משנה: אֵין בֵּין סְפָרִים לִתְפִילִּין וּמְזוּזוֹת אֶלָּא שֶׁהַסְּפָרִים נִכְתָּבִין בְּכָל־לָשׁוֹן וּתְפִילִּין וּמְזוּזוֹת אֵינָן נִכְתָּבוֹת אֶלָּא אַשּׁוּרִית. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר אַף בַּסְּפָרִים לֹא הִתִּירוּ שֶׁיִּכָּֽתְבוּ אֶלָּא יְווָנִית׃ MISHNAH: The only difference between Torah scrolls and Tefillin263Boxes containing parchment with the verses Exodus.13.2-12">Ex. 13:2–12,Exodus.11-16">11–16, Deuteronomy.6.4-9">Deut. 6:4–9,Deuteronomy.11.13-21">11:13–21, “to be tied to the arms and be a sign between the eyes.” and Mezuzot264A single sheet with the same verses, “to be affixed to the doorposts of your house and your gates.” is that Torah scrolls may be written in any language265In translation for the purpose of study. but Tefillin and Mezuzot may be written only in Hebrew square script. Rabban Simeon ben Gamliel says, also Torah scrolls they only permitted to be written in Greek266In translation, not in phonetic transcription into Greek letters as in Origenes’s Hexapla..
הלכה: כָּתוּב וַיְהִ֥י כָל־הָאָרֶ֭ץ שָׂפָ֣ה אֶחָ֑ת וּדְבָרִ֖ים אֲחָדִֽים. רִבִּי לָֽעְזָר וְרִבִּי יוֹחָנָן. חַד אָמַר. שֶׁהָיוּ מְדַבְּרִים בְּשִׁבְעִים לָשׁוֹן. וְחוֹרָנָה אָמַר. שֶׁהָיוּ מְדַבְּרִין בִּלְשׁוֹן יְחִידוֹ שֶׁלְעוֹלָם בִּלְשׁוֹן הַקּוֹדֶשׁ. תַּנֵּי בַּר קַפָּרָא. יַ֤פְתְּ אֱלֹהִים֙ לְיֶ֔פֶת וְיִשְׁכֹּ֖ן בְּאָֽהֳלֵי־שֵׁ֑ם. שֶׁיְּהוּ מְדַבְּרִין בִּלְשׁוֹנוֹ שֵׁלְיֶפֶת בָּאוֹהֳלוֹ שֶׁלְשֵׁם. בְּנֵ֣י יֶ֔פֶת גּוֹמֶר וּמָג֔וֹג וְיָוָ֣ן וְתוּבָל וּמֶ֖שֶׁךְ וְתִירָֽס׃ גוֹמֶר גֶּרְמַמְייָה. מָגוֹג גּוֹתִייָא. מָדַי כִּשְׁמוּעָהּ. יָווָן אֱווֶסוּס. תּובָל ווִתִנִייָה. מֶשֶׁךְ מֶוסִייָא. תִּירַס. רִבִּי סִימוֹן אָמַר. פָּרַס. וְרַבָּנִן אָֽמְרֵי. תְרַקָא. בְּנֵי גּוֹמֶר אַשְׁכְּנַ֥ז וְרִיפַת֭ וְתוֹגַרְמָה׃ אַסִייָא וְהַדִייַת וִגֶרְמַנִיקִיָּה. בְּנֵי יָוָן֖ אֱלִישָׁ֣ה וְתַרְשִׁ֑ישׁ כִּתִּ֖ים וְדוֹדָנִים. אֶלִסטַרסִם אֶבֶּייָה וְדַרְדָּנִייָה. אֶת הָאַרְוָדִי רוֹדוֹס. אֶת־הַצְּמָרִי חָמץ. אֶת־הַֽחֲמָתִי חֲמַת. עַד־לָֽשַׁע. רִבִּי לָֽעְזָר אָמַר. עַד קַלִּרָהֶ. רִבִּי יוּדָן בַּר שָׁלוֹם אָמַר. מִיכָּן לַתַּרְגוּם. HALAKHAH: It is written267Genesis.11.1">Gen. 11:1. all Earth was one tongue and unified words. Rebbi Eleazar and Rebbi Joḥanan. One said, they were speaking seventy languages268Everybody understood all languages of the 70 peoples mentioned as descendants of Noah.. But the other said, they were speaking in the language of the Unique of the World, the holy language. Bar Qappara stated, may God embellish Japhet and dwell in the tents of Shem269Genesis.9.27">Gen. 9:27., that one should speak Japhet’s language in Shem’s tents270Greek was the common language of all Jews in the Roman Empire.. The sons of Japhet: Gomer and Magog, and Yawan, and Tubal, and Meshekh, and Tiras271Genesis.10.2">Gen. 10:2.. Gomer, Germamia272The district Jerma in N. Assyria. It is to be noted that Saadia Gaon in his Arabic Pentateuch translation disregards the determinations both of the Yerushalmi and the Yoma.10a">Babli (Yoma 10a) for the descendants of Sem and Japhet but follows the determinations given here for the descendants of Ham (Genesis.10.18-19">Gen. 10:18–19).. Magog, Gothica. Madai, as it is understood273Media.. Yawan, Ephesus274Representing all of Ionia.. Tuval, Bythinia. Meshekh, Moesia. Tiras, Rebbi Simon said Persia, but the rabbis said Thrace. The sons of Gomer: Ashkenaz, and Riphat, and Togarma275Genesis.10.3">Gen. 10:3.. Asia276Not the continent, nor Asia Minor, but probably the city of Sardis., and Adiabene, and Germanicia277A city in the province of Comagene, near the border of Cappadocia.. The sons of Yawan: Elisha, and Tarshish, Kittim and Dodanim278Genesis.10.4">Gen. 10:4.. Elis279Possibly Aeolis. Note that in the text two names are written as one., Tarsos, Euboea, and Dardania280Dardanos in the Troas.. The Arwadite281Genesis.10.18">Gen. 10:18., Rhodos. The Ṣamarite, Ḥoms. The Ḥamatite, Ḥama. Up to Lasha`. Rebbi Eleazar said, to Kallirrhoe. Rebbi Yudan bar Shalom said, from here about the Targum282Since the names in the Hebrew text are unintelligible, the text itself authorizes translations which make it intelligible..
אָמַר רִבִּי יוֹנָתָן דְּבֵית גּוּבְרִין. אַרְבָּעָה לְשׁוֹנוֹת נָאִים שֶׁיִּשְׁתַּמֵּשׁ בָּהֶן הָעוֹלָם. וָאֵילּוּ הֵן. לָּעַז לַזֶּמֶר. רוֹמִי לַקְּרָב. סוּרְסְי לְאִילִייָא. עִבְרִי לַדִּיבּוּר. וְיֵשׁ אוֹמְרִים. אַף אֲשׁוּרִי לִכְתָב. Rebbi Jonathan from Bet Guvrrin said, four languages are appropriate that the world should use them, and they are these: The Foreign Language283Greek, the non-Hebrew language common to the Jews in the Roman Empire. for song, Latin for war, Syriac for elegies, Hebrew for speech. Some are saying, also Assyrian284Hebrew square script, adopted from the Aramaic script of Northern Iraq, used by the Persian administration of the territories West of the Euphrates for their Reichsaramaic. for writing.
