Jerusalem Talmud Shabbat Chapter 19

רִבִּי אֱלִיעֶזֶר אוֹמֵר אִם לֹא הֵבִיא כְלִי מֵעֶרֶב שַׁבָּת מְבִיאוֹ בַשַּׁבָּת מְגוּלֶּה וּבַסַּכָּנָה מְכַסֵּהוּ עַל פִּי עֵדִים. וְעוֹד אָמַר רִבִּי אֱלִעֶזֶר כּוֹרְתִין עֵצִים לַעֲשׂוֹת פֶּיחָמִים לַעֲשׂוֹת בַּרְזֶל. כְּלָל אָמַר רִבִּי עֲקִיבָה כָּל מְלָאכָה שֶׁאֶיפְשָׁר לָהּ לֵעָשׂוֹת מֵעֶרֶב שַׁבָּת אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת. מִילָה שֶׁאֵי אֶיפְשָׁר לָהּ לֵעָשׂוֹת מֵעֶרֶב שַׁבָּת דּוֹחָה אֶת הַשַּׁבָּת: רִבִּי אֱלִיעֶזֶר אוֹמֵר. אִם לֹא הֵבִיא כְלִי כול׳. אָמַר רִבִּי יוֹחָנָן. הֲוִינָן סָבְרִין מֵימַר. בְּכָל הַדְּבָרִים חָלוּק רִבִּי אֱלִיעֶזֶר. מִמַּה שֶׁצָּרַךְ רִבִּי אֱלִיעֶזֶר לִדרוֹשׁ בִּיכּוּרִין. מַה בִּיכּוּרִין שֶׁנֶּאֱמַר בָּעוֹמֶר דּוֹחִין הַשַּׁבָּת. אַף בִּיכּוּרִין שֶׁנֶּאֱמַר בִּשְׁתֵּי הַלֶּחֶם דּוֹחִין אֶת הַשַּׁבָּת. הָדָא אָמְרָה. לֹֹא בְכָל הַדְּבָרִים חָלוּק רִבִּי אֱלִיעֶזֶר. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. בְּכָל הַדְּבָרִים חָלוּק רִבִּי אֱלִיעֶזֶר. וְלָמָּה צָרַךְ רִבִּי אֱלִיעֶזֶר לִדרוֹשׁ בִּיכּוּרִין בִּיכּוּרִין. אֶלָּא עַל יְדֵי שֶׁעִיקַּר דְּחִיָיתָן שַׁבָּת וּמַכְשִׁירֵיהֶן מְלָאכָה. הָתִיבוֹן. וְהָתַנֵי. לוּלָב וּמַכְשִׁירָיו דּוֹחִין אֶת הַשַּׁבָּת. אָמַר רִבִּי יוֹנָה. לַהֲבִיאוֹ מֵרֹאשׁ הַדֶּקֶל. וְהָתַנֵי. שׁוֹפָר וּמַכְשִׁירָיו דּוֹחִין אֶת הַשַּׁבָּת. לַהֲבִיאוֹ מִחוּץ לִתְחוּם. וְתַנֵּי כֵן. אֵין מְגָרְדִין וְלֹא מְגָרְדִין וְלֹא מְפָרְכִין. תַּנֵּי בְּשֵׁם רִבִּי אֱלִיעֶזֶר. לוּלָב וּמַכְשִׁירָיו דּוֹחִין אֶת הַשַּׁבָּת. אָמַר רִבִּי יוֹנָה. סָלְקַת מַתְנִיתָא. תַּנֵּי. מַעֲשֶׂה הָיָה וְהוֹרָה רִבִּי כְּרִבִּי אֱלִיעֶזֶר. אָמַר רִבִּי יוֹחָנָן. חֲבוּרָה הָיְתָה מַקְשָׁה. מַה רָאָה רִבִּי לְהַנִּיחַ דִּבְרֵי חֲכָמִים וְלַעֲשׂוֹת כְּרִבִּי אֱלִיעֶזֶר. אָמַר רִבִּי הוֹשַׁעְיָה. שָׁאַלְנוּ אֶת רִבִּי יְהוּדָה הַגּוֹזֵר וְאָמַר לָנוּ. בְּמָבוֹי שֶׁאֵינוֹ מְפוּלָּשׁ. כְּהָדָא תַנִּינָן. אָסוּר לְטַלְטֵל מִתּוֹכוֹ לַבָּתִּים וּמִן הַבָּתִּים לְתוֹכוֹ. אָמַר רִבִּי אַבָּהוּ. קִיַימְתִּיהָ בְתִינּוֹק וּבְאִוזְמֶל שֶׁשָּׁבְתוּ בְּמָבוּי. וְאֵינוֹ אָסוּר לְטַלְטְלוֹ בְּכָל הַמָּבוֹי. בְּעוֹן קוֹמֵי רִבִּי יוֹסֵה. כְּמַה דְאַתָּ מַר בְּכֵלִים שֶׁשָּׁבְתוּ בְכָל הֶחָצֵר מְטַלְטְלִין אוֹתָן בְּכָל הֶחָצֵר. וְדִכְוָותָהּ כֵּלִים שֶׁשָּׁבְתוּ בְמָבוֹי מְטַלְטְלִין אוֹתָן בְּכָל הַמָּבוֹי. בְּשַׁבָּת שְׁאָלוֹן לֵיהּ וְלֹא אֲגִיבוֹן. דְּלָא הֲוָה רִבִּי יוֹסֵי אָמַר אֶלָּא כָל מִילָּה בְאַתְרָהּ. כַּד אֲתוֹן לְעֵירוּבִין אֲמַר לוֹן בְּשֵׁם רִבִּי יוֹחָנָן. כֵּלִים שֶׁשָּׁבְתוּ בְמָבוֹי מְטַלְטְלִין אוֹתָן בְּכָל הַמָּבוֹי. וְדִכְוָותָהּ כֵּלִים שֶׁשָּׁבְתוּ בְחָצֵר מְטַלְטְלִין אוֹתָן בְּכָל הֶחָצֵר. רַב אָמַר. אֵין מְטַלְטְלִין אוֹתָן אֶלָּא בְאַרְבַּע אַמּוֹת. