Avodah Zarah, Daf Kaf Zayin, Part 1
Introduction
Last week s daf ended with R. Judah ruling that a Samaritan may circumcise a Jew. This week s daf continues that discussion.
וסבר רבי יהודה כותי שפיר דמי והתניא ישראל מל את הכותי וכותי לא ימול ישראל מפני שמל לשם הר גרזים דברי רבי יהודה. אמר לו רבי יוסי וכי היכן מצינו מילה מן התורה לשמה אלא מל והולך עד שתצא נשמתו
Does then R. Judah hold that a Samaritan may [circumcise an Israelite]? But has it not been taught: An Israelite may circumcise a Samaritan, but a Samaritan may not circumcise an Israelite, because he performs the circumcision for the sake of Mount Gerizim, the words of R. Judah. R. Yose said to him: Where in the Torah do we find that circumcision must be performed specifically for its purpose? Rather he may go on performing it until the day of his death.
R. Judah in this baraita holds that a Samaritan may not circumcise a Jew because his intention is wrong his center of worship is Mount Gerizim, not Jerusalem. R. Yose holds that circumcision need not be performed with any intent. Thus a Samaritan may circumcise.
אלא לעולם איפוך כדאפכינן מעיקרא ודקא קשיא דרבי יהודה אדר’ יהודה ההיא דרבי יהודה הנשיא היא דתניא רבי יהודה הנשיא אומר מנין למילה בעובד כוכבים שהיא פסולה ת"ל ואתה את בריתי תשמור
Rather we must then reverse names as we did before, and as to the difficulty that R. Judah contradicts R. Judah the former opinion should be ascribed to R. Judah the Prince. For it has been taught: R. Judah the Prince says: From where do we learn that circumcision performed by a non-Jew is invalid? Scripture says, And as for you, you shall keep my covenant.
The Talmud now reverses the opinions back to the first reversal. R. Judah now holds that a non-Jew may circumcise but a Samaritan may not. The R. Judah in the baraita that disallowed a non-Jew, was not the regular R. Judah [bar Ilai] but R. Judah the Prince.
אמר רב חסדא מאי טעמא דרבי יהודה דכתיב לה’ המול ורבי יוסי המול ימול
R. Hisda: What is the reasoning of R. Judah? As it is written, To the Lord, he shall circumcise (Exodus 12:48).
And R. Yose, Circumcise, he shall circumcise (Genesis 17:13)
R. Hisda explains the midrashim behind the two positions. R. Judah says that circumcision must be to the Lord meaning it requires the proper intent. R. Yose says that the word circumcise is doubled as if to say that intent is not critical.
ואידך הכתיב לה’ המול ההוא בפסח כתיב ואידך נמי הכתיב המול ימול דברה תורה כלשון בני אדם
But as to the other [R. Yose], is it not written the Lord he shall circumcise? That refers to the Pesah sacrifice.
And as to the other [R. Judah] is it not written, Circumcise, he shall circumcise ?
The Torah speaks in human language.
Each tanna now must explain how he uses the verse that the other tanna uses. R. Yose says that the words to the Lord refer to the words above, he shall make a pesah sacrifice to the Lord.
R. Judah says we do not learn from repetitions of words because the Torah speaks in human language. Normal grammatical constructs, which this is, are not subject to midrash.