It is permissible to join the Torah and the Prophets in one scroll, so R. Judah; but the Sages say: The Torah and the Prophets must be written in separate scrolls.¹

footnotes: ¹ So V, H, M. GRA adopts the reading of B.B. 13b (Sonc. ed., p. 66): ‘It is permissible to fasten the Torah, the Prophets and the Hagiographa [in one scroll]’.

Between a book of the Prophets and another, one should not leave the same empty space as between two books of the Torah, but in each case the space must be that which has been prescribed for it.² Furthermore, [a book of the Prophets]³ must begin at the top.⁴

footnotes: ² viz. four lines between books of the Torah, and three lines between books of the Prophets. ³ If the preceding book ended at the foot of a column. ⁴ Of the next column, the reason being that, if the books of the Prophets were separated one from the other, the beginning of each book would commence at the top of a column. This does not apply to Torah scrolls which may never be cut up into separate books.

A Torah scroll⁵ may not be made into the separate books of the Pentateuch, neither into single books nor into two or three joined together, because it is forbidden to reduce a major sanctity⁶ to a minor sanctity.⁷ From scrolls containing sections of the Pentateuch, however, it is permitted to make up a Torah scroll. When may this be done? When the measurements⁸ and the numbers of the lines⁹ are alike.

footnotes: ⁵ Which contains the five books of Moses. ⁶ The Torah scroll in its entirety. ⁷ A section of the Pentateuch. ⁸ Of all the scrolls that are to be joined together. ⁹ In each column.

It is not permissible to join together two sections of the Pentateuch or one and a half of them to form a single scroll.¹⁰ But if it was intended¹¹ that additional scrolls be attached to them,¹² it is permissible.

footnotes: ¹⁰ Because it might be mistaken for a proper Torah scroll. ¹¹ When these were written. ¹² To complete a Torah scroll.

It is related that Boethus b. Zonin¹³ had eight books of the Prophets¹⁴ joined together in one scroll in accordance with a ruling of R. Eleazar b. ‘Azariah. Others maintain that he had them all in separate scrolls. It is also related that a certain person brought before the Sages a single scroll containing the Torah, the Prophets and the Hagiographa.¹⁵

footnotes: ¹³ [A pious Jew at the end of the first cent. C.E., not to be identified with the Boethus named in ARN V.] ¹⁴ Joshua, Judges, Samuel, Kings, Isaiah, Jeremiah, Ezekiel and the Twelve Prophets reckoned as one book. ¹⁵ And, as recorded in B.B. 13b (Sonc. ed., p. 66), the Sages ruled that it was a proper scroll.

This¹⁶ applies only to a codex,¹⁷ but in the case of a scroll¹⁸ the Torah and the Prophets must each consist of a separate parchment.

footnotes: ¹⁶ That the Torah, Prophets and Hagiographa may be included in one scroll. ¹⁷ Since, as a book for study, no one could attribute to it the sanctity of a Torah scroll. ¹⁸ In that form only the contents could show whether it was a Torah scroll only.

If a Torah scroll has spaces or stops [to mark] the beginning of verses, it may not be used for the lections.¹⁹ So also if a letter has been engraved or joined to another, the scroll may not be used for the lections.

footnotes: ¹⁹ Because the Torah scroll must conform to the original form without any alterations.

A scroll [some of whose letters] are faded may not be used for the lections.²⁰ R. Simeon b. Eleazar says: If the outline [of the effaced letters] is distinguishable, it is permitted [to rewrite them].

footnotes: ²⁰ So H and GRA. V reads ‘one should not rewrite them’.

A scroll of the Torah in which a whole line is faded may not be used for the lections. If the greater part of a line is faded and the smaller part intact, the use of the scroll is permitted. If a Torah scroll contains an error, it may not be used for the lections. How many [errors disqualify it]? One in a column, is the view of R. Judah. R. Simeon b. Gamaliel says: Even if there be one error in three columns²¹ the scroll may not be used for the lections.

footnotes: ²¹ The reading of GRA. In V and M, ‘even three errors in a column’. The reading of H is: ‘Three in a column is the view of R. Judah. Rabban Simeon b. Gamaliel says: Even if there be one error in one column’.

