1. Hebrew Bible, Exodus, 12.45 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •circumcision, as synonymous with conversion Found in books: Cohen (2010) 342| 12.45. "תּוֹשָׁב וְשָׂכִיר לֹא־יֹאכַל־בּוֹ׃", | 12.45. "A sojourner and a hired servant shall not eat thereof.", |
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| 2. Tosefta, Avodah Zarah, 3.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •circumcision, as synonymous with conversion Found in books: Cohen (2010) 342 |
3. Tosefta, Shabbat, 15.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •circumcision, as synonymous with conversion Found in books: Cohen (2010) 342| 15.9. "שברי ערבה לכסות בהן את [החבית ושל זכוכית לצוק לתוכה מקפה] ר' יהודה אומר ובלבד שיהו עושין מעין מלאכתן שברי ערבה לצוק [לתוכן מקפה ושל זכוכית לצוק] לתוכן שמן לתינוק חבית [שנתגלתה] ואבטיח שניקר נוטלן ומניחן במקום המוצנע.", | |
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| 4. Mishnah, Nedarim, 311 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •circumcision, as synonymous with conversion Found in books: Cohen (2010) 342 |
5. New Testament, Ephesians, 2.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •circumcision, as synonymous with conversion Found in books: Cohen (2010) 342| 2.11. Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, | 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); |
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| 6. Anon., Genesis Rabba, 46.10 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •circumcision, as synonymous with conversion Found in books: Cohen (2010) 343 |
| 7. Anon., Sifre Numbers, 115 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •circumcision, as synonymous with conversion Found in books: Cohen (2010) 343 |
8. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •circumcision, as synonymous with conversion Found in books: Cohen (2010) 343 | 44a. is b more lowly /b than a woman, and therefore it is appropriate to recite an additional blessing on not having been born a slave.,§ b The Sages taught: This i ḥilazon /i , /b which b is /b the source of the sky-blue dye used in ritual fringes, has the following characteristics: b Its body resembles the sea, its form resembles /b that of b a fish, it emerges once in seventy years, and with its blood one dyes /b wool b sky-blue /b for ritual fringes. It is scarce, and b therefore it is expensive. /b ,It b is taught /b in a i baraita /i that b Rabbi Natan says: There is no mitzva, /b however b minor, that is written in the Torah, for which there is no reward given in this world; and in the World-to-Come I do not know how much /b reward is given. b Go and learn from /b the following incident concerning b the mitzva of ritual fringes. /b ,There was b an incident involving a certain man who was diligent about the mitzva of ritual fringes. /b This man b heard that there was a prostitute in /b one of b the cities overseas who took four hundred gold coins as her payment. He sent her four hundred gold coins and fixed a time to /b meet with b her. When his time came, he came and sat at the entrance /b to her house., b The maidservant of /b that prostitute b entered and said to her: That man who sent you four hundred gold coins came and sat at the entrance. She said: Let him enter. He entered. She arranged seven beds for him, six of silver and one of gold. Between each and every one /b of them there was b a ladder /b made b of silver, and the top /b bed was the one that was made b of gold. /b , b She went up and sat naked on the top /b bed, b and he too went up /b in order b to sit naked facing her. /b In the meantime, b his four ritual fringes came and slapped him on his face. He dropped down and sat himself on the ground, and she also dropped down and sat on the ground. She said to him: /b I take an oath by the b i gappa /i of Rome that I will not allow you /b to go b until you tell me what defect you saw in me. /b , b He said to her: /b I take an oath by b the Temple /b service b that I never saw a woman as beautiful as you. But /b there is b one mitzva /b that b the Lord, our God, commanded us, and its name is ritual fringes, and in /b the passage where b it /b is commanded, b it is written twice: “I am the Lord your God” /b (Numbers 15:41). The doubling of this phrase indicates: b I am the one who will punish /b those who transgress My mitzvot, b and I am the one who will reward /b those who fulfill them. b Now, /b said the man, the four sets of ritual fringes b appeared to me as /b if they were b four witnesses /b who will testify against me., b She said to him: I will not allow you /b to go b until you tell me: What is your name, and what is the name of your city, and what is the name of your teacher, and what is the name of the study hall in which you studied Torah? He wrote /b the information b and placed /b it b in her hand. /b , b She arose and divided all of her property, /b giving b one-third /b as a bribe b to the government, one-third to the poor, and she took one-third /b with her b in her possession, in addition to those beds /b of gold and silver., b She came to the study hall of Rabbi Ḥiyya /b and b said to him: My teacher, instruct /b your students b concerning me and /b have them b make me a convert. /b Rabbi Ḥiyya b said to her: My daughter, perhaps you set your sights on one of the students /b and that is why you want to convert? b She took /b the b note /b the student had given her b from her hand and gave it to /b Rabbi Ḥiyya. b He said to her: Go take possession of your purchase. /b , b Those beds that she had arranged for him in a prohibited /b fashion, b she /b now b arranged for him in a permitted /b fashion. The Gemara completes its point about the reward of mitzvot and points out how this story illustrates the concept: b This is the reward given to him in this world, and /b with regard b to the World-to-Come, I do not know how much /b reward he will be given.,§ b Rav Yehuda says: /b In the case of b a borrowed cloak, for /b the first b thirty days it is exempt from ritual fringes; from then on /b it is b obligated. /b ,The Gemara notes: b That /b distinction b is also taught /b in a i baraita /i : In the case of b one who resides in a guesthouse [ i pundaki /i ] in Eretz Yisrael, or one who rents a house outside of Eretz Yisrael, for /b the first b thirty days /b he is b exempt from the /b mitzva of b i mezuza /i ; from then on /b he is b obligated. But one who rents a house in Eretz Yisrael /b must b affix a i mezuza /i immediately, due to /b the b settlement of Eretz Yisrael. /b ,§ The mishna teaches: Absence of the b phylacteries of /b the b arm does not prevent /b fulfillment of the mitzva of the phylacteries of the head, and absence of the phylacteries of the head does not prevent fulfillment of the mitzva of the phylacteries of the arm. b Rav Ḥisda said: They taught /b this b only /b in a case b where one has /b the other phylacteries, but they are not with him or he is unable to wear them for some reason. b But /b if b he does not have /b the other phylacteries at all, then their absence b does prevent /b the fulfillment of the mitzva to don the phylacteries that he has.,Later on, the students b said to him: /b Do b you /b still b say /b that? Rav Ḥisda b said to them: No, rather /b I would say the opposite: Concerning b one who does not have /b the ability to fulfill b two mitzvot, should he also not perform /b the b one mitzva /b that he does have the ability to fulfill? The Gemara asks: b And what did he hold initially /b when he said not to don one of the phylacteries in the absence of the other? The Gemara answers: He held that it was due to a rabbinic b decree, lest he be negligent /b and not try to acquire the phylacteries that he lacks., b Rav Sheshet says: Anyone who does not don phylacteries violates eight positive mitzvot. /b This is referring to the mitzva to don phylacteries of the arm and head, each of which is mentioned in four different passages (Exodus 13:9; Exodus 13:16; Deuteronomy 6:8; Deuteronomy 11:18)., b And anyone who does not have ritual fringes on his garments violates five positive mitzvot. /b This is because the mitzva of ritual fringes is stated four times in the primary passage concerning ritual fringes in Numbers: “That they prepare for themselves strings…and they shall put on the fringe of the corner a sky-blue thread. And it shall be to you for a fringe that you may look upon it and remember all the commandments of the Lord” (Numbers 15:38–39). An additional command appears in the verse: “You shall prepare yourself twisted cords” (Deuteronomy 22:12)., b And any priest who does not ascend the platform /b to recite the Priestly Benediction b violates three positive mitzvot /b expressed in the verses: “So you shall bless the children of Israel; you shall say to them” (Numbers 6:23), and: “And they shall put My name upon the children of Israel” (Numbers 6:27)., b Anyone who does not have a i mezuza /i in his doorway violates two positive mitzvot, /b stated in the verses: b “And you shall write them /b on the doorposts of your house” (Deuteronomy 6:9), and: b “And you shall write them /b on the doorposts of your house” (Deuteronomy 11:20)., b And Reish Lakish says: Anyone who dons phylacteries lives /b a b long life, as it is stated: /b |
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9. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •circumcision, as synonymous with conversion Found in books: Cohen (2010) 343| 31a. שהמרו זה את זה אמרו כל מי שילך ויקניט את הלל יטול ד' מאות זוז אמר אחד מהם אני אקניטנו אותו היום ע"ש היה והלל חפף את ראשו הלך ועבר על פתח ביתו אמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה ראשיהן של בבליים סגלגלות א"ל בני שאלה גדולה שאלת מפני שאין להם חיות פקחות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה עיניהן של תרמודיין תרוטות אמר לו בני שאלה גדולה שאלת מפני שדרין בין החולות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו א"ל בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה רגליהם של אפרקיים רחבות א"ל בני שאלה גדולה שאלת מפני שדרין בין בצעי המים,אמר לו שאלות הרבה יש לי לשאול ומתירא אני שמא תכעוס נתעטף וישב לפניו א"ל כל שאלות שיש לך לשאול שאל א"ל אתה הוא הלל שקורין אותך נשיא ישראל א"ל הן א"ל אם אתה הוא לא ירבו כמותך בישראל א"ל בני מפני מה א"ל מפני שאבדתי על ידך ד' מאות זוז א"ל הוי זהיר ברוחך כדי הוא הלל שתאבד על ידו ד' מאות זוז וד' מאות זוז והלל לא יקפיד:,ת"ר מעשה בנכרי אחד שבא לפני שמאי אמר לו כמה תורות יש לכם אמר לו שתים תורה שבכתב ותורה שבעל פה א"ל שבכתב אני מאמינך ושבעל פה איני מאמינך גיירני ע"מ שתלמדני תורה שבכתב גער בו והוציאו בנזיפה בא לפני הלל גייריה יומא קמא א"ל א"ב ג"ד למחר אפיך ליה א"ל והא אתמול לא אמרת לי הכי א"ל לאו עלי דידי קא סמכת דעל פה נמי סמוך עלי:,שוב מעשה בנכרי אחד שבא לפני שמאי א"ל גיירני ע"מ שתלמדני כל התורה כולה כשאני עומד על רגל אחת דחפו באמת הבנין שבידו בא לפני הלל גייריה אמר לו דעלך סני לחברך לא תעביד זו היא כל התורה כולה ואידך פירושה הוא זיל גמור.,שוב מעשה בנכרי אחד שהיה עובר אחורי בית המדרש ושמע קול סופר שהיה אומר (שמות כח, ד) ואלה הבגדים אשר יעשו חושן ואפוד אמר הללו למי אמרו לו לכהן גדול אמר אותו נכרי בעצמו אלך ואתגייר בשביל שישימוני כהן גדול בא לפני שמאי אמר ליה גיירני על מנת שתשימני כהן גדול דחפו באמת הבנין שבידו בא לפני הלל גייריה,א"ל כלום מעמידין מלך אלא מי שיודע טכסיסי מלכות לך למוד טכסיסי מלכות הלך וקרא כיון שהגיע (במדבר א, נא) והזר הקרב יומת אמר ליה מקרא זה על מי נאמר א"ל אפי' על דוד מלך ישראל נשא אותו גר קל וחומר בעצמו ומה ישראל שנקראו בנים למקום ומתוך אהבה שאהבם קרא להם (שמות ד, כב) בני בכורי ישראל כתיב עליהם והזר הקרב יומת גר הקל שבא במקלו ובתרמילו על אחת כמה וכמה,בא לפני שמאי א"ל כלום ראוי אני להיות כהן גדול והלא כתיב בתורה והזר הקרב יומת בא לפני הלל א"ל ענוותן הלל ינוחו לך ברכות על ראשך שהקרבתני תחת כנפי השכינה לימים נזדווגו שלשתן למקום אחד אמרו קפדנותו של שמאי בקשה לטורדנו מן העולם ענוותנותו של הלל קרבנו תחת כנפי השכינה:,אמר ר"ל מאי דכתיב (ישעיהו לג, ו) והיה אמונת עתיך חוסן ישועות חכמת ודעת וגו' אמונת זה סדר זרעים עתיך זה סדר מועד חוסן זה סדר נשים ישועות זה סדר נזיקין חכמת זה סדר קדשים ודעת זה סדר טהרות ואפ"ה (ישעיהו לג, ו) יראת ה' היא אוצרו,אמר רבא בשעה שמכניסין אדם לדין אומרים לו נשאת ונתת באמונה קבעת עתים לתורה עסקת בפו"ר צפית לישועה פלפלת בחכמה הבנת דבר מתוך דבר ואפ"ה אי יראת ה' היא אוצרו אין אי לא לא משל לאדם שאמר לשלוחו העלה לי כור חיטין לעלייה הלך והעלה לו א"ל עירבת לי בהן קב חומטון א"ל לאו א"ל מוטב אם לא העליתה,תנא דבי ר"י