## Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll Chapter 10

###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 10:1
[Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 10:1](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tefillin%2C%20Mezuzah%20and%20the%20Torah%20Scroll/r/10:1)

נִמְצֵאתָ לָמֵד שֶׁעֶשְׂרים דְּבָרִים הֵן שֶׁבְּכָל אֶחָד מֵהֶן פּוֹסֵל סֵפֶר תּוֹרָה. וְאִם נַעֲשָׂה בּוֹ אֶחָד מֵהֶן הֲרֵי הוּא כְּחֻמָּשׁ מִן הַחֻמָּשִׁין שֶׁמְּלַמְּדִין בָּהֶן הַתִּינוֹקוֹת וְאֵין בּוֹ קְדֻשַּׁת סֵפֶר תּוֹרָה וְאֵין קוֹרִין בּוֹ בָּרַבִּים. וְאֵלּוּ הֵן. **א.** אִם נִכְתַּב עַל עוֹר בְּהֵמָה טְמֵאָה. **ב.** שֶׁנִּכְתַּב עַל עוֹר בְּהֵמָה טְהוֹרָה שֶׁאֵינוֹ מְעֻבָּד. **ג.** שֶׁהָיָה מְעֻבָּד שֶׁלֹּא לְשֵׁם סֵפֶר תּוֹרָה. **ד.** שֶׁנִּכְתַּב שֶׁלֹּא בִּמְקוֹם כְּתִיבָה עַל הַגְּוִיל בִּמְקוֹם בָּשָׂר וְעַל הַקְּלָף בִּמְקוֹם שֵׂעָר. **ה.** שֶׁנִּכְתַּב מִקְצָתוֹ עַל הַגְּוִיל וּמִקְצָתוֹ עַל הַקְּלָף. **ו.** שֶׁנִּכְתַּב עַל דּוּכְסוּסְטוּס. **ז.** שֶׁנִּכְתַּב בְּלֹא שִׂרְטוּט. **ח.** שֶׁנִּכְתַּב בְּלֹא שָׁחוֹר הָעוֹמֵד. **ט.** שֶׁנִּכְתַּב בִּשְׁאָר לְשׁוֹנוֹת. **י.** שֶׁכְּתָבוֹ אֶפִּיקוֹרוֹס אוֹ כַּיּוֹצֵא בּוֹ מִשְּׁאָר פְּסוּלִין. **יא.** שֶׁכָּתַב הָאַזְכָּרוֹת בְּלֹא כַּוָּנָה. **יב.** שֶׁחִסֵּר אֲפִלּוּ אוֹת אַחַת. **יג.** שֶׁהוֹסִיף אֲפִלּוּ אוֹת אַחַת. **יד.** שֶׁנָּגְעָה אוֹת בְּאוֹת. **טו.** שֶׁנִּפְסְדָה צוּרַת אוֹת אַחַת עַד שֶׁלֹּא תִּקָּרֵא כָּל עִקָּר אוֹ תִּדְמֶה לְאוֹת אַחֶרֶת. בֵּין בְּעִקַּר הַכְּתִיבָה בֵּין בְּנֶקֶב בֵּין בְּקֶרַע בֵּין בְּטִשְׁטוּשׁ. **טז.** שֶׁהִרְחִיק אוֹ שֶׁהִקְרִיב בֵּין אוֹת לְאוֹת עַד שֶׁתֵּרָאֶה הַתֵּבָה כִּשְׁתֵּי תֵּבוֹת אוֹ שְׁתֵּי תֵּבוֹת כְּתֵבָה אַחַת. **יז.** שֶׁשִּׁנָּה צוּרַת הַפָּרָשִׁיּוֹת. **יח.** שֶׁשִּׁנָּה צוּרַת הַשִּׁירוֹת. **יט.** שֶׁכָּתַב בִּשְׁאָר הַכְּתָב כְּשִׁירָה. **כ.** שֶׁתָּפַר הַיְרִיעוֹת בְּלֹא גִּידֵי טְהוֹרָה. וּשְׁאָר הַדְּבָרִים לְמִצְוָה לֹא לְעַכֵּב:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Thus, it can be concluded that there are twenty factors that¹ 11:14.) - 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. It may not be used for a public Torah reading.² 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.
They are:
a) that the scroll was written on parchment from a non-kosher animal;
b)³ that the scroll was written on parchment from a kosher animal that was not processed;
c)⁴ [that the scroll was written on parchment] that was not processed with the intention that it be used for a Torah scroll;
d)⁵ that it was written on [the side⁶ 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;
⁷
e) that a portion was written on *g'vil* and a portion on *k'laf*;⁸
f) that it was written on *duchsustos*;
g) that it was written on unruled [parchment];
h)⁹ that it was written with [an ink] other than a black ink that remains [without fading];
i)¹⁰ that it was written in a language other [than *L'shon HaKodesh*];
j)¹¹ that it was written by a nonbeliever or others whose writing is not¹² acceptable;
k) that the names of God were not written with the proper intention;
l)¹³ that even a single letter was omitted;
m) that even a single letter was added;
n)¹⁴ that one letter touches another;
o)¹⁵ 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;
p)¹⁶ as *s'tumah*, or vice versa
**was altered; -** See Chapter 8, Halachah 3.
**r) that the form of the songs; -** the song of the Red Sea and the song *Ha'azinu*
**was altered; -** See Chapter 8, ibid.
**s) that other passages were written in the form of the songs -** See Chapter 7, Halachah 11.
**t) that the parchments were sewn together using [thread made from anything other] than animal sinews.; -** See Chapter 9, Halachah 13.
**Any other factors were mentioned only as the most proper way of fulfilling the mitzvah and are not absolute requirements. -** *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). 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;
q) that the form of the passages was altered;
r) that the form of the songs was altered;
s) that other passages were written in the form of the songs;
t) that the parchments were sewn together using [thread made from anything other] than animal sinews.
Any other factors were mentioned only as the most proper way of fulfilling the mitzvah and are not absolute requirements.

