Talmud Bavli
Talmud Bavli

Talmud for Shabbat 215:7

מניין למילה שבאותו מקום נאמר כאן ערלתו ונאמר להלן ערלתו מה להלן דבר שעושה פרי אף כאן דבר שעושה פרי אימא לבו דכתיב (דברים י, טז) ומלתם את ערלת לבבכם אימא אזנו דכתיב (ירמיהו ו, י) הנה ערלה אזנם דנין ערלתו תמה מערלתו תמה ואין דנין ערלתו תמה מערלת שאינה תמה

How do we know that circumcision [must be performed] in that [particular] place? — 'His 'orlah'<span class="x" onmousemove="('comment',' Gen. XVII, 14, in connection with circumcision (E.V. foreskin). ');"><sup>16</sup></span> is stated here, and 'its 'orlah'<span class="x" onmousemove="('comment',' Lev. XIX, 23, in reference to the fruit of a tree within the first three years of its planting, which may not be eaten (E.V. uncircumcision). ');"><sup>17</sup></span> is stated elsewhere: just as there something that produces fruit [is meant], so here too something [the limb] that produces fruit [is meant]. Perhaps it means the heart, for it is written, Circumcise therefore the foreskin of your heart?<span class="x" onmousemove="('comment',' Deut. X, 16. This question of course was not mentioned seriously, but was put merely to point out that 'circumcision' is mentioned in connection with other organs too. ');"><sup>18</sup></span>

Jerusalem Talmud Megillah

It is required that he write on leather on the place of the hair and on parchment on the place of its split363Where the script is more readable. Babli Menaḥot 32a.. If he changed this, he disqualified it. One should not write half of it on leather and half of it on parchment, but he may write on leather from a pure domestic animal and half on leather from a pure wild animal. One only writes on leather from a pure animal364Babli Šabbat 108a.. What is the reason? That the Eternal’s teaching be in your mouth365Ex. 13:9., from what you are putting into your mouth. But was it not stated, one writes on leather from carcasses and torn animals364Babli Šabbat 108a.? The kind which you are putting into your mouth366Since hide and leather are inedible anyhow.. One makes a staff at the end of a book, but for the Torah one on both sides. Therefore one rolls a book up to its beginning but the Torah to its middle367The Torah scroll can be stored to open at the place where one stopped reading.. Rebbi Samuel, Rebbi Ze`ira in the name of Rav Ḥiyya bar Joseph: Even two sheets368The scroll shows two sheets when it is opened.. Rebbi Ze`ira, Samuel bar Shilat in the name of Kahana: but only at the place of the suture369Babli 32a.. Rebbi Aḥa in the name of Rebbi Samuel bar Naḥman: A scroll which has no cover one turns on the writing so the writing should not be degraded370Eruvin 10 (Note 79); Soferim 3:16..
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