Le Lévitique 12:3 Références du Talmud : Jerusalem Talmud Shabbat, Jerusalem Talmud Rosh Hashanah, Jerusalem Talmud Yevamot & Jerusalem Talmud Beitzah

MISHNAH: Rebbi Eliezer says, if one did not bring the implement¹The knife for the circumcision. before the Sabbath he brings it openly on the Sabbath and in times of danger²When circumcision was forbidden, as in the Hadrianic persecution after the Bar Kochba rebellion. he brings it covered by the testimony of witnesses³That he could not be accused by other Jews of violating the Sabbath.. In addition, Rebbi Eliezer said, one cuts down trees to make charcoal to make iron⁴R. Eliezer holds that if the circumcision has to be performed on the Sabbath, all preparations are permitted, including the making of the knife.; Rebbi Aqiba stated a principle: Any work which he might have done on Friday does not push the Sabbath aside⁵He disputes R. Eliezer’s assertion and holds that only what is prescribed by a verse may be done on the Sabbath but nothing else.; circumcision which is impossible to perform on Friday⁶Since Lev. 12:3 is prescriptive: On the eighth day, the prepuce of his flesh shall be circumcised, even if the eighth day is a Sabbath. It is sinful to circumcise on the seventh day (but doing so does not create liability for a purification sacrifice since it is not a deadly sin.) pushes the Sabbath aside.

Rebbi Ḥaggai asked before Rebbi Yose: It is written¹¹⁵Lev. 12:3., and on the eighth day one shall circumcise. If he transgressed and did not circumcise? He answered him, if you make a vow to the Eternal, your God, do not tarry to fulfill it¹¹⁶Deut. 23:22.. A matter which is subject to replacement¹¹⁷The root שלם not only means “to fulfill, to pay” but also “to give in replacement”. This is read to mean that the prohibition to tarry in fulfilling a vow is restricted to cases where the way of fulfilling depends on the person making the vow. In contrast the obligation to circumcise one’s sons is fixed and not given to the discretion of the circumciser; the obligation not to tarry does not apply.. It excludes this which is not subject to replacement. Do not tarry to fulfill it, but not its substitute¹¹⁸Since the verse says do not tarry to fulfill it, not simply do not tarry to fulfill. Sifry Deut. 264.. As it was stated: and to the gate of the Tent of Meeting he did not bring it¹¹⁹Lev. 17:4; same argument as before., but not its replacement. Rebbi Jonah said, Levi ben Sisi explained it before Rebbi: If one said, upon me is the obligation of an elevation offering. There passed three holidays and he brought another one¹²⁰The text is elliptic. First it is stated that he makes the vow “to bring an עוֹלָה” without specifying a particular animal. Then is stated “another”, which implies that in the meantime he had dedicated an animal for his vow, but did not use it for the sacrifice. and sacrificed it immediately. I would say, he is freed from the first one. Therefore it was necessary to say, do not tarry to fulfill it, but not its substitute¹²¹After one animal is dedicated for the vow, any other animal is an unrelated sacrifice.. Rebbi Yose said, if he said, upon me is the obligation, he transgresses immediately¹²²After three holidays.. But we must hold about one who says, this one shall be an elevation offering¹²³Which now is not a vow but a voluntary offering, also subject to the three-holiday rule.. There passed two holidays and he brought another one [in its stead but did not sacrifice it immediately]¹²⁴Corrector’s addition; to be deleted as shown by G. and there passed by another holiday for it. I would say that it combines with its replacement for three holidays. Therefore it was necessary to say, do not tarry to fulfill it, but not its substitute¹²⁵The substitute being a separate offering, its term of 3 holidays only starts with its dedication. Differently Babli 5b..

May one light a fire under a pyre of leavened material⁵²There is a biblical obligation to eliminate all leavened matter before Passover (Ex. 12:19). The elimination has to be before the time allotted to the slaughtering of the Passover sacrifice (Ex. 23:18, 34:25). Therefore the question must be about a large pile of leavened matter which is set on fire at noontime of Passover Eve but which will be completely consumed on the holiday, after nightfall.? For him who infers it from remainder⁵³He is R. Jehudah who insists that leavened matter must be eliminated by burning since this is the prescribed manner of disposing of sacrificial meat kept longer than the time allotted to its consumption. Pesaḥim 2:1 28c l. 62, Babli 27b. Since leftover Passover meat may be burned only after the holiday, he also must forbid burning of leavened matter on the holiday., it is forbidden. But for him who does not infer it from remainder, it is permitted. Rav Aḥa in the name of Rav Ḥisda: this implies that it is permitted to start a fire on a pyre of sancta so it should continuously burn on the Sabbath⁵⁴Since R. Jehudah is a minority of one.. But did we not state⁵⁵Mishnah 2:2. Since it says “on the holiday”, one could infer that on the Sabbath it is permitted. Then why is “oil to be burned” listed in Mishnah 1?, “one does not kindle with oil to be burned on a holiday,” because of a holiday which falls on Friday⁵⁶It is true that in biblical law “oil to be burned” may be used for lighting on the Sabbath since the fire would be started on Friday when it is permitted; it only is forbidden rabbinically because on a Friday which is a holiday it would be forbidden.. But then one should not light oil to be burned in the night since one does not burn sancta in the night⁵⁷This is a new proof that the reason cannot be that “oil to be burned” must be treated as a sanctum since the only sancta which may be burned are excess sacrifices of the preceding day whereas invalid sancta must be burned during daytime. There is no restriction on the use of “oil to be burned”.! Rebbi Joḥanan said, they followed the argument of Rebbi Ismael⁵⁸As reported in the Mekhiltot (Note 50).. Just as Rebbi Ismael said, a baby whose time has passed can be circumcised either during the day or during the night⁵⁹It says (Lev. 12:3): And on the eighth day, the prepuce of his flesh shall be circumcised. But if the baby was sick or for any other reason could not be circumcised on the eighth day, it may be circumcised at any time afterwards. In Babylonian sources (Yebamot 72a/b, Tosephta Šabbat 15:9) this opinion is ascribed to R. Eleazar ben R. Simeon, two generations after R.. Ismael., so when its time has passed the sanctum may be burned either during the day or during the night. Where do you have oil to be burned whose time has passed⁶⁰There are no time restrictions for the disposal of “oil to be burned”.? Rebbi Judah bar Pazi: Since it became impure it is as if its time had passed.