Yevamot

R. Eliezer said: 'Her father' means her actual father; 'Her mother', her actual mother. R. Akiba said: 'Her father and her mother' refer to idolatry; for so Scripture says, Who say to a stock;  'Thou art my father', etc.  A full month, 'month' means thirty days. R. Simeon b. Eleazar said: Ninety days. For 'month' means thirty days; 'full',  thirty days; 'and after that' thirty days. Rabina demurred: Might it not be suggested that 'month' means thirty days; 'full', thirty days; 'and after that' as many again!  — This is a difficulty. Our Rabbis taught: Uncircumcised slaves may be retained; this is the opinion of R. Ishmael. R. Akiba said: They may not be retained.  Said R. Ishmael to him: Behold it is written, And the son of thy handmaid may be refreshed!  'This text', the other replied. speaks of a slave that has been bought at twilight,  when there was not time enough to circumcise him. All at any rate agree that And the son of thy handmaid may be refreshed  was written in respect of an uncircumcised slave; whence may this be inferred? — From what has been taught: And the son of thy handmaid may be refreshed,  Scripture speaks of an uncircumcised slave. You say. 'Of an uncircumcised slave'; perhaps it is not so  but of a circumcised slave? Since it has been stated 'That thy man-servant and thy maid-servant may rest as well as thou,  the circumcised slave has already been spoken of; to what then is one to apply 'And the son of thy handmaid may be refreshed?'  Obviously to an uncircumcised slave. And the stranger  refers to a domiciled proselyte.  You say. 'It refers to a domiciled proselyte'; perhaps it is not so,  but to a true proselyte?  Since it was stated, No' thy strange' that is with its thy gates,  the true proselyte has already been mentioned; to what then is one to apply, and the stranger?  Obviously, to the domiciled proselyte. R. Joshua b. Levi said: If a man bought a slave from an idolater, and the slave refused to be circumcised, he may bear with him for twelve months. [If by that time he had] not been circumcised, he must re-sell him to idolaters. The following was said by the Rabbis in the presence of R. Papa: In accordance with whose view?  Obviously not in accordance with that of R. Akiba, since he  stated [that uncircumcised slaves] may not be retained.  R. Papa answered them: It may be said to be the view even of R. Akiba; for this  applies when no definite consent has ever been given;  but where definite consent  had once been given,  his original decision is taken into consideration. R. Kahana stated: I mentioned this reported discussion in the presence of R. Zebid of Nehardea and he said to me: If so, instead of R. Akiba replying  that '[the text speaks] of a slave that has been bought at twilight'. he should rather have given this reply!  — He gave him one of the two available solutions. Rabin sent a message in the name of R. Il'ai, [adding]. 'All my masters have so reported in his name': Who is an uncircumcised slave that may be retained? He who was bought by his master with the intention of not having him circumcised. The Rabbis argued the following in the presence of R. Papa; In accordance with whose view?  Obviously not in accordance with that of R. Akiba, since he  stated that [uncircumcised slaves] may not be retained! R. Papa answered: It may be said to be the view even of R. Akiba, for this  applies where he had made no stipulation with him,  but where a stipulation  was made, that stipulation must be taken into consideration. R. Kahana said: When I mentioned the reported discussion in the presence of R. Zebid of Nehardea, he said to me: If so, instead of R. Akiba having recourse to the answer  [that 'the text speaks] of a slave who has been bought at twilight when there was not time enough to circumcise him' he should rather have given this reply! But even if your argument is admitted he should rather have given that reply!  But [the fact is], he mentioned one of two or three solutions. R. Hanina b. Papi. R. Ammi, and R. Isaac Nappaha once sat in the ante-chamber  of R. Isaac Nappaha, and while there, they related: There was a certain town in the Land of Israel where slaves refused to be circumcised, and after bearing with them for twelve months they re-sold them to idolaters. In accordance with whose view? — In accordance with that of the following Tanna. For it was taught: If one bought a slave from an idolater, and the slave refused to be circumcised, he bears with him for twelve months. [If by that time] he has not been circumcised, he re-sells him to idolaters. R. Simeon b. Eleazar said: In the Land of Israel he must not be kept owing to [possible] damage to levitically clean foodstuffs,  and in a town which is near the frontier  he must not he kept at all, since he might overhear some secret and proceed to report it to a fellow idolater. It was taught: R. Hanania son of R. Simeon b. Gamaliel said: Why are proselytes at the present time oppressed and visited with afflictions? Because they had not observed the seven Noahide  commandments. R. Jose said: One who has become a proselyte is like a child newly born.  Why then are proselytes oppressed? — Because they are not so well acquainted with the details of the commandments as the Israelites. Abba Hanan said in the name of R. Eleazar: Because they do not do it  out of love  but out of fear.  Others said: Because they delayed their entry under the wings of the Shechinah. Said R. Abbahu, or it might be said R. Hanina: What is the Scriptural proof?  — The Lord recompense thy work, and be thy reward complete from the Lord, the God of Israel, under whose etc. thou art cone to take refuge.