Talmud su Geremia 36:78

It is not permitted to write a scroll of the Torah¹The scroll of the Pentateuch used for the lections in public worship. on skins of ritually unclean cattle or on skins of ritually unclean wild animals, nor may they²The parchment sheets of which the scroll is made up. be sewn with [their] sinews or [the parchment rolls of tefillin] be wound with their hair. It is an oral prescription delivered to Moses at Sinai that [these] shall be written on the skins of ritually clean cattle, or on skins of ritually clean wild animals, that they shall be sewn together with ritually clean sinews, [that the tefillin rolls] shall be wound with ritually clean hair, and that the writing be done with ink, because [this latter requirement] has support in Scripture, And I wrote them with ink in the book.³Jer. 36, 18.

It is not permitted to write [the sacred] books,¹The scrolls of the Pentateuch used for the lections in public worship. tefillin and mezuzoth²These two nouns are added by GRA and M. For Hebrew and other terms, see the Glossary. on skins of ritually unclean cattle or on skins of ritually unclean wild animals. Nor may they³The parchment sheets of which the scrolls are made up. be sewn with their sinews, or [the parchment rolls of tefillin] be wound with their hair. It is an oral prescription delivered to Moses at Sinai that [all these] shall be written on the skins of ritually clean cattle or ritually clean wild animals, be sewn together with their sinews and [the tefillin rolls] wound with their hair. It is also an oral prescription delivered to Moses at Sinai that [the parchments] shall be ruled with a reed⁴To guide the hand of the scribe, the letters being written under the ruled lines. and the writing on the skin be done with ink. [This latter requirement] has support in Scripture, And I wrote them with ink in the book.⁵Jer. 36, 18.

From where the translation? Rebbi Ze`ira in the name of Rav Ḥananel: They read in the Scroll of the Torah<sup>33</sup>Neh. 8:8., that is the reading. Explained, that is the translation<sup>34</sup>Since this is proved from a text in Hagiographs, the Targum has the status of an institution of the Men of the Great Assembly.. Making sense, these are the accents<sup>35</sup>Which indicate the divisions of sentences into logical units.. And understood the reading, this is the Masora, and some say, these are the decisions<sup>36</sup>The sentences where the caesura and therefore the meaning is not obvious. Avodah zarah 2:8, Notes 325 ff., and some say, these are the starts of verses<sup>37</sup>The division of the text into verses is oral tradition since no punctuation is permitted in the text. The last three options are variants of the theme that the text is intelligible only on the basis of traditional pronunciation. Babli 3a, Nedarim 37b.. Rebbi Ze`ira in the name of Rav Ḥananel: Even an expert in the Torah like Ezra should not pronounce with his mouth³⁸One may not recite a Torah text by heart (nor, as pointed out in the sequel, write the text by heart.) Babli 18b. and read as it is said about Baruch: And from his mouth he would read all these words to me and I was writing on a scroll with ink³⁹Jer. 36:18.. But was it not stated⁴⁰Babli 18b, Tosephta 2:5., “it happened that Rebbi Meïr was in Essia where there was no Esther scroll written in Hebrew, when he wrote it by heart and read it. One does not infer from emergency situations. But there are those who say that he wrote two. He wrote the first by heart, and copied the second one from the first one, put away the first and read from the second.” Rebbi Ismael ben Rebbi Yose says, I can write the entire Torah from memory. The Elder Rebbi Ḥiyya said, I can write the entire Torah for two minas⁴¹Babli Bava meṣia` 85b.. How would he do it? He buys flax seed for two minas, sowed and harvested it, made ropes to catch deer and wrote the entire Torah on their hides. Rebbi heard it and said, happy is (the people) [the generation]⁴²The corrector’s change is unnecessary since Rebbi is known as proponent of correct use of Hebrew; for him גוי means “people”, not “Gentile”. to which you belong.

Because of burning Torah from where? It was when Yehudi read three or four stanzas³¹⁵Jer. 36:23.. What means “three or four stanzas”? Three or four verses. When he came to the fifth verse³¹⁶Thr. 1:5. Traditionally the scroll cut into pieces and burned by King Yehoyakim was a first version of Threni., for the Eternal afflicted her for the magnitude of her sins, immediately he cut it off with a scribe’s knife and threw it, etc. But they showed no fear nor tore their garments³¹⁷Jer. 36:24. Since the ministers are chastised for not tearing their garments it follows that there was an obligation to do so. It also follows that “Torah” includes all of the Hebrew Scriptures..

Because of burning Torah from where? It was when Yehudi read three or four stanzas³¹⁵Jer. 36:23.. What means “three or four stanzas”? Three or four verses. When he came to the fifth verse³¹⁶Thr. 1:5. Traditionally the scroll cut into pieces and burned by King Yehoyakim was a first version of Threni., for the Eternal afflicted her for the magnitude of her sins, immediately he cut it off with a scribe’s knife and threw it, etc. But they showed no fear nor tore their garments³¹⁷Jer. 36:24. Since the ministers are chastised for not tearing their garments it follows that there was an obligation to do so. It also follows that “Torah” includes all of the Hebrew Scriptures..

He who sees a dead scholar is like him who sees a Torah scroll burned. Rebbi Abbahu said, it should come over me if I tasted anything that whole day³¹⁸When he buries a fellow scholar.. Rebbi Jonah was in Tyre. He heard that Rebbi Abbahu’s son had died. Even though he had eaten and drunk water he kept it as fast day that whole day³¹⁹On fasting only part of the day cf. Nedarim8:1 Note 20.. Rebbi Abba and Rebbi Huna bar Ḥiyya were sitting. An ostrich came and snatched Rebbi Huna bar Ḥiyya’s tefillin. Rebbi Abba caught it and strangled it. Rebbi Huna bar Ḥiyya said to him, we almost came to burning the Torah. He said to him, do you still hold this? So said Rav Jeremiah in the name of Rav: One only rends his garment for a Torah scroll which an Israelite king burned forcibly, as e. g. Yehoyakim ben Josia the King of Judah³²⁰Some of whose ministers tried to talk him out of burning the scroll, Jer.36:25. Babli 26a.. Ulla from Bireh, Rebbi Eleazar in the name of Rebbi Ḥanina: He who sees a Torah scroll burned has to rend his garment separately for the parchment and for the writing. What is the reason? After the king’s burning of the scroll and the words³²¹Jer.36:27.. The scroll, this is the parchment. And the words, that is the writing³²²Babli 26a..