If one wrote a sacred name twice,¹ he retains the first and erases the latter.² R. Judah says: If the first occurs at the end of a column, he erases the first and retains the second.³ [If he wrote] a secular noun twice,⁴ he retains the first and wipes away the latter.⁵ R. Judah says: If the first was at the end⁶ of a column, he wipes away the first and retains the latter.

footnotes: ¹ lit. ‘he who writes a name of two sacred names’. H omits ‘a name of’. ² The first is retained because it was properly written; the second is erased because it was written in error. ³ It spoils the appearance to leave a blank at the beginning of the top line of a column. ⁴ lit. ‘two secular nouns’. ⁵ While the ink is still wet. ⁶ So GRA. V and H, ‘at the top’.

If one writes Yehudah and omits the daleth, he inserts⁷ and the he. it above the line. If he intended to write the Tetragrammaton⁸, lit. ‘the name’. and wrote Yehudah⁹ instead,¹⁰ he alters the daleth into a he¹¹. and wipes away the final letter he. If it was required to write Yehudah and he intended to write the Tetragrammaton, although he [inadvertently] inserted the daleth,¹² he erases it¹³ and writes another Yehudah.

footnotes: ⁷ lit. ‘suspends’ between the waw ⁸ The four letters Yod-he-waw-he ⁹ יהודה. ¹⁰ This is the reading of GRA and H. V omits ‘if he intended to write’, ¹¹ This is done by adding a short vertical line to the daleth ¹² So H. V reads: ‘he did not write in it’. ¹³ Following GRA. V and H ‘detains it’.

If it was required to write the Tetragrammaton but he intended to write Yehudah, although he did not insert the daleth¹⁴ he must wipe away [the entire word] and re-write the Tetragrammaton. R. Judah says: He should go over it with the reed-pen and so sanctify it. [The Sages] said to him: This is not the best procedure.

footnotes: ¹⁴ So that the Tetragrammaton was written correctly but unintentionally so.

He who writes the divine name and made an error [by omitting] one letter should suspend it above [the line].¹⁵ R. Simeon of Shezur says: All the name may be suspended [if omitted] but a single letter of it may not be suspended. If one erred [by omitting] all the name, he should suspend it between the lines, according to the view of R. Judah. R. Meir says: He wipes away the writing that precedes and writes the name on the part which he wiped away. R. Simeon b. Eleazar said in the name of R. Meir: The name only may be suspended but the Tetragrammaton must not be written on an erasure. R. Ḥanina b. ‘Aḳabia says: The whole sheet¹⁶ must be stored away.¹⁷

footnotes: ¹⁵ Neither erasure nor wiping away of the written words is necessary. ¹⁶ In which the omission of the Tetragrammaton had occurred. ¹⁷ As with all sacred objects that are worn out or decaying, or are for any other reason unfit for further use. GRA revised the wording of this Rule to conform in the main with the text in Men. 30b (Sonc. ed., p. 196): ‘If the Tetragrammaton was omitted in error [and a number of the words following it already written], what had been written is erased, the erased words are suspended [above the line] and the Tetragrammaton is inserted in the space of the erasure; so R. Judah. R. Meir said: He wipes the writing away and writes [the Tetragrammaton] in the space. R. Jose said: Even the Tetragrammaton may be suspended [above the line]. R. Simeon of Shezur said: It is permissible to suspend all the Tetragrammaton [above the line] but not a part of it. R. Simeon b. Eleazar said in the name of R. Meir: The Tetragrammaton may not be written in a space which has been erased or wiped away, nor may it be suspended [above the line]; but the entire sheet is removed and stored away’.

If one wrote three¹⁸ times Alef-lamed by mistake in the phrase God delivereth me to the ungodly,¹⁹ he retains the first and erases the second.²⁰ were meant to be the divine name and Rule 1 above applies. By quoting an illustration from Job, the inference to be drawn is that the regulation with respect to a Torah scroll holds good also of the Prophets and Hagiographa.

footnotes: ¹⁸ So GRA. V ‘twice’. ¹⁹ Job 16, 11. The text has the word twice, the first being the divine name and the second the preposition; inadvertently he wrote it three times, intending the first two to stand for ‘God’ (thus sanctifying both) and the third for ‘to’. ²⁰ So GRA and H. The first occurrences of ’el

When one is writing the Tetragrammaton he may not respond even if the king greets him.²¹ If he was about to write two or three divine names successively,²² in Ex. 34, 6. he may pause between them and respond. After dipping the reed-pen in ink, he may not start with the letters of a divine name²³ but with the preceding letter.²⁴ One who erases a single letter of a divine name transgresses a negative commandment. R. Simeon said:²⁵ On account of this it is stated, Ye shall destroy their name out of that place. Ye shall not do so unto the Lord your God.²⁶

footnotes: ²¹ All his attention must be concentrated on the sanctity of the divine name. ²² E.g. The Lord, the Lord, God ²³ Because a pen full of ink may cause a blot. ²⁴ Which, if blotted, can be erased or wiped away. ²⁵ Citing the Scriptural basis of the regulation. ²⁶ Deut. 12, 3f, i.e. the name of God must not be erased.

