Mishneh Torah, Kings and Wars 3

Sugya Map

• Issue: The King's unique obligation regarding a Sefer Torah—how many, for what purpose, and when.
• Nafka Mina(s): Determines the number of scrolls (one or two) the king must possess and their distinct functions (personal treasury vs. constant companion). It also clarifies if a scroll written prior to coronation or inherited fulfills the mitzvah of a king.
• Primary Sources: Mishneh Torah, Kings and Wars 3:1-2; Devarim 17:19; Mishneh Torah, Hilchot Sefer Torah 7:2.

Text Snapshot

The Rambam states: "כותב לו ס"ת לעצמו יתר על הספר שהניחו לו אבותיו... אם לא הניחו לו אבותיו ספר... כותב שני ספרי תורה: אחד... בבית גנזיו... השני... לא יזוז מלפניו" (Mishneh Torah, Kings and Wars 3:1). Dikduk/Leshon Nuance: The phrase "יתר על הספר" (in addition to the scroll) immediately signals a supererogatory or distinct obligation beyond inheriting one. The conditional "אם לא הניחו לו... כותב שני ספרי תורה" precisely delineates the two scenarios and the resultant number of scrolls.

Readings

• Steinsaltz (Kings and Wars 3:1:1): Clarifies that the king's mitzvah scroll is written after his appointment, specifically "לשם מצוות המלך" (for the sake of the king's unique mitzvah). He stresses that even if a king wrote a Sefer Torah before coronation, he must write an additional one upon becoming king (Hilchot Sefer Torah 7:2).
• Yitzchak Yeranen (Kings and Wars 3:1:1): Alludes to a tashma (difficulty) raised by "מרן" (likely Rav Yosef Karo) in Hilchot Sefer Torah 7:2, signaling deep halachic analysis regarding the interplay of inherited, pre-coronation, and king's scrolls.

Friction

• Kushya: MT Hilchot Sefer Torah 7:2 states: "אפילו שהיה לו ספר תורה משל אבותיו מצוה עליו לכתוב משלו," implying every Jew must write their own, even if inherited. Why then, does MT Kings 3:1 state the king writes two only if he didn't inherit one, suggesting an inherited scroll could fulfill the general obligation?
• Terutz: The Rambam distinguishes between the general mitzvah of a Jew to write a Sefer Torah and the king's specific obligation. The general mitzvah (Hil. ST 7:1) can indeed be fulfilled by an inherited scroll, or one written before kingship. However, the king's specific mitzvah (Devarim 17:19), requiring a constantly present scroll, demands a new one, written as king, "לשם מצוות המלך" (Steinsaltz, Kings and Wars 3:1:1). Thus, if he inherited a scroll, he only needs one more (the king's companion scroll). If he inherited none, he needs two (one for the general mitzvah, and the king's companion).

Intertext

Devarim 31:26 commands: "לקוח את ספר התורה הזה ושמתם אתו מצד ארון ברית ה' אלקיכם והיה שם בך לעד." This establishes a precedent for a dedicated, institutional Sefer Torah serving a national, enduring purpose, mirroring the king's companion scroll which guides his leadership for the nation.

Psak/Practice

This sugya highlights the intensified commitment to Torah required of leadership. The king's two scrolls differentiate his personal piety from his public, institutional role. His constant engagement with Torah is mandated not merely as a private Jew, but as a public servant, reflecting that general mitzvot can have amplified or specialized applications for those in positions of authority, demanding a higher standard of adherence and embodiment.

Takeaway

The king's dual Torah scrolls underscore the intensified, two-tiered obligation of a leader: fulfilling personal mitzvot while also embodying constant Torah adherence for the nation's guidance and spiritual well-being.