Tefillin, Mezuzah and Sefer Torah - Chapter Ten

1. Thus, it can be concluded that there are twenty factors that—each in its own right—can disqualify a Torah scroll. If a scroll contains one of these factors, it does not have the sanctity of a Torah scroll, but rather is considered like a Chumash used to teach children.1It may not be used for a public Torah reading.2אנִמְצֵאתָ לָמֵד, שֶׁעֶשְׂרִים דְבָרִים הֵן שֶׁבְּכָל אֶחָד מֵהֶן פּוֹסֵל סֵפֶר תּוֹרָה. וְאִם נַעֲשֶׂה בּוֹ אֶחָד מֵהֶן הֲרֵי הוּא כְּחֻמָּשׁ מִן הַחֻמָּשִׁין שֶׁמְלַמְּדִין בָּהֶן הַתִּינוֹקוֹת, וְאֵין בּוֹ קְדוּשַׁת סֵפֶר תּוֹרָה וְאֵין קוֹרִין בּוֹ בָּרַבִּים.

They are:וְאֵלּוּ הֵן:

a) that the scroll was written on parchment from a non-kosher animal;3א) אִם נִכְתָּב עַל עוֹר בְּהֵמָה טְמֵאָה.

b) that the scroll was written on parchment from a kosher animal that was not processed;4ב) שֶׁנִּכְתַּב עַל עוֹר בְּהֵמָה טְהוֹרָה שֶׁאֵינוֹ מְעֻבָּד.

c) that the scroll was written on parchment that was not processed with the intention that it be used for a Torah scroll;5ג) שֶׁהָיָה מְעֻבָּד שֶׁלֹּא לְשֵׁם סֵפֶר תּוֹרָה.

d) that it was written on the side of the parchment that is not appropriate for writing; i.e., on g’vil on the side of the flesh, and on k’laf on the side of the hair;6ד) שֶׁנִּכְתַּב שֶׁלֹּא בִּמְקוֹם כְּתִיבָה: עַל הַגְּוִיל – בִּמְקוֹם בָּשָׂר; וְעַל הַקְּלָף – בִּמְקוֹם שֵׂעָר.

e) that a portion was written on g’vil and a portion on k’laf;7ה) שֶׁנִּכְתַּב מִקְצָתוֹ עַל הַגְּוִיל וּמִקְצָתוֹ עַל הַקְּלָף.

f) that it was written on duchsustos;8ו) שֶׁנִּכְתַּב עַל דּוּכְסוּסְטוֹס.

g) that it was written on non-ruled parchment ;9ז) שֶׁנִּכְתַּב בְּלֹא שִׂרְטוּט.

h) that it was written with an ink other than a black ink that remains without fading ;10ח) שֶׁנִּכְתַּב בְּלֹא שָׁחוֹר הָעוֹמֵד.

i) that it was written in a language other than L’shon HaKodesh;11ט) שֶׁנִּכְתַּב בִּשְׁאָר לְשׁוֹנוֹת.

j) that it was written by a nonbeliever or others whose writing is not acceptable;12י) שֶׁכְּתָבוֹ מִין אוֹ כַיּוֹצֵא בוֹ מִשְּׁאָר פְּסוּלִין.

k) that the names of God were not written with the proper intention;13יא) שֶׁכָּתַב הָאַזְכָּרוֹת בְּלֹא כַוָּנָה.

l) that even a single letter was omitted;14יב) שֶׁחִסֵּר אֲפִלּוּ אוֹת אֶחָת.

m) that even a single letter was added;יג) שֶׁהוֹסִיף אֲפִלּוּ אוֹת אֶחָת.

n) that one letter touches another;15יד) שֶׁנָּגְעָה אוֹת בְּאוֹת.

o) that the form of a letter is distorted so that it cannot be read, or so that it would be read as another letter. This applies regardless of whether the distortion was caused by the original writing, a perforation, a tear, or an erasure;16טו) שֶׁנִפְסְדָה צוּרַת אוֹת אַחַת עַד שֶׁלֹּא תִּקָרֵא כָּל עִקָר, אוֹ תִדְמֶּה לְאוֹת אַחֶרֶת. בֵּין בְּעִקָר הַכְּתִיבָה; בֵּין בְּנֶקֶב; בֵּין בְּקֶרַע; בֵּין בְּטִשְׁטוּשׁ.