Not less than three columns of the Torah scroll [may be unrolled at one time during the reading], but there is no objection to the reading of ten [columns] in one [lection]. It is a religious precept that the most important member²² shall roll up the scroll.²³ When one rolls up a Torah scroll he should roll it [so that it closes] at the seam²⁴ and not at [the middle of] a sheet.²⁵ A Torah scroll should [36b] be rolled up²⁶ from without,²⁷ but the [band]²⁸ should be tied from within.²⁹ When one hands a Torah scroll to another person it must be done with the right hand only, and he who receives it must also do so with the right hand only, because the Torah was delivered at Mount Sinai in this manner, as it is stated, At His right hand was a fiery law unto them.³⁰ R. Shefaṭai³¹ said in the name of R. Joḥanan: If one reads the Scripture without a melody³² or learns the Mishnah without a tune,³³ of him Scripture says, Wherefore I gave them also statutes that were not good.³⁴ which one learns. If such are described as not good it is because the melody is lacking.

footnotes: ²² Of the congregation, or of those who have taken part in the reading. ²³ Thus showing honour to the Torah. ²⁴ So that if the scroll is pulled, only the seam will be affected. ²⁵ Which might be torn by the pull. ²⁶ So GRA. V and M: ‘it shall not be fastened from within, but it must be fastened from without’. ²⁷ i.e. the back of the written side, while the scroll is being held up by another person who is faced by the written side. ²⁸ Which is wound around the scroll to prevent it from unrolling. ²⁹ The knot facing the written side. In this way, when the next lection is to be read, the knot can be easily undone without having to turn the scroll over. ³⁰ Deut. 33, 2. ³¹ In Meg. 32a (Sonc. ed., p. 194) the name is Shefaṭiah. ³² Indicated in the printed Pentateuch by the traditional cantillation. ³³ Which aids the memory. ³⁴ Ezek. 20, 25. An accompanying melody enlivens one’s studies, and endears the statutes

A scribe may not put upon the written part [of a Torah scroll] a reed-pen with ink on it; nor may he take hold of the sheets of parchment³⁵ and thereby unroll [the scroll]; nor may he grasp them to extract the written sheets;³⁶ nor may he remove a scroll from its [case] by shaking it out. All these [restrictions] are relaxed with the official revisers of Scripture scrolls. A Torah scroll may not be released from its case while it is lying on one’s lap³⁷ because this is disrespectful treatment. It is not permissible to place a Torah scroll on one’s knees or lean on it with one’s elbows while reading; so according to the ruling of R. Nehemiah.

footnotes: ³⁵ So H. V, ‘folds’. ³⁶ Which are rolled up; lit. ‘and bring forth the writing without’. ³⁷ lit. ‘one shall not slip a Torah scroll from one’s lap and release it’.

A Torah scroll may not be placed over a chair [with its sheets] hanging down while it is being read, in the manner of ordinary documents, because [sacred] books must not be treated with disrespect. The proper procedure is³⁸ to hold it in the hands³⁹ with reverence and so read it. [Sacred] books⁴⁰ may not be thrown about⁴¹ nor may they be treated in [any other] disrespectful manner.

footnotes: ³⁸ lit. ‘but’. ³⁹ By means of a cloth since, according to Rule 16 below, it is forbidden to touch a Torah scroll with the bare hands. ⁴⁰ Not only Torah scrolls (Maimonides). ⁴¹ lit. ‘from place to place’.