footnotes:
¹ 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 - 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
² 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
³ See Chapter 1, Halachah 10.
⁴ See Chapter 1, Halachot 6-9 and 14.
⁵ See Chapter 1, Halachah 11.
⁶ See Chapter 1, Halachah 9
⁷ See Chapter 1, Halachah 9.
⁸ See Chapter 7, Halachah 4.
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.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; - See the conclusion of Chapter 8.q) that the form of the passages; - i.e., one wrote a passage that should have appeared p'tuchah


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 10:2
[Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 10:2](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tefillin%2C%20Mezuzah%20and%20the%20Torah%20Scroll/r/10:2)

סֵפֶר 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 לִקַּח בּוֹ חָדָשׁ. לְעוֹלָם אֵין מוֹכְרִין סֵפֶר תּוֹרָה אֶלָּא לִשְׁנֵי דְּבָרִים. שֶׁיִּלְמֹד תּוֹרָה בְּדָמָיו אוֹ שֶׁיִּשָּׂא אִשָּׁה בְּדָמָיו. וְהוּא שֶׁלֹּא יִהְיֶה לוֹ דָּבָר אַחֵר לִמְכֹּר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
A proper Torah scroll is treated with great sanctity and honor.¹ It is forbidden for a person to sell a Torah scroll even if he has nothing to eat.² 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*). (See also Ramah, *Yoreh De'ah* 270:1; *Siftei Cohen* 270:2.) [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.³ 270:3, however, forbids a sale even under these circumstances. (Compare to *Hilchot Tefillah* 11:12.)
A Torah scroll may never be sold except for two purposes:
a)⁴ (*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. to use the proceeds to study Torah;
b)⁵, ibid.). to use the proceeds to marry.⁶, ibid.).
[Even in these instances, permission to sell is granted only] when the person has nothing else to sell.⁷, ibid., 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.
Note the *Turei Zahav* 282:13, which states that it is forbidden to use one sacred text as a prop for another one.

footnotes:
¹ This general principle is the foundation for the remaining halachot in this chapter.
² The Rambam's words (quoted from Megillah
³ 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
⁴ Tosafot
⁵ for Torah study leads to the performance of mitzvot. This is the purpose of a person's life (Megillah
⁶ An unmarried person leads an unstable, unsatisfied existence (Megillah
⁷ Megillah


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 10:3
[Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 10:3](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tefillin%2C%20Mezuzah%20and%20the%20Torah%20Scroll/r/10:3)

סֵפֶר תּוֹרָה שֶׁבָּלָה אוֹ שֶׁנִּפְסַל נוֹתְנִין אוֹתוֹ בִּכְלִי חֶרֶשׂ וְקוֹבְרִין אוֹתוֹ אֵצֶל תַּלְמִידֵי חֲכָמִים וְזוֹ הִיא גְּנִיזָתוֹ. מִטְפְּחוֹת סְפָרִים שֶׁבָּלוּ עוֹשִׂין אוֹתָן תַּכְרִיכִין לְמֵת מִצְוָה וְזוֹ הִיא גְּנִיזָתָן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
A Torah scroll that has become worn or disqualified should be placed in an earthenware container¹ 26b). and buried next to a Torah sage. This is the manner in which it should be entombed.
The mantle² 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. of a scroll that has become worn should be used to make shrouds for a corpse that has no one to bury it.³ 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). This is the manner in which it should be entombed.⁴ (*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.

