Gatz (שעטנ״ז ג״ץ – the letters Shin, Ayin, Tet, Nun, Zayin, Gimel, Tzadi).
Tagin on the letters of BDKH (Bet, Dalet, Kuf, Heh בדק"ה) in Ashkenazi writing, and on BDK Chayah (Bet, Dalet, Kuf, Chet, Yud, Heh בד"ק חיה) in Sephardi writing.
A visible stroke (kotz) on the Yud (י) — not just a diagonal stroke but a clearly defined upward tip.
The Gimel (ג) must have its right leg longer than the left.
The Lamed (ל) should have a neck as tall as a Vav (ו), not short like a Yud (י). (A Lamed whose neck is not a full Vav of 3 kulmusim but only 2.5 kulmusim is still acceptable as mehudar.)
Two tagin on top of the Lamed.
The Daled (ד) of Echad (אחד) should have its leg double the height of its roof. It may be considered mehudar even if only 1.5 times the height or slightly more — but not less.
The Alef (א) should have four visible strokes (kotzim). Even if the left kotz of the top is not prominent, it is acceptable in Sephardi writing. Many Sephardi scribes are not strict about four kotzim, and their custom is still considered mehudar. However, in a script labeled as mehudar aleph (מהודר א), we are stringent.
The space between words should not exceed the width of three Yuds.
The middle leg of the Shin (ש) must connect to the left leg, not to the middle of the base.
The writing must be aesthetically pleasing, with no visible erasures, and with consistent spacing (more or less) between letters and between words.
Crowned tagin must be present. In most cases, the middle tag should be taller than the side tags.
The Daled (ד) should have its leg slant diagonally toward the previous letter in Ashkenazi script.
Tagin must each emerge from the roof of the letter individually, not from the same point (as seen in the letters Ayin and Shin). This stringency follows the opinion of the Rema MiPano (Rabbi Menachem Azariah of Fano) and should be considered even in kosher, not just mehudar, writing.
The final Kaf (ך) must have a leg twice as long as its roof. This is particularly important when the roof is extended to more than 2.5 kulmusim, in line with the ruling of the Mikdash Me’at.
To Reach the Level of Mehudar Aleph (מהודר א):
Beyond the regular criteria of mehudar, the following additional details must be present to consider the writing at the highest standard of Mehudar A:
Four clearly defined strokes on the Alef (א), especially emphasized in Ashkenazi script.
The Lamed (ל) should have a neck as tall as a full Vav (ו).
The tagin of the Lamed: The right tag should be taller than the left, and ideally there should be a kotz in the Vav-shaped neck of the Lamed, similar to the kotz of the Yud. (This is relevant only in Ashkenazi writing.)
The Ayin (ע) should be formed from a Zayin (ז) embedded within a Nun (נ), and the leg of the Zayin should connect to the base of the Nun just slightly above the halfway point.
Crowned tagin should be present consistently, and in every case, the middle tag should be taller than the ones on either side.
Criteria for the Writing Process and the Sofer (Scribe)
In all types of script, the sofer (scribe) must possess a valid certification from a recognized authority such as Mishmeret STaM, Yad Rafael, Lishkat HaKodesh (the Scribes’ Bureau), or any other ordaining body endorsed by a qualified rabbi, such as a city rabbi (Rav Ir) or a dayan (rabbinic judge).
It is also appropriate that the sofer be ordained by an organized institution, such as the Chief Rabbinate of Israel (Rabbanut HaRashit L’Yisrael), holding at least the title of neighborhood rabbi (Rav Shechunah) or higher.
Questions to Clarify with the Sofer:
Immersion in a Mikveh (Ritual Bath):
This is an additional hidur (beautification/enhancement), as poskim (halachic authorities) wrote that it is ideal for a scribe to immerse regularly. If that is not feasible, the scribe should at least follow the practice of Tevilat Ezra.
Chok Tochos (Forming Letters by Erasure):
The Radach (Rabbi David Cohen) wrote that chok tochot applies even to a half-formed letter. Therefore, lechatchilah (ideally), one should be stringent in accordance with his view, as also clarified in the Mishnah Berurah.
Kesidran (Sequential Writing of Letters):
The Avnei Nezer wrote that the rule of kesidran — that letters must be written in the correct order — applies even to part of a letter. While the Mishnah Berurah considers it acceptable otherwise, many scribes follow the Avnei Nezer, especially in writing tefillin and mezuzot, and this is considered the standard for mehudar writing.
Letter Shape in Context:
The Avnei Nezer also ruled that a letter must appear as its correct shape both when viewed in isolation and in relation to neighboring letters. For example, if someone writes the word pen (פן) and the final Nun (ן) is as tall as the preceding Peh (פ), the writing cannot be considered mehudar even if the Nun is kosher when viewed on its own.
Writing Instrument – Material of the Kulmus (Quill):
According to the Rema and Shevet HaLevi, writing should ideally be done with a notzah (feather quill). Today, many scribes write with plastic quills, or with other instruments like shamir (synthetic stylus) or stainless steel. In my view, writing with a feather is a higher hidur, but plastic or shamir may still be classified as mehudar. However, metal kulmusim (quills) are not acceptable for mehudar writing, since some authorities invalidate their use altogether. This is a fundamental disagreement — Sephardim tend to be lenient based on the opinion of Yeriot Shlomo, and may use metal quills even for mehudar-level writing.
