ור' אליעזר האי איש איש מאי עביד ליה דברה תורה כלשון בני אדם
What expository use, however, does R. Eliezer make of the expression. What man soever?<span class="x" onmousemove="('comment',' V. supra p. 479. n. 21.
');"><sup>45</sup></span> — The Torah, [he maintains], speaks in the language of [ordinary] men.<span class="x" onmousemove="('comment',' In ordinary speech people repeat certain words. The repetition of the term man (v. supra p. 479. n. 21) has, therefore, no expository significance.
');"><sup>46</sup></span> R. Hama b. Ukba inquired: May an uncircumcised child<span class="x" onmousemove="('comment',' During the days preceding the child's circumcision which is normally due on the eighth day of his birth, v. Gen. XVII, 12.
');"><sup>47</sup></span> be anointed with the oil of <i>terumah</i>?<span class="x" onmousemove="('comment',' Anointing with the oil of terumah is forbidden wherever its consumption is forbidden. V. Shab. 86a.
');"><sup>48</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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