Hachana and Respecting Holy Books: Difference between pages

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There are a number of Halachot that define how a person should properly respect all holy books (Sefarim).<ref>See Taz YD 271 (at the end) and Pitchei Teshuva 282:8 who hold that printed Sefarim must be treated respectfully just like a hand-written Sefer.</ref> According to some, the obligation of respecting holy books is from the Torah. <ref> There are several approaches as to the basis for the obligation to respect a sefer.
[[Hachana]] is the prohibition of preparing from one [[Shabbat]] or [[Yom Tov]] to a weekday or to another [[Shabbat]] or [[Yom Tov]].
* '''Respecting a Sefer like Respecting a Talmid Chacham''': The Emek Bracha (Kavod Sefer Torah p. 43) proves from the Gra YD 282 that the obligation of respecting sefarim is based on the concept of respecting a Talmid Chacham who is a walking Sefer Torah. This approach is supported by the gemara Kiddushin 33b that one must stand for a Sefer Torah just like one is obligated to do for a Talmid Chacham (which Iggerot Moshe OC 5:38:1 writes is Biblical). He continues that in fact just as there is a mitzvah to have awe of one’s rebbe the same applies to a sefer torah. For example, the prohibition to bring a sefer torah to a person instead of him walking to it is based on the obligation of awe one needs to show a sefer torah.
==General==
* '''Respecting Sefarim is Respecting Hashem''': Bamidbar Rabba 8:3 learns from the pasuk "כי מכבדי אכבד ובזי יקלו" Shmuel 1:2 that the mitzvah of giving respect to Hashem includes the obligation to give respect to a Sefer Torah. Kiseh Rachamim (Avot Drabbi Natan 27:1, cited by Kavod Hasefarim p. 67) explained that even though the pasuk is speaking about giving respect to Hashem, chazal understood this to include kavod to the Torah since the Zohar says that the Torah is the revelation of Hashem's essence so respecting Torah is respecting him. Similarly, HaChasid Yavetz Avot 4 writes that one should treat sefarim with respect like one would treat the clothes of king with dignity because Torah is an expression of Hashem in the world. Pelah Yoetz (“sefer”) cites this analogy as well. The general obligation to respect sefarim can be found in Avot 4:6 which states that anyone who respects Torah will have his body respected. Rashi ad loc., Rabbenu Yonah ad loc., and Sefer Chasidim 916 understand that the mishna is obliging a person to respect sefarim.
# One  may not prepare from [[Shabbat]] or [[Yom Tov]] for a weekday, a [[Yom Tov]] for [[Chol HaMoed]], a [[Yom Tov]] for [[Shabbat]], a [[Shabbat]] for [[Yom Tov]], from one day of [[Yom Tov]] for the [[second day of Yom Tov]],  or from one [[Shabbat]] for another [[Shabbat]]. <ref>Shulchan Aruch 503:1, Kitzur Shulchan Aruch 101:1, Shemirat [[Shabbat]] KeHilchata 28:69.
* '''Yirat Hashem''': Mesilat Yesharim ch. 19 s.v. vheneh dibarnu explains that respecting a sefer is included in Yirat Hashem which includes respecting him. Specifically he includes in that category beautifying a sefer Torah and not disrespecting it by touching the klaf directly. This approach can be an expression of the last one since he considers the mitzvah respecting Hashem to be an expression of Yirat Hashem.
* The Mishnah ([[Shabbat]] 113a) writes that one may fold clothing on [[Shabbat]]. Rashi (s.v. Afilu) limits this to where one is folding the clothes in order to wear them again that day. Tosfot (s.v. Mekaplin) infers that it would be forbidden to fold clothing that would be needed only after [[Shabbat]]. This is codified by the Rif 41b, Rambam 22:22, Rosh 15:2, Tur, and S”A 302:3. From this and other halachot, the poskim explain that in general there is a Rabbinic prohibition of preparing on [[Shabbat]] for the weekday (See Orchot [[Shabbat]] vol 2, p. 400).
* '''Dvar Hashem Bazah''': Pelah Yoetz (“sefer”) writes that someone who disrepects a sefer is in violation of the pasuk “כי דבר ה’ בזה” (Bamidbar 15:31), because he denigrated Hashem’s word. He seems to be extending the derivation of the gemara Brachot 24a that learning Torah in a dirty place is a violation of that pasuk. The Pela Yoetz applied the same idea to disgracing a sefer. </ref> Regarding a Sefer Torah see the [[Respecting a Sefer Torah]] page.
* In explaining the concept of Hachana, the Rambam ([[Shabbat]] 23:7) writes that cleaning dishes that one does not need to use on [[Shabbat]] is considered Metaken, whereas the Raavad argues that it is prohibited because it involves exerting effort for something that is needed during the week. Nonetheless, the [[Maggid]] Mishneh and Migdal Oz explain that the Rambam agrees with the Raavad and that his intention was that it is an issue of fixing the dishes for after [[Shabbat]]. Tzitz Eliezer 14:37 writes that this also is the opinion of Rashi.</ref> It is permitted to prepare on [[Shabbat]] for later on [[Shabbat]], and even for [[Tosefet Shabbat]] (the extension of [[Shabbat]]).<ref> Sh”t Minchat Shlomo Tinyana 36:10 writes that there is no prohibition of preparing from [[Shabbat]] to [[Tosefet Shabbat]] because even [[Tosefet Shabbat]] is called “Yom HaShabbat HaGadol HaZeh” in Birkat Hamazon. Orchot [[Shabbat]] (vol 2, p. 408) agrees.  </ref>
# It’s forbidden to prepare on [[Shabbat]], even for a Mitzvah, if it is happening after [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata 28:69 </ref>
# Preparation means any action (even speech which isn’t needed for that day), however, if one action is done for both that day and also for after [[Shabbat]] it’s permissible. <Ref>Shemirat [[Shabbat]] KeHilchata 28:70 </ref>
# Therefore, it’s forbidden to wash vessels that won’t be needed, prepare food for after [[Shabbat]], fold clothing, or roll the Sefer HaTorah for the next Torah reading. <Ref>Shemirat [[Shabbat]] KeHilchata 28:71 </ref>
# When Erev [[Pesach]] falls out on [[Shabbat]], one shouldn’t clean the vessels used for Chametz; rather, one should just wipe them with one’s finger or have a non-Jew do it. <Ref>Shemirat [[Shabbat]] KeHilchata 28:71 </ref>
# When [[Purim]] falls out on Motzei [[Shabbat]], one may not bring the [[Megillah]] to shul on [[Shabbat]]. <Ref>Shemirat [[Shabbat]] KeHilchata 28:75 </ref>
# One may set his bed in order to make the room look presentable. It is forbidden, though, to set a bed in order to sleep on it after [[Shabbat]]. <ref>
* The Mishnah ([[Shabbat]] 113a) writes that one may set one’s bed on Friday night for [[Shabbat]] day but not on [[Shabbat]] for Motza’ei [[Shabbat]]. The Rif 41b, Rambam 23:7, Rosh 15:2, and Magen Avraham 302:6 codify this rule. Magen Avraham adds that one may set one’s bed so that the room will look presentable because that is considered a need for [[Shabbat]]. Mishna Brurah 302:19, Shemirat [[Shabbat]] KeHilchata 28:86, and The 39 Melachos (vol 1, p. 121) agree. The Machzik Bracha 302:2 points out that this is only when people will pass by the area where the beds are, but if the beds are in a separate room which people don’t pass by one may not set the beds. Kaf HaChaim 302:23 agrees.
* Similarly, Magen Avraham 667:3 writes that when taking out tables from the [[Sukkah]] on the last day of [[Sukkot]] one may not set up the table for [[Shemini Aseret]], however, one may stand up the table for Kavod [[Yom Tov]]. Pri Megadim E”A 667:3 explains that the general rule is that if the activity is done so that the house doesn’t look like a wreck it’s permitted, but if not, it’s forbidden.
* Similarly, Sh”t Igrot Moshe 4:47 rules that it is permissible to place one’s dirty dishes from the meal into a dishwasher on [[Shabbat]] even though it makes it easier to start the dishwasher after [[Shabbat]] if one is doing so in order that the dirty dishes don’t make the house look like a mess. He adds that one should just put each dish in the dishwasher as it come to his hand rather than sorting them as usual. Yalkut Yosef (vol 2, p. 221) agrees. </ref>
# After using sefarim on [[Shabbat]], one may return them to the shelf. <Ref> Shemirat [[Shabbat]] KeHilchata 28:89 quotes Rav Shlomo Zalman’s opinion that an action that doesn’t involve any Melacha, isn’t a Tircha (excessive effort), and is usually done without thinking may be done on [[Shabbat]] even if it has an effect for after [[Shabbat]]. For example, he permits bringing a [[Tallit]] home from shul and returning a sefer to the shelf after using it. He adds (chapter 3 note 239) that in a shul, it is proper for each person to return his siddur and chumash to the shelf because if the gabbai has to return all the sefarim, it may involve [[Borer]]. Yalkut Yosef (vol 2, p. 226) agrees. Rabbi Mordechai Willig (Am Mordechai p. 176), however, questions the Shemirat [[Shabbat]] KeHilchata’s premise and concludes that one should be strict regarding bringing the [[Tallit]] home. The 39 Melachos (vol 1, p. 116) agrees that returning one or two sefarim is permitted but returning many siddurim and chumashim in shul at the end of [[Shabbat]] is forbidden because it is clearly done as a preparation for after [[Shabbat]]. </ref>
# It’s permissible to go to sleep on [[Shabbat]] in order to be awake after [[Shabbat]], however, one shouldn’t say that one is doing so for that purpose. <Ref>Shemirat [[Shabbat]] KeHilchata 28:72 </ref>
# It’s permissible to clear the table even after [[Seudah Shelishit]] so that the room looks presentable unless one knows that will not use that room until the end of [[Shabbat]] (which is common if [[Seudah Shelishit]] finishes late). <Ref>Shemirat [[Shabbat]] KeHilchata 28:79 </ref>
# It’s permissible to do an action that isn’t any extra effort and is commonly done without thinking, so long as long one doesn’t say that he is doing so for after [[Shabbat]]. Therefore it’s permissible to take a [[Tallit]] home from Shul, return a sefer to it’s shelf, or return food to the refrigerator. <Ref>Shemirat [[Shabbat]] KeHilchata 28:81 </ref>
# It’s permissible an action that doesn’t require extra effort if not doing it will lead to a loss. Therefore if one left clothing outside, one may take it inside to protect it from the rain if there’s a fear that it will rot. <Ref>Shemirat [[Shabbat]] KeHilchata 28:83 </ref>


