1. Hebrew Bible, Genesis, 17.9-17.14, 17.24-17.25, 21.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Cohen (2010) 500, 501; Thiessen (2011) 31, 41, 117| 17.9. "וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם וְאַתָּה אֶת־בְּרִיתִי תִשְׁמֹר אַתָּה וְזַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם׃", 17.11. "וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם׃", 17.12. "וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא׃", 17.13. "הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃", 17.14. "וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר׃", 17.24. "וְאַבְרָהָם בֶּן־תִּשְׁעִים וָתֵשַׁע שָׁנָה בְּהִמֹּלוֹ בְּשַׂר עָרְלָתוֹ׃", 17.25. "וְיִשְׁמָעֵאל בְּנוֹ בֶּן־שְׁלֹשׁ עֶשְׂרֵה שָׁנָה בְּהִמֹּלוֹ אֵת בְּשַׂר עָרְלָתוֹ׃", 21.4. "וַיָּמָל אַבְרָהָם אֶת־יִצְחָק בְּנוֹ בֶּן־שְׁמֹנַת יָמִים כַּאֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים׃", | 17.9. "And God said unto Abraham: ‘And as for thee, thou shalt keep My covet, thou, and thy seed after thee throughout their generations.", 17.10. "This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised.", 17.11. "And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covet betwixt Me and you.", 17.12. "And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed.", 17.13. "He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet.", 17.14. "And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covet.’", 17.24. "And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.", 17.25. "And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.", 21.4. "And Abraham circumcised his son Isaac when he was eight days old, as God had commanded him.", |
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2. Hebrew Bible, Leviticus, 12.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: nan| 12.3. "וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ׃", | 12.3. "And in the eighth day the flesh of his foreskin shall be circumcised.", |
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3. Hebrew Bible, 1 Samuel, 14.6, 17.26, 17.36, 31.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Thiessen (2011) 44| 14.6. "וַיֹּאמֶר יְהוֹנָתָן אֶל־הַנַּעַר נֹשֵׂא כֵלָיו לְכָה וְנַעְבְּרָה אֶל־מַצַּב הָעֲרֵלִים הָאֵלֶּה אוּלַי יַעֲשֶׂה יְהוָה לָנוּ כִּי אֵין לַיהוָה מַעְצוֹר לְהוֹשִׁיעַ בְּרַב אוֹ בִמְעָט׃", 17.26. "וַיֹּאמֶר דָּוִד אֶל־הָאֲנָשִׁים הָעֹמְדִים עִמּוֹ לֵאמֹר מַה־יֵּעָשֶׂה לָאִישׁ אֲשֶׁר יַכֶּה אֶת־הַפְּלִשְׁתִּי הַלָּז וְהֵסִיר חֶרְפָּה מֵעַל יִשְׂרָאֵל כִּי מִי הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה כִּי חֵרֵף מַעַרְכוֹת אֱלֹהִים חַיִּים׃", 17.36. "גַּם אֶת־הָאֲרִי גַּם־הַדּוֹב הִכָּה עַבְדֶּךָ וְהָיָה הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה כְּאַחַד מֵהֶם כִּי חֵרֵף מַעַרְכֹת אֱלֹהִים חַיִּים׃", 31.4. "וַיֹּאמֶר שָׁאוּל לְנֹשֵׂא כֵלָיו שְׁלֹף חַרְבְּךָ וְדָקְרֵנִי בָהּ פֶּן־יָבוֹאוּ הָעֲרֵלִים הָאֵלֶּה וּדְקָרֻנִי וְהִתְעַלְּלוּ־בִי וְלֹא אָבָה נֹשֵׂא כֵלָיו כִּי יָרֵא מְאֹד וַיִּקַּח שָׁאוּל אֶת־הַחֶרֶב וַיִּפֹּל עָלֶיהָ׃", | 14.6. "And Yonatan said to the young man that bore his armour, Come, and let us go over to the garrison of these uncircumcised: it may be that the Lord will perform a deed for us: for there is no restraint upon the Lord to save by many or by few.", 17.26. "And David spoke to the men that stood by him, saying, What shall be done to the man that kills yonder Pelishtian, and takes away the reproach from Yisra᾽el? for who is this uncircumcised Pelishtian, that he should taunt the armies of the living God?", 17.36. "Thy servant slew both the lion and the bear: and this uncircumcised Pelishtian shall be as one of them, seeing he has defied the armies of the living God.", 31.4. "Then Sha᾽ul said to his armourbearer, Draw thy sword, and pierce me with it; lest these uncircumcised come and pierce me, and abuse me. But his armourbearer would not; for he was very much afraid. Therefore Sha᾽ul took a sword, and fell on it.", |
