Jerusalem Talmud Chagigah 2:1:10תלמוד ירושלמי חגיגה ב׳:א׳:י׳
Rebbi Meïr was sitting and preaching in the House of Study of Tiberias when his teacher Elisha passed by riding on a horse on the Sabbath. They came and told him, your teacher is outside. He stopped his sermon and went out to him. He asked him, what did you preach today? He told him, and the Eternal blessed the end etc. He asked him, what did you explain about this? He answered him, and the Eternal added double all that Job had owned; that he doubled his money. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the Eternal blessed the end of Job from his beginning, by the merit of commandments and good works which were in his hand from his beginning. He asked him, and what did you preach further? He told him, the end of a matter is better than the beginning. He asked him, what did you explain about this? For example, a man who had children in his youth but they died, and in his old age they lived; that is the end of a matter is better than the beginning. For example, a man who traded in his youth and lost, and in his old age and gained; that is the end of a matter is better than the beginning. For example, a man who studied Torah in his youth and forgot, in his old age he remembered; that is the end of a matter is better than the beginning. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the end of a matter is good from the beginning, in case it is good from the start, and this applies to me. My father Abuya was one of the leading Jerusalemites. On the day he came to circumcise me he invited all the leading Jerusalemites and sat them in one room, and Rebbi Eliezer and Rebbi Joshua in another room. After they ate and drank they started to clap with their hands and dance. Rebbi Eliezer and Rebbi Joshua said, while they are occupied in theirs let us be occupied with ours. They sat occupied with words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs. Fire descended from Heaven and surrounded them. Abuya told them, my teachers! Why do you come to burn down my house? They told him, Heaven forbid! But we were sitting reviewing the words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs, and the words were joyful as at their giving on Sinai. And was the main giving on Sinai not in fire? And the Mountain burns in the fire up to the heart of Heaven. My father Abuya told them, my teachers! If that is the power of Torah, if this son of mine survives I dedicate him to Torah. Because his intent was not for Heaven, it did not succeed with this man. He asked him, and what did you preach further? He told him, it cannot be valued by gold or glass. He asked him, what did you explain about this? He told him, the words of the Torah are as difficult to acquire as golden vessels, and as easy to lose as glass vessels. And like golden and glass vessels when they are broken he can make them vessels as before, also the student of the Sages who forgot his learning can learn it anew. He said to him, this is enough, Meïr, up to here is the Sabbath domain. He asked him, how do you know? He told him, from the horse’s hooves which I continuously counted for 2’000 cubits. He said to him, all that wisdom is in you and you do not repent? He told him, I cannot. He asked him, why? He told him, once I was passing by the Holiest of Holies riding on a horse on the Day of Atonement which fell on a Sabbath and I heard an unembodied voice coming from the Holiest of Holies, saying, return, erring children, except for Elisha ben Abuya who knew My power and rebelled against Me. And all that came to him because he was sitting memorizing in the valley of Genezareth and saw a man climbing to the top of a date palm taking the mother with the chicks and descending safely. The next day he saw another man climbing to the top of a date palm, taking the chicks and sending away the mother. When climbing down he was bitten by a snake, and he died. He said, it is written, sending away you shall send the mother, but the chicks you may take for yourself, so it will be good for you and prolong your days. Where is the good for this one? Where is the prolongation of days of this one? He did not know that Rebbi Jacob had explained it preceding him, so it will be good for you in the future world which is all good, and prolong your days, in the future which is all long. But some are saying, because he saw the tongue of Rebbi Jehudah the baker in the mouth of a dog, oozing blood. He said, is this the Torah and this is its reward? This is the tongue which was delivering the words of the Torah correctly; this is the tongue which occupied itself with Torah all its days; [is this the Torah and this is its reward?] It appears that there is no reward and no resurrection of the dead. But some are saying, when his mother was pregnant with him she passed by pagan temples and smelled of this kind. And this smell was bubbling in her body like the poison of a viper. Later Elisha fell sick. They came and informed Rebbi Meïr, your teacher is sick. He went to visit him and found him sick. He asked him, are you not repenting? He asked, and if one repents, is one accepted? He told him, is it not written, man shall repent up to extinction, one receives up to the extinction of the breath. At that moment Elisha cried, passed away, and died. Rebbi Meïr was happy internally and said, it seems that my teacher passed away repentant. After they buried him, fire descended from Heaven and burned his grave. They came and informed Rebbi Meïr, your teacher’s grave is on fire. He went to visit it and found it burning. What did he do? He took his kaftan and spread it over it. He said, stay for the night, etc. Stay for this world which compares to the night, and it will be in the morning, this is the Future World which is all morning, if the Good One will redeem, this is the Holy One, praise to Him, who is Good, as it is written, the Eternal is good to all, and His mercies are on all His creatures. And if He does not want to redeem you I shall redeem you, living is the Eternal, and it was extinguished. They asked Rebbi Meïr, if they ask you in that World, whom do you want to visit, your father or your teacher? He told them, I shall visit my teacher first and afterwards my father. They said, will they listen to you? He told them, did we not state, “one saves the case of a scroll with the scroll, and the case of phylacteries with the phylacteries”? One saves Elisha Aher by the merit of his Torah. Later his daughters went to take charity from Rebbi. Rebbi decided and said, nobody shall show him grace nor be friendly to his orphans. They told him, Rebbi. Do not look at his deeds, do look at his Torah. At this moment Rebbi cried and decided for them that they be provided for. He said, if this one who toiled in Torah not for Heaven’s sake, see what he produced; one who toils in the Torah for itself not so much more?
