פֿאַרבונדענע פּסוקים אויף ויקרא 12:3

Similarly said Rebbi Jehudah, if a woman carries seed and gives birth to a male⁷¹Lev. 13:1. Sifra TazriaˋIntroduction (5); another version of Sifra in Midrash Haggadol Lev., ed A. Steinsalz, Jerusalem 1976, pp. 313–314.. What does the verse imply? Since it is said, she shall be impure for seven days,⁷²Lev. 13:2.and on the eighth day one shall circumcise, I understand that a live birth makes his mother impure by the impurity of birth. From where that a stillbirth makes his mother impure by the impurity of birth? Rebbi Jehudah said, I am presenting an argument de minore ad majus. Since a live birth, who does not make impure for seven days his mother, and those who come with him⁷³According to Pene Mosheh, this refers to multiple births if one of the fetuses is dead., [or who comes with his mother,]⁷⁴Unnecessary addition by the corrector. into a tent⁷⁵A live birth causes his mother to be impure for seven days; after this time she may remove her impurity at any time by immersion in a miqweh. A stillbirth causes impurity of the dead not only by touch but also by being under the same “tent” and requires the purification rite of the ashes of the Red Cow described in Num. 19., the stillbirth who makes impure for seven days his mother, and those who come with him, [or who comes with his mother,]⁷⁴Unnecessary addition by the corrector. into a tent, it is only logical that he should make his mother impure by the impurity of birth. They told Rebbi Jehudah, any argument de minore ad majus which you argue in the beginning as a restriction but it turns out in the end to be a leniency is no argument de minore ad majus. As a consequence, since a live birth purifies his mother⁷⁶After the impurity of the first 7 days, the next 33 days for a male or 66 days for a female no genital discharge of the mother induces biblical impurity., also the stillbirth should purify his mother? Since I cannot prove it by an argument de minore ad majus, [therefore} the Torah said a male, to include the stillbirth⁷⁷Since the mention of a female in v. 5 implies that the preceding verses refer to a male, the explicit mention of “male” is unnecessary. It is concluded that the verses refer to any fetus recognizably male..

“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.