Yevamot 143

ואיבעית אימא משום דלא נשיב להו רוח צפונית דתניא כל אותן ארבעים שנה שהיו ישראל במדבר לא נשבה להם רוח צפונית

and if you prefer I might say: Because the North wind<span class="x" onmousemove="('comment',' Which in that part of the world brings fine, mild and wholesome weather. ');">¹</span> did not blow upon them. For it was taught: In all the forty years during which Israel was in the wilderness the North wind did not blow upon them. What was the reason? — If you wish I might say: Because they were under divine displeasure.<span class="x" onmousemove="('comment',' On account of the sin of the golden calf (Rashi). v. Ex. XXXII; or that of the spies (Tosaf. a.l. s.v. [H]), v. Num. XIII. ');">²</span> And if you prefer I might say: In order that the clouds of glory<span class="x" onmousemove="('comment',' Which surrounded Israel. Cf. Ex. XIII. 21f. ');">³</span>

מאי טעמא איבעית אימא משום דנזופים הוו ואי בעית אימא דלא נבדור ענני כבוד

might not be scattered. R. Papa said: Hence, no circumcision may be performed on a cloudy day or on a day when the South wind<span class="x" onmousemove="('comment',' Which brings unwholesome weather. ');">⁴</span> blows; nor may one be bled<span class="x" onmousemove="('comment',' By blood-letting. ');">⁵</span>

א"ר פפא הלכך יומא דעיבא ויומא דשותא לא מהלינן ביה ולא מסוכרינן ביה והאידנא דדשו בה רבים (תהלים קטז, ו) שומר פתאים ה':

on such a day. At the present time, however, since many people are in the habit of disregarding these precautions,<span class="x" onmousemove="('comment',' Lit., 'they tread in it'. ');">⁶</span> The Lord preserveth the simple.<span class="x" onmousemove="('comment',' Ps. CXVI, 6. Providence protects those who are unable to protect themselves. ');">⁷</span> Our Rabbis taught: In all the forty years during which Israel was in the wilderness<span class="x" onmousemove="('comment',' Though they were in disgrace. (Cf. supra p. 485. n. 22). ');">⁸</span>

ת"ר כל אותן ארבעים שנה שהיו ישראל במדבר לא היה יום שלא נשבה בו רוח צפונית בחצי הלילה שנא' (שמות יב, כט) ויהי בחצי הלילה וה' הכה כל בכור וגו' מאי תלמודא הא קמ"ל דעת רצון מילתא היא

there was not a day on which the North wind<span class="x" onmousemove="('comment',' Which in that part of the world brings fine, mild, and wholesome weather. ');">⁹</span> did not blow at the midnight hour; for it is said, And it came to pass at midnight, that the Lord smote all the firstborn etc.<span class="x" onmousemove="('comment',' Ex. XII, 29. ');">¹⁰</span> How is the deduction arrived at? — By this we were taught that an acceptable time<span class="x" onmousemove="('comment',' Midnight. ');">¹¹</span>

א"ר הונא דבר תורה משוך אוכל בתרומה ומדבריהם גזרו עליו מפני שנראה כערל

is an essential.<span class="x" onmousemove="('comment',' In respect of the plague of the firstborn which brought deliverance to the oppressed; and so also in respect of the blessings of the North wind without which life would be intolerable. Cf. Rashi, a.l. ');">¹²</span> R. Huna said: A <i>mashuk</i><span class="x" onmousemove="('comment',' [H] (rt. [H] 'to draw'), a circumcised person whose prepuce has been drawn forward to cover up the corona. V. Glos. ');">¹³</span> is Pentateuchally permitted to eat <i>terumah</i> but has been forbidden to do so by Rabbinical ordinance, because he appears to be like one uncircumcised.