==Studying Torah and other subjects==
==Using a Sefer for one’s Benefit==
# It’s permissible to learn Torah on [[Shabbat]] even if one is doing so for some need for after [[Shabbat]]. <Ref>Shemirat [[Shabbat]] KeHilchata 28:84 (in new editions 92), 39 Melachos (vol 4, pg 982), Yalkut Yosef ([[Shabbat]], vol 2, pg 216) </ref>
# It’s forbidden to use a Sefer for one’s benefit such as to protect oneself from the sun or for privacy, however, to protect another Sefer from the sun is permitted as that’s not done for one’s benefit. <Ref> Kitzur Shulchan Aruch 28:9, Chaye Adam 31:48, Mishna Brurah 154:31 </ref>
# Even according to those who permit learning secular subjects on [[Shabbat]] (see [[Permitted and forbidden things to read|Permitted and forbidden things to read on Shabbat]]), many forbid studying for a test during the week. <ref>
# Similarly, it’s permitted to block one’s view of a forbidden sight with a Sefer. <Ref> Rav Elyashiv in Nekiyut VeKavod BeTefillah pg 100 (quoted in [[Daily Halacha]] Discussion pg 29) </ref>
* Shemirat [[Shabbat]] KeHilchata (chap 28, note 206 and in new editions 220) quotes Rav Shlomo Zalman who was in doubt regarding whether it’s considered Hachana to study secular subjects not for the knowledge but only to do well on a test during the week. 39 Melachos (vol 4, pg 982) rules that it’s forbidden because of Hachana.
# It’s permissible to cover one Sefer (that’s open) with another if one leaves temporarily. <Ref> Sh”t Selmat Chaim 2:377 (quoted in Piskei Teshuvot 154:23) and Tzeddaka UMishpat (Rabbi Yacov Balvia, 16:27, pg 383); (quoted by Yalkut Yosef (Kriyat Torah pg 324)) is lenient based on the Magen Avraham 154:14 who permits having one Sefer lean on another in order to learn.</ref>
* Yalkut Yosef ([[Shabbat]], vol 2, pg 216) rules that one may only learn Torah on [[Shabbat]] and the only exception is a medical student who has a test after [[Shabbat]] and is pressured for time to study medicine (except for the study of surgery) on [[Shabbat]]. Though in that one case where it is permissible to learn secular studies on [[Shabbat]] it is only permitted with regards to Hachana.
# It is forbidden to throw away a bag that holds Torah, Neviim, or Ketuvim. <ref> Mishna Brurah 154:7 </ref>
* However, [http://www.ravaviner.com/2010/01/studying-secular-subjects-on-shabbat.html Rav Aviner] permits study for a test on [[Shabbat]] if one enjoys the learning and doesn't cause one stress. </ref>


