אַל־תַּגִּ֣ידוּ בְגַ֔ת אַֽל־תְּבַשְּׂר֖וּ בְּחוּצֹ֣ת אַשְׁקְל֑וֹן פֶּן־תִּשְׂמַ֙חְנָה֙ בְּנ֣וֹת פְּלִשְׁתִּ֔ים פֶּֽן־תַּעֲלֹ֖זְנָה בְּנ֥וֹת הָעֲרֵלִֽים׃
Non annunciatelo in Gat, non datene notizia per le strade di Ascalon, perché non gioiscano le figlie dei Filistei, perché non esultino le figlie degli incirconcisi.
English Explanation of Mishnah Nedarim
[If one says,] “Konam that I do not benefit from the uncircumcised”, he may benefit from uncircumcised Israelites but not from circumcised heathens”; [If one says, “Konam] that I do not benefit from the circumcised,” he is forbidden to benefit from uncircumcised Israelites but not from circumcised non-Jews, because “uncircumcised” is a term applicable only to non-Jews, as it says, “For all the nations are uncircumcised and all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25). And it says, “And this uncircumcised Philistine shall be [as one of them]” (I Samuel 17:6). And it says, “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult” (II Samuel 1:20). Rabbi Eleazar ben Azariah says: The foreskin is loathsome, since it is a term of disgrace for the wicked, as it says, “For all the nations are uncircumcised”. Rabbi Ishmael says: Great is circumcision, since thirteen covenants were made upon it. Rabbi Yose says: Great is circumcision, for it overrides the Sabbath. Rabbi Joshua ben Karha says: Great is circumcision for Moses’s punishment for neglecting it was not suspended even for one hour. Rabbi Nehemiah says: Great is circumcision, since it overrides the laws of leprosy. Rabbi says: Great is circumcision, for despite all of the commandments which Abraham fulfilled he was not designated complete until he circumcised himself, as it says, “Walk before me, and be complete” (Genesis 17:1). Another explanation: “Great is circumcision, for were it not for it, the Holy One, Blessed Be He, would not have created the world, as it says, “Were it not for my covenant by day and night, I would not have appointed the ordinances of heaven and earth” (Jeremiah 33:35). The term “circumcised” refers to Jews, even to those Jews who are not circumcised, for either legitimate or illegitimate reasons. The term “uncircumcised” refers to non-Jews, even to those non-Jews who did circumcise (it is known that some non-Jews did practice circumcision, for instance Arabs and Egyptians). As a prooftext Jeremiah 9:25 is brought. According to this verse non-Jews are uncircumcised, no matter whom they are. Israelites, however, are circumcised in their foreskins, even if they are not always circumcised in their hearts. We should again note that there may exist a polemic in this mishnah with early Christianity. In Acts 7:51, Stephen says “You stiff-necked people, uncircumcised in heart”. In Romans 2:29, Paul says, “Rather, a real person is a Jew who is one inwardly, and real circumcision is a matter of the heart it is spiritual and not literal.” We can clearly see the distinction between the Jews and the Christians (who, of course, claimed at the time to be the true Jews). The Jews admit, based on Jeremiah, that they are not necessarily “uncircumcised of the heart”. A Jew still must strive to be better and to obey God’s commands. However, the validity of real circumcision (of the foreskin) is not lessened at all. Indeed, as a sign of God’s covenant, it is the primary commandment. It was certainly, the greatest distinguishing sign between Jew and non-Jew, both in the ancient world and to this day.