מערב אדם קב חומטון בכור של תבואה ואינו חושש:,אמר רבה בר רב הונא כל אדם שיש בו תורה ואין בו | 31a. b who wagered with each other /b and b said: Anyone who will go and aggravate Hillel /b to the point that he reprimands him, b will take four-hundred /b i zuz /i . b One of them said: I will aggravate him. That day /b that he chose to bother Hillel b was Shabbat eve, and Hillel was washing /b the hair on b his head. He went and passed the entrance to /b Hillel’s b house /b and in a demeaning manner b said: Who here is Hillel, who here is Hillel? /b Hillel b wrapped himself /b in a dignified garment b and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. /b Hillel b said to him: Ask, my son, ask. /b The man asked him: b Why are the heads of Babylonians oval? /b He was alluding to and attempting to insult Hillel, who was Babylonian. b He said to him: My son, you have asked a significant question. /b The reason is b because they do not have clever midwives. /b They do not know how to shape the child’s head at birth.,That man b went and waited one hour, /b a short while, b returned /b to look for Hillel, b and said: Who here is Hillel, who here is Hillel? /b Again, Hillel b wrapped himself and went out to greet him. /b Hillel b said to him: My son, what do you seek? /b The man b said to him: I have a question to ask. He said to him: Ask, my son, ask. /b The man asked: b Why are the eyes of the residents of Tadmor bleary [ i terutot /i ]? /b Hillel b said to him: My son, you have asked a significant question. /b The reason is b because they live among the sands /b and the sand gets into their eyes.,Once again the man b went, waited one hour, returned, and said: Who here is Hillel, who here is Hillel? /b Again, b he, /b Hillel, b wrapped himself and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. He said to him: Ask, my son, ask. /b The man asked: b Why do Africans have wide feet? /b Hillel b said to him: You have asked a significant question. /b The reason is b because they live in marshlands /b and their feet widened to enable them to walk through those swampy areas.,That man b said to him: I have many /b more b questions to ask, but I am afraid lest you get angry. /b Hillel b wrapped himself and sat before him, /b and b he said to him: All of /b the b questions that you have to ask, ask /b them. The man got angry and b said to him: Are you Hillel whom they call /b the b i Nasi /i of Israel? He said to him: Yes. He said to him: If /b it b is you, /b then b may there not be many like you in Israel. /b Hillel b said to him: My son, for what /b reason do you say this? The man b said to him: Because I lost four hundred i zuz /i because of you. /b Hillel b said to him: Be vigilant of your spirit /b and avoid situations of this sort. b Hillel is worthy of having you lose four hundred i zuz /i and /b another b four hundred i zuz /i on his account, and Hillel will not get upset. /b , b The Sages taught: /b There was b an incident involving one gentile who came before Shammai. /b The gentile b said to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah. /b The gentile b said to him: /b With regard to b the Written /b Torah, b I believe you, but /b with regard to b the Oral /b Torah, b I do not believe you. Convert me on condition that you will teach me /b only the b Written Torah. /b Shammai b scolded him and cast him out with reprimand. /b The same gentile b came before Hillel, /b who b converted him /b and began teaching him Torah. b On the first day, he /b showed him the letters of the alphabet and b said to him: i Alef /i , i bet /i , i gimmel /i , i dalet /i . The next day he reversed /b the order of the letters and told him that an i alef /i is a i tav /i and so on. The convert b said to him: But yesterday you did not tell me that. /b Hillel b said to him: /b You see that it is impossible to learn what is written without relying on an oral tradition. b Didn’t you rely on me? /b Therefore, you should b also rely on me /b with regard to the matter b of the Oral /b Torah, and accept the interpretations that it contains.,There was b another incident involving one gentile who came before Shammai /b and b said to /b Shammai: b Convert me on condition that you teach me the entire Torah while I am standing on one foot. /b Shammai b pushed him /b away b with the builder’s cubit in his hand. /b This was a common measuring stick and Shammai was a builder by trade. The same gentile b came before Hillel. He converted him /b and b said to him: /b That b which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study. /b ,There was b another incident involving one gentile who was passing behind the study hall /b and b heard the voice of a teacher who was /b teaching Torah to his students and b saying /b the verse: b “And these are the garments which they shall make: A breastplate, and an i efod, /i /b and a robe, and a tunic of checkered work, a mitre, and a girdle” (Exodus 28:4). b The gentile said: These /b garments, b for whom are they /b designated? The students b said to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest. He came before Shammai /b and b said to him: Convert me on condition that you install me /b as High Priest. Shammai b pushed him with the builder’s cubit in his hand. He came before Hillel; he converted him. /b ,Hillel b said to him, /b to the convert: b Is it not /b the way of the world that b only one who knows the protocols [ i takhsisei /i ] /b of royalty b is appointed king? Go /b and b learn the royal protocols /b by engaging in Torah study. b He went and read /b the Bible. b When he reached /b the verse which says: b “And the common man that draws near shall be put to death” /b (Numbers 1:51), the convert b said to /b Hillel: b With regard to whom is the verse speaking? /b Hillel b said to him: Even with regard to David, king of Israel. The convert reasoned an i a fortiori /i inference himself: If the Jewish people are called God’s children, and due to the love that God loved them he called them: “Israel is My son, My firstborn” /b (Exodus 4:22), and nevertheless b it is written about them: And the common man that draws near shall be put to death; a mere