רִבִּי מֵאִיר הֲוָה יְתִיב דְּרַשׁ בְּבֵית מִדְרָשָׁא דִטִיבֵּרִיָּה. עֲבַר אֱלישַׁע רַבֵּיהּ רְכִיב עַל סוּסְיָיא בְיוֹם שׁוּבְתָא. אֲתוֹן וְאָֽמְרוּן לֵיהּ. הָא רַבָּךְ לְבַר. פְּסַק לֵיהּ מִן דְּרָשָׁה וּנְפַק לְגַבֵּיהּ. אֲמַר לֵיהּ. מַה הֲוִיתָה דְרַשׁ יוֹמָא דֵין. אָמַר לֵיהּ. וַֽי֙י בֵּרַ֛ךְ אֶת־אַֽחֲרִ֥ית וגו׳. אֲמַר לֵיהּ. וּמַה פָתַחְתָּ בֵיהּ. אָמַר לֵיהּ. וַיּוֹסֶף י֙י אֶת־כְָּל־אֲשֶׁ֥ר לְאִיּ֭וֹב לְמִשְׁנֶֽה׃ שֶׁכָּפַל לוֹ אֶת כָּל־מָמוֹנָוֹ. אֲמַר. ווַי דְּמוֹבְדִין וְלָא מַּשְׁכָּחִין. עֲקִיבָה רַבָּךְ לָא הֲוָה דְרַשׁ כֵּן. אֶלָּא וַֽי֙י בֵּרַ֛ךְ אֶת־אַֽחֲרִ֥ית אִיּ֭וֹב מֵרֵֽאשִׁיתוֹ. בִּזְכוּת מִצְוֹת וּמַעֲשִׂים טוֹבִים שֶׁהָיָה בְיָדוֹ מֵרֵאשִׁיתוֹ. אָמַר לֵיהּ. וּמַה הֲוִיתָה דְרִישׁ תּוּבָן. אָמַר לֵיהּ. ט֛וֹב אַֽחֲרִ֥ית דָּבָר֭ מֵרֵֽאשִׁית֑וֹ. אֲמַר לֵיהּ. וּמַה פָתַחְתָּ בֵיהּ. אָמַר לֵיהּ. לְאָדָם שֶׁהוֹלִיד בָּנִים בְּנַעֲרוּתוֹ וָמֵתוּ. וּבְזִקְנוּתוֹ וְנִתְקַייְמוּ. הֲוֵי ט֛וֹב אַֽחֲרִ֥ית דָּבָר֭ מֵרֵֽאשִׁית֑וֹ. לְאָדָם שֶׁעָשָׂה סְחוֹרָה בְיַלְדּוּתוֹ וְהִפְסִיד. וּבְזִקְנוּתוֹ וְנִשְׂתַּכֵּר. הֲוִי ט֛וֹב אַֽחֲרִ֥ית דָּבָר֭ מֵרֵֽאשִׁית֑וֹ. לְאָדָם שֶׁלָּמַד תּוֹרָה בְנַעֲרוּתוֹ וּשְׁכָחָהּ. וּבְזִקְנוּתוֹ וְקִייְמָהּ. הֲוִי ט֛וֹב אַֽחֲרִ֥ית דָּבָר֭ מֵרֵֽאשִׁית֑וֹ. אֲמַר. ווַי דְּמוֹבְדִין וְלָא מַּשְׁכָּחִין. עֲקִיבָה רַבָּךְ לָא הֲוָה דְרַשׁ כֵּן. אֶלָּא ט֛וֹב אַֽחֲרִ֥ית דָּבָר֭ מֵרֵֽאשִׁית֑וֹ. בִּזְמַן שֶׁהוּא טוֹב מֵרֵאשִׁיתוֹ. וּבִי הָיָה הַמַּעֲשֶׂה. אַבּוּיָה אַבָּא מִגְּדוֹלֵי יִרושָׁלִַם הָיָה. בְּיוֹם שֶׁבָּא לְמוֹהֲלֵינִי קָרָא לְכָל־גְּדוֹלֵי יְרוּשָׁלִַם וְהוֹשִׁיבָן בְּבַיִת אֶחָד. וּלְרִבִּי אֱלִיעֶזֶר וּלְרִבִּי יְהוֹשֻׁעַ בְּבַיִת אֶחָד. מִן דְּאָֽכְלוּן וְשָׁתוּן שְׁרוֹן מְטַפְּחִין וּמְרַקְּדִין. אֲמַר רִבִּי לִיעֶזֶר לְרִבִּי יְהוֹשֻׁעַ. עַד דְּאִינּוּן עֲסִיקִין בְּדִידוֹן נַעֲסוֹק אֲנָן בְּדִידָן. וְיָֽשְׁבוּ וְנִתְעַסְּקוּ בְּדִבְרֵי תוֹרָה. מִן הַתּוֹרָה לַנְּבִיאִים וּמִן הַנְּבִיאִים לַכְּתוּבִים. וְיָֽרְדָה אֵשׁ מִן הַשָּׁמַיִם וְהִקִּיפָה אוֹתָם. אָמַר לָהֶן אַבּויָה. רַבּוֹתַיי. מַה בָאתֶם לִשְׂרוֹף אֶת בֵּיתִי עָלַי. אָֽמְרוּ לוֹ. חַס וְשָׁלוֹם. אֶלָּא יוֹשְׁבִין הָיִינוּ וְחוֹזְרִין בְּדִבְרֵי תוֹרָה. מִן הַתּוֹרָה לַנְּבִיאִים וּמִן הַנְּבִיאִים לַכְּתוּבִים. וְהָיוּ הַדְּבָרִים שְׁמֵיחִים כִּנְתִינָתָן מִסִּינַי. וְהָֽיְתָה