## Gittin Daf 60a

###### Gittin 60a:1
[Gittin 60a:1](https://torahapp.org/share/book/Gittin/r/60a:1)

מִי קוֹרְאִין? לָא הֲוָה בִּידֵיהּ. אֲתָא וְשַׁיְילֵיהּ לְרַבִּי יִצְחָק נַפָּחָא, אָמַר לֵיהּ: אַחֲרֵיהֶן קוֹרְאִין תַּלְמִידֵי חֲכָמִים הַמְמוּנִּין פַּרְנָסִים עַל הַצִּבּוּר, וְאַחֲרֵיהֶן תַּלְמִידֵי חֲכָמִים הָרְאוּיִין לְמַנּוֹתָם פַּרְנָסִים עַל הַצִּיבּוּר, וְאַחֲרֵיהֶן בְּנֵי תַּלְמִידֵי חֲכָמִים שֶׁאֲבוֹתֵיהֶן מְמוּנִּים פַּרְנָסִים עַל הַצִּבּוּר, וְאַחֲרֵיהֶן רָאשֵׁי כְנֵסִיּוֹת וְכׇל אָדָם.

**William Davidson Edition - English:**
**who reads** from the Torah? An answer **was not** readily **available to him. He came and asked Rabbi Yitzḥak Nappaḥa,** who **said to him: After them read** the **Torah scholars who are appointed as leaders [*parnasim*] of the community. And after them** read **Torah scholars who are fit to be appointed as leaders of the community,** even if in practice they received no such appointment. The Sages said that a Torah scholar who knows how to answer any question asked of him is fit to be appointed as leader of the community. **And after them** read **the sons of Torah scholars whose fathers were appointed as leaders of the community. And after them** read **the heads of synagogues, and** after them **any person.**


###### Gittin 60a:2
[Gittin 60a:2](https://torahapp.org/share/book/Gittin/r/60a:2)

שְׁלַחוּ לֵיהּ בְּנֵי גָלִיל לְרַבִּי חֶלְבּוֹ: מַהוּ לִקְרוֹת בְּחוּמָּשִׁים בְּבֵית הַכְּנֶסֶת בְּצִיבּוּר? לָא הֲוָה בִּידֵיהּ. אֲתָא שַׁיְילֵיהּ לְרַבִּי יִצְחָק נַפָּחָא, לָא הֲוָה בִּידֵיהּ. אֲתָא שְׁאֵיל בֵּי מִדְרְשָׁא, וּפַשְׁטוּהָ מֵהָא דְּאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹחָנָן: סֵפֶר תּוֹרָה שֶׁחָסַר יְרִיעָה אַחַת – אֵין קוֹרִין בּוֹ.

**William Davidson Edition - English:**
**The people of the Galilee sent** a question **to Rabbi Ḥelbo: What is** the *halakha* with regard **to reading from *ḥumashim*,** i.e., scrolls containing only one of the five books of the Torah, **in the synagogue in public?** Is this permitted, or is it necessary to read from a complete Torah scroll? An answer **was not** readily **available to him. He came and asked Rabbi Yitzḥak Nappaḥa,** but an answer **was not** readily **available to him** either. Rabbi Yitzḥak Nappaḥa **came and asked** this question **in the study hall, and they resolved** the difficulty **from that which Rabbi Shmuel bar Naḥmani says** that **Rabbi Yoḥanan says:** With regard to **a Torah scroll that is missing** even **one sheet** of parchment, **one may not read from it** in public. This indicates that an incomplete Torah scroll may not be used for a public Torah reading.


###### Gittin 60a:3
[Gittin 60a:3](https://torahapp.org/share/book/Gittin/r/60a:3)

וְלָא הִיא, הָתָם מְחַסַּר בְּמִילְּתֵיהּ, הָכָא לָא מְחַסַּר בְּמִילְּתֵיהּ. רַבָּה וְרַב יוֹסֵף דְּאָמְרִי תַּרְוַיְיהוּ: אֵין קוֹרְאִין בְּחוּמָּשִׁין בְּבֵית הַכְּנֶסֶת, מִשּׁוּם כְּבוֹד צִבּוּר.