p) that additional space was left between letters, so that a word would appear as two words, or that too little space was left between words, so that two words appear as one;17טז) שֶׁהִרְחִיק אוֹ שֶׁהִקְרִיב בֵּין אוֹת לְאוֹת עַד שֶׁתֵּרָאֶה הַתֵּבָה כִּשְׁתֵּי תֵּבוֹת; אוֹ שְׁתֵּי תֵּבוֹת כְּתֵּבָה אַחַת.

q) that the form of the passages18 was altered;19יז) שֶׁשִּׁנָּה צוּרַת הַפַּרְשִׁיּוֹת.

r) that the form of the songs20 was altered;21יח) שֶׁשִּׁנָּה צוּרַת הַשִּׁירוֹת.

s) that other passages were written in the form of the songs;22יט) שֶׁכָּתַב בִּשְׁאָר הַכְּתָב כְּשִּׁירָה.

t) that the parchments were sewn together using thread made from anything other than sinews from a kosher animal.23כ) שֶׁתָּפַר הַיְרִיעוֹת בְּלֹא גִּידֵי טְהוֹרָה.

Any other factors were mentioned only as the most proper way of fulfilling the mitzvah and are not absolute requirements.24וּשְׁאָר הַדְבָרִים לְמִצְוָה לֹא לְעַכֵּב.

2. A proper Torah scroll is treated with great sanctity and honor.25 It is forbidden for a person to sell a Torah scroll even if he has nothing to eat.26 This prohibition applies even if he possesses many scrolls or if he desires to sell an old scroll in order to purchase a new one.27 A Torah scroll may never be sold except for two purposes:28 a) to use the proceeds to study Torah;29 b) to use the proceeds to marry.30 Even in these instances, permission to sell is granted only when the person has nothing else to sell.31בסֵפֶר תּוֹרָה כָּשֵׁר נוֹהֲגִין בּוֹ קְדֻשָּׁה יְתֵרָה וְכָבוֹד גָּדוֹל. וְאָסוּר לָאָדָם לִמְכֹּר סֵפֶר תּוֹרָה; אֲפִלּוּ אֵין לוֹ מַה יֹּאכַל, וַאֲפִלּוּ הָיוּ לוֹ סְפָרִים רַבִּים, וַאֲפִלּוּ יָשָׁן לִקַח בּוֹ חָדָשׁ. לְעוֹלָם אֵין מוֹכְרִין סֵפֶר תּוֹרָה אֶלָּא לִשְׁנֵי דְבָרִים: שֶׁיִלְמוֹד תּוֹרָה בְּדָמָיו, אוֹ שֶׁיִּשָּׂא אִשָּׁה בְּדָמָיו. וְהוּא – שֶׁלֹּא יִהְיֶה לוֹ דָּבָר אַחֵר לִמְכֹּר.

3. A Torah scroll that has become worn or disqualified should be placed in an earthenware container32 and buried next to a Torah sage. This is the manner in which it should be entombed. The mantle33 of a scroll that has become worn should be used to make shrouds for a corpse that has no one to bury it.34 This is the manner in which it should be entombed.35גסֵפֶר תּוֹרָה שֶׁבָּלָה אוֹ שֶׁנִּפְסַל – נוֹתְנִין אוֹתוֹ בִּכְלִי חֶרֶשׂ, וְקוֹבְרִין אוֹתוֹ אֵצֶל תַּלְמִידֵי חֲכָמִים וְזוֹ הִיא גְנִיזָתוֹ. מִטְפְּחוֹת סְפָרִים שֶׁבָּלוּ – עוֹשִׂין אוֹתָן תַּכְרִיכִין לְמֵת מִצְוָה וְזוֹ הִיא גְּנִיזָתָן.

