Conference taveng::bagels

>    Here's one question:  Is a Torah scroll made non-kosher if someone
>    touches it? (Someone in the internet halacha note said that you cannot
>    make it non-kosher.)  I thought that the Torah pointer is used just to
>    keep the Torah clean and reduce wear.

No.  Assuming a Sefer Torah was written properly, only physical damage
can make it pasul (non-kosher).  A physically perfect Sefer Torah that
was written by an apikores must be burned.  Many Sifrei Torah have
(correctable) errors, which also make them pasul.  These days, it's
quite simple (though expensive) to have a Sefer Torah checked for errors --
it's done with a computer.
    
>    If it is indeed ok (if not wise) to touch the scroll, why do we use a
>    prayerbook or tallis to touch the Torah cover during the processional?

Many people kiss it (the cover) directly.

    The reason for not touching the scroll is that, 
    
    a. since it is made of leather, the moisture and oils on ones hands
       can have an adverse effect on it.  Thus, the less direct handling it
       gets, the longer it will last.
    
    b. although the act of touching the scroll cannot, by itself, make the
       scroll unfit for use, touching the letters may cause the ink to come
       off (something that tends to happen over time anyway) and if enough
       words in a scroll become defective, the scroll is no longer suitable
       for use in public reading.
    
    c. although the scroll cannot be made `posul' (unfit) by touching, the
       one who touches can become ritually unclean (i.e. unfit to bring a
       sacrifice in the Temple--a moot point today). Judaism and other
       cultures traditionally have had prohibitions against the touching of 
       `holy' things.
    
    I'm not entirely certain of the origin of `indirect' touching of the
    Torah cover.  I suspect that it was an extension of point (c).
    
                                     Aaron

>    c. although the scroll cannot be made `posul' (unfit) by touching, the
>       one who touches can become ritually unclean (i.e. unfit to bring a
>       sacrifice in the Temple--a moot point today). Judaism and other
>       cultures traditionally have had prohibitions against the touching of 
>       `holy' things.

The gemorah explains that people used to store food in the same cupboards
that they stored scrolls in.  Since the food attracted rodents, this often
resulted in damage to the scrolls.  In order to prevent this practice,
the Rabbis instituted a rule that scrolls possess tumah (ritual impurity),
which can be passed to food.  I don't believe this level of tumah can be
passed to people.

    Having a scribe repair (reletter) a worn Torah scroll is quite
    expensive - our schul just had our three done.  I haven't actually
    taken a close look at the one that we usually read from (because it has
    the lightest rollers - one of ours is extremely heavy and so is seldom
    read), but it was obvious even to a non-scribe like me that the ink
    wasn't adhering to the scroll perfectly anymore, especially in areas
    that are read extra often, like Bereshit.  I think the repairs cost
    around $2000, even though only the one scroll was really worn.  The
    heavy scroll is seldom read so it was in fairly good condition, and the
    third scroll was only donated a few years ago and was in fairly good
    condition even though it is old; it apparently hadn't been used much.
    We don't read that one very often either; someone donated a very
    elaborate and extremely heavy one-piece crown for it which weighs a
    good deal more than the scroll does - had to line up all the tallest
    and strongest members to take that scroll for Simchat Torah!
    
    If a Torah needs repairs to the point where it isn't technically kosher
    anymore, you should attend to it as soon as it is financially possible
    (and it is usually relatively easy to get members to donate for this),
    because it can get to the point where it is nearly impossible
    
    The "loaner" scroll we rented from the scribe drove some readers nuts
    because the columns were not identical to the scroll we usually read
    from.  Folks who read the same portion year after year and "knew" where
    in the column it began were puzzled when the borrowed scroll did not
    line up perfectly with what they remembered!
    
    /Charlotte
                                                                 

    Thanks.  I look forward to future discussions of various questions.
    
    Laura
    

re .4:

I'm puzzled by your comment about Bereshit being read more often than
other parts.  Can you explain?

    Certain parts of the torah are read on holidays in addition to the
    normal time of the year.  And then there are extra services, such
    as children's services.
    
    The parts read more times per year seem to get worn more.
    
    				Paul
    

Yes, but very few of the holiday parshiyot are in Bereshit.  The only one
I can think of is the Akeida on Rosh Hashana.

.-1>Yes, but very few of the holiday parshiyot are in Bereshit.  The only one
.-1>I can think of is the Akeida on Rosh Hashana.

I believe that there is one for each day of Rosh Hashana: All but Reform have the
expulsion of Hagar and Ishmael on the first day, and the akeida the second, while 
the Reform high-holiday prayerbook has the beginning of Bereshit the first day
and the akeida the second.

Just a reminder, 80 character width please!!!