Today we access Torah texts in many more ways than in the past. Of course, we primarily use printed texts (sefer, sefarim) in our learning. But very often we also access texts and write our own notes and even articles on electronic devices like phones, tablets and laptops. What is the status of those devices? Are they also considered sefarim? It sounds far fetched to even make that suggestion, but if they contain sacred texts from which you learn, or contain new sefarim you are writing, maybe they are sefarim and should be treated appropriately.
I. Respecting Sacred Texts
Rav Moshe Isserles (Rema; 16th c., Poland) quotes Rav Yaakov Moelin (Maharil; 15th c., Germany) who says that you may not place a Torah scroll on your lap while you are sitting down in order to study from it. Rema adds that the same rule applies to other sacred books (Shulchan Aruch, Yoreh De’ah 282:7). It is disrespectful to place a sacred text on your lap in that way. Rav David Ha-Levi Segal (Taz; 17th c., Poland) adds that it is likewise disrespectful to use one sefer to lift or prop up another sefer from which to learn (Taz, Yoreh De’ah 282:13). The bottom sefer deserves more respect. However, if a sefer is already sitting on a table, you may put another sefer on top and learn from the top sefer. Rav Avraham Gombiner (17th c., Poland) disagrees and says that you are allowed to intentionally prop up one sefer on top of another for the sake of learning (Magen Avraham 155:14). Significantly, Rav Segal says that all these rules apply to printed texts in addition to handwritten manuscripts (Taz, Yoreh De’ah 271:8).
Does this leniency apply to laptops? In a crowded beis midrash, with very little table space, are you allowed to put a laptop on top of a sefer in order to learn from a computerized text? Rav Yaakov Skoczylas asked this question of Rav Avigdor Nebenzahl, the retired rabbi of the Old City of Jerusalem and other Torah scholars, whose answers he included in Responsa Mi-Tziyon Tzeitzei Torah (Responsa from Rav Avigdor, Jerusalem, 2016). Rav Nebenzahl answers briefly: “It seems that if this is necessary for the learning, there is room to be lenient” (p. 72). The question is why he permits it.
II. Using for Learning
Rav Gombiner (loc. cit.) quotes Sefer Chasidim (par. 498) who forbids writing on a blank piece of paper on top of a sefer, even in order to prepare it (by drawing lines) for writing Torah insights. Rav Avraham Danzig (19th c., Lithuania) permits writing Torah insights on a blank piece of paper on top of a sefer. Rav Gombiner further quotes Sefer Chasidim which permits using a sefer to create shade and block the sun only if it helps your Torah learning. Rav Yaakov Bloi (20th c., Israel) seems to learn from the above that you are allowed to use a sefer for a practical purpose if it helps your Torah study (Tzedakah U-Mishpat, ch. 16 n. 67). Rav Simcha Rabinowitz (cont., Israel) says this explicitly (Piskei Teshuvos 154:23). Similarly, Rav Yosef Shalom Eliyashiv (21st c., Israel) is quoted as permitting people to lean their elbows on a sefer if it helps them learn Torah (Dirshu Mishnah Berurah, 154 n. 40). Based on all of the above, much of which Rav Skoczylas quotes in his footnote 72, it would seem that you may put a laptop on top of a sefer while learning if it helps you learn Torah.
In an addendum, Rav Skoczylas includes responsa from three contemporary Torah scholars who sent him long letters on this subject. Rav Matisyahu Deutsch, a rabbi in Jerusalem and halachic decisor for the Edah Charedis, suggests that a laptop is better than a blank piece of paper because you can also learn Torah from a laptop. Since you can find obscure texts on Otzar Ha-Chochmah or similar databases, a laptop might be considered a sefer, albeit without sanctity. Therefore, concludes Rav Deutsch, in theory, placing a laptop on top of a sefer is like placing a sefer on top of another sefer. However, since kabbalists say that we may not place iron on top of a sefer (Ginzei Kodesh, p. 279), and even though we can challenge this assertion from other texts, Rav Deutsch feels restrained from permitting placing a laptop on top of a sefer (Responsa Mi-Tziyon Teitzei Torah, pp. 575-580).
III. A Sefer Without Sanctity
Rav Moshe Brandsdorfer, a prominent halachic decisor in Jerusalem, writes that we only allow using a sefer for another purpose—to block the sun, prop up a sefer, etc.—if doing so enables you to learn Torah from another sefer. We allow use of a sacred text in order to promote the study of a sacred text. In this case, this action only enables you to learn Torah from a laptop which lacks any sanctity. Therefore, it should not be allowed (Responsa Mi-Tizyon Teitzei Torah, pp. 585-586). Rav Noach Oelbaum, a prominent rabbi in Queens, writes likewise that we don’t place a mundane laptop on top of a sacred sefer. Rav Oelbaum adds that while a computer can be used for both sacred and profane purposes, currently a computer is used throughout the world predominantly for impure activities. For that reason alone, we should not place one on top of a sefer (Responsa Mi-Tizyon Teitzei Torah, pp. 580-585).
Rav Yishai Mazlumian, a rabbi in Cholon, leans towards leniency but resists publicizing permission because people might become too lenient. Rather, he says that we need not object to those who put a laptop on top of a sefer (Responsa Mi-Tizyon Teitzei Torah, pp. 586-588). Rav Elchanan Prince, the author of Responsa Avnei Derech, compares a laptop to a blank piece of paper. Since you may put a piece of paper on a sefer in order to write Torah insights on it, you may also place a laptop on a sefer in order to type your Torah insights. This is even more so the case since today it so common to use a laptop for to look up? obscure texts, so that preventing people from using a laptop in a beis midrash will detract from some people’s learning (Responsa Mi-Tizyon Teitzei Torah, pp. 588-590).
As mentioned above, Rav Avigdor Nebenzahl allows for leniency when necessary. Presumably this also applies to tablets and smartphones.
Rabbi Gil Student is the editor of TorahMusings.com. His latest book, Articles of Faith: Traditional Jewish Belief in the Internet Era, is available online and in bookstores near you.
