Talmud su Levitico 12:78

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..

⁶⁸This paragraph has been copied by the corrector from B. It is neither in the scribe’s text nor in ג; it is a Babylonian addition. It is a slight rewrite of a text in Šabbat1, Notes 274–286, based on the Babylonian version of the last Mishnah in Soṭah.[“And so did Rebbi Phineas ben Yair say, promptitude brings to cleanliness, cleanliness brings to purity, purity brings to holiness, holiness brings to meekness, meekness brings to fear of sin, fear of sin brings to piety, piety brings to the Holy Spirit, the Holy Spirit to the Resurrection of the Dead, the Resurrection of the Dead brings to Elijah, may his remembrance be a blessing.” “Promptitude brings to cleanliness,” as it is written⁶⁹Lev. 16:20., he finishes, and he atones. “Cleanliness brings to purity,” as it is written⁷⁰Lev. 12:8., the Cohen shall atone for her, then she will be pure. “Purity brings to holiness,” as it is written⁷¹Lev. 16:19., he shall purify it and sanctify it. “Holiness brings to meekness,” as it is written⁷²Is. 57:15., for so says the High and Elevated One, Who thrones eternally, His name is Holy, in sublimity … and the oppressed and of meek spirit.“Meekness brings to fear of sin,” as it is written⁷³Prov.22:4., the consequence of meekness is fear of the Eternal. “Fear of sin brings to piety,” as it is written⁷⁴Ps. 103:17., the Eternal’s piety is eternally on those who fear Him. “Piety brings to the Holy Spirit,” as it is written⁷⁵Ps. 89:20., then You spoke in a vision to Your pious ones. “The Holy Spirit brings to the Resurrection of the Dead,” as it is written⁷⁶Ez. 37:14., I shall give My Spirit into you and you will live. “The Resurrection of the Dead brings to Elijah, may his remembrance be a blessing,” as it is written⁷⁷Misquote of Pr. 2:5., then you will understand the fear of the Eternal, and the knowledge of God you will find. It was stated in the name of Rebbi Meïr: Anybody permanently in the Land of Israel who speaks the holy language, eats its produce in purity, and recites the Shema` mornings and evenings is assured of his place in the World to Come.]

²⁷⁴This baraita is the end of the Babylonian Mishnah Soṭah (quoted in Avodah zarah 20b); it is not in the Yerushalmi Mishnah. The entire paragraph appears in a slightly different version (adapted to the Babylonian Mishnah) in the hand of the first corrector in Šeqalim 3:4; the differences will be indicated in the Notes. The Šeqalim text, with the Babylonian version, consist- ently has the full form “a brings to b”.
There also exists a Genizah text edited by L. Ginzberg (op. cit. Note 25 p. 66ff.) which here is too fragmentary to be of much use.
The different version has the sequence cleanliness purity holiness meekness fear of sin piety Holy Spirit resurrection. In Yerushalmi sources it also is found in Cant. rabba 1(9) whereas the version in the text here is in the Munich ms. of the Babli Avodah zarah 20b. The Šeqalim text is reproduced in Midrash Prov. Chap. 15[32]. The different implications naturally require different verses.“From here did Rebbi Phineas ben Yair say, promptitude brings to cleanliness, cleanliness brings to purity, purity brings to holiness, holiness to meekness, meekness to fear of sin, fear of sin to the Holy Spirit, the Holy Spirit to piety, piety to the Resurrection of the Dead, the Resurrection of the Dead through Elijah, may his remembrance be a blessing.”“Promptitude to cleanliness,” he finishes, and he atones²⁷⁵It seems that the correct quote is given in Šeqalim: וְכִלָּה֙ מִכַּפֵּ֣ר he finishes to atone (Lev. 16:20). The High Priest, who has to perform all the rites of the day of Atonement unaided, has to be quick because only if he finishes all required ceremonies will there be atonement..“Cleanliness to purity,” the Cohen shall atone for her, then she will be pure²⁷⁶Lev. 12:8..“Purity to holiness,” he shall purify it and sanctify it²⁷⁷Lev. 16:19..“Holiness to meekness,” for so says the High and Elevated One, Who thrones eternally, His name is Holy, in sublimity and holiness I dwell, and the suppressed and of meek spirit²⁷⁸Is. 57:15. The verse is explained differently in the Babli, Megillah 31a..“Meekness to fear of sin,” the consequence of meekness is fear of the Eternal²⁷⁹Prov. 22:4. In the first quote, the implied meaning “consequence” is intended, in the second the original meaning “heel”.. Rebbi Isaac bar Eleazar said, what wisdom proclaimed as a crown to its head, meekness made a heel for its sandal²⁸⁰Latin solea, -ae f. “sandal”., for it is written, the head of wisdom is the fear of the Eternal²⁸¹Ps. 111:10. The usual meaning is the beginning of wisdom is …, but it is written, the heel of meekness is fear of the Eternal²⁷⁹Prov. 22:4. In the first quote, the implied meaning “consequence” is intended, in the second the original meaning “heel”..“Fear of sin to the Holy Spirit,” as it is written, then you will understand and knowledge of God you will find²⁸²Prov. 2:5..“The Holy Spirit to piety,” as it is written, then You spoke in a vision to Your pious²⁸³Ps. 89:20..“Piety to the Resurrection of the Dead,” as it is written, I shall give My Spirit into you and you will live²⁸⁴Ez. 37:14..“The Resurrection of the Dead through Elijah, may his remembrance be a blessing,” as it is written, behold I am sending to you Elijah the prophet, before the coming of the great and awesome day of the Eternal, that he turn the fathers’ hearts to the sons and the sons’ hearts to their fathers²⁸⁵Mal. 3:23–24..It was stated in the name of Rebbi Meïr: Anybody permanently in the Land of Israel who eats his profane food in purity, speaks in the holy language, and recites the Shemaˋ mornings and evenings is assured to participate in the life of the World to Come²⁸⁶In Šeqalim: “… eats his produce in purity, …, may be told that …”..

