The king must have a separate Sefer Torah for himself

Torah – תּוֹרָה

• The king’s constant scroll operationalizes Torah at the heart of governance—daily reading to instill awe and obedience (Deut. 17:19–20), two-scroll system for presence and preservation (Sanhedrin 21b; Sifrei §160), and Rambam’s codification that leadership is literally carried by Torah (Melachim 3:1–2).

Kingship – מַלְכוּת

• Torah defines royal identity: the throne begins with writing the scroll (Deut. 17:18) and continues with its lifelong study to avoid haughtiness and misrule. Rambam centers the monarchy’s duties around this scroll, while Sefer HaChinuch 503 frames it as the monarch’s constant moral compass.

Reverence – יִרְאַת שָׁמַיִם

• The Torah itself states the aim: “לְמַעַן יִלְמַד לְיִרְאָה” (Deut. 17:19). Carrying and reading the scroll habituate awe; Hazal require its presence at war, judgment, and table—moments most prone to arrogance—cultivating yirah in public power.

Justice – צֶדֶק

• The scroll functions as a constitutional check, ensuring “לִשְׁמֹר… לַעֲשֹׂת” all the Torah’s words (Deut. 17:19). By anchoring decrees to Torah, royal justice aligns with halachic equity; Rambam codifies this as continual guidance for rulership.

Laws and Courts – דִּינִים

• Since the king adjudicates national policy, the ever-present Sefer Torah places din under Divine law. Sanhedrin 21b describes the scroll at his side in judgment, symbolizing that civil law answers to Torah.

Holiness – קְדֻשָּׁה

• Proximity to Torah sanctifies authority itself: leadership becomes avodah when guided by kedushah. The treasury scroll preserves sacred text; the companion scroll sanctifies the king’s movements and decisions (Rambam, Melachim 3:1–2).

Covenant – בְּרִית

• Writing a personal scroll reenacts Sinai’s covenant for the monarch. Sifrei derives “לוֹ”—for himself—as a renewed personal brit of governance, while Sefer HaChinuch 503 describes the scroll as the king’s ceaseless covenantal reminder.

Community – קְהִלָּה

• The king’s public closeness to Torah models national priorities; visibility of the scroll at state functions (Sanhedrin 21b) educates the kehilla that policy is Torah-driven, fostering communal trust in righteous rule.

Faith – אֱמוּנָה

• Continual study cultivates emunah that ultimate sovereignty is Hashem’s; Deut. 17:20 warns against a heart raised above brothers, re-centering faith over self. Rambam’s formulation frames faith as practiced humility in power.

Between a person and G-d – בֵּין אָדָם לְמָקוֹם

• The king’s private duty to read “all the days of his life” is a direct devotional bond with Hashem—leadership as avodat Hashem, not self-rule (Deut. 17:19; Rambam, Melachim 3).

Between a person and their fellow – בֵּין אָדָם לַחֲבֵרוֹ

• The Torah scroll curbs royal pride “לְבִלְתִּי רוּם לְבָבוֹ… מֵאֶחָיו” (Deut. 17:20), translating into equitable treatment of citizens and compassionate policy—interpersonal justice grounded in Torah.

Prophecy – נְבוּאָה

• The royal scroll situates the king under the same revelatory Torah given through Moshe; prophetic critique of kings (e.g., Shmuel/Natan) presumes this standard. The king’s Torah creates a prophetic benchmark for governance. (Based on Deut. 17 and Hazal in Sanhedrin 21b.)

Gratitude – הוֹדָיָה

• Writing and keeping the scroll expresses thanks for Divine law guiding national life. By reading “all his days,” the king regularly acknowledges gratitude for Torah’s wisdom and protection (Deut. 17:19; Sefer HaChinuch 503).

Speech – דָּבָר

• Torah is “דְּבַר ה'”; the scroll channels royal speech—edicts, judgments—through sanctified words. With Torah present at judgment and table (Sanhedrin 21b), royal rhetoric is disciplined by sacred language and truth.