Siman 147

It is forbidden to hold a sefer Torah naked, without a cloth. And thus our sages, of blessed memory, said in Shabbat (14a): One who holds a sefer Torah naked—he has lost that mitzvah in which he was engaged. If he studied from it or rolled it—he will not receive a reward for the study or for the rolling, see there. And for this reason we say regarding the eighteen matters in Shabbat (14a), that hands that touched a sefer Torah—disqualify the terumah. And they decreed this so that they would guard themselves from touching the Torah with his hands without a cloth. However, afterward they decreed upon all hands that they disqualify the terumah, and this is from the decree of the eighteen matters. And automatically, hands that touched a book are also included in this decree, as they are no worse than ordinary hands. And so wrote the Rambam in the commentary on the Mishnah in Yadayim (chapter three, mishnah 3) that when the decree of ordinary hands was renewed—they left the first matter, see there.

It is a simple matter and understood by reason that there is a distinction between the first decree and the second: for the second decree is that ordinary hands disqualify terumah, and the reason is because hands are active and perhaps they touched an unclean place, and according to this, if they touched terumah immediately after netilat yadayim – the terumah is pure. However, regarding the first decree, where the reason is so that they should not touch a Sefer Torah – what difference is there to me whether it is before netilat yadayim or after netilat yadayim, since in either case it is forbidden to touch a Sefer Torah without the intervention of a cloth? And so wrote our teachers, the authors of the Tosafot, in Shabbat there (heading beginning "Since," see there). However, from the wording of the Rambam that we cited, that they abandoned the first matter, it implies that after the second decree of ordinary hands, even regarding hands that touched a Scroll – the impurity exists only when he touched it without netilat yadayim, for if it were not so, they would not have abandoned the first matter.

It appears to me that this is the reasoning of the Mordechai brought by our teacher, the Beit Yosef, in his great work, who wrote that if one washed his hands and did not divert his attention—it is permitted to hold it bare (the Magen Avraham brought it). In truth, our teacher, the Rema, in his work Darkhei Moshe, disagrees with this, see there (ibid.). On the surface, the words of the Mordechai are puzzling: for what reason is there for this? However, according to the words of the Rambam it works out well: for this was innovated after the second decree for the sake of not making distinctions. Our teacher, the Rema, follows the approach of the Tosafot. And in truth, from the words of the Rambam in his composition, the tenth chapter of Sefer Torah, law 6, it also implies thus, as he wrote: It is forbidden to hold a Sefer Torah bare, see there. And he did not distinguish between before washing and after washing, and such is the primary ruling in halacha. Therefore, our teacher, the Beit Yosef, did not bring this matter in the Shulchan Aruch.

Our teacher, the Rema, wrote: And some say that the same law applies to other sacred writings—it is forbidden to hold them bare without a cloth. But this is not the custom. And it is good to be stringent if one has not washed his hands. But with a Sefer Torah, even in such a case, it is forbidden. Thus far his words. And this requires clarification: Behold, the opinion of "some say" is in the Tosafot in Shabbat there, and this is his wording: One who holds a Sefer Torah bare—it somewhat implies that it is not specifically a Sefer Torah, for behold, we learned in Masekhet Yadayim chapter three that all sacred writings defile the hands. Thus far his words. And their intention is not that because they defile the hands it is forbidden to hold them bare, for behold, we also learned there that tefillin and straps defile the hands and it is permitted to hold them, as the Tosafot wrote in Chagigah (24b), see there. Rather, this is the explanation: that they follow their reasoning that with a Sefer Torah there is a prohibition even adjacent to washing as the first decree. And if so, that which we learned "all sacred writings defile the hands"—it is even adjacent to washing. And since it included a Sefer Torah with all sacred writings—learn from this that they are all equal in this. And if it should enter your mind that all sacred writings are permitted to be held bare, and their impurity is only from the second decree, of the eighteen matters that they decreed upon hands and upon books that they should defile the hands for reasons explained there, if so, adjacent to washing they should not be defiled. And it is obvious that "other books" refers to Prophets and Writings, which are written on parchment like a Sefer Torah, and not to printed books.

