Is it permissible to send a Torah scroll via mail or Fedex?

Responsa in a Moment

Volume 20, Number 2

December 2025

Is it permissible to send a Torah scroll via mail or FedEx?
(Yoreh Deah 282:3) 

By Rabbi David Golinkin

In memory of Riva Rotenberg z”l
Beloved mother and grandmother
An observant Jew and staunch Zionist
Generous to family and strangers
Who passed away 16 Kislev 5786
May her memory be for a blessing!

Question from a rabbi in the U.S.: My synagogue recently closed after many years due to demographic changes in the area, and I need to distribute 17 Torah scrolls. I have received requests from synagogues and military bases across the U.S. For the nearby locations, I will deliver the scrolls personally. However, there are worthy requests from distant places. Is it permissible to send a Torah scroll via mail or FedEx and the like?

Responsum:

I. Rabbinic Literature and the Leading Halakhic Authorities

There are three Talmudic sources that deal with transferring a Torah scroll from one place to another.

1. Babylonian Talmud, Berakhot 18a:

Our Rabbis have taught: One who transports bones from place to place should not put them in a dissakia and place them on a donkey and ride on them — because this is treating them disrespectfully. But if he fears Gentiles or robbers, it is permitted. And just as they said regarding bones, so they said regarding a Torah scroll.

The editor of the Talmud then adds:

To which part [does this last statement refer]?
If you say, to the first clause [that it must not be ridden upon], that’s obvious! Is a Torah scroll less important than bones?
Rather, it refers to the latter clause [that in time of danger it’s permitted].

Disakkia is the Greek word disakkion, meaning a double sack, or in English, a saddlebag. Rabbi Nathan ben Yehiel, author of the Arukh in the 11th century (Arukh Hashalem, vol. 3, p. 43, s.v. Diosk), explains: “Two sacks joined together and placed on the donkey, one on this side and one on the other.” This interpretation is also given by Alexander Kohut (ibid.); Marcus Jastrow in his dictionary (p. 302); and Samuel Krauss in his dictionary of Greek and Latin loanwords in rabbinic literature (p. 209). In other words, it’s forbidden to place bones or a Torah scroll in a saddlebag on a donkey and ride on top of them, because this is disrespectful. However, if one fears Gentiles or bandits, it is permitted.

2. Talmud Yerushalmi, Berakhot 3:5 (ed. Venice, folio 6d = Ms. Leiden Academy edition, col. 30):

A diyaski [=disakkion] that is full of books or that contains the bones of the dead – mafshilan mei’ahorav v’rokheiv.(1)

The question is: What do the words mafshilan mei’ahorav v’rokheiv mean? Rabbi Moshe Margalit (18th century) explains in his classic commentary Penei Moshe on the Yerushalmi, s.v. mafshilan: “On the donkey behind him, and he rides without concern.” He likely based himself on Tosafot (Berakhot 18a, s.v. v’yirkav and s.v. ela) and the Rosh (Berakhot, chapter 3, paragraph 7): “But if he slings them behind him on the donkey, that is acceptable.”

Similarly, Tzvee Zahavy translated in our day: “He must set them behind him and he may ride [on the same animal with them]” (Tzvee Zahavy, The Talmud of the Land of Israel, Volume 1, Berakhot, Chicago, 1989, p. 142).

Charles Horowitz gave a similar translation in his German version of the Yerushalmi: “soll er die (Säcke) hinter sich festbinden und darf (dann) reiten…” (Charles Horowitz, Die Jerusalemer Talmud in deutscher Übersetzung, Band I, Berakhot, Tübingen, 1975, p. 104).

However, three modern scholars interpreted the phrase differently.

Moses Schwab translated in the 19th century: “it must be attached to one’s back (i.e., one must not sit on it)” (Moses Schwab, The Talmud of Jerusalem, Vol. I, Berakhot, London, 1886, p. 70).

Heinrich Guggenheimer translated in our day: “one carries it on his back and rides.” He adds in his commentary that “the sack may not be put on the animal, but must be carried on the person even if the latter is riding” (Heinrich Guggenheimer, The Jerusalem Talmud, First Order Zeraim, Tractate Berakhot, Berlin-New York, 2000, p. 319).

Moreover, Marcus Jastrow writes in his dictionary (p. 1247), without citing our specific source, that whenever the expression “mafshilo le’ahor” appears in rabbinic literature, it means: “to twist or knot a bundle and throw it over one’s shoulder”.

In other words, according to Tosafot, the Rosh, Penei Moshe, Zahavy and Horowitz, the rider places the books behind him on the donkey’s back. But according to Schwab, Guggenheimer, and Jastrow, the rider places the books behind him on his own back or shoulder. All agree that one must not sit on the disakkion or saddlebag.