4. The following are all considered to be sacred articles: a container that was prepared to be used for a Torah scroll and within which a scroll had actually been placed,36 and similarly, a mantle, a movable ark or cabinet in which a Torah scroll is placed37— this applies even though the scroll is within its container—and similarly, a chair that was prepared for a Torah scroll to be placed upon it37 and upon which a scroll had actually been placed. They are forbidden to be discarded. Instead, when they become worn out or broken, they should be entombed.דתִּיק שֶׁהוּכַן לְסֵפֶר תּוֹרָה וְהֻנַּח בּוֹ; וְכֵן הַמִטְפָּחוֹת וְהָאָרוֹן וְהַמִּגְדָּל שֶׁמַנִּיחִין בּוֹ סֵפֶר תּוֹרָה, אַף עַל פִּי שֶׁהַסֵּפֶר בְּתוֹךְ הַתִּיק; וְכֵן הַכִּסֵּא שֶׁהוּכַן לְהַנִּיחַ עָלָיו סֵפֶר תּוֹרָה וְהֻנַּח עָלָיו סֵפֶר תּוֹרָה – הַכֹּל תַּשְׁמִישֵׁי קְדֻשָּׁה הֵן, וְאָסוּר לְזָרְקָן. אֶלָּא כְּשֶׁיִּבְלוּ אוֹ כְּשֶׁיִּשָּׁבֵרוּ נִגְנָזִין.

In contrast, the platform on which the chazan stands while holding the Torah scroll38 and tablets used for the instruction of children39 are not sacred in nature.40 Similarly, the decorative silver and gold pomegranates that are made for a Torah scroll are considered sacred articles and may not be used for mundane purposes, unless they were sold with the intention of purchasing a Torah scroll or Chumash with the proceeds.41אֲבָל הַבִּימוֹת שֶׁעוֹמֵד עֲלֵיהֶן שְׁלִיחַ צִבּוּר וְאוֹחֵז הַסֵּפֶר; וְהַלּוּחוֹת שֶׁכּוֹתְבִין בָהֶן לַתִּינוֹק לְהִתְלַמֵד – אֵין בָּהֶן קְדֻשָּׁה. וְכֵן רִמּוֹנֵי כֶסֶף וְזָהָב וְכַיּוֹצֵא בָהֶן שֶׁעוֹשִׂין לְסֵפֶר תּוֹרָה לְנוֹי – תַּשְׁמִישֵׁי קְדֻשָּׁה הֵן, וְאָסוּר לְהוֹצִיאָן לָחֹל אֶלָּא אִם כֵּן מָכַר אוֹתָן לִקְנוֹת בִּדְמֵיהֶן סֵפֶר תּוֹרָה אוֹ חֻמָּשׁ.

5. It is permissible to place a Torah scroll on another Torah scroll and, needless to say, upon chumashim.42Chumashim may be placed upon books of the Prophets or of the Sacred Writings. In contrast, books of the Prophets or the Sacred Writings may not be placed on chumashim, nor may chumashim be placed on Torah scrolls.43הוּמֻתָּר לְהַנִּיחַ סֵפֶר תּוֹרָה עַל גַּבֵּי סֵפֶר תּוֹרָה. וְאֵין צָרִיךְ לוֹמַר עַל גַּבֵּי חֻמָּשִׁים. וּמַנִּיחִין הַחֻמָּשִׁין עַל גַּבֵּי נְבִיאִים וּכְתוּבִים. אֲבָל אֵין מַנִּיחִין נְבִיאִים וּכְתוּבִים עַל גַּבֵּי חֻמָּשִׁים. וְלֹא חֻמָּשִׁים עַל גַּבֵּי סֵפֶר תּוֹרָה.

All sacred writings, even texts of Torah law and allegories, may not be thrown.44 It is forbidden to enter a lavatory wearing an amulet containing verses from the sacred writings unless it is covered with leather.45וְכָל כִּתְבֵי הַקֹּדֶשׁ אֲפִלּוּ הֲלָכוֹת וַאֲגָדּוֹת – אָסוּר לְזָרְקָן. הַקְּמֵיעִין שֶׁיֵּשׁ בָּהֶם עִנְיָנִים שֶׁל כִּתְבֵי הַקֹּדֶשׁ – אֵין נִכְנָסִין בָּהֶן לְבֵית הַכִּסֵּא אֶלָּא אִם כֵּן הָיוּ מְחֻפּוֹת עוֹר.