And this is the opinion of "there are those who say." And our teacher, the Rema, says: And the custom is not so. That is to say: that even Nevi'im and Ketuvim written on klaf—we hold with the hands, and as is our custom. And the reason for the custom is like the Mordechai that we brought and like the Commentary on the Mishnah of the Rambam, that they abandoned the first decree. And if so, that which we learned in the Mishnah: All holy writings defile the hands—this is regarding hands that are not certainly clean, and because of the decree of the eighteen matters that it disqualifies terumah. And nowadays there is no terumah, and this decree is not applicable. And only regarding a sefer Torah did the prohibition remain, because of the prohibition to hold it naked, for even though they abandoned the first decree—this is regarding the stringency of immediately following washing, for it is an uncommon matter that one would touch immediately following washing, as the Tosafot wrote there, see there. But the essence of the prohibition that one may not hold a sefer Torah naked stands as it stood; who can nullify this? And for this, our teacher, the Rema, says that it is good to be stringent if he did not wash his hands, and regarding a sefer Torah even in such a case it is forbidden. That is to say: even if he washed his hands. And he follows his reasoning that regarding a sefer Torah it is forbidden even immediately following washing, as I wrote in section 3. But nevertheless, also regarding other books when he did not wash his hands—one should be stringent because of the reasoning of the Tosafot. (So it appears according to my humble opinion. And the Magen Avraham, subsection 1, labored over this, and wrote that the words of the Tosafot contradict one another. And the intention of the Rema is regarding printed books, and that which he wrote "and it is good to be stringent" is a superfluous matter, see there. And according to our words, everything is settled well. Examine and you will find it simple.)

And know that regarding holding the pillars of a sefer Torah with one's hands without a cloth, the great authorities disagreed on this: for there are those who permit it on the grounds that they are only tashmishei kedushah (Taz subsection 1, and Peri Chadash, and Noda BiYehudah 67). And there are those who forbid it (Bach and Magen Avraham). And their primary reasoning is: that since we learned in Yadayim there that they render the hands tamei, if so, it is forbidden to touch them bare. And I wonder, for there is no connection between one and the other: for if so, it should be forbidden to touch tefillin and straps. And the primary view is like those who permit it, and such is the custom. And there is no doubt in this at all. (The Magen Avraham follows his reasoning in subsection 1, that the Tosafot in Shabbat hold that these are dependent on one another. And according to their words, it is indeed forbidden to touch tefillin and mezuzot, and they disagree with the Tosafot in Chagigah there. And we have already explained their words in section 4. And regarding what the Magen Avraham wrote, that the primary reason they render the hands tamei is so that they should not hold it bare, see there—I wonder: for certainly the first decree was so, and only regarding a sefer Torah alone and on the parchments. But afterwards they decreed on all the books, and on tefillin and mezuzot, and on everything attached to the books, the tumah of hands among the eighteen matters, on the grounds that they would store terumah near holy writings and not on the grounds of holding bare, as is explained in Shabbat there. And what is the connection of one to the other? Examine and you will find it simple.)

In the decree of the eighteen matters, they decreed upon all the Holy Scriptures, and upon tefillin and mezuzot, and straps and book cases when they are attached to the book, such as the boards with which they bind the books and are called "tavlen" – everything defiles terumah when they touch it. And as is explained in the words of the Rambam in the ninth chapter of Avot HaTumot. And the reason for the decree was because they would place foods of terumah near everything we have mentioned, because they said, "this is holy and this is holy – let them place this near that." And mice would come to eat the foods, and they damaged the books and everything we have mentioned. Therefore, in order to distance one from the other, they decreed that when all these touch terumah, the terumah is disqualified, and hands that touched all these shall disqualify the terumah. And it is understood that now we have no terumah and this decree is not relevant, for they did not decree upon chullin, and it is permitted to touch all these with the hands except for a Sefer Torah. However, this is a simple matter, that when one knows that his hands are soiled – it is forbidden to touch any holy object and even printed works, for only ordinary hands were permitted but not when they are certainly not clean. And all Israel are careful regarding this. And when it is necessary to move some book at a time when his hands are not clean – he should move them by means of a cloth.

