Halacha 1
Thus, it can be concluded that there are twenty factors that - each in its own right - can disqualify a Torah scroll. If a scroll contains one of these factors, it does not have the sanctity of a Torah scroll, but rather is considered like a chumash used to teach children. It may not be used for a public Torah reading.
They are:
a) that the scroll was written on parchment from a non-kosher animal;
b) that the scroll was written on parchment from a kosher animal that was not processed;
c) [that the scroll was written on parchment] that was not processed with the intention that it be used for a Torah scroll;
d) that it was written on [the side of the parchment] that is not appropriate for writing; i.e., on g'vil on the side of the flesh, and on k'laf on the side of the hair;
e) that a portion was written on g'vil and a portion on k'laf;
f) that it was written on duchsustos;
g) that it was written on unruled [parchment];
h) that it was written with [an ink] other than a black ink that remains [without fading];
i) that it was written in a language other [than L'shon HaKodesh];
j) that it was written by a nonbeliever or others whose writing is not acceptable;
k) that the names of God were not written with the proper intention;
l) that even a single letter was omitted;
m) that even a single letter was added;
n) that one letter touches another;
o) that the form of a letter is distorted so that it cannot be read, or so that it would be read as another letter. This applies regardless of whether the distortion was caused by the original writing, a perforation, a tear, or an erasure;
p) that additional space was left between letters, so that a word would appear as two words, or that too little space was left between words, so that two words appear as one;
q) that the form of the passages was altered;
r) that the form of the songs was altered;
s) that other passages were written in the form of the songs;
t) that the parchments were sewn together using [thread made from anything other] than animal sinews.
Any other factors were mentioned only as the most proper way of fulfilling the mitzvah and are not absolute requirements.
Halacha 2
A proper Torah scroll is treated with great sanctity and honor. It is forbidden for a person to sell a Torah scroll even if he has nothing to eat. [This prohibition applies] even if he possesses many scrolls or if he [desires to] sell an old scroll in order to purchase a new one.
A Torah scroll may never be sold except for two purposes:
a) to use the proceeds to study Torah;
b) to use the proceeds to marry.
[Even in these instances, permission to sell is granted only] when the person has nothing else to sell.
Halacha 3
A Torah scroll that has become worn or disqualified should be placed in an earthenware container and buried next to a Torah sage. This is the manner in which it should be entombed.
The mantle of a scroll that has become worn should be used to make shrouds for a corpse that has no one to bury it. This is the manner in which it should be entombed.
Halacha 4
The [following] are all considered to be sacred articles: a container that was prepared to be used for a Torah scroll and within which a scroll had actually been placed, and similarly, a mantle, a movable ark or cabinet in which a Torah scroll is placed - [this applies] even though the scroll is within its container - and similarly, a chair that was prepared for a Torah scroll to be placed upon it and upon which a scroll had actually been placed. They are forbidden to be discarded. Instead, when they become worn out or broken, they should be entombed.
In contrast, the platform on which the chazan stands while holding the Torah scroll and tablets used for the instruction of children are not sacred in nature.
Similarly, the decorative silver and gold pomegranates that are made for a Torah scroll are considered sacred articles and may not be used for mundane purposes, unless they were sold with the intention of purchasing a Torah scroll or chumash with the proceeds.
Halacha 5
It is permissible to place a Torah scroll on another Torah scroll and, needless to say, upon chumashim.Chumashim may be placed upon books of the Prophets or of the Sacred Writings. In contrast, books of the Prophets or the Sacred Writings may not be placed on chumashim, nor may chumashim be placed on Torah scrolls.
All sacred writings, even texts of Torah law and allegories, may not be thrown. It is forbidden to enter a lavatory wearing a amulet containing verses from the sacred writings unless it is covered with leather.
Halacha 6
A person should not enter a bathhouse, lavatory, or cemetery while holding a Torah scroll, even if it is covered by a mantle and placed in its container. He should not read from the scroll until he moves four cubits away from the corpse or from the lavatory.
A person should not hold a Torah scroll while naked. It is forbidden to sit on a couch on which a Torah scroll is placed.
Halacha 7
It is forbidden to engage in intimate relations in a room where a Torah scroll is located, until one either:
a) removes the scroll;
b) places it in a container, and then places that container in a container that is not intended for it. If, however, the container is intended for it, even ten containers, one over the other, are considered as a single entity; or
c) constructs a divider at least ten handbreadths high.
[The above applies] only when there is no other room available. If there is another room available, one may not engage in intimate relations unless one removes the Torah scroll.
Halacha 8
Any impure person, even [a woman in] a niddah state or a gentile, may hold a Torah scroll and read it. The words of Torah do not contract ritual impurity. This applies when one's hands are not soiled or dirty with mud. [In the latter instance,] one should wash one's hands and then touch the scroll.
Halacha 9
Whenever a person sees a Torah scroll being carried, he must stand before it. Everyone should remain standing until the person holding the scroll reaches his destination and stands still, or until they can no longer see the scroll. Afterward, they are permitted to sit.
