1. Hebrew Bible, Exodus, 4.24-4.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Cohen (2010) 436| 4.24. "וַיְהִי בַדֶּרֶךְ בַּמָּלוֹן וַיִּפְגְּשֵׁהוּ יְהוָה וַיְבַקֵּשׁ הֲמִיתוֹ׃", 4.25. "וַתִּקַּח צִפֹּרָה צֹר וַתִּכְרֹת אֶת־עָרְלַת בְּנָהּ וַתַּגַּע לְרַגְלָיו וַתֹּאמֶר כִּי חֲתַן־דָּמִים אַתָּה לִי׃", 4.26. "וַיִּרֶף מִמֶּנּוּ אָז אָמְרָה חֲתַן דָּמִים לַמּוּלֹת׃", | 4.24. "And it came to pass on the way at the lodging-place, that the LORD met him, and sought to kill him.", 4.25. "Then Zipporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she said: ‘Surely a bridegroom of blood art thou to me.’", 4.26. "So He let him alone. Then she said: ‘A bridegroom of blood in regard of the circumcision.’", |
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2. Hebrew Bible, Ezekiel, 16.6 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •circumcision blood, thesis of hoffmans covenant of blood Found in books: Cohen (2010) 437| 16.6. "וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי׃", 16.6. "וְזָכַרְתִּי אֲנִי אֶת־בְּרִיתִי אוֹתָךְ בִּימֵי נְעוּרָיִךְ וַהֲקִמוֹתִי לָךְ בְּרִית עוֹלָם׃", | 16.6. "And when I passed by thee, and saw thee wallowing in thy blood, I said unto thee: In thy blood, live; yea, I said unto thee: In thy blood, live;", |
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3. Tosefta, Berachot, 6.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •circumcision blood, thesis of hoffmans covenant of blood Found in books: Cohen (2010) 437| 6.13. "דוסתאי ברבי ינאי אמר משום ר\"מ הרי הוא אומר ביצחק (בראשית כו) וברכתיך והרבתי את זרעך דרש יצחק הואיל ואין ברכה שורה אלא במעשה ידיו עמד וזרע שנא' (שם) ויזרע יצחק בארץ ההיא וימצא [וגו' מאה מנין מאה שערים מאה דגנים ומאה דגנים ששערום מאה פעמים ונמצא על אחת מאה במה ששיערו].", | |
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4. Mishnah, Nedarim, 3.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •circumcision blood, thesis of hoffmans covenant of blood Found in books: Cohen (2010) 437| 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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| 5. Mishnah, Shabbat, 19 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •circumcision blood, thesis of hoffmans covenant of blood Found in books: Cohen (2010) 437 |
| 6. Palestinian Talmud, Nedarim, 3.14 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •circumcision blood, thesis of hoffmans covenant of blood Found in books: Cohen (2010) 437 |
7. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Cohen (2010) 437| 31b. מתניתין בזבינא מיצעא ודשמואל בזבינא חריפא,תניא כוותיה דשמואל הלוקח כלים מן התגר לשגרן לבית חמיו ואמר לו אם מקבלין אותן ממני אני נותן לך דמיהם ואם לאו אני נותן לך לפי טובת הנאה שבהן נאנסו בהליכה חייב,בחזרה פטור מפני שהוא כנושא שכר,ההוא ספסירא דשקל חמרא לזבוני ולא איזבן בהדי דהדר איתניס חמרא חייביה רב נחמן לשלומי איתיביה רבא לרב נחמן נאנסו בהליכה חייב בחזרה פטור,אמר ליה חזרה דספסירא הולכה היא דאילו משכח לזבוני אפילו אבבא דביתיה מי לא מזבין ליה, big strongמתני׳ /strong /big קונם שאני נהנה לערלים מותר בערלי ישראל ואסור במולי נוכרים,שאני נהנה למולים אסור בערלי ישראל ומותר במולי נוכרים שאין הערלה קרויה אלא לשם נוכרים שנאמר כי כל הגוים ערלים וכל בית ישראל ערלי לב (ירמיהו ט, כה) ואומר והיה הפלשתי הערל הזה (שמואל א יז, לו) ואומר פן תשמחנה בנות פלשתים פן תעלוזנה בנות הערלים (שמואל ב א, כ),רבי אלעזר בן עזריה אומר מאוסה היא הערלה שנתגנו בה רשעים שנאמר כי כל הגוים ערלים (ירמיהו ט, כה) רבי ישמעאל אומר גדולה מילה שנכרתו עליה שלוש עשרה בריתות,רבי יוסי אומר גדולה מילה שדוחה את השבת חמורה,רבי יהושע בן קרחה אומר גדולה מילה שלא נתלה לו למשה הצדיק עליה מלוא שעה,רבי נחמיה אומר גדולה מילה שדוחה את הנגעים רבי אומר גדולה מילה שכל המצוות שעשה אברהם אבינו לא נקרא שלם עד שמל שנאמר התהלך לפני והיה תמים (בראשית יז, א),דבר אחר גדולה מילה שאלמלא היא לא ברא הקב"ה את עולמו שנאמר כה אמר ה' אם לא בריתי יומם ולילה חקות שמים וארץ לא שמתי (ירמיהו לג, כה), big