We say at the end of Megillah: Ten who read from the Torah – the greatest among them rolls the sefer torah. And the one who rolls it receives a reward equal to all of them. And some say: specifically the greatest among the readers. And some say: the greatest in the synagogue, even if he is not among the readers (Ran there). And the Tur brought both opinions in the name of the Ittur, see there. Our teacher, the Beit Yosef, in section 1 adopted the first interpretation, and this is his wording: The greatest among those who read from the Torah – rolls. And it is customary to purchase it with a high price to endear the mitzvah. Thus far his words. And it is not understood: why is the reward of the one who rolls so great? Why should it be magnified, what did he do? And in truth, one of the Rishonim wrote that it does not refer to the rolling after the reading, but rather to the rolling before the reading that prepares the sefer torah at the place of the reading, and if so, he is the one who enables the readings to be read from it. Therefore his reward is great (Shiltei HaGibborim in the name of the Riaz, and brought in the Bach, see there). But the Tur and the Shulchan Aruch and all the poskim did not adopt this. And if so, why is his reward so great? And it is possible because he does not allow the sefer torah to remain open after the reading, and this is an honor for the sefer torah.

But from the words of the Rambam in chapter twelve of Laws of Prayer, law 18, I learned another explanation in this matter. This is the wording of the Rambam: And whoever is greater in wisdom—he is first to read. And the last one, who rolls the sefer Torah—takes a reward equivalent to everyone. Therefore, even the greatest in the community may ascend and complete. Thus far his words, and according to this, the last one is the one who rolls. And that which the Gemara said: The greatest rolls and takes a reward equivalent to everyone, this is its explanation: The greatest may ascend last and roll, even though it is a slight to be the last of those called. And he takes a reward equivalent to everyone because he merits two mitzvot: the mitzvah of reading and the mitzvah of rolling. And I wonder at the Tur and Shulchan Aruch who did not bring his words at all. And know that I am amazed at our custom, that we honor a respected man for the lifting of the Torah, and the one who rolls is a minor person. And is it not explained from the Gemara that the primary reward is the rolling? And therefore, in truth, in our country in the batei midrashot of the Hasidim, they lift the Torah, and return and place it on the bimah and roll it themselves, and return and take it and sit on a bench, and a simple man wraps the binder and puts on the mantle. And it is clear that for this reason they do so. And the custom of the Ashkenazim is puzzling. And it is possible to say that the lifting, which shows the sefer Torah to the people, and everyone stands because of the honor of the Torah—this is greater than the rolling. But in the time of the Shas, there was no lifting after the reading but rather before the reading, and such is the custom of Sefarad even today. And we have already written this in siman 134, see there. And therefore, for them the rolling is the primary thing, but not so for us.

Our teacher, the Rema, wrote: There are those who say: If the mantle is linen on one side and silk on the other side—one must turn the silk toward the scroll and roll it. But they did not practice this. Thus far his words. And the reason for the custom is simple: for the primary honor of the Torah is before the eyes of those who see, and if so, on the contrary, the silk must be on the outside, and through this the honor of the Torah will be increased. Therefore, in truth, there is one who says that the cloth with which they wrap the Sefer Torah—the silk must be toward the Sefer Torah, for it is not visible to our eyes since the mantle is worn over it. And the mantle must have the silk on the outside (Magen Avraham, subsection 4, in the name of the Agudah). And so it is proper to do. And it is better that both sides of the cloth be equal (Eliyah Rabbah, subsection 3). However, in this one must always be careful that the side that was next to the Sefer Torah shall always be next to the Sefer Torah and not to flip it, for in the planks of the Mishkan there were signs so that the side that stands above would not be flipped below (ibid. in the name of the Agudah). And one should not roll a Sefer Torah in a torn cloth unless he has no other. And even in such a case, he should see to repair it, and regarding this it is said: "Present it now to your governor..."

