창세기 17:28의 탈무드

“The hermaphrodite.” All your males²⁶Ex. 23:17, Deut. 16:16, description of who is required to appear in the Temple on a festival of pilgrimage. Babli 4a; Mekhilta dR. Ismael Mišpatim Chap. 20 (ed. Horovitz-Rabin p. 333)., to exclude the hermaphrodite. There³⁸Mishnah Shabbat19:3. The entire paragraph essentially is found in Šabbat19, Notes 99–109, Yebamot8:1., we have stated: “One does not desecrate the Sabbath for a case of doubt³⁹Whether the baby was actually born on a Sabbath or maybe on Friday or Sunday. In the latter case he may not be circumcised on the Sabbath. {or} for a hermaphrodite; Rebbi Jehudah permits for the hermaphrodite.” What does Rebbi Jehudah say in this case⁴⁰Does R. Jehudah agree with the Mishnah which excludes the hermaphrodite from the duty of pilgrimage?? Let us hear from the following: Joḥanan ben Dahavai said in the name of Rebbi Jehudah, neither does the blind one⁴¹Who is excluded from the duty of pilgrimage. Tosephta 1:1, Babli 2a, Sanhedrin4b, Arakhin 2b.. Nobody says “neither” unless he agrees with the preceding statement⁴²That the hermaphrodite is excluded.. The argument of Rebbi Jehudah seems inverted. There he says except, but here he says including. Rebbi Jehudah and the rabbis explain the same verse⁴³Gen. 17:14, establishing the duty of circumcision. The verse emphasizing male is not needed to exclude female circumcision since the limb to be circumcised always is referred to as flesh, and therefore designates the only boneless limb, the penis, which characterizes males.. The rabbis explain uncircumcised. Why does the verse say, an uncircumcised male? Only if he be totally male⁴⁴While the hermaphrodite can be circumcised, having a penis, and has to be circumcised since his maleness may be the dominant trait, he cannot be classified as male.. Rebbi Jehudah explains male⁴⁵Babli Šabbat 137a. Instead of all your males, he reads your total maleness.. Why does the verse say, uncircumcised? Even if he is only partially uncircumcised. But here, all your males, to exclude the hermaphrodite.

There⁸⁹Mishnah Ḥagigah 1:1. This refers to the duty of pilgrimage. Ex.23:17: “Three times a year all your male population should be seen before the Lord, the Eternal.”, we have stated: “Everybody is required to be seen except the deaf-and-dumb, the insane, the minor, the sexless, and the hermaphrodite⁹⁰The first three are not subject to commandments, the last two may not be males..” What says Rebbi Jehudah in this respect? Let us hear from the following: Rebbi Joḥanan ben Dahavai said in the name of Rebbi Jehudah, “also the blind one.”⁹¹Tosephta Ḥagigah 1:1, Babli Ḥagigah 2a, 4b; Sanhedrin 4b; Arakhin2b. Nobody says “also” unless he agrees with the preceding statement. The argument of Rebbi Jehudah seems to be inverted. There he says to exclude, but here he says to include⁹²For the pilgrimage he agrees that the person whose masculinity is questionable is excluded but for circumcision he includes him as male.. Rebbi Jehudah and the rabbis explain the same verse⁹³Gen. 17:14: “An uncircumcised male who refuses to circumcise the prepuce of his flesh …”. The rabbis explain “uncircumcised”, why does the verse add “male”? Only if he is totally male⁹⁴They disregard the existence of societies practicing female circumcision.. Rebbi Jehudah explains “male”, why does the verse add “uncircumcised”? Even if he is partially male⁹⁵The same argument in the Babli, Shabbat 136b/137a.. But here, “all your maleness”, that excludes the hermaphrodite.

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..

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..