6. A person should not enter a bathhouse, lavatory,46 or cemetery while holding a Torah scroll,47 even if it is covered by a mantle and placed in its container.48 He should not read from the scroll until he moves four cubits away from the corpse49 or from the lavatory.50 A person should not hold a Torah scroll while naked.51 It is forbidden to sit on a couch on which a Torah scroll is placed.52ולֹא יֹאחַז אָדָם סֵפֶר תּוֹרָה בִּזְרוֹעוֹ וְיִכָּנֵס בּוֹ לְבֵית הַמֶּרְחָץ אוֹ לְבֵית הַכִּסֵּא אוֹ לְבֵית הַקְּבָרוֹת; אַף עַל פִּי שֶׁהוּא כָּרוּךְ בְמִטְפְּחוֹת וְנָתוּן בְּתוֹךְ הַתִּיק שֶׁלּוֹ. וְלֹא יִקְרָא בוֹ עַד שֶׁיַרְחִיק אַרְבַּע אַמּוֹת מִן הַמֵּת (או מבית המרחץ) אוֹ מִבֵּית הַכִּסֵּא. וְלֹא יֹאחַז אֶת סֵפֶר תּוֹרָה כְּשֶׁהוּא עָרֹם. וְאָסוּר לֵישֵׁב עַל מִטָּה שֶׁסֵּפֶר תּוֹרָה עָלֶיהָ.

7. It is forbidden to engage in intimate relations in a room where a Torah scroll is located,53 until one either: a) removes the scroll; b) places it in a container, and then places that container in a container that is not intended for it. If, however, the container is intended for it, even ten containers, one over the other, are considered as a single entity;54 or c) constructs a divider at least ten handbreadths high.55 The above applies only when there is no other room available. If there is another room available, one may not engage in intimate relations unless one removes the Torah scroll.זבַּיִת שֶׁיֵּשׁ בּוֹ סֵפֶר תּוֹרָה אָסוּר לְשַׁמֵּשׁ מִטָּתוֹ בּוֹ עַד שֶׁיּוֹצִיאֶנּוּ אוֹ עַד שֶׁיַּנִּיחֶנּוּ בִּכְלִי וְיִתֵּן הַכְּלִי בִּכְלִי אַחֵר שֶׁאֵינוֹ מְזֻמָּן לוֹ. אֲבָל אִם הָיָה מְזֻמָּן לוֹ – אֲפִלּוּ עֲשָׂרָה כֵּלִים זֶה בְּתוֹךְ זֶה כִּכְלִי אֶחָד הֵם. אוֹ עַד שֶׁיַּעֲשֶׂה לוֹ מְחִיצָה גְבוֹהָה עֲשָׂרָה טְפָחִים אִם לֹא הָיָה לוֹ בַּיִת אַחֵר. אֲבָל אִם יֵשׁ לוֹ בַּיִת אַחֵר אָסוּר לְשַׁמֵּשׁ עַד שֶׁיּוֹצִיאֶנּוּ.

8. Any impure person, even a woman in a niddah state or a gentile, may hold a Torah scroll and read it. The words of Torah do not contract ritual impurity.56 This applies when one’s hands are not soiled or dirty with mud. In the latter instance, one should wash one’s hands and then touch the scroll.חכָּל הַטְּמֵאִין, וַאֲפִלּוּ נִדּוֹת וַאֲפִלּוּ כּוּתִי – מוּתָּרִין לֶאֱחוֹז סֵפֶר תּוֹרָה וְלִקְרוֹת בּוֹ; שֶׁאֵין דִּבְרֵי תוֹרָה מְקַבְּלִין טֻמְאָה. וְהוּא שֶׁלֹּא יִהְיוּ יָדָיו מְטֻנָּפוֹת אוֹ מְלֻכְלָכוֹת בְּטִיט, אֶלָּא יִרְחֲצוּ יְדֵיהֶם וְאַחַר כָּךְ יִגְּעוּ בּוֹ.