convert who came /b without merit, b with /b nothing more than b his staff and traveling bag, all the more so /b that this applies to him, as well.,The convert b came before Shammai /b and b told him /b that he retracts his demand to appoint him High Priest, saying: b Am I at all worthy to be High Priest? Is it not written in the Torah: And the common man that draws near shall be put to death? He came before Hillel /b and b said to him: Hillel the patient, may blessings rest upon your head as you brought me under the wings of the Divine Presence. /b The Gemara relates: b Eventually, the three /b converts b gathered together /b in b one place, /b and b they said: Shammai’s impatience sought to drive us from the world; Hillel’s patience brought us beneath the wings of the Divine Presence. /b ,The Gemara continues discussing the conduct of the Sages, citing that b Reish Lakish said: What /b is the meaning of b that which is written: “And the faith of your times shall be a strength of salvation, wisdom, and knowledge, /b the fear of the Lord is his treasure” (Isaiah 33:6)? b Faith; that is the order of i Zera /i ’ i im /i , Seeds, /b in the Mishna, because a person has faith in God and plants his seeds (Jerusalem Talmud). b Your times; that is the order of i Moed /i , Festival, /b which deals with the various occasions and Festivals that occur throughout the year. b Strength; that is the order of i Nashim /i , Women. Salvations; that is the order of i Nezikin /i , Damages, /b as one who is being pursued is rescued from the hands of his pursuer. b Wisdom; that is the order of i Kodashim /i , Consecrated Items. And knowledge; that is the order of i Teharot /i , Purity, /b which is particularly difficult to master. b And even /b if a person studies and masters all of these, b “the fear of the Lord is his treasure,” /b it is preeminent.,With regard to the same verse, b Rava said: /b After departing from this world, b when a person is brought to judgment /b for the life he lived in this world, b they say to him /b in the order of that verse: Did b you conduct business faithfully? /b Did b you designate times for Torah /b study? Did b you engage in procreation? Did you await salvation? Did you engage /b in the dialectics of b wisdom /b or understand b one matter from another? And, nevertheless, /b beyond all these, b if the fear of the Lord is his treasure, yes, /b he is worthy, and b if not, no, /b none of these accomplishments have any value. There is b a parable /b that illustrates this. b A person who said to his emissary: Bring a i kor /i of wheat up to the attic for me /b to store there. The messenger b went and brought it up for him. He said to the emissary: /b Did b you mix a i kav /i of i ḥomton /i , /b a preservative to keep away worms, b into it for me? He said to him: No. He said to him: /b If so, it would have been b preferable had you not brought it up. /b of what use is worm-infested wheat? Likewise, Torah and mitzvot without the fear of God are of no value.,On a related note, the Gemara cites a i halakha /i that was b taught /b in b the school /b of b Rabbi Yishmael: A person /b who sells wheat b may, /b i ab initio /i , b mix a i kav /i of i ḥomton /i into a i kor /i of grain and need not be concerned /b that by selling it all at the price of grain he will be guilty of theft, as the i kav /i of i ḥomton /i is essential for the preservation of the wheat., b Rabba bar Rav Huna said: Any person who has Torah in him but does not have /b |
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10. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Cohen (2010) 342| 71a. המרת דת פוסלת ואין המרת דת פוסלת במעשר,כל ערל לא יאכל בו למה לי בו אינו אוכל אבל אוכל הוא במצה ומרור,ואיצטריך למכתב ערל ואיצטריך למכתב כל בן נכר דאי כתב רחמנא ערל משום דמאיס אבל בן נכר דלא מאיס אימא לא ואי כתב רחמנא כל בן נכר משום דאין לבו לשמים אבל ערל דלבו לשמים אימא לא צריכא,(שמות יב, ט) ממנו ממנו למה לי לכדרבה א"ר יצחק,אמר מר ר"ע אומר אינו צריך הרי הוא אומר (ויקרא כב, ד) איש איש לרבות את הערל ואימא לרבות את האונן א"ר יוסי בר' חנינא אמר קרא (ויקרא כב, י) וכל זר זרות אמרתי לך ולא אנינות,אימא ולא ערלות הא כתיב איש איש,ומה ראית מסתברא ערלות הוה ליה לרבויי שכן מעשי"ם כרותי"ם בדב"ר העב"ד מחוסר מעשה ומעשה בגופו וענוש כרת וישנו לפני הדבור ומילת זכריו ועבדיו מעכבת,אדרבה אנינות הוה ליה לרבויי שכן ישנה בכל שעה ונוהגת באנשים ונשים ואין בידו לתקן עצמו,הנך נפישן רבא אמר בלא הנך נפישן נמי לא מצית אמרת אמר קרא איש איש איזהו דבר שישנו באיש ואינו באשה הוי אומר זה ערלות,ורבי עקיבא האי תושב ושכיר מאי עביד ליה אמר רב שמעיא לאתויי ערבי מהול וגבעוני מהול,והני מולין נינהו והא תנן קונם שאני נהנה לערלים מותר בערלי ישראל ואסור במולי עובדי כוכבים קונם שאני נהנה למולין מותר במולי עובדי כוכבים ואסור בערלי ישראל,אלא לאתויי גר שמל ולא טבל וקטן שנולד כשהוא מהול וקסבר צריך להטיף ממנו דם ברית,ור' אליעזר לטעמיה דאמר גר שמל ולא טבל גר מעליא הוא וקסבר קטן כשנולד מהול אין צריך להטיף ממנו דם ברית,ור' אליעזר האי איש איש מאי עביד ליה דברה תורה כלשון בני אדם,בעי רב חמא בר עוקבא קטן ערל מהו לסוכו בשמן של תרומה ערלות שלא בזמנה מעכבא או לא מעכבא,א"ר זירא ת"ש אין לי אלא מילת זכריו בשעת עשיה ועבדיו בשעת אכילה מנין ליתן את האמור של זה בזה ואת האמור של זה בזה ת"ל (שמות יב, מח) אז אז לגזירה שוה,בשלמא עבדיו משכחת לה דאיתנהו בשעת אכילה וליתנהו בשעת עשיה כגון דזבנינהו ביני ביני,אלא זכריו דאיתנהו בשעת אכילה וליתנהו בשעת עשיה היכי משכחת לה לאו דאתילוד בין עשיה לאכילה ש"מ ערלות שלא בזמנה הויא ערלות,אמר רבא ותסברא (שמות יב, מח) המול לו כל זכר אמר רחמנא ואז יקרב לעשותו והאי לאו בר מהילא הוא אלא הכא במאי עסקינן כגון שחלצתו חמה,וניתוב ליה כל שבעה (דאמר שמואל חלצתו חמה נותנין לו כל שבעה) דיהבינן ליה כל שבעה ונימהליה מצפרא בעינן | 71a. that b apostasy [ i meshumadut /i ] disqualifies, /b as the term “stranger” in this context is understood to refer to a Jew whose conduct makes him estranged from God, and he is disqualified from eating the Paschal lamb, b but apostasy does not disqualify /b one from eating b tithe. /b ,The Gemara asks further: If so, with regard to the phrase “from it” in the verse b “No uncircumcised person shall eat from it” /b (Exodus 12:48), which again emphasizes “from it” and not from another item, b why do I /b need it? The Gemara answers: This