¹⁰³This paragraph also appears in Ḥagigah 1:1 (76a l. 31, צ) in addition to Yebamot 8:1. It is difficult to establish which text is the original since both “there” and “here” are used to point to Mishnah Ḥagigah. What does Rebbi Jehudah say in this case? Let us hear from the following: Rebbi Joḥanan ben Dahavai said in the name of Rebbi Jehudah, neither does the blind one¹⁰⁴Tosephta Ḥagigah 1:1. Babli Ḥagigah2a, Sanhedrin 4b, Arakhin 2b.. Nobody says “neither” unless he agree with the preceding statement¹⁰⁵The Babylonian texts do not support the interpretation given here.. The argument of Rebbi Jehudah seems to be inverted. There¹⁰⁶In Ḥagigah. he says except, but here he says including. Rebbi Jehudah and the rabbis explain the same verse¹⁰⁷Gen. 17:14: An uncircumcised male who refuses to circumcise the prepuce of his flesh .…. Rebbi Jehudah emphasizes male, the rabbis emphazise uncircumcised. Why does the verse add male¹⁰⁸This interpretation disregards the existence of societies practicing female circumcision.? Only if he be totally male. But Rebbi Jehudah emphasizes male, why does the verse add uncircumcised? Even if he is only partially uncircumcised. But here¹⁰⁹In Ḥagigah., all your maleness, except the hermaphrodite.

Beloved are proselytes [by God], for [Scripture] everywhere uses the same epithets of them as of Israel; [61b] as it is stated, But thou, Israel, My servant, Jacob whom I have chosen.⁷Isa. 41, 8. Jacob is here interpreted as ibid. XLIV, 5, And another shall call himself by the name of Jacob—these are the proselytes of righteousness (cf. towards the end of this tractate). The order of the quotations in V is confused. The term ‘love’ is applied to Israel, as it is stated, I have loved you, saith the Lord,⁸Mal. 1, 2. and the term ‘love’ is applied to proselytes, as it is stated, And He loveth the stranger, in giving him food and raiment.⁹Deut. 10, 18. Israel are called ‘servants’, as it is stated, For unto Me the children of Israel are servants,¹⁰Lev. 25, 55. V omits the quotation. and proselytes are called ‘servants’, as it is stated, To be His servants.¹¹Isa. 56, 6. The term ‘acceptable’ is used of Israel, as it is stated, And it shall be always upon his forehead, that they may be accepted before the Lord,¹²Ex. 28, 38. and the term ‘acceptable’ is used of proselytes, as it is stated, Their burnt-offerings and their sacrifices shall be acceptable upon Mine altar.¹³Isa. 56, 7. The term ‘keeping’ is applied to Israel, as it is stated, The Lord is thy keeper, the Lord is thy shade upon thy right hand,¹⁴Ps. 121, 5. and the term ‘keeping’ is applied to proselytes, as it is stated, The Lord preserveth the strangers.¹⁵ibid. CXLVI, 9. The term ‘ministering’ is applied to Israel, as it is stated, But ye shall be named the priests of the Lord, men shall call you the ministers of our God,¹⁶Isa. 61, 6. and the term ‘ministering’ is applied to proselytes, as it is stated, Also the aliens, that join themselves to the Lord, to minister unto Him.¹⁷ibid. LVI, 6.
Beloved are proselytes seeing that our father Abraham did not circumcise himself when he was twenty or thirty years of age, but when he was ninety-nine years old;¹⁸Cf. Gen. 17, 24. since if he had circumcised himself when he was twenty or thirty years old, no Gentile would have become a proselyte when he had passed the age of twenty or thirty. The Holy One, blessed be He, kept putting it off¹⁹The verb has fallen out of V. until he had reached ninety-nine years, so as not to close the door in the face of proselytes, [and to allow more days and years so as to increase the reward of those who do His will, as it is stated, The Lord was pleased, for His righteousness’ sake, to make the teaching great and glorious].²⁰Isa. 42, 21. The passage within brackets is added by MS.K. and H.
Our father Abraham called himself a ger, as it is stated, I am a stranger [ger] and a sojourner with you.²¹Gen. 22, 4. Similarly David, king of Israel, called himself a ger, as it is stated, For I am a stranger [ger] with Thee,²²Ps. 39, 13. and likewise it states, For we are strangers before Thee.²³1 Chron. 29, 15.
Beloved is the Land of Israel because it makes proselytes fit [to be received]. If a man says in the Land of Israel, ‘I am a proselyte’, he is accepted at once, but outside the Land of Israel he is not accepted unless his witnesses are with him. Beloved is the Land of Israel because it atones for iniquities and transgressions, as it is stated, And the inhabitant shall not say: ‘I am sick’, the people that dwell therein shall be forgiven their iniquity.²⁴Isa. 33, 24.
And so you find in the four classes that stand before the Holy One, blessed be He, as it is stated, One shall say: ‘I am the Lord’s’; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel.²⁵ibid. XLIV, 5. One shall say: ‘I am the Lord’s’—this alludes to one who belongs wholly to the Omnipresent and has no admixture of sin. Another shall call himself by the name of Jacob—this alludes to the proselytes of righteousness.²⁶A term to denote the genuine and complete convert. Another shall subscribe with his hand unto the Lord—this alludes to those who repent. And surname himself by the name of Israel—this alludes to those who fear Heaven.