9. Whenever a person sees a Torah scroll being carried, he must stand before it. Everyone should remain standing until the person holding the scroll reaches his destination and stands still, or until they can no longer see the scroll.57 Afterward, they are permitted to sit.58טכָּל הָרוֹאֶה סֵפֶר תּוֹרָה כְּשֶׁהוּא מְהַלֵּךְ – חַיָּב לַעֲמוֹד מִפָּנָיו. וְיִהְיוּ הַכֹּל עוֹמְדִים עַד שֶׁיַּעֲמוֹד זֶה שֶׁהוּא מְהַלֵּךְ בּוֹ כְּשֶׁיַּגִּיעֶנּוּ לִמְקוֹמוֹ; אוֹ עַד שֶׁיִתְכַּסֶּה מֵעֵינֵיהֶם. וְאַחַר כָּךְ יִהְיוּ מוּתָּרִין לֵישֵׁב.

10. It is a mitzvah to designate a special place for a Torah scroll59 and to honor it and glorify it60 in an extravagant manner. The words of the Ten Commandments are contained in each Torah scroll. A person should not spit before a Torah scroll, reveal his nakedness before it, take off his footwear before it,61 or carry it on his head like a burden. He should not turn his back to a Torah scroll unless it is ten handbreadths higher than he is.ימִצְוָה לְיַחֵד לְסֵפֶר תּוֹרָה מָקוֹם; וּלְכַבְּדוֹ וּלְהַדְּרוֹ יוֹתֵר מִדַּאי. דְבָרִים שֶׁבְּלוּחוֹת הַבְּרִית הֵן הֵן שֶׁבְּכָל סֵפֶר וָסֵפֶר! לֹא יָרֹק אָדָם כְּנֶגֶד סֵפֶר תּוֹרָה וְלֹא יְגַלֶּה עֶרְוָתוֹ כְּנֶגְדּוֹ וְלֹא יַפְשִׁיט רַגְלָיו כְּנֶגְדּוֹ וְלֹא יַנִּיחֶנּוּ עַל רֹאשׁוֹ כְּמַשְּׂאוֹי וְלֹא יַחֲזִיר אֲחוֹרָיו לְסֵפֶר תּוֹרָה אֶלָּא אִם כֵּן הָיָה גָּבוֹהַּ מִמֶּנּוּ עֲשָׂרָה טְפָחִים.

11. A person who was journeying from one place to another with a Torah scroll should not place the Torah scroll in a sack, load it on a donkey, and then ride on the beast. If, however, he is afraid of thieves, it is permissible. If there is no danger, he should carry it against his bosom while riding the animal, and journey onward. Anyone who sits before a Torah scroll should sit with respect, awe, and fear, because the Torah is a faithful testimony of the covenant between God and the Jews for all the inhabitants of the earth, as Deuteronomy 31:26 states: “And it will be as a testimony for you.”62 A person must honor a Torah scroll to the full extent of his potential.יאהָיָה מְהַלֵּךְ מִמָּקוֹם לְמָקוֹם וְסֵפֶר תּוֹרָה עִמּוֹ; לֹא יַנִּיחַ סֵפֶר תּוֹרָה בְּתוֹךְ הַשַּׂק וְיַנִּיחֶנּוּ עַל גַּבֵּי הַחֲמוֹר וְיִרְכַּב עָלָיו. וְאִם הָיָה מִתְפַּחֵד מִן הַגַּנָּבִים מֻתָּר. וְאִם אֵין שָׁם פַּחַד, מַנִּיחוֹ בְּחֵיקוֹ כְּנֶגֶד לִבּוֹ וְהוּא רוֹכֵב עַל הַבְּהֵמָה וְהוֹלֵךְ. כָּל מִי שֶׁיּוֹשֵׁב לִפְנֵי סֵפֶר תּוֹרָה, יֵשֵׁב בְּכֹבֶד רֹאשׁ בְּאֵימָה וָפַחַד. שֶׁהוּא הָעֵד הַנֶּאֱמָן לְכָל בָּאֵי עוֹלָם, שֶׁנֶּאֱמַר "וְהָיָה שָׁם בְּךָ לְעֵד" (דברים לא, כו). וִיכַבְּדֵהוּ כְּפִי כֹּחוֹ.