According to the second interpretation, the Yerushalmi is closer to the words of Maimonides (Hilkhot Sefer Torah 10:11) who also requires that the rider carry the Torah scroll himself: “He places it in his bosom, opposite his heart, and he rides on the animal and goes.”

3. Tractate Semakhot 13:2, ed. Zlotnick, New Haven, 1966, p. 37 (cf. ed. Higger, New York, 1931, p. 201 for important variant readings):

One may take bones in a vessel and sacred writings from place to place, but not in a wagon, nor in a boat, nor on the back of an animal, and one must not sit upon them.
However, if it is for the sake of the deceased himself or so that one might steal past customs, it is permitted.

Tractate Semakhot was apparently edited in the Land of Israel at the end of the third century (see Zlotnick, ibid., pp. 4–9). If the major halakhic authorities had ruled according to this passage, it would have made it very difficult to take sacred writings from place to place. However, this passage was not cited by most of the poskim [halakhic authorities] who addressed our issue.

Most ruled, as usual, according to the above-quoted passage in the Babylonian Talmud. Regarding times of danger, they agreed that it is permitted to place the scroll in a dissakion and ride on the donkey or even on the scroll. However, there is disagreement when there is no danger.

Maimonides and the Tur (and perhaps the Rif and the Rosh) ruled that, as a general principle, one who transports a Torah scroll on a donkey must hold the scroll in his bosom for the entire journey.

By contrast, Tosafot, the Mordechai, and the Rosh ruled — following the Yerushalmi — that it is permitted to sling the scroll behind him on the donkey.(2)

All this is not directly related to our question, since nowadays almost no one travels anywhere on a donkey. But it is clear from the above sources that in Talmudic times, a Jew who wished to transport a Torah scroll from place to place did so personally while riding his donkey. According to Maimonides and the Tur, he would carry the scroll in his bosom, whereas according to the Yerushalmi, he would sling the scroll behind him on the donkey’s back or on his own shoulder.

II. Postal Delivery in Talmudic and Medieval Times

Before we turn to modern halakhic authorities who addressed our question, it is worth asking: Why was this issue of sending a Torah scroll in the mail not discussed in Talmudic and medieval times? The answer is that in those periods, in most places, there was no postal service except for royal mail. Anyone who wanted to send a letter or package during the Talmudic era, would send it with a relative, friend, business partner, or a trustworthy person (see Hezser, p. 222). Indeed, this was also the practice in Germany and France, and this is the background for the ban attributed to Rabbeinu Gershom (960-1028) or Rabbeinu Tam (France, ca. 1100-1171), prohibiting a person from reading someone else’s letter (see Finkelstein). To this day, there is a custom to write on letters “בחדר”ג” [b’herem d’Rabbeinu Gershom, under the ban of Rabbeinu Gershom].

Indeed, even during the classical period of the Cairo Genizah (10^th-13th centuries), when there was an organized Muslim postal service, it included letters only. Jews did not send money, gold, or valuable objects by mail because they feared bandits (see Goitein). 

III. The Honor Due a Torah Scroll

Before ruling on this matter, it is important to emphasize that all halakhic authorities throughout the generations stress that “a person must show great respect for a Torah scroll” (in the words of the Tur and Shulhan Arukh, Yoreh De’ah 282). Here is a basic summary of the Talmudic laws based on Maimonides (Hilkhot Sefer Torah 10:5-10) and the Shulhan Arukh (Yoreh De’ah 282:1-2):

“Rabbi Yose says: Whoever honors the Torah, his body is honored by people; and whoever desecrates the Torah, his body is desecrated by people” (Avot 4:6).

“Rav Aha bar Ahavah said: This teaches that sacred writings may not be thrown” (Eruvin 98a; cf. Masekhet Soferim 3:16, ed. Higger, p. 131).

It is forbidden to enter a bathhouse or a bathroom with a Torah scroll (Sanhedrin 21b).

It is forbidden to hold a Torah scroll while naked — meaning either that the scroll is naked or the person (Megillah 32a).

It is forbidden to sit on a bed or bench upon which a Torah scroll is placed (Menahot 32b; Yerushalmi Berakhot 3:5, fol. 6d; Masekhet Soferim 3:17, ed. Higger, pp. 131-132).

A man may not engage in marital relations with his wife in a room that contains a Torah scroll, unless it is placed in a vessel inside a vessel (Berakhot 25b, at bottom).

Anyone who sees a Torah scroll being carried, must stand before it (Kiddushin 33b).

Some of these sources can be found in the discussions of Rabbi Walter Jacob and Rabbi Eliezer Melamed on our topic.

Indeed, this attitude of respect toward the Torah scroll explains the many customs related to accidentally dropping a Torah scroll — a subject discussed in forty responsa! (See Golinkin, Dropping a Torah Scroll).

It also explains the debate over whether it is permissible to bring a Torah scroll to a mourner’s home for a one-time reading (see Golinkin, Bringing a Torah Scroll).