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. רַב כְּדַעְתֵּיהּ וְרִבִּי יוֹחָנָן כְּדַעְתֵּיהּ. רִבִּי יוֹחָנָן דּוּ אָמַר. קוֹרָה בְלֹא שִׁיתּוּף מַתֶּרֶת. הוּא דְאָמַר. מְטַלְטְלִין אוֹתָן בְּכָל הַמָּבוֹי. רַב דּוּ אָמַר. אֵין קוֹרָה מַתֶּרֶת בְּלֹא שִׁיתּוּף. הוּא דְאָמַר. אֵין מְטַלְטְלִין אוֹתָן אֶלָּא בְאַרְבַּע אַמּוֹת. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן לְאֵי זֶה דָבָר מִשְׁתַּתְּפִין בְּכָל הַמָּבוֹי. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. כְּדֵי לַעֲשׂוֹת כָּל הָרְשׁוּיוֹת אַחַת. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. סַכִּין שֶׁלְּמִילָה עוֹשֶׂה לָהּ חוֹלָה וּמֵבִיאָהּ. בַּר מָרִינָה הֲוָה לֵיהּ עוֹבְדָא. שְׁאִיל לְרִבִּי סִימוֹן וּשְׁרָא. שְׁאַל לְרִבִּי אִמִּי וַאֲסַר. וְאִיקְפִּד רִבִּי סִימוֹן. וְלֹא כֵן תַּנֵּי. נִשְׁאַל לְחָכָם וְהִתִּיר. יִשְׁאַל לְחָכָם אַחֵר שֶׁמָּא יֶאֱסֹר. אָמַר רִבִּי יוּדָן. הָכֵין הֲוָה עוֹבְדָא. שְׁאַל לְרִבִּי אִמִּי וַאֲסַר לֵיהּ. לְרִבִּי סִימוֹן וּשְׁרָא. אִיקְפִּד רִבִּי אִמִּי. כְּהָדָא דְתַנֵּי. נִשְׁאַל לְחָכָם וְאָסַר. אַל יִשְׁאַל לְחָכָם אַחֵר שֶׁמָּא יַתִּיר. בִּימֵי רִבִּי יִרְמְיָה אִנְשׁוֹן מַפְתְּחֵייהּ דְּסִדְרָא רוֹבָה. אֲתוֹן ושְׁאֲלוֹן לֵיהּ. אֲמַר לוֹן. כַּד תֶּחֱמוֹן שִׁטְפָא עֲבַר אַיְיתִינוֹן דֶּרֶךְ חוֹלָה. חֵיילֵיהּ דְּרִבִּי יִרְמְיָה מֵהָדָא. כָּל חוֹלָה שֶׁנַּעֲשִׂית בֵּין לְדַעַת בֵּין שֶׁלֹּא לְדַעַת הֲרֵי זוֹ חוֹלָה. רִבִּי יוּדָה בַּר פָּזִי הוֹרֵי לַהֲבִיאָן דֶּרֶךְ מִנְעָלִין. רִבִּי חִינְנָא בַּר פַּפָּא הוֹרֵי לַעֲשׂוֹת חוֹלָה וְלַהֲבִיאָן דֶּרֶךְ מִנְעָלִין. רִבִּי שְׁמוּאֵל בַּר אֶבְדַּוּמָא הֲוָה לֵיהּ עוֹבְדָא לְמִיגְזוֹר לְרַב שִׁשָׁעָה בְּרֵיהּ. אַנְשׁוֹן מַיְיתֵי אִוזְמֵל. שָׁאַל לְרִבִּי מָנָא. אָמַר לוֹ. יִדָּחֶה לְמָחָר. שָׁאַל לְרִבִּי יִצְחָק בַּר אֶלְעָזָר. אֲמַר לוֹן. מִישְׁחוֹק קוֹנְדִיטוֹן לָא אַנְשִׁיתוֹן וּמַיְיתֵי אִוזְמֵיל אַנְשִׁיתוֹן. יִדָּחֶה לְמָחָר. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְּשֵׁם רַב חוּנָה. מַתְנִיתִין אָמְרָה כֵן שֶׁאָסוּר לַעֲשׂוֹת חוֹלָה. דְּתַנִּינָן. רִבִּי אֱלִיעֶזֶר אוֹמֵר אִם לֹא הֵבִיא כְלִי מֵעֶרֶב שַׁבָּת מְבִיאוֹ בַשַּׁבָּת מְגוּלֶּה. שֶׁאִם אוֹמֵר אַתְּ כֵּן שֶׁמּוּתָּר לַעֲשׂוֹת. אַף הוֹא אֵינוֹ מוֹצֵא לַעֲשׂוֹת חוֹלָה וּמְבִיאוֹ. שָׁאֲלוּ לְהִלֵּל הַזָּקֵן. מַה לַעֲשׂוֹת לָעָם שֶׁלֹּא הֵבִיאוּ סַכִּינֵיהֶן עִמָּהֶם. אָמַר לָהֶן. הֲלָכָה שָׁמַעְתִּי וְשָׁכַחְתִּי. אֶלָּא הַנִּיחוּ לָהֶן לְיִשְׂרָאֵל. אִם אֵינָן נְבִיאִים בְּנֵי נְבִיאִים הֵן. מִיָּד כָּל מִי שֶׁהָיָה פִּסָחוּ טְלֶה הָיָה תוֹחְבָהּ בְּגִיזָתָהּ. גְּדִי הָיָה קוֹשְׁרוֹ בְקַרְנָיו. וְנִמְצְאוּ פִּסָחֵיהֶן מְבִיאִין סַכִּינֵיהֶן עִמָּהֶן. כֵּיוָן שֶׁרָאָה מַעֲשֶׂה נִזְכַּר הֲלָכָה. אָמַר לָהֶן. כָּךְ שָׁמַעְתִּי מִפִּי שְׁמַעְיָה וְאַבָטַלְיוֹן. רִבִּי זְעִירָה בְּשֵׁם רִבִּי אֶלְעָזָר. כָּל תּוֹרָה שֶׁאֵין לָהּ בֵֶּית אָב אֵינָהּ תּוֹרָה. תַּמָּן תַּנִּינָן. רָכַב עָלֶיהָ. נִשְׁעַן עָלֶיהָ. נִתְלָה עָלֶיהָ. עָבַר בָּהּ נָהָר. קִיפֵּל עָלֶיהָ הַמּוֹסֵירָה. נָתַן טַלִּיתוֹ עָלֶיהָ. פְּסוּלָה. הָדָא יַלְפַּה מֵהַהִיא וְהַהִיא יַלְפַּה מֵהָדָא. הָדָא יַלְפַּה מֵהַהִיא. שֶׁאִם תָּלָה בָהּ סַכִּין לְשׁוֹחֲטָהּ כְשֵׁירְה. וְהַהִיא יַלְפַּה מֵהָדָא. שֶׁכָּל עֲבוֹדָה שֶׁהִיא לְשֵׁם קֳדָשִׁים אֵינָהּ עֲבוֹדָה. וְיַתִּירוּ לָהֶן עַל יְדֵי חוֹלָה. אֶלָּא כְּרִבִּי אִמִּי. וַאֲפִילוּ תֵימַר כְּרִבִּי סִימוֹן. כְּשֵׁם שֶׁנֶּעֶלְמָה זוֹ כָךְ נֶעֶלְמָה זוֹ. אָמַר רִבִּי אַבִּין. וַהֲלֹא אֵי אֶיפְשַׁר לִשְׁנֵי שָׁבוּעוֹת שֶׁלֹּא חָל אָרְבָּעָה עָשָׂר לִהְיוֹת בְּשַּׁבָּת. וְלָמָּה נֶעֶלְמָה הֲלָכָה מֵהֶן. כְּדֵי לִיתֵּן גְּדוּלָּה לְהִלֵּל. תַּנֵּי. רִבִּי אֱלִיעֶזֶר אוֹמֵר. כְּשֵׁם שֶׁהַשְּׁחִיטָה דוֹחָה שַׁבָּת כָּךְ מַכְשִׁירֵי שְׁחִיטָה דוֹחִין אֶת הַשַּׁבָּת. אָמַר לוֹ רִבִּי עֲקִיבָה. לֹא. אִם אָמַרְתָּ בִשְׁחִיטָה שֶׁאֵי אֶיפְשַׁר לֵיעָשׂוֹת מֵעֶרֶב שַׁבָּת. תֹּאמַר בְּמַכְשִׁירֵי שְׁחִיטָה שֶׁאֶיפְשַׁר לַעֲשׂוֹתָן מֵעֶרֶב שַׁבָּת. אָמַר לֹו רִבִּי אֱלִיעֶזֶר. אֵימוֹרֵי צִיבּוּר יוֹכִיחוּ. שֶׁיָּכוֹל לַעֲשׂוֹתָן מֵעֶרֶב שַׁבָּת וְדוֹחִין אֶת הַשַּׁבָּת. מַה לִי מַכְשִׁירֵי שְׁחִיטָה לִפנֵי שְׁחִיטָה. מַה לִי מַכְשִׁירֵי שְׁחִיטָה לְאַחַר שְׁחִיטָה. אָמַר לֹו רִבִּי עֲקִיבָה. מַה לִי מַכְשִׁירֵי שְׁחִיטָה לְאַחַר שְׁחִיטָה שֶׁכְּבָר דָּחָת שְׁחִיטָה אֶת הַשַּׁבָּת. יִדְחוּ מַכְשִׁירֵי שְׁחִיטָה לִפנֵי שְׁחִיטָה שֶׁעַדַּיִין לֹא דָחָת שְׁחִיטָה אֶת הַשַּׁבָּת. דָּבָר אַחֵר. שֶׁמַָּא יִמָּצֵא הַזֶּבַח פָּסוּל וְנִמְצָא דוֹחֶה שַׁבָּת בְּלֹא שְׁחִיטָה. גַּבֵּי תִינּוֹק מַה אִית לָךְ. שֶׁמָּא