Tanach

Tanach - Torah Nevi'im and Ketuvim - the three parts of the Written Torah, and the foundation for the Oral Torah. Called "Mikra" in the language of Chazal.

The Tanach includes twenty-four books called "24 Sifrin D'Oraita," divided into "Torah," "Nevi'im," and "Ketuvim."

Torah

The five books of Torah written by Moshe Rabbeinu from Hashem, though Chazal debate who wrote the final eight verses.

Nevi'im

Contains 8 parts, with its final section - Trei Asar, including twelve minor prophetic books (hence its name). The book includes: Hoshea, Yoel, Amos, Ovadia, Yonah, Michah, Nachum, Chavakuk, Tzefania, Chagai, Zechariah, and Malachi.

Ketuvim

Contains 11 parts.

Printing of the Tanach

The Tanach was first printed in 1488 by the Soncino family, and has since been printed in many editions.

Chabad chassidim in previous generations, even the intermediate ones among them, were well-versed in Tanach. They had an organized custom that after learning the daily Mishnayot following Shacharit, while folding their Tallit and Tefillin, they would study a portion of Tanach, completing it every three months.

In Halacha

The Shulchan Aruch Yoreh Deah rules: "We place Chumashim on top of Nevi'im and Ketuvim, but we do not place Nevi'im and Ketuvim on top of Chumashim." The Rama adds: "But Ketuvim on top of Nevi'im or vice versa is permitted." The Shach notes this comes from the Ran and Tosafot.

The Magen Avraham explains that although they don't all have the same level of kedusha, they were only particular about the Torah, which has greater sanctity. However, the Rama in another section writes that a Chumash made with a binding as is customary has equal kedusha to Nevi'im, but one should still be careful about this.

The Zohar states: "From here we learn that the Written Torah should be placed upon the Oral Torah." In the Responsa of the Ri Migash, he wrote that the law regarding placing Talmud books follows the same rule as Torah books. The intention when they say "place Torah on top of Nevi'im" refers only to the Torah itself, but the Talmud is an explanation and interpretation of the Torah, not the 'truth of Torah.' You can see this from the fact that it doesn't require ruling lines like the 'truth of Torah,' and from this you know its kedusha doesn't reach that of the Torah itself. Furthermore, it doesn't even reach the kedusha of other holy writings.

Regarding the Oral Torah itself, they wrote that by law it's permitted to place Rishonim and Acharonim on top of Gemara, but some are careful about this.

Regarding a Siddur, since it contains many verses from Tanach, they wrote that its kedusha is like Nevi'im and Ketuvim, and one should not place Oral Torah on top of it.

In the book "HaChinuch V'HaMechanech," they wrote: "Children should be educated about the sanctity of holy books, including which book may be placed on another. We can learn from the Rebbe Shlita, who is very particular about respecting books, and often, when seeing a book lying face down or on top of another book, stops to fix it, despite every moment of his time being counted and measured."

In the recently printed book "Maaseh Melech," it is told that sometimes, when entering and leaving the synagogue, the Rebbe would remove (or signal others to remove) books from on top of each other, "such as: the 'Haoros HaTemimim V'Anash' from on top of a Siddur. Sometimes removing a Tanya from a Chumash, and sometimes a Chumash from a Tanya. Also removing a Siddur from a Chumash..."

Similarly, a diary from 1967 records that during Mincha on Thursday, 28 Sivan, the Rebbe stood up and approached the table in front of him, removing a 'sicha' that was placed on 'Yoreh Deah' and putting it on the bench. The recorder noted this was a rare instance of the Rebbe standing during prayer. And in a 1974 diary, it's recorded that on Thursday, 20 Menachem Av, when leaving Shacharit, the Rebbe removed Tefillin that were placed on a book near the water faucet in the 'zal.'