==Washing plates, cups, or utensils==
==Leaning on a Sefer==
# One may not wash plates or other utensils that were dirtied unless there is a chance that they will be used later that day. After [[Seudah Shelishit]] one should not wash the plates unless it is clear one will use them on [[Shabbat]]. It is permitted to wash drinking glasses unless the glasses certainly will not be used later that day. <Ref>
# It’s permitted to place one Sefer on another (propping it up) while learning, however, some are strict in this regard. <Ref> Taz Y”D 282:13 writes that leaning one Sefer on anothor is forbidden as being a great disgrace by using the Sefer as a piece of wood or stone just like leaning one’s elbows on a [[Sefer Torah]] is forbidden. Even the Taz agrees if a Sefer was there prior it’s permissible to put another Sefer on it to learn. However, Magen Avraham 154:14 argues that it’s permissible based on the logic of what difference is it whether a Sefer is placed here or there. Kitzur S”A 28:9, Chaye Adam 31:48, Mishna Brurah 154:31 rule that it’s permissible, however, Yalkut Yosef ([[Kriyat HaTorah]] pg 323) and Rav Mordechai Eliyahu (footnote on Kitzur S”A 28:9) writes that the Minhag is to be strict on this issue. </ref>
* The Gemara ([[Shabbat]] 118a) quotes a Braita which establishes that that one may wash dishes on Friday night for use on [[Shabbat]] morning, on [[Shabbat]] morning for use on [[Shabbat]] afternoon, and on [[Shabbat]] afternoon for use at [[Mincha]] time, but one may not wash them after [[Mincha]] time. The Braita adds that cups may be washed anytime, because there is no fixed time for drinking. The Rif 44a, Rambam 23:7, and S”A 323:6 cite this Braita.  
# When there’s a need, it’s permissible to lean on a Sefer for a hard surface to write divrei Torah. <Ref> Mishna Brurah 154:31, Yalkut Yosef ([[Kriyat HaTorah]] pg 323) </ref>
* The Rosh 16:5 leaves out the case of cleaning on [[Shabbat]] morning for use on [[Shabbat]] afternoon. The Tiferet Shmuel explains that the Rosh left out that phrase because he understood that the Braita followed Rabbi Chidka’s opinion that one should eat 4 meals on [[Shabbat]], and the Rosh emended the Braita according to the halacha that one needs to eat only 3 meals on [[Shabbat]]. However, Tiferet Shmuel wonders why the Rosh didn’t explain the Braita as saying that one may clean the dishes for a voluntary meal in the afternoon. In fact, the Tosfot Rid 118a explains that the Braita is describing a person who wants to eat a voluntary fourth meal. Additionally, the Korban Netanel explains that the Rif 44a agrees with the Tosfot Rid, as the Rif quotes the Tosefeta including all 4 meals. The Me’iri 118a, however, rules that one may clean his dishes only in order to eat one of the 3 obligatory meals of [[Shabbat]] and not in order to eat a fourth meal.
# It’s forbidden to lean one’s elbows on a Sefer, however, while learning some are lenient. <Ref> Rama 282:7 writes that one may not place a Sefer on one’s lap and lean one’s elbows on it. [http://www.hebrewbooks.org/pdfpager.aspx?req=46247&pgnum=167 Sh”t Salmat Chaim YD 1:132] (quoted in Piskei Teshuvot 154:23) is lenient if it’s in middle of one’s learning as long as it isn't considered disrepectful. </ref>
* The Pri Megadim E”A 323:9 implies that the general rule is that if one knows that he will use these dishes again on [[Shabbat]], he may clean them, and if he knows that he will not use them again on [[Shabbat]], he may not clean them. Someone who is unsure if he will use them later may not clean the dishes after [[Seudah Shelishit]], since there is no assumption that he will use them again. Mishna Brurah 323:28, Kaf HaChaim 323:42, and Shemirat [[Shabbat]] KeHilchata 12:1 agree. Although Rav Ovadia Yosef in one place (Leviyat Chen p. 103) cites the Me’iri and rejects the Pri Megadim’s ruling that one who is sure that he will have a voluntary meal may clean his dishes, in Yabia Omer 7:37:6 he retracted and agreed with the Mishna Brurah.
* Ketzot HaShulchan 146:16 writes that one may clean dishes that are used for fruit or snacks at anytime as long as it is not clear that he will not use it again, since these utensils are similar to drinking glasses. Shemirat [[Shabbat]] KeHilchata 12:1 agrees.
* The Tosefta 13:19 concludes that one may clean ten cups even if he needs only one, because each one is perfectly fit to be used. This is codified by the Magen Avraham (323:8, quoting the Rokei’ach) and Mishna Brurah 323:26. Shemirat [[Shabbat]] KeHilchata 12:1, Mishneh Halachot 3:40, and Menuchat Ahava (vol 1, 11:5) apply this leniency both to cups and dishes. See, however, Bnei Tzion 323:9, who argues that this Tosefta was not quoted by the S”A because it was not accepted by the Bavli. He adds that even if applies to cups, it certainly doesn’t apply to dishes.
* Aruch HaShulchan 323:7 writes that if one has sufficient dishes or cups for the rest of [[Shabbat]], it is improper to clean anything. [[Tosfet Shabbat]] 323:8, Kaf HaChaim 323:39, Shevet HaLevi 5:39 and 6:42, Bear Moshe 6:82, Yalkut Yosef (vol 4, p. 21), and Menuchat Ahava (vol 1, 11:4) agree. Mishneh Halachot 3:40 and 6:80, however, permits [[cleaning the dishes]] for a [[Shabbat]] meal even if one has other dishes, because in essence one is cleaning for the purpose of [[Shabbat]] and not for the weekday. Rav Moshe Feinstein (cited in Kol Torah vol 54 p. 18), Rav Nissim Karelitz (cited by Orchot [[Shabbat]] p. 404), and Brit Olam (p. 66) agree.
* Bnei Tzion 323:9 brings a proof to the Aruch HaShulchan from a halacha in regards to folding clothes. The Mishna (113a) writes that one may fold clothes on [[Shabbat]], but the Gemara limits this to a case where one doesn’t have any other clothes. The Raavan (Chap 15) explains that if one were to have other clothes, folding one’s clothes would be considered [[preparing for after Shabbat]]. Similarly, the Biur HaGra also explains that this is the source for Rashi’s claim that one may only fold clothes if one needs to wear them again on [[Shabbat]]. The Ri (Tosfot 113a s.v. Yesh) has a doubt whether a person who has other clothes which aren’t as nice as the ones he wants to fold is allowed to fold his clothes or not. The Mishna Brurah 302:17 and Kaf HaChaim 302:29 rule that it is forbidden to fold clothes even if the other clothes aren’t as nice. Nonetheless in Shaar HaTziyun 302:17 he adds that the clothes which one wouldn’t wear on [[Shabbat]] aren’t considered a valid alternative, which would prevent one from folding one’s clothes. </ref>
# One may not clean plates or utensils that were dirtied unless there’s a chance that they will be used later that day; nonetheless, one doesn’t have to calculate how many of that utensil will be needed ; if one will need even one of a certain type of vessel one may clean many of that same type. One may clean cups because they are frequently used even not at the time of a meal unless one knows that one will not use it that day. <Ref>Shemirat [[Shabbat]] KeHilchata 12:1 </ref>
# After the [[Friday night meal]], one may clean the dishes in order to use them for [[Shabbat]] day meal. However, after [[Seudat Shelishit]] one may not clean the dishes even if one will be using them the next day. <Ref>Shemirat [[Shabbat]] KeHilchata 12:1 </ref>
# If the dirty pots may become insect infested or may become ruined if it’s silver, one may let it soak in water even if one doesn’t plan on using them later that day. <Ref>Shemirat [[Shabbat]] KeHilchata 12:2 </ref>
# If one removed food from a pot and there’s leftovers still on the sides one may soak the pot in water in order to prevent the leftovers from becoming stuck to the pot, however, if the leftovers already dried onto the pot then it’s forbidden to soak it because one is just doing so in order to make cleaning it after [[Shabbat]] easier. <Ref>Shemirat [[Shabbat]] KeHilchata 12:3 </ref>
===Heating water on [[Yom Tov]]===
# One may use hot water in order to clean dishes on [[Yom Tov]] (if those utensils will be used on that day), however, it’s preferable to heat up the water before [[Yom Tov]]. However, dishes that were dirtied before [[Yom Tov]] one shouldn’t heat up water in order to clean those dishes. <Ref>Shemirat [[Shabbat]] KeHilchata 12:4 </ref>
===Using soap===
# One may use dishwasher soap in cold water, however, one shouldn’t put dishwasher soap into hot water (even a Kli Sheni). <Ref>Shemirat [[Shabbat]] KeHilchata 12:5 </ref>
# One may use soap in hot water which is in a Kli Sheni but one shouldn’t put soap into a Kli Rishon or have water from a Kli Rishon poured upon it. <Ref>Shemirat [[Shabbat]] KeHilchata 12:6 </ref>
==Preparing Food for after Shabbat==
# Some poskim permit taking food out of a freezer on Shabbat for a mitzvah meal after Shabbat in the event that it wouldn't be able to be ready after Shabbat unless it was taken out earlier. Additionally, it is only permissible according to these opinions if it is done in a inconspicuous fashion. The same is relevant for preparing from Shabbat to Yom Tov or one day of Yom Tov to another.<ref>[Mechezeh Eliyahu 64:35 http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=210] and Chazon Ovadia Shabbat v. 2 p. 447. Mechezeh Eliyahu adds that if it is an item that will defrost and a puddle of water will pool beneath it then it should be placed in a container with water in it so that the defrosted water is nullified by the water in the container.</ref> Other poskim hold that it is forbidden.<ref>Rav Shlomo Zalman Auerbach in Shulchan Shlomo 290:13 cited by Chazon Ovadia</ref>
==Other Questions==
# A parent may dress his young children in pajamas even if the children will be going to bed after Shabbat is over if this is the normal time for them to get into pajamas on every other day. <ref> Dinei Chinuch Katan pg. 190 </ref>