It was stated in the name of Rebbi Jehudah: The proselyte himself brings and makes the declaration⁷⁹Since this contradicts the statements of R. Jehudah in Tosephta 1:2, it is clear that the Tosephta was not known to the editors of the Yerushalmi.. What is the reason? (Gen. 17:5) “For I made you the father of the multitude of Gentiles.” In the past you were the father of Aram, from now onwards you will be father of all Gentiles. Rebbi Joshua ben Levi said, practice follows Rebbi Jehudah. A case⁸⁰About the prayers to be recited by proselytes. Since the Babli does not take up the problem, it agrees that the proselyte everywhere says “God of our forefathers.” came before Rebbi Abbahu and he instructed following Rebbi Jehudah.

Bar Qappara³⁰⁷Bar Qappara belongs to the generation of transfer between Tannaïm and Amoraïm. In the Yerushalmi his words are presented as those of an Amora. The place was chosen here because we discussed required language for benedictions (Shema‘ and Grace); now we turn to required language in general speech. In the Babli, the parallel (13a) appears also at the end of the first Chapter, somewhat disconnected. One may assume that it is mentioned in parallel to the Yerushalmi.
In the printed editions of the Babli, the text is: “Bar Qappara stated”, a Tannaïtic statement. However, in the Munich ms. and the Pisqe RYD the text reads דרש בר קפרא “Bar Qappara preached”, an Amoraïc statement. (It also seems that Rebbi Eliezer, who completes the statement of Bar Qappara in the Babli in parallel to Rebbi Levi in the Yerushalmi, is “Rebbi Eleazar, the son of Bar Qappara’s sister”.) The people who object are determined in the Babli to be Rebbi Yose bar Abin or Rebbi Yose bar Zabida, of the later generation of Galilean Amoraïm. The statements of Bar Qappara and Rebbi Levi/Rebbi Eleazar are not mentioned in any of the Medieval codes, Halakhot Gedolot, Alfasi, Mishneh Torah; their authors took also the text in the Babli as Amoraïc sermon. said: He who calls Abraham Abram transgresses a positive commandment. Rebbi Levi said, a positive and a negative commandment. (Gen. 17:4) “Your name shall not in the future be called Abram”, that is the negative commandment, “But your name shall be Abraham”, that is the positive commandment. They objected: But the Men of the Great Assembly called him Abram, (Neh. 9:7) “You are, o Eternal, the God Who selected Abram”. There is a difference, while he was still Abram You selected him.

Why were the names of Abraham and Jacob changed but Isaac’s name was not changed? The former were given their names by their fathers; but Isaac was called Isaac by the Holy One, Praise to His Name, as it is said (Gen. 17:19) “You shall call his name Isaac”. Four were given names before they were born, and they are Isaac, Ismael, Josiah, and Solomon. Isaac, (Gen. 17:19) “You shall call his name Isaac”. Ismael as it is written (Gen. 16:11): “You shall call his name Ismael”. Josiah, (1Kings 13:2): “Behold, a son will be born to the dynasty of David; his name will be Josiah”. Solomon, (1Chr. 22:9) “Solomon will be his name”³¹⁰While in 2Sam. 12:24–25 it seems that David gave the name Solomon to his son and Nathan called him Yedidiah after his birth; it is clear from Chronicles that the name Solomon was not David’s invention but prophetically pre-ordained.. All this for the just. But the wicked (Ps. 58:4) “The wicked are perverted from the womb.”

