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(a) When Rami bar Tamri, the father-in-law of Rami bar Dikuli discovered the leg of the 'Vav' in "Va'yaharog"(in the Parshah of "Ve'hayah ki Yevi'acha") to be broken - Rebbi Zeira advised him to ask a child who was neither precocious nor stupid to read it.
(b) To render it Pasul - the child would have had to read it as ve'Yehareg'.
(c) The child needed to be ...
1. ... not precocious - because a precocious child would know that "ve'Yehareg" in connection with Hash-m is blasphemy.
2. ... not stupid - since a stupid child would not be able to read an incomplete letter in any event.
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(a) When Moshe ascended Har Sinai to receive the Torah he found Hash-m - tying crowns (i.e. the Tagin) on to the letters that require them (as we shall soon see).
(b) Moshe asked Hash-m why He needed to be reminded of the letters of the Torah (see Agados Maharsha). Hash-m explained to him that the significance of the Tagin He was tying was - related to a great man who many years later, would Darshen stacks of Halachos on every Tag.
(c) The man to whom Hash-m was referring was -Akiva ben Yosef (Rebbi Akiva).
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(a) After Hash-m acceded to Moshe's request for him to see Akiva ben Yosef - he sat among his Talmidim, at the end of the eighth row, but could not understand what they were saying ...
(b) ... at wich he felt faint. His spirits were revived however - when, at a certain point, Rebbi Akiva's Talmidim asked him where he knew that from, and he replied that it was 'Halachah le'Moshe mi'Sinai.
(c) When Moshe asked to see the 'reward' that Rebbi Akiva was destined to receive, He told him to turn round and look. He saw - the Romans tearing off his flesh with iron combs.
(d) When Moshe asked Hash-m ...
1. ... why He did not then give the Torah through Rebbi Akiva, He ordered him to be silent, since that was what He had decided, and He gave the same response, when Moshe asked him ...
2. ... whether that was the apt reward for Rebbi Akiva's Torah (because Tzadikim receive their punishment in this world, in order to receive the full reward for their good deeds in the World to Come [Agados Maharsha]).
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(a) The seven letters listed by Rava that require three Tagin are - those that form the words 'Sh.A.T.Ne.Z Ga.Tz. (all of which have a leg in the shape of a 'Zayin' ('Shiyn', 'Ayin', 'Tes', 'Nun', 'Zayin', 'Gimel' and 'Tzadik')[see also Chidushei ha'Rashba]).
(b) The Tagin - which are written like a 'Shiyn' (one head facing to the right, one to the left and one upwards) are situated on the left corner of the letter (see also Tosfos DH 'Sha'atnez').
(c) According to Rav Ashi, the Sofrim who wrote with due care used to write ...
1. ... the 'Ches' - with the top-left tip jutting upwards (see also Tosfos DH 'de'Chatreih').
2. ... the 'Hey' - with the left leg hanging in the air (not attached to the top), which we will explain shortly.
(d) The former hints at - the fact that Hash-m is 'alive ('Ches' = 'Chai') in the upper realms (see Agados Maharsha).
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(a) When Rebbi Yehudah Nesi'ah asked Rebbi Ami ...
1. ... about the Pasuk "Bit'chu ba'Hashem Adei ad, ki be'Kah Hash-m Tzur Olamim", he explained it to mean - that whoever 'hangs' (corresponding to the hanging leg of the Hey') his trust in Hash-m in this world will earn His protection in both this world and the next.
2. ... why the Pasuk writes "be'Kah" and not just "Kah", he quoted him Rebbi Yehudah b'Rebbi Ilai, who translated it as - 'for Hash-m formed both worlds with the Yud and the Hey of His Name Kah'.
(b) And he proved with the Pasuk in Bereishis "Eileh Toldos ha'Shamayim ve'ha'Aretz be'Hibar'am" that He created this world with the 'Hey' and Olam ha'Ba with the 'Yud' (and not the other way round) -because the word "be'Hibar'am" is the acronym of 'be'Hey' Bar'am.
(c) The significance of the fact that ...
1. ... Hash-m created this world with a 'Hey' (which is shaped like an Achsadra(a sun-porch), which in turn, is enclosed on three sides) is - that figuratively speaking, it is possible (through one's sins) to leave it via the fourth side, which is open.
2. ... the left leg of the 'Hey' is suspended is - that through Teshuvah, it is possible to climb up it and re-enter the world (to be given another chance).
3. ... of the three drops that dripped from the 'Hey' and the 'Yud' respectively, with which Hash-m created the two worlds - is that from the one, He created water, fire and wind (and earth), the four elements which form the basis of the creation).
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(a) The Ba'al Teshuvah cannot climb back via the same route that he went out - because it is not that simple to gain re-entry, In fact, if he tries to do that, he will not succeed.
(b) And we prove this with Resh Lakish, who said, based on the Pasuk in Mishlei "Im le'Leitzim Hu Yalitz, ve'la'Anavim Yitein Chein" - that someone who comes to purify himself (i.e. to do Teshuvah on his past sins) will receive Divine Assistance; whereas if he wishes to render himself Tamei, by leaving the fold, he will find all the doors open.
(c) This proves - that Teshuvah requires Divine Assistance, and cannot be achieved on one's own. Note, not being able to gain re-entry via the same route as one left seems to be tied up with the principle that 'Hashem will not accept the prosecutor as the defense counsel'.
(d) The small Tag on the left-hand side of the 'Hey' represents - the crown that Hash-m ties on the Ba'al-Teshuvah's head.
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(a) Based on what we have just explained, the 'Yud' is so small - because it signifies the small numbers of Tzadikim who are to be found in Olam ha'Ba. Note, that although everyone has a portion in the World to Come, it seems that not many people are able to consolidate it.
(b) The left-hand side of its head is bent slightly downwards) - signifying the embarrassment that each Tzadik will feel at not having achieved excellence in particular Midos that other Tzadikim did.
(c) Rav ruled that a Seifer-Torah where each column contains ...
1. ... two mistakes - can still be rectified.
2. ... three mistakes - cannot be rectified, but must go into Genizah ('Sheimos').
(d) We ask two Tiyuvtas on Rav however; the first, on the current ruling, from a Beraisa, which states - that 'Three mistakes can be rectified, four, must go into Genizah'.
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(a) The current ruling will not apply however, and the Seifer-Torah will become rectifiable even with four mistakes per column - if there is just one complete column which does not contain four mistakes.
(b) In addition, for the one column to save the Seifer from Genizah, Rebbi Yitzchak bar Shmuel bar Marsa in the name of Rav requires the rest of the Seifer to be well-written.
(c) When Abaye asked Rav Yosef whether 'one complete column' incorporates a column containing only three mistakes, Rav Yosef replied - in the affirmative (seeing as that column is rectifiable).
(d) Wen the Tana requires a Seifer-Torah with four mistakes per column to go into Genizah, he is referring to where the mistakes constitute Chaseros (missing letters), but not Yeseiros (extra ones) - because, as Rav Kahana explains, filling in the Chaseros causes the Seifer to look blotched, whereas erasing the Yeseiros, does not.
(e) When Agra, Rebbi Aba's father-in-law, asked Rebbi Aba about a Seifer-Torah with four Yeseiros on each Amud - he cited our previous ruling, permitting a Seifer-Torah with four Yeseiros on each Amud to be rectified.
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