יְחֶלֶה תִינּוֹק וְנִמְצָא דוֹחֶה שַׁבָּת בְּלֹא מִילָה. הָתִיבוּן. הֲרֵי מִזְבֵּחַ שֶׁנָּפַל בַּשַׁבָּת הֲרֵי אֵינוֹ רָאוּי לִיבָּנוֹת בַּשַׁבָּת. מִין מִזְבֵּחַ רָאוּי לִיבָּנוֹת מֵאֶתְמוֹל. הַגַּע עַצְמָךְ שֶׁנּוֹלְדָה לוֹ יַבּוֹלֶת. הֲרֵי אֵינוֹ רָאוּי לְחוֹתְכָהּ בַּשַׁבָּת. מִין יַבּוֹלֶת רְאוּיָה לִיחָתֵךְ מֵאֶתְמוֹל. הַגַּע עַצְמָךְ שֶׁחָל אַרָבָּעָה עָשָׂר לִהְיוֹת בַּשַׁבָּת. הֲרֵי אֵינוֹ רָאוּי לְהַזּוֹת בַּשַׁבָּת. מִין הַזָּיָיה רְאוּיָה לְהַזּוֹת מֵאֶתְמוֹל.

MISHNAH: Rebbi Eliezer says, if one did not bring the implement before the Sabbath he brings it openly on the Sabbath and in times of danger he brings it covered by the testimony of witnesses. In addition, Rebbi Eliezer said, one cuts down trees to make charcoal to make iron; Rebbi Aqiba stated a principle: Any work which he might have done on Friday does not push the Sabbath aside; circumcision which is impossible to perform on Friday. 12:3 is prescriptive: On the eighth day, the prepuce of his flesh shall be circumcised, even if the eighth day is a Sabbath. It is sinful to circumcise on the seventh day (but doing so does not create liability for a purification sacrifice since it is not a deadly sin.) pushes the Sabbath aside. HALAKHAH: “Rebbi Eliezer says, if one did not bring the implement,” etc. Rebbi Joḥanan said, we were of the opinion to say that Rebbi Eliezer disagrees in all cases. Since Rebbi Eliezer needed to explain “first fruits;” since “first fruits” mentioned with the ˋomer push the Sabbath aside, so also “first fruits” mentioned with the Two Breads push the Sabbath aside is a measure, a tenth of an epha, about 3.5 liter, of new barley grain which is offered in the Temple to permit the consumption of grain from the new harvest. It has to be brought on the day after the Sabbath (Lev. 23:15) which in rabbinic tradition is the second day of the Feast of unleavened bread, in the Sadducee tradition of the Book of Jubilees the day following the Feast, and in Boethusian tradition on the Sunday in the Feast. The common testimony of Philo and Josephus shows that rabbinic tradition was followed in the Temple service. The ˋ omer had to be brought to the Temple on a fixed date, even if this date was a Sabbath (except for Boethusians for which this never could happen.) Therefore it is clear that there is a