**William Davidson Edition - English:**
The Gemara rejects this argument: **But** that **is not so,** i.e., this cannot serve as a proof to the matter at hand. **There,** it is **lacking** part **of the matter** it is addressing, as a sheet of parchment is missing, whereas **here, it is not lacking** part **of the matter** it is addressing, as it contains a complete book. **Rabba and Rav Yosef both say: One does not read from *ḥumashim* in the synagogue out of respect for the community.**


###### Gittin 60a:4
[Gittin 60a:4](https://torahapp.org/share/book/Gittin/r/60a:4)

וְרַבָּה וְרַב יוֹסֵף דְּאָמְרִי תַּרְוַיְיהוּ: הַאי סֵפֶר אַפְטָרָתָא – אָסוּר לְמִקְרֵי בֵּיהּ בְּשַׁבָּת. מַאי טַעְמָא? דְּלֹא נִיתַּן לִיכָּתֵב.

**William Davidson Edition - English:**
**And Rabba and Rav Yosef both say: It is prohibited to** publicly **read** the *haftara*, the portion from the Prophets that is read after the weekly Torah portion, **on Shabbat, from a scroll** containing only **the *haftarot*. What is the reason** for this? It is **because** this type of scroll **may not be written,** as the words of the Prophets must also be written as complete books.


###### Gittin 60a:5
[Gittin 60a:5](https://torahapp.org/share/book/Gittin/r/60a:5)

מָר בַּר רַב אָשֵׁי אָמַר: לְטַלְטוֹלֵי נָמֵי אָסוּר. מַאי טַעְמָא? דְּהָא לָא חֲזֵי לְמִיקְרֵי בֵּיהּ. וְלָא הִיא, שְׁרֵי לְטַלְטוֹלֵי וּשְׁרֵי לְמִיקְרֵי בֵּיהּ –

**William Davidson Edition - English:**
**Mar bar Rav Ashi said: To handle** such a scroll on Shabbat **is also prohibited. What is the reason** for this? It is **because it is not fit to be read.** Consequently, it is treated as set-aside [*muktze*] on Shabbat. The Gemara rejects this argument: **But** that **is not so;** rather, **it is permitted to handle** such a scroll **and it is permitted to read from it.**


###### Gittin 60a:6
[Gittin 60a:6](https://torahapp.org/share/book/Gittin/r/60a:6)

דְּרַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מְעַיְּינִי בְּסִפְרָא דְאַגַּדְתָּא בְּשַׁבְּתָא; וְהָא לֹא נִיתַּן לִיכָּתֵב, אֶלָּא כֵּיוָן דְּלָא אֶפְשָׁר, ״עֵת לַעֲשׂוֹת לַה׳ הֵפֵרוּ תּוֹרָתֶךָ״; הָכָא נָמֵי, כֵּיוָן דְּלָא אֶפְשָׁר, ״עֵת לַעֲשׂוֹת לַה׳ הֵפֵרוּ תּוֹרָתֶךָ״.

**William Davidson Edition - English:**
And a proof for this is **that Rabbi Yoḥanan and Rabbi Shimon ben Lakish used to read from a scroll of *aggada*** containing the words of the Sages **on Shabbat. But** such a scroll **may not be written,** for in principle, the statements of the Oral Law may not be committed to writing. **Rather, since it is not possible** to remember the Oral Law without writing it down, it is permitted to violate the *halakha*, as indicated by the verse: **“It is time to act for the Lord; they have nullified your Torah”** (Psalms 119:126). **Here too,** in the case of a *haftara* scroll, **since it is not** always **possible** to write complete books of the Bible, due to the expense, it is permitted to apply the reasoning of **“It is time to act for the Lord; they have nullified your Torah.”**


###### Gittin 60a:7
[Gittin 60a:7](https://torahapp.org/share/book/Gittin/r/60a:7)

בְּעָא מִינֵּיהּ אַבָּיֵי מֵרַבָּה: מַהוּ לִכְתּוֹב מְגִילָּה לְתִינוֹק לְהִתְלַמֵּד בָּהּ? תִּיבְּעֵי לְמַאן דְּאָמַר: תּוֹרָה מְגִילָּה מְגִילָּה נִיתְּנָה; תִּיבְּעֵי לְמַאן דְּאָמַר: תּוֹרָה חֲתוּמָה נִיתְּנָה.