Tagin (Crowns) Added During Writing:
When tagin are added during the actual writing of the letter (not afterward), this is considered an additional hidur. This can be requested for high levels of mehudar writing, as stated by the Magen Avraham in the name of Rabbenu Tam and the Bach, and as taught in the Beit Hora'ah (halachic ruling center) of Rabbi Shmuel Eliezer Stern.
Rashba’s View on Bonding During Writing:
At the highest level of hidur, one should be stringent in accordance with the Rashba, as cited in the Biur Halachah (commentary on the Shulchan Aruch). If bonding (dibuk) occurs during the writing — that is, the letters unintentionally touch — the writing should not continue in its invalid state. This applies only when the bonding occurs with the main body of the letter, not when caused by a spur (kotz) that connects letters, as discussed in the book Mishnat Mordechai.
Type of Parchment (Klaf):
One should inquire whether the klaf (parchment) is avodat yad (hand-made). This adds a level of hidur, and in my opinion, this should be considered a requirement for the highest level of mehudar (mehudar aleph). For standard mehudar, it is not strictly necessary. According to Mishnat Mordechai, it is significant even at the second level (mehudar bet), though it seems this is not the commonly accepted ruling.
Criteria for Kosher and Lechatchilah Script Across Three Levels
In my humble opinion (le’aniyut da’ati), even when a script is not classified as mehudar (enhanced), it may still be considered kasher (halachically valid). However, there are criteria where we follow lenient opinions, and others where we are unwilling to compromise, even for non-mehudar writing. Therefore, we have established a list of parameters that must be met — and any writing that fails to meet them will not, with God’s help, be sold by us.
1. Tagin on Shaatnez Gatz (שעטנ״ז ג״ץ):
Even though the Shulchan Aruch rules that writing is still kosher without these tagin (crowns on the letters Shin, Ayin, Tet, Nun, Zayin, Gimel, Tzadi), we will not sell such writing.
2. Tagin on BDK Chayah (בד״ק חיה):
In kasher lechatchilah bet and kasher lechatchilah aleph (two upper kosher levels), these tagin will be enforced. At the lowest level, defined as simply kasher, they may not be present.
3. Spacing:
A space of three Yuds between words is considered invalid (pasul) according to some early authorities (Rishonim) such as the Rosh, Semag, and Rabbeinu Tam. Some rule it acceptable lechatchilah, others only bediavad (after the fact). Writing with such spacing will only be sold at the kasher level.
4. Kotzim (Spurs):
Scripts lacking the required spurs atop letters (as mentioned by early halachic authorities), such as the kotz atop Bet, Dalet, and Heh, can still be classified as kasher lechatchilah aleph.
5. Alef (א):
Even without visible spurs, if the body structure of the letter is correct, it is kasher. However, even at this level, we require the top and bottom Yuds of the Alef not to extend beyond the body of the letter.
6. Bet (ב):
If the small spur at the bottom right of the Bet is missing, the writing is still considered kasher lechatchilah.
7. Gimel (ג):
If the right leg is not longer than the left, the writing is still kasher but not mehudar.
8. Daled (ד):
In Ashkenazi scripts (Beit Yosef or AriZal), if the leg does not slant diagonally, it is only bediavad kosher. If the leg is rounded backward (as some scribes do), many rule it lechatchilah, such as in Mishnat Mordechai, and we follow that for kasher lechatchilah Level.
9. Tet (ט):
The right-side kotz must descend into the body of the letter, even in kasher writing. If it descends unusually deep but still leaves a gap of at least half a kulmus (quill-width) between the kotz and the base of the letter, the writing is kasher lechatchilah.
10. Yud (י):
In Ashkenazi scripts (Beit Yosef/AriZal), there must be a visible kotz. In kasher lechatchilah writing, this may appear as a diagonal stroke rather than a distinct spur. In Sephardi writing, the Yud is kasher even without the kotz of Rabbeinu Tam, since this form is not part of all Sephardi traditions. Even if only some Yuds include the kotz, the writing can still be kasher lechatchilah.
11. Lamed (ל):
If the neck of the Lamed is as short as a Yud in most Lamed letters (e.g., in mezuzah or parshiot), although it is commonly accepted bediavad, we will only sell it as kasher — not as kasher lechatchilah.
12. Nun (נ):
If the base of the Nun is the width of a kulmus, the letter is kasher. However, for kasher lechatchilah, the base must be wider than the roof. In Sephardi script, this is even more critical, since shape deviations are more likely to occur in Nun, where the leg extends from the end of the roof rather than its center.
13. Shin (ש):
If the middle Yud of the Shin does not connect at the end of the base but rather at the middle, the writing is still kasher lechatchilah.
Summary of Levels:
● The highest level is Mehudar Aleph (מהודר א)
● Followed by Mehudar
● Then Mehudar Bet (מהודר ב)
For kosher levels:
● The highest is Kasher Lechatchilah Aleph (כשר לכתחילה א)
● Then Kasher Lechatchilah Bet (כשר לכתחילה ב)
● The basic level is simply Kasher
Note:
These definitions reflect my opinion after consultation with expert scribes. However, they are not intended as final rulings for the general public. Opinions vary among talmidei chachamim (Torah scholars), with some placing more emphasis on certain criteria over others. Some may not agree that a particular flaw downgrades writing from Mehudar Aleph to regular Mehudar, etc.
Nonetheless, I am presenting here what seems correct to me in my humble opinion.
On the right of each letter (in the original document), an image appears showing the Beit Yosef (Ashkenazi) script, and on the left, the Velish (Sephardi) script. Where there is a difference between the Beit Yosef and AriZal styles, the AriZal version appears in the middle.
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