teaches that only b from it, /b the Paschal lamb, one who is uncircumcised b may not eat, but he eats i matza /i and bitter herbs. /b One who is uncircumcised is obligated to eat i matza /i and bitter herbs on Passover, just like any other Jew.,The Gemara continues: b And it was necessary /b for the Torah b to write /b the prohibition with regard to b an uncircumcised /b man, b and it was necessary /b for the Torah b to write /b a separate prohibition with regard to b any stranger. As, if the Merciful One had written /b only about b an uncircumcised /b man, one might have thought that only for him is it prohibited to eat from the Paschal lamb b because /b the foreskin b is repulsive, but /b with regard to b a stranger, /b who b is not repulsive, say /b that it is b not /b prohibited. b And if the Merciful One had written /b only about b any stranger, /b one might have concluded that only for him is it prohibited to eat from the Paschal lamb b because his heart is not /b directed b toward Heaven /b due to his apostasy, b but /b with regard to b an uncircumcised /b man, b whose heart is /b directed b toward Heaven, /b and it is only on account of unavoidable circumstances that he has not undergone circumcision, b say /b that there is b no /b prohibition against his eating the Paschal lamb. Therefore, b it is necessary /b to teach both cases.,The Gemara asks: With regard to the phrase b “of it” /b in the verse “Do not eat of it raw, nor boiled in water, but roasted in fire” (Exodus 12:9), and the phrase b “of it” /b in the verse “And you shall let nothing of it remain until the morning” (Exodus 12:10), both of which are terms of exclusion, b why do I /b need them? The Gemara answers that they are necessary b for that which Rabba said /b that b Rabbi Yitzḥak said, /b as will be explained later (74a)., b The Master said /b above in the i baraita /i : b Rabbi Akiva says /b that it b is not necessary /b to derive by way of a verbal analogy the i halakha /i that an uncircumcised priest may not eat i teruma /i , b as /b the verse b says: “Any man [ i ish ish /i ] /b from the seed of Aaron who is a leper or a i zav /i shall not eat of the holy things” (Leviticus 22:4). The repetition of the word i ish /i comes b to include an uncircumcised /b man and indicate that he too may not partake of consecrated food. The Gemara asks: b But say /b that the verse comes b to include an acute mourner /b in the prohibition against eating i teruma /i . b Rabbi Yosei, son of Rabbi Ḥanina, said: The verse states: “No foreigner /b may eat of the holy thing” (Leviticus 22:10), which indicates: A disqualification stemming from b foreignness I told you /b prevents one from eating i teruma /i , b but not /b a disqualification based on b acute mourning. /b ,The Gemara asks: b Say /b that the verse comes to teach that a disqualification stemming from foreignness prevents one from eating i teruma /i , b but not /b a disqualification based on the priest’s b lack of circumcision, /b and so it should be permitted for an uncircumcised priest to partake of i teruma /i . The Gemara answers: b Isn’t it written: “Any man [ i ish ish /i ],” /b where the repetition of the word i ish /i comes to include an uncircumcised priest in the prohibition?,The Gemara asks: b And what did you see /b that led you to include an uncircumcised priest in the prohibition against eating i teruma /i and exclude an acute mourner? The Gemara answers: b It stands to reason /b that b lack of circumcision should be included /b and should preclude a priest’s eating i teruma /i , b as /b the i halakhot /i governing an uncircumcised man are stringent in several respects, as alluded to by the following mnemonic of key words: b Acts; i karetim /i ; the /b divine b word; the slave. /b The Gemara explains: An uncircumcised man b lacks /b the b act /b of circumcision, b and /b this b act /b is performed b on his body; /b the failure to perform circumcision is b punishable by i karet /i ; /b circumcision b existed before the /b divine b word /b was spoken at Mount Sinai, as the mitzva of circumcision had already been given to Abraham; b and the /b lack of b circumcision of one’s male /b children b and slaves precludes /b one’s eating the Paschal lamb.,The Gemara counters: b On the contrary, acute mourning should be included /b and it should prevent a priest from eating i teruma /i , b as /b acute mourning b is /b relevant b at any time, it applies to /b both b men and women, and it is not in /b the mourner’s b power to render himself fit /b until after the deceased is buried.,The Gemara answers: b These /b arguments for including an uncircumcised priest in the prohibition b are /b more b numerous. Rava said: /b Even b without /b the rationale that b these /b arguments b are /b more b numerous, you still cannot say /b that an acute mourner should be included and an uncircumcised priest should be excluded, as b the verse states: “Any man [ i ish ish /i ],” /b emphasizing maleness. Now, b what matter applies to a man and not to a woman? You must say /b that b it is lack of circumcision, /b and therefore it cannot be that the phrase comes to include acute mourning in the prohibition.,The Gemara asks: b And what does Rabbi Akiva do /b with b this /b phrase: b “A sojourner and a hired servant,” /b as it is not needed for the Paschal lamb? b Rav Shemaya said: /b It serves b to include a circumcised Arab and a circumcised Gibeonite /b in the prohibition against the eating of the Paschal lamb. Although they have been circumcised, it is prohibited for them to partake of the offering.,The Gemara poses a question: b And are these /b considered b circumcised? But didn’t we learn /b in a mishna ( i Nedarim /i 31b): If one vowed: b The benefit that I /b might gain b from the uncircumcised is i konam /i /b to me, i.e., forbidden to me like consecrated property, then it b is permitted /b for him to derive benefit b from uncircumcised Jews, and /b it b is prohibited /b for him to derive benefit b from the circumcised of the nations of the world, /b as gentiles are considered uncircumcised even if they have their foreskins removed. And conversely, if he vowed: b The benefit that