a King shall write an additional Sefer Torah

[In quoting the verse the SMG does not quote the remainder of the verse to negate the possibility of a misunderstanding – the remainder of the verse את משנה התורה הזאת could be misinterpreted to mean that the king is only obligated to write Chumash Devarim.]

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SMG

It is a positive Mitzva for the king to write for himself a Sefer Torah in addition to the Sefer Torah he had when he was a regular person, as it says in the verse[i] והיה כשבתו על כסא ממלכתו וכתב לו וגו’. The Sefer Torah he had from when he was a regular person, he puts that aside in his treasure house, and the one he has written for him after he is king should be with him constantly; when he goes to war – the Sefer Torah is with him, when he sits in judgement – the Sefer is with him, when he sits down to a meal – the Sefer Torah is in front of him, as it says in the verse והיתה עמו וקרא בו כל ימי חייו. If he did not have a Sefer Torah of his own before he became king, then after becoming king he must write two (2), one placed in his treasure house, and the second with him constantly. It should never be removed from his presence, except at night[1] or when he goes to the bathhouse or bathroom or when he is asleep in bed. This is mainly discussed in the Gemara[ii].

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[1] Unclear what this adds since the SMG notes later that he doesn’t keep it around him while sleeping. Perhaps the SMG is alluding to nighttime activities during which it would be improper to have the Sefer Torah present.

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[i] Devarim 17:18

[ii] Gem. Sanhedrin 21b

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AMUDAY SHLOMO

[Maharshal’s comments on the SMG’s discussion of this Mitzva are limited to the associated Laws of writing a Sefer Torah included here by the SMG. Accordingly, as I have moved the SMG’s discussion on the Laws of writing a Sefer Torah to positive Mitzva 24, I have also moved Maharshal’s commentary there.]

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RASHI

Rashi on the verses וכתב לו וגו’ provides the following commentary:

• והיה כשבתו – if[1] he does all this [obeys the previous Mitzvos enumerated with regard to a king], his reign will endure.
• את משנה התורה – two (2) Sifrei Torah, one of which is placed in his treasure house, and one goes in and leaves with him. Unkelos translated this as פתשגן,[2] which explains the term משנה as repetition and relaying speech.
• דברי התורה – literally.

It seems clear enough that Rashi agrees that this is derived from the simple פשט of the verse. As to why Rashi felt the need to introduce Unkelos’ translation, perhaps this is because there were often Jewish kings who could not read – as we see from the fact that others had to read to them. And since the verse provides a reason for the command – namely, that the king read from the Torah his whole life – when the king was illiterate, one might think the Mitzva is not applicable. This would be why Rashi adds the second explanation of משנה; if the king can’t learn from the Torah itself, then he must appoint others to read it to him and teach it to him, just like the criers of the king’s edict would do.

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[1] Rashi seemingly explains why the Torah adds the prefix of a letter כ, which means ‘like’ or ‘as if’ instead of the prefix ב, which would mean ‘when’. The king should not be comfortable on his throne but should recognize that it is only like he is sitting there. If he follows Torah and Mitzvos, then he can continue sitting there. If not, it will be only like he was sitting there.

[2] The term פתשגן is used a few times in Ester [3:18, 4:8, 8:13], and based on the context it clearly means a copy of a writ or edict. Presumably, such copies had to come with criers, as people were generally illiterate and would not be able to read the copies – which explains why Rashi adds that this term also has a connotation of delivering speech.

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Discussion by SMS

I heard from Rabbi Gordon obm. in his recorded classes of Rambam the following [paraphrased]:

It is understandable that the king would need to write his own Torah, as all Jews are required to. It is understandable that he would have to write an extra one, as he is the king. But why should one Torah be placed in storage, while the other one is used? This provides us with a lesson for all those in power. Often there are promises made on the campaign trail, and integrities espoused in getting people to agree that you deserve to be a ruler. That is written down in his Torah and placed in storage. And then, as his reign continues, periodically one needs to take out the Torah placed in storage and compare it to the one carried with him. Are they the same? Is he still the same person as he was when he was anointed king? Or has the power corrupted him.

All of the Mitzvos that G‑d commanded for the king are לבלתי רום לבבו מאחיו ולבלתי סור מן המצוה ימין ושמאול. He is meant to be the epitome of a servant of G‑d, the representative of G‑d’s majesty on earth. The honor and elevation are not his, but G‑d’s. And if he recalls this and adheres to these precepts then למען יאריך ימים על ממלכתו הוא ובניו בקרב ישראל.

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