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4. Hebrew Bible, 2 Samuel, 1.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •circumcision, adult Found in books: Thiessen (2011) 44| 1.2. "וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וְהִנֵּה אִישׁ בָּא מִן־הַמַּחֲנֶה מֵעִם שָׁאוּל וּבְגָדָיו קְרֻעִים וַאֲדָמָה עַל־רֹאשׁוֹ וַיְהִי בְּבֹאוֹ אֶל־דָּוִד וַיִּפֹּל אַרְצָה וַיִּשְׁתָּחוּ׃", 1.2. "אַל־תַּגִּידוּ בְגַת אַל־תְּבַשְּׂרוּ בְּחוּצֹת אַשְׁקְלוֹן פֶּן־תִּשְׂמַחְנָה בְּנוֹת פְּלִשְׁתִּים פֶּן־תַּעֲלֹזְנָה בְּנוֹת הָעֲרֵלִים׃", | 1.2. "it came to pass on the third day, that, behold, a man came out of the camp from Sha᾽ul, with his clothes rent, and earth upon his head: and so it was, when he came to David, that he fell to the earth, and bowed down.", |
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5. Hebrew Bible, Judges, 14.3, 15.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Thiessen (2011) 44| 14.3. "וַיֹּאמֶר לוֹ אָבִיו וְאִמּוֹ הַאֵין בִּבְנוֹת אַחֶיךָ וּבְכָל־עַמִּי אִשָּׁה כִּי־אַתָּה הוֹלֵךְ לָקַחַת אִשָּׁה מִפְּלִשְׁתִּים הָעֲרֵלִים וַיֹּאמֶר שִׁמְשׁוֹן אֶל־אָבִיו אוֹתָהּ קַח־לִי כִּי־הִיא יָשְׁרָה בְעֵינָי׃", 15.18. "וַיִּצְמָא מְאֹד וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר אַתָּה נָתַתָּ בְיַד־עַבְדְּךָ אֶת־הַתְּשׁוּעָה הַגְּדֹלָה הַזֹּאת וְעַתָּה אָמוּת בַּצָּמָא וְנָפַלְתִּי בְּיַד הָעֲרֵלִים׃", | 14.3. "Then his father and his mother said to him, Is there no woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Pelishtim? And Shimshon said to his father, Get her for me; for she pleases me well.", 15.18. "And he was very thirsty, and called on the Lord, and said, Thou hast given this great deliverance into the hand of Thy servant: and now shall I die of thirst, and fall into the hand of the uncircumcised?", |
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6. Hebrew Bible, Ezekiel, 44.6-44.9 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •circumcision, adult Found in books: Thiessen (2011) 44| 44.6. "וְאָמַרְתָּ אֶל־מֶרִי אֶל־בֵּית יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה רַב־לָכֶם מִכָּל־תּוֹעֲבוֹתֵיכֶם בֵּית יִשְׂרָאֵל׃", 44.7. "בַּהֲבִיאֲכֶם בְּנֵי־נֵכָר עַרְלֵי־לֵב וְעַרְלֵי בָשָׂר לִהְיוֹת בְּמִקְדָּשִׁי לְחַלְּלוֹ אֶת־בֵּיתִי בְּהַקְרִיבְכֶם אֶת־לַחְמִי חֵלֶב וָדָם וַיָּפֵרוּ אֶת־בְּרִיתִי אֶל כָּל־תּוֹעֲבוֹתֵיכֶם׃", 44.8. "וְלֹא שְׁמַרְתֶּם מִשְׁמֶרֶת קָדָשָׁי וַתְּשִׂימוּן לְשֹׁמְרֵי מִשְׁמַרְתִּי בְּמִקְדָּשִׁי לָכֶם׃", 44.9. "כֹּה־אָמַר אֲדֹנָי יְהוִה כָּל־בֶּן־נֵכָר עֶרֶל לֵב וְעֶרֶל בָּשָׂר לֹא יָבוֹא אֶל־מִקְדָּשִׁי לְכָל־בֶּן־נֵכָר אֲשֶׁר בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃", | 44.6. "And thou shalt say to the rebellious, even to the house of Israel: Thus saith the Lord GOD: O ye house of Israel, let it suffice you of all your abominations,", 44.7. "in that ye have brought in aliens, uncircumcised in heart and uncircumcised in flesh, to be in My sanctuary, to profane it, even My house, when ye offer My bread, the fat and the blood, and they have broken My covet, to add unto all your abominations.", 44.8. "And ye have not kept the charge of My holy things; but ye have set keepers of My charge in My sanctuary to please yourselves.", 44.9. "Thus saith the Lord GOD: No alien, uncircumcised in heart and uncircumcised in flesh, shall enter into My sanctuary, even any alien that is among the children of Israel.", |
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7. Hebrew Bible, 1 Chronicles, 10.4 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: nan| 10.4. "וַיֹּאמֶר שָׁאוּל אֶל־נֹשֵׂא כֵלָיו שְׁלֹף חַרְבְּךָ וְדָקְרֵנִי בָהּ פֶּן־יָבֹאוּ הָעֲרֵלִים הָאֵלֶּה וְהִתְעַלְּלוּ־בִי וְלֹא אָבָה נֹשֵׂא כֵלָיו כִּי יָרֵא מְאֹד וַיִּקַּח שָׁאוּל אֶת־הַחֶרֶב וַיִּפֹּל עָלֶיהָ׃", | 10.4. "Then said Saul unto his armour-bearer: ‘Draw thy sword, and thrust me through therewith; lest these uncircumcised come and make a mock of me.’ But his armour-bearer would not; for he was sore afraid. Therefore Saul took his sword, and fell upon it.", |
