Shabbat 137A

וסתם ספרא רבי יהודה.

And an unattributed halakha cited in the Sifra generally reflects the opinion of R' Yehuda.

אמר רב נחמן בר יצחק: אף אנן נמי תנינא: הכל כשרים לקדש, חוץ מחרש שוטה וקטן. רבי יהודה מכשיר בקטן ופוסל באשה ואנדרוגינוס. שמע מינה.

Rav Naḥman bar Yitzḥak said: We too also learned in a Mishnah that R' Yehuda does not consider a hermaphrodite to be a male in every sense. The rabbis disagreed over sanctification of the waters of a purification offering, i.e., the placing of the ashes of the red heifer in potable, running spring water: Everyone is fit to sanctify the waters of a purification offering, except for a deaf-mute, an imbecile, and a minor. R' Yehuda deems a minor fit, but deems a woman and a hermaphrodite unfit. Apparently, R' Yehuda does not consider the legal status of a hermaphrodite to be like that of a male. The Talmud concludes: Conclude from this.

ומאי שנא מילה? משום דכתיב: ״המול לכם כל זכר״.

The Talmud asks: What is different about the halakhot of circumcision, with regard to which R' Yehuda categorizes a hermaphrodite as a male in regard to its laws? The Talmud answers that it is due to the fact that it is written: “This is My covenant which you should keep, between Me and you and your seed after you: Circumcise for yourselves every male” (Genesis 17:10), and he interprets the phrase “every male” as an amplification including anyone who could possibly be included in the category of a male.

מתני׳ מי שהיו לו שני תינוקות, אחד למול אחר השבת ואחד למול בשבת, ושכח ומל את של אחר השבת בשבת ⁠— חייב.

Mishnah: One who had two babies to circumcise, one of whom he needed to circumcise on the day after Shabbat, and one of whom he needed to circumcise on Shabbat, and he forgot and circumcised the one that should have been circumcised after Shabbat on Shabbat, he is liable to bring a sin-offering, because he performed the prohibited labor of causing a wound not in the framework of performing a mitzva, as no obligation yet exists to circumcise the child.