הָאֵשׁ מְלַחֶכֶת אוֹתָן כִּלְחִיכָתָן מִסִּינַי. וְעִיקַּר נְתִינָתָן מִסִּינַי לֹא נִיתְנוּ בָאֵשׁ. וְהָהָ֗ר בּוֹעֵר בָּאֵשׁ֙ עַד־לֵ֣ב הַשָּׁמַ֔יִם. אָמַר לָהֶן אַבּויָה אַבָּא. רַבּוֹתַיי. אִם כָּךְ הִיא כּוֹחָהּ שֶׁלְתּוֹרָה. אִם נִתְקַיֵים לִי הַבֶּן הַזֶּה לַתּוֹרָה אֲנִי מַפְרִישׁוֹ. לְפִי שֶׁלֹּא הָֽיְתָה כַּוָּונָתוֹ לְשֵׁם שָׁמַיִם לְפִיכָךְ לֹא נִתְקַייְמוֹ בְּאוֹתוֹ הָאִישׁ. אָמַר לֵיהּ. וּמַה הֲוִיתָה דְרִשׁ תּוּבָן. אָמַר לֵיהּ. לֹא־יַעַרְכֶ֣נָּה זָ֭הָב וּזְכוֹכִ֑ית. אֲמַר לֵיהּ. וּמַה פָתַחְתָּ בֵיהּ. אֲמַר לֵיהּ. דִּבְרֵי תוֹרָה קָשִׁין לִקְנוֹת כִּכְלֵי זָהָב וְנוֹחִין לָאַבֵּד כִּכְלֵי זְכוּכִית. וּמַה כְלֵי זָהָב וּכְלֵי זְכוּכִית אִם נִשְׁתַּבְּרוּ יָכוֹל הוּא לַחֲזוֹר וְלַעֲשׂוֹתָן כֵּלִים כְּמוֹ שֶׁהָיוּ. אַף תַּלְמִיד חָכָם שֶׁשָּׁכַח תַּלְמוּדוֹ יָכוֹל הוּא לַחֲזוֹר וּלְלַמְּדוֹ כַתָּחִילָּה. אָמַר לִיהּ. דַּייֶךָ מֵאִיר. עַד כָּאן תְּחוּם שַׁבָּת. אֲמַר לֵיהּ. מִן הֵן אַתְּ יְדַע. אֲמַר לֵיהּ. מִן טַלְפֵּי דְּסוּסַיי דַהֲוִינָא מַנִּי וְהוֹלֵךְ אַלְפַּיִים אַמָּה. אֲמַר לֵיהּ. וְכָל־הָדָא חָכְמְתָא אִית בָּךְ וְלֵית אַתְּ חֲזַר בָּךְ. אֲמַר לֵיהּ. לֵית אֲנָא יְכִיל. אֲמַר לֵיהּ. לָמָּה. אֲמַר לֵיהּ. שֶׁפַּעַם אַחַת הָיִיתִי עוֹבֵר לִפְנֵי בֵית קוֹדֶשׁ הַקָּדָשִׁים רָכוּב עַל סוּסִי בְיוֹם הַכִּיפּוּרִים שֶׁחָל לִהְיוֹת בַּשַּׁבָּת וְשָׁמַעְתִּי בַּת קוֹל יוֹצֵאת מִבֵּית קוֹדֶשׁ הַקָּדָשִׁים וְאוֹמֶרֶת. שׁוּבוּ בָּנִים שׁוֹבָבִים. חוּץ מֵאֱלִישָׁע בֵּן אֲבוּיָה. שְׁיָּדַע כוֹחִי וּמָרַד בִּי. וְכָל־דָּא מִן הֵן אֲתַת לֵיהּ. אֶלָּא פַּעַם אַחַת הָיָה יוֹשֵׁב וְשׁוֹנֶה בְּבִקְעַת גִּינָיסַר. וְרָאָה אָדָם אֶחָד עָלָה לְרֹאשׁ הַדֶּקֶל וְנָטַל אֵם עַל הַבָּנִים. וְיָרַד מִשָּׁם בְּשָׁלוֹם. לְמָחָר רָאָה אָדָם אַחֵר שֶׁעָלָה לְרֹאשׁ הַדֶּקֶל. וְנָטַל אֶת הַבָּנִים וְשִׁילַּח אֶת הָאֵם. וְיָרַד מִשָּׁם וְהִכִּישׁוֹ נָחָשׁ וָמֵת. אָמַר. כָּתוּב שַׁלֵּ֤חַ תְּשַׁלַּח֙ אֶת־הָאֵ֔ם וְאֶת־הַבָּנִי֭ם תִּֽקַּֽח־לָ֑ךְ לְמַ֨עַן֙ יִ֣יטַב לָ֔ךְ וְהַֽאֲרַכְתָּ֖ יָמִֽים׃ אֵיכָן הִיא טוֹבָתוֹ שֶׁלָּזֶה. אֵיכָן הִיא אֲרִיכוּת יָמָיו שֶׁלָּזֶה. וְלָא הָיָה יְדַע שְׁדְּרָשָׁהּ רִבִּי יַעֲקֹב לְפָנִים מִמֶּנּוּ. לְמַ֨עַן֙ יִ֣יטַב לָ֔ךְ. לְעוֹלָם הַבָּא שֶׁכּוּלּוֹ טוֹב. וְהַֽאֲרַכְתָּ֖ יָמִֽים. לְעָתִיד שֶׁכּוּלּוֹ אָרוֹךְ. וְיֵשׁ אוֹמְרִים. עַל יְדֵי שֶׁרָאָה לְשׁוֹנוֹ שֶׁלְרִבִּי יְהוּדָה