biblical prescription to cut the barley on the Sabbath if that is the day on which the grain has to be offered. The Two Breads are the only leavened bread ever permitted in the Temple precinct; they have to be presented to the altar (but not offered on it) on the festival of Weeks (Lev. 23:17 ), which falls on the 50th day after the ˋomer, on the same day of the week as the ˋomer. These Two Breads permit the use of new wheat in the Temple service. R. Eliezer concludes from an argument of “equal cut”, since both the ˋomer and the Two Breads are referred to in the verse as “first fruits” that they follow the same rules and, therefore, if the two loaves were not baked before the Sabbath they may be baked on the Sabbath. ; this implies that Rebbi Eliezer does not disagree in all cases. Rebbi Samuel ben Rav Isaac said, Rebbi Eliezer disagrees in all cases, and why did Rebbi Eliezer have to explain “first fruits” “first fruits”? Only because their essence pushes aside the Sabbath but their enabling actions are work the action of harvesting is prescribed on the day of the sacrifice ( Lev. 23:10 ); the grain must be roasted ( Lev. 2:14 ) and part of it burned on the altar. This means that both the preparation and the offering involve actions that are violations of Sabbath prohibitions. But the Two Breads are simply presented to the altar; no part of them may be burned on the altar ( Lev. 2:12 ); they have to be eaten by the priests in the Temple precinct. This means that the offering itself does not imply any Sabbath violation; there is no intrinsic reason which would allow baking the breads on the Sabbath. . They objected, did we not state, the lulav and its enabling actions push the Sabbath aside 23:40 requires that on the first day of Tabernacles one has to take four kinds of greenery tied to a palm branch, the lulav. Since this is required at a fixed day of the calendar, it has precedence over the rules of the Sabbath. For R. Eliezer cutting the plants may be done on the Sabbath. The statement has to be dated before the destruction of the Temple since in Rabban Joḥanan ben Zakkai’s reconstruction of rabbinic Judaism at Jabneh, in imitation of a Temple ceremony the obligation to take the “four kinds” was extended to all seven days of Tabernacles which automatically re-instituted the rules