I /b might gain b from the circumcised is i konam /i /b to me, it is b permitted /b for him to derive benefit b from the circumcised of the nations of the world, /b as they are not considered circumcised, b and /b it b is prohibited /b for him to derive benefit b from uncircumcised Jews. /b This indicates that the circumcision of gentiles is disregarded., b Rather, /b the phrase “a sojourner and a hired servant” comes b to include /b in the prohibition against eating of the Paschal lamb b a convert /b to Judaism b who was circumcised but did not /b yet b immerse /b in a ritual bath, b and a child who was born circumcised, /b i.e., without a foreskin. Although he does not have a foreskin, he is still seen as lacking the act of circumcision. b And he, /b Rabbi Akiva, b maintains /b that b it is necessary to drip covetal blood from him, /b in lieu of circumcision, in order to usher him into the covet of Abraham, even though he has no foreskin that can be removed., b And Rabbi Eliezer, /b who uses the words “a sojourner and a hired servant” for a verbal analogy, conforms b to his /b standard line of b reasoning, as he said: A convert who was circumcised but did not /b yet b immerse is a proper convert /b in every way. Therefore, the verse cannot come to exclude such an individual. b And he maintains /b that in the case of b a child who was born circumcised, it is not necessary to drip covetal blood from him. /b Since he was born without a foreskin, no additional procedure is necessary.,The Gemara asks: b And what does Rabbi Eliezer do /b with b this /b inclusive phrase b “any man [ i ish ish /i ]”? /b The Gemara answers: He maintains that b the Torah spoke in the language of men, /b meaning that no special i halakha /i is derived from this expression, as it is common biblical vernacular., b Rav Ḥama bar Ukva raises a dilemma: /b With regard to b an uncircumcised child /b who is less than eight days old and not yet fit for circumcision, b what is /b the i halakha /i with respect b to anointing him with oil of i teruma /i ? /b The Gemara explains the two sides of the question: Does b lack of circumcision not at its /b appointed b time, /b meaning before the obligation of circumcision goes into effect, b preclude /b the infant’s benefiting from i teruma /i , as he has the status of an one who is uncircumcised, b or /b perhaps it b does not preclude /b his benefiting from i teruma /i , as he is not considered uncircumcised until the mitzva of circumcision is applicable?, b Rabbi Zeira said: Come /b and b hear /b a proof from the following i baraita /i : b I have /b derived b only /b the i halakha /i concerning b the circumcision of one’s male /b children b at the time of the preparation, /b i.e., the slaughter, of the Paschal lamb, as it is stated: “Let all his males be circumcised, and then let him come near and keep it” (Exodus 12:48), b and /b the i halakha /i concerning the circumcision of b one’s slaves at the time of the eating /b of the Paschal lamb, as it is stated: “But every man’s servant…when you have circumcised him, then shall he eat from it” (Exodus 12:44). b From where /b do I derive that it is proper b to apply /b the prohibition b that was stated about this /b case b to that /b case, b and /b the prohibition b that was said about that /b case b to this /b case, i.e., that the circumcision of both one’s male children and one’s slaves is indispensable both at the time of the preparation of the Paschal lamb and at the time of its consumption? The i tanna /i answers that b the verse states /b the term b “then” /b with regard to male children and the term b “then” /b with regard to slaves b as a verbal analogy. /b ,The Gemara comments: b Granted, /b with regard to b one’s slaves you find /b a case b where they are present at the time of eating but they were not present at the time of preparation; for example, if he purchased them in the meantime, /b i.e., they did not belong to him when the Paschal lamb was slaughtered but he bought them immediately afterward, before it was time to eat it., b However, /b with regard to b his male /b children, b how can you find /b a case b where they are present at the time of eating, but they were not present at the time of preparation? /b Does it b not /b involve a situation b where they were born between /b the time of the Paschal lamb’s b preparation and /b the time of its b eating? Learn from this /b that b lack of circumcision, /b even b not at, /b i.e., before, b its /b appointed b time, is /b nevertheless considered b lack of circumcision /b that prevents the father from partaking of the offering., b Rava said: And /b how can b you understand /b it that way? How can you think that the lack of circumcision of a newborn child precludes his father’s eating from the Paschal lamb? Doesn’t b the Merciful One state: “Let all his males be circumcised,” /b followed by b “and then let him come near and keep it” /b (Exodus 12:48), b and /b as b this /b infant b is not /b yet b fit for circumcision /b he cannot possibly preclude the father’s partaking of the offering? b Rather, with what /b case b are we dealing here? /b With the case, b for example, /b of a baby who was exempt from circumcision at the time of the preparation of the Paschal lamb because he was sick with a high fever, and subsequently b the fever left him /b and he recovered. In such a case, failure to immediately circumcise his son precludes the father’s eating from the Paschal lamb.,The Gemara raises a difficulty: If the case is one of a child recovering from an illness, b let us give him the full seven /b days that he needs to recuperate properly. b As Shmuel said: /b In the case of a baby that was sick with a high fever, and subsequently b the fever left him, one gives him a full seven days /b to heal and only then is he circumcised, but not before. The Gemara answers: The case is in fact one where b we /b already b gave him a full seven /b days to heal, but they culminated on the eve of Passover. The Gemara asks: b But /b if the seven-day recovery period ended on the eve of Passover, why did the father wait until the time of eating the Paschal lamb, i.e., the first night of Passover? b He should have circumcised him /b already b in the morning, /b before the time of the preparation of the Paschal lamb. The Gemara answers: b We require /b |