strongגמ׳ /strong /big תניא רבי יהושע בן קרחה אומר גדולה מילה שכל זכויות שעשה משה רבינו לא עמדו לו כשנתרשל מן המילה שנאמר ויפגשהו ה' ויבקש המיתו (שמות ד, כד),אמר רבי חס ושלום שמשה רבינו נתרשל מן המילה אלא כך אמר אמול ואצא סכנה היא שנאמר ויהי ביום השלישי בהיותם כואבים וגו' (בראשית לד, כה) אמול ואשהא שלשה ימים הקב"ה אמר לי לך שוב מצרים (שמות ד, יט) אלא מפני מה נענש משה | 31b. it must be that b the mishna /b is dealing b with an average sale, /b which is neither of particularly low quality and difficult to sell nor of particularly high quality and in high demand. Therefore, when it is sold at the fixed price, it cannot be said that either the buyer or seller benefits. Consequently, the one taking the vow must lower the price when selling to those forbidden by the vow and add to the price when buying from them. b And /b by contrast, the case b of Shmuel /b is referring b to a keen sale, /b in which a sale at the fixed price is considered to be primarily beneficial to the buyer.,The Gemara comments: It b is taught /b in a i baraita /i b in accordance with the opinion of Shmuel /b that taking an item from the seller to inspect it before purchase is considered like borrowing it. In the case of b one who takes utensils from a merchant /b in order b to send them to his father-in-law’s house /b as a gift b and says to /b the merchant: b If they accept them from me I /b will b give you their value, and if /b they do b not /b want them, b I /b will b give you /b a sum of money b according to /b the value of b the ficial benefit that /b I received b from them, /b i.e., I will pay something for the benefit that I received from showing my father-in-law that I want to honor him, then if b an accident occurs to /b the utensils b on the way /b to the house of the father-in-law and they are broken, the buyer is b liable /b to pay because he has the status of a borrower.,But if the father-in-law did not want them and returned them to the seller, and an accident occurred b on the return /b trip, the buyer b is exempt because he is like a paid bailee. /b Since the father-in-law decided not to accept them, and the prospective buyer no longer benefits from them, he is not considered to be a borrower, but rather, a paid bailee of these utensils, and a paid bailee is exempt in the case of an accident.,The Gemara relates: There was b a certain middleman [ i safseira /i ] who took a donkey to sell but it was not sold, /b i.e., he was unsuccessful in finding a buyer. b While he was in the midst of returning /b the donkey to its owner, b an accident occurred /b to the b donkey. Rav Naḥman /b then b obligated him to pay /b for it. b Rava raised an objection to Rav Naḥman /b from this i baraita /i : b If an accident occurred while on the way, he is liable /b to pay; if it occurred b on the return /b trip b he is exempt. /b Since the case involving Rav Naḥman occurred on the return trip, why did Rav Naḥman obligate him to pay?,Rav Naḥman b said to him: The return /b trip b of a middleman is /b like b the trip /b there, and an item is not considered returned until he actually gives it to its owner. This is b because were he to find /b someone b to sell /b the donkey to b even at the door of his house, would he not sell it? /b Therefore, he retains the status of a borrower. However, in the case of bringing a gift to a particular person who does not accept it, the sale is nullified, and the prospective buyer has only to take care of the item until it is returned to its owner, which gives him the status of a paid bailee., strong MISHNA: /strong If one says: b Benefiting from those who are uncircumcised is i konam /i for me, /b he is b permitted /b to derive benefit b from uncircumcised Jews /b because they are not regarded as uncircumcised, b but he is prohibited /b from deriving benefit b from the circumcised of the nations of the world. /b ,Conversely, if he said: b Benefiting from those who are circumcised /b is i konam /i b for me, he is prohibited /b from deriving benefit even b from uncircumcised Jews and /b he is b permitted /b to derive benefit b from the circumcised of the nations of the world, as /b the term b uncircumcised is used only to name the nations of the world, as it is stated: “For all the nations are uncircumcised, but all the house of Israel are uncircumcised in the heart” /b (Jeremiah 9:25), b and it says: “And this uncircumcised Philistine shall be” /b (I Samuel 17:36), b and it says: “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph” /b (II Samuel 1:20). These verses indicate that ordinary gentiles are referred to as uncircumcised, regardless of whether they are actually circumcised., b Rabbi Elazar ben Azarya says: The foreskin is repulsive, as /b is evident from the fact that b the wicked are disgraced through it, as it is stated: /b “Behold, the days come, says the Lord, that I will punish all them that are circumcised in their uncircumcision: Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners of their hair polled, that dwell in the wilderness; b for all the nations are uncircumcised, /b but all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25), which indicates that there is an element of disgrace associated with the foreskin. b Rabbi Yishmael says: /b So b great is /b the mitzva of b circumcision that thirteen covets were sealed with regard to it, /b for the word covet appears thirteen times in the biblical passage that discusses circumcision (Genesis, chapter 17)., b Rabbi Yosei says: /b So b great is /b the mitzva of b circumcision that it overrides the strict /b i halakhot /i of b Shabbat, /b as circumcision is performed even if the eighth day following the birth of a son occurs on Shabbat, despite the fact that circumcision violates the prohibition of labor on Shabbat., b Rabbi Yehoshua ben Korḥa says: Great is /b the mitzva of b circumcision, /b as is evident from the fact b that /b the punishment of b Moses the righteous for /b not circumcising his son when he was capable of doing so b was not postponed /b for even b a full hour /b (see Exodus 4:24–26)., b Rabbi Neḥemya says: /b So b great is /b the mitzva of b circumcision that it overrides /b the prohibitions associated with b leprosy. /b If leprosy is found on the foreskin of an infant, although it is generally prohibited to cut the afflicted area, it is permitted to do so to perform the mitzva of circumcision. b Rabbi /b Yehuda HaNasi b says: /b So b great is /b the mitzva of b circumcision that /b despite b all the mitzvot that Abraham our Patriarch did, /b he b was not called wholehearted until he circumcised /b himself, b as it is stated /b at the time that the mitzva was given to him: b “Walk before Me and you should be wholehearted” /b (Genesis 17:1)., b Alternatively, /b so b great is /b the mitzva of b circumcision that if not for it the Holy One, Blessed be He, would not have created His world, as it is stated: “Thus says the Lord: If My covet be not with day and night, I would not have appointed the ordices of heaven and earth” /b (Jeremiah 33:25), and the covet that exists day and night is the covet of circumcision, as it is always found on the person’s body., strong GEMARA: /strong It b is taught /b in a i baraita /i that b Rabbi Yehoshua ben Korḥa says: /b So b great is /b the mitzva of b circumcision that all the merits that Moses our teacher /b accrued when he b performed /b mitzvot b did not protect him when he was negligent about /b performing b the /b mitzva of b circumcision, as it is stated: “And the Lord met him and sought to kill him” /b (Exodus 4:24)., b Rabbi /b Yehuda HaNasi b said: Heaven forbid that Moses our teacher was neglectful of the /b mitzva of b circumcision. Rather, this /b is what b he said: /b If b I