MISHNAH: Jews were sharecroppers for Gentiles in Syria⁶¹The parts of David’s kingdom not conquered by the 12 tribes under Joshua; cf. Peah 7, Note 119. R. Eliezer holds that the laws of the Holy Land extend to Syria but Rabban Gamliel holds that Syria is essentially outside the Land and only selected laws of the Land are extended to apply there.; Rebbi Eliezer obligates their produce for tithes and the Sabbatical but Rabban Gamliel exempts them. Rabban Gamliel says there are two ḥallot in Syria⁶²As explained in Mishnah 8. Biblical law restricts the duty of ḥallah to the Land (Num. 15:18–19). Rabbinic practice extends the obligation to the rest of the world but, since the soil outside the Land is intrinsically impure, any ḥallah outside the Land is impure and must be burned. Nevertheless, in order to remind people that the original duty is to give ḥallah to a Cohen, it was established that some dough should be given to a Cohen. This dough cannot be sanctified, otherwise it would be forbidden to the recipient. but Rebbi Eliezer says one ḥallah⁶³He denies that Syrian soil is impure.. They took the leniency of Rabban Gamliel and the leniency of Rebbi Eliezer but then returned to follow Rabban Gamliel in both cases.
Rabban Gamliel says: There are three domains for ḥallah⁸⁵In the biblical Land of Israel.. The Land of Israel⁸⁶The actual Land of Israel of the Second Commonwealth; cf. Mishnah Ševi‘it 6:1, Note 3, for the geographic details. up to Akhzib, one ḥallah. From Akhzib to the Euphrates or Amanus⁸⁷One has to add, with Mishnah Ševi‘it 6:1, “any place held by the immigrants from Egypt,” i. e., the regions North of Akhzib described as tribal territories in the book of Joshua., two ḥallot, one for the fire and one for the Cohen. The one for the fire has a measure⁸⁸The true ḥallah which cannot be eaten since the impurity of Gentile lands is extended rabbinically to any region not inhabited by Jews. The “measure” is that for ḥallah of the Land, Mishnah 2:7., the one for the Cohen has no measure⁸⁹A purely symbolic ḥallah to be eaten in impurity, as a remembrance of the rules to be restored in the times of the Messiah.. From Euphrates or Amanus inside⁹⁰The rest of Syria, domain of biblical promise; cf. Ševi‘it 6:1, Note 3., two ḥallot, one for the fire and one for the Cohen. The one for the fire has no measure⁹¹Both ḥallot are symbolical since that region was not under obligation of ḥallah even during the First Commonwealth., the one for the Cohen has a measure but a ṭevul yom may eat it⁹²He is forbidden true ḥallah.. Rebbi Yose says one does not need immersion⁹³This also shows that the symbolic ḥallah is no true heave, cf. Berakhot 1, Note 3..
But it⁹⁴The purely symbolic ḥallah mentioned last in Mishnah 8. By rabbinic ordinance, it is forbidden for people whose impurity originates in their own body. is forbidden to people suffering from genital flux⁹⁵Lev. 15:1–15, 25–30., and to women during menstruation⁹⁶Lev. 15:19–24. or after childbirth⁹⁷Lev. 12:1–8.. It may be eaten at one table with a layman and may be given to any Cohen⁹⁸Even a vulgar who cannot be expected to follow all rules of purity..
The following may be given to any Cohen¹²²Irrespective of his level of observance and knowledge of the Law. Some of the prescribed gifts are given to priests serving in the Temple; there, they are under supervision and instruction. The other gifts are purely profane; they cannot be impaired by the impurity of the Cohen.: ḥērem-dedications¹²³Num. 18:14. According to most sources, this special dedication is not for the upkeep of the Temple but for the Cohanim [Sifra Beḥuqotay Pereq12(9), Babli Sanhedrin 88a, Arakhin28a]. However, Babylonian practice follows the dissenting opinion (Arakhin29a)., firstlings¹²⁴Ex. 13:1, Num. 18:15., the redemption money for a [firstborn] son¹²⁵Ex. 13:1,13, Num. 3:47, 18:15., the redemption value of a firstling donkey¹²⁶Ex. 13:1,13., foreleg, jawbone, and first stomach¹²⁷Deut. 18:3., the first shearing¹²⁸Deut. 18:4., oil to burn¹²⁹Impure heave olive oil., Temple sacrifices, and First Fruits¹³⁰Deut. 26:1–11.. Rebbi Jehudah forbids First Fruits¹³¹Since they have to follow rules of heave, Mishnah Bikkurim 2:1.. Heave vetch¹³²This is animal fodder except in times of famine. Rebbi Aqiba permits but the Sages forbid.

