ורבי עקיבא האי תושב ושכיר מאי עביד ליה אמר רב שמעיא לאתויי ערבי מהול וגבעוני מהול
R. Shemaia replied: To include<span class="x" onmousemove="('comment',' In the prohibition to eat of the Paschal lamb.
');"><sup>31</sup></span> a circumcised Arab and a circumcised Gibeonite.<span class="x" onmousemove="('comment',' [H] (Cf. Josh. IX, 3ff); synonymous with nathin (v. Glos.). Aruk and MSS. read [H] 'highlander'. Cf. 'A.Z. 27a. The circumcision of these men was not performed in fulfilment of the Pentateuchal commandment and had, therefore, no religious value.
');"><sup>32</sup></span> Are these, however, regarded as circumcised at all? Surely we learned: [If a man said]. 'Konam<span class="x" onmousemove="('comment',' [H] an expression used in a vow of abstinence. V. Ned. 3lb.
');"><sup>33</sup></span> if I benefit from the uncircumcised', he may benefit from uncircumcised Israelites<span class="x" onmousemove="('comment',' In ordinary speech (the usages of which are the determining factor in vows), even such Israelites are never described as uncircumcised'.
');"><sup>34</sup></span>
Mekhilta d'Rabbi Yishmael
(Exodus 12:45) "A toshav and a sachir may not eat of it": "toshav": a resident proselyte (one who undertakes not to serve idolatry) and a sachir (a hired) gentile may not eat of it. R. Eliezer says: What is the intent of "toshav and sachir"? (i.e., Is it not already written [Exodus 12:43] "No stranger may eat of it"?) To reason from Pesach to terumah to forbid it to one who is uncircumcised. __ But even if it were not written, would I not know it a fortiori, viz.: If the Pesach offering, of lesser stringency, is forbidden to the uncircumcised, how much more so, terumah, of greater stringency! __ No, this may be true of Pesach, whose permitted time of eating is limited, wherefore it is forbidden to the uncircumcised, as opposed to terumah, whose permitted time of eating is extended. It is, therefore, written "toshav and sachir" in respect to Pesach and an extra "toshav and sachir" in respect to terumah towards the formulation of a gezeirah shavah . Just as here, (the Pesach offering) is forbidden to the uncircumcised, so, there, terumah is forbidden to the uncircumcised. R. Yitzchak says: What is the intent of "toshav and sachir"? Is it not already written "No stranger may eat of it"? (For if it were not written), I would think that a circumcised Arab and a circumcised Giveonite, (not being strangers to the land) may eat of the Pesach. It is, therefore, written "No stranger may eat of it."
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