אֲשׁוּרִי יֵשׁ לוֹ כְתָב וְאֵין לוֹ לָשׁוֹן. עִבְרִי יֵשׁ לוֹ לָשׁוֹן וְאֵין לוֹ כְתָב. בָּחֲרוּ לָהֶם כְּתָב אֲשׁוּרִי וְלָשׁוֹן עִבְרִי. וְלָמָּה נִקְרָא שְׁמוֹ אֲשׁוּרִי. שֶׁהוּא מְאוֹשָּׁר בְּכָתְבוֹ. אָמַר רִבִּי לֵוִי. עַל שֵׁם שֶׁעָלָה בְיָדָם מֵאַשּׁוּר. תַּנּי. רִבִּי יוֹסִי אוֹמֵר. רָאוּיּ הָיָה עֶזְרָה שֶׁתִּינָּתֵן תּוֹרָה עַל יָדוֹ אְלָּא שֶׁקְּדָמוֹ דוֹר מֹשֵׁה. אַף עַל פִּי שֶׁלֹּא נִיתְנה הַתּוֹרָה עַל יָדָיו אַף הוּא נִיתַּן כְּתָב וְלָשׁוֹן עַל יָדוֹ. וּכְתָב֙ הַֽנִּשְׁתְּווָן כָּת֥וּב אֲרָמִ֖ית וּמְתוֹרְגָּם אֲרָמִֽית׃ וְלָא־כָֽהֲלִ֤ין כְּתָבָא֙ לְמִיקְרֵי. מְלַמֵּד שֶׁבּוֹ בַיּוֹם נִיתַּן. רִבִּי נַתָן אוֹמֵר. בְּדַעַץ נִיתְנָה הַתּוֹרָה. וְאַתְייָא כְרִבִּי יוֹסֵה. רִבִּי אוֹמֵר. אֲשׁוּרִית נִיתְנָה הַתּוֹרָה. וּכְשֶׁחָֽטְאוּ נֶהְפַּךְ לָהֶן לְרַעַץ. וּכְשֶׁזָּכוּ בִּימֵי עֶזְרַא נֶהְפַּךְ לָהֶן אֲשׁוּרִית. גַּם־הַיּ֕וֹם מַגִּ֥יד מִשְׁנֶה֭ אָשִׁ֥יב לָֽךְ׃ וְכָ֨תַב ל֜וֹ אֶת־מִשְׁנֵ֨ה הַתּוֹרָ֤ה הַזֹּאת֙ עַל־סֵ֔פֶר. כְּתָב שֶׁהוּא עָשׂוּי לְהִשְׁתַּנּוֹת. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשּׁוּם רִבִּי אֶלְעָזָר בֶּן פְּרָטָא שֶׁאָמַר מִשּׁוּם רִבִּי לָֽעְזָר הַמּוֹדָעי. כְּתָב אֲשׁוּרִי נִיתְנָה הַתּוֹרָה. מַה טַעַם. וָוֵ֧י הָֽעַמּוּדִים. שְׁיְּהוּ וָוִים שֶׁלְתּוֹרָה דוֹמִים לָעֲמוּדִים. אָמַר רִבִּי לֵוִי. מָאן דְּאָמַר. בְּדַעַץ נִיתְנָה הַתּוֹרָה. עַיִ״ן מַעֲשֵׂה נִיסִּים. מָאן דְּאָמַר. אֲשׁוּרִי נִיתְנָה הַתּוֹרָה. סַמֶ״ךְ מַעֲשֵׂה נִיסִּים. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִייָה בַּר בָּא וְרִבִּי סִימוֹן תְּרֵיהוֹן אָֽמְרִין. תּוֹרַת הָרִאשׁוֹנִים לֹא הָיָה לֹא הֵ״א שֶׁלָּהֶם וְלֹא מֶ״ם שֶׁלָּהֶן סָתוּם. הָא סַמֶ״ךְ סָתוּם. Assyrian has a script but no language; Hebrew has a language but no script. They choose for themselves Assyrian script and Hebrew language285This refers to the tradition quoted in the Sanhedrin.21a">Babli, Sanhedrin 21a: “Originally the Torah was given to Israel in Hebrew script and the Holy Language. It was given to them a second time in the days of Ezra in Assyrian script and Aramaic language. Israel chose for themselves Assyrian script and the Holy language.” For this entire passage the Babli reference is Sanhedrin 21b–22a.. Why is it called Assyrian? Because it is beautiful script; Rebbi Levi said, because they brought it with them from Assyria286In the first version the name of the script has nothing to do with Assyria. In the second it is asserted that it is the Aramaic script of what earlier was Assyria.. It was stated: Rebbi Yose said, Ezra was worthy that the Torah could have been given through him, only Moses’s generation preceded him. Even though the Torah was not given through him, but he gave writing and language285This refers to the tradition quoted in the Sanhedrin.21a">Babli, Sanhedrin 21a: “Originally the Torah was given to Israel in Hebrew script and the Holy Language. It was given to them a second time in the days of Ezra in Assyrian script and Aramaic language. Israel chose for themselves Assyrian script and the Holy language.” For this entire passage the Babli reference is Sanhedrin 21b–22a.; and the script of the letter written in Aramaic and explained in Aramaic287Ezra.4.7">Ezra 4:7.. And they could not read this script288Daniel.5.8">Dan. 5:8.; this teaches that it was given on that day289The Babylonian sages could not read the script on the wall because it was new. This claims divine origin for the square script.. Rebbi Nathan says, the Torah was given in paleo-Hebrew; this follows Rebbi Yose290The Babylonian R. Nathan follows the Babylonian tradition that traces Targum Onkelos to Ezra and asserts that he transcribed the Torah into Aramaic script.. Rebbi said, the Torah was given in Assyrian, but when they sinned it was changed into paleo-Hebrew. When they merited it in the days of Ezra it was changed into Assyrian: Also today I shall return to you what was told to change291Zechariah.9.12">Zach. 9:12. The translation here tries to express the homily implied by the quotes.; he shall write for himself this changing Torah in a scroll292Deuteronomy.17.18">Deut. 17:18., a script which in the future is apt to change. It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Eleazar ben Protos who said it in the name of Rebbi Eleazar from Modiin, the Torah was given in Assyrian script. What is the reason? The hooks of the pillars293Exodus.27.10">Ex. 27:10., that the letters vav of the Torah look like pillars294In paleo-Hebrew the letter vav, meaning “hook”, really looks like a hook on a stick. In square script the hook is lost, only the stick is left.. Rebbi Levi said, for him who said, the Torah was given in paleo-Hebrew, the letter ayin was a miracle295This does not refer to the Torah but to the stone tablets. From the description that the tablets were written on both sides it is inferred that the letters pierced the stone; the same letters were visible on both sides. This creates a problem for circular shaped letters, ayin in paleo-Hebrew and samekh in square script.. He who said, the Torah was given Assyrian, the letter samekh was a miracle. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba and Rebbi Simon both were saying, in earlier copies of the Torah neither he nor final mem were closed296The open final mem is exemplified in the Aramaic inscription of King Uziahu’s ossuary. In early Medieval mss. the he looks like a ח, only that the left leg is not at the left end but touching the vertical bar somewhat to the right. The open he is recommended in the Menachot.29b">Babli, Menaḥot 29b. For a thorough discussion, cf. S. Liebermann, Tarbiz 4 (1933) pp. 292–293.. Therefore samekh was closed297This justifies R. Levi’s remark that only samekh but not final mem represented a problem..
תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אַף בִּסְפָרִים לֹא הִתִּירוּ שֶׁיִּכָּֽתְבוּ אֶלָּא יְווָנִית. בָּֽדְקוּ וּמָֽצְאוּ שֶׁאֵין הַתּוֹרָה יְכוֹלָה לָהִיתַּרְגֵּם כָּל־צוֹרְכָהּ אֶלָּא יְווָנִית. בּוּרְגָּנִי אֶחָד בִּידָה לָהֶם אֲרָמִית מִתּוֹךְ יְווָנִית. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִייָה בַּר בָּא. תִּירְגֵּם עֲקִילַס הַגֵּר הַתּוֹרָה לִפְנֵי רִבִּי אֱלִיעֶזֶר וְלִפְנֵי רִבִּי יְהוֹשֻׁעַ וִקִילְּסוּ אוֹתוֹ [וְאָֽמְרוּ לוֹ]. יָפְיָפִ֡יתָ מִבְּנֵ֬י אָדָ֗ם. רִבִּי יוּדָה בַּר פָּזִי אָמַר. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שָׁאַל. וְלָמָּה לֵי נָן אָֽמְרִין. יֵשׁ בִּסְפָרִים מַה שֶׁאֵין בַּתְּפִילִּין וּמְזוּזוֹת. שֶׁהַסְּפָרִים נִכְתָּבִין בִּשְׁנֵי דַפִּין וּתְפִילִּין וּמְזוּזוֹת אֵינָן נִכְתָּבִים אֶלָּא בְדַף אֶחָד. הָתִיב רִבִּי יִצְחָק בְּרֵיהּ דְּרִבִּי חִייָה כְתוֹבָה. דְּרַבָּה. שֶׁהַסְּפָרִים נִכְתָּבִין בִּשְׁתֵּי עוֹרוֹת וּתְפִילִּין וּמְזוּזוֹת אֵינָן נִכְתָּבוֹת אֶלָּא בְעוֹר אֶחָד. אָֽמְרוּן חֲבֵרַייָא קוֹמֵי רִבִּי מָנָא. אוֹ נֹאמַר. דַּף אֶחָד בִּשְׁנֵי עוֹרוֹת. לֵית הִיּא דְּרַבָּה. אָמַר לוֹן. שֶׁכֵּן אֲפִילוּ סְפָרִים אֵינָן נִכְתָּבִים כֵּן. תּוֹלִין בִּסְפָרִים. אֵין תּוֹלִין לֹא בִתְפִילִּין וְלֹא בִמְזוּזוֹת. סְפָרִים שֶׁכְּתָבָן כִּתְפִילִּין וְכִמְזוּזוֹת אֵין תּוֹלִין בָּהֶן. תְּפִילִּין וּמְזוּזוֹת שֶׁכְּתָבָן כִּסְפָרִים תּוֹלִין בָּהֶן. רִבִּי זְעוּרָה בְשֵׁם רִבִּי אִימִּי. הָיָה כוֹתֵב. אלה עם. אִם הָֽיְתָה הַפָּרָשָׁה עֲשׂוּיָה כֵן כָּשֵׁר. וְאִם לָאו פָּסוּל. רִבִּי זְעוּרָה בְשֵׁם רִבִּי אִימִּי בַּר חִינְנָא. כִּכְתַב סְפָרִים כֵּן כְּתַב תְּפִילִּין וּמְזוּזוֹת. It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek298This disqualifies all Aramaic translations, even Targum Onkelos canonized in Babylonia.. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah299Into Greek. In the Megillah.3a">Babli 3a he is credited with the Aramaic translation as restoration of Ezra’s Aramaic translation. before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty300Psalms.45.3">Ps. 45:3.. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets301Even a single book of the Torah is written on many sheets which then are sewn together. The short texts of Tefillin and Mezuzot must be written on single sheets. Menachot.33a">Babli Menaḥot 33a., but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides302The leather on which the scroll is written does not have to be prepared from a single hide., but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way303Rectangular sheets of leather may be sewn together to form a scroll; the stiches must be between the columns and may not intrude into the writing.. One suspends in scrolls304If a letter or a word in the text was forgotten it may be added between the lines over of the place to which it belongs.; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls305If in writing the paragraphs required for Tefillin or Mezuzot one has the choice to use the written text either as part of a scroll or as Tefillin or Mezuzah, one must follow the more stringent rules. But if these paragraphs are written as part of columns of a scroll, they cannot be used in Tefillin or Mezuzot and errors may be corrected by suspending the missing letters or words.. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified306If a line is short, in this example 6 spaces (the Babli requires a minimum of 9) it is acceptable if and only if the entire column is equally slim.. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot307Menachot.29b">Babli Menaḥot 29b..