MISHNAH: The excess of sheqalim is profane⁷⁴Mishnah 3.. The excess of a tenth of an ephah⁷⁵Either the daily offering of the High Priest, which is the only obligatory offering by a single person which is neither a purification nor a reparation offering, or the purification offering of the very poor, Lev. 5:11., the excess of nests⁷⁶Couples of pigeons or turtle doves, needed to permit the person access to sancta. of male sufferers from gonorrhea⁷⁷Lev. 15:14., the nests of female sufferers from flux⁷⁸Lev. 15:29., the nests of women after childbirth⁷⁹Lev. 12:8., or purification offerings, or reparation offerings, their excesses are gift⁴¹Meaning the coins given as sheqel.. This is the principle: of anything brought for a sin or as reparation the excess is gift.
The excess⁹⁴In all these cases the money was saved for the purpose of a certain type of sacrifice. If not all the money was actually used, the excess may be used later for the same purpose. It cannot return to profane status since “a promise to Heaven is like delivery to an individual”. of elevation sacrifices is for elevation sacrifices, the excess of flour offerings is for flour offerings, the excess of well-being sacrifices is for well-being sacrifices, the excess of Pesaḥ is for well-being sacrifices. The excess of nezirim is for nezirim, the excess of a nazir⁹⁵If money was collected in order to help any nazir who might apply for a subsidy for the cost of his sacrifices, the money remain in its status even if not used in the time frame originally envisaged. But if money either was set aside by a nazir himself or it was given to him personally for his sacrifices and not completely used, the excess goes to the Temple’s gift account. is for gift.

If he⁵⁸The persons whose impurity is caused by their own body, who are excluded from the sacred domain, entering at a time when the Pesaḥ (which is to be brought in impurity) cannot be slaughtered. The question presupposes that practice follows R. Eliezer. entered in the night, if he entered before noontime? Rebbi Yose said, if Rebbi Eliezer would hold with Rebbi Simeon, what is the reason on she may not touch any sancta and into the Sanctuary she may not come⁵⁹Lev. 12:4, of the woman after birth and before she brought the sacrifice which permits her to enter the sacred domain.? In case one be liable for eating sancta one is liable for entering the Sanctuary, and in case one be not liable for eating sancta one is not liable for entering the Sanctuary. If Rebbi Simeon would hold with Rebbi Eliezer, what is the reason on she may not touch any sancta and in the Sanctuary she may not come? In case one is liable for entering the Sanctuary one is liable for eating sancta and in case one is not liable for entering the Sanctuary one is not liable for eating sancta⁶⁰The Mishnah is consistent; the anonymous part and that attributed to R. Eliezer express the same principles..

