אָמַר רַבִּי יִצְחָק: מִקְרָא סוֹפְרִים, וְעִיטּוּר סוֹפְרִים, וְקַרְיָין וְלָא כְּתִיבָן, וּכְתִיבָן וְלָא קַרְיָין — הֲלָכָה לְמֹשֶׁה מִסִּינַי.
עִיטּוּר סוֹפְרִים: ״אַחַר תַּעֲבֹרוּ״, ״אַחַר תֵּלֵךְ״, ״אַחַר תֵּאָסֵף״...
The ornamentation of the scribes are expressions that the scribes understood in a manner that differs slightly from its plain understanding. For example: “Then [aḥar] go on” (Genesis 18:5); “then [aḥar] she will go” (Genesis 24:55); “afterward [aḥar] you will be gathered” (Numbers 31:2);
קַרְיָין וְלָא כְּתִיבָן: ...״אֵת״ ״דְּהֻגֵּד הֻגַּד״, ״אֵלַי״ דְּ״הַגֹּרֶן״, ״אֵלַי״ דְּ״הַשְּׂעֹרִים״, הָלֵין קַרְיָין וְלָא כְּתִבָן.
Words that are read but not written are included in the halakha transmitted to Moses from Sinai. For example... "that" in the verse “it has been told me all that you have done unto your mother-in-law” (Ruth 2:11); “to me” that is found in the passage “and she said unto her: All that you say to me I will do (Ruth 3:5); and “to me” that is in the verse “he gave me these six measures of barley; for he said to me (Ruth 3:17). These (are examples of) words that are read but not written.
וּכְתִבָן וְלָא קַרְיָין:..
And there are words that are written but not read. For example...
... ״אִם״ דְּ״כִי גֹאֵל״ — הָלֵין כְּתִבָן וְלָא קַרְיָין.
...and for “if” that is in the verse “that if I am a near kinsman” (Ruth 3:12). These (are examples of) words that are written but not read.
...אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: לֹא נִיתְּנָה תּוֹרָה אֶלָּא לְמֹשֶׁה וּלְזַרְעוֹ, שֶׁנֶּאֱמַר: ״כְּתׇב לְךָ״, ״פְּסׇל לְךָ״: מָה פְּסוֹלְתָּן שֶׁלְּךָ — אַף כְּתָבָן שֶׁלְּךָ. מֹשֶׁה נָהַג בָּהּ טוֹבַת עַיִן וּנְתָנָהּ לְיִשְׂרָאֵל, וְעָלָיו הַכָּתוּב אוֹמֵר: ״טוֹב עַיִן הוּא יְבֹרָךְ וְגוֹ׳״.
...Rabbi Yosei, son of Rabbi Ḥanina, said: The Torah was given initially only to Moses and his descendants, as it is stated: “Write for you” (Exodus 34:27), and it is also stated: “Hew for you” (Exodus 34:1), meaning: Just as their waste is yours, so too their writing is yours. However, Moses treated the Torah with generosity and gave it to the Jewish people. And about him, the verse says: “He that has a bountiful eye shall be blessed, as he gives of his bread to the poor” (Proverbs 22:9).
וזה עיקר יש לך לעמוד על סודו. והוא שהפירושים המקובלים מפי משה אין מחלוקת בהם בשום פנים...
And [about] this fundamental principle, you must understand its secret. And that is that the explanations that were transmitted from the mouth of Moshe (ie Halacha LeMoshe MiSinai) have no disagreement about them in any way.
...ועל כן כל דבר שאין לו רמז במקרא ואינו נקשר בו ואי אפשר להוציאו בדרך מדרכי הסברא עליו לבדו נאמר הלכה למשה מסיני.
...And therefore, only about anything that does not have a hint in Scripture and is not connected to it and it is impossible to extrapolate by one of the ways of reasoning, is it said [that it is a] 'law of Moshe from Sinai.'
I said to him: My son, surely [both] Scripture and Mishna were given from the mouth of the Lord! What is the difference between Scripture and Mishna? To what may the matter be compared? To a king of flesh and blood who had two servants, whom he loved with absolute love. To each he gave a kav of wheat and a bundle of flax. What did the clever one do? He took the flax and wove from it a cloth, and he took the wheat and turned it into fine flour. He sifted it, ground it, kneaded it, baked it, arranged it on a table, spread a cloth over it, and left it [there] before the king came. The foolish one did nothing. After some time, the king arrived at his house and said to them: My sons, bring me what I gave you. The one took out the bread of fine flour on the table with a cloth of flax spread over it; the other took out the wheat in a basket, with the bundle of flax on top of it... When the Holy One, blessed be He, gave the Torah to Israel, He gave it to them as wheat to elicit from it fine flour, and as flax to elicit from it a cloth.