Halacha 10
It is a mitzvah to designate a special place for a Torah scroll and to honor it and glorify it in an extravagant manner. The words of the Ten Commandments are contained in each Torah scroll.
A person should not spit before a Torah scroll, reveal his nakedness before it, take off his footwear before it, or carry it on his head like a burden. He should not turn his back to a Torah scroll unless it is ten handbreadths higher than he is.
Halacha 11
A person who was journeying from one place to another with a Torah scroll should not place the Torah scroll in a sack, load it on a donkey, and then ride on [the beast]. If, however, he is afraid of thieves, it is permissible. If there is no danger, he should carry it in his bosom while riding the animal, and journey [onward].
Anyone who sits before a Torah scroll should sit with respect, awe, and fear, because [the Torah] is a faithful testimony [of the covenant between God and the Jews] for all the inhabitants of the earth, as [Deuteronomy 31:26] states: "And it will be as a testimony for you."
A person must honor a Torah scroll [to the full extent] of his potential. The Sages of the early generations said: "Whoever desecrates the Torah will have his person desecrated by people. Whoever honors the Torah will have his person honored by people."
Blessed be God who offers assistance.
LOGIN
ASK THE RABBI
Thus, it can be concluded that there are twenty factors that - each in its own right - can disqualify a Torah scroll. If a scroll contains one of these factors, it does not have the sanctity of a Torah scroll, but rather is considered like a chumash used to teach children - i.e., although it is still considered to be a sacred text, it does not have the same degree of holiness as a Torah scroll. (See also Chapter 7, Halachah 14, and Hilchot Tefillah 11:14.)
It may not be used for a public Torah reading. - There is an apparent contradiction between this ruling and one of the Rambam's responsa, which states:
It is permitted to recite a blessing when reading from a Torah scroll that has been invalidated. This practice was carried out in the presence of the geonim, Rav Yosef HaLevi and Rav Yitzchak Alfasi, without protest....
The blessing is not dependent on the scroll from which the scroll is read... but on the reading itself....
The Kessef Mishneh attempts to resolve this difficulty, explaining that the responsum deals with a circumstance when there is no proper Torah scroll available. In contrast, the decision rendered here is a priori in nature (לכתחילה) The Shulchan Aruch (Orach Chayim 143:2-3), however, rules that a blessing may not be recited on such a scroll. See also Hilchot Tefillah 12:23.
They are: a) that the scroll was written on parchment from a non-kosher animal; - See Chapter 1, Halachah 10.
b) that the scroll was written on parchment from a kosher animal that was not processed; - See Chapter 1, Halachot 6-9 and 14.
c) [that the scroll was written on parchment] that was not processed with the intention that it be used for a Torah scroll - See Chapter 1, Halachah 11.
d) that it was written on [the side of the parchment] that is not appropriate for writing; i.e., on g'vil on the side of the flesh and on k'laf on the side of the hair; - See Chapter 1, Halachah 9.
e) that a portion was written on g'vil and a portion on k'laf; - See Chapter 7, Halachah 4.
f) that it was written on duchsustos; - See Chapter 1, Halachah 9
g) that it was written on unruled [parchment]; - See Chapter 1, Halachah 12, and Chapter 7, Halachah 4.
h) that it was written with [an ink] other than a black ink that remains [without fading]; - See Chapter 1, Halachah 5.
i) that it was written in a language other [than L'shon HaKodesh]; - See Chapter 1, Halachah 19.
j) that it was written by a nonbeliever or others whose writing is not acceptable; - See Chapter 1, Halachah 13.
k) that the names of God were not written with the proper intention; - See Chapter 1, Halachah 15.
l) that even a single letter was omitted; m) that even a single letter was added; - See Chapter 1, Halachah 2, and Chapter 7, Halachah 9.
n) that one letter touches another; - See Chapter 1, Halachah 19, and the conclusion of Chapter 8.
o) that the form of a letter is distorted, so that it cannot be read, or so that it would be read as another letter. This applies regardless of whether the distortion was caused by the original writing, a perforation, a tear, or an erasure; - See Chapter 1, Halachot 19-20; Chapter 7, Halachah 9; and Chapter 9, Halachah 15.
p) that additional space was left between letters, so that a word would appear as two words, or that too little space was left between words, so that two words appear as one; - See the conclusion of Chapter 8.
q) that the form of the passages; - i.e., one wrote a passage that should have appeared p'tuchah as s'tumah, or vice versa
was altered; - See Chapter 8, Halachah 3.
r) that the form of the songs; - the song of the Red Sea and the song Ha'azinu
was altered; - See Chapter 8, ibid.
s) that other passages were written in the form of the songs - See Chapter 7, Halachah 11.
t) that the parchments were sewn together using [thread made from anything other] than animal sinews.; - See Chapter 9, Halachah 13.
Any other factors were mentioned only as the most proper way of fulfilling the mitzvah and are not absolute requirements. - Sefer Kovetz adds one more disqualification: that a Torah scroll was written with half of God's name within the line and half added outside the line (Chapter 1, Halachah 16).