circumcise /b the child now b and depart /b to begin my journey, it b is a danger /b for the child, b as it is stated: “And it came to pass on the third day, when they were in pain” /b (Genesis 34:25), which indicates that the pain of circumcision lasts for several days and the child may be in danger while in pain. If b I circumcise /b him immediately b and wait three days /b and only then embark on the journey, this is problematic, as b the Holy One, Blessed be He, said to me: “Go, return into Egypt” /b (Exodus 4:19), i.e., go immediately. For these reasons Moses did not circumcise the child immediately, but no neglect existed on his part. b But /b according to this explanation, b for what reason was Moses punished? /b |
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8. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •circumcision blood, thesis of hoffmans covenant of blood Found in books: Cohen (2010) 437| 137b. מל ולא פרע את המילה כאילו לא מל:, big strongגמ׳ /strong /big אמר רבי אבינא א"ר ירמיה בר אבא אמר רב בשר החופה את רוב גובהה של עטרה:,ואם היה בעל בשר וכו': אמר שמואל קטן המסורבל בבשר רואין אותו כ"ז שמתקשה ונראה מהול אינו צריך למול ואם לאו צריך למול,במתניתא תנא רשב"ג אומר קטן המסורבל בבשר רואין אותו כל זמן שמתקשה ואינו נראה מהול צריך למולו ואם לאו אינו צריך למולו,מאי בינייהו איכא בינייהו נראה ואינו נראה:,מל ולא פרע: ת"ר המל אומר אקב"ו על המילה אבי הבן אומר אקב"ו להכניסו בבריתו של אברהם אבינו העומדים אומרים כשם שנכנס לברית כך יכנס לתורה לחופה ולמע"ט,והמברך אומר אשר קידש ידיד מבטן חוק בשארו שם וצאצאיו חתם באות ברית קדש על כן בשכר זאת אל חי חלקנו צוה להציל ידידות שארינו משחת למען בריתו אשר שם בבשרנו בא"י כורת הברית,המל את הגרים אומר ברוך אתה ה' אלהינו מלך העולם אקב"ו על המילה והמברך אומר אקב"ו למול את הגרים ולהטיף מהם דם ברית שאילמלא דם ברית לא נתקיימו שמים וארץ שנאמר (ירמיהו לג, כה) אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי בא"י כורת הברית,המל את העבדים אומר אקב"ו על המילה והמברך אומר אקב"ו למול את העבדים ולהטיף מהם דם ברית שאילמלא דם ברית חוקות שמים וארץ לא נתקיימו שנאמ' אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי בא"י כורת הברית:, br br big strongהדרן עלך רבי אליעזר דמילה /strong /big br br,מתני׳ big strongרבי /strong /big אליעזר אומר תולין את המשמרת בי"ט ונותנין לתלויה בשבת וחכ"א אין תולין את המשמרת בי"ט ואין נותנין לתלויה בשבת אבל נותנין לתלויה ביו"ט:, big strongגמ׳ /strong /big השתא ר"א אוסופי אהל עראי לא מוספינן למיעבד לכתחלה שרי,מאי היא דתנן פקק החלון ר"א אומר בזמן שקשור ותלוי פוקקין בו ואם לאו אין פוקקין בו וחכ"א בין כך ובין כך פוקקין בו,ואמר רבה בר בר חנה א"ר יוחנן הכל מודים שאין עושין אהל עראי בתחלה בי"ט ואין צ"ל בשבת לא נחלקו אלא להוסיף שר"א אומר אין מוסיפין בי"ט ואין צ"ל בשבת וחכ"א מוסיפין בשבת ואין צ"ל ביום טוב,ר"א סבר לה כרבי יהודה דתניא אין בין יום טוב לשבת אלא אוכל נפש בלבד רבי יהודה מתיר אף מכשירי אוכל נפש,אימר דשמעינן ליה לר' יהודה במכשירין שאי אפשר לעשותם מערב יום טוב במכשירין שאפשר לעשותם מערב יו"ט מי שמעת ליה,דר"א עדיפא מדרבי יהודה:,וחכ"א: איבעיא להו תלה מאי אמר רב יוסף תלה חייב חטאת,א"ל אביי אלא מעתה תלא כוזא בסיכתא הכי נמי דמיחייב | 137b. If b one circumcised but did not uncover /b the flesh at b the /b area of the b circumcision /b by folding back the thin membrane beneath the foreskin, b it is as if he had not circumcised. /b , strong GEMARA: /strong b Rabbi Avina said /b that b Rabbi Yirmeya bar Abba said /b that b Rav said: /b When the mishna said most of the corona, they meant b the flesh that covers most of the height of the corona, /b as well as most of its circumference.,We learned in the mishna: b If /b the baby b was fleshy, /b the circumcisor corrects the circumcision so that it will not appear uncircumcised. b Shmuel said: A child who is encumbered with flesh, one examines him, /b and b as long as when /b his limb b hardens he looks circumcised, one need not circumcise /b him again. b And if not, /b meaning he does not appear circumcised