The Sages of the early generations said:63 “Whoever desecrates the Torah will have his person64 desecrated by people. Whoever honors the Torah will have his person honored by people.”65אָמְרוּ חֲכָמִים הָרִאשׁוֹנִים: כָּל הַמְחַלֵּל אֶת הַתּוֹרָה – גּוּפוֹ מְחֻלָּל עַל הַבְּרִיּוֹת; וְכָל הַמְכַבֵּד אֶת הַתּוֹרָה גּוּפוֹ מְכֻבָּד עַל הַבְּרִיּוֹת.

Blessed be the Merciful One Who offers assistance.בְּרִיךְ רַחֲמָנָא דְסַיְּעָן.

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Tefillin, Mezuzah and Sefer Torah - Chapter Nine

Tzitzit

Footnotes

I.e., although it is still considered to be a sacred text, it does not have the same degree of holiness as a Torah scroll. (See also Chapter 7, Halachah 14, and Hilchot Tefillah 11:14.)

There is an apparent contradiction between this ruling and one of the Rambam’s responsa, which states:
It is permitted to recite a blessing when reading from a Torah scroll that has been invalidated. This practice was carried out in the presence of the geonim, Rav Yosef HaLevi and Rav Yitzchak Alfasi, without protest....
The blessing is not dependent on the scroll from which the scroll is read... but on the reading itself....
The Kessef Mishneh attempts to resolve this difficulty, explaining that the responsum deals with a circumstance when there is no proper Torah scroll available. In contrast, the decision rendered here is a priori in nature (לכתחילה) The Shulchan Aruch (Orach Chayim 143:2-3), however, rules that a blessing may not be recited on such a scroll. See also Hilchot Tefillah 12:23.

See Chapter 1, Halachah 10.

See Chapter 1, Halachot 6-9 and 14.

See Chapter 1, Halachah 11

See Chapter 1, Halachah 9.

See Chapter 7, Halachah 4.

See Chapter 1, Halachah 9.

See Chapter 1, Halachah 12, and Chapter 7, Halachah 4.

10.

See Chapter 1, Halachah 5.

11.

See Chapter 1, Halachah 19.

12.

See Chapter 1, Halachah 13.

13.

See Chapter 1, Halachah 15.

14.

See Chapter 1, Halachah 2, and Chapter 7, Halachah 9.

15.

See Chapter 1, Halachah 19, and the conclusion of Chapter 8.

16.

See Chapter 1, Halachot 19-20; Chapter 7, Halachah 9; and Chapter 9, Halachah 15.

17.

See the conclusion of Chapter 8.

18.

I.e., one wrote a passage that should have appeared p’tuchah as s’tumah, or vice versa.

19.

See Chapter 8, Halachah 3.

20.

The song of the Red Sea and the song Ha’azinu.

21.

See Chapter 8, ibid.

22.

See Chapter 7, Halachah 11.

23.

See Chapter 9, Halachah 13.

24.

Sefer Kovetz adds one more disqualification: that a Torah scroll was written with half of God’s name within the line and half added outside the line (Chapter 1, Halachah 16).

25.

This general principle is the foundation for the remaining halachot in this chapter.

26.

The Rambam’s words (quoted from Megillah 27a) should not be taken absolutely literally. Surely, if a person is in danger of dying of hunger, he may sell a Torah scroll. Rather, this refers to an instance when a person lacks a source of income and is required to sustain himself from charity (Kessef Mishneh).

27.

Rabbenu Manoach explains that the reason for the latter ruling is that, despite one’s resolve, circumstances may arise, and ultimately, one may never buy the new scroll. Accordingly, if the new scroll has already been completed and an agreement concluded, the old scroll may be sold. The Siftei Cohen 270:3, however, forbids a sale even under these circumstances. (Compare to Hilchot Tefillah 11:12.)