רִבִּי זְעוּרָה בְשֵׁם רַב. נִיקַּב נֶקֶב בִּירֵיכוֹ שֶׁלְהֵ״א. אִם גּוֹרְדוֹ וְנִשְׁתַּייֵר שָׁם יֶרֶךְ קְטַנָּה כָּשֵׁר. וְאִם לָאו פָּסוּל. רִבִּי זְעוּרָה בְשֵׁם רַב חִסְדָּא. הָיָה הַגִּימֶ״ל מְכַלֶּה אֶת (הַגְּבוּל) [הַגְּוִיל]. אִם גּוֹרְדוֹ וְנִשְׁתַּייֵר שָׁם יֶרֶךְ קְטַנָּה כָּשֵׁר. וְאִם לָאו פָּסוּל. רִבִּי זְעוּרָה בְשֵׁם אֲשֽׁייָאן בַּר נִידְבָּה. נִיקַּב נֶקֶב בְּאֶמְצָע בֵּי״ת. אִם הָיָה (הַגְּבוּל) [הַגְּוִיל] מַקִּיפוֹ מִכָּל־צַד כָּשֵׁר. וְאִם לָאו פָּסוּל. אָמַר רִבִּי זְעוּרָה. אַתְיָא דִרַב חִסְדָּא כְרַב וּתְרֵיהוֹן פְּלִיגִין עַל שִׁיטָּתֵיהּ דַּאֲשֽׁייָן בַּר נִדְבָּה. חֲבֵרַיָא אָֽמְרֵי. אַתְיָא דַּאֲשֽׁייָן בַּר נִדְבָּה כְּרִבִּי יוֹחָנָן. Rebbi Ze`ira in the name of Rav: If there is a hole in the hip of a he, if one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified308If there is a hole in the leather where the right hand side vertical stroke of ה is written, the letter is not complete and therefore unacceptable. Rav permits to shave off the ink around the hole and below. If a small vertical stroke is left, the letter now is legible and entire; the text may be used for public reading from the scroll or as Tefillin or Mezuzah.. Rebbi Ze`ira in the name of Rav Ḥisda: If a gimel was at the end (of the border) [of the leather]309It seems that the corrector’s change is the result of his misunderstanding the text. It is required that each letter in the text be surrounded by blank space. If a letter reaches the border of the sheet, Rav Ḥisda permits shaving off a little bit to create the blank space if the remaining writing still is legible.. If one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rebbi Ze`ira in the name of Ashian bar Nidba310In the Menachot.29a">Babli Menaḥot 29a his name is Ashian bar Nidbakh.. If there was a hole in the middle of a bet. If the (border) [leather] surrounds it on every side it is qualified, otherwise it is disqualified311He denies that the space around the letter can be created by shaving off some ink from the letter in question. He then requires that the entire letter be removed and rewritten.. Rebbi Ze`ira said, it turns out that Rav Ḥisda follows Rav and both disagree with the system of Ashian bar Nidba. The colleagues are saying, Ashian bar Nidba parallels Rebbi Joḥanan.
דְּתַנֵּי. עִירֵב אֶת הָאוֹתוֹת. אִית תַּנָּיִי תַנֵּי. כָּשֵׁר. אִית תַּנָּיִי תַנֵּי. פָּסוּל. רִבִּי אָדָא בַּר שִׁמְעוֹן בְּשֵׁם רִבִּי יוֹחָנָן. מָאן דְּאָמַר כָּשֵׁר. מִלְּמַטָּן. מָאן דְּאָמַר פָּסוּל. מִלְּמַעֲלָן. כְּגוֹן אַרְצֵינוּ תִפְאַרְתֵּינוּ. אַרְצְךָ צְרִיכָה. תִּפָאַרְתַּךָ צְרִיכָה. 312The following two paragraphs are also in Berakhot 2:3:16-19" href="/Jerusalem_Talmud_Berakhot.2.3.16-19">Berakhot 2:3 (Notes 145–152), as part of a series of statements of R. Idi in the name of R. Simon. Factually the first paragraph has no relevance in Berakhot and the second does not fit here. As it was stated. If he mixed the letters. There are Tannaim who state, it is qualified. There are Tannaim who state, it is disqualified. Rebbi Ada bar Simeon313As noted, read: R. Idi in the name of R. Simon (ben Laqish). in the name of Rebbi Joḥanan: He who says qualified, at the top. He who says disqualified, at the bottom; for example ארצך. תפארתינו ,ארצינו is questionable, תפארתך is questionable314(Rashba Responsa 1:711.) If a letter is completely written and its foot accidentally touches the following letter, as with a slightly too long foot of נ in נו, one may scratch off the superfluous length and has a complete acceptable letter. But when a letter has its head elongated, so that from the start the letter was not standing free, then the entire letter has to be scratched out and the writing has to start anew. The questionable case is a situation with a letter that is hanging down below the line, as in the combination תך when the small foot of ת meets the downward stroke of ך. In that case, the ת was complete but the ך was not; this case remains unsettled (i. e., for practical rulings both letters have to be erased and rewritten.).
רִבִּי אָחָא בֵּירִבִּי שִׁמְעוֹן בְּשֵׁם רִבִּי יוֹחָנָן. לֹא יַעֲמוֹד אָדָם וְיִתְפַּלֵּל בְּמָקוֹם גָּבוֹהַּ. מַה טַעַם. אָמַר רִבִּי בָּא בְשֵׁם רִבִּי פָּפָּא. מִמַּֽעֲמַקִּ֖ים קְרָאתִ֣יךָ י֙י. רִבִּי אָדָא בַּר שִׁמְעוֹן בְּשֵׁם רִבִּי יוֹחָנָן. לֹא יַעֲמוֹד אָדָם וְיִתְפַּלֵּל וְצָרִיךְ לִנְקוּבָיו. מַה טַעַם. הִכּ֥וֹן לִקְרַאת־אֱלֹהֶ֖יךָ יִשְׂרָאֵֽל׃ אָמַר רִבִּי סִימוֹן. הִתְכַּווֵן לִקְרַאת אֱלֹהֶיךָ יִשְׂרָאֵל׃ אָמַר רִבִּי אֲלֶכְּסַנְדְּרִי. שְׁמוֹר רַגְלְךָ֗ כַּֽאֲשֶׁ֤ר תֵּלֵךְ֙ אֶל־בֵּ֣ית הָאֱלֹהִ֔ים. שְׁמוֹר עַצְמְךָ מִן הַטִּיפִּים הַיּוֹצְאִין מִבֵּין רַגְלֶיךָ. הָדָא דְאַתְּ אֲמַר. בַּדַּקִּים. אֲבָל בַּגַּסִּים אִם יָכוֹל לִסְבּוֹל יִסְבּוֹל. רִבִּי יַעֲקֹב בַּר אֲבִיָּה בְשֵׁם רִבִּי אָחָא. שְׁמוֹר רַגְלְךָ֗ כַּֽאֲשֶׁ֤ר תֵּלֵךְ֙ אֶל־בֵּ֣ית הָאֱלֹהִ֔ים. שְׁמוֹר עַצְמְךָ כְּשֶׁתְּהֵא נִקְרָא אֶל־בֵּית הָאֱלֹהִים שֶׁתְּהֵא טָהוֹר וְנָקִי. אָמַר רִבִּי בָּא. יְהִֽי־מְקֽוֹרְךָ֥. בָר֑וּךְ. יְהִי מִקְרָאֲךָ לַקֶּבֶר בָּרוּךְ. אָמַר רִבִּי בֶרֶכְיָה. עֵ֥ת לָלֶדֶ֭ת וְעֵ֣ת לָמ֑וּת. אַשְׁרֵי אָדָם שֶׁשְּׁעַת מִיתָתוֹ כִּשְׁעַת לֵידָתוֹ. מַה שְׁעַת לֵידָתוֹ נָקִי אַף בִּשְׁעַת מִיתָתוֹ יְהֵא נָקִי. Rebbi Aḥa the son of Rebbi Simeon313As noted, read: R. Idi in the name of R. Simon (ben Laqish). in the name of Rebbi Joḥanan: No man should stand at an elevated place and pray. What is the reason? Rebbi Abba the son of R. Pappai said: From the depth I call on You, Eternal!315Psalms.130.1">Ps. 130:1. Rebbi Ada bar Simeon in the name of Rebbi Joḥanan said: No man should pray when he has an urge to go to the bathroom. What is the reason? Israel, prepare yourself before Your God.316Amos.4.12">Am. 4:12. Rebbi Alexandri said: Watch your feet when you go to God’s house317Ecclesiastes.4.17">Eccl. 4:17.; watch yourself from the drops that drip from between your feet. That means, for urine. But for defecation, if he can bear it, let him bear it. Rebbi Jacob bar Abiah in the name of Rebbi Aḥa: Watch your feet when you go to God’s house; watch yourself when you are called to God’s house that you should be pure and innocent. Rebbi Abba said: Your fountain shall be blessed318Proverbs.5.18">Prov. 5:18., your being called to the grave shall be blessed. Rebbi Berekhiah said: A time to be born and a time to die319Ecclesiastes.3.2">Eccl. 3:2., hail to the man whose hour of death is like the hour of his birth; just as at the hour of his birth he was innocent so at the hour of his death may he be innocent.
רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. הָיָה עָשׂוּי כַּחֲצִי חֲלִיטָה. שׁוּרָה הָעֶלְיוֹנָה שֶׁיֵּשׁ לְמַטָּה הִימֶּינָּה שְׁתַּיִם צָרִיךְ שֶׁיְּהֵא בָהּ שָׁלֹשׁ תִּיבִיּוֹת. הָאֶמְצָעִית שְׁתַּיִם. הַתַּחְתּוֹנָה אֲפִילוּ [עַל] הָאָרֶץ. רִבִּי זִעוּרָה בְשֵׁם רַב חִסְדָּא. הָיָה עָשׂוּי כְּמִין סִימְפּוֹן. שׁוּרָה הָעֶלְיוֹנָה שֶׁיֵּשׁ לְמַטָּה שְׁתַּיִם שָׁלֹשׁ תֵּיבִיּוֹת. הַתַּחְתּוֹנָה שְׁתַּיִם. וְהָאֶמְצָעִית אֵינִי יוֹדֵעַ. רִבִּי יִרְמְיָה אָמַר לָהּ רִבִּי זִעוּרָה בְשֵׁם רַב חִסְדָּא. רִבִּי יוֹנָה וְרִבִּי יוֹסֵה תְּרֵיהוֹן אָֽמְרִין. רִבִּי זִעוּרָה בְשֵׁם אַשְׁייָן בַּר נִדְבָּה. חֲבֵרַיָּא אָֽמְרִין. רִבִּי זִעוּרָה בְשֵׁם רַב חֲנַנְאֵל. אִם הָיְתָה הַדְּיוֹ יוֹצְאָה מִבֵּין הַנְּקָבִים פָּסוּל. כֵּיצַד הוּא עוֹשֶׂה. לוֹחְכָהּ בִּלְשׁוֹנוֹ וְהִיא עוֹמֶדֶת. טָעָה וְהִשְׁמִיט אֶת הַשֵּׁם. אִית תַּנָּייֵ תַנֵּי. תּוֹלֶה אֶת הַשֵּׁם. אִית תַּנָּיֵי תַנֵּי. מוֹחֵק אֶת הַחוֹל וְכוֹתֵב אֶת הַשֵּׁם וְתוֹלֶה אֶת הַחוֹל. רִבִּי זְעוּרָה רַב חֲנַנְאֵל בְּשֵׁם רַב. הֲלָכָה כְמִי שֶׁהוּא אוֹמֵר. מוֹחֵק אֶת הַחוֹל וְכוֹתֵב אֶת הַשֵּׁם וְתוֹלֶה אֶת הַחוֹל. רִבִּי זִעוּרָה רַב חֲנַנְאֵל בְּשֵׁם רַב. וְאִם הָיָה כְגוֹן אֲנִי֭ יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם מוּתָּר. לָמָּה. מִפְּנֵי שֶׁהֵן שָׁלֹשׁ תֵּיבִיּוֹת אוֹ מִפְּנֵי שֶׁיֵּשׁ בּוֹ חוֹל. מַה נְפַק מִן בֵּינֵיהוֹן. אֵל֩ ׀ אֱלֹהִ֨ים ׀ י י. אִין תֵּימַר. מִפְּנֵי שֶׁהֵן שָׁלֹשׁ תֵּיבִיּוֹת. הֲרֶי הֵן שָׁלֹשׁ תֵּיבִיּוֹת. אִין תֵּימַר. מִפְּנֵי שֶׁיֵּשׁ בּוֹ חוֹל. הֲרֵי אֵין בּוֹ חוֹל. לַיי צְרִיכָה. בַּי֙י צְרִיכָה. Rebbi Abba in the name of Rav Jehudah: if it was made like half a bagel320If a Mezuzah is written in calligraphy in the shape of half-circles one inside the other then the inner arcs are shorter than the outer ones and contain fewer words.. The uppermost line under which are two others must contain at least three words, the middle one two, the lowest one even [on the] earth321Deuteronomy.11.21">Deut. 11:21. The addition by the corrector clearly has to be deleted.. Rebbi Ze`ira in the name of Rav Ḥisda: if it was made like a double flute322Greek συμφωνία. It is \_/-shaped, having the two mouth pieces close together but the bodies of the flutes diverging., the uppermost line under which are two others must contain at least three words, the lowest two. The middle one I do not know323Whether it need 2 or 3 words. Therefore 3 certainly are sufficient. The Menachot.30b">Babli Menaḥot 30b quotes the first Tanna as R. Yose (whom Babylonian practice follows), the second one as R. Jehudah’s.. Rebbi Jeremiah said it: Rebbi Ze`ira in the name of Rav Ḥisda; Rebbi Jonah and Rebbi Yose both say, Rebbi Ze`ura in the name of Ashian bar Nidba; the colleagues say, Rebbi Ze`ira in the name of Rav Ḥananel. If the ink comes out of the holes it is disqualified. What does he do? He licks it off with his tongue and it jells323Whether it need 2 or 3 words. Therefore 3 certainly are sufficient. The Menachot.30b">Babli Menaḥot 30b quotes the first Tanna as R. Yose (whom Babylonian practice follows), the second one as R. Jehudah’s.. If he made an error and omitted the Name. There are Tannaim who state, he suspends the Name. There are Tannaim who state, he erases the profane, writes the Name, and suspends the profane324If there is a hole in the leather or parchment which is visible once the ink has dried, the letter is incomplete and disqualified. But if the ink when dry covers the hole completely so that the reader will not notice the hole, it is qualified. Shabbat.108a">Babli Šabbat 108a.. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: practice follows him who says, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: but if it was like I am the Eternal your God325Numbers.15.41">Num. 15:41. it is permitted. Why? Because these are three words or because part of it is profane? What is the difference between them? God, Highest Power, Eternal326Joshua.22.22">Jos. 22:22. The situation does not occur in the Pentateuch.. If you are saying because they are three words, they are three words. If you are saying, because part of it is profane, nothing there is profane. For the Eternal is questionable, by the Eternal is questionable327Since it will be stated later that prefixes of the Name may be erased while suffixes may not, the question is whether an erasable prefix has the same status as a profane word preceding the Name..
רַב שֶׁשְׁעָה בְרֵיהּ דְּרַב חֲנַנְאֵל אָמַר. צָרִיךְ לִכְתוֹב הֵ״א לְמַטָּה מֵאַרְכּוּבָתוֹ שֶׁלְלַמֶּ״ד. הַלְי֙י תִּגְמְלוּ־זֹ֔את. הָא לַי֙י תִּגְמְלוּ־זֹ֔את. מְזוּזָה. אִית תַּנָּייֵ תַנֵּי. פְּתוּחָה. אִית תַּנָּיֵי תַנֵּי. סְתוּמָה. שֶׁמוּאֵל בַּר שִׁילַת מִשְּׁמֵיהּ דְּרַב. הֲלָכָה כְמִי שֶׁאוֹמֵר פְּתוּחָה. שֶׁאֵין זֶה מְקוֹמָהּ. פְּתוּחָה מֵרֹאשָׁהּ סְתוּמָה. פְּתוּחָה מִסּוֹפָהּ פְּתוּחָה. פְּתוּחָה מִיכָּן וּמִיכָּן סְתוּמָה. טָעָה וְהִשְׁמִיט פָּסוּק אֶחָד. אִם יֵשׁ בּוֹ שְׁתַּיִם שָׁלֹשׁ שִׁיטִּין מְתַקְּנוֹ וְקוֹרֵא בוֹ. אַרְבַּע אֵינוֹ קוֹרֵא בוֹ. רִבִּי זְעוּרָה בְשֵׁם רַב חֲנַנְאֵל. אַף בְּקֶרַע כֵּן. תַּנֵּי סֵפֶר שֶׁיֵּשׁ בּוֹ [שְׁתַּיִם וְשָׁלֹשׁ טְעִיּוֹת בְּכָל־דַּף וְדַף מְתַקְּנוֹ וְקוֹרֵא בוֹ. אַרְבַּע אֵינוֹ קוֹרֵא בוֹ. וְהָתַנֵּי סֵפֶר שֶׁיֵּשׁ בּוֹ] שְׁמוֹנִים וְחָמֵשׁ טְעִיּוֹת כְּפָרָשַׁת וַיְהִ֛י בִּנְסוֹעַ הָאָרוֹן מְתַקְּנוֹ וְקוֹרֵא בוֹ. אָמַר רִבִּי שַׁמַּי. כָּאן בְּסֵפֶר גָּדוֹל וְכָאן בְּסֵפֶר קָטוֹן. רִבִּי זְעוּרָה בְשֵׁם רַב חֲנַנְאֵל. מָצָא בוֹ דַף אֶחָד שָׁלֵם מַצִּיל אֶת כּוּלּוֹ. מַה. שָׁלֵם שֶׁאֵין בּוֹ [שָׁלֹשׁ] טְעִיּוֹת. אוֹ שָׁלֵם שֶׁאֵין בּוֹ אַרְבַּע. חָֽגְרָא אֲחוֹי דְּרִבִּי בָּא בַּר בִּינָה יְהַב אוֹרַייְתָא לְרַב חֲנַנְאֵל וְקָרָא בָהּ. אָמַר לֵיהּ. הָדָא אוֹרַיְתָךְ צְרִיכָה צְלוּ. וּבַסּוֹף מָצָא בָהּ דַף אֶחָד שָׁלֵם וְהִצִּיל אֶת כּוּלָּהּ. מַה. שָׁלֵם שֶׁאֵין בּוֹ טְעִיּוֹת. אוֹ שָׁלֵם שֶׁאֵין בּוֹ אַרְבַּע. Rav Shesha the son of Rav Ḥananel said, one has to write ה below the knee joint of the ל, so you want to repay to the Eternal? In this way you want to repay to the Eternal328In Deuteronomy.32.6">Deut. 32:6 one has to write ה לי֙י, an enlarged he of which, however, the horizontal bar has to be aligned with the horizontal bar of the following lamed. The larger size will appear at the bottom where the vertical bars of this he are longer than those of the following Name.? The Mezuzah. There are Tannaim who state, open; there are Tannaim who state, closed329Paragraphs in the Hebrew Bible are either ending in a blank space of a third of a line, with the next paragraph starting on the same line on which the previous paragraph ended, this is called a closed paragraph. The other possibility is that the remainder of the last line remains empty; this is called open paragraph. Both paragraphs written in a Mezuzah, Deuteronomy.6.4-9">Deut. 6:4–9, Deuteronomy.11.13-21">11:13–21, are closed in a Torah scroll; the first one follows an open paragraph, the second a closed one.. Samuel bar Shilat in the name of Rav: Practice follows him who said open, since that is not its place330The Menachot.32a">Babli disagrees (Menaḥot 32a).. Open at the start is closed. Open at the bottom is open. Open on both sides is closed331“Open at the start” means that the writing of the first paragraph starts only in the middle of the line. This is normal for paragraphs following a closed paragraph. Open at the bottom means that the remainder of the last line of the paragraph remains empty; this is the definition of an open paragraph. Open on both sides implies open at the start.. If in error he omitted one verse, if it is two or three lines one repairs and reads from it; four one does not read from it332The scroll may not be used for public readings.. Rebbi Ze`ira in the name of Rav Ḥananel, the same holds for a tear333A tear in the parchment damaging up to three lines may be fixed by sewing the tear. If it is greater the page has to be removed and buried.. It was stated, a scroll in which there are [two or three errors on every page one fixes and reads from it. Four one does not read from it. But was it not stated, a scroll in which there are]334It seems that the corrector’s addition is necessary from the statements following. 85 errors, as the paragraph it was when the Ark travelled335Numbers.10.35-36">Num. 10:35–36 is a separate text and contains exactly 85 letters., one repairs and reads from it? Rebbi Shammai said, here in a large scroll, there in a small scroll336A small scroll is one of 28 colums, which may exhibit 3 errors on each column and not reach 85. A large scroll has more columns; one has to check each column for the number of errors.. Rebbi Ze`ira in the name of Rav Ḥananel, if he found in it one page which is whole, it saves everything. How? Whole in that there are (no) [not three]337The later text shows clearly that the corrector’s text has to be deleted. errors? Or whole that there are no four? Ḥagra the brother of Rebbi Abba bar Bina gave a Torah scroll to Rav Ḥananel who checked it. He said to him, this your Torah scroll needs prayer338There are so many errors that the scribe clearly sinned when writing the scroll.. At the end he found in it a page which was whole, which saved everything. How? Whole in that there are no errors? Or whole that there are no four339Since no answer is given, in praxi one requires a column totally without error. Babli Mehaḥot 29b.?
