Mishnah
Mishnah

Talmud sur Yevamot 8:1

הֶעָרֵל וְכָל הַטְּמֵאִים, לֹא יֹאכְלוּ בַתְּרוּמָה. נְשֵׁיהֶן וְעַבְדֵּיהֶן, יֹאכְלוּ בַתְּרוּמָה. פְּצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה, הֵן וְעַבְדֵיהֶן יֹאכְלוּ, וּנְשֵׁיהֶן לֹא יֹאכֵלוּ. וְאִם לֹא יְדָעָהּ מִשֶּׁנַּעֲשָׂה פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה, הֲרֵי אֵלּוּ יֹאכֵלוּ:

Celui qui n'est pas circoncis [un Cohein incirconcis dont les frères sont morts à cause de la circoncision] et tous ceux qui sont impurs ne peuvent pas manger de terumah. [Ceci est dérivé de l'offrande pascale, au sujet de laquelle il est écrit (Exode 12:48): "Et nul incirconcis n'en mangera."] Leurs femmes et leurs esclaves peuvent manger de la terumah. [Car à cause de la non-circoncision et de l'impureté, ils ne quittent pas la catégorie des Cohanim; c'est juste qu'ils veulent eux-mêmes un amendement.] Un petzua dakka et un k'ruth shafchah (voir 8: 2)—eux et leurs esclaves mangent, et leurs femmes ne mangent pas. [Car il fait d'elle une chalalah en cohabitant avec elle en ce qu'elle cohabite avec quelqu'un qui n'est pas apte à (se marier avec) elle.] Et s'il n'a pas cohabité avec elle depuis le moment où il est devenu un petzua dakka et un k'ruth shafchah [Si elle était mariée avec lui avant cela, et qu'il n'a pas cohabité avec elle après qu'il soit devenu un petzua dakka], ils peuvent manger.

Jerusalem Talmud Pesachim

HALAKHAH: “He who was impure,” etc. Impure by a corpse5Num. 9:10., I not only have impure by a corpse, from where forced or in error? The verse says, every man, [it added]6Babli 93a.. So far following Rebbi Aqiba; following Rebbi Ismael? Rebbi Ismael stated, impure by a corpse is not equal to a far-away trip, nor is a far-away trip equal to impure by a corpse, what is common to them7This is the third hermeneutical principle of R. Ismael. Sifry Num. 69, Tosephta 8:2 (in the name of R. Aqiba); Targum Pseudo-Jonathan 9:10. is that he did not make the First and shall make the Second; also I am adding those forced or in error who did not make the First that they shall make the Second. Intentional from where? Rebbi Zeˋira said, but the man, to add the one acting intentionally8Num. 9:13: But the man who was pure.
This contradicts the position of R. Aqiba in the Tosephta, that both those impure by a corpse and those on a far trip are prevented from making the First Pesaḥ and therefore the third hermeneutical principle excludes the one who intentionally omitted the First even though he was pure and not far away. Cf. Babli 93a/b.. We have stated; “if in error or by force;” Rebbi Ḥiyya stated, “if in error, or by force, or intentional.9Tosephta 8:1.” Rebbi Yose said, the Mishnah implies this, “because these are not liable for extirpation but those are liable for extirpation;” who is subject to extirpation if not intentional?
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Jerusalem Talmud Chagigah

“The hermaphrodite.” All your males26Ex. 23:17, Deut. 16:16, description of who is required to appear in the Temple on a festival of pilgrimage. Babli 4a; Mekhilta dR. Ismael Mišpatim Chap. 20 (ed. Horovitz-Rabin p. 333)., to exclude the hermaphrodite. There38Mishnah Shabbat19:3. The entire paragraph essentially is found in Šabbat19, Notes 99–109, Yebamot8:1., we have stated: “One does not desecrate the Sabbath for a case of doubt39Whether the baby was actually born on a Sabbath or maybe on Friday or Sunday. In the latter case he may not be circumcised on the Sabbath. {or} for a hermaphrodite; Rebbi Jehudah permits for the hermaphrodite.” What does Rebbi Jehudah say in this case40Does R. Jehudah agree with the Mishnah which excludes the hermaphrodite from the duty of pilgrimage?? Let us hear from the following: Joḥanan ben Dahavai said in the name of Rebbi Jehudah, neither does the blind one41Who is excluded from the duty of pilgrimage. Tosephta 1:1, Babli 2a, Sanhedrin4b, Arakhin 2b.. Nobody says “neither” unless he agrees with the preceding statement42That the hermaphrodite is excluded.. The argument of Rebbi Jehudah seems inverted. There he says except, but here he says including. Rebbi Jehudah and the rabbis explain the same verse43Gen. 17:14, establishing the duty of circumcision. The verse emphasizing male is not needed to exclude female circumcision since the limb to be circumcised always is referred to as flesh, and therefore designates the only boneless limb, the penis, which characterizes males.. The rabbis explain uncircumcised. Why does the verse say, an uncircumcised male? Only if he be totally male44While the hermaphrodite can be circumcised, having a penis, and has to be circumcised since his maleness may be the dominant trait, he cannot be classified as male.. Rebbi Jehudah explains male45Babli Šabbat 137a. Instead of all your males, he reads your total maleness.. Why does the verse say, uncircumcised? Even if he is only partially uncircumcised. But here, all your males, to exclude the hermaphrodite.
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