**William Davidson Edition - English:**
**Abaye raised a dilemma before Rabba: What is** the *halakha* with regard to whether it is permitted **to write a scroll** containing only one portion of the Torah **for** the purpose of enabling **a child to study it?** The Gemara notes: **Let the dilemma be raised according to the one who says** that **the Torah was given** from the outset **scroll by scroll,** meaning that Moses would teach the Jewish people one portion of the Torah, and then write it down, and then teach them the next portion of the Torah, and then write that down, and continue in this way until he committed the entire Torah to writing. And **let the dilemma** also **be raised according to the one who says** that **the Torah was given** as **a complete** book, meaning that the Torah was not written down incrementally, but rather, after teaching the Jewish people the entire Torah, Moses committed it to writing all at once.


###### Gittin 60a:8
[Gittin 60a:8](https://torahapp.org/share/book/Gittin/r/60a:8)

תִּיבְּעֵי לְמַאן דְּאָמַר תּוֹרָה מְגִילָּה מְגִילָּה נִיתְּנָה – כֵּיוָן דִּמְגִילָּה מְגִילָּה נִיתְּנָה, כּוֹתְבִין; אוֹ דִילְמָא, כֵּיוָן דְּאִידְּבַק – אִידְּבַק.

**William Davidson Edition - English:**
The Gemara explains the two sides of the dilemma according to each opinion: **Let the dilemma be raised according to the one who says** that **the Torah was given scroll by scroll.** On the one hand it is possible to say that **since** the Torah **was** originally **given scroll by scroll,** today as well **one may write** the Torah in separate scrolls. **Or** on the other hand, **perhaps** one should say that **since it was** ultimately **joined** together to form a single scroll, **it was joined** together and can no longer be written in separate scrolls.


###### Gittin 60a:9
[Gittin 60a:9](https://torahapp.org/share/book/Gittin/r/60a:9)

תִּיבְּעֵי לְמַאן דְּאָמַר תּוֹרָה חֲתוּמָה נִיתְּנָה – כֵּיוָן דַּחֲתוּמָה נִיתְּנָה, אֵין כּוֹתְבִין; אוֹ דִילְמָא, כֵּיוָן דְּלָא אֶפְשָׁר – כָּתְבִינַן? אֲמַר לֵיהּ: אֵין כּוֹתְבִין. וּמָה טַעַם? לְפִי שֶׁאֵין כּוֹתְבִין.

**William Davidson Edition - English:**
And **let the dilemma** also **be raised according to the one who says** that **the Torah was given** as **a complete** book. On the one hand it is possible to say that **since it was given** from the outset as **a complete** book, **one may not write** it today in separate scrolls. **Or** on the other hand, **perhaps** one could say that **since it is not** always **possible** to write a complete Torah, **one may write** it in separate scrolls. Rabba **said to him: One may not write** the Torah in separate scrolls. **And what is the reason? Because one may not write** a scroll that is only part of the Torah.


###### Gittin 60a:10
[Gittin 60a:10](https://torahapp.org/share/book/Gittin/r/60a:10)

אֵיתִיבֵיהּ: אַף הִיא עָשְׂתָה טַבְלָא שֶׁל זָהָב, שֶׁפָּרָשַׁת סוֹטָה כְּתוּבָה עָלֶיהָ! אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מִשּׁוּם רַבִּי יַנַּאי: בְּאָלֶף בֵּית.

**William Davidson Edition - English:**
Abaye **raised an objection to his** opinion from a mishna (*Yoma* 37b) where it was taught: Queen Helene **also fashioned a golden tablet** as a gift for the Temple **on which the** Torah **portion** discussing **a *sota* was written.** When the priest would write the scroll of a *sota* in the Temple, he would copy this Torah portion from the tablet, so that a Torah scroll need not be taken out for that purpose. This indicates that it is permitted for one to write a single portion of the Torah. **Rabbi Shimon ben Lakish says in the name of Rabbi Yannai:** There is no proof from this mishna, as the tablet prepared by Queen Helene was not written in an ordinary manner, but rather it consisted of the letters **of** the ***alef-beit*,** i.e., only the first letter of each word was written on the tablet, and by looking at it the priest writing the *sota* scroll would remember what to write.


