ור' אליעזר לטעמיה דאמר גר שמל ולא טבל גר מעליא הוא וקסבר קטן כשנולד מהול אין צריך להטיף ממנו דם ברית
while R. Eliezer<span class="x" onmousemove="('comment',' Who does not include these in the prohibition to eat the Paschal lamb.
');"><sup>43</sup></span> follows his own view, he having stated that 'A proselyte who has been circumcised, though he has not performed his ritual immersion, is regarded as a proper proselyte'.<span class="x" onmousemove="('comment',' Supra 46a.
');"><sup>44</sup></span> and he is also of the opinion that it is not necessary to provide for any drops of the blood of the covenant<span class="x" onmousemove="('comment',' [H]. V. Gen. XVII, 10.
');"><sup>41</sup></span> to flow where a child was born circumcised.<span class="x" onmousemove="('comment',' I.e., without his foreskin.
');"><sup>39</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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