It is not permitted to write [the sacred] books,¹ tefillin and mezuzoth² on skins of ritually unclean cattle or on skins of ritually unclean wild animals. Nor may they³ be sewn with their sinews, or [the parchment rolls of tefillin] be wound with their hair. It is an oral prescription delivered to Moses at Sinai that [all these] shall be written on the skins of ritually clean cattle or ritually clean wild animals, be sewn together with their sinews and [the tefillin rolls] wound with their hair. It is also an oral prescription delivered to Moses at Sinai that [the parchments] shall be ruled with a reed⁴ and the writing on the skin be done with ink. [This latter requirement] has support in Scripture, And I wrote them with ink in the book.⁵

footnotes: ¹ The scrolls of the Pentateuch used for the lections in public worship. ² These two nouns are added by GRA and M. For Hebrew and other terms, see the Glossary. ³ The parchment sheets of which the scrolls are made up. ⁴ To guide the hand of the scribe, the letters being written under the ruled lines. ⁵ Jer. 36, 18.

R. Joshua the grits-dealer was asked: ‘Why is it permitted to write [sacred scrolls] on the skins of nebeloth and ṭerefoth?’ ‘I will give you an analogy,’ R. Joshua replied. ‘This is similar to the case of two men who were condemned to death by the State, one being executed by the king and the other by the executioner. Which of them is superior? He who was executed by the king.’⁶ and ṭerefoth are the effect of an act of God. ‘If so,’ he retorted, ‘they should be permitted to be eaten!’ ‘It is stated,’ replied R. Joshua, ‘Ye shall not eat any nebelah.⁷. Scripture has forbidden it, so what can I do for you?’ (From here it is inferred that it is permitted to write on skins of nebelah and on skins of ṭerefah and there is no need to consider the possibility of their having been pierced at the animal’s heart.)⁸

footnotes: ⁶ Nebeloth ⁷ Deut. 14, 21. E.V. of anything that dieth of itself ⁸ This sentence is enclosed in brackets in some eds. It was a heathen practice to remove the heart from a live animal to be offered as a sacrifice; this, in Rabbinic law, rendered the entire animal, including its skin, forbidden as an idolatrous offering (‘A.Z. 29b, Sonc. ed., p. 145).

Skins⁹ for the [sacred] books, tefillin and mezuzoth may be bought anywhere, and one need not consider the possibility that they might be skins which were pierced at the animal’s heart.

footnotes: ⁹ Before they were dressed; but dressed skins may be bought only from trust-worthy persons who can testify that the dressing had been done in accordance with the law.

The writing on ḳelaf must be on the side of the flesh, and on gewil it must be on the side of the hair, no deviation from this being permitted. It is an oral prescription delivered to Moses at Sinai that if one changed one for the other, [the scroll] may not be used for the lection [in the statutory services].

[The sacred texts]¹⁰ may not be written on difthera or erased paper;¹¹ nor with coal,¹² shoe-black, ink containing gum, vitriol or fruit-juice.¹³ Vitriol may not be added to the ink.

footnotes: ¹⁰ Mentioned in Rule 1. ¹¹ Others, ‘palimpsest’. GRA omits ‘erased’. ¹² Or, ‘black pigment’. ¹³ Others, ‘rain-water’, ‘wine-lees’.

[The sacred texts] may not be written in [obsolete] Hebrew characters,¹⁴ or in the Aramaic, Median or Greek languages.¹⁵ and mezuzoth. If they were written in any other language or in any other characters they may not be used for the lection [in the statutory services], since they must be written in the Assyrian [script].

footnotes: ¹⁴ The script must be ‘Assyrian’ (the modern Hebrew square characters) and the language ‘the holy tongue’. ¹⁵ According to Meg. 9a (Sonc. ed., p. 48) it is permitted to write the Torah in Greek although this is not allowed in the case of tefillin

It once happened that five elders wrote the Torah for King Ptolemy¹⁶, I, p. 90).] in Greek, and that day was as ominous for Israel as the day on which the golden calf was made, since the Torah could not be accurately translated.

footnotes: ¹⁶ Presumed to be Ptolemy Philadelphus who reigned over Egypt 285-247 B.C.E. He arranged for the Greek Version, the Septuagint, to be made, as narrated in the next paragraph. [The Tractate gives two accounts of the translation, the present one being the later which reflects the harmful effects which the Septuagint had in arresting the development of exegesis among the Hellenistic Jews (cf. Weiss, Dor

