The AB-Set edition presents an audio series of the Talmud Bavli, focusing on Masechet Bava Batra. This masechet, the longest in Shas page-wise, has been dedicated by our good friend and pioneering student in the Daf Yomi shiur, Aaron Azrad, may Hashem protect and sustain him, Amen. The dedication is for the success of his dear children, that they should grow up to bring him much nachat, and may they be blessed with wisdom, understanding, and knowledge. With Hashem's help, they should merit, in due time, proper matches, as well as wealth and honor, from now and forever, Amen. Today's daf, Daf Yud Dalet, is being studied for the elevation of the soul of Avraham ben Esther, may the soul of Hashem rest in Gan Eden, Amen. We begin today's daf on Yud Gimmel Amud Bet, starting thirteen lines from the bottom.
The Gemara states: Tano Rabbanan: A person can attach the Torah, Nevi'im, and Ketuvim together as one scroll, according to Rabbi Meir. Rabbi Meir's opinion allows for the combination of these texts into a single scroll without any issue. However, Rabbi Yehuda disagrees, stating that the Torah must be in its own scroll, the Nevi'im in another, and the Ketuvim in a separate scroll as well. The reasoning behind Rabbi Yehuda's position, as explained by Rashi, is that each sefer of the Nevi'im and Ketuvim must be in a separate scroll, and each requires its own binding.
While Rashi does not provide a reason for this separation, we can refer to Tosafot for further clarification. Tosafot explains that although it is possible to place the Nevi'im and Ketuvim on top of the Torah, there is a problem when they are in separate scrolls. The concern arises from the prohibition of placing one over the other. However, if they are all in one scroll, even if one is rolled over the other, it does not present a problem. Rabbi Meir permits this combination, while Rabbi Yehuda's reasoning is that each must be distinct to avoid confusion, ensuring that none appears as a single entity, either as one long Torah or one long Nevi'im.
The Chachamim state that each must be separate. According to Rabbi Yehuda, one can group the Nevi'im together, the Ketuvim together, and the Torah together. In contrast, the Chachamim insist that each Navi must have its own scroll, underscoring their stricter adherence to separation. The Gemara then recounts an incident involving Baytos ben Zunin, who had eight Nevi'im attached as one, following the guidance of Rabbi Elazar ben Azarya. There are differing opinions on whether these were indeed attached or each had its own scroll.
Furthermore, the Gemara recounts a story where Torah, Nevi'im, and Ketuvim were presented to them as attached, and they deemed it kosher. The Rambam notes that this does not carry the sanctity of a Sefer Torah but rather has the status of regular Chumashim. The question arises as to how one can combine them without diminishing the sanctity of the Torah. The answer lies in the original intention during writing. If one writes with the intent of combining the texts, it does not lower the sanctity. However, if one writes a Sefer Torah alone and later decides to combine it with other texts, it cannot be done.
When writing scrolls, one must leave four lines between each Chumash of the Torah. This spacing is also required between each Navi, while for the Trei Asar, only three lines are needed. The Gemara continues with details about the writing process, indicating that one should finish writing a section at the bottom and begin the next at the top without indentation, provided they are on different columns.
There is a discussion about the requirement to leave space between each sefer for clear differentiation. If a new sefer begins on a new page, one must be cautious not to cut the klaf in a manner that disrupts the scroll's integrity. The Gemara clarifies that if one wishes to attach the Torah, Nevi'im, and Ketuvim together, it is permissible according to Rabbi Meir, as long as there is space left at the top and bottom for rolling.
The Gemara also discusses the proper way to write these texts, emphasizing the importance of leaving sufficient space for the poles that would be used to roll the scrolls. The discussion leads to the conclusion that if one wishes to cut the scrolls to separate them, they may do so, as it is preferable to have each text distinct.
As the Gemara continues, it addresses the dimensions of the Aron that Moshe Rabbeinu constructed, detailing its measurements and the placement of the luchot within it. The tablets were laid down lengthwise, taking up significant space, leaving room for the Sefer Torah. The discussion includes the thickness of the walls of the Aron and how they affect the measurements of the luchot and the Sefer Torah.
The Gemara concludes with an analysis of the order of the Nevi'im and Ketuvim, establishing the proper sequence for how these texts should be arranged. The order of the Nevi'im is set as Yehoshua, Shoftim, Shmuel, Melachim, Yirmeyah, Yechezkel, Yeshayah, and the twelve prophets, while the order of Ketuvim includes Rus, Tehillim, Iyov, Mishlei, Kohelet, Shir Hashirim, Kinos, Daniel, Megillat Esther, Ezra, and Divrei Hayamim.
This structured approach to the texts emphasizes the importance of clarity and distinction in the arrangement and writing of sacred literature, ensuring that each text maintains its integrity and sanctity within the broader framework of Jewish tradition.