To write a Sefer Torah
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This Mitzvah's Summary
Every male is required to acquire a complete Sefer Torah for himself. Better yet if he can write one himself—then it is considered "as if he received it from Sinai"!
This mitzvah commands each Jew to write a Torah scroll, preserving the Divine word across generations. The verse speaks of writing “this song,” which the Sages interpret (Sanhedrin 21b) as the entire Torah, since the Song of Ha’azinu (Deut. 32) is part of the Torah.
Rambam (Hilchot Sefer Torah 7:1) codifies that even if a person inherited a Torah scroll, he is still obligated to write one himself, fulfilling the commandment anew. Sefer HaChinuch (Mitzvah 613 — his count ends with this mitzvah) explains that the purpose is for every Jew to engage directly with Torah transmission, not only relying on scholars and scribes.
The mitzvah is both practical and symbolic: it ensures the continued availability of kosher Torah scrolls for study and prayer, and it expresses personal ownership in the covenant of Torah. Midrash Tanchuma (Vayeilech 2) adds that this command closes the Torah’s cycle — Israel receives the Torah and must continually renew it by writing it again.
Commentary & Classical Explanation
- Rambam (Hilchot Sefer Torah 7:1–2): Every Jew must write a Torah scroll, or commission one to be written. Owning Torah texts (like Chumashim or halachic works) extends the mitzvah’s spirit.
- Talmud (Sanhedrin 21b): “Even if one’s ancestors left him a Torah, he is obligated to write one.”
- Sefer HaChinuch (Mitzvah 613): Writing a Sefer Torah secures personal engagement with Torah study and transmission.
- Rashi (Deut. 31:19): Explains “write this song” refers to Ha’azinu but by extension includes the entire Torah, since the song depends on its context.
- Midrash Tanchuma (Vayeilech 2): The Torah’s final mitzvah commands its own perpetuation.
- Shulchan Aruch (Y.D. 270:1): The obligation stands for all, but in practice buying or supporting Torah publication fulfills the essence.
Contrast with Mitzvah 81 (To put a Mezuzah on each doorpost)
- Mezuzah sanctifies individual homes by fixing short Torah passages on doorposts, while Sefer Torah sanctifies the entire nation by preserving the complete written law.
- Rambam (Mezuzah 6:13 vs. Sefer Torah 7:1) contrasts mezuzah as constant reminder with Sefer Torah as foundational preservation.
Parallel with Mitzvah 22 (To learn Torah and teach it)
- Writing Torah (Mitzvah 82) parallels learning and teaching (Mitzvah 22). One secures the text physically, the other actualizes it intellectually.
- Sefer HaChinuch explains writing ensures Torah’s existence; learning ensures Torah’s purpose. Together, they complete the covenant.
Commentaries
Applying this Mitzvah Today
Personal Engagement
- Commissioning a Sefer Torah or even purchasing Torah books fulfills the mitzvah’s purpose, keeping one actively involved in Torah preservation.
Supporting Torah Publication
- Today, sponsoring printed sefarim (Chumashim, Talmuds, halachic works) is viewed by many poskim as fulfilling the mitzvah’s essence.
Communal Ownership
- Many communities write communal Sifrei Torah, fulfilling the mitzvah collectively and strengthening bonds of covenant.
Identity and Continuity
- Owning Torah texts in one’s home creates a sacred atmosphere, signaling the centrality of Torah to children and future generations.
Digital Torah Access
- While a Sefer Torah must be written by hand, supporting digital Torah dissemination continues the mitzvah’s goal — that Torah be available to all Jews in every generation.
Notes on this Mitzvah's Fundamentals
Torah – תּוֹרָה
- Sanhedrin 21b teaches that even if one inherits a Torah, he must write one anew. Rambam (Hilchot Sefer Torah 7:1) explains this keeps Torah personal and alive. Supporting Torah publication or writing today fulfills this essence.
Faith – אֱמוּנָה
- Rashi (Deut. 31:19) teaches writing Torah is testimony to Hashem’s covenant. Sefer HaChinuch (613) says faith is engraved deeper when each Jew actively preserves Torah.
Holiness – קְדֻשָּׁה
- Ramban calls the Sefer Torah itself the holiest object in Jewish life, placed at the center of communal worship. Holiness is renewed each time a Jew participates in its writing.
Community – קְהִלָּה
- Mishnah (Megillah 3:1) says Torah must be read publicly. Writing a Sefer Torah enables communal fulfillment of this mitzvah. Many communities commission Torah scrolls together, uniting people in covenant.
Family – מִשְׁפָּחָה
- Owning Torah books at home teaches children Torah is central to life. Rambam (Hilchot Sefer Torah 7:2) links the mitzvah to education and legacy.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Rambam says writing Torah expresses devotion directly to Hashem — one’s personal copy of His covenant.
Bein Adam L’Chavero – בֵּין אָדָם לַחֲבֵרוֹ
- Sponsoring or donating Torah scrolls/books provides others with access, fulfilling this mitzvah interpersonally as well.
Justice – צֶדֶק
- Torah is the foundation of halachic justice. Owning/writing it ensures courts and communities apply G-d’s word truthfully.
Gratitude – הוֹדָיָה
- Midrash Tanchuma (Vayeilech 2) teaches writing Torah expresses gratitude for the gift of Torah itself, the eternal heritage of Israel.
Prophecy – נְבוּאָה
- The Sefer Torah preserves the prophetic word, ensuring Israel forever remembers Moshe’s prophecy and covenantal obligations.
Speech – דָּבָר
- Torah is called “davar Hashem” — the word of G-d. Writing it physically inscribes Divine speech into human history.
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