“Nor circumcises,” for it is written⁹²Lev. 12:3., on the eighth day one circumcises the prepuce of his flesh.

HALAKHAH: “Five kinds of blood are impure from a woman,” etc. Rav and Rebbi Joḥanan both say that there are four kinds of blood. The red one oxydizes and becomes black⁸⁷In the Babli, 19a, 20a, this is a statement of R. Ḥanina supported by a Tannaїtic statement. Samuel’s statement is ascribed there to Rami bar Abba, a student of Rav Huna.. Samuel said, black comes from all of them. From where that there are five kinds of blood impure by the Torah? Rebbi Joshua ben Levi said, “she uncovered the source of her bloods⁸⁸Lev. 20:18.,” “she shall be purified from the source of her bloods,⁸⁹Lev. 12:7.” “blood will be the excretion of her genitals.⁹⁰Lev. 15:19.This verse is not quoted in the Babli, 19a, since only four kinds of blood have to be established. Also, that verse is needed to establish the fact that a menstruating woman is impure; in the hermeneutics of the Babli it cannot be used to establish details of the rule. The other two verses mention the blood as a kind of side remark; they can be used to establish the details. The argument is that in both verses the plural is used; an indefinite plural always means 2 (cf. H. Guggenheimer, Logical Problems in Jewish Tradition; cf. Chapter 1, Note 83), and 2+2 = 4.” But “a woman whose excretion of blood flows”⁹¹Lev. 15:25. is also there! That only comes to her in the days of her excessive flow to turn her into a zavah⁹²The verse deals with a different subject, with blood that is not menstrual.. From where that there is impure and pure blood? Rebbi Ḥama ben Joseph in the name of Rebbi Hoshaiah⁹³Quoted in the Babli, 19a, in the names of the same authors.: It is written: “If something in the law is too difficult for you;” then it is not written “whether blood and blood” but “between blood and blood”⁹⁴Deut. 17:8., that shows that there is impure and pure blood⁹⁵That there are cases of impurity of blood which need a judicial determination..

HALAKHAH: “If somebody by a vow bars his wife from sexual intercourse,” etc. ¹⁷⁰Tosephta 5:6. The House of Shammai say, two weeks as after the birth of a girl¹⁷¹After the birth of a girl, the mother is forbidden intercourse for two weeks, Lev. 12:5. Since this is a normal occurrence in a marriage, the wife can be assumed to be able to live for two weeks without intercourse.. But the House of Hillel say one¹⁷²The masculine אֶחָד refers to שָׁבוּעַ “week”, the intended meaning of שַׁבָּת in this context. week, as after the birth of a boy¹⁷³Lev. 12:2. or the days of her menstruation¹⁷⁴Lev. 12:2, 15:19. Since a forced abstinence of seven days is routine in the marriage, it is reasonable to ask the wife to wait for 7 days before giving her the right to sue in court (the Babli’s interpretation of the House of Hillel, 61b)..

HALAKHAH: “Any commandment the father has to fulfill towards his son,” etc. ⁵⁶⁶Babli 29a,30b; Tosephta 1:11; Mekhilta dR.Ismael,Pisḥa 18.“To circumcise him, to redeem him, to teach him Torah, to teach him a trade, and to marry him to a wife. Rebbi Aqiba says, also to teach him to swim in water.” To circumcise him, “on the eighth day, he shall circumcise the flesh of his foreskin.⁵⁶⁷Lev. 12:3. The masculine form of the verb implies that the father, who otherwise is not mentioned in the paragraph, is obligated to circumcise his son.” “To redeem him,” as is written: “Any firstborn human among your sons you shall redeem.⁵⁶⁸Ex. 13:13.” To teach him Torah, “you shall teach them to your sons.⁵⁶⁹Deut. 11:19. Cf. Berakhot 2:3. Note 110, where the verse is quoted to show that daughters do not have to be instructed in Torah (Babli 29b).” To teach him a trade, Rebbi Ismael stated: “Choose life⁵⁷⁰Deut. 30:19.,” that is a trade. To marry him to a wife, “make it known to your children and grandchildren⁵⁷¹Deut. 4:9..” When do you have children and grandchildren: if you marry off your sons when young. Rebbi Aqiba says, also to swim in water. “That you shall live together with your descendants⁵⁷⁰Deut. 30:19..” How is this? Is it a commandment⁵⁷²A meritorious deed. or is it obligatory? Let us hear from the following: Bar Tarima came to Rebbi Immi and said to him, talk to my father that he should marry me to a woman. He talked to [the father], but the latter refused. That means it is a commandment, for if it were obligatory, he should have forced him. From where that if his father did not do these things for him, he is required to do them himself? The verse says a human you shall redeem⁵⁶⁸Ex. 13:13.”, “you shall circumcise” them⁵⁷³Gen. 17:11., “you shall study them⁵⁷⁴Deut. 4:9; reading וְלָמַדְתֶּם instead of וְלִמַּדְתֶּם.”, “you shall know⁵⁷¹Deut. 4:9.” yourself, “that you shall live⁵⁷⁰Deut. 30:19..”⁵⁷⁵The Babli, 29a–30a, in most cases quotes different verses to the same effects.