רִבִּי זְעוּרָה רַב חֲנַנְאֵל בְּשֵׁם רַב. תִּיפוּרָהּ הֲלָכָה לְמֹשֶׁה מִסִּינַי. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. קִשְׁרֵי תְפִיּלִּין הֲלָכָה לְמֹשֶׁה מִסִּינַי. רִבִּי יִרְמְיָה אַפְסָקַת רְצוּעֲתָה דִתְפִילָּתָה. שָׁאַל לְרִבִּי בָּא בַּר מָמָל. אָמַר לֵיהּ. וּקְשַׁרְתָּ֥ם. אֲפִילוּ קְשִׁירָה תַמָּה. רִבִּי זְעוּרָה אַפְסִיק גּוּדָא דִרְצוּעֲתָא. שָׁאַל לְרַב חוּנָה וּלְרַב קַטִּינָא וְשָׁרוּן לֵיהּ. אַפְסִיק זְמַן תִּינְייָנוּת וְשָׁרוּן לֵיהּ דְּלָא מִן אוּלְפָּן. רִבִּי בָּא בְּרֵיהּ דְּרִבִּי חִייָה בַּר בָּא. רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה. זֶה שֶׁהוּא תוֹפֵר צָרִיךְ שֶׁיְּהֵא מְשַׁייֵר מִלְּמַעֲלָן וּמִלְּמַטָּן כְּדֵי שְׁלֹּא יִקְרַע. וּמַחִי לֵיהּ עַל מוֹחָא. אִם הֲלָכָה לָמָּה לֹא יִקְרַע. וְאִם לֹא יִקְרַע לָמָּה הֲלָכָה. הֲלָכָה לְמֹשֶׁה מִסִּינַי שֶׁיְּהוּ כוֹתְבִין בְּעוֹרוֹת וְכוֹתְבִין בִּדְיוֹ וּמְסַרְגְּלִין בְקָנֶה וְכוֹרְכִין בְּשִׂיעֵר וְטוֹלִין בְּמַטְלִית וְדוֹבְקִין בַּדֶּבֶק וְתוֹפְרִין בְּגִידִין. וּכְשֶׁהוּא תוֹפֵר יְהֵא תוֹפֵר כְּתֶפֶר הַזֶּה. וְצָרִיךְ שֶׁיְּהֵא מְשַׁייֵר בֵּין שִׁיטָּה לְשִׁיטָּה [כִ]מְלוֹא שִׁיטָּה. בֵּין תֵּיבָה לְתֵיבָה כִּמְלוֹא אוֹת. בֵּין אוֹת לְאוֹת כָּל־שֶׁהוּא. בֵּין דַּף לְדַף מְלֹא גוֹדֶל. עָשָׂה סוֹף הַדַּף שָׁוֶה לִתְחִילָּתוֹ פָּסַל. צָרִיךְ לִיתֵּן רֵיוַח בַּסֵּפֶר מִלְּמַעֲלָן שְׁתֵּי אֶצְבָּעוֹת ומִלְּמַטָּן שָׁלוֹשׁ. רִבִּי אוֹמֵר. בַּתּוֹרָה מִלְּמַעֲלָן שָׁלֹשׁ ומִלְּמַטָּן טֶפַח. וְצָרִיךְ שֶׁיְּהֵא מְשַׁייֵר בֵּין סֵפֶר לְסֵפֶר כִּמְלוֹא אַרבַּע שִׁיטִּין. וּבְנָבִיא שֶׁלְשְׁנֵים עָשָׂר שָׁלֹשׁ. וְצָרִיךְ שֶׁיְּהֵא גוֹמֵר בְּאֶמְצַע הַדַּף וּמַתְחִיל בְּאֶמְצָעִיתוֹ. וּבְנָבִיא גוֹמֵר בְּסוֹפוֹ וּמַתְחִיל בְּרֹאשׁוֹ. וּבְנָבִיא שֶׁלְשְׁנֵים עָשָׂר אָסוּר. אֵין עוֹשִׂין יְרִיעָה פְּחוּתָה מִשְּׁלֹשָׁה דַפִּין וְלֹא יוֹתֵר עַל שְׁמוֹנֶה. הָדָא דְאַתְּ אֲמַר. בַּתְּחִילָּה. אֲבָל בַּסּוֹף אֲפִילוּ כָּל־שֶׁהוּא. וּבַקְּלָפִים לֹא נָֽתְנוּ חֲכָמִים שִׁיעוּר. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: Its sewing340That the leaves of a Torah scroll and the Tefillin cases must be sewn together with sinews. Makkot.11a">Babli Makkot 11a. is practice of Moses from Sinai. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the knots of Tefillin341The straps of the Tefillin on the arm must be tied together with a small knot imitating the shape of י; the straps of the head Tefillin must be tied behind the head in a ד. Menachot.35b">Babli Menaḥot 35b. are practice of Moses from Sinai. A Tefillin strip of Rebbi Jeremiah broke; he asked Rebbi Abba bar Mamal who said to him, and you stall tie them342Deuteronomy.6.8">Deut. 6:8., even simple tying343The suffix תם is read as a separate word, “unblemished, straight-forward.” The knots must be at the prescribed places; the shapes are desideratum (since the shapes would not fit if Moses wrote paleo-Hebrew.). Rebbi Ze`ira’s wall of the strip broke344The Tefillin are small cubes sitting on a square leather base. To this base is added a rectangular tube through which the strap is drawn (in Babylonian sources called תִּיתּוּרָא “augmentation”.) The wall became defective. Since it is augmentation, not the essence of Tefillin, it may be patched up.. He asked Rav Huna and Rav Qatina, and they permitted him. It broke a second time and they permitted him, not from what they had learned345To permit patch of a patch was their decision, not traditional practice.. Rebbi Abba the son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: The practice is that he who sews must leave space on top and bottom346If one sews leather sheets together, the top and bottom stitches should not be too close to the rim. Megillah.19b">Babli 19b. so it should not tear. They hit him on the skull, if it is practice why “should not tear”? And if “should not tear” why practice347Since “practice” here means “practice from Moses on Sinai”, it needs no justification.? It is practice of Moses from Sinai that one write on leather, and write with ink, and rule with a ruler348The lines on which the horizontal bars of the letters are written must be impressed with a wooden or metal tool, not drawn by pencil., and ties with hair349The sheets used for Tefillin are made into scrolls which then are tied with animal hair before being out into Tefillin boxes. Shabbat.108a">Babli Sabbat 108a., and patches with a patch350If the leather on which the Torah scroll is written has a tear, it can be patched up at the back with a leather patch., and glues with glue351If the text of the arm-Tefillin were written on separate sheets, they may be glued together to form one page., and sews352The Torah scroll and the cases for Tefillin. with sinews. As he sews, he has to sew this stitch353The stitches must be evenly spaced.. One needs to leave between line and line the width of a line, between word and word the width of a letter, between letter and letter something, between column and column a thumb-width354Menachot.30a">Babli Menaḥot 30a; Soferim 2:2.. If he made the end of the column equal to its beginning he disqualified it355One may not start writing on a page below the top, that it may not look deficient.. One must leave on the top of the scroll {a margin of} two finger-breadths and at the bottom three. Rebbi says, in the Torah at the top three and at the bottom a hand-breadth. Between book and book one has to leave four lines empty356Between the books of the Pentateuch. Babli Bava batra 13b; Soferim 2:3., in the Twelve Prophets three. One has to end in the middle of a column and start in its middle357In writing a Torah scroll containing all five books.; but for a Prophet he ends at the bottom and starts at the top358Since the books of Prophets are independent of one another.; but for the Twelve Prophets it is forbidden359A sheet of a single column is possible at the end of Deuteronomy.. One makes no sheet less than three columns and none more than eight360Menachot.30a">Menaḥot 30a; Soferim 2:6.. That you are saying, at the start. But at the end even a little361Since the Twelve Prophets form a single book.; and for parchment362Or rather split leather. Babli Bava batra 14a. the Sages did not give any size.