הַנַּחְתּוֹם נָתוּן בְּפִי הַכֶּלֶב שׁוֹתֵת דָּם. אָמַר. זוֹ תוֹרָה וְזוֹ שְׂכָרָהּ. זֶה הוּא הַלָּשׁוֹן שֵׁהָיָה מוֹצִיא דִבְרֵי תוֹרָה כְּתִיקֻּנָן. זֶהוּ הַלָּשׁוֹן שֵׁהָיָה יַגִּיעַ בַּתּוֹרָה כָל־יָמָיו. [זוֹ תוֹרָה וְזוֹ שְׂכָרָהּ.] דּוֹמֶה שֶׁאֵין מַתַּן שָׂכָר וְאֵין תְּחִייַת הַמֵּתִים. וְיֵשׁ אוֹמְרִים. אִמּוֹ כְּשֶׁהָֽיְתָה מְעוּבֶּרֶת בּוֹ הָֽיְתָה עוֹבֶרֶת עַל בָּתֵּי עֲבוֹדָה זָרָה וְהֵרִיחָה מֵאוֹתוֹ הַמִּין. וְהָיָה אוֹתוֹ הָרֵיחַ מְפַעְפֵּעַ בְּגוּפָהּ כְּאִירְסָהּ שֶׁלְחֲכִינָה. לְאַחַר יָמִים חָלָה אֱלִישַׁע. אָתוּן וְאָֽמְרוּן לְרִבִּי מֵאִיר. הָא רַבָּךְ בְּאִישּׁ. אֲזַל בָּעֵי מְבַקַּרְתֵּיהּ. וְאַשְׁכְּחֵיהּ בְּאִישׁ. אֲמַר לֵיהּ. לֵית אַתְּ חֲזַר בָּךְ. אֲמַר לֵיהּ. וְאִין חָֽזְרִין מִתְקַבְּלִין. אֲמַר לֵיהּ. וְלָא כֵן כְּתִיב. תָּשֵׁ֣ב אֱ֭נוֹשׁ עַד־דַּכָּ֑א. עַד דִּיכִדּוּכָהּ שֶׁלְנֶפֶשׁ מְקַבְּלִין. בְּאוֹתָהּ שָׁעָה בָּכָה אֱלִישַׁע וְנִפְטָר וָמֵת. וְהָיָה רִבִּי מֵאִר שָׂמֵחַ בְּלִיבּוֹ וְאוֹמֵר. דּוֹמֶה שְׁמִּתּוֹךְ תְּשׁוּבָה נִפְטָר רִבִּי. מִן דְּקָֽבְרוּנֵיהּ יָֽרְדָה הָאֵשׁ מִן הַשָּׁמַיִם וְשָֽׂרְפָה אֶת קִבְרוֹ. אָתוּן וְאָֽמְרוּן לְרִבִּי מֵאִיר. הָא קִיבְרֵיהּ דְּרַבָּךְ אַייְקַד. נְפַק בָּעֵי מְבַקַּרְתֵּיהּ. וְאַשְׁכְּחֵיהּ אַייְקַד. מַה עֲבַד. נְסַב גּוּלְתֵּיהּ וּפָֽרְסֵיהּ עֲלוֹי. אָמַר. לִ֣ינִי ׀ הַלַּ֗יְלָה וגו׳. לִינִי בָעוֹלָם הַזֶּה שֶׁדּוֹמֶה לַלַּיְלָה. וְהָיָ֤ה בַבּוֹקֶר. זֶה הָעוֹלָם הַבָּא שֶׁכּוּלּוֹ בּוֹקֶר. אִם־יִגְאָלֵ֥ךְ טוֹב֙ יִגְאָ֔ל. זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא טוֹב. דִּכְתִיב בֵּיהּ טֽוֹב־י֙י לַכֹּ֑ל וְ֝רַֽחֲמָ֗יו עַל־כָּל־מַֽעֲשָֽׂיו׃ וְאִם־לֹ֨א יַחְפֹּ֧ץ לְגָֽאֳלֵ֛ךְ וּגְאַלְתִּ֥יךְ אָנֹ֖כִי חַי־ י֙י. וְאִיטְפִּייַת. אָמְרוּן לְרִבִּי מֵאִיר. אִין אָֽמְרוּן לָךְ בְּהַהוּא עָֽלְמָא. לְמָאן אַתְּ בָּעֵי לְמְבַקְּרָה. לְאָבוּךְ אוֹ לְרַבָּךְ. אֲמַר לוֹן. אֲנָא מִיקְרַב לְרִבִּי קָדְמַיי וּבָתָר כֵּן לְאַבָּא. אָֽמְרִין לֵיהּ. וּשְׁמָעִין לָךְ. אֲמַר לֹון. וְלָא כֵן תַּנִּינָן. מַצִּילִין תִּיק הַסֵּפֶר עִם הַסֵּפֶר, תִּיק תְּפִילִּין עִם הַתְּפִילִּין. מַצִּילִין לְאֱלִישַׁע אַחֵר בִּזִכוּת תּוֹרָתוֹ. לְאַחַר יָמִים הָֽלְכוּ בְנוֹתָיו לִיטּוֹל צְדָקָה מֵרִבִּי. גָּזַר רִבִּי וְאָמַר. אַל־יְהִי־ל֖וֹ מוֹשֵׁךְ חָ֑סֶד וְֽאַל־יְהִ֥י ח֝וֹנֵ֗ן לִיתוֹמָֽיו. אָֽמְרוּ לוֹ. רִבִּי. אַל תַּבֵּט בְּמַעֶשָׂיו. הַבֵּט בְּתוֹרָתוֹ. בְּאוֹתָהּ הַשָּׁעָה בָכָה רִבִּי וְגָזַר עֲלֵיהֶן שֶׁיִּתְפַּרְנְסוּ. אָמַר. מַה אִם זֶה שֶׁיָּגַע בַּתּוֹרָה שֶׁלֹּא לְשׁוּם שָׁמַיִם רְאוּ מַה הֶעֱמִיד. מִי שֶׁהוּא יָגֵעַ בַּתּוֹרָה לִשְׁמָהּ עַל אַחַת כַּמָּה וְכַמָּה.
