prepuce

All classes and conditions of men will rise from the dead in the state of the perfect form of Christ, about thirty-three years of age, even as our Redeemer rose from the grave. We shall rise with all our limbs perfect, and with the same constitutions, without addition or diminution. Some say that the hair and nails and prepuce will rise, and some say they will not; as if they were superfluous for the completion of the nature of man. Some say concerning the resurrection that a likeness only will rise, without parts and without the ■composition of the limbs of man; a mere similitude of hands and feet and hardness of bones. Others say that the whole man will be cast into one crystalline substance, and that all his parts will be mingled together; and they do not grant him an ordered arrangement of composition. Others say that the vessels which are inside the belly, such as the bowels, liver, etc., will not rise; but they err and stray from the truth, and do not understand that if one of the parts of the body perish, it is not perfect. For Paul shewed plainly and laid down an example of the resurrection in the grain of wheat: just as that grows up entire with its glory, without any portion of it having perished, even so we; for the whole man shall rise with all his limbs and parts, and ordered in his composition as now, only having acquired purification from the humours. And this is not surprising, that if an earthen vessel acquires firmness and lightness when it goes into the fiery furnace, without any change taking place in its shape or form, but is lightened of its heaviness and density, whilst it preserves its shape uninjured; so also should the Holy Spirit burn us in the furnace of the resurrection and drive, forth from us all the foul material of the present (life), and clothe us with incorruptibility. ‘ It is sown an animal body; it rises a spiritual We shall neither see nor hear with all our bodily members, although some men have thought that the whole man will be sight and hearing; but we shall carry out action with these same usual limbs, if it happen to be necessary; although we shall not there need speech and conversation with one another, because each other’s secrets will be revealed to us.

There (Sanhedrin 10:1) we have stated: The following have no part in the Future World: He who says there is no resurrection of the dead, that the Torah is not from Heaven, and the Epicurean. Rebbi Aqiba says, also he who reads apocryphal books. And he who recites magical spells over a wound and says (Ex. 15:26): “Any disease that I put upon Egypt I shall not put on you because I am the Eternal, your Healer.” Abba Saul says, also he who pronounces the Name by its letters. They added him who tears away the yoke, him who breaks the Covenant, and him who finds aspects in the Torah to those who have no part in the Future World. He who breaks the yoke is one who says the Torah is obligatory but I cannot stand it. He who breaks the Covenant is one who pulls himself a prepuce. He who finds aspects in the Torah is one who says that the Torah was not given from Heaven. But did we not state separately: “He who says that the Torah is not from Heaven?” Rebbi Ḥanania Entanayah stated before Rebbi Mana: That is one who publicly transgresses the words of the Torah in the manner of Joiakim, king of Judah, and his circle.

“The drawn should not circumcise lest he get into danger, the words of Rebbi Jehudah. Rebbi Yose said to him, many drawn ones were in the days of Ben Koziba, they all circumcised, lived, and begat sons and daughters. One has to draw a drop of covenant blood from the drawn, the one born circumcised, and the circumcised convert. Rebbi Simeon ben Eleazar stated: The House of Shammai and the House of Hillel did not disagree that one has to draw a drop of covenant blood from the one born circumcised; because that is a compressed prepuce; what did they disagree about? About the convert who converted when already circumcised, for the House of Shammai said one has to draw a drop of covenant blood from him, but the House of Hillel say, one does not have to draw a drop of covenant blood from him.” Rebbi Issac bar Naḥman said in the name of Rebbi Hoshaia: Practice follows the words of the student. There came a case before Rav, who said: Since we have stated that it is a compressed prepuce, it is implied that he certainly is uncircumcised and one pushes the Sabbath away for him. Rebbi Abbahu said, one does not push the Sabbath away for him but one has to draw a drop of covenant blood from him. A son was born to Rav Ada bar Ahava in that condition. He squeezed it, he died. Rebbi Abin said, testicles became injured and he fasted for him; he died. The rabbis of Caesarea said, his penis was damaged and he fasted for him; he died.