מיתיבי משוך צריך שימול מדרבנן ודקארי לה מאי קארי לה הא צריך קתני

An objection was raised: The <i>mashuk</i> requires to be [re-] circumcised!<span class="x" onmousemove="('comment',' Tosef. Shah. XVI; presumably in accordance with Pentateuchal law. ');">¹⁴</span> — Only by Rabbinical ordinance. But he who raised the objection on what ground did he raise it, when it was definitely stated 'requires'!<span class="x" onmousemove="('comment',' Which implies a Rabbinical provision only. A Pentateuchal law would have read, 'the mashuk is regarded as an uncircumcised person'. ');">¹⁵</span>

קטעי בסיפא ר' יהודה אומר לא ימול מפני שסכנה היא לו אמרו לו והלא הרבה מלו בימי בן כוזיבא והולידו בנים ובנות שנאמר (בראשית יז, יג) המול ימול אפי' מאה פעמים ואומר (בראשית יז, יד) את בריתי הפר לרבות את המשוך

— He misunderstood the final clause: R. Judah said, He<span class="x" onmousemove="('comment',' The mashuk. ');">¹⁶</span> should not be circumcised because such an operation is dangerous in his case.<span class="x" onmousemove="('comment',' It might fatally injure him. ');">¹⁷</span> They said to him: 'Surely many were circumcised in the days of Ben Koziba<span class="x" onmousemove="('comment',' Or Bar Kokeba, the leader of the Judean revolt against Rome in 132 C.E. In the course of the persecutions that preceded the revolt, many had their prepuces forcibly drawn in order to obliterate the sign of the Abrahamic covenant, and when liberation came they were again circumcised. ');">¹⁸</span>

מאי ואומר וכי תימא האי המול ימול לרבות ציצין המעכבים את המילה ת"ש את בריתי הפר לרבות את המשוך

and yet gave birth to sons and daughters, [such circumcision being lawful] as, in fact, it is said in Scripture, Must needs be circumcised,<span class="x" onmousemove="('comment',' Gen. XVII, 13, [H], repetition of the verb. ');">¹⁹</span> even a hundred times. And, furthermore, it is said, He hath broken My covenant,<span class="x" onmousemove="('comment',' Gen. XVII, 14. ');">²⁰</span> which includes the <i>mashuk</i>'.<span class="x" onmousemove="('comment',' V. supra p. 486. n. 8. ');">²¹</span>

הוא סבר מדקא נסיב לה הש"ס קרא דאורייתא היא ולא היא מדרבנן וקרא אסמכתא בעלמא

What need was there for the additional text? — In case you might argue that Must needs be circumcised<span class="x" onmousemove="('comment',' Gen. XVII, 13, [H], repetition of the verb. ');">²²</span> includes only the shreds which render a circumcision invalid<span class="x" onmousemove="('comment',' A second circumcision being required only when such shreds remained. ');">²³</span> [so he added]. Come and hear, He hath broken My covenant<span class="x" onmousemove="('comment',' Gen. XVII, 14. ');">²⁰</span>

מיתיבי טומטום אין אוכל בתרומה נשיו ועבדיו אוכלין משוך ונולד כשהוא מהול הרי אלו אוכלים אנדרוגינוס אוכל בתרומה ואין אוכל בקדשים טומטום אינו אוכל לא בתרומה ולא בקדשים

which includes the <i>mashuk</i>.<span class="x" onmousemove="('comment',' Since the former case is covered already by the previous text. ');">²⁴</span> He<span class="x" onmousemove="('comment',' The student who raised the objection against R. Huna, supra. ');">²⁵</span> consequently thought that, as the Talmud<span class="x" onmousemove="('comment',' [So MS.M. Cur. edd. [H] ([H]) 'Six orders'. The term Talmud here denotes the discussion of a halachic statement with a view to elucidating the basis on which it is based. V. Strack. Introduction, p. 5]. ');">²⁶</span>

קתני מיהת משוך ונולד כשהוא מהול הרי אלו אוכלין תיובתא דרב הונא תיובתא

made use of a Scriptural text, the law<span class="x" onmousemove="('comment',' In respect of the mashuk. ');">²⁷</span> must be pentateuchal; but the fact is that it is only<span class="x" onmousemove="('comment',' Lit., 'and it is not (so)'. ');">²⁸</span> Rabbinical, and the Scriptural text is a mere prop.