###### Gittin 60a:11
[Gittin 60a:11](https://torahapp.org/share/book/Gittin/r/60a:11)

אֵיתִיבֵיהּ: כְּשֶׁהוּא כּוֹתֵב, רוֹאֶה וְכוֹתֵב מַה שֶּׁכָּתוּב בַּטַּבְלָא! אֵימָא: ״כְּמָה שֶׁכָּתוּב בַּטַּבְלָא״.

**William Davidson Edition - English:**
The Gemara **raised an objection** from a *baraita* that teaches: **When** the priest **writes** the *sota* scroll, **he looks** at **and writes that which is written on the tablet,** which indicates that the full text of the passage was written on the tablet. The Gemara rejects this argument: Emend the *baraita* and **say** that it should read as follows: He looks at and writes **like that which is written on the tablet.** The tablet aids the priest in remembering the text that must actually be written.


###### Gittin 60a:12
[Gittin 60a:12](https://torahapp.org/share/book/Gittin/r/60a:12)

אֵיתִיבֵיהּ: כְּשֶׁהוּא כּוֹתֵב, רוֹאֶה בַּטַּבְלָא וְכוֹתֵב מַה שֶּׁכָּתוּב בַּטַּבְלָא. מָה הוּא כָּתוּב בַּטַּבְלָא? ״אִם שָׁכַב״, ״אִם לֹא שָׁכַב״! הָכָא בְּמַאי עָסְקִינַן – בְּסֵירוּגִין.

**William Davidson Edition - English:**
The Gemara **raised an objection** from a different *baraita*: **When he writes, he looks at the tablet and writes that which is written on the tablet.** And **what is written on the tablet? “If** a man **lay** with you…and **if he did not lay** with you” (see Numbers 5:19). Apparently, the full text of the passage was written on the tablet. The Gemara answers: **With what are we dealing here?** The tablet fashioned by Queen Helene was written **by alternating** complete words and initials. The first words of each verse were written there, but the rest of the words in the verse were represented by initials. Therefore, this contribution of Queen Helene does not resolve the question of whether writing a scroll for a child is permitted.


###### Gittin 60a:13
[Gittin 60a:13](https://torahapp.org/share/book/Gittin/r/60a:13)

כְּתַנָּאֵי: אֵין כּוֹתְבִין מְגִילָּה לְתִינוֹק לְהִתְלַמֵּד בָּהּ, וְאִם דַּעְתּוֹ לְהַשְׁלִים – מוּתָּר. רַבִּי יְהוּדָה אוֹמֵר: בִּבְרֵאשִׁית – עַד דּוֹר הַמַּבּוּל. בְּתוֹרַת כֹּהֲנִים – עַד ״וַיְהִי בַּיּוֹם הַשְּׁמִינִי״.

**William Davidson Edition - English:**
The Gemara comments: The question of whether or not writing a scroll for a child is permitted is **subject to** a dispute between ***tanna’im*,** as it is taught in the following *baraita*: **One may not write a scroll** containing only one portion of the Torah **for** the purpose of enabling **a child to study, but if** the writer’s **intention is to complete** the scroll, **it is permitted. Rabbi Yehuda says: In** the book of **Genesis** he may write a scroll from the beginning **until the generation of the flood. In *Torat Kohanim*,** the book of Leviticus, he may write a scroll from the beginning **until “And it came to pass on the eighth day”** (Leviticus 9:1).


###### Gittin 60a:14
[Gittin 60a:14](https://torahapp.org/share/book/Gittin/r/60a:14)

אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי בְּנָאָה: תּוֹרָה – מְגִילָּה מְגִילָּה נִיתְּנָה, שֶׁנֶּאֱמַר: ״אָז אָמַרְתִּי הִנֵּה בָאתִי בִּמְגִילַּת סֵפֶר כָּתוּב עָלָי״. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אוֹמֵר: תּוֹרָה – חֲתוּמָה נִיתְּנָה, שֶׁנֶּאֱמַר: ״לָקוֹחַ אֵת סֵפֶר הַתּוֹרָה הַזֹּאת״.