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8. Septuagint, Ecclesiasticus (Siracides), 44.2 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •circumcision, adult Found in books: Thiessen (2011) 117 | 44.2. The Lord apportioned to them great glory,his majesty from the beginning. 44.2. he kept the law of the Most High,and was taken into covet with him;he established the covet in his flesh,and when he was tested he was found faithful. |
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| 9. Philo of Alexandria, Questions On Genesis, 3.38 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •circumcision, adult Found in books: Thiessen (2011) 117 |
10. Mishnah, Nedarim, 3.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •circumcision, adult Found in books: Thiessen (2011) 117| 3.11. "קוֹנָם שֶׁאֵינִי נֶהֱנֶה לִבְנֵי נֹחַ, מֻתָּר בְּיִשְׂרָאֵל וְאָסוּר בְּאֻמּוֹת הָעוֹלָם. שֶׁאֵינִי נֶהֱנֶה לְזֶרַע אַבְרָהָם, אָסוּר בְּיִשְׂרָאֵל וּמֻתָּר בְּאֻמּוֹת הָעוֹלָם. שֶׁאֵינִי נֶהֱנֶה לְיִשְׂרָאֵל, לוֹקֵחַ בְּיוֹתֵר וּמוֹכֵר בְּפָחוֹת. שֶׁיִּשְׂרָאֵל נֶהֱנִין לִי, לוֹקֵחַ בְּפָחוֹת וּמוֹכֵר בְּיוֹתֵר, אִם שׁוֹמְעִין לוֹ. שֶׁאֵינִי נֶהֱנֶה לָהֶן וְהֵן לִי, יְהַנֶּה לַנָּכְרִים. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לָעֲרֵלִים, מֻתָּר בְּעַרְלֵי יִשְׂרָאֵל וְאָסוּר בְּמוּלֵי הַגּוֹיִם. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לַמּוּלִים, אָסוּר בְּעַרְלֵי יִשְׂרָאֵל וּמֻתָּר בְּמוּלֵי הַגּוֹיִם, שֶׁאֵין הָעָרְלָה קְרוּיָה אֶלָּא לְשֵׁם הַגּוֹיִם, שֶׁנֶּאֱמַר (ירמיה ט) כִּי כָל הַגּוֹיִם עֲרֵלִים וְכָל בֵּית יִשְׂרָאֵל עַרְלֵי לֵב, וְאוֹמֵר (שמואל א יז) וְהָיָה הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה, וְאוֹמֵר (שמואל ב א) פֶּן תִּשְׂמַחְנָה בְּנוֹת פְּלִשְׁתִּים, פֶּן תַּעֲלֹזְנָה בְּנוֹת הָעֲרֵלִים. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, מְאוּסָה עָרְלָה שֶׁנִּתְגַּנּוּ בָהּ הָרְשָׁעִים, שֶׁנֶּאֱמַר, כִּי כָל הַגּוֹיִם עֲרֵלִים. רַבִּי יִשְׁמָעֵאל אוֹמֵר, גְּדוֹלָה מִילָה שֶׁנִּכְרְתוּ עָלֶיהָ שְׁלֹשׁ עֶשְׂרֵה בְרִיתוֹת. רַבִּי יוֹסֵי אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַשַּׁבָּת הַחֲמוּרָה. רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁלֹּא נִתְלָה לוֹ לְמֹשֶׁה הַצַדִּיק עָלֶיהָ מְלֹא שָׁעָה. רַבִּי נְחֶמְיָה אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַנְּגָעִים. רַבִּי אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁכָּל הַמִּצְוֹת שֶׁעָשָׂה אַבְרָהָם אָבִינוּ לֹא נִקְרָא שָׁלֵם, עַד שֶׁמָּל, שֶׁנֱּאֶמַר (בראשית יז), הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים. דָּבָר אַחֵר, גְּדוֹלָה מִילָה, שֶׁאִלְמָלֵא הִיא, לֹא בָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, שֶׁנֶּאֱמַר (ירמיה לג), כֹּה אָמַר ה' אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה, חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי: \n", | 3.11. "[If one says,] “Konam that I do not benefit from the Children of Noah,” he may benefit from Israelites, and he is forbidden to benefit from the nations of the world. [If one says, “Konam] that I do not benefit from the seed of Abraham,” he is forbidden [to benefit] from Israelites, but permitted [to benefit] from the nations of the world. [If one says, “Konam] that I do not benefit from Israelites”, he may buy things from them for more [than their worth] and sell them for less. [If he says, “Konam] if Israelites benefit from me, he must buy from them for less and sell for more [than their worth], if they will listen to him. [If he says, “Konam] that I do not benefit from them, nor they from me”, he may benefit only from non-Jews. [If one says,] “Konam that I do not benefit from the uncircumcised”, he may benefit from uncircumcised