28.

Tosafot (Bava Batra 8b) states that a Torah scroll may also be sold to redeem captives. From Hilchot Matnot Ani’im 8:10-11, it appears questionable whether the Rambam would accept this point.

29.

For Torah study leads to the performance of mitzvot. This is the purpose of a person’s life (Megillah, loc. cit.).

30.

An unmarried person leads an unstable, unsatisfied existence (Megillah, loc. cit.).

31.

Megillah, loc. cit., states that a person will never see any blessings from the proceeds of this sale. See also Shulchan Aruch (Yoreh De’ah 282:18), which quotes a debate whether a person is allowed to use the proceeds of the sale for his personal use.

32.

Thus, it will be preserved (Megillah 26b).

33.

The precise translation of the term mitpachat is a matter of question. Among the alternative translations that appear possible from different Talmudic sources are the curtains hanging on the ark, clothes placed within the ark on which the scrolls are placed, the cloth on which the Torah is placed on the reading platform, and the sash used to tie the Torah closed.

34.

In Hilchot Eivel 3:8, the Rambam discusses the laws regarding a corpse that has no one to bury it. Here, however, the term appears to refer to a poor person whose family cannot afford shrouds. (See Mishnah Berurah 154:21).

35.

The Beit Yosef (Yoreh De’ah 282) states that although this ruling allows a person to use a mantle for this purpose, there is no obligation to entomb it in this fashion. It may be buried with other sacred articles.

36.

The container he mentions refers to the Sephardic custom in which a Torah scroll is held in a wooden box.

37.

When two scrolls are taken out for the communal Torah reading, one is placed on this chair while the other is being read. Many authorities require the second scroll to be held by a person while the first scroll is being read.

38.

See Hilchot Tefillah 11:3.

39.

This would appear to refer to tablets used to teach children to read. If the tablets contain a Biblical verse, they also must be treated as sacred articles.

40.

They do not have the same level of holiness as a Torah scroll. They are endowed—as are all elements of a synagogue—with a certain dimension of holiness, as explained in Hilchot Tefillah 11:15.

41.

If, when purchasing these articles, the congregation or donors made a stipulation that they could ultimately be used for mundane purposes, it is permitted to do so. (See Hilchot Tefillah, ibid.; Shulchan Aruch, Orach Chayim 154:8.)

42.

Here, the term chumashim applies to scrolls on which between one and four of the five books of the Torah are written, and not to printed texts. The ruling would, however, also apply to such texts.

43.

Books of the Prophets and the Sacred Writings may be placed upon each other without distinction.
Note the Turei Zahav 282:13, which states that it is forbidden to use one sacred text as a prop for another one.

44.

From Eruvin 98a and Soferim 3:12, it would appear that the meaning of this statement is that one should hand sacred texts to a colleague rather than throw them. Nevertheless, there are authorities who also interpret this as a prohibition against wantonly discarding the texts.

45.

See Chapter 4, Halachah 17, which explains these concepts with regard to tefillin. Although the passages in tefillin are covered by leather, there are distinct differences between them and these amulets:
a) The compartments of the tefillin are also holy and are made for the specific purpose of holding the tefillin. Therefore, they are not considered to be a mere container. See Halachah 7 (Kin’at Eliyahu).
b) The shin—one of the letters of God’s name—is embossed on the tefillin (Rabbenu Manoach).

46.

Since it is unbecoming to bring a Torah scroll into such places. (See also Chapter 7, Halachah 3.)

47.

It is forbidden to perform mitzvot next to a corpse or in a cemetery, because by doing so, one appears to be mocking the dead, who cannot serve God in this manner (Berachot 18a). Holding a Torah scroll itself fulfills a mitzvah even when one does not study from it (Kessef Mishneh).

48.

As explained in the previous and the following halachot, a Torah scroll that is covered by its usual containers is considered as if it is openly revealed.

49.

See Chapter 4, Halachah 23; Hilchot Kri’at Shema 3:2.

50.