Shulchan Arukh, Yoreh De'ah 281:1שולחן ערוך, יורה דעה רפ״א:א׳
Who is fit for the writing of a Sefer Torah, and if the scribe says they did not write the names of God for their own sake. Contains 8 subsections. /n A sefer Torah written by an apikoros should be burnt. A non-Jew, it should be sealed away. Found in the hand of an apikoros and one doesn't know who wrote it, it should be sealed away. Found in the hand of a non-Jew and one doesn't know who wrote it, there are those who rule it fit and there are those who say it should be sealed away. And the community is obligated to purchase it from them at its price or a little more and to seal it away, so that they will not degrade it. And if they want to charge far over its price, we leave it with them. And if it's established that non-Jews disrespect Jewish books, we suspend our argument [on a possibility that] that those books are theirs and they read them.
מי כשר לכתיבת ס"ת ואם אמר הסופר שלא כתב האזכרות לשמן. ובו ח' סעיפים:ס"ת שכתבו אפיקורוס ישרף כתבו כנעני יגנז נמצא ביד אפיקורוס ואינו יודע מי כתבו יגנז נמצא ביד כנעני ואינו יודע מי כתבו יש מי שמכשיר ויש אומרים יגנז וחייבין הצבור לקנותו ממנו בכדי דמיו או יותר מעט ולגנזו כדי שלא יזלזל בו ואם רצה להעלות בדמיו יותר מכדי דמיו הרבה מניחין אותו בידו ואם הוחזקו שבזזו כנענים ספרי ישראל תולים שאותם ספרים שלהם היו וקורין בהם:
Gittin 45b:3גיטין מ״ה ב:ג׳
Rav Naḥman says: We have a tradition that a Torah scroll that was written by a heretic should be burned; a Torah scroll written by a gentile should be interred; a Torah scroll found in the possession of a heretic, and it is not clear who wrote it, should be interred. With regard to a Torah scroll found in the possession of a gentile, some say it should be interred and some say that one may read from it.
אָמַר רַב נַחְמָן, נָקְטִינַן: סֵפֶר תּוֹרָה שֶׁכְּתָבוֹ מִין – יִשָּׂרֵף, כְּתָבוֹ גּוֹי – יִגָּנֵז. נִמְצָא בְּיַד מִין – יִגָּנֵז. נִמְצָא בְּיַד גּוֹי – אָמְרִי לַהּ יִגָּנֵז, וְאָמְרִי לַהּ קוֹרִין בּוֹ.