“The drawn should not circumcise lest he get into danger, the words of Rebbi Jehudah. Rebbi Yose said to him, many drawn ones were in the days of Ben Koziba, they all circumcised, lived, and begat sons and daughters. One has to draw a drop of covenant blood from the drawn, the one born circumcised, and the circumcised convert. Rebbi Simeon ben Eleazar stated: The House of Shammai and the House of Hillel did not disagree that one has to draw a drop of covenant blood from the one born circumcised; because that is a compressed prepuce; what did they disagree about? About the convert who converted when already circumcised, for the House of Shammai said one has to draw a drop of covenant blood from him, but the House of Hillel say, one does not have to draw a drop of covenant blood from him.” Rebbi Issac bar Naḥman said in the name of Rebbi Hoshaia: Practice follows the words of the student. There came a case before Rav, who said: Since we have stated that it is a compressed prepuce, it is implied that he certainly is uncircumcised and one pushes the Sabbath away for him. Rebbi Abbahu said, one does not push the Sabbath away for him but one has to draw a drop of covenant blood from him. A son was born to Rav Ada bar Ahava in that condition. He squeezed it, he died. Rebbi Abin said, testicles became injured and he fasted for him; he died. The rabbis of Caesarea said, his penis was damaged and he fasted for him; he died.

Samuel said, if he runs a fever [for one hour] one waits with him one month. May one feed him with milk-substitute from heave? May one rub him with heave oil? Let us hear from the following: “The uncircumcised and any impure persons may not eat heave; their wives and slaves may eat.” Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: The prepuce is counted only from the eighth day onward. It was stated so: For the entire thirty days it is forbidden to feed him with milk-substitute from heave and forbidden to rub him with heave oil. How do you treat the night of the eighth day? Since it was stated: In the night of the eighth day it enters the corral to be tithed, that means that the night of the eighth is treated like the eighth day. And it was stated so: All seven days long one is permitted to feed him with milk-substitute from heave and permitted to rub him with heave oil.

MISHNAH: The deep mourner immerses himself and eats his Pesaḥ in the evening but not [other] sancta. He who hears about a death or for whom bones were collected immerses himself and eats sancta. A proselyte who converted on Passover eve, the House of Shammai say that he immerses himself and eats his Pesaḥ in the evening, but the House of Hillel say that he who separates from the prepuce is like one who separates from a grave.

“Nor circumcises,” for it is written, on the eighth day one circumcises the prepuce of his flesh.

HALAKHAH: “The uncircumcised and any impure persons,” etc. “Every man”, to include the uncircumcised. Or “every man” to include the mourner? Rebbi Yose ben Ḥanina said, it is written, “no outsider shall eat sanctified [food]”. I forbade to you because of outside status, I did not forbid because of prepuce. The reddish Rebbi Tiufa asked before Rebbi Yose: may we not say, I did not forbid because of prepuce and because of mourning? He said to him, since one verse includes and the other excludes, I am including the uncircumcised who is missing some procedure performed on his body and excluding the mourner who is not missing some procedure performed on his body. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: It said “sojourner and hireling” with regard to Passover and “sojourner and hireling” with regard to heave. Since “sojourner and hireling” with regard to Passover implies disabling the uncircumcised, so “sojourner and hireling” with regard to heave must imply disabling the uncircumcised. Rebbi Ḥaggai questioned: If “sojourner and hireling” with regard to Passover is in a group of laws disabling the mourner, also “sojourner and hireling” with regard to heave should imply disabling the mourner. Rebbi Hila answered: They inferred from “under, under” only items mentioned in the paragraph. The sexless and the hermaphrodite came under another category. The mourner comes from second tithe.

HALAKHAH: “The uncircumcised and any impure persons,” etc. “Every man”, to include the uncircumcised. Or “every man” to include the mourner? Rebbi Yose ben Ḥanina said, it is written, “no outsider shall eat sanctified [food]”. I forbade to you because of outside status, I did not forbid because of prepuce. The reddish Rebbi Tiufa asked before Rebbi Yose: may we not say, I did not forbid because of prepuce and because of mourning? He said to him, since one verse includes and the other excludes, I am including the uncircumcised who is missing some procedure performed on his body and excluding the mourner who is not missing some procedure performed on his body. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: It said “sojourner and hireling” with regard to Passover and “sojourner and hireling” with regard to heave. Since “sojourner and hireling” with regard to Passover implies disabling the uncircumcised, so “sojourner and hireling” with regard to heave must imply disabling the uncircumcised. Rebbi Ḥaggai questioned: If “sojourner and hireling” with regard to Passover is in a group of laws disabling the mourner, also “sojourner and hireling” with regard to heave should imply disabling the mourner. Rebbi Hila answered: They inferred from “under, under” only items mentioned in the paragraph. The sexless and the hermaphrodite came under another category. The mourner comes from second tithe.