אמר מר טומטום אינו אוכל בתרומה נשיו ועבדיו אוכלים נשיו לטומטום מנא ליה אילימא דקדיש דתניא טומטום שקידש קדושיו קדושין נתקדש קדושיו קדושין

An objection was raised: A <i>tumtum</i><span class="x" onmousemove="('comment',' One whose sex is uncertain. V. Glos. ');">²⁹</span> may not eat <i>terumah</i>,<span class="x" onmousemove="('comment',' Though he is a priest. It is possible that an operation would reveal him to be a male who, prior to his circumcision, is forbidden to eat terumah. ');">³⁰</span> but his women<span class="x" onmousemove="('comment',' At present this is assumed to mean wives. ');">³¹</span>

אימר דאמר לחומרא לקולא מי אמרינן ספק אשה הוא ואין אשה מקדשת אשה

and slaves may eat of it. A <i>mashuk</i><span class="x" onmousemove="('comment',' V. supra p. 486, n. 8. ');">³²</span> and one born circumcised<span class="x" onmousemove="('comment',' I.e., without a prepuce. ');">³³</span> may eat of it. The hermaphrodite<span class="x" onmousemove="('comment',' If he is a circumcised priest. ');">³⁴</span>

אמר אביי כשביציו ניכרות מבחוץ

may eat <i>terumah</i> but not holy food<span class="x" onmousemove="('comment',' This refers to the highest grade of holy food such, for instance, as the sin, and guilt-offerings which may be eaten by priestly males only. The hermaphrodite cannot be regarded as a male. ');">³⁵</span> while the <i>tumtum</i> may eat neither <i>terumah</i> nor holy food.<span class="x" onmousemove="('comment',' Tosef. Yeb. X. ');">³⁶</span> At all events, it was taught here that the <i>mashuk</i> and one born circumcised may eat <i>terumah</i>; is not this a refutation against R. Huna!<span class="x" onmousemove="('comment',' Who stated that these are, at least Rabbinically, forbidden to eat of it. ');">³⁷</span>

רבא אמר מאי נשיו אמו אמו פשיטא מהו דתימא מוליד מאכיל שאין מוליד אינו מאכיל קמ"ל

— It is indeed a refutation.<span class="x" onmousemove="('comment',' According to another reading (v. Rashi). the Baraitha is cited in support for R. Huna's view, it being interpreted that 'the mashuk etc. may eat by Pentateuchal law only' but is Rabbinically forbidden. ');">³⁸</span> The Master said,'A <i>tumtum</i> may not eat <i>terumah</i>, but his women<span class="x" onmousemove="('comment',' At present assumed to mean wives. ');">³⁹</span> and slaves may eat of it'. By what legal act could a <i>tumtum</i> acquire his wives?<span class="x" onmousemove="('comment',' Lit., 'whence to him, to the tumtum, his wives'? ');">⁴⁰</span>

ת"ש טומטום אינו אוכל לא בתרומה ולא בקדשים בשלמא לאביי תנא רישא ערל ודאי וקתני סיפא ספק ערל

If it be suggested, by betrothing them; for it was taught. 'If a <i>tumtum</i> betrothed a woman, his betrothal is valid and if he was betrothed by a man his betrothal is also valid',<span class="x" onmousemove="('comment',' In the latter case the man is forbidden to marry the tumtum's mother or sister; and in either case the betrothal may be annulled by a letter of divorce only. Tosef. Yeb. XI. Bek. 42b. ');">⁴¹</span> it might be retorted that the validity was intended only as a restrictive measure;<span class="x" onmousemove="('comment',' To require, for instance, a letter of divorce. Cf. supra note 1. ');">⁴²</span> was it, however, intended also as a relaxation of a law?<span class="x" onmousemove="('comment',' To allow an Israelite woman to eat terumah by virtue of the tumtum's doubtful manhood. ');">⁴³</span>