IV. Is it permissible to send a Torah scroll in the mail?

1. 1. Transporting the scroll personally: It is clear that, lekhathilah [before the fact], the preferred mitzvah is to transport the Torah scroll personally from place to place, as reflected in the Babylonian Talmud, the Yerushalmi, and Semahot cited above, and in the words of Maimonides. Indeed, every time I was involved in transferring a Torah scroll from the U.S. to Israel for a TALI school, or from the U.S. to Ukraine for one of the branches of Midreshet Schechter, the person transporting the scroll took it with him on the plane and delivered it personally to the school or synagogue. As Rabbi Walter Jacob emphasized: “A Torah should therefore be transported personally from one synagogue to another in order to accord it proper reverence.” Therefore, since you cannot personally deliver 17 scrolls to 17 locations, it is proper and desirable that members of the synagogue receiving the Torah should travel to you in order to take the scroll back to their location personally.
   2. But what should be done if it is impossible to transport the Torah scroll personally and it must be sent via mail, FedEx and the like? Or what should be done if many Torah scrolls need to be shipped together from abroad to Israel, as described twice in Rabbi Menahem Hacohen’s autobiography? After all, it is forbidden to throw a Torah scroll and forbidden to place it on the ground, as we saw above – and that is exactly what happens with postal and FedEx packages: they are tossed, stacked in piles, and placed on the ground, which constitute disrespect for the Torah scroll! Several solutions have been proposed for this dilemma:

A. Loosening the stitching between one Humash and another: In the past — unrelated to postal delivery — there was a common practice among the sages of Turkey beginning in the 16^th century to invalidate the Torah scroll in various ways before transporting it to another city and then repair it upon arrival. These methods included placing wax on a single letter; loosening the stitching in the middle of the scroll; loosening the stitching between one Humash and another; detaching the scroll from its roller; and dividing the scroll into two parts. These customs are discussed by Maharashdam (Rabbi Shmuel di Medina), Rabbi Hazzan, Rabbi Palache in two of his works, and Rabbi Sofer.

Rabbi Hazzan opposed the method of placing wax on a letter because, according to the Ramban, every letter is sacred, and therefore one may not put wax on a letter. Rabbi Palache agreed with him, and both ruled that one should loosen the stitching between one Humash and another, since according to the Tur (Yoreh De’ah 283) it’s permissible to write each Humash separately. After the scroll arrives at its destination, the Humashim should be sewn back together. I agree with their approach, because placing wax on a letter appears like an active desecration of the scroll. Therefore, it is preferable to loosen the stitching between one Humash and another.

Indeed, Rabbi Eliezer Melamed adopted the method of loosening the stitching (based on Rabbi Sofer’s summary) in our time and gives an example: “such as when flying from one country to another.”(3)

B. Sending the Torah scroll in a sturdy box: Indeed, it is forbidden to throw sacred writings, as stated in Eruvin 98a above, but the Talmud was referring to throwing a scroll without a box. If the Torah scroll is inside a box, it is permitted. Likewise, Berakhot 18a above was concerned about sitting on a disakkion or a sack full of books, but it’s permissible to sit on a box of books. So ruled Rabbi Meir Arik.

C. Sending the Torah scroll “in a vessel within a vessel:” This is permitted based on the baraita in Berakhot 25b cited above, which allows marital relations in a room with a Torah scroll if “it is placed in a vessel within a vessel.” So ruled Rabbis Arik, Breish, Felder, and Stern.

D. Mark the box as “Fragile:” In this way, the workers will make an effort not to throw the box. So ruled Rabbis Breish and Felder.

V. Summary and Practical Halakhah

In conclusion, lekhathilah, [before the fact], the Torah scroll should be taken to its destination personally – by car or by plane. However, if this is not possible, or if many Torah scrolls must be transported together, the following steps should be taken: loosen the stitching between two of the Humashim; place the Torah scroll in a sturdy box; place the Torah scroll “in a vessel within a vessel”; and mark the box as “Fragile.”

May we continue to respect and cherish Torah scrolls, as our ancestors did for thousands of years.

