הכותב שם של שני שמות של קודש מקיים את הראשון ומעכב את האחרון ר׳ יהודה אומר אם הראשון בסוף הדף מעכב את הראשון ומקיים את האחרון שני שמות של חול מקיים את הראשון ומוחק את האחרון ר' יהודה אומר אם היה הראשון בראש הדף מוחק את הראשון ומקיים את האחרון: If one wrote a sacred name twice,1lit. ‘he who writes a name of two sacred names’. H omits ‘a name of’. he retains the first and erases the latter.2The first is retained because it was properly written; the second is erased because it was written in error. R. Judah says: If the first occurs at the end of a column, he erases the first and retains the second.3It spoils the appearance to leave a blank at the beginning of the top line of a column. [If he wrote] a secular noun twice,4lit. ‘two secular nouns’. he retains the first and wipes away the latter.5While the ink is still wet. R. Judah says: If the first was at the end6So GRA. V and H, ‘at the top’. of a column, he wipes away the first and retains the latter.
הכותב יהודה ולא נתן בו דלת יתלנו מלמעלה. את השם כותב יהודה עושה מדלת הי ומוחק הי האחרון היה צריך לכתוב יהודה ונתכוון וכתב את השם. אע"פ שלא כתב בו דלת מעכבו וכותב יהודה אחר: If one writes Yehudah and omits the daleth, he inserts7lit. ‘suspends’ between the waw and the he. it above the line. If he intended to write the Tetragrammaton8The four letters Yod-he-waw-he, lit. ‘the name’. and wrote Yehudah9יהודה. instead,10This is the reading of GRA and H. V omits ‘if he intended to write’, he alters the daleth into a he11This is done by adding a short vertical line to the daleth. 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,12So H. V reads: ‘he did not write in it’. he erases it13Following GRA. V and H ‘detains it’. and writes another Yehudah.
היה צריך לכתוב את השם ונתכוון וכתב יהודה ולא נתן בו דלת מוחקו וכותב את השם ר׳ יהודה אומר יחזור עליו את הקולמוס ויקדשנו אמרו לו אין זה מן המובחר: If it was required to write the Tetragrammaton but he intended to write Yehudah, although he did not insert the daleth14So that the Tetragrammaton was written correctly but unintentionally so. 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.
הכותב את השם וטעה בה אות אחת יתלנו מלמעלה רבי שמעון שזורי אומר שם כולו תולין אות אחת ממנו אין תולין טעה את כל השם יתלנו בין השיטין דברי ר׳ יהודה רבי מאיר אומר מוחק מלפניו וכותב את השם על מה שמחק רבי שמעון בן אלעזר אומר משמו אין תולין אלא השם ואין כותבין האזכרות על מקום הגרר ר׳ חנינא בן עקביא אומר יגנז את כל היריעה: He who writes the divine name and made an error [by omitting] one letter should suspend it above [the line].15Neither erasure nor wiping away of the written words is necessary. 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 sheet16In which the omission of the Tetragrammaton had occurred. must be stored away.17As 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’.
טעה. וכתב יסגירני אל אל עויל (איוב ט״ז:י״א) מקיים את הראשון ומעכב את האחרון: If one wrote three18So GRA. V ‘twice’. times Alef-lamed by mistake in the phrase God delivereth me to the ungodly,19Job 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’. he retains the first and erases the second.20So GRA and H. The first occurrences of ’el 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.
הכותב את השם אפי׳ המלך שואל בשלומו לא ישיבנו. היה כותב שנים ושלשה שמות כאחת מפסיק ביניהם ומשיב הטובל קולמוס לא יתחיל אותיות השם אלא מתחיל מאות שלפניו המוחק אות אחת מן השם עובר בלא תעשה א"ר שמעון לכך נאמר (דברים יב) ואבדתם את שמם מן המקום ההוא לא תעשון כן לה׳ אלהיכם: When one is writing the Tetragrammaton he may not respond even if the king greets him.21All his attention must be concentrated on the sanctity of the divine name. If he was about to write two or three divine names successively,22E.g. The Lord, the Lord, God 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 name23Because a pen full of ink may cause a blot. but with the preceding letter.24Which, if blotted, can be erased or wiped away. One who erases a single letter of a divine name transgresses a negative commandment. R. Simeon said:25Citing the Scriptural basis of the regulation. 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.26Deut. 12, 3f, i.e. the name of God must not be erased.
אבל הדיו שנטפה על גבי הכתב מותר למוחקו שלא היתה כוונתו אלא לתקן: It is permissible, however, to wipe away ink that dropped upon the writing,27Even of a divine name. since one’s intention is only to rectify it.