He further wrote that one should not make a cover for a Sefer Torah from old items that were made into something else for the use of a commoner. Thus far his words. And support for this was brought by the Maharil in a responsum (siman 114), from that which we say in Menachot (22a): "'Upon the wood... which is upon the altar': just as the altar has not been used by a commoner, so too the wood..." And it is taught in the Tosefta, the second chapter of Megillah: Vessels that were made from the beginning for a commoner, we do not make them for the Most High. Thus far his words. And it is implied from this that even with mere making, and they were not yet used, it is forbidden, even though it is mere designation. And perhaps the stringency of the Beit HaMikdash is different (Magen Avraham, subsection 5). However, this is certainly so if they made a change, such that they sewed it in a different manner and the like—it is certainly permitted (ibid.). And proof is from the washbasin which they made from the mirrors of the legions (ibid.), and likewise: "clasp, and earring, and ring, and girdle" which they donated for the upkeep of the Temple (Eliyah Rabbah, subsection 4), but only because they made a change. And even though for the wood of the altar a change does not help, we do not learn from the altar (ibid.). And furthermore: for behold the sacrifices themselves are offered from animals that were used by a commoner, but because they make a change through their shechitah. And there is one who wrote that there is no absolute prohibition in the matter, but rather when they ask, we say to them: do not make it from an item that was used by a commoner. But if they brought it, we have no concern with it, and even without a change (ibid. and so it is implied from the Maharil), for we do not learn from the Mikdash. And there is one who wrote that even if you come to be stringent, it is only regarding tashmishei kedushah, but not regarding a tashmish of a tashmish. And in siman 154 it will be explained what is a tashmish of a tashmish (Taz in Yoreh Deah siman 282).

Whoever wishes to purchase may reach out the mantles to the roller, and the roller cannot protest against him. For even though he purchased the rolling—he did not purchase the taking of the mantles. And so too with anything similar to this. And so too in places where they are accustomed to purchase the taking out and the bringing in—the shaliach tzibbur cannot protest, for this does not belong to the chazzanim (Rema section 2). And among us, the shamash honors someone each time with the taking out and someone else with the bringing in, this one with the lifting and that one with the rolling. And a person should not take an honor for himself there, for this is not the honor of the Torah.

One who rolls a sefer Torah—he should position it against the seam. That is to say: that the seam should be between the two rollers. And this means the edge of the parchments and not the middle of a parchment. And the reason: for if perhaps due to the pulling of the rollers it should tear—it will tear at the seam which is easy to repair, and it will not tear in the middle of the parchment which is impossible to repair easily. And when he rolls—he rolls the mantle around the sefer Torah several times. But he should not roll the sefer Torah around the mantle, for this is a way of disgrace. And there are places where every sefer Torah stands in a case by itself. Therefore, at the time of rolling, he should remove it from the case, and he should not roll it while it is in the case, for in such a manner it is prone to tear. And one who rolls a sefer Torah while it is inside the case—he is mistaken.

It is stated in the Gemara at the end of Megillah: One who rolls a sefer Torah—rolls it from the outside, and does not roll it from the inside. And when he tightens it—he tightens it from the inside, and does not tighten it from the outside. Rashi explained: One who rolls a sefer Torah from one matter to another, and he is alone and the sefer Torah is placed upon his knees—he rolls it from the outside; the pillar that is further from him, he rolls it. And he should roll from the outer side toward the inner side, for if he were to grasp the inner pillar and roll toward the outer side—the outer part would spread out and fall to the ground. And when he tightens it, when he has finished rolling and comes to tighten it—he should grasp the inner one and tighten it against the outer one, so that he does not cover the writing with his arms. For it is a mitzvah to show the writing to the people… Thus far his words.

