"Konam, dass ich keinen Nutzen aus den Söhnen Noahs ziehe", ist er den Israeliten gestattet, [Israeliten haben die Klasse der "Söhne Noahs" verlassen], und er ist den Nationen der Welt verboten, [auch diesen vom Samen Abrahams]. "dass ich keinen Nutzen aus dem Samen Abrahams ziehe", ist er den Israeliten verboten [(und Proselyten gehören auch zur Klasse "des Samens Abrahams, wie geschrieben steht (Genesis 17: 5):" Denn ich habe dich gemacht der Vater einer Vielzahl von Nationen. ")], und er ist den Nationen der Welt gestattet [sogar denen, die der Same Abrahams sind, wobei die Söhne Jakobs allein" der Same Abrahams "genannt werden, was geschrieben steht ( Ebd. 21:12): "Denn in Isaak soll dir Samen gerufen werden"—"In Isaak" und nicht in ganz Isaak.] "Damit ich keinen Nutzen aus den Israeliten ziehen kann", kann er für mehr (als seinen Wert) kaufen und für weniger verkaufen. "Dass Israeliten keinen Nutzen aus mir ziehen", kann er für weniger kaufen und für mehr verkaufen, wenn sie zustimmen. [Das heißt, er kann es für mehr als seinen Wert verkaufen, wenn sein Nachbar einer solchen Transaktion zustimmt.] "Dass ich weder von ihnen noch von mir profitiere", kann er von Nichtjuden profitieren. "Konam, dass ich keinen Nutzen aus den Unbeschnittenen ziehen kann" [Seine Absicht sind diejenigen, die nicht an den Bund der Beschneidung glauben], er ist unbeschnittenen Israeliten verboten und darf Nichtjuden beschneiden. "Konam, dass ich keinen Nutzen aus den Beschnittenen ziehen kann" [denen, die an den Bund der Beschneidung glauben], ist es ihm verboten, unbeschnittene Israeliten [wie einer, dessen Brüder wegen der Beschneidung gestorben sind] und Nichtjuden [wie z als unbeschnittener Araber oder unbeschnittener Giveonit], denn "unbeschnitten" ist ein Beiname für Nichtjuden, nämlich. (Jeremia 9:26): "Denn alle Nationen sind unbeschnitten, und das ganze Haus Israel ist unbeschnitten von Herzen" und (1. Samuel 1:20): "Damit sich die Töchter der Philister nicht freuen, damit sich die Töchter der Philister nicht freuen." unbeschnittener Jubel. " R. Elazar b. Azaryah sagt: Widerlich ist Unbeschnittenheit, womit die Gottlosen entführt wurden, nämlich: "Denn alle Nationen sind unbeschnitten." R. Yishmael sagt: Groß ist (die Mizwa der) Beschneidung, die mit dreizehn Bündnissen gegeben wurde, ["Bund", der dreizehn Mal in dem Abschnitt der (der Mizwa der) Beschneidung erscheint, der Abraham gegeben wurde.] R. Yossi sagt: Groß ist (die Mizwa der) Beschneidung, die den strengen (Mizwa des) Sabbats außer Kraft setzt [es wird geschrieben (3. Mose 12: 3): "Und am achten Tag wird er das Fleisch seiner Vorhaut beschneiden"—sogar am Sabbat.] R. Yehoshua b. Karchah sagt: Groß ist (die Mizwa der) Beschneidung, denn (Nachlässigkeit in) der Moses, dem Gerechten, keinen vollen Moment gewährt worden wäre (Kommutierung, aber wäre sofort getötet worden, wenn seine Frau ihren Sohn nicht beschnitten hätte). R. Nechemiah sagt: Großartig ist (die Mizwa der) Beschneidung, die (das Verbot gegen das Schneiden) Peststellen außer Kraft setzt. [Denn wir erklären (3. Mose 12: 3): "Er wird beschneiden"—sogar an der Stelle einer Lepra-Läsion. Und er verstößt nicht gegen das negative Gebot (5. Mose 24: 8): „Achte auf die Peststelle der Lepra.“] Rebbi sagt: Groß ist (die Mizwa der) Beschneidung; denn mit all dem Mizwot, den Abraham, unser Vater, vollbrachte, wurde er nicht "vollkommen" genannt, bis er sich selbst beschnitten hatte, wie geschrieben steht (im Zusammenhang mit der Beschneidung) (Genesis 17: 1): "Wandle vor mir und sei vollkommen." Eine andere (Predigt): Großartig ist (die Mizwa der) Beschneidung, zu wollen, was der Heilige gesegnet sein soll. Er hätte seine Welt nicht erschaffen, nämlich. (Jeremia 33:25): "So spricht der Herr; Ohne meinen Bund (der Beschneidung) Tag und Nacht hätte ich die Verordnungen von Himmel und Erde nicht gemacht."
