דברים, פרק י״ז, פסוק י״ח

The transition to power carries immense spiritual and moral dangers. To prevent arrogance and reliance on material strength, a newly crowned king must make God's laws his constant companion, ensuring he remains subordinate to a higher authority. While foreign monarchs prioritize accumulating wives, horses, and wealth, the Israelite king is commanded to make the Torah his primary treasure and focus [שפתי כהן].

This obligation takes effect immediately upon his ascension. Writing a Torah scroll must be his very first act as ruler, demonstrating clearly that he is not above the law [רש״ר הירש, אבן עזרא, ביאור יש״ר]. Others suggest this duty begins just after his rule is firmly established and secure [קונטרס חיבה יתירה, משכיל לדוד]. The nature of his authority is also vital; he must govern through the consent and will of the people rather than through tyranny [מלבי״ם]. Fulfilling this duty carries both a condition and a promise: if the king avoids excessive wealth and military might, placing his trust solely in God, he proves himself worthy of the throne and guarantees a long, enduring reign [רש״י, כלי יקר, שפתי חכמים, אדרת אליהו].

The king may write the scroll himself or commission an expert scribe to do so on his behalf [העמק דבר, ביאור שטיינזלץ]. However, it must be written specifically for him; he cannot fulfill this duty simply by inheriting a scroll from his ancestors [תורה תמימה, אדרת אליהו]. Furthermore, the text must be inscribed on proper, high-quality parchment designated for a sacred scroll, rather than on simple boards or ordinary materials [מלבי״ם, אדרת אליהו].

Commentators offer various perspectives on the exact nature of this royal text. The primary approach suggests a requirement of duality, meaning the king must possess two distinct Torah scrolls [רש״י, רשב״ם, גור אריה]. Like every Israelite, he is obligated to write one scroll as a private citizen, but upon becoming king, he must write a second. The first is kept safely in his treasury, while the second accompanies him everywhere, whether he is going to war, judging the people, or sitting down to eat [מזרחי]. According to one tradition, the scroll bound to his arm like an amulet contained only the Ten Commandments, whose 613 letters correspond to the entirety of the commandments [תורה תמימה, ברכת אשר, שפתי כהן]. Other scholars maintain that the requirement simply refers to creating an exact replica of the Torah [אבן עזרא, הכתב והקבלה, ביאור שטיינזלץ].

Additional interpretations connect the nature of this scroll to constant study and repetition [רש״י], specifically linking it to the Book of Deuteronomy, which the king would read publicly to the nation at the grand gathering [תורה תמימה, צפנת פענח]. While some reject this linguistic connection entirely [רשב״ם], another tradition suggests the phrasing hints at a future transformation. It anticipates that during the time of Ezra, the Torah's script would change from the ancient Hebrew script to the Assyrian script, a shift designed to distinguish Israel from neighboring nations and preserve the Torah's purity [תורה תמימה, מלבי״ם].

To ensure absolute accuracy, the king must copy his text exclusively from the original scroll kept in the Temple courtyard. This master scroll was guarded by the High Court, which consisted primarily of priests and Levites [רלב״ג, הכתב והקבלה, רש״ר הירש, חזקוני]. Writing the scroll in the presence of Israel's greatest spiritual leaders guarantees that the act is performed with immense holiness, leaving a profound impact on the king's heart [העמק דבר]. Moreover, visiting the priests serves an essential practical purpose: it allows the king to learn the deeper secrets of leadership and the oral traditions necessary to carry the heavy burden of governance [ביאור יש״ר].