==Leaving Objects in a Sefer or on Top==
# Some say it’s forbidden to leave one Sefer inside another one to keep one’s place. <Ref> Kitzur S”A 28:9, Aruch HaShulchan Y”D 282:23, Pitchei Teshuva Y”D 282:17 in name of Chamudei Daniel, and Rav Elyashiv in Avnei Yashfei 1:202 write that it’s forbidden to leave one Sefer inside another to keep the place. However, Tzeddaka UMishpat (Rabbi Yacov Balvia, 16:27, pg 383); (quoted by Yalkut Yosef (Kriyat Torah pg 324)) is lenient based on the Magen Avraham 154:14 who permits having one Sefer lean on another in order to learn. </ref>
# It’s permitted to leave papers with Torah written on them inside a Sefer. <ref> Aruch HaShulchan Y”D 282:23 writes that one may leave chiddushei Torah inside a Sefer. Similarly, Eliyah Rabba 154:10 and Mishna Brurah 154:31 write that one may not leave blank paper in a Sefer implying that paper with divrei Torah may be left in a Sefer.</ref>
# One shouldn’t leave a piece of paper, pen, or anything similar in a Sefer to guard the object. <ref> Pitchei Teshuva 282:17, Sh”t Igrot Moshe OC 4:72 (quoted in [[Daily Halacha]] Discussion pg 28) </ref> However if it’s meant as a bookmark, it’s permissible. <Ref> Eliyah Rabba 154:10 writes that one shouldn’t leave a pen inside a Sefer, however someone who’s copying over text may leave a pen to mark the place where he left. This is also the opinion of the Kaf HaChaim 154:56. Rav Avigdor Nevinsal (Ohel Yakov Kavod Ukedushat Sefarim p. 20) writes that it is permitted to leave a blank piece of paper in a sefer as a bookmark. Tzeddaka UMishpat (Rabbi Yacov Balvia, 16:27, pg 383); (quoted by Yalkut Yosef Kriyat Torah pg 324 and Piskei Teshuvot 154:23) writes that any use of the Sefer for learning purposes one may be lenient on. [The Magen Avraham 154:14, Chaye Adam 31:48, Kitzur S”A 28:9, and Mishna Brurah 154:31 write that a pen or paper without Divrei Torah shouldn’t be left in a Sefer but don’t mention the case where it’s meant to be a bookmark.] </ref>
# It is permitted to leave one's glasses on top of a sefer one is learning since that isn't considered disrespectful.<Ref>Rav Moshe Shternbuch (Ohel Yakov Kavod UKedushat Sefarim p. 12)</ref>
#In transporting sefarim it is permitted to place soft clothing or the like on top of a sefer to protect it.<Ref>Rav Chaim Kanievsky (Ohel Yakov Kavod UKedushat Sefarim p. 2)</ref>
==Positioning a Sefer==
# If a Sefer falls on the floor one should pick it up and kiss it. <ref>Maharil Likutim 80, Eliya Zuta YD 240:7</ref>
# One should not place a sefer upside down. If a Sefer is upside down one should turn it rightside up and kiss it. <ref>Darkei Moshe YD 282 quoting the Maharil (Likutim 80), Rama YD 282:5, Eliya Zuta YD 240:7</ref>
# A sefer should not be stood upside down. If it is found in this position, it must be stood right side up. (Aruch Hashulchan 282:11)
# Some have the practice of giving precedence to a person [[carrying]] a Sefer to walk through the doorway first.<ref>Maharil Likutim 80, Eliya Zuta YD 240:7</ref>
# Some say one shouldn't place a sefer on the floor even if it is in a plastic bag unless there is no other option.<ref>Rav Chaim Kanievsky (quoted by Ohel Yakov Kavod Ukedushat Sefarim p. 2)</reF>
==Sleeping on a Sefer==
# One shouldn’t sleep on top of a Sefer, however, one doesn’t need to wake up someone sleeping on a Sefer in middle of his learning. <Ref> Orchot Rabbenu vol 3 pg 161 in name of the Chazon Ish, and Rav Nassim Karlitz in Chut Sheni ([[Ribbit]] pg 169) are stringent, while Sh”t Shelmat Chaim 2:539 (quoted in Piskei Teshuvot 154:23) is lenient if it’s in middle of one’s learning. </ref>
==Stacking Holy Books==
# It is permissible to place a Torah on a Torah, and a Torah on a Chumash, and a Chumash on Neviim or Ketuvim. <ref> Gemara Megilla 27a, Mishneh Torah, Hilchot Sefer Torah, 10:5; S”A 282:19 </ref>. However, it is prohibited to place Neviim or Ketuvim on a Chumash, and a Chumash on a Torah. <ref> Gemara Megilla 27a, Mishneh Torah, Hilchot Sefer Torah, 10:5; S”A 282:19 </ref>
# One may not place a Gemara on top of a Chumash, Neviim or Ketuvim. <ref> Beit Lechem Yehuda YD 283 </ref>
# If sefarim are of equal holiness, it is permitted to place one on top of another. Sefarim written on paper or printed are equal in holiness. <ref> Aruch Hashulchan, Hilchot Sefer Torah,  282:22 </ref>
==Bringing a Sefer into the Bathroom==
# If one needs to bring a sefer into a bathroom some poskim hold that two covers are necessary, while most hold that only one cover is necessary.<ref>Eliya Rabba 43:6 writes that if one needs to bring a sefer into the bathroom one needs to cover it with a double cover like we find by tefillin. Magen Avraham 43:14 argues that it is permitted as long as they're covered with one covering. Radvaz 3:513, Birkei Yosef 85:10, and Halacha Brurah 43:8 agree with the Magen Avraham. Mishna Brurah 43:25 cites the dispute. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam (Responsa Pear Hadar 7)] writes that it is forbidden to bring any writing of Torah into a bathroom uncovered.</ref> Today many poskim are lenient to bring a sefer into the bathroom even without a double covering.<ref>Halacha Brurah 43:8 is lenient like the Magen Avraham because anyway there are other factors to be lenient including the factor that a printed sefer might not have kedusha and our bathrooms might be considered a very clean bathroom in which there is no issue of bringing in a sefer. Yabia Omer YD 4:21:4 and Tzitz Eliezer 11:5 are lenient to bring printed sefarim into a bathroom in one’s pocket since the pocket is one covering and the printed sefarim might not have kedusha. Rivevot Efraim 1:8:2 allows bringing into the bathroom Torah notes with one covering. Similarly, Maharsham 3:357 is lenient with one covering such as a pocket but just keeping a sefer in a transparent covering is insufficient. [http://www.hebrewbooks.org/pdfpager.aspx?req=21547&pgnum=58 Machezeh Eliyahu 1:8:30 p. 58] is lenient and adds that anyway the pants pocket count as a double covering. Teshuvot Vehanhagot 1:125 is strict for any sefer that has a name of Hashem.
* Dirshu 43:20 quotes Ginzei Hakodesh ch. 4 no. 27 that Rav Sheinberg and Rav Karelitz are lenient while Rav Elyashiv and Rav Wosner are strict. In fact the quote is inaccurate. Ginzei Hakodesh is discussing having tashmish in a room with sefarim and regarding that discussion he quotes the above poskim. However, being that everyone agrees that a double covering is necessary for tashmish and many poskim hold only one covering is needed for a bathroom it is clear that the case of a bathroom is more lenient and it isn’t accurate to say that Rav Elyashiv and Rav Wosner are certainly strict.</ref>
==Changing in Front of a Sefer==
# Sephardim should be strict not to change a baby in front of a sefer since it is disrespectful to expose a sefer to the nakedness of a person. Ashkenazim can be lenient for a girl until she is 3 and a boy until he is 9. Similarly it is forbidden for an adult to change in a room where a sefer is exposed.<ref>Mishna Brurah 40:5-6 establishes that it is forbidden to expose oneself in front of a sefer. Shemirat Shabbat Kehillchata p. 293 24:33 in note writes that one shouldn't change a baby in front of a sefer. Shemirat Shabbat Khilchata in the footnote points out that according to the Rama 75:4 it should be permitted for a baby girl until she is 3 or a boy until he is 9. However, Avnei Yishfeh 1:11:4 writes that it is forbidden to change a baby in front of a sefer unless it is difficult to avoid. He quotes that Rav Elyashiv agreed with him. Ginzei Hakodesh p. 62 quotes this.
* Children in Halacha (Rabbi Simcha Bunim Cohen p. 26) is lenient to change a baby in front of sefarim. He cites [http://www.hebrewbooks.org/pdfpager.aspx?req=21547&pgnum=41 Machezeh Eliyahu p. 41] regarding the nakedness of a child before sefarim. Regarding exposing the soiled diaper [http://www.hebrewbooks.org/pdfpager.aspx?req=21547&pgnum=47 Machezeh Eliyahu p. 47] is lenient.</ref>
