One isn’t allowed to save all their stuff from a fire on Shabbos, but they may save any כתבי הקדש. This applies to a Torah, Neviim, or Kesuvim. Even though there’s a rule against studying kesuvim in Shabbos bc we want to encourage ppl to attend the lecture at the beis midrash, the kesuvim is still saved in a fire.

There’s a tannaic dispute in Maseches Megillah if כתבי הקדש May be written and read in other languages or only in Hebrew. If they can, one certainly would save a translation from a fire on Shabbos. But if it’s illegal to write and read translations of כתבי הקדש, Rav Huna says they aren’t saved from a fire on Shabbos (he does concede they require storage in גניזה in general) and Rav Chisda says they are still saved from a fire on Shabbos.

Old worn out decayed כתבי הקדש aren’t saved from a fire on Shabbos but they do require גניזה.

Brachos and amulets written, even thigh they have Hashems name and some Pesukim, do not have the kedusha of כתבי הקדש and aren’t saved in a fire on Shabbos. (They are like oral law that isn’t to be written) The Rabbis were very critical of those who write these things, saying it’s tantamount to burning Torah.

The Gemara wonders whether we save כתבי הקדש that are written with dies this will not last a long time. Ultimately the Gemara proves we do save them as only a מגילת אסתר has a special law that requires black ink that lasts.

A Sefer Torah whose letters get rubbed out- if there are still 85 letters in the Torah, it has קדושת כתבי הקדש and is saved in a fire. (These 85 letters it’s a dispute if the letters can be completely scattered through the Torah or not). The significance of the number 85 is that the smallest “book” of the Torah is the book of ויהי בנסוע הארון which has 85 letters.