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Answer: The gemara (Menachot 32b) says that a mezuza that is written like an iggeret (letter) is pasul, and Rashi includes in the possible problems, extra letters. The Shulchan Aruch (Yoreh Deah 288:15, based on the Rosh, Mezuza 18), says that adding anything, even non-letter markings, to a mezuza is forbidden because it makes it look like an amulet for good luck. In the laws of sefer Torah (ibid. 274:7), he pasuls a sefer Torah that includes vowels, even if they are later removed, or signs to show where a pasuk ends. Rishonim explain simply that we are supposed to leave the sefer Torah the way it was given at Sinai.
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
345 - Alerting People to Stand
346 - Temporary Markings in a Sefer Torah
347 - The Logic Behind the Unusual Fast of the Firstborn
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The Rambam (Mezuza 5:3) says that the writing of one of Hashem’s names, according to an old minhag, on the mezuza is okay because it is on the back. Our case would seem to be better, as the notation is not on the scroll at all; it is only on something that is sitting on top of the sefer Torah, albeit with a little adhesion so it can stay for a while or until one easily removes it.
We were asked (see Bemareh Habazak III:13) about developing a see-through sheet with punctuation and trop to put on top of a sefer Torah to simplify its reading. We rejected it not only because of the major change in minhag, but also because it effectively changes reading from the Torah from the way it was intended – purposely without punctuation and trop. These are supposed to be learned from another source (and, one might add, at another time). However, our case is different in that one is not reading the Torah with the help of a marking. Rather, it gets us to the right place; we lain normally several seconds later (after the berachot).
There is another issue. The sefer Torah scroll is holy and must not be used for chol purposes (see Magen Avraham 42:6). Therefore, poskim (Minchat Yitzchak II:15; Tzitz Eliezer ibid.) forbid writing even on the bottom or the back of a scroll, even when it is does not disqualify it. Likewise one should not stick notes to a sefer Torah.
On the other hand, context is critical. Sofrim and those sending corrections do mark (in pencil or with post-its) scrolls because it is to promote the sefer’s kashrut. While we may not put less holy things on top of a sefer Torah (Shulchan Aruch, YD 282:19), we do cover it when leaving it unused because this is for the sefer Torah’s honor.
Is what you are inquiring about for the sefer Torah’s "well-being"? If someone can find the place to put a post-it, he can likewise just make sure that the Torah will be opened to the right column. Ba’alei kri’ah have access to a tikun l’korim, to which almost all sifrei Torah these days are lined up. The ba’al korei knows the p’sukim of the laining. So how much of a need is there for a marker? Thus, putting the marker there not only does not seem necessary for the laining and/or honoring the sefer Torah, but gives the impression that no one took the time to familiarize himself with the sefer Torah (see a similar idea in Berachot 20b). Therefore, the presence of the note seems to be an improper appendage to the sefer Torah and forbidden (see Tzitz Eliezer ibid. who objects on these grounds regarding a more important need).
If your case includes circumstances we have not anticipated, get back to us. If such a system were necessary enough to justify, we would have to discuss if, on Shabbat, it would be better to remove the note before reading or leave it there (see Shemirat Shabbat K’hilchata, 5770 ed. 28:8; Minchat Asher II:39).
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