even then, b one must circumcise /b him again., b It was taught in a i baraita /i /b that b Rabban Shimon ben Gamliel says: A child who is encumbered with flesh, one examines him, /b and b as long as when it hardens it does not appear circumcised, one needs to circumcise him /b again, b and if not, one need not circumcise him /b again.,The Gemara asks: b What is /b the practical difference b between these /b two formulations? The Gemara answers: b There is /b a practical difference b between them /b in a case where he b appears /b circumcised but b does not appear /b fully circumcised. According to Shmuel, in order to avoid an additional circumcision, one must appear fully circumcised, and this state is insufficient. According to Rabban Shimon ben Gamliel, only one who appears uncircumcised requires further circumcision; this partial circumcision is adequate.,We learned in the mishna: If b he circumcised /b a child b but did not uncover /b the area of the circumcision, it is as if he did not circumcise him. b The Sages taught /b in a i Tosefta /i that b one who circumcises /b a child b recites: Who has made us holy through His commandments, and commanded us concerning circumcision. The father of the /b circumcised b child recites: Who has made us holy through His commandments, and commanded us to bring him into the covet of Abraham, our father. Those standing /b there b recite: Just as he has entered into the covet, so may he enter into Torah, marriage, and good deeds. /b , b And the one who recites the /b additional b blessing says: Who made the beloved one holy from the womb, marked the decree in his flesh, and gave his descendants the seal and the sign of the holy covet. Therefore, as a reward for this, the living God, our Portion, commanded to deliver the beloved of our flesh from destruction, for the sake of His covet that He set in our flesh. Blessed are You, Lord, Who establishes the covet. /b , b One who circumcises converts says: Blessed are You, Lord, our God, King of the universe, Who made us holy with His commandments, and commanded us concerning circumcision. And the one who recites the /b additional b blessing recites: Who has made us holy with His commandments, and commanded us to circumcise converts, and to drip from them covetal blood, as were it not for the blood of the covet, the heaven and earth would not be sustained, as it is stated: “If My covet would not be with day and night, the ordices of heaven and earth I would not have placed” /b (Jeremiah 33:25), which is interpreted to mean that were it not for the covet of circumcision that is manifest both day and night, the world would cease to exist. He concludes the blessing with the phrase: b Blessed are You, Lord, Who establishes the covet. /b ,When a Jew buys a Canaanite slave, he is obligated to circumcise the slave, as the slave is partially entering the covet of the Jewish people. b One who circumcises slaves recites /b a blessing: b Who made us holy with His commandments, and commanded us concerning circumcision. And the one who recites the additional blessings says /b a blessing similar to those mentioned above: b Who made us holy with His commandments, and commanded us to circumcise slaves, and to drip from them covetal blood, as were it not for the blood of the covet the heaven and earth would not be sustained, as it is stated: “If My covet would not be with day and night, the ordices of heaven and earth I would not have placed” /b (Jeremiah 33:25). b Blessed are You, Lord, Who establishes the covet. /b ,, strong MISHNA: /strong b Rabbi Eliezer says: One may suspend /b and stretch over a base b the strainer /b through which sediment is filtered from wine, b on a Festival. And one may place /b wine b through /b a strainer that was already b suspended /b the day before; however, one may not suspend the strainer b on Shabbat. And the