Reference for Nedarim 3:11
קוֹנָם שֶׁאֵינִי נֶהֱנֶה לִבְנֵי נֹחַ, מֻתָּר בְּיִשְׂרָאֵל וְאָסוּר בְּאֻמּוֹת הָעוֹלָם. שֶׁאֵינִי נֶהֱנֶה לְזֶרַע אַבְרָהָם, אָסוּר בְּיִשְׂרָאֵל וּמֻתָּר בְּאֻמּוֹת הָעוֹלָם. שֶׁאֵינִי נֶהֱנֶה לְיִשְׂרָאֵל, לוֹקֵחַ בְּיוֹתֵר וּמוֹכֵר בְּפָחוֹת. שֶׁיִּשְׂרָאֵל נֶהֱנִין לִי, לוֹקֵחַ בְּפָחוֹת וּמוֹכֵר בְּיוֹתֵר, אִם שׁוֹמְעִין לוֹ. שֶׁאֵינִי נֶהֱנֶה לָהֶן וְהֵן לִי, יְהַנֶּה לַנָּכְרִים. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לָעֲרֵלִים, מֻתָּר בְּעַרְלֵי יִשְׂרָאֵל וְאָסוּר בְּמוּלֵי הַגּוֹיִם. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לַמּוּלִים, אָסוּר בְּעַרְלֵי יִשְׂרָאֵל וּמֻתָּר בְּמוּלֵי הַגּוֹיִם, שֶׁאֵין הָעָרְלָה קְרוּיָה אֶלָּא לְשֵׁם הַגּוֹיִם, שֶׁנֶּאֱמַר (ירמיה ט) כִּי כָל הַגּוֹיִם עֲרֵלִים וְכָל בֵּית יִשְׂרָאֵל עַרְלֵי לֵב, וְאוֹמֵר (שמואל א יז) וְהָיָה הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה, וְאוֹמֵר (שמואל ב א) פֶּן תִּשְׂמַחְנָה בְּנוֹת פְּלִשְׁתִּים, פֶּן תַּעֲלֹזְנָה בְּנוֹת הָעֲרֵלִים. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, מְאוּסָה עָרְלָה שֶׁנִּתְגַּנּוּ בָהּ הָרְשָׁעִים, שֶׁנֶּאֱמַר, כִּי כָל הַגּוֹיִם עֲרֵלִים. רַבִּי יִשְׁמָעֵאל אוֹמֵר, גְּדוֹלָה מִילָה שֶׁנִּכְרְתוּ עָלֶיהָ שְׁלֹשׁ עֶשְׂרֵה בְרִיתוֹת. רַבִּי יוֹסֵי אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַשַּׁבָּת הַחֲמוּרָה. רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁלֹּא נִתְלָה לוֹ לְמֹשֶׁה הַצַדִּיק עָלֶיהָ מְלֹא שָׁעָה. רַבִּי נְחֶמְיָה אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַנְּגָעִים. רַבִּי אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁכָּל הַמִּצְוֹת שֶׁעָשָׂה אַבְרָהָם אָבִינוּ לֹא נִקְרָא שָׁלֵם, עַד שֶׁמָּל, שֶׁנֱּאֶמַר (בראשית יז), הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים. דָּבָר אַחֵר, גְּדוֹלָה מִילָה, שֶׁאִלְמָלֵא הִיא, לֹא בָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, שֶׁנֶּאֱמַר (ירמיה לג), כֹּה אָמַר ה' אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה, חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי:
"Konam, that I derive no benefit from the sons of Noah," he is permitted to Israelites, [Israelites having left the class of "the sons of Noah"], and he is forbidden to the nations of the world, [even those of the seed of Abraham]. "that I derive no benefit from the seed of Abraham," he is forbidden to Israelites [(And proselytes are also in the class of "the seed of Abraham, it being written (Genesis 17:5): "For I have made you the father of a multitude of nations.")], and he is permitted to the nations of the world [even those who are the seed of Abraham, the sons of Jacob alone being called "the seed of Abraham," it being written (Ibid. 21:12): "For in Isaac shall there be called to you seed" — "in Isaac," and not all of Isaac.] "that I derive no benefit from Israelites," he may buy for more (than its worth) and sell for less. "that Israelites derive no benefit from me," he may buy for less and sell for more if they acquiesce. [That is, he may sell it for more than its worth if his neighbor agrees to such a transaction.] "that I derive no benefit from them nor they from me," he may derive benefit from non-Jews. "Konam, that I derive no benefit from the uncircumcised" [His intent is those who do not believe in the covenant of circumcision], he is forbidden to uncircumcised Israelites and permitted to circumcised non-Jews. "Konam, that I derive no benefit from the circumcised" [those who believe in the covenant of circumcision], he is forbidden to uncircumcised Israelites [such as one whose brothers died because of circumcision], and permitted to circumcised non-Jews [such as an uncircumcised Arab or an uncircumcised Giveonite], for "uncircumcised" is an epithet for non-Jews, viz. (Jeremiah 9:26): "For all the nations are uncircumcised, and all the house of Israel are uncircumcised of heart," and (I Samuel 1:20): "Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult." R. Elazar b. Azaryah says: Repugnant is uncircumcision, wherewith the wicked were execrated, viz.: "For all the nations are uncircumcised." R. Yishmael says: Great is (the mitzvah of) circumcision, which was given with thirteen covenants, ["covenant" appearing thirteen times in the section of (the mitzvah of) circumcision given to Abraham.] R. Yossi says: Great is (the mitzvah of) circumcision, which overrides the stringent (mitzvah of the) Sabbath, [it being written (Leviticus 12:3): "And on the eighth day he shall circumcise the flesh of his foreskin" — even on the Sabbath.] R. Yehoshua b. Karchah says: Great is (the mitzvah of) circumcision, for (remissness in) which Moses, the righteous one, would not have been granted a full moment's (commutation, but would have been killed forthwith had his wife not circumcised their son.) R. Nechemiah says: Great is (the mitzvah of) circumcision, which overrides (the interdict against cutting) plague-spots. [For we expound (Leviticus 12:3): "he shall circumcise" — even at the site of a leprous lesion. And he is not in violation of the negative commandment (Deuteronomy 24:8): "Be heedful of the plague-spot of leprosy."] Rebbi says: Great is (the mitzvah of) circumcision; for with all the mitzvoth that Abraham our father performed, he was not called "perfect" until he circumcised himself, as it is written (in connection with circumcision) (Genesis 17:1): "Walk before Me and be perfect." Another (homily): Great is (the mitzvah of) circumcision, wanting which the Holy One Blessed be He would not have created His world, viz. (Jeremiah 33:25): "Thus says the L rd; If not for My covenant (of circumcision) day and night, the ordinances of heaven and earth I would not have made."