מר בר רב אשי אמר לטלטולי נמי אסור מ"ט דהא לא חזי למיקרי ביה ולא היא שרי לטלטולי ושרי למיקרי ביה
in the synagogue in public? He did not know what to answer, so he inquired in the <i>Beth Hamidrash</i>. They settled the question in the light of what R. Samuel b. Nahmani had said in the name of R. Johanan, that a scroll of the Law which is short of one flap may not be read from. This, however, is not conclusive: in that case something essential was lacking, in this case nothing essential is lacking. Rabbah and R. Joseph both concurred in ruling that separate humashin should not be read from out of respect for the congregation. Rabbah and R. Joseph also concurred in ruling that a scroll containing only the haftarahs<span class="x" onmousemove="('comment',' The portions from the prophets read after the weekly portion of the Law.
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Jerusalem Talmud Megillah
One writes Torah and Prophets together, the words of Rebbi Meïr. But the Sages are saying, one does not write Torah and Prophets together, but one may write Torah, Prophets, and Hagiographs together. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Torah and Ḥumashim have the same sanctity. One does not split a Torah into Ḥumashim, but one turns Ḥumashim into a Torah. Rebbi Yose said, this implies that a Torah which was split into Ḥumashim remains in its sanctity. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One does not read in public from an incomplete Torah. But was it not stated: It is permitted to read in public in Genesis up to the deluge, in Leviticus up to it was on the eighth day, in Numbers up to it was when the Ark travelled? This Ursicinus set fire to the Torah of the Sennabarites. They came and asked Rebbi Jonah and Rebbi Yose, whether one may read from the scroll in public. They told them, it is forbidden. Not that it is forbidden but since they will feel so badly they will buy another one.
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