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The order and division of the books of the *Bible, which today differ from both the talmudic and masoretic traditions, and the division into chapters in particular, are the result of printing. Printing had a revolutionary influence on the religious and cultural life of Jewish communities everywhere: on books and their distribution, on learning and education, on synagogal rites, etc. Despite difficulties, the production of Hebrew books grew: David Kimḥi's Sefer ha-Shorashim saw three editions within a decade.

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It was regarded as a means to realize Isaiah's prediction (11:9) that 'the earth shall be full of the knowledge of the Lord.' There were, on the other hand, interested parties such as the copy-ists, who feared for their livelihood and who opposed the innovation, as did those monk-copyists who described it as the 'work of the devil.' Printing raised halakhic problems as shown by contemporary responsa: the question arose whether the halakhah concerning the writing of sacred books and the care and respect due to them was applicable to printed books as well and whether, in particular, Sifrei Torah, tefillin, mezuzot, bills of divorce, etc., could be printed. 13a) or melekhet ha-kodesh ('a sacred craft,' Ex. This new and wonderful invention was called the 'crown of all science,' and its practice, like that of writing of sacred books, melekhet shamayim ('a divine craft,' see Er. Asher's Arba'ah Turim of 1475 (see *Incunabula). The first Hebrew books were printed at least within 35 years after the invention of printing – the first dated ones being Rashi's commentary on the Pentateuch and Jacob b.

1444 (before Gutenberg) when a Jew, Davin de Caderousse, studied the new craft. The first mention of Jews in connection with printing is found in Avignon c.