MISHNAH. AN ISRAELITE WOMAN SHOULD NOT ACT AS MIDWIFE TO A HEATHEN WOMAN, BECAUSE SHE WOULD BE DELIVERING A CHILD FOR IDOLATRY. A HEATHEN WOMAN, HOWEVER, MAY ACT AS MIDWIFE TO AN ISRAELITE WOMAN. AN ISRAELITE WOMAN SHOULD NOT SUCKLE THE CHILD OF A HEATHEN, BUT A HEATHEN WOMAN MAY SUCKLE THE CHILD OF AN ISRAELITE WOMAN IN HER PREMISES.
GEMARA. Our Rabbis taught: An Israelite woman should not act as midwife to heathen, because she delivers a child to idolatry; nor may a heathen woman [be allowed to] act as midwife to an Israelite woman because heathens are suspected of murder. This is the opinion of R. Meir. The Sages, however, say: A heathen may act as midwife to an Israelite woman so long as there are others standing by, but not if she is acting on her own. (1) But R. Meir holds: Not even if others are standing by her, for she may find an opportunity of pressing her hand on the [infant's] temples and kill it without being observed; witness the incident of that woman who, on being called by a neighbour 'Jewish midwife, the daughter of a Jewish midwife!' retorted, 'May as many evils befall that woman, as I have dropped [Jewish children] like lumps of wood into the river.' Our Rabbis, however, say: No; she may have merely given her some kind of retort.
AN ISRAELITE WOMAN SHOULD NOT SUCKLE etc. Our Rabbis taught: An Israelite woman should not suckle a child of a heathen, because she rears a child for idolatry; nor should a heathen woman [be allowed to] suckle a child of an Israelite woman, because she is liable to murder it. This is the opinion of R. Meir. But the Sages say: A heathen may suckle a child of an Israelite woman, so long as there are others standing by her, but not if she is on her own. R. Meir, however, says: Not even while others are standing by her, for she may take the opportunity of rubbing in poison on her breast beforehand and so kill the child. And both the above instances are necessary; for if we were told about a midwife only [we might have thought that] only in that case do the Sages permit, since, being observed by others, she could do no harm, but in the case of suckling, where it is possible for her to apply poison to the breast beforehand and so kill the child, they might agree with R. Meir. If [on the other hand] we were told only about suckling, [we might have thought that] only in that case does R. Meir forbid, because she could kill the child by applying poison to her breast beforehand, but in the case of a midwife, where she could do no harm while others are standing by her, he might agree with the Rabbis; [hence both are] necessary
The following was cited in contradiction: A Jewish woman may act as midwife to a heathen woman for payments but not gratuitously! — Answered R. Joseph: Payment is permitted to prevent ill feeling. (2) R. Joseph had a mind to say that even on the Sabbath it is permitted to act as midwife to a heathen for payment, so as to avoid ill feeling; (3) he was, however, told by Abaye that the Jewish woman could offer the excuse, 'Only for our own, who keep the Sabbath, may we waive it, but we must not waive the Sabbath for you who do not keep it.' R. Joseph also had a mind to say that even suckling for payment should be allowed because of ill-feeling; but Abaye said to him: She can excuse herself by saying, 'I want to get married,' if she is unmarried; or, if she be married, 'I will not degrade myself before my husband.' R. Joseph further had in mind to say, in regard to what has been taught that in the case of idolaters and shepherds of small cattle one is not obliged to bring them up [from a pit] though one must not cast them in it (4) — that for payment one is obliged to bring them up on account of ill feeling. Abaye, however, said to him: He could offer such excuses as, 'I have to run to my boy who is standing on the roof', or, 'I have to keep an appointment at the court.'
R. Abbahu recited to R. Johanan: 'Idolaters and [Jewish] shepherds of small cattle need not be brought up
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2. As the Jewish midwife could not then offer any feasible excuse for her refusal.