הטועה את השיטה אינו תולה (אלא) מנגד השיטין אלא הטעות גורר אחת וכותב שתים או שתים וכותב שלש ובלבד שלא יגרד שלש : If one omits a line in error, he may not suspend it between the lines, but inserts it in close proximity28lit. ‘opposite’. to the place29So GRA. V and H omit ‘inserts in … place of’. of the error by erasing one [adjacent line] and inserting two30The one omitted and the one erased. in its place, or [by erasing] two lines and writing three;31The two erased and the one omitted. provided only that he does not erase three lines.32In 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.).
אין עושין שמע הלל מגלה לתינוקות ר׳ יהודה מתיר מן בראשית עד המבול מן ויקרא עד ויהי ביום השמיני ושאר כל הספרים אסור (אם עתיד הוא להוסיף עליו מותר): It is not permissible to make a scroll of the Shema‘ or of the Hallel for children,33Extracts from Scripture may not be made for study by children. but if the scribe intends to add to it, it is permissible.34From ‘but if’ to ‘permissible’ is an addition by GRA. R. Judah permits the writing of a scroll from In the beginning35Gen. 1, 1. to the story of the flood,36i.e. to Gen. 6, 8. In each instance the extract is a connected theme. and from the beginning of Leviticus to And it came to pass on the eighth day;37Lev. 9, 1. but in the case of all the other books [of Scripture the writing of extracts is] forbidden.38Only 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’.
אלו שמות הנחלקין בית אל בית און באר שבע צפנת פענח פוטי פרע בן אוני ידיד יה הללו יה (וחרה אף וחרה אפי) רבי יוסי אומר אין נחלקין אבל הכל שוין שאין חולקין עמיאל עמינדב צוריאל צורישדי: The following names are to be divided:39Although each represents one name, it is to be written as two words. Beth-el,40e.g. Gen. 12, 8. Beth-’awen,41Hos. 4, 15, X, 15. Beer-sheba,42E.g. Gen. 21, 31. Ẓofenath-pa’neaḥ, [37b] Poṭi-fera,43ibid. XLI, 45. E.V. Zaphenathpaneah and Poti-phera. Ben-’oni,44ibid. XXXV, 18. Yedid-yah,452 Sam. 12, 25. E.V. Jedidiah. Halelu-yah.46E.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 [of the Lord] was kindled, My wrath shall wax hot (Ex. 22, 23; Num. 11, 10). R. Jose says: These must not be divided.47But written as one word. All, however, agree that there must be no breaking up of ‘Ammi’el,48A name meaning ‘God is with me’ (e.g. Num. 13, 12). Another reading is עזיאל, ‘God is my strength’ (e.g. Ex. 6, 18). ‘Amminadab,49A name meaning ‘my kinsman is noble’ (e.g. ibid. 23). Ẓuri’el,50A name meaning ‘my Rock is God’ (Num. 3, 35). Ẓurishaddai.51A name meaning ‘my Rock is Shaddai’ (cf. Num. 1, 6).
אלו שמות שאין נחלקין ישראל געתם פוטיפר נבוכדנצר (עמיאל צוריאל צורישדי): The following names may not be broken up: Yisra’el, Ga’tham,52A name occurring in Gen. 36, 11, 16, 1 Chron. 1, 36. E.V. Gatam. Poṭifar, Nebukadneẓẓar.53V and H unnecessarily repeat צמיאל, עוריאל, צורישדי.
הכותב את השם על בשרו לא ירחוץ ולא יסוך ר׳ יוסי מתיר ובלבד שלא ישפשף: If a person writes a divine name on his body, he must neither bathe nor anoint himself54So that the name be not washed away. (nor stand in an unclean place.55Out of respect. If he must perform an obligatory immersion,56As, e.g., after a period of ritual impurity. he should wind a reed about it,57To prevent the name from coming into contact with the water which might wash it away. descend and perform an immersion. R. Jose said: He may at all times descend and perform an immersion in the ordinary way)58The words in brackets are inserted by GRA who follows Shab. 120b (Sonc. ed., p. 597). V and H read: R. Jose permits, provided, etc. provided he does not rub it off.
על קרן הפרה ועל כרעי המיטה גוררו וגונזה על האבן שומטה וגונזה: [If one wrote a divine name] on the horn of a cow or on the legs of a bed,59For magical purposes. he scrapes it off60[The correct reading is perhaps גודדד for גוררד, ‘he chops off (the horn or leg)’.] and stores it away. [If he wrote it] on a stone, he detaches it and stores it away.61From respect for the divine name.
