Respecting a Sefer Torah: Difference between revisions
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Everyone is obligated to honor a Sefer Torah. One should be in a state of seriousness and awe in front of the Sefer Torah as it serves as a testament to the world of Judaism. <Ref>Shulchan Aruch Y.D. 282:1</ref> Regarding Sefarim see the [[Respecting Holy Books]] page. | [[Image:Sefer_Torah_Hagbaa2.jpg|250px|right]] | ||
Everyone is obligated to honor a Sefer Torah. One should be in a state of seriousness and awe in front of the Sefer Torah as it serves as a testament to the world of Judaism.<Ref>Shulchan Aruch Y.D. 282:1</ref> Regarding Sefarim see the [[Respecting Holy Books]] page. | |||
==Placement and Storage== | ==Placement and Storage== | ||
===Designating a Place=== | ===Designating a Place=== | ||
# There is a mitzvah to designate a place for the Sefer Torah.<Ref>Shulchan Aruch Y.D. 282:1</ref> | # There is a mitzvah to designate a place for the Sefer Torah.<Ref>Shulchan Aruch Y.D. 282:1</ref> | ||
===Storing a Sefer Torah at Home=== | |||
#When storing a Sefer Torah in a Shul, certain standards are expected and easily kept. Although it is generally more difficult to properly store a Sefer Torah in one's home, it can be done and it is considered no less dignified than if it is stored in a shul.<ref>Chelkat Yakov YD 165</ref> It is nice to place the Sefer Torah in an Aron next to the area where other printed sefarim are kept in the house.<ref>Chelkat Yakov YD 165</ref> | |||
#When storing a Sefer Torah at home, it isn't sufficient to leave the Sefer Torah on a table wrapped in a Tallit. It should be stored in a cabinet with nothing else inside. It doesn't need to be placed in an Aron Kodesh unless that is available. When placing the Torah in the cabinet one should stipulate that it is only to store the Torah temporarily and going to be used for mundane uses afterwards.<ref>Piskei Teshuvot 135:25. He references Pri Megadim E"A 135:22, Kaf Hachaim 135:83, and Vayivarech Dovid 26</ref> | |||
===Building an Aron=== | ===Building an Aron=== | ||
#There is a mitzvah to house a Sefer Torah in an Aron Kodesh as we learn from the way the Luchot were stored and not simply wrap it in a Tallit.<ref>Rambam Tefillin Mezuzah Vsefer Torah 10:10, Tur YD 282, Gra YD 282:1. See also Raah Brachot 23a.</ref> | |||
# An Aron Kodesh should be built with something new or designated for that purpose. Something that was once used for any personal use shouldn't be used for an Aron Kodesh.<ref>Shulchan Aruch O.C. 153:21 writes that something that was once used for a personal or mundane use may not be used for a kodesh use. Baruch Shnatan Torah p. 376 gives that Aron Kodesh or Bimah as an example. Halacha Brurah 153:66 codifies the ruling of Shulchan Aruch for all tashmishei kedusha.</ref> | # An Aron Kodesh should be built with something new or designated for that purpose. Something that was once used for any personal use shouldn't be used for an Aron Kodesh.<ref>Shulchan Aruch O.C. 153:21 writes that something that was once used for a personal or mundane use may not be used for a kodesh use. Baruch Shnatan Torah p. 376 gives that Aron Kodesh or Bimah as an example. Halacha Brurah 153:66 codifies the ruling of Shulchan Aruch for all tashmishei kedusha.</ref> | ||
# After the fact if something that was once used for another purpose was used as the Aron Kodesh it can continue to be used.<ref>Taz Y.D. 282:13, Eliya Rabba 147:4, Mishna Brurah 147:12, Halacha Brurah 153:68</ref> It can't be downgraded in its kedusha<ref>Mishna Brurah 147:12, Halacha Brurah 153:68</ref> and would require gezina if it isn't used.<ref>Shulchan Aruch O.C. 154:6. See [[Burying_Religious_Articles#Aron_Kodesh]] for more sources.</ref> | # After the fact if something that was once used for another purpose was used as the Aron Kodesh it can continue to be used.<ref>Taz Y.D. 282:13, Eliya Rabba 147:4, Mishna Brurah 147:12, Halacha Brurah 153:68</ref> It can't be downgraded in its kedusha<ref>Mishna Brurah 147:12, Halacha Brurah 153:68</ref> and would require gezina if it isn't used.<ref>Shulchan Aruch O.C. 154:6. See [[Burying_Religious_Articles#Aron_Kodesh]] for more sources.</ref> | ||
# If one changed the form of the materials then it is permitted to use them for an Aron.<ref>Olat Tamid 153:44, Eliya Rabba 147:4, Magen Avraham 147:5, Mishna Brurah 147:13, Yabia Omer OC 3:13, Halacha Brurah 153:67</ref> | # If one changed the form of the materials then it is permitted to use them for an Aron.<ref>Olat Tamid 153:44, Eliya Rabba 147:4, Magen Avraham 147:5, Mishna Brurah 147:13, Yabia Omer OC 3:13, Halacha Brurah 153:67</ref> | ||
# It was just designated for a personal use and was never actually used it can be used for an Aron.<ref>Mishna Brurah 147:14, Halacha Brurah 153:67</ref> | # It was just designated for a personal use and was never actually used it can be used for an Aron.<ref>Mishna Brurah 147:14, Halacha Brurah 153:67</ref> | ||
===Hanging a Parochet=== | ===Hanging a Parochet=== | ||