It was stated: “A Jew may circumcise a Samaritan but a Samaritan may not circumcise a Jew since he is circumcised in the name of Mount Gerizim, the words of Rebbi Jehudah. Rebbi Yose said to him, where do we find in the Torah that circumcision needs intent? Let him continue to circumcise in the name of Mount Gerizim until he dies!” “The drawn should not circumcise [again] lest he get into danger, the words of Rebbi Jehudah. Rebbi Yose said to him, many drawn ones were in the days of Ben Koziba, they all circumcised, lived, and begat sons and daughters. One has to draw a drop of covenant blood from the drawn [circumcised], the one born circumcised, and the circumcised before he converted. Rebbi Simeon ben Eleazar stated: The House of Shammai and the House of Hillel did not disagree that one has to draw a drop of covenant blood from the one born circumcised since that is a compressed prepuce; what did they disagree about? About the convert who converted when already circumcised, for the House of Shammai said one has to draw a drop of covenant blood from him, but the House of Hillel say, one does not have to draw a drop of covenant blood from him.” Rebbi Issac bar Naḥman said in the name of Rebbi Hoshaia: Practice follows the words of the student. There came a case before Rav, who said: Who is he who said that it is a compressed prepuce? That means, he certainly is uncircumcised and one pushes the Sabbath away for him. Rebbi Abbahu said, one does not push the Sabbath away for him but one has to draw a drop of covenant blood from him. A male child was born to Rav Ada bar Aḥawa in that condition. He squeezed it, he died. Rebbi Abin said, his penis was damaged and he fasted for him that he should die. The rabbis of Caesarea said, his testicles became injured and he fasted for him that he should die.

It was stated: “A Jew may circumcise a Samaritan but a Samaritan may not circumcise a Jew since he is circumcised in the name of Mount Gerizim, the words of Rebbi Jehudah. Rebbi Yose said to him, where do we find in the Torah that circumcision needs intent? Let him continue to circumcise in the name of Mount Gerizim until he dies!” “The drawn should not circumcise [again] lest he get into danger, the words of Rebbi Jehudah. Rebbi Yose said to him, many drawn ones were in the days of Ben Koziba, they all circumcised, lived, and begat sons and daughters. One has to draw a drop of covenant blood from the drawn [circumcised], the one born circumcised, and the circumcised before he converted. Rebbi Simeon ben Eleazar stated: The House of Shammai and the House of Hillel did not disagree that one has to draw a drop of covenant blood from the one born circumcised since that is a compressed prepuce; what did they disagree about? About the convert who converted when already circumcised, for the House of Shammai said one has to draw a drop of covenant blood from him, but the House of Hillel say, one does not have to draw a drop of covenant blood from him.” Rebbi Issac bar Naḥman said in the name of Rebbi Hoshaia: Practice follows the words of the student. There came a case before Rav, who said: Who is he who said that it is a compressed prepuce? That means, he certainly is uncircumcised and one pushes the Sabbath away for him. Rebbi Abbahu said, one does not push the Sabbath away for him but one has to draw a drop of covenant blood from him. A male child was born to Rav Ada bar Aḥawa in that condition. He squeezed it, he died. Rebbi Abin said, his penis was damaged and he fasted for him that he should die. The rabbis of Caesarea said, his testicles became injured and he fasted for him that he should die.

A certain prepuce pushes away the Sabbath, but a doubtful one does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the hermaphrodite does not push away the Sabbath even though Rebbi Jehudah said one pushes away the Sabbath for the hermaphrodite and is punished for him by divine extirpation. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born at dusk does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born circumcised does not push away the Sabbath even though the House of Shammai say one has to draw a drop of covenant blood from him.

A certain prepuce pushes away the Sabbath, but a doubtful one does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the hermaphrodite does not push away the Sabbath even though Rebbi Jehudah said one pushes away the Sabbath for the hermaphrodite and is punished for him by divine extirpation. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born at dusk does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born circumcised does not push away the Sabbath even though the House of Shammai say one has to draw a drop of covenant blood from him.

A certain prepuce pushes away the Sabbath, but a doubtful one does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the hermaphrodite does not push away the Sabbath even though Rebbi Jehudah said one pushes away the Sabbath for the hermaphrodite and is punished for him by divine extirpation. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born at dusk does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born circumcised does not push away the Sabbath even though the House of Shammai say one has to draw a drop of covenant blood from him.

A certain prepuce pushes away the Sabbath, but a doubtful one does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the hermaphrodite does not push away the Sabbath even though Rebbi Jehudah said one pushes away the Sabbath for the hermaphrodite and is punished for him by divine extirpation. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born at dusk does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born circumcised does not push away the Sabbath even though the House of Shammai say one has to draw a drop of covenant blood from him.

A certain prepuce pushes away the Sabbath, but a doubtful one does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the hermaphrodite does not push away the Sabbath even though Rebbi Jehudah said one pushes away the Sabbath for the hermaphrodite and is punished for him by divine extirpation. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born at dusk does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born circumcised does not push away the Sabbath even though the House of Shammai say one has to draw a drop of covenant blood from him.