footnotes:
¹ Thus, it will be preserved (Megillah
² The precise translation of the term mitpachat
³ In Hilchot Eivel
⁴ The Beit Yosef


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 10:4
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תִּיק שֶׁהוּכַן לְסֵפֶר תּוֹרָה וְהֻנַּח בּוֹ וְכֵן הַמִּטְפָּחוֹת וְהָאָרוֹן וְהַמִּגְדָּל שֶׁמַּנִּיחִין בּוֹ סֵפֶר תּוֹרָה אַף עַל פִּי שֶׁהַסֵּפֶר בְּתוֹךְ הַתִּיק וְכֵן הַכִּסֵּא שֶׁהוּכַן לְהַנִּיחַ עָלָיו סֵפֶר תּוֹרָה וְהֻנַּח עָלָיו סֵפֶר תּוֹרָה הַכּל תַּשְׁמִישֵׁי קְדֻשָּׁה הֵן וְאָסוּר לְזָרְקָן אֶלָּא כְּשֶׁיִּבְלוּ אוֹ כְּשֶׁיִּשָּׁבְרוּ נִגְנָזִין. אֲבָל הַבִּימוֹת שֶׁעוֹמֵד עֲלֵיהֶן שְׁלִיחַ צִבּוּר וְאוֹחֵז הַסֵּפֶר וְהַלּוּחוֹת שֶׁכּוֹתְבִין בָּהֶן לְתִינוֹק לְהִתְלַמֵּד אֵין בָּהֶן קְדֻשָּׁה. וְכֵן רִמּוֹנֵי כֶּסֶף וְזָהָב וְכַיּוֹצֵא בָּהֶן שֶׁעוֹשִׂין לְסֵפֶר תּוֹרָה לְנוֹי תַּשְׁמִישֵׁי קְדֻשָּׁה הֵן וְאָסוּר לְהוֹצִיאָן לְחל אֶלָּא אִם כֵּן מָכַר אוֹתָן לִקְנוֹת בִּדְמֵיהֶן סֵפֶר תּוֹרָה אוֹ חֻמָּשׁ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
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,⁵ and similarly, a mantle, a movable ark or cabinet in which a Torah scroll is placed⁶ is a movable ark with a flat roof; a *migdal*, a movable ark with a slanted roof. Others have noted that the term*migdal* could refer to the permanent ark described in *Hilchot Tefillah* 11:2-3. - [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 it⁷ 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.
In contrast, the platform on which the *chazan* stands while holding the Torah scroll⁸ 11:3. and tablets used for the instruction of children⁹ are not sacred in nature.¹⁰ 11:15.
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.¹¹, ibid.; *Shulchan Aruch*, *Orach Chayim* 154:8.)

footnotes:
⁵ The Rambam is alluding to the concepts mentioned in Chapter 4, Halachah 9, that for an article to be considered as sacred in nature, it must have been made for a holy intent and actually used for that purpose. The container he mentions refers to the Sephardic custom in which a Torah scroll is held in a wooden or metal box.
⁶ Our translation follows Rav Kapach's commentary, which explains that a teivah
⁷ 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.
⁸ See Hilchot Tefillah
⁹ 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.
¹⁰ 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 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


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 10:5
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וּמֻתָּר לְהַנִּיחַ סֵפֶר תּוֹרָה עַל גַּבֵּי סֵפֶר תּוֹרָה וְאֵין צָרִיךְ לוֹמַר עַל גַּבֵּי חֻמָּשׁים. וּמְנִיחִין הַחֻמָּשִׁין עַל גַּבֵּי נְבִיאִים וּכְתוּבִים. אֲבָל אֵין מַנִּיחִין נְבִיאִים וּכְתוּבִים עַל גַּבֵּי חֻמָּשִׁים וְלֹא חֻמָּשִׁים עַל גַּבֵּי סֵפֶר תּוֹרָה. וְכָל כִּתְבֵי הַקֹּדֶשׁ אֲפִלּוּ הֲלָכוֹת וְאַגָּדוֹת אָסוּר לְזָרְקָן. הַקְּמֵעִין שֶׁיֵּשׁ בָּהֶם עִנְיָנִים שֶׁל כִּתְבֵי הַקֹּדֶשׁ אֵין נִכְנָסִין בָּהֶן לְבֵית הַכִּסֵּא אֶלָּא אִם כֵּן הָיוּ מְחֻפּוֹת עוֹר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
It is permissible to place a Torah scroll on another Torah scroll and, needless to say, upon *chumashim*.¹² *Chumashim* may be placed upon books of the Prophets or of the Sacred Writings.¹³ In contrast, books of the Prophets or the Sacred Writings may not be placed on *chumashim*, nor may *chumashim* be placed on Torah scrolls.
All sacred writings, even texts of Torah law and allegories, may not be thrown.¹⁴ 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. (See also *Hilchot Yesodei Torah* 6:8 and commentary.) It is forbidden to enter a lavatory wearing a amulet containing verses from the sacred writings unless it is covered with leather.¹⁵).
b) The *shin* - one of the letters of God's name - is embossed on the tefillin (Rabbenu Manoach).