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11. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: Cohen (2010) 343| 10b. ולימא ליה מימר [בהדיא] אמר שמעי (בי) חשובי רומי ומצערו ליה ולימא ליה בלחש משום דכתיב (קהלת י, כ) כי עוף השמים יוליך את הקול,הוה ליה ההוא ברתא דשמה גירא קעבדה איסורא שדר ליה גרגירא שדר ליה כוסברתא שדר ליה כרתי שלח ליה חסא,כל יומא הוה שדר ליה דהבא פריכא במטראתא וחיטי אפומייהו אמר להו אמטיו חיטי לרבי אמר [ליה רבי] לא צריכנא אית לי טובא אמר ליהוו למאן דבתרך דיהבי לבתראי דאתו בתרך ודאתי מינייהו ניפוק עלייהו,ה"ל ההיא נקרתא דהוה עיילא מביתיה לבית רבי כל יומא הוה מייתי תרי עבדי חד קטליה אבבא דבי רבי וחד קטליה אבבא דביתיה א"ל בעידנא דאתינא לא נשכח גבר קמך,יומא חד אשכחיה לר' חנינא בר חמא דהוה יתיב אמר לא אמינא לך בעידנא דאתינא לא נשכח גבר קמך א"ל לית דין בר איניש א"ל אימא ליה לההוא עבדא דגני אבבא דקאים וליתי,אזל ר' חנינא בר חמא אשכחיה דהוה קטיל אמר היכי אעביד אי איזיל ואימא ליה דקטיל אין משיבין על הקלקלה אשבקיה ואיזיל קא מזלזלינן במלכותא בעא רחמי עליה ואחייה ושדריה אמר ידענא זוטי דאית בכו מחיה מתים מיהו בעידנא דאתינא לא נשכח איניש קמך,כל יומא הוה משמש לרבי מאכיל ליה משקי ליה כי הוה בעי רבי למיסק לפוריא הוה גחין קמי פוריא א"ל סק עילואי לפורייך אמר לאו אורח ארעא לזלזולי במלכותא כולי האי אמר מי ישימני מצע תחתיך לעולם הבא,א"ל אתינא לעלמא דאתי א"ל אין א"ל והכתיב (עובדיה א, יח) לא יהיה שריד לבית עשו בעושה מעשה עשו,תניא נמי הכי לא יהיה שריד לבית עשו יכול לכל ת"ל לבית עשו בעושה מעשה עשו,א"ל והכתיב (יחזקאל לב, כט) שמה אדום מלכיה וכל נשיאיה א"ל מלכיה ולא כל מלכיה כל נשיאיה ולא כל שריה,תניא נמי הכי מלכיה ולא כל מלכיה כל נשיאיה ולא כל שריה מלכיה ולא כל מלכיה פרט לאנטונינוס בן אסוירוס כל נשיאיה ולא כל שריה פרט לקטיעה בר שלום,קטיעה בר שלום מאי הוי דההוא קיסרא דהוה סני ליהודאי אמר להו לחשיבי דמלכותא מי שעלה לו נימא ברגלו יקטענה ויחיה או יניחנה ויצטער אמרו לו יקטענה ויחיה,אמר להו קטיעה בר שלום חדא דלא יכלת להו לכולהו דכתיב (זכריה ב, י) כי כארבע רוחות השמים פרשתי אתכם מאי קאמר אלימא דבדרתהון בד' רוחות האי כארבע רוחות לארבע רוחות מבעי ליה אלא כשם שא"א לעולם בלא רוחות כך א"א לעולם בלא ישראל ועוד קרו לך מלכותא קטיעה,א"ל מימר שפיר קאמרת מיהו כל דזכי (מלכא) שדו ליה לקמוניא חלילא כד הוה נקטין ליה ואזלין אמרה ליה ההיא מטרוניתא ווי ליה לאילפא דאזלא בלא מכסא נפל על רישא דעורלתיה קטעה אמר יהבית מכסי חלפית ועברית כי קא שדו ליה אמר כל נכסאי לר"ע וחביריו יצא ר"ע ודרש (שמות כט, כח) והיה לאהרן ולבניו מחצה לאהרן ומחצה לבניו,יצתה בת קול ואמרה קטיעה בר שלום מזומן לחיי העוה"ב בכה רבי ואמר יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים,אנטונינוס שמשיה לרבי אדרכן שמשיה לרב כי שכיב אנטונינוס א"ר נתפרדה חבילה כי שכיב אדרכן אמר רב | 10b. The Gemara asks: b But /b why not b let him say /b his advice b explicitly? /b Why did Rabbi Yehuda HaNasi answer in such a circumspect way, which could have been interpreted incorrectly? The Gemara answers: Rabbi Yehuda HaNasi b said /b to himself: If I answer openly, b the important Romans /b might b hear me and will cause /b me b anguish. /b The Gemara asks: b But /b why not b let him say /b his advice b quietly? /b The Gemara explains: Rabbi Yehuda HaNasi was still worried that they might hear what he had said, b because it is written: /b “Curse not the king, no, not in your thought, and curse not the rich in your bedchamber, b for a bird of the air shall carry the voice” /b (Ecclesiastes 10:20).,The Gemara relates: Antoninus b had a certain daughter whose name was Gira, /b who b performed a prohibited action, /b i.e., she engaged in promiscuous intercourse. Antoninus b sent a rocket plant [ i gargira /i ] to /b Rabbi Yehuda HaNasi, to allude to the fact that Gira had acted promiscuously [ i gar /i ]. Rabbi Yehuda HaNasi b sent him coriander [ i kusbarta /i ], /b which Antoninus understood as a message to kill [ i kos /i ] his daughter [ i barta /i ], as she was liable to receive the death penalty for her actions. Antoninus b sent him leeks [ i karti /i ] /b to say: I will be cut off [ i karet /i ] if I do so. Rabbi Yehuda HaNasi then b sent him lettuce [ i ḥasa /i ], /b i.e., Antoninus should have mercy [ i ḥas /i ] on her.,The Gemara relates: b Every day /b Antoninus b would send to /b Rabbi Yehuda HaNasi b crushed gold in large sacks, with wheat in the opening of /b the sacks. b He /b would b say to /b his servants: b Bring /b this b wheat to Rabbi /b Yehuda HaNasi, and they did not realize that the bags actually contained gold. b Rabbi /b Yehuda HaNasi b said to /b Antoninus: b I do not need /b gold, as b I have plenty. /b Antoninus b said: /b The gold b should be for those who will come after you, who will give it to the last ones who come after you. And those who descend from them will bring forth /b the gold that I now give you, and will be able to pay taxes to the Romans from this money.,The Gemara relates anther anecdote involving Antoninus. Antoninus b had a certain /b underground b cave /b from which there was a tunnel b that went from his house to the house of Rabbi /b Yehuda HaNasi. b Every day he would bring two servants /b to serve him. b He would kill one at the entrance of the house of Rabbi /b Yehuda HaNasi, b and would kill /b the other b one at the entrance of his house, /b so that no living person would know that he had visited Rabbi Yehuda HaNasi. b He said to /b Rabbi Yehuda HaNasi: b When I come /b to visit, b let no man be found before you. /b , b One day, /b Antoninus b found that Rabbi Ḥanina bar Ḥama was sitting /b there. b He said: Did I not tell you /b that b when I come /b to visit, b let no man be found before you? /b Rabbi Yehuda HaNasi b said to him: This is not a human being; /b he is like an angel, and you have nothing to fear from him. Antoninus b said to /b Rabbi Ḥanina bar Ḥama: b Tell that servant who is sleeping at the entrance that he should rise and come. /b , b Rabbi Ḥanina bar Ḥama went /b and b found that /b the servant Antoninus referred to b had been killed. He said /b to himself: b How shall I act? If I go and tell /b Antoninus b that he was killed, /b this is problematic, as one should b not report distressing /b news. If b I leave