It also happened that King Ptolemy assembled seventy-two elders and placed them in seventy-two [separate] rooms without telling them the reason for which he had assembled them. He then went to each one of them and said to him,¹⁷ ‘Write for me [a translation of] the Torah of Moses your master’. The Omnipresent inspired them¹⁸ and the mind of all of them was identical, so that each on his own¹⁹ wrote the [same translation of the] Torah, introducing [the same] thirteen alterations²⁰ as follows: ‘God created in the beginning’.²¹ (Gen. 1, 1) the Heb. of which might be misinterpreted to mean that a power named ‘Bereshith’ (in the beginning) created God. ‘And God said I shall make a man in image and likeness.’²² (Gen. 1, 26). The plural us and our might erroneously suggest a plurality of deities. ‘And He finished on the sixth [day] and rested on the seventh [day].’²³ (Gen. 2, 2) which could be understood to imply that God did some work on the seventh day. ‘Male and female He created him.’²⁴ (ibid. V, 2) from which it might be inferred that man and woman were, from the first, two separate beings, contrary to ibid. II, 21. ‘Come let Me go down and there confound their language.’²⁵ (ibid. XI, 7). ‘And Sarah laughed among her relatives,²⁶ XVIII, 12). The Heb. means ‘within herself’ as Abraham had done when he laughed … in his heart (ibid. XVII, 17) and had not been rebuked. saying.’ ‘For in their anger they slew oxen²⁷ and in their self-will they digged up a stall.’²⁸ (ibid. XLIX, 6) to ‘oxen’ and oxen to ‘stall’ in order to remove the stigma of murder from Jacob’s sons. ‘And Moses took his wife and his children and set them upon a carrier²⁹ of men.’³⁰ (Ex. 4, 20). ‘Now the time that the children of Israel dwelt in Egypt and in the land of Canaan and in other lands³¹ was four hundred and thirty years.’³² ‘And he sent the elect of the children of Israel.’³³ (ibid. XXIV, 5), the former being regarded as more suitable persons for the service. ‘And upon the elect of the children of Israel He laid not His hand.’³⁴ (ibid. 11). The alteration was not essential, but ‘elect’ which was mentioned earlier was preferred. It should be noted that in the total of thirteen alterations, this and the preceding are counted as one. ‘I have not taken one desirable thing³⁵ (Num. 16, 15) to avoid the suggestion that Moses did not take an ass but more precious objects. from them.’ ‘The [beast] with small legs.’³⁶ (Lev. 11, 6) which is arnebeth, so as not to give offence to Ptolemy the name of whose queen was Arnebeth. ‘Which the Lord thy God hath allotted to give light unto all the peoples under the whole heaven.’³⁷ ‘Which I commanded should not be served.’³⁸. This might be taken to mean that God did not desire their existence and their creation was consequently due to a power beyond His control. It should be noted that the last two alterations are regarded as one in the enumeration because both deal with heavenly bodies as objects of worship.

footnotes: ¹⁷ lit. ‘to them’. ¹⁸ lit. ‘put counsel in the heart of each one of them’. ¹⁹ So GRA. ²⁰ Deviations from the traditional text. In the extant Versions of the Septuagint only some of these are found. ²¹ Instead of In the beginning God created ²² The Heb. text reads: Let us make man in our image, after our likeness ²³ For the Heb.: And He finished on the seventh day ²⁴ Instead of created them ²⁵ Instead of let us go down ²⁶ i.e. she laughed in the presence of people and therefore incurred censure (ibid. ²⁷ So GRA, H and M. V incorrectly ‘a man’. ²⁸ Changing men ²⁹ So M. V and H read ‘carriers of men’. ³⁰ i.e. an animal conformable with the dignity of Moses, instead of ass ³¹ So M. V omits ‘and in other lands’. [The reading of the Septuagint is ‘in the land of Canaan and in the land of Egypt’.] ³² Instead of the Heb. which omits ‘in the land of Canaan and in other lands’ (Ex. 12, 40), and implies that all the 430 years were spent in Egypt when, in fact, they could not have dwelt there more than 210 years (cf. Rashi to Meg. 9a). ³³ So GRA and Meg. 9a but omitted in V. ‘Elect’ is substituted for young men ³⁴ Here also ‘elect’ was substituted for the Heb. for nobles ³⁵ A ‘desirable thing’ [which occurs in the Septuagint] for the Heb. ass ³⁶ Instead of the Heb. for the hare ³⁷ The insertion ‘to give light’ (Deut. 4, 19) removes the possible misunderstanding that the heavenly bodies enumerated in the verse were intended by God to be objects of worship. ³⁸ Deut. 17, 3 reads which I have commanded not

[The sacred scrolls] may not be written in gold. It is related that in an Alexandrian³⁹, II, p. 55]. scroll of the Torah all the divine names were written in gold, and when the matter came before the Sages they decided that it should be stored away.⁴⁰

footnotes: ³⁹ So M. V and H read ‘a scroll of the Torah of Alexander’ [i.e. Alexander Jannaeus (103-76 B.C.E.) according to Krauss, Lehnwörter ⁴⁰ lit. ‘it shall be hidden’; not to be used for the lection.