footnotes:
¹² This applies to scrolls on which between one and four of the five books of the Torah are written, and not to printed texts.
¹³ Books of the Prophets and the Sacred Writings may be placed upon each other without distinction.
¹⁴ From Eruvin
¹⁵ 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 container. See Halachah 7 (Kinat Eliyahu


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 10:6
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לֹא יֹאחַז אָדָם סֵפֶר תּוֹרָה בִּזְרוֹעוֹ וְיִכָּנֵס בּוֹ לְבֵית הַמֶּרְחָץ אוֹ לְבֵית הַכִּסֵּא אוֹ לְבֵית הַקְּבָרוֹת אַף עַל פִּי שֶׁהוּא כָּרוּךְ בְּמִטְפָּחוֹת וְנָתוּן בְּתוֹךְ הַתִּיק שֶׁלּוֹ. וְלֹא יִקְרָא בּוֹ עַד שֶׁיַּרְחִיק אַרְבַּע אַמּוֹת מִן הַמֵּת (אוֹ מִבֵּית הַמֶּרְחָץ) אוֹ מִבֵּית הַכִּסֵּא. וְלֹא יֹאחַז אֶת סֵפֶר תּוֹרָה כְּשֶׁהוּא עָרֹם. וְאָסוּר לֵישֵׁב עַל מִטָּה שֶׁסֵּפֶר תּוֹרָה עָלֶיהָ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
A person should not enter a bathhouse, lavatory,¹ or cemetery while holding a Torah scroll,² 18a). Holding a Torah scroll itself fulfills a mitzvah even when one does not study from it (*Kessef Mishneh*). even if it is covered by a mantle and placed in its container.³ He should not read from the scroll until he moves four cubits away from the corpse⁴ 3:2. or from the lavatory.⁵ 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.
A person should not hold a Torah scroll while naked.⁶ 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 on the Mishnah, *Yadayim* 3:3.) It is forbidden to sit on a couch on which a Torah scroll is placed.⁷ 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 Ramah (*Yoreh De'ah* 282:7) states that the same restriction applies to other sacred texts as well. (See also *Siftei Cohen* 282:9.)

footnotes:
¹ since it is unbecoming to bring a Torah scroll into such places. (See also Chapter 7, Halachah 3.)
² 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
³ 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.
⁴ See Chapter 4, Halachah 23; Hilchot Kri'at Shema
⁵ See Chapter 4, Halachah 17; Hilchot Kri'at Shema
⁶ Megillah
⁷ The Jerusalem Talmud (Berachot


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 10:7
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בַּיִת 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 מְחִצָּה גְּבוֹהָה עֲשָׂרָה טְפָחִים אִם לֹא הָיָה לוֹ בַּיִת אַחֵר. אֲבָל אִם יֵשׁ לוֹ בַּיִת אַחֵר אָסוּר לְשַׁמֵּשׁ עַד שֶׁיּוֹצִיאֶנּוּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
It is forbidden to engage in intimate relations in a room where a Torah scroll is located,¹⁶ 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;¹⁷ (*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. or
c) constructs a divider at least ten handbreadths high.¹⁸ 282:10 states that a curtain is not acceptable as a divider.
[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.

footnotes:
¹⁶ See Chapter 4, Halachah 24.
¹⁷ Significantly, the Shulchan Aruch
¹⁸ The Pit'chei Teshuvah


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 10:8
[Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 10:8](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tefillin%2C%20Mezuzah%20and%20the%20Torah%20Scroll/r/10:8)

