אין בין ספרים לתפילין ומזוזות אלא שהספרים נכתבים בכל לשון ותפילין ומזוזות אין נכתבות אלא אשורית רשב"ג אומר אף ספרים לא התירו שיכתבו אלא יונית : There is no difference between scrolls [of Scripture] and tefillin and mezuzoth save that the scrolls may be written in any language,1For use in the Synagogue. Two such official translations are known: one in Aramaic, the Targum Onḳelos, and another in Greek made by Aquila under Rabbinic supervision. whereas tefillin and mezuzoth may only be written in the Assyrian script.2The Hebrew square characters are described as ‘Assyrian’ because they came into common use for religious writings after the return from the Babylonian exile (cf. Sanh. 21b, 22a, Sonc. ed., pp. 119ff and notes). Rabban Simeon b. Gamaliel said: Even scrolls [of Scripture] were permitted by the Rabbis to be written only in Greek.3[For the reason, cf. Meg. 9b (Sonc. ed., p. 50).]
אף על פי שאמר רבן שמעון בן גמליאל שאף ספרים לא התירו שיכתבו אלא יונית לא הודו לו חכמים שאמר ר' מעשה ברשב"ג שהיה עומד על גבי בנין בהר הבית והביאו לפניו ספר איוב תרגום ואמר (לבניו) [לבנאי] גנזו תחת הנדבך ואף חכמים עמדו בדבריהם דתנינן כל כתבי הקדש מצילין אותן מפני הדליקה בין שקוראין בהן בין שאין קוראין בהן ואף על פי (כן) שכתובין בכל לשון טעונין גניזה ומפני מה אין קורין בהן מפני ביטול בית המדרש ( מצילין תיק הספר עם הספר ותיק של תפילין עם התפילין ואע"פ שיש בתוכן מעות ולהיכן מצילין אותן למבוי שאינו מפולש בין בתירה אומר אף למפולש): Although Rabban Simeon b. Gamaliel4An eminent authority. said, ‘Even scrolls [of Scripture] were permitted by the Rabbis to be written only in Greek’, the Sages did not agree with him. For Rabbi related:5Quoted in V, 15 (p. 236). The following statements in the name of Rabban Simeon b. Gamaliel and the Sages respectively prove that both maintained their views. It once happened that Rabban Simeon b. Gamaliel was standing at the side of a building [in course of construction] on the Temple Mount, when a Targum of the book of Job was brought before him. He ordered the builder, ‘Bury it under the course of stones’. But the Sages also maintained their ruling, because we have learned in the Mishnah:6Shab. XVI, 1 (Sonc. ed., p. 563). All holy writings7The Pentateuch, Prophets and Hagiographa. may be saved from a fire8On the Sabbath by being removed from one domain to another, although this is not permitted with ordinary objects. irrespective of whether they are used in public reading9Such as the Prophets from which the hafṭarah is selected. or not;10viz. the Hagiographa. and although they are written in any language, they must be stored away.11When they are worn out and no longer fit for use. Sacred writings must never be destroyed. And why do we not read [some of these scrolls]? On account of [possible] neglect of the House of Study.12On the Sabbath when lectures are delivered in the Houses of Study. By engaging in the reading of the books mentioned the public would neglect the lectures.
The sheath of a scroll may be saved13From a fire on the Sabbath. together with the scroll, and the tefillin bag together with the tefillin, although they contain money.14Which otherwise would not be permitted to be moved. To what place may one rescue them? To a closed alley.15Where movement on the Sabbath is less restricted than in the public domain. Ben Bathyra said: Even into an open alley.
אף על פי שאמרו אין קורין בכתבי הקודש אלא מן המנחה ולמעלה (התירו) אבל שונין ודורשין בהם צריך דבר נוטל ובודק אבל בשטרי הדיוטות אע"פ שמסורגלין אסור לקרות בהן: Although the Sages have said that [some of] the Holy Writings may only be read from [the Sabbath] afternoon service onwards,16When there are no public lectures in the Houses of Study (cf. Shab. 116b, Sonc. ed., p. 572). yet they may be studied and expounded. If it is necesssary [to refer to] a word,17In Shab. loc. cit. the reading is ‘a verse’. one may take a scroll and examine it. As regards secular documents, however, although they have ruled lines,18Like sacred scrolls, and one is less likely to forget the Sabbath and insert notes or corrections. it is forbidden to read them [on the Sabbath].
