Today’s daf Eruvin 98 teaches us something that we know intuitively. By 1450 Johannes Gutenberg perfected the printing press and ready use for commercial purposes. The Gutenberg printing press made books as we know them today possible. Until that time all books were scrolls very much like our Torah scrolls. When in the Mishnah on the preceding daf TB Eruvin 97 talks about books we have to recognize that they were scrolls in order to make sense of the scenario.
“MISHNA: One who was reading a sacred book in scroll form on Shabbat on an elevated, wide threshold, and the book rolled from his hand into the public domain, he may roll it back to himself, since one of its ends remains in his hand.
“If he was reading on top the roof, which is a full-fledged private domain, and the book rolled from his hand, as long as the edge of the book did not reach within ten handbreadths above the public domain, the book is still in its own domain, and he may roll it back to himself. However, once the book has reached within ten handbreadths above the public domain, it is prohibited to roll the book back to oneself. In that case, he may only turn it over onto the side with writing, so that the writing of the book will be facedown and not exposed and degraded.
“Rabbi Yehuda says: Even if the scroll is removed only a needle breadth from the ground, he rolls it back to himself. Rabbi Shimon says: Even if the scroll is on the ground itself, he rolls it back to himself, as you have nothing that was instituted as a rabbinic decree to enhance the character of Shabbat as a day of rest that stands as an impediment before the rescue of sacred writings.” (Sefaria.org translation)
As you probably have guessed, the dignity of the sacred scroll takes precedence over the rabbinic decrees of transferring an object from one domain to another. The threshold would be a private domain and the scroll would roll into the public domain. “Rabba said that the mishna may be understood differently. Here, we are dealing with a threshold that is trodden upon by the public, and due to the potential degradation of the sacred writings the Sages permitted one to violate the rabbinic decree. It would be disgraceful if people were to trample over sacred writings.” (Srfaria.org translation)
Abaye suggests that the threshold is a karmalit instead of a private domain. Once there is clarification of the halakha concerning this karmalit’s relation to a public domain, “The Gemara asks: But what of the concern lest he throw the scrolls inside, rather than carry them by hand, as Rabbi Yoḥanan said: Ben Azzai concedes that one who throws an object from the public domain to a private domain by way of an exempt domain is liable?” (Srfaria.org translation) We all intuitively know the answer the Gemara will give. “The Gemara answers that Rav Aḥa bar Ahava said: That is to say that one does not throw sacred writings, as this is demeaning to them. Consequently, there is no concern that one might throw the scrolls rather than carry them by hand.” The Shulkhan Arukh codifies this correct behavior of treating sacred writings and books. (Yoreh De’ah, 282:5) If somebody asks you to give him a prayer book, don’t throw it, but pass it to him!
The Gemara goes on to teach us that one should always do the best he can when depending on the circumstances.” It was stated in the mishna: If one was reading on top of the roof, which is a full-fledged private domain, and the scroll rolled from his hand, as long as the edge of the scroll did not reach ten handbreadths above the public domain, he may roll it back to himself. However, once the scroll reached within ten handbreadths above the public domain, it is prohibited to roll it back. In that case, he should turn it over, so that the writing of the scroll will be facedown and not be exposed and degraded. The Gemara asks: And is it permitted to do so? Wasn’t it taught in a baraita that with regard to writers of scrolls, phylacteries, and mezuzot who interrupt their work, the Sages did not permit them to turn the sheet of parchment facedown lest it become soiled? Rather, one spreads a cloth over it in a respectful manner.
“The Gemara answers: There, with regard to scribes, it is possible to cover the parchment respectfully; here, it is not possible to do so. And if he does not turn the scroll over, it will be more degrading to the sacred writings. Consequently, although this is not an ideal solution, it is preferable to turn it over rather than leave the scroll exposed.” (Sefaria.org translation)
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