Israelites but not from circumcised heathens”; [If one says, “Konam] that I do not benefit from the circumcised,” he is forbidden to benefit from uncircumcised Israelites but not from circumcised non-Jews, because “uncircumcised” is a term applicable only to non-Jews, as it says, “For all the nations are uncircumcised and all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25). And it says, “And this uncircumcised Philistine shall be [as one of them]” (I Samuel 17:6). And it says, “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult” (II Samuel 1:20). Rabbi Eleazar ben Azariah says: The foreskin is loathsome, since it is a term of disgrace for the wicked, as it says, “For all the nations are uncircumcised”. Rabbi Ishmael says: Great is circumcision, since thirteen covets were made upon it. Rabbi Yose says: Great is circumcision, for it overrides the Sabbath. Rabbi Joshua ben Karha says: Great is circumcision for Moses’s punishment for neglecting it was not suspended even for one hour. Rabbi Nehemiah says: Great is circumcision, since it overrides the laws of leprosy. Rabbi says: Great is circumcision, for despite all of the commandments which Abraham fulfilled he was not designated complete until he circumcised himself, as it says, “Walk before me, and be complete” (Genesis 17:1). Another explanation: “Great is circumcision, for were it not for it, the Holy One, Blessed Be He, would not have created the world, as it says, “Were it not for my covet by day and night, I would not have appointed the ordices of heaven and earth” (Jeremiah 33:35).", |
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11. New Testament, Acts, 7.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: nan| 7.8. καὶ ἔδωκεν αὐτῷ διαθήκην περιτομῆς· καὶ οὕτως ἐγέννησεν τὸν Ἰσαὰκ καὶ περιέτεμεν αὐτὸν τῇ ἡμέρᾳ τῇ ὀγδόῃ, καὶ Ἰσαὰκ τὸν Ἰακώβ, καὶ Ἰακὼβ τοὺς δώδεκα πατριάρχας. | 7.8. He gave him the covet of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. |
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12. New Testament, Luke, 1.59, 2.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •circumcision, adult Found in books: Thiessen (2011) 117| 1.59. Καὶ ἐγένετο ἐν τῇ ἡμέρᾳ τῇ ὀγδόῃ ἦλθαν περιτεμεῖν τὸ παιδίον, καὶ ἐκάλουν αὐτὸ ἐπὶ τῷ ὀνόματι τοῦ πατρὸς αὐτοῦ Ζαχαρίαν. 2.21. Καὶ ὅτε ἐπλήσθησαν ἡμέραι ὀκτὼ τοῦ περιτεμεῖν αὐτόν, καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ Ἰησοῦς, τὸ κληθὲν ὑπὸ τοῦ ἀγγέλου πρὸ τοῦ συλλημφθῆναι αὐτὸν ἐν τῇ κοιλία. | 1.59. It happened on the eighth day, that they came to circumcise the child; and they would have called him Zacharias, after the name of the father. 2.21. When eight days were fulfilled for the circumcision of the child, his name was called Jesus, which was given by the angel before he was conceived in the womb. |
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13. Anon., Genesis Rabba, 47.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •circumcision, adults as requiring milah but not periah Found in books: Cohen (2010) 499| 47.8. וְאַבְרָהָם בֶּן תִּשְׁעִים וָתֵשַׁע וגו' (בראשית יז, כד), הָכָא אַתְּ אָמַר בְּשַׂר עָרְלָתוֹ, וּלְהַלָּן כְּתִיב: אֵת בְּשַׂר עָרְלָתוֹ, אֶלָּא אַבְרָהָם עַל יְדֵי שֶׁנִּתְמָעֵךְ עַל יְדֵי אִשָּׁה כְּתִיב: בְּשַׂר עָרְלָתוֹ, יִשְׁמָעֵאל שֶׁלֹא נִתְמָעֵךְ עַל יְדֵי אִשָּׁה, כְּתִיב: אֵת בְּשַׂר עָרְלָתוֹ. | |