Bartenura on Mishnah Nedarim
מותר בישראל – they have department from the category of the children of Noah/Noahides.
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English Explanation of Mishnah Nedarim
Introduction
This long mishnah actually contains several mishnayoth. The first part begins with a definition of the terms “Children of Noah” and “Children of Abraham”. The second part deals with vows not to benefit from Israelites and the third part deals with vows not to benefit from the uncircumcised or the circumcised. The mishnah ends with an ode to the importance of circumcision in Judaism.
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Bartenura on Mishnah Nedarim
ואסור באומות העולם – and even those who are from the seed of Abraham (i.e. Abraham’s other children such as Ishmael or the children of Keturah, etc.).
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English Explanation of Mishnah Nedarim
[If one says,] “Konam that I do not benefit from the Children of Noah,” he may benefit from Israelites, and he is forbidden to benefit from the nations of the world. [If one says, “Konam] that I do not benefit from the seed of Abraham,” he is forbidden [to benefit] from Israelites, but permitted [to benefit] from the nations of the world. Technically speaking, all of humanity are the descendents of Noah, for only his family survived the flood. However, the term “Children of Noah” refers to non-Jews (Noahides, as in the “Noahide commandments”) and not to Jews. Similarly, the “Seed of Abraham” could refer to Ishmaelites, Edomites (descendents of Esau). However, it is taken as referring to Jews and not non-Jews. We should note that descent, both physical and spiritual from Abraham was a “hot” issue in Mishnaic times, and we often find it being debated in early Christian texts. In Christian texts we find Christian leaders telling Jews that although they are physical (carnal) descendents of Abraham, they are not his only spiritual descendents. In our mishnah we sees rabbis claiming that only Jews are Abraham’s descendents; non-Jews, although some of them may trace their roots to Abraham, are not actually his descendents. This polemic, which we may hear here between Jews and Christians, will sharpen at the end of this mishnah, which discusses the hottest topic between Jews and early Christians the importance of circumcision.
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Bartenura on Mishnah Nedarim
אסור בישראל – and converts also are within the category of he seed of Abraham, as it is written (Genesis 17:5): “[but your name shall be Abraham,] for I make you the father of a multitude of nations.”
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English Explanation of Mishnah Nedarim
[If one says, “Konam] that I do not benefit from Israelites”, he may buy things from them for more [than their worth] and sell them for less. [If he says, “Konam] if Israelites benefit from me, he must buy from them for less and sell for more [than their worth], if they will listen to him. [If he says, “Konam] that I do not benefit from them, nor they from me”, he may benefit only from non-Jews. With regard to vows not to benefit from or give benefit to Israelites, the mishnah interprets these vows minimally. One who says that he will not benefit from Israelites is still allowed to buy from them, provided he pay more than the fair price, and sell to them, provided he buy at a higher price. Because he loses out, he is not considered as benefiting from them. One who says that he will not give benefit to Israelites, is still permitted to buy, but only at a price lower than the going rate, and sell, but only at a price higher than the going rate. Of course, in the latter case it will be more difficult to get someone to agree to do so with him. The only one who is totally prohibited from buying from or selling to Israelites is one who vows not to benefit from or give benefit to them. This person could only conduct business with non-Jews.
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Bartenura on Mishnah Nedarim
ומותר באומות העולם – and even with those who are from the seed of Abraham, for only the children of Jacob were called the seed of Abraha, as it is written (Genesis 21:12): “for it is through Isaac that offspring shall be continued/called for you,” but no all of Isaac/כל יצחק (i.e., Esau).
