Talmud do Wyjścia 12:48

Is it free²⁶This refers back to the argument (Notes 9–12) that the uncircumcised is barred from eating heave. It is claimed that the conditions for application of rule 2, גזרה שוה, are not fulfilled.? Has it not been used for a derivation? As it was stated²⁷Babli 70a, Qiddushin 4a, Zebaḥim 62a; Sifra Emor Pereq 4(17).: “Sojourner”, that is the one who is permanently acquired, “hireling” the one temporarily acquired²⁸Lev. 22:10: “A Cohen’s sojourner or hireling shall not eat from sanctified food.” Who are sojourner and hireling? They cannot be Gentiles; these were excluded in the first part of v. 10. They cannot be slaves; these are included (when circumcised) in v. 11. They must be Hebrew “slaves”, i. e., indentured servants. The verse states that the money paid in acquiring a Hebrew slave is paid not to acquire his person but his working and earning power. Therefore, they are not able to partake of sanctified food. The Hebrew slave who is permanently acquired is the one who refuses to leave when his six years of indenture are passed; Ex. 21:5–6, Deut. 15:16–17.
According to tradition, the institution of Hebrew slaves disappeared with the first commonwealth and could never be re-introduced. The argument here is purely one of biblical interpretation, not of actual law.. It should only say “sojourner”; why does the verse mention “hireling”? Should the one who is permanently acquired be forbidden to eat and the one temporarily acquired be permitted? But I would have said that “sojourner” means the one temporarily acquired; the mention of the “hireling” teaches that “sojourner” means the one permanently acquired. Rebbi Mathias²⁹He is mentioned only here. said, since it is written “no uncircumcised person may eat from it,³⁰Ex. 12:48.” it is as if free from one side³¹While the verse in Lev. is used for clarification about the Hebrew slave, Ex. 12:46 cannot speak about him since no circumcised Jew is excluded from the Passover sacrifices. Therefore, the verse is not used for other deductions and the application of rule 2 might be justified.
The Yerushalmi does not clarify the difference between a straight גזרה שוה in which neither part is used for other implications (cf. Note 12), and a conditional one in which only one of the conditions is fulfilled, which may be rejected on logical grounds. This is made explicit in the Babli, 70b..

HALAKHAH: It is written²⁰⁵Ex. 24:16.: The glory of the Eternal dwelt on Mount Sinai; the cloud covered it for six days; He called to Moses on the Seventh Day. Moses ascended²⁰⁶Ex. 24:13.. The Seventh after the Ten Commandments, the start of the Forty. Moses said to them, I shall be occupied on the Mountain for 40 days²⁰⁷This is the argument which shows that the tablets were broken on the 17th of Tammus (Babli 28b). In rabbinic tradition, Pentecost (Siwan 6) is the anniversary of the epiphany of Mount Sinai. If one assumes that at the Exodus this month had 30 days and counts 40 days from the following day one has 13 days in Siwan and 17 in Tammuz for a sum of 40. Therefore the date of 17 Tammuz presupposes not only the rabbinic date for the giving of the Ten Commandments but also that Moses did not eat during the six days of waiting for permission to ascend the Mountain.