But the Tur explained: when the book stands before him – he should turn the writing toward him, and begin to roll from the outside. And after he finishes the rolling – he should fasten the end of the cloth on the inside, so that when he comes to read from it he will find the fastening on the inside, and he will not need to turn the book toward the side of the fastening. Thus far his words. And this is the explanation of the Tosafot and the Rosh. And our teacher, the Rema, wrote similarly. And he added to say that it appears that this deals with when one person does all the rolling. But now that the custom is that one lifts and one rolls – the writing should be toward the one who lifts. And so they practice, for he is the primary roller and the one who holds the Sefer Torah. Thus far his words. And know that for lifting and rolling it is also a mitzvah to see, for "in a multitude of people is the King's glory." And one should not go from the beit knesset before the lifting and the rolling, unless he is going for another mitzvah (Eliyah Rabbah subsection 5, and so it is implied in the seventh chapter of Yoma, see there).

The maftir does not begin the blessings until they finish rolling the sefer Torah, so that the roller is not preoccupied, and will be able to hear the blessings and the haftarah. However, on Monday and Thursday when they say "Yehi Ratzon" after the reading – there is no need to wait for the roller, as it is merely a general custom and there is a concern of bitul melachah (Magen Avraham, subsection 10). However, on a public fast day at Mincha, the maftir shall not begin until the rolling is finished. (See Magen Avraham at the end of subsection 11, who wrote that hagbahah takes precedence over rolling, and rolling takes precedence over handing over the covers. And see what I wrote in section 9. Examine carefully and you will find it simple.)

Our teachers, the authors of the Shulchan Aruch, wrote in section 8: On a day when there are two sifrei Torah—one should not open the second nor remove the wrapper until they have rolled the first. And one does not remove the first until the second has already been placed on the table, so that they do not divert their attention from the mitzvot. And one brings out the two books as one, and they hold the second until after they have read from the first. Thus far his words, and such is the common custom. And even though in the Yerushalmi Yoma, chapter seven, it is stated that Rabbi Yose would instruct the sezzan of the synagogue... when there are two, one should be removed and one should be brought, see there. And everyone has already raised a difficulty regarding this, and they have not offered a correct resolution. (See Darkhei Moshe, and Magen Avraham, and Korban HaEdah there in the Yerushalmi, and Pnei Moshe in Yerushalmi Sotah, chapter seven, halacha 7.) And in my humble opinion, it is clear that this is not the explanation in the Yerushalmi, for there it deals with the matter of the Kohen Gadol who would read "And on the tenth" by heart. And we have established above in siman 144 that for us, when we need to read from two sifrei Torah and the congregation has only one sefer Torah—they roll it in the presence of the congregation, and it is not similar to the Kohen Gadol, see there. This is the wording of the Yerushalmi there: Rabbi Yose instructed the sezzan of the Babylonian synagogue, when there is one Torah, you shall roll it toward the parokhet. When there are two, one should be removed and one should be brought. Thus far his words. And this is its explanation: that he commanded him the law that has been explained, that when it is necessary to read in two places in the sefer Torah, if they have only one sefer Torah—you shall roll it near the parokhet in the presence of the congregation. And this is not like the Kohen Gadol who read by heart, as I wrote in siman 144. But when you have two sifrei Torah—you shall not read in one and roll it in the presence of the congregation. Rather, after the first reading, you shall move it to the side and take the second from the hand of the one holding it and read from it. And this is like our custom, and it does not deal at all with the matter of taking them from the aron kodesh, but rather as I have written. And it is customary to say Kaddish over the two sifrei Torah, such that both are placed on the table. And when there are three sifrei Torah—all of them are placed during Kaddish (Magen Avraham, subsection 12). And the youths are accustomed to kiss the sefer Torah during its procession, in order to habituate them in the love of the Torah. (See Magen Avraham, subsection 11, who was exacting regarding the matter of bringing two sifrei Torah as one from the principle "one does not perform mitzvot in bundles." It seems to me that here this does not apply, for it is one matter, as we say in Pesachim 102b: Havdalah and Kiddush are one matter. And it is not similar to two infants for milah, for even in one they would read if there were not two sifrei Torah. And for this reason it is not similar to all those in Sotah, for here the reading is not increased. And as for why they do not read in one like Pesachim there, where because of it being one matter they say them over one cup, it is because one does not roll a sefer Torah in the presence of the congregation. Be exacting and you will find it easy.)