Talmud su Levitico 12:3

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..

Rebbi Yose⁶¹Read with G (which is very fragmentary at this point): R. Yasa. stated before Rebbi Joḥanan: From where that all those to be circumcised should only be circumcised during daytime? The verse says, And on the day⁶²Lev. 12:3. Babli Yebamot 72b, Sifra Tazriaˋ Pereq 1(1). The argument from the addition “and” is characteristically R. Aqiba’s, opposed by R. Ismael.. Rebbi Joḥanan told him, is that so? All who require immersion immerse themselves normally during daytime except for the woman after her period and one who gave birth who only immerses herself during the night⁶³Babli 121a, Pesaḥim 90b, Yoma 6a, 87a.. A woman after her period whose time has passed⁶⁴After the first evening she could have immersed herself after her period; cf. Niddah 4:1 Note 3. Babli Niddah 67b. immerses herself either during the day or during the night. Rebbi Ḥiyya bar Abba preached this to the people of Tyre⁶⁵As practice to be followed., a woman after her period whose time has passed immerses herself either during the day or during the night. There⁶⁶In Babylonia, where the statement was attributed to R. Joḥanan; Niddah 67b. There, the reason is given “because of the discipline of her daughter”, that she should learn the rules clearly. they say, even one whose time has passed, because of her mother-in-law and her daughter-in-law. They saw a woman of our rabbis⁶⁷The household of R. Jehudah Nesia. The deviation of Galilean from Babylonian practice is confirmed. immersing herself normally during daytime. We shall say that her time had passed.

A certain prepuce pushes away the Sabbath, but a doubtful one does not push away the Sabbath. “His prepuce⁸⁵Lev. 12:3: “On the eighth day, one circumcises the prepuce of his flesh.” “The flesh” is the penis as boneless member; cf. Ez. 23:20. Since the commandment is unconditional, a baby boy born on the Sabbath has to be circumcised on the following Sabbath even though without the commandment it would be a desecration of the Sabbath and a capital crime.
From here to the end of the Halakhah, most of the text is also found in Shabbat, Chapter 18.
The text is from Sifra Tazria‘ Pereq 1(5), also quoted in Babli Shabbat 134b. The details are only applications of the general principle stated at the start.”, his certain prepuce pushes away the Sabbath, but the hermaphrodite does not push away the Sabbath even though Rebbi Jehudah said one pushes away the Sabbath for the hermaphrodite and is punished for him by divine extirpation⁸⁶He considers the hermaphrodite as a certain male. Therefore, cohabitation of a male with the female aspect of an hermaphrodite nevertheless is homosexual behavior; cf. Notes 243 ff.. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born at dusk does not push away the Sabbath⁸⁷When it is not clear whether the child was born on the Sabbath which starts at nightfall, which time is not well defined; cf. Berakhot Chapter 1, Notes 20 ff.. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born circumcised does not push away the Sabbath even though the House of Shammai say one has to draw a drop of covenant blood from him⁸⁸This disproves the earlier statement that the child apparently born without prepuce has a compressed one..