The remainder of the paragraph consists of sermon concepts; presupposing like many sermons that the persons acting in biblical history had foreknowledge of what was going to happen, such as Moses knowing that he would spend 40 days on the Mountain. Similarly, the crass anthropomorphism of the sermon about the tablets would be inadmissible in a discussion with possible consequences for rules of behavior.. When the fortieth day came and he did not come, immediately the people saw that Moses tarried in descending from the Mountain²⁰⁸Ex. 32:1.. When noontime came and he did not come, immediately the people congregated on Aaron and said to him, rise and make us gods which shall go before us, etc. The Eternal said to Moses, descend, for your people corrupted²⁰⁹Ex. 32:7., etc. And Joshua heard the sound of the people in its dealings; he said to Moses, there is sound of war in the camp²¹⁰Ex. 32:17.. Moses said, a man who in the future will rule over 600’000 does not know to distinguish between sound and sound? He said, there is no sound of shouts of strength nor sound of sounds of weakness, a sound of shouts I am hearing²¹¹Ex. 32:18.. Rebbi Yasa said, a sound of acclaim of foreign worship I am hearing. Rebbi Yudan in the name of Rebbi Yasa: There is no generation in which there is not an ounce²¹²Latin uncia. of the sin of the Calf²¹³Any trouble for the Jewish people contains some punishment for the sin of the Golden Calf. Babli Sanhedrin 102a.. It was when he approached the camp that he saw the Calf and fifes²¹⁴Ex. 32:19.. Rebbi Ḥilkiah in the name of Rebbi Aḥa: From here²¹⁵Even though Moses correctly analyzed the sound, he did not act until he had visual confirmation that his analysis was correct. that a person should not argue from guesses. Moses made an argument de minore ad majus. Since for the pesaḥ sacrifice, which is an isolated obligation, it is said no uncircumcised may eat from it²¹⁶Ex. 12:48. Babli Šabbat 87a., the Torah in which all commandments are contained not so much more? Moses got angry and he threw the tablets from his hand and broke them below the Mountain²¹⁴Ex. 32:19.. Rebbi Ismael stated, the Holy One, praise to Him, told him to break them, [as it is said,] I shall write on the tablets the words which were on the first tablets luckily you broke²¹⁷Deut. 10:2, taking אשר not as relative pronoun but as derived from the root אשר “riches, happiness”.. He said to him, you did well that you broke. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: The tablets were six hand-breadths long and three wide. Moses held two hand-breadth, the Holy One, praise to Him two hand-breadth, and two hand-breadths of space were between them. When Israel sinned in that way, the Holy One wanted to seize them from Moses’s hand, but Moses’s hand had the better of it and seized them from Him. That is what the verse praises him at the end and says, and all the strong hand²¹⁸Deut. 34:12., ²¹⁹Here starts an Ashkenazic text edited by J. Sussman (A), differing from the Leiden ms. mostly in the names of the tradents. The readings of the Leiden ms. are more reliable; they are confirmed by excerpts from this Chapter published by L. Ginzberg. peace shall be on the hand which had the better on mine. Rebbi Joḥanan in the name of Rebbi Yose ben Abbai: the tablets wanted to fly off but Moses held them, [as is written,] I grabbed the two tablets²²⁰Deut. 9:17.. It was stated in the name of Rebbi Nehemiah, the writing itself flew off²²¹Babli Pesaḥim 87b, last line.. Rebbi Ezra in the name of Rebbi Jehudah ben Rebbi Simon: The tablets were a load of forty seah but the writing was carrying them. When the writing flew off they were too heavy for Moses’s hands, they fell, and broke²²¹Babli Pesaḥim 87b, last line..

³³¹It is difficult to understand why this digression about a crypto-Jewish Roman emperor was inserted here. It is futile to try to determine to whom one refers; cf. Kilaim9:4, Note 79. It was implied already in Halakhah 1 that Gentiles may have part in the World to Come.