**William Davidson Edition - English:**
The Gemara returns to discuss the previously mentioned dispute. **Rabbi Yoḥanan says in the name of Rabbi Bana’a: The Torah was given** from the outset **scroll by scroll, as it is stated: “Then I said, behold, I come with the scroll of the book that is written for me”** (Psalms 40:8). King David is saying about himself that there is a section of the Torah, “the scroll of the book,” that alludes to him, i.e., “that is written for me.” This indicates that each portion of the Torah constitutes a separate scroll. **Rabbi Shimon ben Lakish says: The Torah was given** as **a complete** book, **as it is stated: “Take this scroll of the Torah”** (Deuteronomy 31:26), which teaches that from the outset the Torah was given as a complete unit.


###### Gittin 60a:15
[Gittin 60a:15](https://torahapp.org/share/book/Gittin/r/60a:15)

וְאִידַּךְ נָמֵי, הָכְתִיב ״לָקוֹחַ״! הָהוּא לְבָתַר דְּאִידְּבַק.

**William Davidson Edition - English:**
The Gemara asks: **And** according to **the other** Sage, Rabbi Yoḥanan, **as well, isn’t it written “take,”** indicating that the Torah scroll was given whole? How does he explain this verse? The Gemara answers: **That** verse is speaking about the Torah **after it was joined** together to form a single unit.


###### Gittin 60a:16
[Gittin 60a:16](https://torahapp.org/share/book/Gittin/r/60a:16)

וְאִידַּךְ נָמֵי, הָכְתִיב ״בִּמְגִילַּת סֵפֶר כָּתוּב עָלָי״! הַהוּא, דְּכׇל הַתּוֹרָה כּוּלָּהּ אִיקְּרִי מְגִילָּה, דִּכְתִיב: ״וַיֹּאמֶר אֵלַי מָה אַתָּה רוֹאֶה, וָאוֹמַר אֲנִי רוֹאֶה מְגִילָּה עָפָה״.

**William Davidson Edition - English:**
The Gemara asks: **And** according to **the other** Sage, Reish Lakish, **as well, isn’t it written: “With the scroll of the book that is written for me,”** indicating that the Torah was given scroll by scroll? How does he explain this verse? The Gemara answers: **That** verse teaches that **the entire Torah is called a scroll.** This is indicated in another verse as well, **as it is written: “And He said to me: What do you see? And I said: I see a flying scroll”** (Zechariah 5:2).


###### Gittin 60a:17
[Gittin 60a:17](https://torahapp.org/share/book/Gittin/r/60a:17)

אִי נָמֵי, לְכִדְרַבִּי לֵוִי – דְּאָמַר רַבִּי לֵוִי: שְׁמֹנֶה פָּרָשִׁיּוֹת נֶאֶמְרוּ בַּיּוֹם שֶׁהוּקַם בּוֹ הַמִּשְׁכָּן, אֵלּוּ הֵן: פָּרָשַׁת כֹּהֲנִים, וּפָרָשַׁת לְוִיִּם, וּפָרָשַׁת טְמֵאִים, וּפָרָשַׁת שִׁילּוּחַ טְמֵאִים, וּפָרָשַׁת ״אַחֲרֵי מוֹת״,

**William Davidson Edition - English:**
**Alternatively,** this verse serves to allude **to** the sections of the Torah discussed in **that** statement **of Rabbi Levi, as Rabbi Levi says: Eight sections were said on the day that the Tabernacle was erected,** on the first of Nisan. **They are: The section of the priests** (Leviticus 21:1–22:26); **the section of the Levites** (Numbers 8:5–26); **the section of the impure** (Leviticus 13:1– 14:57); **the section of the sending away of the impure** (Numbers 5:1–4); **the section** beginning with the words **“After the death”** (Leviticus, chapter 16);