ברכות שכתבו בהן ענינות הרבה מן התורה אין מצילין אותן מן הדליקה מכאן אמרו כותבי ברכות כשורפי תורה מעשה באחד שהיה כותב ברכות והלך רבי ישמעאל לבודקו כיון שהרגיש קול פרסותיו של ר׳ ישמעאל נטל תכריך של שטרות וזרקו לתוך הספל של מים בלשון הזה אמר עונש האחרון קשה מן הראשון: Benedictions,19Such as those of the ‘Amidah (P.B., pp. 44-53) and the like. in which many passages of the Torah were quoted,20lit. ‘written’. must not be saved from a fire [on the Sabbath].21They do not possess the same degree of sanctity as the scrolls of Scripture. Hence it was declared: They who write down benedictions are like those who burn the Torah.22Since these could not be saved if a fire broke out on the Sabbath.
It was related of a man who wrote benedictions that R. Ishmael went to examine him. As soon as he heard the sound of R. Ishmael’s steps, he seized a bundle of written sheets23Containing benedictions and selections from the Torah. and threw it into a bowl of water. In the following words [did R. Ishmael] address him, ‘The punishment for the latter act24Destruction of the sheets containing sacred texts by water. is greater than for the former’.25Writing benedictions which included passages from Scripture.
מפני מה אמרו לו מפני ענינות של תורה שהן כותבין בהן דתני ר׳ שמעון בן יוחי העוסק במקרא מדה ואינה מדה במשנה מדה שמקבלין עליה שכר העוסק בהש"ס אין לך מדה גדולה מזו על מנת שקרא ושנה: Why did he26viz. R. Ishmael. So N.Y.; V reads ‘they’. so address him? On account of the passages from the Torah which were quoted in them.27i.e. the benedictions; and could not, therefore, be saved from a fire on the Sabbath.
For28The following reason has no connection with the beginning of Rule 5. It refers back to Rule 2 above which lays down that one must not read certain books of the Scripture during the hours when lectures are delivered in the Houses of Study (N.Y.). R. Simeon b. Yoḥai taught: He who occupies himself with [only the study of] Scripture indulges in an indifferent practice;29lit. ‘a measure and no measure’. with Mishnah it is a practice for which a reward is conferred; as for one who occupies himself with Shas,30The Heb. letters shin samek, pronounced Shas, stand for ששה סדרים ‘the six orders’ of the Mishnah or of the combined Mishnah and Gemara. Here it evidently refers to the Gemara only. The corresponding passage in B.M. 33a (Sonc. ed., p. 206) reads ‘Gemara’. It has been suggested that the proper reading is ‘Talmud’ (cf. B.M. loc. cit., n. 6). there is no worthier practice, provided he had first studied Scripture and Mishnah.31It is accordingly proved that the study of Mishnah and Gemara, which necessarily includes the Scriptures, is of far higher importance than of Scripture only.
לעולם הוי רץ למשנה יותר מן הש"ס דר׳ יוסי בר אבין אמר עד שלא שיקע בו רבי משניות אבל שקע בו רבי משניות לעולם הוי רץ להש"ס יותר מן המשנה: Always run to the Mishnah more than to the Shas. R. Jose b. Abin said: [The preceding Rule only applies to the time] before Rabbi had edited32lit. ‘sunk’, an unusual verb in such a connection. [Instead of שקע, H mentions a MS. variant קבע (fixed).] the Mishnayoth, but now that Rabbi has edited the Mishnayoth run to the Mishnah more than to the Shas.33So N.Y. as required by the context. V, M and H read: ‘run to the Shas more than to the Mishnah.’
אבל אמרו נמשלה המקרא כמים והמשנה כיין והש"ס כקונדיטון אי אפשר לעולם בלא מים ואי אפשר לעולם בלא יין ואי אפשר לעולם בלא קונדיטון ואיש עשיר מתכלכל בשלשתן כך אי אפשר לעולם בלא מקרא ובלא משנה ואי אפשר בלא הש"ס לעולם: [The Sages], however, said: Scripture has been compared to water, the Mishnah to wine, and the Shas to spiced-wine. The world cannot exist without water, it cannot exist without wine, and it cannot exist without spiced-wine; but a rich man enjoys all three of them. So, too, it is impossible for the world to exist without Scripture and without Mishnah, but it can never exist without the Shas.34Which includes all.
