Dividing, Combining, and Binding Scrolls

Abaye said to R. Joseph: That [statement] of R. Judah is [actually the opinion] of Samuel, [his teacher,] as we learned [in the Mishnah]: But [in the case of] sacred writings, [i.e., a scroll of any of the twenty-four books of the Bible, that were inherited by two people,] they may not divide [them,] even if both of them wish [to do so, because it would be a show of disrespect to cut the scroll in half]. And Samuel said: They taught [that sacred writings should not be divided] only [if they are contained] in one scroll; but [when they are contained] in two scrolls, they may be divided. And if it should enter your mind [to say] that there is no halakhah of: [Either] you set [a price] or I will set [a price],¹ why [does the halakhah apply] specifically to one scroll? Even [if the sacred writings were contained] in two scrolls, [they should] also [not divide them, since the respective parts will not be even and one of the recipients will have to compensate the other].

R. Shalman interpreted [the Mishnah: It is referring to a case] where they both want [to divide the sacred writings; therefore, Samuel said that they may do so when they are contained in two scrolls. But if just one of them wishes to divide them, there is no proof that he can compel the other one to accept the division]. [ . . . ]

The sages taught: A person may attach the Torah, the Prophets, and the Writings together as one [scroll; this is] the statement of R. Meir. R. Judah says: The Torah [should be a scroll] by itself, [the books of the] Prophets [a scroll] by themselves, and [the books of the] Writings [a scroll] by themselves. And the sages say: Each one [of the books of the Prophets and the Writings should be a scroll] by itself.

And R. Judah said: [There was] an incident involving Baitos ben Zunin, who had eight [books] of the Prophets attached together as one [scroll, and he did this] with the approval of R. Eleazar ben Azariah. And others say that each and every one [of the books was a scroll] by itself, [in accordance with the opinion of the sages.] R. [Judah the Prince] said: [There was] an incident where they brought before us the Torah, the Prophets, and the Writings attached together as one [scroll], and we [ruled in accordance with the opinion of R. Meir and] deemed them fit.

[When different books are included in the same scroll,] four [empty] lines [of space should be left] between each book of the Torah, and similarly between one [book of] the Prophets and another. But [between each of the books of] the Twelve Prophets [only] three [empty] lines [should be left, because they are considered one book]. And [the scribe may] finish [a book] at the bottom [of one column] and begin [the next book] at the top [of the next column without leaving any empty space in between].

The sages taught [in a baraita]: One who wishes to attach the Torah, the Prophets, and the Writings together as one [scroll] may attach [them]. He should leave enough [empty parchment] at the beginning [of the scroll] for winding around the pole [to which the beginning of the scroll is fastened]. And at the end [of the scroll he should leave enough empty parchment] for winding around the [entire] circumference [of the rolled-up scroll]. And he may finish [a book] at the bottom [of one column] and begin [the next book] at the top [of the next column without leaving any empty space between them].

And if he wishes to cut [the scroll], he may cut [it. The Gemara is surprised at this:] What is [the tanna] saying? [Why is mention made here of cutting the scroll? The Gemara answers:] This is what [the tanna] is saying: [He arranges the text so that if he finishes a book at the bottom of one column, he begins the next book at the top of the next column without leaving any empty space,] so that if he wishes to cut [the scroll], he may cut [it. If he does not begin the next book at the top of the next column, he will not be able to cut the scroll, because it is not fitting for a scroll to begin with an empty space].

[The Gemara] raises a contradiction [between this baraita and another baraita that teaches]: Enough [parchment should be left at] the beginning of the scroll and at its end for winding. [The Gemara clarifies:] For winding [around] what? If [it means] for winding around the pole [to which the beginning of the scroll is fastened, this is] difficult [in light of what is taught in the first baraita, that at the end of the scroll enough parchment should be left for winding around the entire] circumference [of the scroll. And] if [it means] for winding around [the entire] circumference, [this is] difficult [in light of what is taught in the first baraita that at the beginning of the scroll enough parchment should be left for winding around the] pole.

R. Naḥman bar Isaac said: [The tanna] teaches [the halakhah] disjunctively, [referring to two separate cases. He issues a general statement requiring that enough parchment be left for winding as needed: At the beginning of the pole, enough to wind around the pole, and at the end of the scroll, enough to wind around the circumference.]

R. Ashi said: When that [second baraita] is taught, [indicating that the same measure of parchment is left at both the beginning and the end of the scroll, it was referring] to a Torah scroll, as it is taught [in a baraita]: All [other] scrolls are wound from the beginning to the end [around a single pole], but a Torah scroll is wound [from both ends] to the middle [around two] poles, [one of which] he attaches at this [end of the scroll] and [the other] at the other [end]. R. Eliezer, son of R. Tsadok, said: This is how the scribes in Jerusalem made their scrolls [i.e., with poles at either end so that it could be rolled to the middle].

The sages taught: A Torah scroll should not be made [in such a manner] that its length, [i.e., its height,] is greater than its circumference [when it is rolled up]; nor [should] its circumference be greater than its length. They asked Rabbi: What should the size of a Torah scroll be? [Rabbi] said to them: [If it was written] on a hide that was treated with gallnuts [it should be] six [handbreadths long. They asked him further:] How much [should it be if it was written] on [ordinary] parchment? [Rabbi said to them:] I do not know.