#The general minhag is to have a parochet on the outside of the Aron Kodesh. Some communities have the minhag to have two parochot, one on the inside and one on the outside of the Aron. Both minhagim are acceptable. Either way, it is important to have a parochet since it affords another layer of honor to the Sefer Torah.<ref>Aliba Dhilchata v. 26 p. 17 by R' Mordechai Perachim elaborates on the minhag of having a parochet for the Aron. It appears that Rashi Megillah 26b holds that the parochet was placed on the inside of the Aron and Tosfot holds it was placed on the outside of the Aron. The Rama 154:4, 559:2 mentions the minhag like Tosfot to place a parochet on the outside of the Aron. As to why we have a parochet on the Aron potentially it is comparable to the Aron that housed the Luchot (as the Rambam Sefer Torah 10:10 writes) and had several layers. Also, with respect to the Bet Hamikdash we find that the items which are holier were put behind more layers of protection and privacy. Therefore, he concludes that either minhag of having two parochot one on the inside and one on the outside, or a parochet on the outside are acceptable, however, it isn't appropriate to have no parochet at all.</ref> | |||
# It is permitted to use something that was once used for a personal or mundane use for a parochet.<ref>Taz Y.D. 282:13, Halacha Brurah 153:66, Yabia Omer OC 3:13. Magen Avraham 147:5 questions the Taz. </ref> | # It is permitted to use something that was once used for a personal or mundane use for a parochet.<ref>Taz Y.D. 282:13, Halacha Brurah 153:66, Yabia Omer OC 3:13. Magen Avraham 147:5 questions the Taz. </ref> | ||
# If was once worn by a woman and people in the community know or remember her and theoretically it could lead to [[hirhur]] a parochet should not be made from her garments.<ref>Yabia Omer OC 3:13, Halacha Brurah 153:69</ref> | # If was once worn by a woman and people in the community know or remember her and theoretically it could lead to [[hirhur]] a parochet should not be made from her garments.<ref>Yabia Omer OC 3:13, Halacha Brurah 153:69</ref> | ||
===Gartel=== | ===Gartel=== | ||
# There is a minhag by some communities to take the gartel from the Sefer Torah for a pregnant woman as a segulah that she not have a miscarriage. Some defend this minhag and others question it.<ref>Meir Oz v. 5 p. 799</ref> | # There is a minhag by some communities to take the gartel from the Sefer Torah for a pregnant woman as a segulah that she not have a miscarriage. Some defend this minhag and others question it.<ref>Meir Oz v. 5 p. 799</ref> | ||
=== | ===Meil on Sefer Torah=== | ||
#The meil, the garment around the Sefer Torah, should be decorated to beuatify the Sefer Torah. If one side is nicer than the other, some say that the nicer side should face the Sefer Torah, while others say the opposite. The minhag is that it faces the outside. Ideally it should be made equally as nice on both sides.<ref>Biur Hagra OC 147:6 writes that there is no reason to make the garment nice on the inside as opposed to the outside since no one sees the inside. His proof is the Mishna Middot 4 that states that they didn't plate the area behind the area since they weren't exposed. Rama 147:1, however, quotes the Mordechai as saying that the nicer side should face the Sefer Torah yet the minag isn't so. Magen Avraham 147:4 questions the Mordechai but upholds it as the halacha. Eliya Rabba 147:3 writes that in order to satisfy both opinions they should make the garment equally nice on the inside and outside. Magen Giborim E"H 147:6 agrees. Mishna Brurah 147:10 also doesn't arbitrate between the Rama and Gra but quotes both and concludes with the Eliya Rabba's solution.</ref> | |||
# They shouldn't switch the inner side with the outer side of the meil.<ref>Magen Giborim E"H 147:6 citing the Aguda</ref> | |||
#One shouldn't use a garment that was used for a personal use for the protective covering on a Sefer Torah. It is permitted to use a kittel for Yom Kippur davening for wrapping a sefer torah.<ref>Shaar Hatziyun 147:22</ref> | #One shouldn't use a garment that was used for a personal use for the protective covering on a Sefer Torah. It is permitted to use a kittel for Yom Kippur davening for wrapping a sefer torah.<ref>Shaar Hatziyun 147:22</ref> | ||