ועוד נמשלה התורה כמלח והמשנה כפילפלין והש"ס כבשמים וא"א לעולם בלא מלח וא"א לעולם בלא פילפלין וא"א לעולם בלא בשמים ואיש עשיר מתכלכל בשלשתן כך אי אפשר לעולם בלא מקרא ואי אפשר לעולם בלא משנה ואי אפשר לעולם בלא הש"ס: The Torah35The term here embraces the whole of the Scriptures. has also been compared to salt, the Mishnah to pepper, and the Shas to spices. The world cannot exist without salt, without pepper and without spices; but the rich man enjoys all three. So, too, it is impossible for the world to exist without Scripture, without Mishnah and without the Shas.
אבל אשרי אדם שיש עמלו בהש"ס ולא שיהא דולג במקרא ובמשנה ויבא להש"ס על מנת שילמד מקרא ומשנה ויבא להש"ס על זה נאמר (משלי י״ח:י״א) הון עשיר קרית עוזו וכחומה נשגבה במשכיתו: Happy is the man whose labour is in [the study of] the Shas. Not that he should skip Scripture and the Mishnah and come [direct] to the Shas; but he should learn Scripture and Mishnah with the object of coming to the Shas. Of such a person it is stated, The rich man’s wealth is his strong city, and as a high wall in his own conceit.36Prov. 18, 11.
אבא גוריון אומר איש צדיון משום אבא גוריון לא ילמד את בנו חמר ספן קדר רועה וחנוני לפי שאומנותם לסטות רבי יהודה אומר משמו החמרין רובן רשעים והספנים רובן חסידים טוב שברופאים לגיהנם והכשר שבטבחים שותפו של עמלק רובן של ממזרין פקחין רובן של עבדים נאים רובן של בני אבות ביישנים רובן של בנים דומין לאחי האם תני ר"ש בן יוחי הטוב שבעובדי כוכבים בשעת מלחמה הרוג הטוב שבנחשים רצוץ את מוחו הכשירה שבנשים בעלת כשפים אשרי מי שהוא עושה רצונו של המקום: Abba Gurion of Ẓadian37i.e. Bethsaida in Galilee. said in the name of Abba Guria:38So GRA in agreement with Ḳid. 82a (Sonc. ed., p. 423). V reads ‘said’ after the first ‘Gurion’ and a second ‘Gurion’ for ‘Guria’. A man should not teach his son to be an ass-driver,39These, when sent on a long journey, hire themselves to others and so make a profit by using the time which belongs to the original employer. sailor, waggoner, shepherd40He feeds his flock in other persons’ fields. or shopkeeper,41He gives false measure or sells adulterated goods. because their occupations are robbery.42The descriptions are no doubt a reflection of the standards of the time. R. Judah,43Differing from Abba Gurion. however, quoting him,44Abba Guria. said: Ass-drivers are mostly wicked, but sailors are mostly pious.45The perils of the sea turn their thoughts to God. The best of physicians are [destined] for Gehinnom46Because they may be guilty of causing loss of life through neglect or over-confidence; or, by trusting too much in their own skill, they deny the power of God [with this passage, cf. ARN XXXVI, 5, and notes]. and the most worthy of butchers is Amalek’s partner.47In his desire to avoid financial loss, he sells unwholesome meat and thereby spreads disease. ‘Amalek’ is the type of Israel’s enemies. Bastards are mostly keen-witted,48They are like their cunning fathers who enticed their mothers. slaves are mostly arrogant,49Reading גאים with GRA. V, M and H have נאים, ‘beautiful’, an improbable reading. the children of reputed parents are mostly bashful, and children usually resemble the mother’s brother.
R. Simeon b. Yoḥai taught: Kill the best of the heathens in time of war;50[For the various forms of this saying, cf. Bacher, Ag. d. Tannaiten II, p. 86, n. 3. The qualifying phrase ‘in the time of war’ he regards as a later addition to soften the harshness of the utterance. It was called forth in a time of bitter oppression and is not to be taken as typical of Jewish ethics. On the subject, cf. J. S. Bloch, Israel and the Nations, pp. 204ff.] crush the brain of the best of serpents. The most worthy of women indulges in witchcraft. Happy is he who does the will of the Omnipresent.51Because he is delivered from all worldly temptations. [41b]