# Many poskim write that it is forbidden to have a child go to the bathroom in a potty in a room with an exposed sefer.<ref>Shemirat Shabbat Kehilchata ch. 24 fnt. 120 cites Rav Shlomo Zalman allows leaving a clean empty potty in a room with a mezuzah but it is forbidden to let the child go to the bathroom in a potty in front of a sefer.</ref> However, some are lenient but still recommend having the child go to the bathroom in another room.<ref>Children in Halacha (Rabbi Simcha Bunim Cohen p. 26) citing [http://www.hebrewbooks.org/pdfpager.aspx?req=21547&pgnum=59 Machezeh Eliyahu p. 59] is lenient if the walls of the potty block anything from being seen.</ref>
==Sitting on or Next to Sefarim==
# It's forbidden to sit on the same seat, bench, or bed that has a sefer kodesh on it. <ref> Shulchan Aruch 282:7 writes that it's forbidden to sit on a bed that has a [[Sefer Torah]] on it. The Rama there comments that the same prohibition applies to other Sifrei Kodesh. This is accepted by many achronim.</ref> However, some Sephardic poskim are lenient with printed sefarim.<ref>[http://www.halachayomit.co.il/EnglishDisplayRead.asp?ReadID=3307 Halacha Yomit] with the psak of Chacham Ovadia Yosef writes that one may be lenient for printed books (this can also be found in [http://www.halachayomit.co.il/displayRead.asp?ReadID=436 hebrew here]). </ref>
# Some poskim say that it is permitted to sit on a bench on which there is a sefer if the sefer is standing upright. <ref>A Gadol in our Midst (p. 32) quotes Rav Chaim Pinchas Sheinberg as saying that it is permitted to sit on a bench that a sefer is standing upright upon.</ref>
==Carrying a Sefer==
# Many poskim say that it is forbidden to place a sefer in a backpack and wear it on one's back.<ref>The Gemara Brachot 18a states that it is forbidden to ride on a donkey with a Sefer Torah on the donkey unless there is a fear of bandits. The Gra YD 282:12 clarifies that it is only permitted to sit on the donkey on the same level as the Sefer Torah to avoid the danger. Can you place a Sefer Torah in a bag behind you?
* Tosfot Brachot 18a s.v. vyirkov and Rosh Brachot 3:7 understand the gemara to mean that it is obviously permitted to ride with the Sefer Torah on the donkey if there's a danger. Additionally, putting a Sefer Torah in a bag behind oneself is permitted even if there's no danger.
* The Rif Brachot 11a however implies that it is only permitted to place a Sefer Torah on the donkey to avoid danger but there's no leniency of placing it behind oneself. Rabbenu Yonah Brachot 11a s.v. ukederech and Rosh 3:7 understand the Rif as such.
* Yerushalmi Brachot 28a states that it is permitted to carry a bag of Sefarim behind you. However, the Rosh 3:7 implies that this Yerushalmi is not be accepted according to the Rif. The Tur 282:3 cites a dispute if there's no danger whether it is permitted to carry a Sefer Torah behind one's back.
* Is the Sefer Torah treated like a Sefer? Tosfot and Rosh suggest that they are different. Rabbenu Yerucham (cited by Bet Yosef 282:3) argues that Sefarim and Sefer Torah are the same for this halacha. Bach 282:3 is strict for both the Rif and the Rabbenu Yerucham. Therefore, he holds that it is forbidden to carry a sefer behind one's back. Shach 282:5 cites the Bach. Avnei Yishpeh YD 205 accepts the Shach and discusses carrying a sefer or tefillin on a ledge in the back of a bike and concludes that it should be forbidden, however, one gadol was lenient if the ledge isn't on the same level as the bike. The Avnei Yishpeh would have been lenient with holding sefarim in a box. see Biur Halacha 43:6 s.v. umeyniachan.</ref> Some poskim permit.<ref>Megilat Sefer Inyanim Shonim YD p. 143 writes that the minhag is that people carry sefarim in backpacks. He explains that either we aren't following the Bach or that our printed sefarim don't have the same kedusha as a handwritten sefer.</ref>
# Some poskim even say that it is forbidden to hold sefarim in a bag hanging from one's hand in a regular fashion. Instead one must hold it in one's lap.<ref>Gam Ani Odecha Teshuvot Gri Roth 3. He explains that the idea of Brachot 18a that forbid putting a sefer torah on a donkey one is riding whether that is because it is disrespectful or because it is necessary to specifically hold it in one's lap. He shows from the Rambam and Shulchan Aruch that specifically one must hold it in one's lap.</ref>
# It is permitted to transport seferim in a bag that is placed under the airplane.<ref>Torat Haderech 3:9 p. 34</ref>
==Kissing a Sefer==
# It is proper to kiss one's sefer before and after using it and this is also a segulah to have good memory. <ref> Kaf Hachaim 155:12 </ref>
==Borrowing a Sefer without Permission==
# It is permissible to borrow a private sefer that is left in a beit midrash, because the owner does not mind if someone uses it occasionally.<ref> Halachos of Other People's Money pg. 65, [https://torah.org/torah-portion/weekly-halacha-5773-chayeisarah/ Rabbi Doniel Neustadt], Rav Aharon Lichtenstein quoted by [https://www.koltorah.org/halachah/borrowing-without-permission-by-rabbi-howard-jachter Rabbi Chaim Jachter]<br>
Although Rama 14:4 writes that it is forbidden to borrow somebody's book without their permission because it might tear while being used, Rabbi Bodner writes that in our day and age when printed seforim are abundant and inexpensive, many poskim are lenient because the owner would probably not mind. see also [https://www.yutorah.org/lectures/lecture.cfm/756926/rabbi-aryeh-lebowitz/ten-minute-halacha-borrowing-a-sefer-tallis-or-tefillin-without-permission/ Ten Minute Halacha: Borrowing a Sefer, Tallis or Tefillin Without Permission] by Rabbi Aryeh Lebowitz </ref>
==Writing Pesukim==
# Even though it is forbidden to write pesukim from Torah without writing a complete sefer of Torah, as in a chumash, even for the purpose of teaching Torah, because of the need to learn and teach Torah the rabbis permitted it. Therefore, it is permitted to write pesukim even without writing the whole sefer.<ref>Gittin 60a records the dispute whether it is completely forbidden or the rabbis permitted it for the purposes of teaching Torah based on the principle of "Et Laasot LHashem Heferu Toratecha". Shulchan Aruch YD 283:2 holds like the Rambam that it is completely forbidden to write pesukim without writing a complete sefer. However, the Shach 283:3 and Taz 283:1 both hold like the Rif who sides with the opinion that it is permitted to write pesukim without the whole sefer based on Et Laasot LHashem.</ref>
# Some poskim hold that it is forbidden to write a pasuk as a decoration. It was only permitted when necessary for the purpose of learning and teaching Torah but not otherwise.<ref>Taz YD 283:1, Aruch Hashulchan YD 286:13 cited by [https://he.wikisource.org/wiki/%D7%97%D7%91%D7%9C_%D7%A0%D7%97%D7%9C%D7%AA%D7%95_%D7%96_%D7%9C%D7%93 Chevel Nachalto 7:34]</ref> Other poskim write that the minhag to use pesukim for decorations isn't in violation of the halacha not to write a pasuk without writing the whole sefer.<ref>Shach YD 283:6</ref>
# Some poskim hold that there's no issue of writing a pasuk without writing the whole sefer if one writes with script or the like and not Ashurit as it is written in the Sefer Torah.<ref>Pitchei Teshuva YD 283:2 citing the Tashbetz 1:2</ref>
# Writing only three words or less from a pasuk isn't considered writing a whole pasuk and doesn't violate this halacha of writing a pasuk without writing the whole sefer.<ref>Shulchan Aruch YD 283:3</ref>
# Some say that printing a sefer is only permitted if done leshem shamayim.<ref>Chatom Sofer OC 208. Sdei Chemed v. 10 p. 56 writes about how it is okay for him to print a sefer that collects shitot and the greatness of such a work quoting from Pela Yoetz and others.</ref>
==Ketav Ashurit==
# Some had the minhag not to use Ashuri Hebrew letters for anything besides Torah since it is a very holy script and shouldn't be used for a mundane use.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Pear Hadur 7]</ref>
==Links==
* [http://www.Torah.org/advanced/weekly-halacha/5762/bo.html?print=1 Torah.org]
==Sources==
==Sources==
<references/>
<references/>
[[Category:Shabbat]]
[[Category:Learning Torah]]