וְצָרִיךְ שֶׁיְּהֵא כוֹתֵב עַל הַגְּוִיל בְּמָקוֹם הַשִּׂיעֵר וְעַל הַקְּלַף בִּמְקוֹם נְחוּשָׁתוֹ. אִם שִׁינָּה פָּסַל. לֹא יְהֵא כוֹתֵב חֶצְיוֹ עַל הָעוֹר וְחֶצְיוֹ עַל הַקְּלַף. אֲבָל כּוֹתֵב הוּא חֶצְיוֹ עַל עוֹר בְּהֵמָה טְהוֹרָה וְחֶצְיוֹ עַל עוֹר חַיָּה טְהוֹרָה. אֵין כּוֹתְבִין אֶלָּא עַל עוֹר בְּהֵמָה טְהוֹרָה. מַה טַעַם. לְמַ֗עַן תִּֽהְיֶ֛ה תּוֹרַ֥ת י֙י בְּפִ֑יךָ. מִמַּה שֶׁאַתָּה נוֹתֵן בְּפִיךָ. וְהָא תַנֵּי. כּוֹתְבִין עַל גַּבֵּי עוֹר נְבֵילוֹת וּטְרֵיפוֹת. מִּינָא דְאַתְּ נוֹתֵן בְּפִיךָ. וְעוֹשִׂין עָמוּד לְסֵפֶר בְּסוֹפוֹ לַתּוֹרָה מִיכָּן וּמִיכָּן. לְפִיכָךְ גּוֹלְלִין הַסֵּפֶר לִתְחִילָּתוֹ. וְהַתּוֹרָה לְאֶמְצָעִיתָהּ. רִבִּי שְׁמוּאֵל רִבִּי זְעוּרָה בְשֵׁם רַב חִייָה בַּר יוֹסֵף. אֲפִילוּ שְׁתֵּי יְרִיעוֹת. רִבִּי זְעוּרָה שְׁמוּאֵל בַּר שִׁילַת בְּשֵׁם כַּהֲנָה. וּבִלְבַד מְקוֹם הַתֶּפֶר. רִבִּי אָחָא בְשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן. סֵפְר שֶׁאֵין עָלָיו מַפָּה הוֹפְכוֹ עַל הַכְּתָב כְּדֵי שְׁלֹֹּא יִתְבַּזֶּה הַכְּתָב. It is required that he write on leather on the place of the hair and on parchment on the place of its split363Where the script is more readable. Menachot.32a">Babli Menaḥot 32a.. If he changed this, he disqualified it. One should not write half of it on leather and half of it on parchment, but he may write on leather from a pure domestic animal and half on leather from a pure wild animal. One only writes on leather from a pure animal364Shabbat.108a">Babli Šabbat 108a.. What is the reason? That the Eternal’s teaching be in your mouth365Exodus.13.9">Ex. 13:9., from what you are putting into your mouth. But was it not stated, one writes on leather from carcasses and torn animals364Shabbat.108a">Babli Šabbat 108a.? The kind which you are putting into your mouth366Since hide and leather are inedible anyhow.. One makes a staff at the end of a book, but for the Torah one on both sides. Therefore one rolls a book up to its beginning but the Torah to its middle367The Torah scroll can be stored to open at the place where one stopped reading.. Rebbi Samuel, Rebbi Ze`ira in the name of Rav Ḥiyya bar Joseph: Even two sheets368The scroll shows two sheets when it is opened.. Rebbi Ze`ira, Samuel bar Shilat in the name of Kahana: but only at the place of the suture369Megillah.32a">Babli 32a.. Rebbi Aḥa in the name of Rebbi Samuel bar Naḥman: A scroll which has no cover one turns on the writing so the writing should not be degraded370Eruvin 10:3:3" href="/Jerusalem_Talmud_Eruvin.10.3.3">Eruvin 10 (Note 79); Soferim 3:16..
כָּל־הָאוֹתוֹת הַכְּפוּלִים בָּאֲלֶף־בֵּית כּוֹתֵב אֶת הָרִאשׁוֹנִים בִּתְחִילַּת הַתֵּיבָה וּבְאֶמְצָע הַתֵּיבָה. וְאֶת הָאַחֲרוֹנִים בְּסוֹפָהּ. וְאִם שִׁינָּה פָסַל. מִשֵּׁם רִבִּי מַתְּיָה בֶּן חָרָשׁ אָֽמְרוּ. מנצפ״ך הֲלָכָה לְמֹשֶׁה מִסִּינַי. מָהוּ מנצפ״ך. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. מַה שֶׁהִתְקִינוּ לָךְ הַצּוֹפִים. מָאן אִינּוּן אִילֵּין צוֹפִין. מַעֲשֶׂה בְיוֹם סַגְרִיר שֶׁלֹּא נִכְנְסוּ חֲכָמִים לְבֵית הַווַעַד וְנִכְנְסוּ הַתִּינוֹקוֹת. אָֽמְרִין. אַיְתוֹן נַעֲבִיד בֵּית ווַעֲדָא דְלָא יִיבָּטֵל. אָֽמְרִין. מָהוּ דֵין דִּכְתִיב מֶ״ם מֶ״ם נוּ״ן נוּ״ן צַדֵּ״י צַדֵּ״י פֵּ״ה פֵּ״ה כַ״ף כַּ״ף. מִמַּאֲמַר לְמַאֲמַר. מִנֶּאֱמָן לְנֶאֱמָן. מִצַּדִּיק לְצַדִּיק. מִפֶּה לְפֶה. מִכַּף יָדוֹ שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא לְכַף יָדוֹ שֶׁלְמֹשֶׁה. וְסִייְמוּ אוֹתָן חֲכָמִים וְעָֽמְדוּ כוּלָּן בְּנֵי אָדָם גְּדוֹלִים. אָֽמְרוּן. רִבִּי לִיעֶזֶר וְרִבִּי יְהוֹשֻׁעַ הֲווֹן מִינְּהוֹן. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִייָה בַּר בָּא וְרִבִּי סִימוֹן תְּרֵיהוֹן אָֽמְרִין. תּוֹרַת הָרִאשׁוֹנִים לֹא הָיָה לֹא הֵ״א שֶׁלָּהֶם וְלֹא מֶ״ם שֶׁלָּהֶן סָתוּם. הָא סַמֶ״ךְ סָתוּם. Of all double letters371The letters which in square script have two forms, as indicated in the next sentences. in the alphabet one writes the first form at the start of a word and in the middle of a word, but the last form at the end, and if one changed this he disqualified it. In the name of Rebbi Matthew ben Ḥarash they said, מנצפ״ך is a practice of Moses from Sinai. What is מנצפ״ך? Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: what the seers instituted for you372While R. Matthew ben Ḥarash holds that the Torah was given in square script, R. Jeremiah dates square script to the time of the (later) prophets; he holds that the Torah was given in Paleo-Hebrew. Megillah.2b">Babli 2b.. Who are those seers? 373Shabbat.104a">Babli Šabbat 104a. It happened on a day of rainstorm that the Sages did not come to the assembly hall, but the children entered. They said, come and let us form an assembly that it should not be cancelled. They said, what is that that it is written mem mem, nun nun, ṣade ṣade, peh feh, kaf khaf. From utterance to utterance, from trustworthy to trustworthy, from just to just, from mouth to mouth, from the hand of the Holy One, praise to Him, to the hand of Moses374The entire homily refers to the giving of the Torah, from utterance of God to utterance of Moses, etc.. The Sages identified them and they all grew to become important personalities. They said, Rebbi Eliezer and Rebbi Joshua were from these. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba and Rebbi Simon both were saying, in earlier copies of the Torah neither he nor final mem were closed296The open final mem is exemplified in the Aramaic inscription of King Uziahu’s ossuary. In early Medieval mss. the he looks like a ח, only that the left leg is not at the left end but touching the vertical bar somewhat to the right. The open he is recommended in the Menachot.29b">Babli, Menaḥot 29b. For a thorough discussion, cf. S. Liebermann, Tarbiz 4 (1933) pp. 292–293.. Therefore samekh was closed297This justifies R. Levi’s remark that only samekh but not final mem represented a problem..
רִבִּי סִימוֹן וְרִבִּי שְׁמוּאֵל בַּר נַחְמָן תְּרֵיהוֹן אָֽמְרִין. אַנְשֵׁי יְרוּשָׁלִַם הָיוּ כוֹתְבִין. יְרוּשָׁלַיִם יְרוּשָׁלַיִמָה. וְלֹא הָיוּ מַקְפִּידִין. וְדִכְוָתָהּ צָפוֹן צְפוֹנָה. תֵּימָן תִּימָנָה. Rebbi Simon and Rebbi Samuel bar Naḥman both were saying, the people of Jerusalem were writing Jerusalem, to Jerusalem, and were not differentiating. And similarly North, to North; South, to South375In the Hebrew of late Second Temple times, as exemplified in the Qumran texts, locative is freely used as nominative (already noted by Geiger, Urschrift p. 233; cf. S. Liebermann Tarbiz 4(1933) p.293, E. Kutscher, Isaiah Scroll, p. 67)..