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14. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •circumcision, adults as requiring milah but not periah Found in books: Cohen (2010) 499, 501| 71b. מעת לעת,והתני לודאה יום הבראתו כיום הולדו מאי לאו מה יום הולדו לא בעינן מעת לעת אף יום הבראתו לא בעינן מעת לעת,לא עדיף יום הבראתו מיום הולדו דאילו יום הולדו לא בעינן מעת לעת ואילו יום הבראתו בעינן מעת לעת,רב פפא אמר כגון דכאיב ליה עיניה לינוקא ואיתפח ביני וביני,רבא אמר כגון שהיו אביו ואמו חבושין בבית האסורין,רב כהנא בריה דרב נחמיה אמר כגון טומטום שנקרע ונמצא זכר ביני וביני,רב שרביא אמר כגון שהוציא ראשו חוץ לפרוזדור,ומי חיי והתניא כיון שיצא לאויר העולם נפתח הסתום ונסתם הפתוח שאלמלא כן אין יכול לחיות אפילו שעה אחת,הכא במאי עסקינן כגון דזנתיה אישתא אישתא דמאן אילימא אישתא דידיה אי הכי כל שבעה בעי אלא דזנתיה אישתא דאימיה ואיבעית אימא ה"מ היכא דלא מעוי אבל היכא דמעוי מחייא חיי,אמר ר' יוחנן משום רבי בנאה ערל מקבל הזאה שכן מצינו באבותינו שקבלו הזאה כשהן ערלים שנאמר (יהושע ד, יט) והעם עלו מן הירדן בעשור לחדש הראשון,בעשרה לא מהילי משום חולשא דאורחא הזאה אימת עביד להו לאו כשהן ערלים,ודלמא לא עבוד פסח כלל לא ס"ד דכתיב (יהושע ה, י) ויעשו את הפסח,מתקיף לה מר זוטרא ודלמא פסח הבא בטומאה היה א"ל רב אשי תניא בהדיא מלו וטבלו ועשו פסחיהן בטהרה,אמר רבה בר יצחק אמר רב לא ניתנה פריעת מילה לאברהם אבינו שנאמר (יהושע ה, ב) בעת ההיא אמר ה' אל יהושע עשה לך חרבות צורים וגו',ודלמא הנך דלא מהול דכתיב (יהושע ה, ה) כי מולים היו כל העם היוצאים וכל העם הילודים וגו',א"כ מאי שוב אלא לאו לפריעה ומאי שנית,לאקושי סוף מילה לתחלת מילה מה תחלת מילה מעכבת אף סוף מילה מעכבין בו דתנן אלו הן ציצין המעכבין את המילה בשר החופה את [רוב] העטרה ואין אוכל בתרומה,אמר רבינא ואיתימא רב ירמיה בר אבא אמר רב בשר החופה את רוב גובהה של עטרה,ובמדבר מאי טעמא לא מהול איבעית אימא משום חולשא דאורחא | 71b. that during the recovery period one must wait b from /b the b time /b the seven days began b to /b the exact same b time /b seven days later, i.e., seven complete twenty-four-hour periods. Therefore, if the child recovered in the afternoon of a particular day, one is required to wait until that same time of day a week later, and only then is he circumcised.,The Gemara asks: b Didn’t /b the Sage b from Lod teach /b that b the day of his healing is like the day of his birth? What, is it not /b that b just as /b with regard to b the day of his birth we need not /b wait b from /b the b time /b he is born b to /b the same b time /b on the eighth day to circumcise him, b so too, /b with regard to b the day of his healing we need not /b wait b from /b the b time /b he heals b to /b the same b time /b seven days later?,The Gemara refutes this argument: b No, the day of his healing is superior to the day of his birth: While /b from b the day of his birth /b until circumcision b we need not /b wait b from /b the b time /b he is born b to /b the same b time /b on the eighth day to circumcise him, i.e., the child may be circumcised already at the start of the eighth day, from b the day of his healing we need /b to wait seven complete days b from /b the b time /b he heals b to /b the same b time /b seven days later.,The Gemara suggests other circumstances where a male child may be present at the time of the eating of the Paschal lamb but absent at the time of its preparation. b Rav Pappa said: /b This would take place, b for example, if the baby’s eye hurt him /b on the eighth day following his birth, which occurred on the eve of Passover, b and he recovered in the meantime /b between the time of the preparation of the Paschal lamb and the time of its eating. In the case of a minor ailment such as eye pain, circumcision is not performed as long as the pain persists, but it may be performed as soon as the child has recovered, without first waiting seven days., b Rava said: /b This would occur, b for example, if /b the infant’s b father and mother were incarcerated in a prison /b at the time of the preparation of the Paschal lamb, and they slaughtered their offering by way of an agent, and there was no one available to circumcise the infant, and the parents were released from prison before the time for eating the Paschal lamb arrived., b Rav Kahana, son of Rav Neḥemya, said: /b This would occur, b for example, /b if the infant was b a i tumtum /i , /b one whose external sexual organs are indeterminate and it is unclear whether the infant is male or female, and b in the meantime /b between the time of the preparation of the Paschal lamb and the time of its eating, b he was torn /b open, his gender was revealed, b and he was found /b to be b a male, /b so that the obligation to circumcise him went into effect., b Rav Sherevya said: /b This would occur, b for example, if /b seven days earlier the baby had already b extended his head, /b but not the rest of his body, b out of the corridor /b to his mother’s womb. In such a situation he is considered born, but he is fit for circumcision only after his entire body has emerged. If this occurs between the time of the preparation of the Paschal lamb and the time of its eating, the child’s father may not eat of the offering until he has circumcised his son.,The Gemara poses a question: b But /b in a case such as this, b can /b the child b live /b for such a long period with only his head outside? b Isn’t it taught /b in a i baraita /i : b Once /b a baby b emerges into the air of the world, /b that which had been b closed, /b the mouth and nostrils, b open, and /b that which had been b open, /b the umbilical cord, from which the child had previously received its sustece, b closes, as, if this /b did b not /b occur b it could not live for even an hour, /b as it has no other way to receive nutrition. If so, this child whose head alone emerged from his mother’s womb would certainly starve, as it cannot take in any sustece.,The Gemara answers: b With what /b case b are we dealing here? /b It is, b for example, /b a case b where he was sustained by /b the heat of b a fever /b and therefore did not need to eat. The Gemara asks: b Whose fever? If we say /b it is b his own fever, /b i.e., the baby himself had a fever, b if so, /b it should be b necessary /b to wait b a full seven /b days after his entire body exits the womb before he can be circumcised, in accordance with the i halakha /i governing an infant who was ill. b Rather, /b it must be b that he was sustained by his mother’s fever. And if you wish, say /b that b this /b principle that a child cannot survive in such conditions b applies only when he does not cry, but when he cries he /b can b live, /b as his crying indicates that he has already started to breathe.,§ b Rabbi Yoḥa said in the name of Rabbi Bena’a: An uncircumcised /b man b may receive /b the b sprinkling /b of the water mixed with the ashes of a red heifer in order to purify himself from ritual impurity imparted by a human corpse, as we do not say that this sprinkling is ineffective as long as he is uncircumcised. b As we found that our forefathers received /b the b sprinkling when they were uncircumcised, as it is stated: “And the people came up out of the Jordan on the tenth day of the first month” /b (Joshua 4:19), and the verses go on to relate that the men were all later circumcised before sacrificing the Paschal lamb on the fourteenth (see Joshua 5:10).,The Gemara clarifies: b On the tenth /b day itself b they did not circumcise /b themselves b due to the weariness /b caused by b their journey. When, /b then, b was /b the b sprinkling done to them /b in order to remove the ritual impurity resulting from contact with a corpse, so that they would be fit to bring the Paschal lamb on the fourteenth? The first sprinkling must have taken place no later than the tenth, as there is a four-day waiting period between the first and second sprinklings. In that case, b wasn’t /b the initial sprinkling performed b when they were /b still b uncircumcised? /b This proves that an one who is uncircumcised may receive the sprinkling of the purification waters.,The Gemara counters: b But perhaps they did not sacrifice /b the b Paschal lamb at all. /b The Gemara answers: b This cannot enter your mind, as it is written: “And they kept the Passover” /b (Joshua 5:10), meaning they brought the Paschal lamb., b Mar Zutra strongly objects