Revision as of 22:10, 2 May 2019

There are a number of Halachot that define how a person should properly respect all holy books (Sefarim).[1] According to some, the obligation of respecting holy books is from the Torah. [2] Regarding a Sefer Torah see the Respecting a Sefer Torah page.

Using a Sefer for one’s Benefit

  1. It’s forbidden to use a Sefer for one’s benefit such as to protect oneself from the sun or for privacy, however, to protect another Sefer from the sun is permitted as that’s not done for one’s benefit. [3]
  2. Similarly, it’s permitted to block one’s view of a forbidden sight with a Sefer. [4]
  3. It’s permissible to cover one Sefer (that’s open) with another if one leaves temporarily. [5]
  4. It is forbidden to throw away a bag that holds Torah, Neviim, or Ketuvim. [6]

Leaning on a Sefer

  1. It’s permitted to place one Sefer on another (propping it up) while learning, however, some are strict in this regard. [7]
  2. When there’s a need, it’s permissible to lean on a Sefer for a hard surface to write divrei Torah. [8]
  3. It’s forbidden to lean one’s elbows on a Sefer, however, while learning some are lenient. [9]

Leaving Objects in a Sefer or on Top

  1. Some say it’s forbidden to leave one Sefer inside another one to keep one’s place. [10]
  2. It’s permitted to leave papers with Torah written on them inside a Sefer. [11]
  3. One shouldn’t leave a piece of paper, pen, or anything similar in a Sefer to guard the object. [12] However if it’s meant as a bookmark, it’s permissible. [13]
  4. It is permitted to leave one's glasses on top of a sefer one is learning since that isn't considered disrespectful.[14]
  5. In transporting sefarim it is permitted to place soft clothing or the like on top of a sefer to protect it.[15]

Positioning a Sefer

  1. If a Sefer falls on the floor one should pick it up and kiss it. [16]
  2. One should not place a sefer upside down. If a Sefer is upside down one should turn it rightside up and kiss it. [17]
  3. A sefer should not be stood upside down. If it is found in this position, it must be stood right side up. (Aruch Hashulchan 282:11)
  4. Some have the practice of giving precedence to a person carrying a Sefer to walk through the doorway first.[18]
  5. Some say one shouldn't place a sefer on the floor even if it is in a plastic bag unless there is no other option.[19]

Sleeping on a Sefer

  1. One shouldn’t sleep on top of a Sefer, however, one doesn’t need to wake up someone sleeping on a Sefer in middle of his learning. [20]

Stacking Holy Books

  1. It is permissible to place a Torah on a Torah, and a Torah on a Chumash, and a Chumash on Neviim or Ketuvim. [21]. However, it is prohibited to place Neviim or Ketuvim on a Chumash, and a Chumash on a Torah. [22]
  2. One may not place a Gemara on top of a Chumash, Neviim or Ketuvim. [23]
  3. If sefarim are of equal holiness, it is permitted to place one on top of another. Sefarim written on paper or printed are equal in holiness. [24]

Bringing a Sefer into the Bathroom

  1. If one needs to bring a sefer into a bathroom some poskim hold that two covers are necessary, while most hold that only one cover is necessary.[25] Today many poskim are lenient to bring a sefer into the bathroom even without a double covering.[26]

Changing in Front of a Sefer

  1. Sephardim should be strict not to change a baby in front of a sefer since it is disrespectful to expose a sefer to the nakedness of a person. Ashkenazim can be lenient for a girl until she is 3 and a boy until he is 9. Similarly it is forbidden for an adult to change in a room where a sefer is exposed.[27]
  2. Many poskim write that it is forbidden to have a child go to the bathroom in a potty in a room with an exposed sefer.[28] However, some are lenient but still recommend having the child go to the bathroom in another room.[29]

Sitting on or Next to Sefarim

  1. It's forbidden to sit on the same seat, bench, or bed that has a sefer kodesh on it. [30] However, some Sephardic poskim are lenient with printed sefarim.[31]
  2. Some poskim say that it is permitted to sit on a bench on which there is a sefer if the sefer is standing upright. [32]

Carrying a Sefer

  1. Many poskim say that it is forbidden to place a sefer in a backpack and wear it on one's back.[33] Some poskim permit.[34]
  2. Some poskim even say that it is forbidden to hold sefarim in a bag hanging from one's hand in a regular fashion. Instead one must hold it in one's lap.[35]
  3. It is permitted to transport seferim in a bag that is placed under the airplane.[36]

Kissing a Sefer

  1. It is proper to kiss one's sefer before and after using it and this is also a segulah to have good memory. [37]

Borrowing a Sefer without Permission

  1. It is permissible to borrow a private sefer that is left in a beit midrash, because the owner does not mind if someone uses it occasionally.[38]

Writing Pesukim

  1. Even though it is forbidden to write pesukim from Torah without writing a complete sefer of Torah, as in a chumash, even for the purpose of teaching Torah, because of the need to learn and teach Torah the rabbis permitted it. Therefore, it is permitted to write pesukim even without writing the whole sefer.[39]
  2. Some poskim hold that it is forbidden to write a pasuk as a decoration. It was only permitted when necessary for the purpose of learning and teaching Torah but not otherwise.[40] Other poskim write that the minhag to use pesukim for decorations isn't in violation of the halacha not to write a pasuk without writing the whole sefer.[41]
  3. Some poskim hold that there's no issue of writing a pasuk without writing the whole sefer if one writes with script or the like and not Ashurit as it is written in the Sefer Torah.[42]
  4. Writing only three words or less from a pasuk isn't considered writing a whole pasuk and doesn't violate this halacha of writing a pasuk without writing the whole sefer.[43]
  5. Some say that printing a sefer is only permitted if done leshem shamayim.[44]

Ketav Ashurit

  1. Some had the minhag not to use Ashuri Hebrew letters for anything besides Torah since it is a very holy script and shouldn't be used for a mundane use.[45]

