The Talmud and the Gender Binary

אֶתְרוֹג שָׁוֶה לָאִילָן בִּשְׁלֹשָׁה דְרָכִים, וְלַיָּרָק בְּדֶרֶךְ אֶחָד. שָׁוֶה לָאִילָן, בָּעָרְלָה וּבָרְבָעִי וּבַשְּׁבִיעִית. וְלַיָּרָק בְּדֶרֶךְ אֶחָד, שֶׁבִּשְׁעַת לְקִיטָתוֹ עִשּׂוּרוֹ, דִּבְרֵי רַבָּן גַּמְלִיאֵל. רַבִּי אֱלִיעֶזֶר אוֹמֵר, שָׁוֶה לָאִילָן בְּכָל דָּבָר:

Mishnah Bikkurim 2:6

A citron is similar to a fruit tree in three ways, and to a vegetable in one way. It is similar to a fruit tree in that [it is obligated in] Orlah [the fruit of a tree during the first three years after its planting, the consumption or usage of which is forbidden] and [Neta] Reva'i [the fruit of a tree in the fourth year after its planting, which must be taken to Jerusalem and consumed there], and the Sabbatical year. It is similar to a vegetable in one way, in that its Ma’aser time is determined by when it is picked; these are the words of Rabban Gamliel. Rabbi Eliezer says, it is similar to a fruit tree in all ways.

משנה ביכורים ב׳:ח׳

כּוֹי, יֶשׁ בּוֹ דְרָכִים שָׁוֶה לַחַיָּה, וְיֶשׁ בּוֹ דְרָכִים שָׁוֶה לַבְּהֵמָה, וְיֶשׁ בּוֹ דְרָכִים שָׁוֶה לַבְּהֵמָה וְלַחַיָּה, וְיֶשׁ בּוֹ דְרָכִים שֶׁאֵינוֹ שָׁוֶה לֹא לַבְּהֵמָה וְלֹא לַחַיָּה:

Mishnah Bikkurim 2:8

A Koi [animal of ambiguous status, exhibiting characteristics of wild and domesticated animals] is similar to a wild animal in some ways, and is similar to a domestic animal in other ways, and is similar to both in some ways, and is like neither in other ways.

משנה ביכורים ב׳:ט׳

כֵּיצַד שָׁוֶה לַחַיָּה, דָּמוֹ טָעוּן כִּסּוּי כְּדַם חַיָּה, וְאֵין שׁוֹחֲטִין אוֹתוֹ בְּיוֹם טוֹב, וְאִם שְׁחָטוֹ, אֵין מְכַסִּין אֶת דָּמוֹ, וְחֶלְבּוֹ מְטַמֵּא בְטֻמְאַת נְבֵלָה כַּחַיָּה, וְטֻמְאָתוֹ בְסָפֵק, וְאֵין פּוֹדִין בּוֹ פֶּטֶר חֲמוֹר:

Mishnah Bikkurim 2:9

How is it similar to a wild animal? [If slaughtered], its blood requires burial as that of a wild animal and it may not be slaughtered on a Festival; though if slaughtered, its blood should not be covered. Its [prohibited] fats cause impurity as a Nevelah [an improperly slaughtered animal of a permitted species] like a wild animal, and its impurity is doubtful and a firstborn donkey cannot be redeemed through it.

משנה ביכורים ב׳:י׳

כֵּיצַד שָׁוֶה לַבְּהֵמָה, חֶלְבּוֹ אָסוּר כְּחֵלֶב בְּהֵמָה, וְאֵין חַיָּבִין עָלָיו כָּרֵת, וְאֵינוֹ נִלְקָח בְּכֶסֶף מַעֲשֵׂר לֶאֱכֹל בִּירוּשָׁלַיִם, וְחַיָּב בִּזְרוֹעַ וּלְחָיַיִם וְקֵבָה. רַבִּי אֱלִיעֶזֶר פּוֹטֵר, שֶׁהַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה:

Mishnah Bikkurim 2:10

How is it similar to a domesticated animal? Its [prohibited] fats are prohibited like that of a domesticated animal, while eating of it doesn't induce Karet [to be cut off, spiritually, from the Jewish nation]. It cannot be purchased with tithe money to be eaten in Jerusalem. [The Kohanim] are entitled to its shank, cheeks, and stomach; Rabbi Eliezer exempts this, [due to the law] that if one possesses an item, it is incumbent on the other [who desires it] to prove his claim to it.

