חייב אדם לנהוג כבוד גדול בס"ת ומצוה לייחד לו מקום ולכבד המקום ההוא ולהדרו ביותר ולא ירוק כנגד ספר תורה ולא יגלה ערותו כנגדו ולא יפשוט רגלו כנגדו ולא יניחנו על ראשו כמשוי ולא יחזור (לו) אחוריו אלא אם כן גבוה ממנו עשרה טפחים אלא ישב לפניו בכובד ראש וביראה ופחד שהוא העד הנאמן על כל באי עולם שנאמר והיה שם בך לעד ויכבדנו כפי כחו:

One must behave with great respect toward a Torah scroll, and is commanded to designate a special place for it which one must treat with respect and which one must decorate (beautify) greatly. One may not spit in front of a Torah scroll, nor may one undress (to the point of nudity) in front of it, nor may one scuff one’s feet (on a dirt floor) in front of it, nor may one place it upside down. Also, one may not turn one’s back on it unless it is [sitting on something] ten handbreadths higher [than the person is tall – to be above the turned back]. Rather, one should sit before it with the proper mindset (for prayer), and with awe and fear, since this (Torah scroll) is [considered] the trusted witness regarding [the deeds of] all who live on earth, as it is said, “(Take this book of the Teaching [which can also be read: ‘Take this Torah scroll’] and place it beside the Ark of the Covenant of Adonai your God,) and let it remain there as a witness against you.” (Deuteronomy 31:26), and one should respect it according to its power.

If one sees a Sefer Torah in motion, one must stand before it, and all should stand until the one carrying it stops and brings it to its place, or until it is visually obscured with a cover. Rema: But before our "Chumashim" one does not need to stand (B"Y citing Rambam), although some are stringent (Rashb"a 144). If one hears the voice of the one carrying the Sefer Torah, even if one cannot see them, one must stand (B"Y citing R' Rabbeinu Manoach).

If one is walking from place to place and a Sefer Torah is with one: one should not set it to rest in a marketplace/in sackcloth, or on the back of a donkey and ride upon it, but rather, one should set it to rest in all its accoutrements, opposite one's heart, and it should ride on the donkey by itself. And if one is afraid of thieves, it is permitted.

A person should not enter a bathroom, a bathhouse, or a cemetery whilst holding a Sefer Torah, even if it is wrapped in a cloth covering ("mitpachat") and placed in its box. A person should not read from it until they are four cubits distant from the corpse or from the cemetery or from the bathroom. And a person should not hold a Sefer Torah without a cloth covering.

We do not throw/discard holy writings, even laws and narrative (halachot and aggadot). (And it is forbidden to turn one on its face, and if a person finds one like that, one needs to turn it over) (Mahari"l).

Amulets (bound texts worn on the body for protection) if covered by leather, may be brought into the restroom, otherwise, they may not be.

It is prohibited to sit on a bed that has a Sefer Torah upon it. Rema: And how much more so is it prohibited to place it on the earth, and this rule is the same for other Sefarim (B"Y citing R"R Manoach and AC and Kol Bo) and even on the stairs built in front of the Holy Ark it is prohibited to place Sefarim. And one should not place a Sefer Torah on their knees and lean their two elbows on it (Mahari"l) and it seems to me that this rule would be the same for other Sefarim.

One may not have sex in a house which contains a Sefer Torah, until one removes it. And if there is nowhere to remove the Sefer Torah to, one should make in front of it a tall partition (mechitza) ten tefachim [fist-heights, about 8cm each] high. But by means of placing it in a vessel within a non-specialised vessel, it's only permitted [to have sex in the presence of] tefillin and other holy writings and chumashim, but it's not permitted regarding a Sefer Torah, though the Ramba"m permits this even with a Sefer Torah. And if one spreads one's tallit over the box that one places it in, this is considered like a vessel within a vessel.

All who are impure, even a menstruating woman, are permitted to hold a Torah scroll and to read from it, provided that their hands are not dirty or soiled.

A Sefer Torah that wore out or became invalid- we place it in an earthenware container and bury it next to a wise sage, and this is its proper Geniza ("hiding away").

Wrappers of Sefarim that wore out- we make them into shrouds for an "obligatory decedent" (a body without anyone to bury it) and this is its proper Geniza.

A case prepared and used for holding a Sefer Torah; and likewise the Aron or the cabinet that we place the Sefer Torah into- even if the Sefer Torah is not placed in directly, but only inside a case; and likewise the chair prepared and used for holding a Sefer Torah. These are all sacred accessories ("tashmishei kedusha") and are prohibited (for ordinary use). And after they wear out or break, they are placed in Geniza.

An Ark that has broken: it is permitted to make from it another, smaller one, but it is forbidden to make from it a chair for the Sefer Torah. And a chair that has broken: it is permitted to make from it a small chair, but forbidden to make a "shrafraf" (meaning a small bench) for a chair.

The platforms ("Bimot") that the one holding the Sefer stands on do not have the sanctity of a Sefer Torah. But they do have the sanctity of a synagogue.

Everything that was made for a Sefer Torah: if it was made on the condition that it could be used for other uses if one wishes to do so, the condition is effective.

The gold and silver fruits that are made for the Sefer Torah for decoration: they are sacred accessories and it is prohibited to allow them to leave to the mundane realm, unless it is for the purpose of purchasing a Sefer Torah or a Chumash.

In any situation where it is forbidden to transfer an item to a lesser degree of sanctity, if the seven greatest people of the city sold the item in the presence of the city's populace: it is permitted.

An individual who sells their Sefer Torah and its accessories: some permit using that money, and some prohibit it. (But if there were mistakes in it, then it is permitted according to all opinions (Riva"sh 286) and see OC 153.)

It is permitted to place a Sefer Torah on top of another Sefer Torah, and we place Chumashim on top of books of Prophets and Writings. But we do not place books of Prophets and Writings on top of Chumashim, nor Chumashim on top of Sifrei Torah. Rema: But books of Writings on top of Prophets (or the reverse is permitted) (B"Y citing Ra"N citing Tosfot Ch. 1 of Baba Batra) And all this applies to two separate volumes, where each volume is bound on its own. But in one bound volume, anything is permitted. (Mordechai Ch. "Hashutafin") And see below section 246 that it is forbidden to ponder words of Torah in dirty places, which is is (likewise) because of honor of the Torah.