Rabbis say: One may not suspend the strainer on a Festival, and one may not place /b wine for filtering b through a suspended /b strainer b on Shabbat; however, one may place /b wine b through a suspended /b strainer b on a Festival. /b , strong GEMARA: /strong The Gemara raises a difficulty with regard to Rabbi Eliezer’s position: b Now, Rabbi Eliezer /b holds that b we may not /b even b add /b to b a temporary tent /b on Shabbat; could it be that b to make /b a tent b is permitted i ab initio /i ? /b Stretching a strainer over a base, which Rabbi Eliezer permits, is comparable to making a tent.,The Gemara explains the question: b What is /b this opinion of Rabbi Eliezer’s? b As we learned /b in a mishna: With regard to b a window shutter /b used to cover a skylight, b Rabbi Eliezer says: When it is tied /b to b and hanging /b from the window, i.e., it is not touching the ground, b one may shutter /b the window b with it, and if not, one may not shutter /b the window b with it. And the Rabbis say: Both /b in b this /b case b and /b in b that /b case b one may shutter with it. /b , b And Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: Everyone agrees that one may not construct a temporary tent on a Festival /b for the b first time, and needless to say, /b one may not do so b on Shabbat. /b The i tanna’im /i b disagree only /b with regard to b adding /b to an existing tent, b as Rabbi Eliezer says: One may not add /b to an existing structure b on a Festival, and needless to say, /b one may not do so b on Shabbat. And the Rabbis say: One may add /b to the temporary structure b on Shabbat, and needless to say, /b one may do so b on a Festival. /b ,The Gemara answers: Rabbi Eliezer indeed holds that the suspension of a strainer constitutes a prohibited labor. However, b Rabbi Eliezer holds in accordance with /b the opinion of b Rabbi Yehuda /b with regard to actions that facilitate preparation of food on a Festival, b as it was taught /b in a i baraita /i : b The only /b difference b between a Festival and Shabbat /b is with regard to the preparation of b food alone. /b It is permitted to perform labors for the purpose of food preparation on a Festival, but not on Shabbat. b Rabbi Yehuda permits even actions that facilitate food preparation /b on a Festival, e.g., fixing utensils with which food is prepared on the Festival. Similarly, Rabbi Eliezer permits the suspension of a strainer, which would otherwise constitute a prohibited labor, in order to prepare wine for use on the Festival.,The Gemara asks: b Say that we heard /b that b Rabbi Yehuda /b permits labors that are otherwise prohibited if they b pertain to actions that facilitate /b food preparation b that cannot be performed on the eve of the Festival; /b however, b with regard to actions that facilitate /b food preparation b that can be performed on the eve of the Festival, did you hear /b that b he /b permits doing so?,The Gemara answers: The leniency b of Rabbi Eliezer exceeds that of Rabbi Yehuda. /b Unlike Rabbi Yehuda, Rabbi Eliezer does not distinguish between actions that facilitate food preparation that can and those that cannot be performed on the eve of the Festival.,We learned in the mishna: b And the Rabbis say: /b One may not suspend the strainer on a Festival. b A dilemma was raised before /b the Sages: If b he suspended /b a strainer unwittingly, b what /b is the i halakha /i ? b Rav Yosef said: /b If b he suspended /b it, b he is liable /b to bring b a sin-offering, /b like anyone who unwittingly performs a labor prohibited by Torah law on Shabbat., b Abaye said to him: But if /b that is b so, /b that an action of that sort constitutes performance of the prohibited labor of building by Torah law, then if b one suspended a jug on a peg, is he also liable /b for building a tent? |
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