to this: But perhaps it was a Paschal lamb that comes in /b a state of b impurity? /b If the majority of the community is ritually impure due to contact with a corpse, they may all sacrifice their Paschal lambs even though they are ritually impure, and there is no need for any sprinkling. b Rav Ashi said to him: It is taught explicitly /b in a i baraita /i that b they circumcised /b themselves, b immersed /b in a ritual bath, b and performed /b the ritual of b their Paschal lambs in /b a state of b purity. /b , b Rabba bar Yitzḥak said /b that b Rav said: The /b mitzva of b uncovering /b the corona during b circumcision was not given to our Patriarch Abraham. /b The command given to Avraham included only the mitzva of circumcision itself, i.e., the removal of the foreskin, but not the uncovering of the corona, i.e., the folding back of the thin membrane that lies under the foreskin. b As it is stated: “At that time the Lord said to Joshua: Make yourself knives of flint, /b and circumcise again the children of Israel a second time” (Joshua 5:2). Why was it necessary to circumcise them? Apparently, it is because before the Torah was given on Mount Sinai, some of them had been circumcised in the manner of Abraham, without uncovering the corona, and therefore they needed to be circumcised a second time in accordance with the Torah law that requires uncovering the corona.,The Gemara asks: How may it be inferred that those who were already circumcised required a second circumcision? b Perhaps /b the verse is referring to b those who had not been circumcised at all, as it is written: “For all the people who came out were circumcised; but all the people who were born /b in the wilderness…had not been circumcised” (Joshua 5:5)?,The Gemara responds: b If so, /b that it was only those who had never been circumcised who required circumcision, b what is /b the meaning of “circumcise b again,” /b which indicates that they had to be circumcised a second time? b Rather, is it not /b referring b to uncovering /b the corona? b And what is /b the meaning of b “a second time,” /b stated in the same verse? This phrase appears redundant, as the verse already stated: “Circumcise again.”,The Gemara explains: It comes b to equate the end of circumcision, /b when it is necessary to circumcise a second time in order to correct an improperly performed circumcision, b with the beginning of circumcision: Just as /b an incomplete performance at b the beginning of circumcision invalidates /b the circumcision, b so too, /b incomplete performance at b the end of circumcision, /b i.e., the foreskin not being fully removed, b invalidates /b the circumcision. b As we learned /b in a mishna ( i Shabbat /i 137a): b These are the shreds /b of flesh b that invalidate the circumcision /b if they are not cut. The essential element of circumcision is the removal of b the flesh that covers most of the corona, /b and a child who was not circumcised in this manner is considered uncircumcised, b and he does not partake of i teruma /i . /b ,With regard to this issue b Ravina said, and some say /b it was b Rav Yirmeya bar Abba /b who said that b Rav said: /b When the mishna mentioned most of the corona, it meant b the flesh that covers most of the height of the corona /b as well as most of its circumference.,The Gemara returns to the incident involving Joshua. b And what is the reason /b that b they did not circumcise /b themselves b in the wilderness /b after the Torah had already been given? The Gemara answers: b If you wish, say /b it was b due to the weariness /b caused by b their journey. /b Since they were traveling continuously, they were too weak to undergo circumcision. |
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| 15. Anon., Midrash Mishle, 31 Tagged with subjects: •circumcision, adult Found in books: Thiessen (2011) 117 |