ספר שחותך התפר שלו אחת חוזר ויתפור שנית חוזר ויתפור שלישית לא יתפור המחתך בספרים חדשים מותר בישנים [אסור] מקק הספרים מקק התפילין מקק מטפחות הספרים הרי אלו יגנוזו: If the seam of a sacred scroll was broken for the first time,62lit. ‘one’. it may be sewn up again;63On the undamaged part of the sheet, near the writing, although the margins between the columns are thereby reduced. if a second time, it may be sewn up again; if a third time, it must not be sewn up again.64Because the margins would become too small. If one cuts off a strip of a new scroll,65lit. ‘scrolls’. it may [be used for ordinary purposes],66Being new, the scroll had not yet been consecrated. but if it is cut off an old scroll,67Which has been consecrated by the script. [its use is] forbidden. Worn-out scrolls, phylacteries and wraps of scrolls must be stored away.68Having once been consecrated, they may no longer be used for ordinary purposes.
מעשה בר' חלפתא שהלך לפני רבן גמליאל ומצאו יושב על שולחנו ובידו תרגום של איוב והיה קורא בו א"ל רבי תרשיני לומר מה שראו עיני אמר לו אמור צופה הייתי ברבן גמליאל הזקן אבי (אמך) [אביך] שהיה יושב על גב הבנין בהר הבית והביאו לפניו תרגום של איוב ואמר (לבניו) [לבנאי] סלק את השורה ושקע זה תחתיו ר׳ אומר ב' תשובות בדבר אחד טיט בהר הבית מנין [ועוד] שאינו רשאי לאבדן ביד אבל לא יניחן במקום הטינוף אלא במקום התורפה והן מרקיבין מאליהן: It is related of R. Ḥalafta that, when he visited Rabban Gamaliel, he found him sitting at his table with the Targum of Job69This must have been an earlier work than the extant Targum. [The anecdote is related in Shab. 115a (Sonc. ed., p. 565) with some variants.] 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’s70V rightly corrects ‘mother’s’ to ‘father’s’. 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,71V incorrectly ‘his children’. “and bury this under it.” ’ R. Jose b. R. Judah said: They overturned a tub of mortar upon it.72This sentence is added by GRA from Shab. 115a. Rabbi said: There are two objections to the statement—firstly, how could mortar73Which is composed of earth and water. be available on the Temple Mount?74Where only a mixture of sand and lime was used. Further, it is not permissible to destroy such writings75Books like the Targum of Job whose use was forbidden on account of their exclusion from the Canon. 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.76The 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.
המשאיל ספר תורה לחבירו אינו רשאי להשאילה לאחר אם יודע לקרות בו קורא אם בשביל לפתחו הרי זה אסור סומכוס אומר חדש גוללו אחד לשלשים יום א׳ חדש וא' ישן אחד לשנים עשר חדש: 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.77This sentence is inserted by GRA following B.M. 29b (Sonc. ed., p. 182). If he is capable of reading it, he may do so,78While the scroll is being unrolled in accordance with this Rule. but if he unrolled it for his own benefit,79So corrected by GRA. 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:80From ‘and an old’ to ‘says’ is added by GRA from B.M. 29b. Both a new and an old scroll [should be unrolled] once in twelve months.81In 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.
כל השלמות האמורים בשיר השירים כולם קודש חוץ מאחד שהוא חול ואיזהו (ש"ה ג) הנה מטתו שלשלמה וי"א (שם ח) האלף לך שלמה: All occurrences of the name Solomon in the Song of Songs are sacred82Referring to God in the Rabbinical interpretation of the Book. except one which is secular. Which one is it? Behold, it is the litter of Solomon.83Cant. 3, 7. Others say: Thou, O Solomon, shalt have the thousand.84ibid. VIII, 12.
כל מלכיא האמורים בדניאל כולם חול חוץ מאחד שהוא קודש ואיזהו זה (דניאל ב׳:ל״ו-ל״ז) מלכא מלך מלכיא די אלה שמיא מלכותא הסנא ותקפא ויקרא יהב לך וי"א (שם ד) [מרי] חלמא לשנאך ופשריה לערך: All references to ‘kings’ in Daniel are secular except one which is sacred. Which one is it? O king unto whom the King85Understood as referring to God. of kings, the God of heaven, hath given the kingdom, the power, and the strength, and the glory.86Dan. 2, 37. E.V. O king, king of kings, unto whom, etc. Others say: My Lord,87Interpreted as an invocation to God in Shebu. 35b (Sonc. ed., p. 207). the dream be to them that hate thee, and the interpretation thereof to thine adversaries.88ibid. IV, 16.