It is permissible, however, to wipe away ink that dropped upon the writing,²⁷ since one’s intention is only to rectify it.

footnotes: ²⁷ Even of a divine name.

If one omits a line in error, he may not suspend it between the lines, but inserts it in close proximity²⁸ to the place²⁹ of the error by erasing one [adjacent line] and inserting two³⁰ in its place, or [by erasing] two lines and writing three;³¹ provided only that he does not erase three lines.³²

footnotes: ²⁸ lit. ‘opposite’. ²⁹ So GRA. V and H omit ‘inserts in … place of’. ³⁰ The one omitted and the one erased. ³¹ The two erased and the one omitted. ³² In order to insert more than one missing line. The erasure of one or two lines is sufficient for the insertion of the omitted line without undue pressure on the space between the lines; but the treatment of more than one line in this manner would disfigure the entire column (N.Y.).

It is not permissible to make a scroll of the Shema‘ or of the Hallel for children,³³ but if the scribe intends to add to it, it is permissible.³⁴ R. Judah permits the writing of a scroll from In the beginning³⁵ to the story of the flood,³⁶ and from the beginning of Leviticus to *And it came to pass on the eighth day;*³⁷ but in the case of all the other books [of Scripture the writing of extracts is] forbidden.³⁸

footnotes: ³³ Extracts from Scripture may not be made for study by children. ³⁴ From ‘but if’ to ‘permissible’ is an addition by GRA. ³⁵ Gen. 1, 1. ³⁶ i.e. to Gen. 6, 8. In each instance the extract is a connected theme. ³⁷ Lev. 9, 1. ³⁸ Only in the case of the Pentateuch were the two extracts mentioned allowed to be written for the instruction of children. V adds here, ‘if he intends to add to it, it is permitted’.

The following names are to be divided:³⁹ Beth-el,⁴⁰ Beth-’awen,⁴¹ Beer-sheba,⁴² Ẓofenath-pa’neaḥ, [37b] Poṭi-fera,⁴³ XLI, 45. E.V. Zaphenathpaneah and Poti-phera. Ben-’oni,⁴⁴ XXXV, 18. Yedid-yah,⁴⁵. Halelu-yah.⁴⁶ [of the Lord] was kindled, My wrath shall wax hot (Ex. 22, 23; Num. 11, 10). R. Jose says: These must not be divided.⁴⁷ All, however, agree that there must be no breaking up of ‘Ammi’el,⁴⁸ ‘Amminadab,⁴⁹ 23). Ẓuri’el,⁵⁰ Ẓurishaddai.⁵¹

footnotes: ³⁹ Although each represents one name, it is to be written as two words. ⁴⁰ e.g. Gen. 12, 8. ⁴¹ Hos. 4, 15, X, 15. ⁴² E.g. Gen. 21, 31. ⁴³ ibid. ⁴⁴ ibid. ⁴⁵ 2 Sam. 12, 25. E.V. Jedidiah ⁴⁶ E.g. Ps. 111, 1, ‘praise ye the Lord’. E.V. prints it as one word. V and H add: וחרה אף וחרה אפי, and the anger ⁴⁷ But written as one word. ⁴⁸ A name meaning ‘God is with me’ (e.g. Num. 13, 12). Another reading is עזיאל, ‘God is my strength’ (e.g. Ex. 6, 18). ⁴⁹ A name meaning ‘my kinsman is noble’ (e.g. ibid. ⁵⁰ A name meaning ‘my Rock is God’ (Num. 3, 35). ⁵¹ A name meaning ‘my Rock is Shaddai’ (cf. Num. 1, 6).

The following names may not be broken up: Yisra’el, Ga’tham,⁵². Poṭifar, Nebukadneẓẓar.⁵³

footnotes: ⁵² A name occurring in Gen. 36, 11, 16, 1 Chron. 1, 36. E.V. Gatam ⁵³ V and H unnecessarily repeat צמיאל, עוריאל, צורישדי.

If a person writes a divine name on his body, he must neither bathe nor anoint himself⁵⁴ (nor stand in an unclean place.⁵⁵ If he must perform an obligatory immersion,⁵⁶ he should wind a reed about it,⁵⁷ descend and perform an immersion. R. Jose said: He may at all times descend and perform an immersion in the ordinary way)⁵⁸ provided he does not rub it off.

footnotes: ⁵⁴ So that the name be not washed away. ⁵⁵ Out of respect. ⁵⁶ As, e.g., after a period of ritual impurity. ⁵⁷ To prevent the name from coming into contact with the water which might wash it away. ⁵⁸ The words in brackets are inserted by GRA who follows Shab. 120b (Sonc. ed., p. 597). V and H read: R. Jose permits, provided, etc.