כָּל הַטְּמֵאִין וַאֲפִלּוּ נִדּוֹת וַאֲפִלּוּ כּוּתִי מֻתָּר לֶאֱחֹז סֵפֶר תּוֹרָה וְלִקְרוֹת בּוֹ. שֶׁאֵין דִּבְרֵי תּוֹרָה מְקַבְּלִין טֻמְאָה. וְהוּא שֶׁלֹּא יִהְיוּ יָדָיו מְטֻנָּפוֹת אוֹ מְלֻכְלָכוֹת בְּטִיט אֶלָּא יִרְחֲצוּ יְדֵיהֶם וְאַחַר כָּךְ יִגְּעוּ בּוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
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.¹⁹ 4:8. 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.

footnotes:
¹⁹ Note a slightly different application of this concept in Hilchot Kri'at Shema


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 10:9
[Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 10:9](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tefillin%2C%20Mezuzah%20and%20the%20Torah%20Scroll/r/10:9)

כָּל הָרוֹאֶה סֵפֶר תּוֹרָה כְּשֶׁהוּא מְהַלֵּךְ חַיָּב לַעֲמֹד מִפָּנָיו. וְיִהְיוּ הַכּל עוֹמְדִים עַד שֶׁיַּעֲמֹד זֶה שֶׁהוּא מְהַלֵּךְ בּוֹ כְּשֶׁיַּגִּיעֶנּוּ לִמְקוֹמוֹ אוֹ עַד שֶׁיִּתְכַּסֶּה מֵעֵינֵיהֶם וְאַחַר כָּךְ יִהְיוּ מֻתָּרִין לֵישֵׁב:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
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.²⁰ 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.) Afterward, they are permitted to sit.²¹ (*Orach Chayim* 149:1), which states that after the Torah is read, it is customary to accompany it back to where it is kept.

footnotes:
²⁰ Kiddushin
²¹ Note the Shulchan Aruch


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 10:10
[Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 10:10](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tefillin%2C%20Mezuzah%20and%20the%20Torah%20Scroll/r/10:10)

מִצְוָה לְיַחֵד לְסֵפֶר תּוֹרָה מָקוֹם וּלְכַבְּדוֹ וּלְהַדְּרוֹ יוֹתֵר מִדַּאי. דְּבָרִים שֶׁבְּלוּחוֹת הַבְּרִית הֵן הֵן שֶׁבְּכָל סֵפֶר וְסֵפֶר. לֹא יָרֹק אָדָם כְּנֶגֶד סֵפֶר תּוֹרָה וְלֹא יְגַלֶּה עֶרְוָתוֹ כְּנֶגְדּוֹ וְלֹא יַפְשִׁיט רַגְלָיו כְּנֶגְדּוֹ וְלֹא יַנִּיחֶנּוּ עַל רֹאשׁוֹ כְּמַשּׂאוֹי וְלֹא יַחֲזִיר אֲחוֹרָיו לְסֵפֶר תּוֹרָה אֶלָּא אִם כֵּן הָיָה גָּבוֹהַּ מִמֶּנּוּ עֲשָׂרָה טְפָחִים:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
It is a mitzvah to designate a special place for a Torah scroll²² and to honor it and glorify it²³ (*Yoreh De'ah* 282:1) emphasizes that "it" refers to the place of the Torah scroll. The ark must be treated with honor. 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,²⁴. Other versions read, "stretch out one's feet before it." 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.

footnotes:
²² 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.
²³ The Shulchan Aruch
²⁴ Our translation follows the standard published text of the Mishneh Torah


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 10:11
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הָיָה 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 (דברים לא כו) ״וְהָיָה שָׁם בְּךָ לְעֵד״. וִיכַבְּדֵהוּ כְּפִי כֹּחוֹ. אָמְרוּ חֲכָמִים הָרִאשׁוֹנִים כָּל הַמְחַלֵּל אֶת הַתּוֹרָה גּוּפוֹ מְחֻלָּל עַל הַבְּרִיּוֹת וְכָל הַמְכַבֵּד אֶת הַתּוֹרָה גּוּפוֹ מְכֻבָּד עַל הַבְּרִיּוֹת:
נִגְמְרוּ הִלְכוֹת סֵפֶר תּוֹרָה בְּרַחֲמֵי שְׁמַיָּא

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
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 in 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."²⁵, Shavuot 5747).
A person must honor a Torah scroll [to the full extent] of his potential. The Sages of the early generations²⁶ 4:6. Significantly, in his Commentary on the Mishnah, the Rambam interprets this statement slightly differently. said: "Whoever desecrates the Torah will have his person²⁷ desecrated by people. Whoever honors the Torah will have his person honored by people."²⁸
Blessed be God who offers assistance.

footnotes:
²⁵ 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
²⁶ Avot
²⁷ 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.
²⁸ The Rambam reverses the order of the Mishnah in order to conclude positively.