Explanation (ha'Aruch): [Luchos] refers to the margins of the Sefer Torah above, below and between parchments.

Question: In Shabbos (116a), a Mishnah explicitly says that they are Metamei the hands!

Answer: That is as long as they are attached to the Sefer Torah. Here we discuss after they were cut off.

Question: There, we asked, "after they were cut off, do they still have Kedushah?" Why didn't we settle the question from here?

Note: The Rashash and Mitzpas Eisan answer like Tosfos says (Kidushin 23b and elsewhere), that the Gemara wanted to settle its question only from a Mishnah or Beraisa.

Explanation (R. Chananel): This refers to tying the cloth. When one ties the cloth around the Sefer Torah, the knot should be inside, towards the writing;

If the knot were outside, when one opens the Sefer Torah (rests it on the Bimah, e.g. an Ashkenazi Sefer Torah), he would need to turn it over onto the writing in order to untie the knot, and this is not honorable.

Our custom: The custom is that when we remove the Sefer Torah [from the Aron], we say verses of mercy - "Toras Hash-m Temimah, Edus Hash-m Ne'emanah, Pekudei Hash-m Yesharim, Mitzvas Hash-m Barah, because the reward for them is written right next to them (Meshivas Nafesh, Machkimas Pesi, Mesamchei Lev, Me'iras Einayim.")

Afterwards we say "Gadlu (la'Shem Iti..."), which has six words, corresponding to the six steps of those who carried the Aron (to Ir David. After every six steps, they offered Korbanos.)

There are 40 words in "Toras Hash-m Temimah...", corresponding to the 40 days in which the Torah was given.

Note: Tosfos cited from "Toras Hash-m Temimah..." until "Mitzvas Hash-m Barah [Me'iras Einayim]", which contains 20 words in all. Avudraham (Dini Keri'as ha'Torah DH u'Motzi) says like Tosfos, and includes "Hash-m Oz l'Amo Yiten..." and "ha"Kel Tamim Darko...", which have nine and 11 words respectively, making a total of 40. Perhaps Tosfos saw no need to mention the latter verses, for it was a universal custom.

Afterwards, we open the Sefer to where he wants to read, and the Kohen reads. L'Chatchilah, he rolls it closed before blessing, lest the masses say that the Berachos on the Torah are written in the Torah.

B'Di'eved, we are not concerned [if he did not close it], for now it is not common to have people so ignorant.

However, after reading, surely he must close it before blessing, like R. Yehudah.

Explanation: This is his honor. Also, because he is the greatest, he deserves to get reward corresponding to all of them, like R. Yehoshua said.

Implied question (Yerushalmi): It says "Lo Sinachashu" and "Lo Se'onenu" (do not act based on irrational superstitions! Maharsha - here we discuss one who is unsure whether or not to do an act, and hears a voice telling him yes or no.)

Answer (Yerushalmi): Even though one may not do Nichush, one may rely on omens [such as a Bas Kol].

Explanation: The custom was to learn the Mishnayos with a tune, since they used to learn by heart, and through this (a tune) they are remembered better.

Explanation #1: Some say that this refers to the reward of holding it.

Rebuttal: What is the Chidush? Obviously he is not rewarded, for he did not do the Mitzvah properly!

Explanation #2 (Riva): [He is buried bare] of the Mitzvah he did at the time;

If he held the Sefer Torah bare and read in it, he has no reward for reading. The same applies if he held it to roll it or lift it.

Distinction: However, if he held it through a cloth, "length of days are on its right and wealth and honor are on its left".