All the Torah is in Hebrew but it contains some Aramaic words.⁴¹). What is in Hebrew may not be written in Aramaic and the Aramaic words may not be altered; for example, Jegar-sahadutha and Galeed.⁴² Others hold that the rule applies only to Jegar-sahadutha and Galeed because they are two specifically Aramaic and Hebrew expressions respectively.⁴³). If Hebrew words were written in Aramaic or Aramaic words in Hebrew, the scroll may not be used for the lection. The Aramaic [and Hebrew] words referred to are Jegar-sahadutha, Galeed and the like. If ha’azinu hashshamayim⁴⁴, the opening words of Deut. 32, 1-43, which is arranged in the scroll as follows:

_________________ was arranged like the Song of Moses⁴⁵ or if the Song of Moses was arranged like ha’azinu; if continuous lines were written in broken ones or vice versa; [35b] or if the breaking up was not done according to the rule, the scroll may not be used for the lection.

footnotes: ⁴¹ lit. ‘translation’ (Targum ⁴² Gen. 31, 47, ‘the heap of witness’ in Aramaic and Hebrew. ⁴³ In the case of the other parts, however, although one language should not be changed for another, the scroll is not disqualified if a change was made (cf. N.Y. ad loc. ⁴⁴ Give ear ye heavens ⁴⁵ Ex. 15, 1-18 written as:or, according to others:

If one finished [writing nearly] all the Torah and less than a column⁴⁶ remained of the text, one need not hesitate to make of this a small column on its own.⁴⁷

footnotes: ⁴⁶ So GRA and H. V reads: ‘If one finished all the column and left over less, one extends the wording so as to make’, etc. A reading in M is ‘if one finished all the book and left less than a column, one extends the writing so as to make’, etc. ⁴⁷ The extension of a short passage over a full column is done either by enlarging the characters or, according to others, by making each successive line shorter than the one preceding it.

A [parchment] sheet [of the Torah scroll] containing six columns may be divided into two sheets;⁴⁸ but one of five columns may not be divided, in order that it should not⁴⁹ be separated into one of two⁵⁰ and one of three columns. No one is allowed to write [a scroll of the Torah] unless one is able to read.⁵¹

footnotes: ⁴⁸ Each containing three columns. ⁴⁹ So GRA and N. Y. H and M read: ‘perhaps one might’. ⁵⁰ Not less than three columns may be contained in each sheet. ⁵¹ M inserts: ‘one is not allowed to write unless [the parchment] was ruled; and if an unruled sheet was written on, it is disqualified’.

A scroll of the Torah that was written by a Sadducee,⁵², a Jewish heretic or Jewish-Christian. an informer,⁵³ a proselyte,⁵⁴), one who does not observe the commandments but, on account of domicile in the land of Israel, has renounced idolatry. a slave, a woman,⁵⁵ a madman or a minor may not be used for the lection.⁵⁶ This is the rule: Whosoever cannot act in religious matters on behalf of the public is not permitted to write a scroll of the Torah.⁵⁷

footnotes: ⁵² An adherent of a sect which was opposed to the teachings and traditions of the Pharisees. M adds min ⁵³ Against his fellow-Jews to the ruling Roman authorities. M adds משומד, an apostate. ⁵⁴ This refers to a ‘proselyte settler’ (ger toshab ⁵⁵ So GRA and M; not in V and H. ⁵⁶ For the unsuitability of the persons enumerated, cf. Giṭ. 45b (Sonc. ed., p. 199). ⁵⁷ So GRA. V reads: ‘everyone who writes it [must be a person who] may act on behalf of the public [in discharging a religious obligation]’.

If an open section was written as closed or vice versa, the scroll must be stored away. What is an open section? One which does not begin at the beginning of a line. And what is a closed section? [One which is separated from what precedes by a vacant] space in the middle of the line. And how much space must be left at the beginning of a line so that a section may be called ‘open’? A space in which a name of three letters may be written.⁵⁸ And how much space must be left in the middle of a line so that a section may be called ‘closed’? A space in which a name of three letters may be written. If an entire section was completed at the end of a column, one vacant line must be left at the top [of the next column]; but if a vacant space in which a name of three letters may be written was left at the foot [of the column], one begins [the next column] from the top.

footnotes: ⁵⁸ The view of Maimonides which has been adopted is that space must be left for three words, each of three letters (cf. Y.D. 275, §2).