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
[of the paschal lamb].<span class="x" onmousemove="('comment',' Scripture states, Let all his males (i.e.. his children) be circumcised, and then let him (i.e.. the master) … keep it (Ex. XII, 48); one's own keeping (v. supra n. 5) is thus made dependent on the circumcision of one's children.
');"><sup>53</sup></span> and concerning the slaves [which he has] at the time of the eating thereof;<span class="x" onmousemove="('comment',' Since Scripture stated, Every man's servant … when … circumcised. then shall he (i.e., his master) eat (Ex. XII, 44); one's own eating of the lamb is thus dependent on the circumcision of one's slaves.
');"><sup>54</sup></span> whence, however, is it deduced that the restriction mentioned in respect of this category is to be applied to the other, and that of the other to this one?<span class="x" onmousemove="('comment',' I.e., that the non-circumcision of a person's children born to him subsequent to the preparation of the Paschal lamb debars him from the eating of it, and that the non-circumcision of his slave debars him not only from the eating of it but also from its preparation.
');"><sup>55</sup></span> Then<span class="x" onmousemove="('comment',' zt
');"><sup>56</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."
Ask RabbiBookmarkShareCopy