¹⁰⁹This paragraph is very much truncated in the Leiden ms.; after the introduction is noted “repetition”, i. e., it is found elsewhere and needs no repetition here. But the paragraph is not known from any other place in the Yerushalmi; it is preserved almost completely in the Genizah fragment [G]. Already in 1934 S. Lieberman discovered the full text in Yalqut Makhiri Isaiah(Tarbiz5, p. 109.) The Genizah text is given here in brackets; at one place where it is illegible it is completed from Yalqut Makhiri in the Notes. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: At every occasion where dibbur¹¹⁰If God addresses a human using the root דבר instead of אמר, נאם it is a sign that a new commandment is contained in the following paragraph. is said, there is a new biblical commandment. But is it not written, God spoke (etc., repetition) [to Noah(and his sons with him as follows)¹¹¹Gen. 8:15. The scribe, quoting from memory, erroneously added the end of v. 9:8.? What new biblical commandment is there? He newly introduced limb of a living animal. But is it not written, Abram fell on his face and God spoke to him as follows¹¹²Gen. 17:3.? What new biblical commandment is there? He newly introduced circumcision. But is it not written, a word the Eternal sent to Jacob¹¹³Is. 9:7.? What new biblical commandment is there? He newly introduced …¹¹⁴As the editor of G noted, the illegible word here seems to be מילה, belonging to the preceding sentence. Following Yalqut Makhiri one has to read: The ischiatic tendon. The verse is also quoted in the Babli, Hulin 91a, to prove that the ischiatic tendon remains forbidden in Israel even though its prohibition was not repeated in the Torah after the epiphany of Sinai (in contrast to circumcision, which is mentioned in Lev. 12:3.) As S. Lieberman noted, the argument is correctly explained by Maharsha (R. Samuel Eliezer Idels) in his Notes to Hulin: The prohibition of the ischiatic tendon is the only commandment (דבר) which the Eternal sent through Jacob. The Babli is completely intelligible only on the basis of the Yerushalmi here. But is it not written¹¹⁵Ex. 6:2, the only case of דבר to Moses not in connection with a commandment., God spoke to Moses and said to him, I am the Eternal? What new biblical commandment is there? He newly introduced Sanctification of the Name. But is it not written¹¹⁶Jos. 20:1, introduction to the designation of cities of refuge; the reason for placing the paragraph in this Halakhah., the Eternal spoke to Joshua as follows? What new biblical commandment is there? If you want to say the six cities of refuge, were they not already given to Moses at Sinai? But even to him was spoken what was not said to Moses: He shall flee to one of these cities and stand at the gate etc., and they shall give him a place that he stay with them.¹¹⁷Jos. 20:4.] What means that he stay with them? The rabbis of Caesarea in the name of Rebbi Shila¹¹⁸A student of R. Simeon ben Laqish.: If he is a scholar, they make him a house of assembly¹¹⁹Where others can come and profit from his knowledge (Babli 10a)..

HALAKHAH: “Any commandment the father has to fulfill towards his son,” etc. ⁵⁶⁶Babli 29a,30b; Tosephta 1:11; Mekhilta dR.Ismael,Pisḥa 18.“To circumcise him, to redeem him, to teach him Torah, to teach him a trade, and to marry him to a wife. Rebbi Aqiba says, also to teach him to swim in water.” To circumcise him, “on the eighth day, he shall circumcise the flesh of his foreskin.⁵⁶⁷Lev. 12:3. The masculine form of the verb implies that the father, who otherwise is not mentioned in the paragraph, is obligated to circumcise his son.” “To redeem him,” as is written: “Any firstborn human among your sons you shall redeem.⁵⁶⁸Ex. 13:13.” To teach him Torah, “you shall teach them to your sons.⁵⁶⁹Deut. 11:19. Cf. Berakhot 2:3. Note 110, where the verse is quoted to show that daughters do not have to be instructed in Torah (Babli 29b).” To teach him a trade, Rebbi Ismael stated: “Choose life⁵⁷⁰Deut. 30:19.,” that is a trade. To marry him to a wife, “make it known to your children and grandchildren⁵⁷¹Deut. 4:9..” When do you have children and grandchildren: if you marry off your sons when young. Rebbi Aqiba says, also to swim in water. “That you shall live together with your descendants⁵⁷⁰Deut. 30:19..” How is this? Is it a commandment⁵⁷²A meritorious deed. or is it obligatory? Let us hear from the following: Bar Tarima came to Rebbi Immi and said to him, talk to my father that he should marry me to a woman. He talked to [the father], but the latter refused. That means it is a commandment, for if it were obligatory, he should have forced him. From where that if his father did not do these things for him, he is required to do them himself? The verse says a human you shall redeem⁵⁶⁸Ex. 13:13.”, “you shall circumcise” them⁵⁷³Gen. 17:11., “you shall study them⁵⁷⁴Deut. 4:9; reading וְלָמַדְתֶּם instead of וְלִמַּדְתֶּם.”, “you shall know⁵⁷¹Deut. 4:9.” yourself, “that you shall live⁵⁷⁰Deut. 30:19..”⁵⁷⁵The Babli, 29a–30a, in most cases quotes different verses to the same effects.