Links

Sources

  1. ↑ See Taz YD 271 (at the end) and Pitchei Teshuva 282:8 who hold that printed Sefarim must be treated respectfully just like a hand-written Sefer.
  2. ↑ There are several approaches as to the basis for the obligation to respect a sefer.
    • Respecting a Sefer like Respecting a Talmid Chacham: The Emek Bracha (Kavod Sefer Torah p. 43) proves from the Gra YD 282 that the obligation of respecting sefarim is based on the concept of respecting a Talmid Chacham who is a walking Sefer Torah. This approach is supported by the gemara Kiddushin 33b that one must stand for a Sefer Torah just like one is obligated to do for a Talmid Chacham (which Iggerot Moshe OC 5:38:1 writes is Biblical). He continues that in fact just as there is a mitzvah to have awe of one’s rebbe the same applies to a sefer torah. For example, the prohibition to bring a sefer torah to a person instead of him walking to it is based on the obligation of awe one needs to show a sefer torah.
    • Respecting Sefarim is Respecting Hashem: Bamidbar Rabba 8:3 learns from the pasuk "כי מכבדי אכבד ובזי יקלו" Shmuel 1:2 that the mitzvah of giving respect to Hashem includes the obligation to give respect to a Sefer Torah. Kiseh Rachamim (Avot Drabbi Natan 27:1, cited by Kavod Hasefarim p. 67) explained that even though the pasuk is speaking about giving respect to Hashem, chazal understood this to include kavod to the Torah since the Zohar says that the Torah is the revelation of Hashem's essence so respecting Torah is respecting him. Similarly, HaChasid Yavetz Avot 4 writes that one should treat sefarim with respect like one would treat the clothes of king with dignity because Torah is an expression of Hashem in the world. Pelah Yoetz (“sefer”) cites this analogy as well. The general obligation to respect sefarim can be found in Avot 4:6 which states that anyone who respects Torah will have his body respected. Rashi ad loc., Rabbenu Yonah ad loc., and Sefer Chasidim 916 understand that the mishna is obliging a person to respect sefarim.
    • Yirat Hashem: Mesilat Yesharim ch. 19 s.v. vheneh dibarnu explains that respecting a sefer is included in Yirat Hashem which includes respecting him. Specifically he includes in that category beautifying a sefer Torah and not disrespecting it by touching the klaf directly. This approach can be an expression of the last one since he considers the mitzvah respecting Hashem to be an expression of Yirat Hashem.
    • Dvar Hashem Bazah: Pelah Yoetz (“sefer”) writes that someone who disrepects a sefer is in violation of the pasuk “כי דבר ה’ בזה” (Bamidbar 15:31), because he denigrated Hashem’s word. He seems to be extending the derivation of the gemara Brachot 24a that learning Torah in a dirty place is a violation of that pasuk. The Pela Yoetz applied the same idea to disgracing a sefer.
  3. ↑ Kitzur Shulchan Aruch 28:9, Chaye Adam 31:48, Mishna Brurah 154:31
  4. ↑ Rav Elyashiv in Nekiyut VeKavod BeTefillah pg 100 (quoted in Daily Halacha Discussion pg 29)
  5. ↑ Sh”t Selmat Chaim 2:377 (quoted in Piskei Teshuvot 154:23) and Tzeddaka UMishpat (Rabbi Yacov Balvia, 16:27, pg 383); (quoted by Yalkut Yosef (Kriyat Torah pg 324)) is lenient based on the Magen Avraham 154:14 who permits having one Sefer lean on another in order to learn.
  6. ↑ Mishna Brurah 154:7
  7. ↑ Taz Y”D 282:13 writes that leaning one Sefer on anothor is forbidden as being a great disgrace by using the Sefer as a piece of wood or stone just like leaning one’s elbows on a Sefer Torah is forbidden. Even the Taz agrees if a Sefer was there prior it’s permissible to put another Sefer on it to learn. However, Magen Avraham 154:14 argues that it’s permissible based on the logic of what difference is it whether a Sefer is placed here or there. Kitzur S”A 28:9, Chaye Adam 31:48, Mishna Brurah 154:31 rule that it’s permissible, however, Yalkut Yosef (Kriyat HaTorah pg 323) and Rav Mordechai Eliyahu (footnote on Kitzur S”A 28:9) writes that the Minhag is to be strict on this issue.
  8. ↑ Mishna Brurah 154:31, Yalkut Yosef (Kriyat HaTorah pg 323)
  9. ↑ Rama 282:7 writes that one may not place a Sefer on one’s lap and lean one’s elbows on it. Sh”t Salmat Chaim YD 1:132 (quoted in Piskei Teshuvot 154:23) is lenient if it’s in middle of one’s learning as long as it isn't considered disrepectful.
  10. ↑ Kitzur S”A 28:9, Aruch HaShulchan Y”D 282:23, Pitchei Teshuva Y”D 282:17 in name of Chamudei Daniel, and Rav Elyashiv in Avnei Yashfei 1:202 write that it’s forbidden to leave one Sefer inside another to keep the place. However, Tzeddaka UMishpat (Rabbi Yacov Balvia, 16:27, pg 383); (quoted by Yalkut Yosef (Kriyat Torah pg 324)) is lenient based on the Magen Avraham 154:14 who permits having one Sefer lean on another in order to learn.
  11. ↑ Aruch HaShulchan Y”D 282:23 writes that one may leave chiddushei Torah inside a Sefer. Similarly, Eliyah Rabba 154:10 and Mishna Brurah 154:31 write that one may not leave blank paper in a Sefer implying that paper with divrei Torah may be left in a Sefer.
  12. ↑ Pitchei Teshuva 282:17, Sh”t Igrot Moshe OC 4:72 (quoted in Daily Halacha Discussion pg 28)
  13. ↑ Eliyah Rabba 154:10 writes that one shouldn’t leave a pen inside a Sefer, however someone who’s copying over text may leave a pen to mark the place where he left. This is also the opinion of the Kaf HaChaim 154:56. Rav Avigdor Nevinsal (Ohel Yakov Kavod Ukedushat Sefarim p. 20) writes that it is permitted to leave a blank piece of paper in a sefer as a bookmark. Tzeddaka UMishpat (Rabbi Yacov Balvia, 16:27, pg 383); (quoted by Yalkut Yosef Kriyat Torah pg 324 and Piskei Teshuvot 154:23) writes that any use of the Sefer for learning purposes one may be lenient on. [The Magen Avraham 154:14, Chaye Adam 31:48, Kitzur S”A 28:9, and Mishna Brurah 154:31 write that a pen or paper without Divrei Torah shouldn’t be left in a Sefer but don’t mention the case where it’s meant to be a bookmark.]
  14. ↑ Rav Moshe Shternbuch (Ohel Yakov Kavod UKedushat Sefarim p. 12)
  15. ↑ Rav Chaim Kanievsky (Ohel Yakov Kavod UKedushat Sefarim p. 2)
  16. ↑ Maharil Likutim 80, Eliya Zuta YD 240:7
  17. ↑ Darkei Moshe YD 282 quoting the Maharil (Likutim 80), Rama YD 282:5, Eliya Zuta YD 240:7
  18. ↑ Maharil Likutim 80, Eliya Zuta YD 240:7
  19. ↑ Rav Chaim Kanievsky (quoted by Ohel Yakov Kavod Ukedushat Sefarim p. 2)
  20. ↑ Orchot Rabbenu vol 3 pg 161 in name of the Chazon Ish, and Rav Nassim Karlitz in Chut Sheni (Ribbit pg 169) are stringent, while Sh”t Shelmat Chaim 2:539 (quoted in Piskei Teshuvot 154:23) is lenient if it’s in middle of one’s learning.
  21. ↑ Gemara Megilla 27a, Mishneh Torah, Hilchot Sefer Torah, 10:5; S”A 282:19
  22. ↑ Gemara Megilla 27a, Mishneh Torah, Hilchot Sefer Torah, 10:5; S”A 282:19
  23. ↑ Beit Lechem Yehuda YD 283
  24. ↑ Aruch Hashulchan, Hilchot Sefer Torah, 282:22
  25. ↑ Eliya Rabba 43:6 writes that if one needs to bring a sefer into the bathroom one needs to cover it with a double cover like we find by tefillin. Magen Avraham 43:14 argues that it is permitted as long as they're covered with one covering. Radvaz 3:513, Birkei Yosef 85:10, and Halacha Brurah 43:8 agree with the Magen Avraham. Mishna Brurah 43:25 cites the dispute. Rambam (Responsa Pear Hadar 7) writes that it is forbidden to bring any writing of Torah into a bathroom uncovered.