A scroll of the Torah may not be placed on a bed and [certainly]⁴² not at its foot or under it; nor may one sit on a bed on which a [Torah] scroll [happens to] rest. It is related that R. Eleazar once sat [unwittingly] on a bed on which lay a [Torah] scroll and [when he realized it] he jumped up as if a snake had bitten him. [Respect is shown for the Torah] because Scripture states, Ye shall keep My sabbaths, and reverence My sanctuary⁴³—it is not the sabbaths that one reverences but Him who commanded [to keep them], nor is one to reverence the sanctuary but Him who commanded [to make] it. It is obligatory to make beautiful ẓiẓith, beautiful mezuzoth, to write a beautiful scroll of the Torah with choice ink, with a fine reed-pen [written] by an expert penman⁴⁴, I, p. 254n לבלר אומן for לבלרין נאים (fine pen-men).] on well-finished parchments, on deer skins,⁴⁵ and to wrap it in precious silks; for Scripture states, This is my God, and I will glorify Him,⁴⁶ (ואנוהו) is connected homiletically with נאה, ‘beautiful’, and understood as ‘I will serve Him in a beautiful manner’. which means, perform the commandments in a beautiful manner to His glory.⁴⁷ Such is the interpretation of R. Ishmael. R. ‘Aḳiba expounds the text as meaning that one should expatiate on His excellencies. Abba Saul explains: Be like Him;⁴⁸ as He is merciful and gracious so be thou merciful and gracious.

footnotes: ⁴² Cf. N.Y. The addition of ‘certainly’ avoids an anticlimax. ⁴³ Lev. 19, 30. ⁴⁴ [Reading with Bacher, Ag. d. Tannaiten ⁴⁵ So GRA. V and H, ‘dyed skins’. ⁴⁶ Ex. 15, 2, I will glorify Him ⁴⁷ lit. ‘before Him’. ⁴⁸ He explains ואנוהו as the equivalent of אני והוא, ‘I and He’.

Foodstuffs may not be treated with disrespect, nor may they be thrown about. One may not sit on a basket containing dates or dried figs;⁴⁹ but he may sit on a basket which contains pulse or on a cake of pressed figs, because it is customary to do so.⁵⁰ Foodstuffs may not be used as a support⁵¹ or as a covering, nor may foodstuffs be eaten with the aid of foodstuffs,⁵² unless [the latter] are fit to be eaten.⁵³ R. Eliezer b. Jacob says: Any fruit which has a stem or stalk⁵⁴ may be used as a covering.⁵⁵ R. Simeon b. Gamaliel says: Any foodstuff which requires processing may be used as a covering.⁵⁶ R. Simeon b. Gamaliel also says: Any foodstuff which has a protection⁵⁷ may be used as a covering. One who writes [Torah] scrolls may not turn over a sheet on its face⁵⁸ because this is disrespectful treatment.

footnotes: ⁴⁹ Because they might be crushed and spoilt. ⁵⁰ Pulse or dried figs are not spoilt by sitting on them. ⁵¹ For any object. ⁵² Using them, e.g., in place of a spoon. ⁵³ Immediately after use and would not be thrown away. ⁵⁴ Whereby it can be lifted if it should happen to fall into the contents of the vessel which it covered. ⁵⁵ Since it would not be necessary to throw it away after use. ⁵⁶ In its raw state, since its use causes no deterioration. ⁵⁷ e.g. a shell. ⁵⁸ lit. ‘scroll’, with the writing downwards to protect it from falling dust while it is drying.

If one finished [writing nearly] all the [Torah] scroll and left over one column, there is no objection to his arranging it on a small sheet [on its own].⁵⁹ Foodstuffs may not be used as a covering.⁶⁰ R. Meir says: Any fruit which has a husk may be used as a covering. R. Judah says: Any fruit which has a stem or a stalk may be used as a covering.

footnotes: ⁵⁹ Cf. I Rule 11 and II Rule 5. ⁶⁰ This and the following are repeated from Rule 14.

Foodstuffs may not be eaten with the aid of foodstuffs unless they are consumed simultaneously. If a scroll cannot be covered with a cloth,⁶¹ it may be turned over on its writing.⁶² R. Joḥanan said: Whoever holds a Torah scroll without a covering⁶³ will be buried without a covering.⁶⁴ Buried without a covering! Is this thinkable? It means, Without the covering protection of that religious performance.⁶⁵

footnotes: ⁶¹ lit. ‘on which there is no’. To protect the wet ink from dust while it is drying. ⁶² This qualifies what was stated in Rule 14 in accordance with ‘Erub. 98a. ⁶³ lit. ‘naked’; this is regarded as disrespectful. ⁶⁴ i.e. a shroud. ⁶⁵ (65). The reverential treatment of the Torah scroll is accounted an act of piety.