ומה ראית מסתברא ערלות הוה ליה לרבויי שכן מעשי"ם כרותי"ם בדב"ר העב"ד מחוסר מעשה ומעשה בגופו וענוש כרת וישנו לפני הדבור ומילת זכריו ועבדיו מעכבת
was in force before the Revelation;<span class="x" onmousemove="('comment',' V. supra p. 476. n. 25.
');"><sup>22</sup></span> and the [non]-circumcision of one's male children and slaves debars [one from eating the paschal lamb].<span class="x" onmousemove="('comment',' V. supra p. 477. n. 1.
');"><sup>23</sup></span> On the contrary; the case of the onan should have been included,<span class="x" onmousemove="('comment',' In the prohibition of eating terumah.
');"><sup>24</sup></span> since mourning is an ever-present possibility,<span class="x" onmousemove="('comment',' V. supra p. 477. n. 3.
');"><sup>25</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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