1. The Core Question: Why is the Mitzvah not widely practiced?
The lecture begins with the fundamental question regarding the commandment in Deuteronomy 31:19, "Write for yourselves this song." According to the Gemara (Sanhedrin 21b), this constitutes a positive commandment for every individual Jew to write a Sefer Torah. Even if one inherits a scroll, they are obligated to write (or hire a scribe to write) their own.
The central question addressed is: Why are the masses of Israel generally not careful to fulfill this specific mitzvah today?
2. The Shift from Scrolls to Study Books (The Rosh)
The primary justification for the current practice comes from the Rosh (cited in the Tur, Yoreh Deah 270).
The Logic: The Rosh argues that the original purpose of writing a Sefer Torah was to learn from it.
The Shift: In earlier generations, all learning was done from the scroll. However, nowadays, learning is primarily conducted through the Gemara, Mishnayos, and commentaries (which are written down to prevent the Oral Law from being forgotten).
The Conclusion: Therefore, the mitzvah has evolved. Today, the fulfillment of "Write for yourselves" is accomplished by purchasing sefarim (holy books) used for study (Chumashim, Gemaras, etc.), rather than writing a parchment scroll that sits in the Ark.
3. The Problem of Textual Accuracy (Shaagas Aryeh & Chasam Sofer)
The Shaagas Aryeh (Siman 36) challenges the idea that we can fulfill the mitzvah of writing a scroll at all, based on the issue of textual precision.
The Issue of Chaser and Yeter: To be valid (kosher), a Sefer Torah must be perfect. However, the Gemara (Kiddushin 30a) states that we are no longer experts in the exact spellings of words—specifically regarding "full" (plene) or "defective" spellings (the presence or absence of the letter Vav or Yud).
The Implication: If we are not experts, any Sefer Torah we write is essentially a Safek (doubtfully valid). If a Torah is missing a letter or has an extra one, it is pasul (invalid).
The Result: The Shaagas Aryeh suggests this might be why we are exempt—not just because we have books, but because we physically lack the knowledge to write a 100% accurate scroll.
The Chasam Sofer utilizes this reasoning to explain why there is no Bracha (blessing) recited when writing a Sefer Torah. Since we cannot be certain the scroll is kosher due to our lack of knowledge regarding chaser and yeter, we cannot risk a Bracha L'vatala (a blessing in vain).
4. The Mystical Stakes: The Names of God (Ramban)
The lecture introduces the Ramban’s commentary (Introduction to Genesis) to heighten the stakes of the spelling issue.
The Ramban explains that the entire Torah acts as a continuous string of the Names of God.
It is not merely a book of stories or laws; mystical "names" are formed by the specific sequence of letters.
The Consequence: If a letter is missing or added, it does not just misspell a word; it disrupts the Divine Names contained within the text. This reinforces the view that without precise knowledge of spelling, the scroll loses its essential metaphysical character.
5. The Defense: "A Time to Act for Hashem"
Despite the doubts about spelling, the Machzor Vitry and others argue that we must continue to write scrolls based on the principle of "Ays la'asos l'Hashem" (It is a time to act for the Lord; they have voided Your Torah).
Even if we are not experts, relying on the accepted traditions and Masoretic text is necessary to prevent the Torah from being forgotten entirely.
We rely on the custom of the Sages and the available texts, rendering our scrolls kosher for practical use despite the theoretical doubts.
6. Content vs. Form: The "Lashon HaKodesh" Debate
There is a Machlokes in the Gemara [Berachos 13] if the Torah can be written in foreign languages. If it can - how can one fulfill the mitzva of writing a Sefer Torah?? It is clearly not the Names of G-d [as per the Ramban] or with accurate full and defective spellings [as per the Sha'agas Aryeh]??