  26. ↑ Halacha Brurah 43:8 is lenient like the Magen Avraham because anyway there are other factors to be lenient including the factor that a printed sefer might not have kedusha and our bathrooms might be considered a very clean bathroom in which there is no issue of bringing in a sefer. Yabia Omer YD 4:21:4 and Tzitz Eliezer 11:5 are lenient to bring printed sefarim into a bathroom in one’s pocket since the pocket is one covering and the printed sefarim might not have kedusha. Rivevot Efraim 1:8:2 allows bringing into the bathroom Torah notes with one covering. Similarly, Maharsham 3:357 is lenient with one covering such as a pocket but just keeping a sefer in a transparent covering is insufficient. Machezeh Eliyahu 1:8:30 p. 58 is lenient and adds that anyway the pants pocket count as a double covering. Teshuvot Vehanhagot 1:125 is strict for any sefer that has a name of Hashem.
    • Dirshu 43:20 quotes Ginzei Hakodesh ch. 4 no. 27 that Rav Sheinberg and Rav Karelitz are lenient while Rav Elyashiv and Rav Wosner are strict. In fact the quote is inaccurate. Ginzei Hakodesh is discussing having tashmish in a room with sefarim and regarding that discussion he quotes the above poskim. However, being that everyone agrees that a double covering is necessary for tashmish and many poskim hold only one covering is needed for a bathroom it is clear that the case of a bathroom is more lenient and it isn’t accurate to say that Rav Elyashiv and Rav Wosner are certainly strict.
  27. ↑ Mishna Brurah 40:5-6 establishes that it is forbidden to expose oneself in front of a sefer. Shemirat Shabbat Kehillchata p. 293 24:33 in note writes that one shouldn't change a baby in front of a sefer. Shemirat Shabbat Khilchata in the footnote points out that according to the Rama 75:4 it should be permitted for a baby girl until she is 3 or a boy until he is 9. However, Avnei Yishfeh 1:11:4 writes that it is forbidden to change a baby in front of a sefer unless it is difficult to avoid. He quotes that Rav Elyashiv agreed with him. Ginzei Hakodesh p. 62 quotes this.
    • Children in Halacha (Rabbi Simcha Bunim Cohen p. 26) is lenient to change a baby in front of sefarim. He cites Machezeh Eliyahu p. 41 regarding the nakedness of a child before sefarim. Regarding exposing the soiled diaper Machezeh Eliyahu p. 47 is lenient.
  28. ↑ Shemirat Shabbat Kehilchata ch. 24 fnt. 120 cites Rav Shlomo Zalman allows leaving a clean empty potty in a room with a mezuzah but it is forbidden to let the child go to the bathroom in a potty in front of a sefer.
  29. ↑ Children in Halacha (Rabbi Simcha Bunim Cohen p. 26) citing Machezeh Eliyahu p. 59 is lenient if the walls of the potty block anything from being seen.
  30. ↑ Shulchan Aruch 282:7 writes that it's forbidden to sit on a bed that has a Sefer Torah on it. The Rama there comments that the same prohibition applies to other Sifrei Kodesh. This is accepted by many achronim.
  31. ↑ Halacha Yomit with the psak of Chacham Ovadia Yosef writes that one may be lenient for printed books (this can also be found in hebrew here).
  32. ↑ A Gadol in our Midst (p. 32) quotes Rav Chaim Pinchas Sheinberg as saying that it is permitted to sit on a bench that a sefer is standing upright upon.
  33. ↑ The Gemara Brachot 18a states that it is forbidden to ride on a donkey with a Sefer Torah on the donkey unless there is a fear of bandits. The Gra YD 282:12 clarifies that it is only permitted to sit on the donkey on the same level as the Sefer Torah to avoid the danger. Can you place a Sefer Torah in a bag behind you?
    • Tosfot Brachot 18a s.v. vyirkov and Rosh Brachot 3:7 understand the gemara to mean that it is obviously permitted to ride with the Sefer Torah on the donkey if there's a danger. Additionally, putting a Sefer Torah in a bag behind oneself is permitted even if there's no danger.
    • The Rif Brachot 11a however implies that it is only permitted to place a Sefer Torah on the donkey to avoid danger but there's no leniency of placing it behind oneself. Rabbenu Yonah Brachot 11a s.v. ukederech and Rosh 3:7 understand the Rif as such.
    • Yerushalmi Brachot 28a states that it is permitted to carry a bag of Sefarim behind you. However, the Rosh 3:7 implies that this Yerushalmi is not be accepted according to the Rif. The Tur 282:3 cites a dispute if there's no danger whether it is permitted to carry a Sefer Torah behind one's back.
    • Is the Sefer Torah treated like a Sefer? Tosfot and Rosh suggest that they are different. Rabbenu Yerucham (cited by Bet Yosef 282:3) argues that Sefarim and Sefer Torah are the same for this halacha. Bach 282:3 is strict for both the Rif and the Rabbenu Yerucham. Therefore, he holds that it is forbidden to carry a sefer behind one's back. Shach 282:5 cites the Bach. Avnei Yishpeh YD 205 accepts the Shach and discusses carrying a sefer or tefillin on a ledge in the back of a bike and concludes that it should be forbidden, however, one gadol was lenient if the ledge isn't on the same level as the bike. The Avnei Yishpeh would have been lenient with holding sefarim in a box. see Biur Halacha 43:6 s.v. umeyniachan.
  34. ↑ Megilat Sefer Inyanim Shonim YD p. 143 writes that the minhag is that people carry sefarim in backpacks. He explains that either we aren't following the Bach or that our printed sefarim don't have the same kedusha as a handwritten sefer.
  35. ↑ Gam Ani Odecha Teshuvot Gri Roth 3. He explains that the idea of Brachot 18a that forbid putting a sefer torah on a donkey one is riding whether that is because it is disrespectful or because it is necessary to specifically hold it in one's lap. He shows from the Rambam and Shulchan Aruch that specifically one must hold it in one's lap.
  36. ↑ Torat Haderech 3:9 p. 34
  37. ↑ Kaf Hachaim 155:12
  38. ↑ Halachos of Other People's Money pg. 65, Rabbi Doniel Neustadt, Rav Aharon Lichtenstein quoted by Rabbi Chaim Jachter
    Although Rama 14:4 writes that it is forbidden to borrow somebody's book without their permission because it might tear while being used, Rabbi Bodner writes that in our day and age when printed seforim are abundant and inexpensive, many poskim are lenient because the owner would probably not mind. see also Ten Minute Halacha: Borrowing a Sefer, Tallis or Tefillin Without Permission by Rabbi Aryeh Lebowitz
  39. ↑ Gittin 60a records the dispute whether it is completely forbidden or the rabbis permitted it for the purposes of teaching Torah based on the principle of "Et Laasot LHashem Heferu Toratecha". Shulchan Aruch YD 283:2 holds like the Rambam that it is completely forbidden to write pesukim without writing a complete sefer. However, the Shach 283:3 and Taz 283:1 both hold like the Rif who sides with the opinion that it is permitted to write pesukim without the whole sefer based on Et Laasot LHashem.
  40. ↑ Taz YD 283:1, Aruch Hashulchan YD 286:13 cited by Chevel Nachalto 7:34
  41. ↑ Shach YD 283:6
  42. ↑ Pitchei Teshuva YD 283:2 citing the Tashbetz 1:2
  43. ↑ Shulchan Aruch YD 283:3
  44. ↑ Chatom Sofer OC 208. Sdei Chemed v. 10 p. 56 writes about how it is okay for him to print a sefer that collects shitot and the greatness of such a work quoting from Pela Yoetz and others.
  45. ↑ Rambam Pear Hadur 7
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