Talmud su Esodo 4:26

“Circumcising he shall circumcise⁶⁸Gen. 17:13..” A decision for two circumcisions, one for the circumcision, the other for the uncovering⁶⁹The follow-up to the act of circumcision in which the skin is cut and plied back to uncover the corona.. One for the uncovering, the other for the fibers⁷⁰Eventual fibers of the prepuce which have to be cleaned from the wound. The same argument in the Babli, 72a.. So far following Rebbi Aqiba who said, these are expressions of additions⁷¹This interpretation of double expressions is also attributed to R. Aqiba in the Babli, Shevuot 27b.. From where for Rebbi Ismael who said, these are double expressions in the style of the Torah, “going you went, desiring you desired, by stealing I was stolen⁷²Gen. 31:30, a speech of Laban; 40:15, Josef’s address to the cup-bearer. Both verses are without legal implications; this proves that the repetitions are a literary device to express emphasis. The same argument in Babli, Avodah zarah 27a.”? Rebbi Judah bar Pazi said, “then she said, a blood bridegroom for circumcisions⁷³Ex. 4:26, the inference is from the plural form מולות. {Modern interpreters take the words of the Ismaelite Ṣippora to be Arabic, “poor circumcised one, may it be for opulence”.},” from here that there are two circumcisions, one for the circumcision, the other for the uncovering; one for the uncovering, the other for the fibers. Rav said, “circumcising he shall circumcise,” from here that one has to draw a drop of covenant blood from one born circumcised. “Circumcising he shall circumcise,” from here that an uncircumcised Jew cannot circumcise until he circumcises himself; not to speak of an uncircumcised Gentile⁷⁴In Gen. rabba 46(8), this is the argument of R. Joḥanan.. Rebbi Levi said, it is written: “But you have to keep my covenant.” You and yours⁷⁵In Gen. rabba 46(8), this is the argument of Rav Huna. In the Babli, Avodah zarah 27a, it is attributed to Rebbi..

HALAKHAH: ⁷⁷This and the following paragraph also are in Yebamot 8:1 (Notes 67–84,א). Here they appear as discussions of Mishnah 2.Circumcising he shall circumcise⁷⁸Gen. 17:13.. A decision for two circumcisions, one for the circumcision, the other for uncovering⁷One has to cut the membrane under the prepuce to expose the penis’s corona.. One for circumcision, the other for the fibers⁷⁹Cf. Mishnah 6.. So far following Rebbi Aqiba who said, these are expressions of additions⁸⁰This interpretation of double expressions is also attributed to R. Aqiba in the Babli, Ševuot 27b. Cf. Sotah 7:5 (21d l. 66), 8:1 (22b l. 34), Nedarim 1:1 (36c l. 35).. From where for Rebbi Ismael who said, these are double expressions in the style of the Torah, going I went, desiring you desired⁸¹Gen. 31:30, a speech of Laban without legal implications; this proves that the repetitions are literary devices to express emphasis. Babli Avodah zarah 27a., stealing (you were) stolen⁸²Gen. 40:15, Josef’s speech to the cup bearer. Incorrectly copied here by the corrector.? Rebbi Judah ben Pazi said, then she said, a blood bridegroom for circumcisions⁸³Ex. 4:26., from there that there are two circumcisions, one for the circumcision, the other for uncovering; one for circumcision, the other for the fibers. Rav said, circumcising he shall circumcise, from here that one has to draw a drop of covenant blood from one born circumcised⁸⁴Babli Yebamot 71a.. Circumcising he shall circumcise, from here that an uncircumcised Jew cannot circumcise; not to speak of an uncircumcised Gentile⁸⁵Gen. rabba 46(8).. Rebbi Levi said, it is written: But you have to keep My Covenant⁸⁶Gen. 17:9., you and yours⁸⁷Gen. rabba 46(8); Babli Avodah zarah27a..

Because Moses was lazy for circumcision, the angel tried to kill kim. That is what is written¹⁷⁴Ex. 4:24.: “The Eternal met him and wanted to kill him.” Rebbi Yose said, far be the thought that Moses was lazy for circumcision but he argued on his own: To perform circumcision and leave would be dangerous¹⁷⁵Acute danger to a person’s life suspends all commandments and prohibitions (except those of murder, incest and adultery, and idolatry). In practice, this means that it is forbidden to circumcize a sick baby.. To wait¹⁷⁶To wait in Midyan until the baby had recovered. In the Babli, 31b, this argument is attributed to Rebbi. The argument of Rabban Simeon ben Gamliel is quoted in his name, 32a., the Holy One, praise to Him, told him: “Go, return to Egypt.” But because he was lazy in preparing for the overnight stay before circumcision; that is what is written¹⁷⁴Ex. 4:24.: “It was on the way, at the overnight stay.” Rabban Simeon ben Gamliel said, far be the thought that the angel wanted to kill Moses; it was the baby. Come and see, who is called ḥātān¹⁷⁷Since Ṣippora, being a Midyanite Arab, spoke Arabic, the root ختن can mean either to circumcize or to become a relative through one’s wife. Therefore, the word is appropriate both for the boy and his father.? Moses or the baby? There are Tannaïm who state that Moses is called ḥātān. There are Tannaïm who state that the baby is called ḥātān. He who said that Moses is called ḥātān: Ḥātān, blood is required from you¹⁷⁸Explanations of the expression חתן דמים.. And he said that the baby is called ḥātān: Ḥātān, in blood you are preserved for me. “Ṣippora took a flintstone and cut her son’s prepuce and touched his feet.¹⁷⁹Ex. 4:25.” Rebbi Jehudah, Rebbi Neḥemiah, and the rabbis. One said, Moses’s feet. Another said, the angel’s feet. Another said, the baby’s feet. He who said Moses’s feet: Here I cut your obligation for you. He who said, the angel’s feet: Here your mission was accomplished. He who said the baby’s feet, she touched the baby’s body. “He left off from him; then she said, a blood ḥātān for circumcisions¹⁸⁰Ex. 4:26..” From here that there are two circumcisions; one for baring the gland and one for the fibers¹⁸¹A circumcision is not valid unless the gland is exposed and the wound is smooth; cf. Babli Yebamot 71b..