“On the eighth day one shall circumcize¹⁶¹Lev. 12:2.,” even on the Sabbath. How can I confirm “its desecrator shall certainly die¹⁶²Ex. 31:14.?” Even for circumcision? How can I confirm “on the eighth day one shall circumcize”? Even on the Sabbath? The verse says “¹⁶¹Lev. 12:2.But on the eighth day one shall circumcize,” even on the Sabbath¹⁶³In the Babylonian versions [Šabbat 132a, Sifra Tazria‘ Pereq 1(4)] the argument for performing circumcision on the Sabbath is based on the expression “on the Sabbath day” and not simply “on the Sabbath”.. In Torah, Prophets, and Hagiographs we find that the Sabbath is as weighty as all other commandments of the Torah¹⁶⁴Cf. Berakhot 1:8, Note 207. The text is copied in Ex. rabba 25(16). [taken together]. In the Torah, “until when will you refuse to keep My Commandments and Teachings¹⁶⁵Ex. 15:28.,” and it is written: “See that the Eternal gave you the Sabbath¹⁶⁶Ex. 15:29. The Sabbath is called “commandments and teachings” when no other prohibitions were yet given to the Israelites..” In Prophets, as is written¹⁶⁷Ez. 20:21.: “But the sons rebelled against Me; My Laws they did not follow” etc., and it is written¹⁶⁸Ez. 20:13. In Ex. rabba the quote is instead from Ez. 20:21, where the Sabbath is the only commandment singled out of all “laws and rules”. The word מאד “much” probably should be deleted.: “My Sabbaths they much desecrated.” In Hagiographs, as it is written: “On Mount Sinai You descended¹⁶⁹Neh. 9:13.,” and it is written: “And about Your holy Sabbath You informed them¹⁷⁰Neh. 9:14; again the Sabbath is the only commandment singled out of all “commandments and laws”.,” etc. Rebbi Eleazar ben Rebbi Abuna said, commandment of Sabbath is written plene¹⁷¹In all other occurrences in the Hebrew Bible the spelling is מִצְוֹת, only at this place it is מִצְווֹת., to inform you that it is as weighty as all other commandments of the Torah. A parable of two ladies who meet and you do not know which one is of higher standing. If one makes room for the other, you know that the other is of higher standing.

¹⁸²This paragraph is in Sifra Tazria‘ Pereq 1(4), Babli Šabbat 132b.“The flesh of his prepuce should be circumcized.¹⁸³Lev. 12:3.” Even if it has white skin disease¹⁸⁴Lev. 13:2–28.. How can I confirm: “Beware of skin disease to watch it carefully and to do …¹⁸⁵Deut. 24:8. The injunction to follow all instructions of the priests in matters of impure skin disease is interpreted to mean that it is forbidden to cut out the diseased part of the skin. Then if a baby is born with diseased prepuce, how could it be circumcised?”? Also at a circumcision. Then how can I confirm: “The flesh of his prepuce should be circumcized”? If there is no white skin disease? The verse says, “the flesh¹⁸⁶Since the intent is to cut the flesh, cutting the skin is only incidental and is not in the mind of the person who does the circumcision.”, even if it has white skin disease. ¹⁸⁷The disagreement between rabbis Jonah and Yose is discussed in Ḥallah 2:1, Notes 9,10. This is simple in the opinion of Rebbi Jonah, who says that a positive commandment supersedes a prohibition even if they are not written together. But in the opinion of Rebbi Yose, who says that a positive commandment supersedes a prohibition only if they are written together? Since it is written “the flesh of his prepuce,” it is as if it were written together¹⁸⁸The prohibition is irrelevant, cf. Note 186..