3. It being known to the heathen that the Sabbath is waived in the case of a Jewish woman.
though they must not be cast in, but minim, (1) informers, and apostates may be cast in, and need not be brought up.' Whereupon R. Johanan remarked: I have been learning that the words, And so shalt thou do with every lost thing of thy brother's [thou mayest not hide thyself], (2) are also applicable to an apostate, and you say he may be thrown down; leave out apostates! Could he not have answered that the one might apply to the kind of apostate who eats carrion meat to satisfy his appetite, (3) and the other to an apostate who eats carrion meat to provoke? — In his opinion, an apostate eating carrion meat to provoke is the same as a min. (4)
It has been stated: [In regard to the term] apostate there is a divergence of opinion between R. Aha and Rabina; one says that [he who eats forbidden food] to satisfy his appetite, is an apostate, but [he who does it] to provoke is a 'min'; while the other says that even [one who does it] to provoke is merely an apostate. — And who is a 'min'? — One who actually worships idols. (5)
An objection was raised: If one eats a flea or a gnat he is an apostate. Now such a thing could only be done to provoke, and yet we are taught that he is merely an apostate! — Even in that case he may just be trying to see what a forbidden thing tastes like.
The Master said: 'They may be cast in and need not be brought up' — if they may be cast in need it be said that they need not be brought up? — Said R. Joseph b. Hama in the name of R. Shesheth: What is meant to convey is that if there was a step in the pit-wall, one may scrape it away, giving as a reason for doing so, the prevention of cattle being lured by the step to get unto the pit. Raba and R. Joseph both of them said: It means to convey that if there is a stone lying by the pit opening, one may cover the pit with it, saying that he does it for [the safety] of passing animals. Rabina said: It is meant to convey that if there is a ladder there, he may remove it, saying, I want it for getting my son down from a roof.
Our Rabbis taught: An Israelite may perform a circumcision on a heathen for the purpose of becoming a proselyte — thus excluding [the purpose of] removing a morana. (6) But a heathen should not [be allowed to] perform circumcision on an Israelite, because he is liable to take his life. This is the opinion of R. Meir. The Sages said: A heathen may circumcise an Israelite, so long as others are standing by him, but not while he is on his own. (7) R. Meir, however, said: Not even when others are standing by, for he may find occasion to let the knife slip and so sterilise him. Does then R. Meir hold the opinion that a heathen is not [to be allowed to circumcise]? But the opposite is proved by the following: In a town where there is no Jewish physician, but there is a physician who is a Cuthean as well as one who is an idolater, circumcision should be performed by the idolater but not by the Cuthean. (8) This is the opinion of R. Meir. R. Judah, however, said: It should be performed by the Cuthean but not by the idolater? (9) — Reverse [the names]: R. Meir holding that the Cuthean and not the idolater should circumcise, and R. Judah holding the idolater and not the Cuthean. Does then R. Judah hold that it is in order for an idolater to do so? Surely it has been taught: R. Judah said: Whence can it be deduced that circumcision performed by a heathen is invalid? From this verse, And as for thee, thou shalt keep my covenant! (10) — Indeed, do not reverse, but say that we are here dealing
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1. Those who act as priests to idols whether they be Israelites or heathen (Rashi).
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.
6. A parasite worm (?) which may be lodged in the foreskin; which would mean healing without payment.
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.
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]
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1. Who, though a heathen, would not risk his reputation by miscarrying the operation.
4. [Tosaf: 'in the name of Mount Gerizim'.]
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).
9. R. Judah b. Ila'i, who disqualifies a Cuthean because circumcision must be performed specifically for its purpose.
10. Ex. XII, 48: And when a stranger shall sojourn with thee, and will make the Passover sacrifice unto the Lord, he shall circumcise etc. The claimed scriptural authority is thus obtained by the juxtaposition.
11. Gen. XVII, 13. The emphatic wording (indicated in Hebrew by the infinitive before the finite verb) is taken to imply that the stricture of purpose is not to be applied.
13. An oft quoted dictum. The words are therefore not to be taken to imply anything beyond ordinary emphasis.
15. Gen. XVII, 13. [H] 'He must needs be circumcised' may be rendered, by a slight alteration in the first word, to read [H], He who is circumcised shall circumcise, excluding a heathen.
16. Instead of [H] in cur. edd. MS.M. and Yalk. Gen. 81, has [H] Gibeonite.
17. As the covenant was only concluded with the Israelites, [or those who join without reservation the congregation of Israel.]
19. Hence an Arab or Gibeonite should not be considered qualified to practise circumcision.
20. As he is exempted from circumcision by law (V. Maim. Yad. Milah, II, 1. Tur. Y.D. 264, 1).
24. Explanation follows in the Gemara.
25. For the heathen is liable to cut his throat with the razor.