שְׁלֹשָׁה עָשָׂר דָּבָר שִׁינּוּ חֲכָמִים לְתַלְמַי הַמֶּלֶךְ. כָּֽתְבוּ לֹו. אֱלֹהִים בָּרָא בְרֵאשִׁית. אֶעֱשֶׂה אָדָם בְּצֶלֶם וּבִדְמוּת. זָכָר וּנְקוּבָיו בְּרָאָם. וַיכַל בַּשִּׁישִׁי וַיִּשְׁבּוֹת בַּשְּׁבִיעִי. הָבָה אֵֽרְדָה. וַתִּצְחַק שָׂרָה בִּקְרוֹבֶיהָ לֵאמֹר. כִּי בְאַפָּם הָֽרְגוּ שׁוֹר וּבִרְצוֹנָם עִקְרוּ אָבוּס. וַיִּקַּח מֹשֶׁה אֶת אִשְׁתּוֹ וְאֶת בַָּנָיו וַיַּרְכִּיבֵם עַל נוֹשְׂאֵי בְנֵי אָדָם. וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָֽשְׁבוּ בְמִצְרַיִם וּבְכָל־הָאֲרָצוֹת שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מְאוֹת שָׁנָה. וְאֶת־הָֽאַרְנֶ֗בֶת אֶת צְעִירַת הָרַגְלַיִם. אִמּוֹ שֶׁלְתַּלְמַי הַמֶּלֶךְ אַרְנַבְתָּא הֲווָת שְׁמָהּ. לֹא חֶמֶד אֶחָד מֵהֶם נָשָׂאתִי. אֲשֶׁ֨ר חָלַ֜ק י֙י אֱלֹהֶ֨יךָ֙ אוֹתָם לְהָאִיר לְכֹל֙ הָֽעַמִּ֔ים תַּחַ֭ת כָּל־הַשָּׁמָֽיִם׃ אֲשֶׁר לֹא צִוִּיתִי לָאוּמּוֹת לְעָבְדָם. Thirteen things they changed for King Ptolemy. They wrote for him, “God created the beginning376Genesis.1.1">Gen. 1:1; change not found in LXX..” “I shall make man in stature and form377Genesis.1.26">Gen. 1:26; change not found in LXX..” “Male and his openings He created them378Genesis.1.27">Gen. 1:27; change not found in LXX..” “He finished on the Sixth and rested on the Seventh379Genesis.2.2">Gen. 2:2; change found in LXX.” “Now I shall descend380Genesis.11.7">Gen. 11:7; change found in LXX..” “Sarah laughed in her surroundings, saying.381Genesis.18.12">Gen. 18:12; LXX: “in herself”.” “For in their rage they slew a bull and in their will uprooted a trough382Genesis.49.6">Gen. 49:6; change not found in LXX..” “Moses took his wife and his sons and let them ride on people-carriers383Exodus.4.20">Ex. 4:20. LXX: “beast of burden”..” “The dwelling of the Children of Israel, which they dwelled in Egypt and other lands, was 430 years.384Exodus.12.40">Ex. 12:40. LXX: “In the land of Egypt and the land of Canaan.”” And the hare385Leviticus.11.6">Lev. 11:6 (in LXX 11:5). LXX: “rough-foot”, a designation of the hare., “and the young of foot.” King Ptolemy’s mother was called “hare386The dynasty of the Ptolemies was called the Lagides, after an ancestor Lagos “hare”.”. “Not one precious thing I took from them387Numbers.16.15">Num. 16:15; change found in LXX.” “Which the Eternal, your God, distributed them to give light to all peoples under all the heavens.388Deuteronomy.4.19">Deut. 4:19; change not found in LXX.” “Which I did not command peoples to worship them.389Deuteronomy.17.3">Deut. 17:3; change not found in LXX.
The comparisons with the LXX text was done on the basis of Rahlfs’s edition; the history of the text between the time of the Jewish translation in Alexandria and its adaptation by Christian editors in the Roman Empire is unknown. The same list is in the Megillah.9a">Babli 9a.”
כָּל־הָאוֹתוֹת הַכְּתוּבִים עִם הַשֵּׁם מִלְּפָנָיו הֲרֵי אֵילּוּ חוֹל וְנִמְחָקִין. כְּגוֹן לַי֙י בַּי֙י מִי֙י כַּי֙י שֶׁי֙י. שֶׁכֵּן מָצָאנוּ בַּצִּיץ שֶׁהוּא מוּבְדָּל מִמֶּנּוּ. קוֹדֶשׁ לַמֵ״ד מִלְּמַטָּן וְהַשֵּׁם מִלְּמַעֲלָן. כָּל־הָאוֹתוֹת הַכְּתוּבִים עִם הַשֵּׁם מֵאַחוֹרָיו הֲרֵי אֵילּוּ קוֹדֶשׁ וְאֵינָן נִמְחָקִין. כְּגוֹן אֱלֹהֵינוּ אֱלֹהֵיכֶם. אֵילּוּ שֵׁמוֹת שֶׁאֵינָן נִמְחָקִין. הַכּוֹתֵב אֶת הַשֵּׁם בְּאַרְבַּע אוֹתִיּוֹת. בְּיוּ״ד וּבְהֵ״א. בָּאֲלֶ״ף וּבָדַלֶ״ת. אֵל אֱלֹהִים אֱלֹהֶיךָ אֱלֹהֵי אֱלֹהֵינוּ אֱלֹהֵיכֶם שַׁדַּי צְבָאוֹת אֶהְיֶה אֲשֶׁר אֶהְיֶה. כָּתַב אֲלֶ״ף דַלֶ״ת מֵי֙י. אֲלֶ״ף הֵ״א מֵאֶהְיֶה. שִׁי״ן דַּלֶ״ת מִשַּׁדַּי. צֲדֵ״י בֵי״ת מִצְּבָאוֹת. הֶרֵי אֵילּוּ נִמְחָקִין וּמוֹחֵק אֶת טְּפֵילוֹתֵיהֶם. לֵאלֹהִים מוֹחֶק אֶת לַמֵ״ד. לַי֙י מוֹחֶק אֶת לַמֵד. כָּתַב יוּד הֵ״א מֵאַרְבַּע אוֹתִיּוֹת. אֲלֶ״ף לָמֵד מֵאֱלֹהִים אֵינוֹ נִמְחָק. כְּלָלוֹ שֶׁלְדָּבָר. כַּל־שֶׁכְּיוֹצֵא בוֹ שֵׁם מִתְקַייֵם בְּמָקוֹם אַחֵר אֵינוֹ נִמְחָק. All letters written with the Name as prefix are profane and may be erased, e. g., to the Eternal, by the Eternal, as the Eternal, that the Eternal, since we find that on the diadem it was separate from it, “holy to” at the bottom, “the Eternal” at the top390Yoma 4:1:6" href="/Jerusalem_Talmud_Yoma.4.1.6">Yoma4:1 Note 27; Shabbat.63b">Babli Šabbat 63b, Sukkah.5a">Sukkah 5a. For the following, Shevuot.35b">Ševuot 35b.. All letters written with the Name as suffix are holy and may not be erased, e. g., our God, your God. These are the Names which may not be erased: one who writes the Name of four letters, whether YH or AD391The Name אֲדֹנָי used as pronunciation of the Tetragrammaton. If the intention is to אֲדֹנַי “my masters”, the word is profane and may be erased.. “El, Elohim, Elohei, Elohenu, Elohekhem, Shadday, Sabaoth, Ehye-Ašer-Ehye.” If one writes AD from Adonai, EH from Ehye, ŠD from Shadday, ṢB from Sabaoth, these may be erased and one erases their additions392אֵד “vapor”, אַה has no sense, שַׁד “female breast” שֶׁד “spirit”, צָב “turtle” are profane words.. “To Elohim” one erases “to”; “to the Eternal” one erases “to”393As noted at the start of the paragraph.. If he wrote YH394Which is a divine Name in its own right and should have been mentioned in the list. of the four-letter Name, EL from Elohim, it may not be erased. This is the rule: Any which at another place is a permanent Name may not be erased.
תַּנֵּי. רִבִּי יוֹסֵי אוֹמֵר. שֶׁלְּבֵית חֲגִירָה כּוֹתְבָנִים אוּמָּנִים הָיוּ בִירוּשָׁלִַם. הָיוּ מוֹחֲקִין צְבָאוֹת. שֶׁכֵּן הוּא שֵׁם חוֹל בְּמָקוֹם אַחֵר. וּפָֽקְד֛וּ שָׂרֵ֥י צְבָא֖וֹת בְּרֹ֥אשׁ הָעָֽם׃ כָּל־הַשֶּׁמוֹת הַכְּתוּבִים בְּאָבִינוּ אַבְרָהָם קוֹדֶשׁ חוּץ מֵאֶחָד שֶׁהוּא חוֹל. וַיְהִ֞י כַּֽאֲשֶׁ֧ר הִתְע֣וּ אוֹתִי אֱלֹהִים֘ מִבֵּ֣ית אָבִי֒. וְיֵשׁ אוֹמְרִים. אַף הוּא קוֹדֶשׁ. שֶׁאִילוּלֵי אֱלֹהִים כְּבָר הִתְעוּ אוֹתִי. כָּל־הַשֵּׁמוֹת הַכְּתוּבִים בְּמִיכָה אַף עַל פִּי שֶׁהֵן כְּתוּבִין בְּיוּ״ד וּבְהֵ״א הֲרֵי אֵילּוּ חוֹל חוּץ מֵאֶחָד שֶׁהוּא קוֹדֶשׁ. כָּל־יְמֵ֛י הֱי֥וֹת בֵּית־הָאֱלֹהִ֖ים בְּשִׁילֹֽה׃ כָּל־הַשֵּׁמוֹת הַכְּתוּבִים בְּנָבוֹת אַף עַל פִּי שֶׁהֵן כְּתוּבִים בְּאֲלֵ״ף לַמֵד הֲרֵי אֵילּוּ קוֹדֶשׁ. בֵּרַ֥ךְ נָב֛וֹת אֱלֹהִ֖ים וָמֶ֑לֶךְ. אֲבָל חַנּוּן וְרַחוּם אֶרֶךְ אַפַּיִם וְרַב חֶסֶד מֶלֶךְ מְלָכִים מְרוֹמָם וְגָדוֹל וְנוֹרָא וְעֶלְיוֹן אַדִּיר צַדִּיק יָשָׁר חָסִיד תָּמִים גִּיבּוֹר הֲרֵי אֵילּוּ חוֹל. אֵילּוּ שֵׁמוֹת שֶׁאֵינָן נֶחֱלָקִין. עַמִּיאֵל עַמִּישַׁדָּי צוּרִיאֵל צוּרִישַׁדַּי גַּמְלִיאֵל פְּדָהצוּר פְּדַהאֵל אֵינָן נֶחֱלָקִין. אֵילּוּ שֵׁמוֹת שֶׁהֵן נֶחֱלָקִין. בֵּית־אֵל בֵּית־ אָוֶן וְחָרָה אַף וְחָרָה אַפִּי פּוֹטִי־פֶרַע צָֽפְנַת־פַּעְנֵחַ. It was stated: Rebbi Yose says, the family Ḥagira were professional scribes in Jerusalem, who were erasing Sabaoth since it is a profane substantive at another place, the military commanders take position at the head of the people395Deuteronomy.20.9">Deut. 20:9.. All Names written regarding our father Abraham are holy except one which is profane, it was when the gods made me err from my father’s house396Genesis.20.13">Gen. 20:13. Shevuot.35b">Babli Ševuot 35b.. But some are saying, this one also is holy, “for unless God, they already would have made me err.” All Names written regarding Micha397Judges.17-18">Jud. 17–18. are profane, even though they are written with YH, except one which is holy, all time that the House of God was at Siloh398Judges.18.31">Jud. 18:31.. All Names written regarding Naboth, even though they are written with EL are holy, Naboth cursed God and King3991K. 21:13. Shevuot.35b">Ševuot 35b.. But “merciful and compassionate, patient and full of grace, King of kings, elevated, and great, and awesone, and supreme, powerful, just, straight, saintly, flawless, strong,” these are profane400These are attributes, not Names.. The following are the names which cannot be split: Amiel, Amishadday, Ṣuriel, Ṣurishaddai, Gamliel, Pedahzur, Pedahel, may not be split401While theophoric names are profane, isolating the divine name by splitting the word would create a word which may not be erased since the syllable was intended as a Name. These are names that may be split, Beth-El402A geographic name, written without any intent of endowing it with holiness., Beth-Awen, getting angry, I shall get angry, Poti-phera, Ṣafenath-Paneaḥ.