משנה ביכורים ב׳:י״א

כֵּיצַד אֵינוֹ שָׁוֶה לֹא לַחַיָּה וְלֹא לַבְּהֵמָה, אָסוּר מִשּׁוּם כִּלְאַיִם עִם הַחַיָּה וְעִם הַבְּהֵמָה, הַכּוֹתֵב חַיָּתוֹ וּבְהֶמְתּוֹ לִבְנוֹ, לֹא כָתַב לוֹ אֶת הַכּוֹי, אִם אָמַר הֲרֵינִי נָזִיר שֶׁזֶּה חַיָּה אוֹ בְהֵמָה, הֲרֵי הוּא נָזִיר. וּשְׁאָר כָּל דְּרָכָיו, שָׁוִים לַחַיָּה וְלַבְּהֵמָה, וְטָעוּן שְׁחִיטָה כָּזֶה וְכָזֶה, וּמְטַמֵּא מִשּׁוּם נְבֵלָה וּמִשּׁוּם אֵבֶר מִן הַחַי כָּזֶה וְכָזֶה:

Mishnah Bikkurim 2:11

How is it unlike both a wild animal and a domesticated animal? It is forbidden as Kilayim [the product of forbidden crossbreeding or working of certain animals with one another] with a wild animal and with a domesticated animal. If one writes that his wild animal or domesticated animal will pass to his child, he did not write over the Koi. If one said "I am hereby a Nazirite if it is a wild animal or a domesticated animal," one becomes a Nazirite. And in all other matters, it is similar to a wild animal and to a domesticated animal, and requires ritual slaughter like both of them, and imparts impurity as Nevelah, and [one is liable for eating] a limb from it [while it is still] alive like both of them.

משנה ביכורים ד׳:א׳

אַנְדְּרוֹגִינוֹס יֵשׁ בּוֹ דְּרָכִים שָׁוֶה לַאֲנָשִׁים, וְיֵשׁ בּוֹ דְּרָכִים שָׁוֶה לַנָּשִׁים, וְיֵשׁ בּוֹ דְּרָכִים שָׁוֶה לַאֲנָשִׁים וְנָשִׁים, וְיֵשׁ בּוֹ דְּרָכִים אֵינוֹ שָׁוֶה לֹא לַאֲנָשִׁים וְלֹא לַנָּשִׁים:

Mishnah Bikkurim 4:1

An Androginus (a hermaphrodite, who has both male and female reproductive organs) is similar to men in some ways and to women in other ways, in some ways to both and in some ways to neither.

משנה ביכורים ד׳:ב׳

כֵּיצַד שָׁוֶה לַאֲנָשִׁים: מְטַמֵּא בְּלֹבֶן כַּאֲנָשִׁים, וְזוֹקֵק לְיִבּוּם כַּאֲנָשִׁים, וּמִתְעַטֵּף וּמִסְתַּפֵּר כַּאֲנָשִׁים, וְנוֹשֵׂא אֲבָל לֹא נִשָּׂא כַּאֲנָשִׁים, וְחַיָּב בְּכָל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה כַּאֲנָשִׁים:

Mishnah Bikkurim 4:2

In what ways is s/he similar to men? Like a man, s/he is considered unclean through semen; is required to perform yibbum (levirate marriage) like a man; dresses and cuts hair like a man; marries others and is not married off, like a man; and is obliged to perform all the commandments in the Torah, like a man.

משנה ביכורים ד׳:ב׳

Mishnah Bikkurim 4:2

משנה ביכורים ד׳:ג׳

כֵּיצַד שָׁוֶה לַנָּשִׁים: מְטַמֵּא בְּאֹדֶם כַּנָּשִׁים, וְאֵינוֹ מִתְיַחֵד עִם הָאֲנָשִׁים כַּנָּשִׂים, וְאֵינוֹ עוֹבֵר עַל "בַּל תַּקִּיף" וְלֹא עַל "בַּל תַּשְׁחִית" וְלֹא עַל "בַּל תְּטַמֵּא לַמֵּתִים" כַּנָּשִׁים, וּפָסוּל מִן הָעֵדוּת כַּנָּשִׁים, וְאֵינוֹ נִבְעַל בַּעֲבֵירָה כַּנָּשִׁים, וְנִפְסַל מִן הַכְּהֻנָּה כַּנָּשִׁים:

Mishnah Bikkurim 4:3

In what ways is he like women? He causes impurity with red discharge like women; and he must not be secluded with men, like women; and he doesn't make his brother's wife liable for yibbum (levirate marriage), like women; and he does not share [in the inheritance] with the sons, like women; and he cannot eat most holy sacrifices, like women. At his birth his mother counts the blood of her impurity like [they do when they give birth to a] girl; and he is disqualified from being a witness, like women. If he had illicit intercourse, he is disqualified from eating terumah, like women.

משנה ביכורים ד׳:ד׳

כֵּיצַד שָׁוֶה לַאֲנָשִׁים וְלַנָּשִׁים: חַיָּבִים עַל מַכָּתוֹ וְעַל קִלְלָתוֹ כַּאֲנָשִׁים וְכַנָּשִׁים, וְהַהוֹרְגוֹ שׁוֹגֵג גּוֹלֶה וּמֵזִיד נֶהֱרַג כַּאֲנָשִׁים וְנָשִׁים, וְיוֹשֶׁבֶת עָלָיו דָּם טָמֵא וְדָם טָהוֹר כַּאֲנָשִׁים וְכַנָּשִׁים, וְחוֹלֵק בְּקָדְשֵׁי קֳדָשִׁים כַּאֲנָשִׁים וְכַנָּשִׁים, וְנוֹחֵל לְכָל הַנְּחָלוֹת כַּאֲנָשִׁים וְכַנָּשִׁים, וְאִם אָמַר "הֲרֵינִי נָזִיר שֶׁזֶּה אִישׁ וְאִשָּׁה" הֲרֵי זֶה נָזִיר:

Mishnah Bikkurim 4:4

In what ways is he like both men and women? One who strikes him or curses him is liable, as in the case of men and women; one who unwittingly kills him must go into exile, and if on purpose, then [the slayer] receives the death penalty, as is the case of men and women. His mother must [at his birth] bring an offering, as in the case of men and women. He may eat holy things that are eaten outside of the Temple; and he many inherit any inheritance, as in the case of men and women. And if he said, "I will be a nazirite if he is a man and a woman", he is a nazirite.

משנה ביכורים ד׳:ה׳

כֵּיצַד אֵינוֹ שָׁוֶה לֹא לַאֲנָשִׁים וְלֹא לַנָּשִׁים: אֵין חַיָּבִים לֹא עַל מַכָּתוֹ וְלֹא עַל קִלְלָתוֹ לֹא כַּאֲנָשִׁים וְלֹא כַּנָּשִׁים, וְאֵינוֹ נֶעֱרָךְ לֹא כַּאֲנָשִׁים וְלֹא כַּנָּשִׁים, וְאִם אָמַר "הֲרֵינִי נָזִיר שֶׁזֶּה לֹא אִישׁ וְלֹא אִשָּׁה" אֵינוֹ נָזִיר. רַבִּי מֵאִיר אוֹמֵר: אַנְדְּרוֹגִינוֹס בְּרִיָּה בִּפְנֵי עַצְמָהּ הוּא וְלֹא יָכְלוּ חֲכָמִים לְהַכְרִיעַ עָלָיו אִם הוּא אִישׁ אוֹ אִשָּׁה. אֲבָל טֻמְטוּם אֵינוֹ כֵּן, פְּעָמִים שֶׁהוּא אִישׁ פְּעָמִים שֶׁהוּא אִשָּׁה:

Mishnah Bikkurim 4:5

And in what is he different from both men and women? One does not burn terumah if it came into contact with his discharge. Neither is he liable for entering the temple while impure, unlike men or women. He must not be sold as a Hebrew slave, unlike men or women. He cannot be evaluated, unlike men or women. If one says: "I will be a nazirite, if he is neither a man nor a woman," then he becomes a nazirite. Rabbi Yose says: the hermaphrodite is a unique creature, and the sages could not decide about him. But this is not so with a tumtum (one of doubtful sex), for sometimes he is a man and sometimes he is a woman.