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English Explanation of Mishnah Nedarim
[If one says,] “Konam that I do not benefit from the uncircumcised”, he may benefit from uncircumcised Israelites but not from circumcised heathens”; [If one says, “Konam] that I do not benefit from the circumcised,” he is forbidden to benefit from uncircumcised Israelites but not from circumcised non-Jews, because “uncircumcised” is a term applicable only to non-Jews, as it says, “For all the nations are uncircumcised and all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25). And it says, “And this uncircumcised Philistine shall be [as one of them]” (I Samuel 17:6). And it says, “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult” (II Samuel 1:20). Rabbi Eleazar ben Azariah says: The foreskin is loathsome, since it is a term of disgrace for the wicked, as it says, “For all the nations are uncircumcised”. Rabbi Ishmael says: Great is circumcision, since thirteen covenants were made upon it. Rabbi Yose says: Great is circumcision, for it overrides the Sabbath. Rabbi Joshua ben Karha says: Great is circumcision for Moses’s punishment for neglecting it was not suspended even for one hour. Rabbi Nehemiah says: Great is circumcision, since it overrides the laws of leprosy. Rabbi says: Great is circumcision, for despite all of the commandments which Abraham fulfilled he was not designated complete until he circumcised himself, as it says, “Walk before me, and be complete” (Genesis 17:1). Another explanation: “Great is circumcision, for were it not for it, the Holy One, Blessed Be He, would not have created the world, as it says, “Were it not for my covenant by day and night, I would not have appointed the ordinances of heaven and earth” (Jeremiah 33:35). The term “circumcised” refers to Jews, even to those Jews who are not circumcised, for either legitimate or illegitimate reasons. The term “uncircumcised” refers to non-Jews, even to those non-Jews who did circumcise (it is known that some non-Jews did practice circumcision, for instance Arabs and Egyptians). As a prooftext Jeremiah 9:25 is brought. According to this verse non-Jews are uncircumcised, no matter whom they are. Israelites, however, are circumcised in their foreskins, even if they are not always circumcised in their hearts. We should again note that there may exist a polemic in this mishnah with early Christianity. In Acts 7:51, Stephen says “You stiff-necked people, uncircumcised in heart”. In Romans 2:29, Paul says, “Rather, a real person is a Jew who is one inwardly, and real circumcision is a matter of the heart it is spiritual and not literal.” We can clearly see the distinction between the Jews and the Christians (who, of course, claimed at the time to be the true Jews). The Jews admit, based on Jeremiah, that they are not necessarily “uncircumcised of the heart”. A Jew still must strive to be better and to obey God’s commands. However, the validity of real circumcision (of the foreskin) is not lessened at all. Indeed, as a sign of God’s covenant, it is the primary commandment. It was certainly, the greatest distinguishing sign between Jew and non-Jew, both in the ancient world and to this day.
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Bartenura on Mishnah Nedarim
שאיני נהנה לישראל – that of Israel.
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English Explanation of Mishnah Nedarim
The mishnah now brings seven statements that emphasize the importance of circumcision. 1. The first of these statements connects to the verse used above from Jeremiah. This is the bridge to the rest of the mishnah. 2. In Genesis 17, the word “berith”, covenant, as in “berith milah”, the “covenant of circumcision”, is stated thirteen times. 3. Circumcision may be performed on the Sabbath, even though it involves the cutting of the flesh which is otherwise prohibited on the Sabbath. 4. In Exodus 4:24, on his way back to Egypt, despite Moses’s great merits, and despite the fact that God had just instructed him to lead the people out of Egypt, God almost kills him for not having circumcised his son. 5. Normally, one may not cut off a spot of leprosy (see Deuteronomy 24:8). However, if the spot of leprosy appears on the foreskin, it may be cut off. 6. Only after circumcision is Abraham called “complete”. 7. This verse mentions a covenant kept day and night. The midrash states that this must refer to circumcision, which exists on a person’s body both day and night. Indeed, were it not for this important commandment, God would not have created the world. There is little doubt in my mind that this long mishnah is aimed either at early Christians who denied the importance of physical circumcision, or at Hellenizing Jews, who refused to circumcise themselves, or “uncircumcised” themselves. Romans often forbade circumcision, and these statements, which may be slightly exaggerated, are meant to encourage Jews to maintain this commandment, one which would not have been easy, for both physical and social reasons, in the ancient world.
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Bartenura on Mishnah Nedarim
שאין ישראל נהנין לי – of what is mine.
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Bartenura on Mishnah Nedarim
ומוכר ביותר. אם שומעין לו – this is the reading, meaning to say, he will sell the thing for more from such as it is of its value, if his fellow wishes to listen to him, and to purchase from him the object for more than what it is worth.
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Bartenura on Mishnah Nedarim
לערלים – the opinion on whomever does not believe in ritual circumcision.
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Bartenura on Mishnah Nedarim
למולים – that believe in ritual circumcision.
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Bartenura on Mishnah Nedarim
מותר בערלי ישראל – as for example, whomever whose brother died on account of [ritual] circumcision.
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Bartenura on Mishnah Nedarim
ואסור במולי אומות – as for example, an Arab who is [ritually] circumcised or a Gibeonite who is [ritually] circumcised.
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Bartenura on Mishnah Nedarim
שלש עשרה בריתות – it is stated in the portion of circumcision (Chapter 17 of Genesis, where the word "ברית"/covenant, is mentioned thirteen times) which is mentioned to Abraham.
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Bartenura on Mishnah Nedarim
שהיא דוחה את השבת – as I is written (Leviticus 12:3): “On the eighth day the flesh of his foreskin shall be circumcised,” and even if [the eighth day is] on Shabbat.
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Bartenura on Mishnah Nedarim
שהיא דוחה את הנגעים – that we expound, "ימול"/shall be circumcised (Leviticus 12:3), and even in the place of a white spot on the skin (eventually one of the symptoms of leprosy), but we don’t have here because of cutting off his white spot, which is part of the negative commandment of (Deuteronomy 24:8): “In cases of a skin affection [be most careful to do do exactly as the Levitical priests instruct you].”
