Various Types of Klaf Found on the Market

Courtesy of Ohr Olam Mishnah Berurah

“Klaf Lo Megurad”

Question: What is “klaf lo megurad,” and is it recommended?

Discussion: The animal hide is made of three layers – the outer layer (epidermis), a fatty middle layer (dermis), and a smooth inner layer (which the Gemara calls “duchsustos”). The duchsustos definitely must be removed, as it is not considered to be klaf.

Regarding the other two layers, Beiur Halachah63 cites a dispute between Chasam Sofer64 and Chayei Adam.65 Chayei Adam says that if one removes the epidermis, the animal hide can no longer be considered “klaf” and may not be used for writing sta”m. Chasam Sofer argues that it does not matter if the outer layer is removed.

If the klaf maker leaves the epidermis intact, without scraping (lo megurad) at all from the outer side of the hide, the klaf is ideal according to both Chasam Sofer and Chayei Adam.

For generations, the custom was according to the Chasam Sofer; klaf lo megurad was of inferior quality, as well. However, due to modern klaf-making techniques, it is now possible for klaf lo megurad to also be high-quality.

Therefore, klaf lo megurad has made a comeback in recent decades and is now sought after by some scrupulous mitzvah observers.

“Klaf Avodas Yad”

Question: What is Klaf Avodas Yad?

Discussion: Shulchan Aruch rules that klaf must be processed lishmah – with specific intent that it should be sanctified for the mitzvah.66 When tanning hides with a machine, there is a halachic question whether this is considered tanning lishmah. To avoid this issue, some process the klaf without using modern machinery. Such klaf is known as Klaf Avodas Yad (hand-made klaf).

Question: Are any Poskim against using machine-made klaf?

Discussion: Almost all Poskim say that machine-made klaf may be used.67 However, some Poskim say that it should not be used lechatchilah;68 others say that it may be used lechatchilah, but it is merely less of a hiddur than Klaf Avodas Yad.69

Question: Can you explain the background behind this issue?

Discussion: In earlier times, the entire tanning procedure was done by hand. The hides were placed into a barrel of tanning solution and left to soak for a number of weeks. The contents of the barrel were stirred using a pole or stick for some time each day until the process was complete. The hides were then removed from the tanning solution and further processed until they were ready for use. Mishnah Berurah70 cites a debate as to whether it is sufficient to simply place the hides into the tanning solution lishmah, or whether all the subsequent stages of the tanning procedure must also be performed lishmah. He rules that, ideally, all stages of the tanning procedure should be performed lishmah.

In the latter half of the 20th century, the following modern tanning procedure became popular:

1. A machine similar to a washing machine is filled with a tanning solution.
2. Someone tosses the hides into the machine. While doing so, he says or at the very least has in mind that he is beginning the tanning process lishmah.
3. Someone presses the button to turn on the machine. While doing so, he says or thinks that he is continuing the tanning process lishmah.
4. When the process is complete, the hides are removed.

This process is significantly quicker than the method initially used, and cuts the processing time by at least half.

However, a number of objections to the new method were raised by Poskim:71

1. Although hides that are tanned by machine are initially placed into the tanning solution by an action performed by a person lishmah – just like they were in the old method – the subsequent mixing is performed by a machine which has been activated lishmah. It is questionable whether a machine activated lishmah has the status of “lishmah.”

The same question arises in other areas where machines are used and lishmah is required, such as matzos which need to be made le’sheim matzas mitzvah, and also tzitzis strands which need to be spun le’sheim mitzvas tzitzis.72

1. As part of the machine tanning process, the machine rests for a certain amount of time each day. During this time, the tanning agent sinks to the bottom of the liquid so that the hides contained in the machine’s upper half are surrounded by clear liquid. When the machine is started up again, it might be considered a new tanning process – which has not been started lishmah. Even if the machine is reactivated by factory workers, at that point, they usually do not have any lishmah intent.

Question: These sound like serious considerations. What is the basis for those opinions who are lenient?

Discussion: They argue that there is enough basis for leniency because:

1. Many Poskim say that when a machine is activated lishmah, it does in fact qualify as being lishmah.
2. Beis Yosef73 rules that once the hides have been placed into the tanning solution lishmah, no further lishmah intent is required.
3. Although Mishnah Berurah rules that the entire tanning process should ideally be done lishmah, he rules that if even just one part of the process was done lishmah, the klaf is still valid.74

The stringent opinions, however, maintain that there are nevertheless solid halachic grounds to be stringent, because:

1. Mishnah Berurah75 does prefer lishmah intent for the entire tanning procedure, at least lechatchilah. Furthermore, the view of Beis Yosef is not accepted by many Poskim.76
2. All the lenient opinions presuppose that when the hides are placed in the tanning solution lishmah, the tanning process has begun; the solution has the power to tan the hides. The hides are stirred in the solution only to produce a better product.

Although in earlier generations the tanning solution indeed had the power to tan the hides on its own without being stirred, today this is not the case. Nowadays, the solution is weaker than in the past and requires stirring in order to tan the hides at all.

Hence, pressing the button is actually when the tanning begins. Until then, it is considered as if the hides are merely resting in water and waiting to be tanned.77

Conclusion: If someone uses machine klaf, it is safe to say that he is fulfilling his obligation, and to say that he is even clear of any serious halachic shailah. This is because there are many Poskim to rely upon and, indeed, almost all klaf produced in the second half of the 20th century was machine klaf.

But clearly, at the same time, one who uses Avodas Yad klaf has fulfilled the mitzvah in the optimal manner according to all Poskim. Especially considering that for the consumer there is hardly any difference in price, and no difference in quality, many scrupulous individuals make sure to only purchase sta”m that is written on Klaf Avodas Yad.

63 32:7, ד"ה לתקנו.

64 Teshuvos, Orach Chaim 3.

65 Klal 14, Nishmas Adam 3.

66 32:8.

67 Indeed, there is no Posek on record who says that it is actually passul.

68 Rav Elyashiv cited in Mishnas Mordechai 32:44.

69 Rav Shmuel Wosner as cited by his close talmid, HaRav Moshe Shaul Klein (oral ruling); see also Shevet Halevi X:173.

70 32:30.

71 For full treatment of this topic, see Marbeh Chaim by R’ Yosef Chaim Tzvi Mondery, and Kovetz Ohr Yisrael, volume 39, pp. 34-78.

72 See further discussion in Mikraei Kodesh, Pesach II:3; Halichos Shlomo, Moadim 7, Devar Halachah 16; Contemporary Halachic Discussions to Chapter 460; Practical Halachic Discussions, Vol. I, pg. 645.

73 Yoreh Deah 271:1. See also Chazon Ish Orach Chaim 6:10, who writes that even if the process would be completed by non-human action the klaf would still be perfectly kosher.

74 Mishnah Berurah 32:30, see also Beiur Halachah ibid., Passage 9, ד"ה להרמב"ם.

75 Ibid.

76 See Bach Yoreh Deah 271:1 who argues with Beis Yosef. Mishnah Berurah ibid. and other Acharonim idealize Bach’s position. See further discussion in Minchas Yitzchak 9:1.

77 See Mishnah Berurah 32:25 and Sha’ar Hatziyun ibid. 27.