משנה יבמות ח׳:ד׳

(ד) אמר רבי יהושע: שמעתי שהסריס חולץ וחולצין לאשתו, והסריס לא חולץ ולא חולצין לאשתו, ואין לי לפרש. אמר רבי עקיבא: אני אפרש. סריס אדם חולץ וחולצין לאשתו, מפני שהיתה לו שעת הכשר. סריס חמה לא חולץ ולא חולצין לאשתו, מפני שלא היתה לו שעת הכשר. רבי אליעזר אומר: לא כי, אלא סריס חמה חולץ וחולצין לאשתו, מפני שיש לו רפואה. סריס אדם לא חולץ ולא חולצין לאשתו, מפני שאין לו רפואה. העיד רבי יהושע בן בתירא על בן מגוסת שהיה בירושלים סריס אדם, ויבמו את אשתו, לקים דברי רבי עקיבא.

Mishnah Yevamot 8:4

(4) Rabbi Yehoshua said: I have heard that a saris (eunuch) undergoes Chalitzah [the ceremony releasing the widow of a childless man from the obligation of Levirate marriage] and that one undergoes Chalitzah for his wife; and that a eunuch does not undergo Chalitzah and that one does not undergo Chalitzah for his wife, but I am unable to explain this. Rabbi Akiva said: I will explain it: a man-eunuch [castrated by a person] undergoes Chalitzah and one undergoes Chalitzah for his wife because there was a time when he was fit [to have children]; a sun-eunuch [who was born that way] does not undergo Chalitzah nor does one undergo Chalitzah for his wife since there was never a time when he was fit. Rabbi Eliezer says: Not so! Rather, a sun-eunuch undergoes Chalitzah and one undergoes Chalitzah for his wife because because there is a cure; a man-eunuch does not undergo Chalitzah nor does one undergo Chalitzah for his wife since he has no cure. Rabbi Yehoshua ben Betiera testified concerning Ben Megusat who was a man-eunuch in Jerusalem and they performed Yibum [Levirate marriage wherein a man weds his childless brother's widow] for his wife, to uphold the opinion of Rabbi Akiva.

חגיגה ד׳ א:ג׳-ז׳

וטומטום ואנדרוגינוס כו': תנו רבנן זכור להוציא את הנשים זכורך להוציא טומטום ואנדרוגינוס

כל זכורך לרבות את הקטנים אמר מר זכור להוציא את הנשים הא למה לי קרא מכדי מצות עשה שהזמן גרמא הוא וכל מצות עשה שהזמן גרמא נשים

פטורות אצטריך סלקא דעתך אמינא נילף ראייה ראייה מהקהל מה להלן נשי

אמר מר זכורך להוציא טומטום ואנדרוגינוס בשלמא אנדרוגינוס

אצטריך סלקא דעתך אמינא הואיל ואית ליה צד זכרות ליחייב קמ"ל דבריה בפני עצמו הוא אלא טומטום ספיקא הוא מי אצטריך קרא למעוטי ספיקא אמר אביי כשביציו מבחוץ

Chagigah 4a:3-7

§ The mishna taught: And a tumtum and a hermaphrodite are exempt from the mitzva of appearance in the Temple. The Sages taught, with regard to the verse: “Three occasions in the year all your males will appear before the Lord God” (Exodus 23:17), had the verse simply said “males,” this would serve to exclude women from this mitzva. By specifying “your males,” it comes to exclude a tumtum and a hermaphrodite as well...

...The Master said in the baraita: “Your males” comes to exclude a tumtum and a hermaphrodite. The Gemara asks: Granted, the exclusion of a hermaphrodite was necessary, as it could enter your mind to say that since he possesses an aspect of masculinity, i.e., he has a male sexual organ, he should be obligated like a male. Therefore, the baraita teaches us that a hermaphrodite is a being unto itself, which is neither male nor female. However, as the status of a tumtum, who lacks external sexual organs, is a halakhic uncertainty, is a verse necessary to exclude an uncertainty? Abaye said: It is referring to a case when the testicles of a tumtum are on the outside, although his penis is not visible. The verse teaches that this tumtum is not obligated in the mitzva of appearance, despite the fact that he is certainly male.

Aviva Chait