him and go, /b then I would be b treating the king with disrespect. He prayed for /b God to have b mercy and revived /b the servant, b and he sent him /b to Antoninus. Antoninus b said: I know /b that even b the least among you /b can b revive the dead; but when I come /b to visit b let no man be found before you, /b even one as great as Rabbi Ḥanina bar Ḥama.,The Gemara relates: b Every day /b Antoninus b would minister to Rabbi /b Yehuda HaNasi; b he would feed him /b and b give him to drink. When Rabbi /b Yehuda HaNasi b wanted to ascend to his bed, /b Antoninus b would bend down in front of the bed /b and b say to him: Ascend upon me to your bed. /b Rabbi Yehuda HaNasi b said /b in response: It is b not proper conduct to treat the king with this much disrespect. /b Antoninus b said: Oh, that I were set as a mattress under you in the World-to-Come! /b ,On another occasion, Antoninus b said to /b Rabbi Yehuda HaNasi: Will b I enter the World-to-Come? /b Rabbi Yehuda HaNasi b said to him: Yes. /b Antoninus b said to him: But isn’t it written: “And there shall not be any remaining of the house of Esau” /b (Obadiah 1:18)? Rabbi Yehuda HaNasi answered: The verse is stated b with regard to /b those who b perform actions /b similar to those b of /b the wicked b Esau, /b not to people like you., b This is also taught /b in a i baraita /i : From the verse: b “And there shall not be any remaining of the house of Esau,” /b one b might /b have thought that this applies b to everyone /b descended from Esau, irrespective of an individual’s actions. Therefore, b the verse states: “of the house of Esau,” /b to indicate that the verse is stated only b with regard to /b those who continue in the way of Esau, and b perform actions /b similar to those b of Esau. /b ,Antoninus b said to /b Rabbi Yehuda HaNasi: b But isn’t it written /b in the description of the netherworld: b “There is Edom, her kings and all her leaders” /b (Ezekiel 32:29)? Rabbi Yehuda HaNasi b said to him: /b The verse states: b “Her kings,” but not: All of her kings, /b and likewise it states: b “All her leaders,” but not: All of her officers. /b Some of them will merit the World-to-Come., b This is also taught /b in a i baraita /i : The verse states: b “Her kings,” but not: All of her kings, /b and: b “All her leaders,” but not: All of her officers. /b The inference learned from the wording of the verse: b “Her kings,” but not: All of her kings, /b serves b to exclude Antoninus the son of Asveirus; /b and the inference from the wording: b “All her leaders,” but not: All of her officers, /b serves b to exclude /b the Roman officer b Ketia, son of Shalom. /b ,The Gemara asks: b What is it /b that occurred involving b Ketia, son of Shalom? As there was a certain /b Roman b emperor who hated the Jews. He said to the important /b members b of the kingdom: /b If b one had an ulcerous sore [ i nima /i ] rise on his foot, should he cut it off and live, or leave it and suffer? They said to him: He should cut it off and live. /b The ulcerous sore was a metaphor for the Jewish people, whom the emperor sought to eliminate as the cause of harm for the Roman Empire., b Ketia, son of Shalom, said to them: /b It is unwise to do so, for two reasons. b One /b is b that you cannot /b destroy b all of them, as it is written: “For I have spread you abroad as the four winds of the heaven, /b says the Lord” (Zechariah 2:10). He clarified: b What is it saying? Shall we say that /b the verse means that God has b scattered them to the four winds /b of the world? If so, b this /b phrase: b “As the four winds,” /b is inaccurate, since b it should have /b said: b To the four winds. Rather, /b this is what the verse is saying: b Just as the world cannot /b exist b without winds, so too, the world cannot /b exist b without the Jewish people, /b and they will never be destroyed. b And furthermore, /b if you attempt to carry out the destruction of the Jews, b they will call you the severed kingdom, /b as the Roman Empire would be devoid of Jews, but Jews would exist in other locations.,The emperor b said to /b Ketia: b You have spoken well /b and your statement is correct; b but they throw anyone who defeats the king /b in argument b into a house full of ashes [ i lekamonya ḥalila /i ], /b where he would die. b When they were seizing /b Ketia b and going /b to take him to his death, b a certain matron [ i matronita /i ] said to him: Woe to the ship that goes without /b paying the b tax. /b Ketia b bent down over his foreskin, severed it, /b and b said: I gave my tax; I /b will b pass and enter. When they threw him /b into the house of ashes, b he said: All of my property /b is given b to Rabbi Akiva and his colleagues. /b How was this inheritance to be divided? The Gemara relates: b Rabbi Akiva went out and taught /b that the verse: b “And it shall be for Aaron and his sons” /b (Exodus 29:28), means b half to Aaron and half to his sons. /b Here too, as Rabbi Akiva is mentioned separately, he should receive half, while his colleagues receive the other half.,The Gemara returns to the story of Ketia. b A Divine Voice emerged and said: Ketia, son of Shalom, is destined for life in the World-to-Come. /b When b Rabbi /b Yehuda HaNasi heard this, b he wept, saying: There is /b one who b acquires his /b share in the b World /b -to-Come b in one moment, and there is /b one who b acquires his /b share in the b World /b -to-Come only b after many years /b of toil.,The Gemara relates: b Antoninus would attend to Rabbi /b Yehuda HaNasi, and similarly the Persian king b Adrakan would attend to Rav. When Antoninus died, Rabbi /b Yehuda HaNasi b said: The bundle is separated. When Adrakan died, Rav /b likewise b said: /b |
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| 12. Lucretius, Sacr., None Tagged with subjects: •circumcision, as synonymous with conversion Found in books: Cohen (2010) 342 |
| 13. Scholiast, Plat. Gorgias, 5 Tagged with subjects: •circumcision, as synonymous with conversion Found in books: Cohen (2010) 343 |
| 14. Semos of Delo, Fgrh 396, 3 Tagged with subjects: •circumcision, as synonymous with conversion Found in books: Cohen (2010) 343 |