Mishneh Torah, Foundations of the Torah 6:8משנה תורה, הלכות יסודי התורה ו׳:ח׳
It is forbidden to burn or to destroy by direct action any sacred texts, their commentaries, and their explanations. A person who destroys them by his direct action is given "stripes for rebelliousness."
To what does the above apply? To sacred texts written by a Jew with a sacred intent. However, should a Jewish heretic write a Torah scroll, it and the name of God it contains must be burnt, since he does not believe in the sanctity of [God's] name and did not compose it for this purpose. Rather, he considers this to be similar to any other text. Since this is his intent, the names [of God he writes] do not become holy.
It is a mitzvah to burn it so that no remembrance will be left of the heretics or their deeds. In contrast, if a gentile writes [God's] name, it should be buried. Similarly, sacred texts that have become worn out or which were written by gentiles should be buried.
To what does the above apply? To sacred texts written by a Jew with a sacred intent. However, should a Jewish heretic write a Torah scroll, it and the name of God it contains must be burnt, since he does not believe in the sanctity of [God's] name and did not compose it for this purpose. Rather, he considers this to be similar to any other text. Since this is his intent, the names [of God he writes] do not become holy.
It is a mitzvah to burn it so that no remembrance will be left of the heretics or their deeds. In contrast, if a gentile writes [God's] name, it should be buried. Similarly, sacred texts that have become worn out or which were written by gentiles should be buried.
כִּתְבֵי הַקֹּדֶשׁ כֻּלָּן וּפֵרוּשֵׁיהֶן וּבֵאוּרֵיהֶן אָסוּר לְשָׂרְפָם אוֹ לְאַבְּדָם בַּיָּד וְהַמְאַבְּדָן בַּיָּד מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. בַּמֶּה דְּבָרִים אֲמוּרִים בְּכִתְבֵי הַקֹּדֶשׁ שֶׁכְּתָבָם יִשְׂרָאֵל בִּקְדֻשָּׁה אֲבָל אֶפִּיקוֹרוֹס יִשְׂרָאֵל שֶׁכָּתַב סֵפֶר תּוֹרָה שׂוֹרְפִין אוֹתוֹ עִם הָאַזְכָּרוֹת שֶׁבּוֹ. מִפְּנֵי שֶׁאֵינוֹ מַאֲמִין בִּקְדֻשַּׁת הַשֵּׁם וְלֹא כְּתָבוֹ לִשְׁמוֹ אֶלָּא שֶׁהוּא מַעֲלֶה בְּדַעְתּוֹ שֶׁזֶּה כִּשְׁאָר הַדְּבָרִים וְהוֹאִיל וְדַעְתּוֹ כֵּן לֹא נִתְקַדֵּשׁ הַשֵּׁם. וּמִצְוָה לְשָׂרְפוֹ כְּדֵי שֶׁלֹּא לְהַנִּיחַ שֵׁם לָאֶפִּיקוֹרוֹסִים וְלֹא לְמַעֲשֵׂיהֶם. אֲבָל עוֹבֵד כּוֹכָבִים שֶׁכָּתַב אֶת הַשֵּׁם גּוֹנְזִין אוֹתוֹ. וְכֵן כִּתְבֵי הַקֹּדֶשׁ שֶׁבָּלוּ אוֹ שֶׁכְּתָבָן עוֹבֵד כּוֹכָבִים יִגָּנְזוּ:
Yoma 38a:5יומא ל״ח א:ה׳
MISHNA: Apropos the mention in the mishna of people who took action in the Temple and were mentioned favorably, the mishna lists those who took action in the Temple and were mentioned unfavorably. The craftsmen of the House of Garmu did not want to teach the secret of the preparation of the shewbread and sought to keep the secret within their family. The craftsmen of the House of Avtinas did not want to teach the secret of the preparation of the incense.
מַתְנִי׳ וְאֵלּוּ לִגְנַאי: שֶׁל בֵּית גַּרְמוּ לֹא רָצוּ לְלַמֵּד עַל מַעֲשֵׂה לֶחֶם הַפָּנִים, שֶׁל בֵּית אַבְטִינָס לֹא רָצוּ לְלַמֵּד עַל מַעֲשֵׂה הַקְּטוֹרֶת.
Yoma 38b:4יומא ל״ח ב:ד׳
§ Apropos the verse cited, the Gemara asks: What is the meaning of: But the name of the wicked shall rot? How does a name rot? Rabbi Elazar said: It means that decay will spread on their names, meaning that we do not call others by their names, and the name will sink into oblivion. Ravina raised an objection from an incident that transpired during the Second Temple era. There was an incident involving Doeg ben Yosef, whose father died and left him as a young child to his mother, who loved him. Each day his mother measured his height in handbreadths and donated a measure of gold equivalent to the weight that he gained to the Temple. Later, when the enemy prevailed and there was a terrible famine in the city, she slaughtered and ate him.
