Respecting Holy Books: Difference between revisions

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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.
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.
* '''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 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.
* '''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.
* '''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.
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