Talmud su Deuteronomio 14:1

When he has bathed and come up [out of the water], they speak to him words of kindness and comfort⁹So MS.K. and H, V ‘appropriate words’. [saying], ‘To Whom are you cleaving? Happy are you! [You are cleaving] to Him Who spoke and the world came into being, blessed be He; for the world was created only for the sake of Israel;¹⁰[Cf. Midrash Rabbah, Leviticus, XXXVI, 4 (Sonc. ed., p. 461): ‘The heaven and earth were only created for the sake of Israel’, because God foresaw that they alone would accept the Torah, without which the universe could not endure.] only Israel are called “sons of God”,¹¹[Cf. Deut. 14, 1.] and only Israel are [described as] “beloved of God”.¹²[To be understood in the light of the dictum, ‘Beloved are Israel, for unto them was given the desirable instrument’, i.e. the Torah (Aboth III, 18, Sonc. ed., III, 14, p. 37).] MS.K. omits the clause. All the things we have said to you¹³viz. at the beginning, ‘Why do you want to become a proselyte?’ we have said only to increase your reward’.

The hand-tefillah is put on the upper part of the hand³⁵The biceps, and not on the palm of the hand. [because Scripture declares, And it shall be for a sign unto thee upon thy hand,³⁶Ex. 13, 9. which means that the sign shall be for thee³⁷Where only he who wears the tefillah can see it, i.e. on the biceps covered by the sleeve. but not for others³⁸Had the tefillah been put on the palm of the hand it would be visible to all.]. ³⁹The part enclosed in square brackets is based on Men. 37b (Sonc. ed., p. 229).So also [the Scriptural expression] between thine eyes⁴⁰Ex. 13, 9. [implies] the upper part of the head, [because] upon thy hand and between thine eyes [occur in juxtaposition we infer]: as upon thy hand [means] on the upper part of the hand, so between thine eyes [means] on the upper part of the head. This is according to R. Eliezer b. Jacob; R. Judah says: It is stated upon thy hand and it is also stated [in the same verse] between thine eyes [the inference being that] as upon thy hand [refers to] a place that is susceptible of ritual uncleanness by one [symptom of] leprosy,⁴¹The biceps, like any other part of the body that is free from hair, is declared ritually unclean by one symptom only, viz. white hair in the leprous spot. so also between thine eyes [refers to] a place that is susceptible of ritual uncleanness by one [symptom of] leprosy.⁴²Viz. the upper part of the head, whose symptom of uncleanness is yellow hair in the leprous spot. The region between the eyes, however, where both hair and clean flesh are to be found, can be declared unclean by either of the two symptoms (yellow or white hair) and must therefore be ruled out. [Another reason:] It is stated between thine eyes and it is also stated, Nor make any baldness between your eyes:⁴³Deut. 14, 1. as baldness occurs where there is hair [on the head] so you must put the tefillah only where there is hair [on the hand].⁴⁴Since both verses contain the expression between … eyes. It is stated, And thou shalt write them⁴⁵Referring to the mezuzah (Deut. 6, 9). and it is also stated [in juxtaposition] and thou shalt bind them;⁴⁶The tefillin (ibid. 8). [hence the inference that] the hand that writes [the mezuzah]⁴⁷i.e. the right hand, with which most people write. is the hand that binds [the tefillah].⁴⁸The hand-tefillah is therefore put on the left hand.

MISHNAH: One who shaves a bald spot on his head⁴⁰Lev. 21:5, Deut. 14:1., and who shaves off his sideburns, and who shaves off the corners of his beard,⁴¹Lev. 19:27. and one who scratches one scratch for a deceased is liable. If he scratched one scratch for five deceased, or five scratches for one deceased, he is liable for each single one⁴²Since Lev. 19:28 forbids a single scratch for a single deceased.; for the head two, one for each side; for the beard two on each side and one for the chin⁴³The five corners of a beard are: near the ear on each side, the cheekbone on each side, and the chin.. Rebbi Eleazar⁴⁴Most sources read: R. Eliezer. says, if he removed all at once he is liable only once. He is liable only if he took them off with a razor; Rebbi Eleazar says, even if he took them off with pincers or a plane.