See Chapter 4, Halachah 17; Hilchot Kri’at Shema 3:8.
There are certain versions of the Mishneh Torah that state: “until he moves four cubits away from the corpse, bathhouse, or lavatory.” Since the Rambam does not mention the obligation of moving away from a bathhouse in Chapter 4 or in Chapter 3 of Hilchot Kri’at Shema, we can assume that he does not feel that it is necessary, and that as soon as one steps outside of the bathhouse he may recite words of Torah.

51.

Megillah 32a states: “A person who holds a Torah scroll while naked is buried naked.” Noting the difficulty with the simple interpretation of this statement, the Talmud interprets it to mean, “buried naked of the merit of this mitzvah.”
Our translation follows the Bnei Binyamin, who interprets “naked” as modifying “a person,” and not the scroll. There are authorities who interpret the Talmud’s statement to mean that one should not hold a Torah scroll while the scroll is uncovered. See the Shulchan Aruch (Orach Chayim 147:1). Note also the Noda BiYhudah (Orach Chayim, Responsum 7), who discusses the Rambam’s perspective on this law. (See Hilchot Sha’ar Avot HaTum’ah 9:5; the Rambam’s Commentary to the Mishnah, Yadayim 3:3.)

52.

The Jerusalem Talmud (Berachot 3:5) relates that Rabbi Eliezer accidentally sat down on a couch on which a Torah scroll was placed. When he discovered it, he recoiled in shock as if facing a snake.
The Siftei Cohen 282:8 relates that this law does not apply if the Torah scroll is placed on another article that lifts it up at least a handbreadth (three handbreadths is more desirable) above the couch. The Rama (Yoreh De’ah 282:7) states that the same restriction applies to other sacred texts as well. (See also Siftei Cohen 282:9.)

53.

See Chapter 4, Halachah 24.

54.

Significantly, the Shulchan Aruch (Yoreh De’ah 282:8) does not accept the Rambam’s view on this issue and forbids relations under these circumstances. Placing a sacred article in two containers is sufficient for tefillin or other sacred texts, but not for a Torah scroll.

55.

The Pit’chei Teshuvah 282:10 states that a curtain is not acceptable as a divider.

56.

Note a slightly different application of this concept in Hilchot Kri’at Shema 4:8.

57.

Kiddushin 33b states: If we stand in honor of a Torah sage, surely we should stand before the Torah itself. (Compare to the laws governing standing before a sage, Hilchot Talmud Torah 5:7, 6:1.)

58.

Note the Shulchan Aruch (Orach Chayim 149:1), which states that after the Torah is read, it is customary to accompany it back to where it is kept.

59.

This applies to the construction of an ark. Wherever a Torah scroll is held, in a home as well as a synagogue, such a structure should be built.

60.

The Shulchan Aruch (Yoreh De’ah 282:1) emphasizes that “it” refers to the place of the Torah scroll. The ark must be treated with honor.

61.

Our translation follows the standard published text of the Mishneh Torah. Other versions read, “stretch out one’s feet before it.”

62.

The proof-text chosen by the Rambam is somewhat difficult. It states that the Torah will be “testimony for you,” while previously he spoke of its being “testimony for all the inhabitants of the earth.” This difficulty can be resolved by interpreting the proof-text, “It will be testimony about you”—i.e., the Torah will be testimony to all the inhabitants of the world that an essential bond exists between God and the Jewish people. The awareness that the Torah communicates this concept should naturally, without effort, bring a person to “sit with respect, awe, and fear” in the presence of a Torah scroll (Likkutei Sichot, Shavuot 5747).

63.

Avot 4:6. Significantly, in his Commentary to the Mishnah, the Rambam interprets this statement slightly differently.

64.

גופו, translated as “person,” literally means “body.” Honoring a Torah scroll, the body of the Torah as it were, will bring honor to one’s physical being.

65.

The Rambam reverses the order of the Mishnah in order to conclude positively.

By Rabbi Moshe ben Maimon ("Maimonides"); translated by Eliyahu Touger

The text on this page contains sacred literature. Please do not deface or discard.

Vowelized Hebrew text courtesy Torat Emet under CC 2.5 license.

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