אלא לרבא טומטום דסיפא ל"ל מאי טומטום ערל

He<span class="x" onmousemove="('comment',' The tumtum. ');">⁴⁴</span> is possibly a woman, and no woman, surely, may betroth a woman! — Abaye replied: Where his testes can be distinguished externally. Raba replied: 'What is the meaning of "his women"? — His mother'. But [is not the case of his mother] self-evident? It might have been presumed that only one capable of procreation bestows the privilege of eating <i>terumah</i>, but one who is incapable does not bestow it, hence we were taught [that even a <i>tumtum</i> may bestow the privilege]. Come and hear: A <i>tumtum</i> may eat neither <i>terumah</i> nor holy food.<span class="x" onmousemove="('comment',' Tosef. Yeb. X. ');">⁴⁵</span>

השתא ספק ערל לא אכיל ודאי ערל אכיל מה טעם קאמר מה טעם טומטום אינו אוכל בתרומה מפני שספק ערל הוא וערל אינו אוכל לא בתרומה ולא בקדשים

According to Abaye, this<span class="x" onmousemove="('comment',' The mention of the tumtum in this, as well as in the first clause. ');">⁴⁶</span> is quite correct, since the first clause speaks of the certainly non-circumcised person<span class="x" onmousemove="('comment',' Where the testes may be externally distinguished. ');">⁴⁷</span> while the final clause speaks of the doubtful one; according to Raba, however, what need was there for the mention of the <i>tumtum</i> in the final clause? — The meaning of<span class="x" onmousemove="('comment',' Lit.,'what is'. ');">⁴⁸</span>

לימא כתנאי משוך (ונולד כשהוא מהול) וגר שנתגייר כשהוא מהול וקטן שעבר זמנו ושאר כל הנימולים לאיתויי מי שיש לו שתי ערלות אינן נימולין אלא ביום רבי אלעזר בר שמעון אומר בזמנו

<i>tumtum</i><span class="x" onmousemove="('comment',' In the final clause. ');">⁴⁹</span> is 'the uncircumcised'.<span class="x" onmousemove="('comment',' The rt. of tumtum, [H] also signifies 'stop up', 'closing up', sc. the foreskin. ');">⁵⁰</span> If, however, one whose status as a non-circumcised person is in doubt is not permitted to eat <i>terumah</i>,<span class="x" onmousemove="('comment',' The case referred to in the first clause. ');">⁵¹</span> would any one who is definitely an uncircumcised person be permitted to eat it?<span class="x" onmousemove="('comment',' Obviously not. What need then was there for the final clause! ');">⁵²</span> — The final clause is an interpretation of the first:<span class="x" onmousemove="('comment',' Lit., 'what is the reason, he said'. ');">⁵³</span> Why may not 'a <i>tumtum</i> eat terumah'? Because he might have the status of an uncircumcised person,<span class="x" onmousemove="('comment',' Lit., 'doubtfully uncircumcised'. ');">⁵⁴</span> and a man who is uncircumcised 'may eat neither <i>terumah</i> nor holy food'. May it be assumed that this<span class="x" onmousemove="('comment',' The law concerning the mashuk in R. Huna's statement supra. ');">⁵⁵</span> is a question in dispute among Tannaim: A <i>mashuk</i>,<span class="x" onmousemove="('comment',' V. Glos. ');">⁵⁶</span> and<span class="x" onmousemove="('comment',' V. Rashal. Cur. edd. insert here in parenthesis. 'and one born circumcised'. ');">⁵⁷</span> a proselyte whose conversion took place while he was already circumcised,<span class="x" onmousemove="('comment',' While he was still an idolater, the operation having been performed with no religious motive. ');">⁵⁸</span> and a child, the proper time of whose circumcision had passed,<span class="x" onmousemove="('comment',' I.e., after the eighth day of his birth. V. Gen. XVII, 12. ');">⁵⁹</span> and all other circumcised persons, this means to include one who has two foreskins, may be circumcised in the daytime only. R. Eleazar b. Simeon, however, said: At the proper time<span class="x" onmousemove="('comment',' On the eighth day. Cf. supra note 4. ');">⁶⁰</span>