A certain prepuce pushes away the Sabbath, but a doubtful one does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the hermaphrodite does not push away the Sabbath even though Rebbi Jehudah said one pushes away the Sabbath for the hermaphrodite and is punished for him by divine extirpation. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born at dusk does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born circumcised does not push away the Sabbath even though the House of Shammai say one has to draw a drop of covenant blood from him.

A certain prepuce pushes away the Sabbath, but a doubtful one does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the hermaphrodite does not push away the Sabbath even though Rebbi Jehudah said one pushes away the Sabbath for the hermaphrodite and is punished for him by divine extirpation. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born at dusk does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born circumcised does not push away the Sabbath even though the House of Shammai say one has to draw a drop of covenant blood from him.

There, we have stated: “One does not circumcise a sick baby until he gets well.” Samuel said, even if he runs a fever for one hour one waits with him up to one month. May one feed him with milk-substitute from heave? May one rub him with heave oil? Let us hear from the following: “The uncircumcised and any impure persons may not eat heave; their wives and slaves may eat.” Rebbi Aḥa in the name of Rebbi Tanḥum: The prepuce is counted only from the eighth day onward. It was stated so: For the entire thirty days it is forbidden to feed him with milk-substitute from heave and forbidden to rub him with heave oil. How do you treat the night of the eighth day? Since it was stated: In the night of the eighth day it enters the corral to be tithed, that means that the night of the eighth is treated like the eighth day. It was stated so: All seven days long one is permitted to feed him with milk-substitute from heave and permitted to rub him with heave oil.

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 said: “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 disease. 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 written: “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 said: “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.” Another word: Circumcision is great, for it is weighty corresponding to all other commandments of the Torah, as it is said: “Behold the blood of the covenant which the Eternal concluded with you about all these words.”

Because Moses was lazy for circumcision, the angel tried to kill kim. That is what is written: “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 dangerous. To wait, 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 written: “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 ḥātān? 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 you. 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.” 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 circumcisions.” From here that there are two circumcisions; one for baring the gland and one for the fibers.

“The flesh of his prepuce should be circumcized.” Even if it has white skin disease. How can I confirm: “Beware of skin disease to watch it carefully and to do …”? Also at a circumcision. Then how can I confirm: “The flesh of his prepuce should be circumcized”? If there is no white skin disease? The verse says, “the flesh”, even if it has white skin disease. This is simple in the opinion of Rebbi Jonah, who says that a positive commandment supersedes a prohibition even if they are not written together. But in the opinion of Rebbi Yose, who says that a positive commandment supersedes a prohibition only if they are written together? Since it is written “the flesh of his prepuce,” it is as if it were written together.

“The flesh of his prepuce should be circumcized.” Even if it has white skin disease. How can I confirm: “Beware of skin disease to watch it carefully and to do …”? Also at a circumcision. Then how can I confirm: “The flesh of his prepuce should be circumcized”? If there is no white skin disease? The verse says, “the flesh”, even if it has white skin disease. This is simple in the opinion of Rebbi Jonah, who says that a positive commandment supersedes a prohibition even if they are not written together. But in the opinion of Rebbi Yose, who says that a positive commandment supersedes a prohibition only if they are written together? Since it is written “the flesh of his prepuce,” it is as if it were written together.

“The flesh of his prepuce should be circumcized.” Even if it has white skin disease. How can I confirm: “Beware of skin disease to watch it carefully and to do …”? Also at a circumcision. Then how can I confirm: “The flesh of his prepuce should be circumcized”? If there is no white skin disease? The verse says, “the flesh”, even if it has white skin disease. This is simple in the opinion of Rebbi Jonah, who says that a positive commandment supersedes a prohibition even if they are not written together. But in the opinion of Rebbi Yose, who says that a positive commandment supersedes a prohibition only if they are written together? Since it is written “the flesh of his prepuce,” it is as if it were written together.

HALAKHAH: “The following have no part in the World to Come,” etc. They added one who tears away the yoke, one who breaks the Covenant, and one who finds aspects in the Torah, to those who have no part in the World to Come. He who tears away the yoke is one who says the Torah is obligatory but I cannot stand it. He who breaks the Covenant is one who pulls himself a prepuce. He who finds aspects in the Torah is one who says that the Torah was not given from Heaven. But did we not state separately: “He who says that the Torah is not from Heaven?” Rebbi Ḥanina Entanaya stated before Rebbi Mana: This is one who publicly transgresses the words of the Torah in the manner of Joiakim ben Josia, king of Judah, and his circle.