A parallel, in slightly different order, is in Megillah 1:13. For the first sentence, cf. Lev. rabba 3(20), Midrash Ps. 22(29). Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Eleazar: When in the Future World the proselytes come, Antoninus comes at the head of all of them. How do you understand this? Since they saw him walking with a slight shoe on the Day of Atonement³³²The wearing of leather shoes is forbidden on the Day of Atonement (except where it is necessary, as when walking on muddy streets.) That Antoninus did not wear leather shoes on the Day of Atonement is no proof that he became a proselyte since many “God-fearing people”, Gentiles known as “Friends of the Synagogue”, do the same., what do you infer since even God-fearing people go outside thus. There is information that Antoninus did not become a proselyte, and there is information that Antoninus did become a proselyte. Antoninus came to Rebbi and asked him, can you see me eating from the Leviathan³³³The just feasting on Leviathan meat in the World to Come are also mentioned in Lev. rabba 22(7), Babli Bava batra74b–75a. in the World to Come? He said, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat in the World to Come? He answered, what can we do for you since about the Passover lamb it is written that no uncircumcised man may eat from it³³⁴Ex. 12:48.. This implies that Antoninus did not become a proselyte. When he heard this, he went and became a proselyte. He came to Rebbi and said to him, look at my circumcision. He answered him, at mine I never looked³³⁵It is indecent to look at sexual organs. References to this insert are Megillah 1:13 (72b l.57, 3:3 74a l.39); Avodah zarah 3:1 (42c l.5); Babli Šabbat 118b, Pesahim 104a; the text here is copied by Tosaphot Ketubot30a s.v. הכל., and at yours I should look? This implies that Antoninus became a proselyte. Why is he called our holy teacher? Because he never in his life looked at his circumcision. And why is his name Naḥum the holiest of holies³³⁶An otherwise unknown personality.? Because he never in his life looked at the figure on a coin. Antoninus came to Rebbi; he said to him, pray for me. He said to him, may He save you from the cold, as it is written³³⁷Ps. 147:17., who can withstand His cold? He said, is that not a superfluous prayer? You cover yourself with an outer garment and the cold will go away. He said to him, may He save you from the hot wind that comes into the world. He said, that is a prayer; may your prayer be heard, as it is written³³⁸Ps. 19:7., nothing is hidden from His heat.

Antoninus⁴⁸⁹A crypto-Jewish Roman Emperor, probably of the Severan dynasty. It is futile to try to determine to whom one refers; cf. Kilaim9:4, Note 79. It was implied already in Halakhah 1 that Gentiles may have part in the World to Come. asked Rebbi, may I build an altar? He said to him, build it and hide its stones. May one make incense for him? He said to him, make it without one of its ingredients. Was it not stated, you may not make for yourselves⁴⁹⁰Ex. 30:37.? You may not make for yourselves [but] others may make for you⁴⁹¹Gentiles may make the incense for non-sacral use.. Rebbi Ḥanania said, this was for Rebbi Romanos⁴⁹²Rebbi’s agent for matters to be done outside the seat of the Patriarchate. whom Rebbi sent to make it for him. ⁴⁹³A parallel, in slightly different order, is in Sanhedrin 10:6 (Notes 331–338). There, in Halakhah 3:12, and in Midrashic sources, the Emperor is called Antolinus. There are indications implying that (Antolinus) [Antoninus] converted; there are indications implying that (Antolinus) [Antoninus] did not convert. One saw him walking with a slight shoe on the Day of Atonement³³²The scroll may not be used for public readings.. What do you infer since even God-fearing people go outside thus? (Antolinus) [Antoninus] said to Rebbi, can I eat from the Leviathan⁴⁹⁵The just feasting on Leviathan meat in the World to Come are also mentioned in Lev. rabba 22(7), Babli Bava batra74b–75a. in the World to Come? He said to him, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat? He answered, what can we do for you since about the Passover lamb it is written that no uncircumcised man may eat from it⁴⁹⁶Ex. 12:48.. When he heard this, he went and circumcized. He came to Rebbi and said to him, look at my circumcision. He answered him, at mine I never looked⁴⁹⁷It is indecent to look at sexual organs. Other references to this insert are Megillah3:3 (74a l.39); Avodah zarah 3:1 (42c l.5); Babli Šabbat 118b, Pesaḥim 104a., and at yours I should look? Why is he called our holy teacher? Because he never in his life looked at his circumcision. And why is his name Naḥum the holiest of holies⁴⁹⁸An otherwise unknown personality.? Because he never in his life looked at the figure on a coin. This implies that (Antolinus) [Antoninus] converted. The statement of the rabbis implies that (Antolinus) [Antoninus] did (not) convert, as ³³¹“Open at the start” means that the writing of the first paragraph starts only in the middle of the line. This is normal for paragraphs following a closed paragraph. Open at the bottom means that the remainder of the last line of the paragraph remains empty; this is the definition of an open paragraph. Open on both sides implies open at the start. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Eleazar said: When in the Future World the proselytes come, (Antolinus) [Antoninus] comes at the head of all of them.