[If one wrote a divine name] on the horn of a cow or on the legs of a bed,⁵⁹ he scrapes it off⁶⁰ and stores it away. [If he wrote it] on a stone, he detaches it and stores it away.⁶¹

footnotes: ⁵⁹ For magical purposes. ⁶⁰ [The correct reading is perhaps גודדד for גוררד, ‘he chops off (the horn or leg)’.] ⁶¹ From respect for the divine name.

If the seam of a sacred scroll was broken for the first time,⁶² it may be sewn up again;⁶³ if a second time, it may be sewn up again; if a third time, it must not be sewn up again.⁶⁴ If one cuts off a strip of a new scroll,⁶⁵ it may [be used for ordinary purposes],⁶⁶ but if it is cut off an old scroll,⁶⁷ [its use is] forbidden. Worn-out scrolls, phylacteries and wraps of scrolls must be stored away.⁶⁸

footnotes: ⁶² lit. ‘one’. ⁶³ On the undamaged part of the sheet, near the writing, although the margins between the columns are thereby reduced. ⁶⁴ Because the margins would become too small. ⁶⁵ lit. ‘scrolls’. ⁶⁶ Being new, the scroll had not yet been consecrated. ⁶⁷ Which has been consecrated by the script. ⁶⁸ Having once been consecrated, they may no longer be used for ordinary purposes.

It is related of R. Ḥalafta that, when he visited Rabban Gamaliel, he found him sitting at his table with the Targum of Job⁶⁹ in his hand and reading it. He said to him, ‘Master, will you permit me to tell you what my eyes saw?’ ‘Tell me,’ he replied. ‘I was watching Rabban Gamaliel the Elder, your father’s⁷⁰ father, while he was sitting at the side of a building [in course of construction] on the Temple Mount, when a Targum of Job was brought to him. “Remove a course of stones,” he ordered the builder,⁷¹ “and bury this under it.” ’ R. Jose b. R. Judah said: They overturned a tub of mortar upon it.⁷² Rabbi said: There are two objections to the statement—firstly, how could mortar⁷³ be available on the Temple Mount?⁷⁴ Further, it is not permissible to destroy such writings⁷⁵ with one’s own hands! [They should not be deposited in an unclean place] but in a deserted spot where they decay of their own accord.⁷⁶

footnotes: ⁶⁹ This must have been an earlier work than the extant Targum. [The anecdote is related in Shab. 115a (Sonc. ed., p. 565) with some variants.] ⁷⁰ V rightly corrects ‘mother’s’ to ‘father’s’. ⁷¹ V incorrectly ‘his children’. ⁷² This sentence is added by GRA from Shab. 115a. ⁷³ Which is composed of earth and water. ⁷⁴ Where only a mixture of sand and lime was used. ⁷⁵ Books like the Targum of Job whose use was forbidden on account of their exclusion from the Canon. ⁷⁶ The objection to a written, as against an oral, Targum at the time was the fear that the same sanctity might be attached to it as to the Hebrew text.

If one lends a Torah scroll to his friend, the latter may not lend it to another person. If one deposits a Torah scroll with his friend, the latter must unroll it once in twelve months.⁷⁷ If he is capable of reading it, he may do so,⁷⁸ but if he unrolled it for his own benefit,⁷⁹ reading it is forbidden. Symmachos said: He unrolls a new scroll once in thirty days and an old one once in twelve months. R. Eliezer b. Jacob says:⁸⁰ Both a new and an old scroll [should be unrolled] once in twelve months.⁸¹

footnotes: ⁷⁷ This sentence is inserted by GRA following B.M. 29b (Sonc. ed., p. 182). ⁷⁸ While the scroll is being unrolled in accordance with this Rule. ⁷⁹ So corrected by GRA. ⁸⁰ From ‘and an old’ to ‘says’ is added by GRA from B.M. 29b. ⁸¹ In the course of the discussion in B.M. 29b this is amended to ‘thirty days’ to differentiate the opinion of R. Eliezer from that of the first authority who is quoted above.

All occurrences of the name Solomon in the Song of Songs are sacred⁸² except one which is secular. Which one is it? Behold, it is the litter of Solomon.⁸³ Others say: Thou, O Solomon, shalt have the thousand.⁸⁴ VIII, 12.

footnotes: ⁸² Referring to God in the Rabbinical interpretation of the Book. ⁸³ Cant. 3, 7. ⁸⁴ ibid.

All references to ‘kings’ in Daniel are secular except one which is sacred. Which one is it? O king unto whom the King⁸⁵ of kings, the God of heaven, hath given the kingdom, the power, and the strength, and the glory.⁸⁶, etc. Others say: My Lord,⁸⁷ the dream be to them that hate thee, and the interpretation thereof to thine adversaries.⁸⁸ IV, 16.

footnotes: ⁸⁵ Understood as referring to God. ⁸⁶ Dan. 2, 37. E.V. O king, king of kings, unto whom ⁸⁷ Interpreted as an invocation to God in Shebu. 35b (Sonc. ed., p. 207). ⁸⁸ ibid.