In which way should one honour his teacher? When the two of them walk together in the road, he should place himself on [the teacher’s] right hand and not on his left. If there be three, the Sage should be in the middle, the older man on his right and the younger on his left. For so we find it with the three Ministering Angels, Gabriel, Michael and Raphael, who came to our father Abraham. Gabriel was in the middle, Michael on his right and Raphael on his left. When they came to Abraham, the Divine Presence also came and stood above his head. He said to them, ‘Sirs, wait until I have taken leave of the Divine Presence, Who is greater than you’, as it is stated, And He left off talking with him, and God went up from Abraham.⁴Gen. 17, 22. As soon as Abraham had taken leave of the Divine Presence, he came and bowed to them, as it is stated, And when he saw them, he ran to meet them … and bowed down to the earth.⁵ibid. XVIII, 2. He led them beneath the tree and said to them, ‘Sirs, let now a little water be fetched, and wash your feet, and recline yourselves under the tree’,⁶ibid. 4. and then, I will fetch a morsel of bread and stay ye your heart.⁷ibid. 5. But what did Lot say to them? Tarry all night, and wash your feet, and ye shall rise up early, and go on your way.⁸ibid. XIX, 2. Others say: Lot surely spoke with the wisdom of the wise. If [the men of Sodom] see them with their face, hands and feet washed they would kill him and his children;⁹The people of Sodom, who were inhospitable, would kill Lot and his family for entertaining strangers. but if they see the dust on their feet [they would conclude] that they had only just arrived from their journey.

MISHNAH: A qônām that I shall not enjoy from the uncircumcized, he is permitted uncircumcized Jews and forbidden circumcized peoples of the world. That I shall not enjoy from the circumcized, he is forbidden uncircumcized Jews and permitted circumcized peoples of the world, since the prepuce is simply a name for Gentiles as it was said¹⁴⁹Jer. 9:25.: “For all Gentiles are uncircumcized and all the House of Israel are uncircumcised of heart.”
Rebbi Ismael says, circumcision is great, for its covenant was concluded thirteenfold. Rebbi Yose says, circumcision is great, for it pushes aside the stringencies of the Sabbath. Rebbi Joshua ben Qorḥa says, circumcision is great, for it was not suspended even one hour for Moses the Just. Rebbi Neḥemiah says, Rebbi Yose says, circumcision is great, for it pushes aside skin disease¹⁵⁵The Halakhah will explain the Mishnah..
Rebbi says, circumcision is great, for with all the commandments which Abraham fulfilled he was not called whole until he circumcized himself as it is written¹⁵⁶Gen. 17:1.: “Walk before me and be perfect.”
Another word: Circumcision is great, for without it the Holy One, praise to Him, would not have created his world as it is said¹⁵⁷Jer. 33:25. In the Babli, this is mostly explained as referring to the Torah (which has to be studied day and night, Jos. 1:8) as blueprint for the world; 32a, Pesaḥim 68b; Avodah zarah3a. A similar text is in Tosephta 2:7.: “So says the Eternal, if it were not for my covenant day and night, I would not have put in place the laws of heaven and earth.” ¹⁵⁸This addition is not in the Babylonian Mishnah; it is in Tosephta 2:6. Another word: Circumcision is great, for it is weighty corresponding to all other commandments of the Torah, as it is said¹⁵⁹Ex. 24:8. This verse speaks about the Sinaitic covenant; it is used here because in rabbinic and modern Hebrew the word בְּרִית “covenant” is synonymous with “circumcision”.: “Behold the blood of the covenant which the Eternal concluded with you about all these words.”

HALAKHAH: Rebbi Yoḥanan bar Marya said, it is written: “On that day, the Eternal concluded a covenant with Abram as follows,” etc., up to “but my covenant I shall affirm with Isaac,” etc., thirteen covenants¹⁶⁰In Gen. 17:2–21 the word “covenant” appears 12 times. Therefore, Gen. 15:18 is added to reach the lucky number 13, the number of God’s attributes of mercy (Ex. 34:6–7) even though it speaks of a prior covenant; cf. the preceding Note..