מַאי ״וְשֵׁם רְשָׁעִים יִרְקָב״? אָמַר רַבִּי אֶלְעָזָר: רַקְבִּיבוּת תַּעֲלֶה בִּשְׁמוֹתָן, דְּלָא מַסְּקִינַן בִּשְׁמַיְיהוּ. מֵתִיב רָבִינָא. מַעֲשֶׂה בְּדוֹאֵג בֶּן יוֹסֵף, שֶׁהִנִּיחוֹ [אָבִיו] בֵּן קָטָן לְאִמּוֹ. בְּכׇל יוֹם הָיְתָה אִמּוֹ מוֹדַדְתּוֹ בִּטְפָחִים וְנוֹתֶנֶת מִשְׁקָלוֹ שֶׁל זָהָב לְבֵית הַמִּקְדָּשׁ, וּכְשֶׁגָּבַר אוֹיֵב טְבָחַתּוּ וַאֲכָלַתּוּ.
Shulchan Arukh, Orach Chayim 151:1שולחן ערוך, אורח חיים קנ״א:א׳
The Laws of the Holiness of a Synagogue (12 Paragraphs):
One may not behave in a lightheaded manner in a synagogue or house of study; for example, laughter, humor, or pointless chatter. One should not eat or drink there nor should one adorn oneself there or walk about there. One should not enter there in summer due to the sun, nor in winter to seek shelter from the rain. Torah scholars and their disciples are permitted to eat and drink there if it is really necessary. (And some say that in a house of study, it is permissible even when it is not a real necessity) (Ran, chapter "B'nai Ha'ir"). No monetary calculations should be made there unless they are for the purpose of a mitzvah; for example, collecting money for charity, or for the redemption of captives. No eulogies should be delivered there unless it is for one of the leaders of the city, for all the people assemble there to eulogize him. If one must enter there for his own needs; for example, to call someone - he should enter and read a little or study something and then call him so that it should not appear as if he has entered for his own needs. And if he doesn't know how to read Torah or study, he should say to one of the children: "read me a verse that you are learning", or he should just delay there for a bit and then leave because sitting there is a mitzvah, as it says "praiseworthy are those who dwell in Your house". (And the amount of time required to sit is the time is takes to walk the width of two doorways.) (According to the opinion of "those that explain" in siman 90 at the end of se'if 20) (Mordechi at the beginning of chapter "HaShut'fin").
One may not behave in a lightheaded manner in a synagogue or house of study; for example, laughter, humor, or pointless chatter. One should not eat or drink there nor should one adorn oneself there or walk about there. One should not enter there in summer due to the sun, nor in winter to seek shelter from the rain. Torah scholars and their disciples are permitted to eat and drink there if it is really necessary. (And some say that in a house of study, it is permissible even when it is not a real necessity) (Ran, chapter "B'nai Ha'ir"). No monetary calculations should be made there unless they are for the purpose of a mitzvah; for example, collecting money for charity, or for the redemption of captives. No eulogies should be delivered there unless it is for one of the leaders of the city, for all the people assemble there to eulogize him. If one must enter there for his own needs; for example, to call someone - he should enter and read a little or study something and then call him so that it should not appear as if he has entered for his own needs. And if he doesn't know how to read Torah or study, he should say to one of the children: "read me a verse that you are learning", or he should just delay there for a bit and then leave because sitting there is a mitzvah, as it says "praiseworthy are those who dwell in Your house". (And the amount of time required to sit is the time is takes to walk the width of two doorways.) (According to the opinion of "those that explain" in siman 90 at the end of se'if 20) (Mordechi at the beginning of chapter "HaShut'fin").
דיני קדושת ב"ה. ובו יב סעיפים:בתי כנסיות ובתי מדרשות אין נוהגין בהם קלות ראש כגון שחוק והתול ושיחה בטילה ואין אוכלין ושותים בהם ולא מתקשטין בהם ולא מטיילין בהם ולא נכנסים בהם בחמה מפני החמה ובגשמים מפני הגשמים ות"ח ותלמידיהם מותרים לאכול ולשתות בהם מדוחק: (וי"א דבבית המדרש אפי' שלא מדוחק שרי): (ר"ן פרק בני העיר) ואין מחשבין בהם חשבונות אלא אם כן הם של מצוה כגון קופה של צדקה ופדיון שבויים ואין מספידין בהם אלא אם כן יהיה ההספד לאחד מגדולי העיר שכל בני העיר מתקבצים ובאים להספידו ואם צריך ליכנס בהם לצרכו כגון לקרא לאדם יכנס ויקרא מעט או יאמר דבר שמועה ואח"כ יקראנו כדי שלא יהא נראה כאלו נכנס לצרכו ואם אינו יודע לא לקרות ולא לשנות יאמר לא' מהתינוקות קרא לי פסוק שאתה קורא בו או ישהה מעט ואח"כ יצא שהישיבה בהם מצוה שנאמר אשרי יושבי ביתך (ושיעור הישיבה כדי הלוך שני פתחים) (לדעת הי"מ בסי' צ' ס"ס כ') (מרדכי ר"פ השותפין):
Mishnah Berurah 151:4משנה ברורה קנ״א:ד׳
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(ד) מפני החמה וכו' - ולא מהני שיקרא או ישנה מעט בכניסתו כדלקמן מאחר שיוכל ליכנס לבית של חול להנצל מהחמה והגשמים אם לא שעסק מקודם באיזה דבר הלכה בחוץ והתחילו גשמים לירד שאז מותר לו ליכנס לביה"מ כדי שלא יטרידוהו הגשמים:
Sanhedrin 90a:16סנהדרין צ׳ א:ט״ז
Rabbi Akiva says: Also included in the exceptions are one who reads external literature, and one who whispers invocations over a wound and says as an invocation for healing: “Every illness that I placed upon Egypt I will not place upon you, for I am the Lord, your Healer” (Exodus 15:26). By doing so, he shows contempt for the sanctity of the name of God and therefore has no share in the World-to-Come. Abba Shaul says: Also included in the exceptions is one who pronounces the ineffable name of God as it is written, with its letters.
