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Respecting Holy Books: Difference between revisions
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→Carrying a Sefer
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# 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> | # 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> | ||
# 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> | # 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> | ||
# It’s permissible to cover one Sefer (that’s open) with another if one leaves temporarily. <Ref> Sh”t | # 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> | ||
# It is forbidden to throw away a bag that holds Torah, Neviim, or Ketuvim. <ref> Mishna Brurah 154:7 </ref> | # It is forbidden to throw away a bag that holds Torah, Neviim, or Ketuvim. <ref> Mishna Brurah 154:7 </ref> | ||
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# 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> | # 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> | ||
# 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> | # 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> | ||
# 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. Sh”t | # 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> | ||
==Leaving Objects in a Sefer or on Top== | ==Leaving Objects in a Sefer or on Top== | ||
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* 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. | * 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. | * 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 | * 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> | # 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== | ==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> | # 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== | ==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> | # 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> | ||