David Golinkin
Jerusalem
17 Kislev 5786

Notes

1. 1. This halakhah from the Yerushalmi is quoted with slight variations by various Rishonim. See Baer Ratner, Ahavat Tzion Veyerushalayim, Berakhot, Vilna, 1901, pp. 87–88, as well as other early authorities not listed there.
   2. See Rif on Berakhot, chapter 3, ed. Vilna, fol. 11a; Tosafot ad loc.,v. v’yirkav aleihem and s.v. ela; the Mordechai on Berakhot, chapter 3, paragraph 59, ed. Vilna, fol. 46c; Piskei Harosh on Berakhot, chapter 3, paragraph 7, ed. Vilna, fols. 10d-11a; Maimonides, Hilkhot Sefer Torah 10:11; Tur Yoreh De’ah 282:3 with the Beit Yosef and the Bah at length, and Perishah and Derishah; Shulhan Arukh, Yoreh Deah ad loc. with Shakh and Bei’ur Hagra.
   3. See Rabbi Betzalel Stern, No. 142, fol. 216a, for the debate among later authorities whether a disqualified Torah scroll retains its sanctity. On the other hand, Rabbi Meir Arik opposed removing the stitching due to concern about diminishing the scroll’s sanctity, arguing that it is unnecessary since one can send it in a box, “in a vessel inside a vessel” as we shall see below. However, he was unaware of the many Sephardic authorities who permitted this practice.

Bibliography

 I. Responsa

Arik — הרב מאיר אריק, שו”ת אמרי יושר, חלק ב’, קראקא, תרפ”ה, סימן קע”א, אות ב
Breish — הרב מרדכי יעקב ברייש, שו״ת חלקת יעקב, חלק א’, ירושלים, תשי”א, סימן קס”ד = חלק אורח חיים, תל אביב, תשנ”ב, סימן מ”ה
Felder — הרב גדליה פלדר, יסודי ישרון, חלק ב׳, ניו יורק, תשט’ז, עמ׳ ק”ט-קי”א
Golinkin, Dropping a Sefer Torah — דוד גולינקין, “תשובה בענין תענית על ספר תורה שנפל”, תשובות ועד ההלכה של כנסת הרבנים בישראל ו’, ירושלים, תשנ”ט, עמ׳ 32-23 (also available at responsafortoday.com)
Golinkin, Bringing a Sefer Torah — דוד גוליקנין, “תשובה בענין הבאת ספר תורה לקריאה חד-פעמית”, שם, עמ’ 90-81 (also available at responsafortoday.com)
Hacohen — הרב מנחם הכהן, למען אחי ורעי: פרקי חיים, הוצאת מודן, 2025, עמ’ 114; 208 ושוב בעמ’ 251-245
Hazzan — הרב רפאל יוסף חזן, שו”ת חקרי לב, חלק יורה דעה, חלק ב’, שאלוניקי, תקס”ו, בשיירי אורח חיים סימן ו’, דף ג’ ע”א
Jacobs — Rabbi Walter Jacobs, Questions and Reform Jewish Answers, New York, 1992, No. 138
Maharashdam — הרב שמואל די מדינה, שו”ת מהרשד”ם, חלק יורה דעה, סימן קפ”ה
Melamed — הרב אליעזר מלמד, פניני הלכה, ליקוטים א’, הר ברכה, תש״פ, פרק ו’, כבוד ספר תורה, עמ׳ 141-140
Palache — הרב חיים פאלאג’י, שו”ת לב חיים, חלק ב’, אזמיר, תרכ”ט, סימן כ”ב
Palache — הרב חיים פאלאג’י, ספר חיים, שאלוניקי, תרכ”ח, פרק ו’, סעיף י”א
Pontremoli –  הרב חיים בנימין פונטרימולי, פתח הדביר, המובא אצל הרב סופר
Rabinowitz — הרב יצחק אייזיק רבינוביץ, שו”ת עטרת יצחק, ירושלים, תרפ”ה, סימן ע”ה
Sofer — הרב יעקב חיים סופר, כף החיים לאורח חיים קל״ה, אות ע”ד
Stern —   הרב בצלאל שטרן, שו״ת בצל החכמה, חלק ד’, ירושלים,  תשמ”ב, סימנים קמ”ב-קמ”ה

II. Mail Service in the Talmudic and Medieval Periods

Abrahams — Israel Abrahams, “Jews and Letters” in: The Book of Delight and Other Papers, Philadelphia, 1912, pp. 287-289
Abrahams — Israel Abrahams, Jewish Life in the Middle Ages, Philadelphia, 1896, pp. 76, 424 = second expanded edition, edited by Cecil Roth, London, 1932, pp. 92, 448
Finkelstein — Louis Finkelstein, Jewish Self-Government in the Middle Ages, New York, 1924 and 1974, pp. 31, 171-172, 178, 189, 195, 201
Goitein — A Mediterranean Society: The Jewish Communities of the Arab World as Portrayed in the Documents of the Cairo Geniza, Vol. I: Economic Foundations, Berkeley and Los Angeles, 1967, pp. 281-295
Heszer — Catherine Heszer in idem., editor, The Oxford Handbook of Jewish Daily Life in Roman Palestine, Oxford, 2010, p. 222
Kracauer — I. Kracauer, The Jewish Encyclopedia, Vol. 8, p. 15, s.v. Letter-Carriers, Jewish
Menache — Sophia Menache, editor, Communication in the Jewish Diaspora: The Pre-Modern World, Leiden, 1996

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