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Preparation Of Torah Reading From The Torah Scroll

“The late Rabbi Avi Harosh wrote that it was not said except to the first generations who were writing a Torah scroll and studying it but the Idna who wrote a Torah scroll and left it in the synagogue to happen in many matzahs ​​did on all Israel which he could write five Pentateuchs and Mishnah and Gemara and their commentaries In them he and his sons that the mitzvah of writing the Torah is to study Dakhtiv (Deuteronomy 19) and taught the children of Israel to put it in their mouths and by the Gemara and its commentaries he knew the meaning of the matzah and the law on Buryim.

Delphi II does not mean by the Rosh Hashanah to say that today there is no mitzvah of writing Torah, but in addition to the mitzvah of writing Torah literally today the mitzvah can also be observed by writing Chumashim and Gemarot etc. etc. and also the 16th ruling in fact. And the Kaf of the Gra there. (And see the roar of Aryeh C. L.V. Brachi Yosef Yod Shem. Responsa signed by Sofer Yod Sarnad)

It is true that the Shach brought the words of the retirement disagreeing with the B’Tselem in this and the following: Properly labeled and accurate in omissions and redundancies, etc. But in our time it is that we have been given permission to write Dafin Dafin books each on its own so why should we disrespect a Torah scroll in grace to learn from it unnecessarily. It is found in these generations that there is no learner from which Licha made matzah. And also seems to be the main thing.

And in Sefer Mishneh Shachir (Part II, item SA) he discusses the preparation of the reading of the Torah from the Sefer Torah and wrote that although according to the above-mentioned arbitrators regarding biblical years it seems permissible, mm according to the above retirement words that it is possible to learn from other books, there is no To disregard the honor of a Torah scroll in order to learn from it, otherwise Haka Nami in the case of Didan, since it is possible to learn to read from a correction printed for it, why to disregard the honor of a Torah scroll to learn the reading from it.

Although the entire prohibition is built on the words of retirement in the understanding of the Rosh, but according to the understanding of the Second in the Rosh, and it is also the conclusion of the 16th, once again there was contempt for studying the Torah Rabbi Ovadia Yosef also achieved in the Ovadia Vision Part II, page 2, that according to those who believe that Beit Yosef is no longer a source of contempt by reading a Torah scroll, it is certainly permissible for anyone to read a Bible and one translation in a Torah scroll. And YL that is allowed to be taken out and read in order to learn.

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