רַבִּי עֲקִיבָא אוֹמֵר: אַף הַקּוֹרֵא בַּסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר ״כׇּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי יהוה רֹפְאֶךָ״. אַבָּא שָׁאוּל אוֹמֵר: אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו.
Sanhedrin 100b:3סנהדרין ק׳ ב:ג׳
§ The mishna teaches that Rabbi Akiva says: Also one who reads external literature has no share in the World-to-Come. The Sages taught in a baraita: This is a reference to reading books of heretics. Rav Yosef says: It is also prohibited to read the book of ben Sira, due to its problematic content. Abaye said to Rav Yosef: What is the reason that it is prohibited to read the book of ben Sira? If we say that it is prohibited due to the fact that ben Sira wrote in it: Do not flay the skin of the fish from its ear, so that its skin does not go to ruin, but roast it on the fire and eat with it two loaves of bread, and you believe it to be nonsense, that is not a sufficient reason.
רַבִּי עֲקִיבָא אוֹמֵר: אַף הַקּוֹרֵא בַּסְּפָרִים הַחִיצוֹנִים וְכוּ׳. תָּנָא: בְּסִפְרֵי מִינִים. רַב יוֹסֵף אָמַר: בְּסֵפֶר בֶּן סִירָא נָמֵי אָסוּר לְמִיקְרֵי. אֲמַר לֵיהּ אַבָּיֵי: מַאי טַעְמָא? אִילֵּימָא מִשּׁוּם דִּכְתִב [בֵּיהּ]: לָא תִּינְטוֹשׁ גִּילְדָּנָא מֵאוּדְנֵיהּ, דְּלָא לֵיזִיל מַשְׁכֵיהּ לַחֲבָלָא, אֶלָּא צְלִי יָתֵיהּ בְּנוּרָא וְאֵיכוֹל בֵּיהּ תַּרְתֵּין גְּרִיצִים.
Teshuvot Maharshal 64:23תשובות מהרש"ל ס״ד:כ״ג
In the morning when I come to the synagogue I start praying with the verse Wa-ani be-rob hasdeka and skip the verse Mah tobu ohaleka, because Balaam said it, and his intent was to curse the Israelites and not to bless them. I also omit the verse Wa-ani tefilati, but say it on Sabbath at the afternoon prayer. When I sit down I say: Ashre yoshbe beteka and Ashre ha-am.
ובבוקר כשאני בא לב"ה מתחיל אני בפסוק ואני ברוב חסדיך ומדלג הפסוק הראשון מה טובו אהלך שאמרו בלעם ואף הוא אומרו לקללה כדאית' בפר' חלק וגם אין כאן מקומו ופסו' האחרון ואני תפילתי אני מדלגו כי אין לאומרו אלא במקו' שקבעו חכמי' דהיינו במנחה בשבת על פי המדרש כמו שכתב הטור ואח"כ כשאני יושב אומר אני אלו ב' פסוקים של אשרי אשרי יושבי ביתך ואשרי העם כו' ותו לא.
Berakhot 12b:14ברכות י״ב ב:י״ד
Rabbi Abbahu ben Zutarti said that Rabbi Yehuda bar Zevida said: The Sages sought to establish the blessings of Balaam that appear in the Torah portion of Balak, as part of the twice-daily recitation ofShema. And why did they not establish it there? Because extending Shema would place an encumbrance on the congregation, from which the Sages sought to refrain.
אָמַר רַבִּי אֲבָהוּ בֶּן זוּטַרְתִּי אָמַר רַבִּי יְהוּדָה בַּר זְבִידָא: בִּקְּשׁוּ לִקְבּוֹעַ פָּרָשַׁת בָּלָק בִּקְרִיאַת שְׁמַע, וּמִפְּנֵי מָה לֹא קְבָעוּהָ — מִשּׁוּם טוֹרַח צִבּוּר.
Proverbs 10:7משלי י׳:ז׳
The name of the righteous is invoked in blessing,
But the fame of the wicked rots.
But the fame of the wicked rots.
זֵ֣כֶר צַ֭דִּיק לִבְרָכָ֑ה וְשֵׁ֖ם רְשָׁעִ֣ים יִרְקָֽב׃