הַלְּלוּ יָ׳הּ. רַב וּשְׁמוּאֵל. חַד אָמַר הַלְּלוּ יָ׳הּ. וְחוֹרָנָה אָמַר הַלֵּלוּיָהּ. מָאן דְּאָמַר הַלְלוּ יָ׳הּ. נֶחֱלַק וְאֵינוֹ נִמְחָק. מָאן דְּאָמַר הַלֵּלוּיָהּ. נִמְחָק וְאֵינוֹ נֶחֱלַק. וְלָא יָֽדְעִין מָאן אֲמַר דָא וּמָאן אֲמַר דָא. מִן מַה דַאֲמַר רַב. שְׁמָעִית מִן חָבִיבִי. אִם יִתֵּן לִי אָדָם סֵפֶר תִּילִים שֶׁלְרִבִּי מֵאִיר מוֹחֵק אֲנִי אֶת כָּל־הַֽלְלוּ יָֽהּ שֶׁבּוֹ. שֶׁלֹּא נִתְכַּווֵן לְקַדְּשׁוֹ. הֲוִי דוּ אָמַר הַלֵּלוּיָהּ. מִילֵּיהוֹן דְּרַבָּנִן פְלִיגִין. דְּאָמַר רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. בַּעֲשָׂרָה לְשׁוֹנוֹת שֶׁלְשֶׁבַח נֶאֲמַר סֵפֶר תִּילִים. בְּאִישׁוּר בְּנִיצּוּחַ בְּנִיגוּן בְּשִׁיר בְּמִזְמוֹר בְּהַשְׂכֵּל בְּרִינָּה [בְתוֹדָה] בִתְפִילָּה בִבְרָכָה. הַמְאושָּׁר שֶׁבְּכוּלָּן הַלְלוּ יָ׳ה. שֶׁהַשֵּׁם וְהַשֶּׁבַח כְּלוּלִין בּוֹ. 403The text from here to the end of the Halakhah is copied in Sukkah 3:10:2-4" href="/Jerusalem_Talmud_Sukkah.3.10.2-4">Sukkah3:12 (Notes 117–136). Rav and Samuel. One said hallelu yah, and the other one said hallēluja. For him who said hallelu yah it is split but cannot be erased. For him who said hallelujah it may be erased but cannot be split. We do not know who said what. Since Rav said, I heard from my uncle, if somebody would give me a book of Psalms written by Rebbi Meïr I could erase all hallelujah in it since he did not intend to sanctify them. This implies that he said hallelujah. The words of the rabbis disagree, as Rebbi Simon said in the name of Rebbi Joshua ben Levi, the book of Psalms was said with ten expressions of praise, with “hail”, with “excellence”, with melody, with song, with chant, with instruction, with shout, [with thanksgiving,] with prayer, with blessing. The most beatific of all of them is hallelujah since both the Name and praise are contained in it.
רִבִּי זְעוּרָה בְעָא קוֹמֵי רִבִּי אַבָּהוּ. מַה נַעֲנֵי. אֲמַר לֵיהּ הָכָא (כִּיפָה) [בְּפֶה] קוֹמָךְ. רִבִּי יוֹנָה עֲנִי הָכֵן וְהָכֵן. רִבִּי לָֽעְזָר עֲנִי הָכֵין וְהָכֵין. דְּתַנֵּי. שָׁמַע וְלֹא עָנָה יָצָא. עָנָה וְלֹא שָׁמַע לֹא יָצָא. רַב בְּשֵׁם רִבִּי אַבָּא בַּר חָנָה. וְאִית דְּאָֽמְרִין. רִבִּי אַבָּא בַּר חָנָה בְּשֵׁם רַב. וְהוּא שֶׁעָנָה רָאשֵׁי פְרָקִים. רִבִּי זְעוּרָה בָעֵי. הַיי לֵין אִינּוּן רָאשֵׁי פְרָקִים. הַֽלְלוּיָ֙הּ ׀ הַ֭לְלוּ עַבְדֵ֣י י׳י הַֽ֝לְלוּ אֶת־שֵׁ֥ם י׳י׃ בְּעוֹן קוֹמֵי רִבִּי חִייָה בַּר בָּא. מְנַיִין אִם שָׁמַע וְלֹא עָנָה יָצָא. אַמַר לוֹן. מִמָּה דַאֲנָן חֲמֵיי רַבָּנִן רַבְרְבַייָא קַיימִין בְּצִיבּוּרָא וְאִילֵּין אָֽמְרִין בָּר֣וּךְ הַ֭בָּא. וְאִילֵּין אָֽמְרִין. בְּשֵׁ֣ם י׳י. וְאֵילוּ וָאֵילּוּ יוֹצְאִין יְדֵי חוֹבָתָן. Rebbi Ze`ira asked before Rebbi Abbahu: He told him, (on top) [in the mouth] before you. Rebbi Jonah answered both ways. Rebbi Eleazar answered both ways. As it was stated, if he heard but did not answer, he fulfilled his obligation; if he answered but did not hear he did not fulfill his obligation404The recitation of the holiday Hallel(Psalms.13-18">Ps. 13–18).. Rav in the name of Rebbi Abba bar Ḥana; but some say Rebbi Abba bar Ḥana in the name of Rav: Only if he answered at the start of the Chapters. Rebbi Ze`ira asked, what are the starts of Chapters? Hallelujah, praise, servants of the Eternal, praise the Name of the Eternal405Psalms.113.1">Ps. 113:1.. They asked before Rebbi Ḥiyya bar Abba: From where that he who heard but did not answer has fulfilled his obligation? He told them, since we are seeing great rabbis standing among the public when these say praised be he who comes and the others say in the name of the Eternal406Psalms.118.26">Ps. 118:26., and both have fulfilled their obligation.
תַּנֵּי רִבִּי הוֹשַׁעְיָה. עוֹנֶה הוּא אָדָם אָמֵן אַף עַל פִּי שֶׁלֹּא אָכַל. אֵינוֹ אוֹמֵר. בָּרוּךְ שֶׁאָכַלְנוּ. אֶלָּא אִם כֵּן אָכַל. תַּנֵּי. אֵין עוֹנִין אָמֵן יְתוֹמָה וְלֹא אָמֵן קְטוּפָה. בֶּן עֻזַּאי אוֹמֵר. הָעוֹנֶה אָמֵן יְתוֹמָה יִהְיוּ בָנָיו יְתוֹמִין. קְטוּפָה. תִּיקָּטֵף נִשְׁמָתוֹ. אֲרוּכָּה. יַאֲרִיךְ יָמִים בְּטוֹבָה. אֵי זוֹ הִיא אָמֵן יְתוֹמָה. אָמַר רַב חוּנָה. הָהֵן דְּחָב לְמִבְרְכָה וְהוּא עֲנִי וְלָא יְדַע מָה הוּא עֲנִי. תַּנֵּי. גּוֹי שֶׁבֵּירַךְ אֶת הַשֵּׁם עוֹנִין אַחֲרָיו. בַּשֵּׁם. אֵין עוֹנִין אַחֲרָיו אָמֵן. אָמַר רִבִּי תַנְחוּמָה. אִם בֵּירַכְךָ גוֹי עֲנֵה אַחֲרָיו אָמֵן. דִּכְתִיב בָּר֥וּךְ תִּֽהְיֶה֖ מִכָּל־הָֽעַמִּ֑ים. גּוֹי אֶחָד פָּגַע בְּירִבִּי יִשְׁמָעֵאל וּבֵירְכוֹ. אֲמַר לֵיהּ. כְּבָר מִילָּתָךְ אֲמִירָא. אֶחָד פָּגַע בּוֹ וְקִילְלוֹ. אֲמַר לֵיהּ. כְּבָר מִילָּתָךְ אֲמִירָה. אָֽמְרוּן לֵיהּ תַּלְמִידוֹי. רִבִּי. הֵיךְ מַה דְאָֽמְרָת לָהֵן אָֽמְרָת לָהֵן. אֲמַר לוֹן. וְלָא כֵן כְּתִיב. אוֹרֲרֶיךָ אָר֔וּר וּֽמְבָֽרֲכֶי֭ךָ בָּרֽוּךְ׃ Rebbi Hoshaya stated: One answers Amen even if he did not eat, but he may not say: “Let us praise Him, of Whose bounty we ate,” except if he did eat. It is stated: “One answers neither an orphan Amen, nor a plucked Amen. Ben Azai said, if one answered an orphan Amen, may his children be orphans; hurried, may the end of his days be hurried; plucked, may his soul be plucked off. For a long Amen, they lengthen his days and years in a good way. What is an orphan Amen? Rebbi Huna said, that is one who is obligated to recite a blessing, he answers Amen, and is not conscious for what he answered Amen. It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal. By the Name, one does not answer Amen after him. Rebbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written407Deuteronomy.7.14">Deut. 7:14. You shall be blessed by all peoples. A Gentile met Rebbi Ismael and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rebbi, did you say to the one what you said to the other? He said to them, so it is written408Genesis.27.29">Gen. 27:29. Those who curse you are cursed, but those who bless you are blessed.