Этюды

Original footnotes renumbered.

1. Those who act as priests to idols whether they be Israelites or heathen (Rashi).

2. Deut. XXII, 3.

3. When he can get no other meat; but who would avoid eating forbidden food when other food is at hand.

4. And does not require specification.

5. Hor. 11a.

6. A parasite worm (?) which may be lodged in the foreskin; which would mean healing

without payment.

7. Tosef. 'A.Z. Ch.III.

8. An idolater does not usually practise circumcision. He would therefore perform it in accordance with the intention of the father of the infant. The Cutheans (Samaritans) however, observe circumcision in the name of some object of worship placed on Mount Gerizim where their Temple stood — for which an Israelite must not afford an opportunity.

9. The heathen being suspected of taking the child's life. (Men. 42a.) Thus R. Meir is said to permit circumcision by a heathen!

10. Gen. XVII, 9, spoken by God to Abraham when the rite of circumcision was first enacted, which implies that only one bound to keep the rite is qualified to perform it. R. Judah thus rules that a heathen is not qualified.

Abodah Zarah Folio 27a

with an expert physician. (1) For when R. Dimi came (2) he said in the name of R. Johanan that if [a heathen physician] is recognised as an expert by multitudes, it is permissible [for an Israelite child to be circumcised by him]. Does then R. Judah hold that it is in order for a Cuthean [to circumcise an Israelite]? Surely it has been taught: An Israelite may perform circumcision on a Cuthean, but a Cuthean should not [be allowed to] circumcise an Israelite, because he performs the circumcision in the name of Mount Gerizim, (3) this is the opinion of R. Judah. Said R. Jose to him: Where is it at all to be found in the Torah that circumcision must be performed specifically for its purpose? But he may go on performing it (4) even though he expires in the act! (5) — We must then indeed reverse names as we did before, (6) and as to the opinion cited in the name of R. Judah which contradicts the opinion held here by R. Judah — the former opinion should be ascribed to R. Judah the Prince. (7) For it has been taught: R. Judah the Prince says: Whence can it be deduced that circumcision performed by a heathen is invalid? From the words of Scripture, And as for thee, thou shalt keep my covenant. (8) Said R. Hisda: What reason could R. Judah give? (9) — The scriptural words, Unto the Lord he shall circumcise. (10) And [what scriptural authority has] R. Jose? — [The words are,] must needs be circumcised. (11) But as to the other [R. Jose], is not the phrase unto the Lord he shall circumcise? — The words Unto the Lord refer to the Passover sacrifice. (12) And as to the other [R. Judah] is it not written, must needs be circumcised? — The Torah speaks in the language of men. (13)

It has been stated: Whence could it be deduced that circumcision performed by a heathen is invalid? — Daru b. Papa said in the name of Rab: [From the words,] And as for thee, thou shalt keep my covenant; (14) while R. Johanan [deduces it from the words] Himmol yimmol. (15) What practical difference is there between these two? — The case of a circumcised Arab or a circumcised Gibeonite: (16) According to the one who relies on 'He who is circumcised shall circumcise' [the qualification] is there, but according to the one who relies on Thou shalt keep my covenant, it is not there. (17) But is such a one qualified according to him who relies on He who is circumcised shall circumcise! Have we not learnt: [He who says], I vow not to enjoy anything belonging to uncircumcised persons, may enjoy anything of uncircumcised Israelites, but must not enjoy anything of circumcised heathen. (18) Which proves that heathens who undergo circumcision are still designated as uncircumcised'! (19) We must therefore say that they differ in the case of an Israelite whose brothers died in consequence of circumcision, so that he was not circumcised: according to the one who relies on Thou shalt keep my covenant the qualification is there: (20) while according to the one who relies on He who is circumcised shall circumcise, it is not there. And is such a one not qualified according to the one who relies on He who is circumcised shall circumcise? Have we not learnt: [He who says,] I vow not to enjoy anything belonging to circumcised persons, must not enjoy of uncircumcised Israelites, but may enjoy of circumcised heathens: (21) which proves that Israelites who are not circumcised are designated as 'circumcised'! — We must therefore say that the case wherein they differ is that of a woman. According to the one who relies on Thou shalt keep my covenant, the qualification is not there, since a woman is not subject to the observance, while according to the one who relies on He who is circumcised shall circumcise, the qualification is there, for a woman should be classed among the 'circumcised'. But does anyone hold that a woman is not [qualified to perform circumcision]. Does not scripture say, Then Zipporah took a flint? (22) — Read into it, she caused to be taken. (23) But it also says, And she cut off! — Read into it, and she caused it to be cut off, by asking another person, a man, to do it. Or you may say it means that she only began and Moses came and completed it.

MISHNAH. WE MAY ALLOW THEM TO HEAL US WHEN THE HEALING RELATES TO MONEY, BUT NOT PERSONAL HEALING; (24) NOR SHOULD WE HAVE OUR HAIR CUT BY THEM IN ANY PLACE. (25) THIS IS THE OPINION OF R. MEIR; BUT THE SAGES SAID, IN A PUBLIC PLACE IT IS PERMITTED, BUT NOT WHEN THE TWO PERSONS ARE ALONE.

GEMARA. What is HEALING RELATING TO MONEY and what is PERSONAL HEALING? Shall we say that HEALING RELATING TO MONEY means for payment and PERSONAL HEALING free? Then the Mishnah should have said: We may allow them to heal us for payment but not free! HEALING RELATING TO MONEY must therefore mean where no danger is involved (26) and PERSONAL HEALING where there is danger. But has not Rab Judah said: Even a scar over the puncture caused by bleeding should not be healed by them? — HEALING RELATING TO MONEY therefore relates to one's cattle, and PERSONAL HEALING to one's own body, about which Rab Judah said that even a scar over the puncture caused by bleeding should not be healed by them. Said R. Hisda in the name of Mar 'Ukba: But if [a heathen physician on being consulted] says to one that such and such medicine is good for him and such and such medicine is bad for him, it is permitted [to follow his advice]

Original footnotes renumbered.

1. Who, though a heathen, would not risk his reputation by miscarrying the operation.

2. From Palestine to Babylon.

3. Cf. p. 132, n. 4.

4. [Tosaf: 'in the name of Mount Gerizim'.]

5. Tosef. 'A.Z. III.

6. R. Judah holding that a Cuthean is not allowed.

7. The Redactor of the Mishnah, a younger contemporary of his namesake R. Judah (b. Ila'i).

8. V. p. 133, n. 2,

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