of the Sabbath as preeminent. Here the situation is completely parallel to that of the Two Breads in that taking the Four Kinds on the holiday does not involve any Sabbath desecration; but the preparation involves forms of harvesting which are forbidden on the Sabbath. ? Rebbi Jonah said, to bring it from the top of the palm tree. But did we not state, the shofar and its enabling actions push the Sabbath aside? To bring it from outside the Sabbath boundary to override the rules of the Sabbath (including rabbinic rules). The prohibition to bring anything from outside the Sabbath boundaries (at least if the distance is less than three parasang ) certainly is rabbinic, . And was it stated so: One does not scratch, and one does not scratch, and one does not break off or the preparation of the Four Kinds. מפרך means breaking off outcroppings to produce smooth surface. . It was stated in the name of Rebbi Eliezer: The lulav and its enabling actions push the Sabbath aside. Rebbi Jonah said, the baraita was finished about not scraping, not cutting, etc., is separate from the statement attributed to R. Eliezer about the lulav. . It was stated: It happened that Rebbi instructed following Rebbi Eliezer. Rebbi Joḥanan said, the company was asking, what reason did Rebbi have to disregard the words of the Sages and to act following Rebbi Eliezer? Rebbi Hoshaia said, we asked Rebbi Jehudah the circumciser and he told us, it was about a dead-end street, as we had stated that it is forbidden to move from it into the houses and from the houses into it. Rebbi Abbahu said, I explained it about a baby and a knife being in the dead-end street on the Sabbath; and it is not forbidden to move in the entire dead-end street. They asked before Rebbi Yose: Since you say about implements which were resting anywhere in the courtyard one may move them in the entire courtyard was made. The courtyard essentially is private property where one may carry. But since no eruv was made it is rabbinically forbidden to move things from the houses to the courtyard and vice-versa. In the courtyard itself one may move things since it is not public domain in any sense. , similarly concerning implements which were resting anywhere in a dead-end street, may one move them in the entire dead-end street? They asked him in Šabbat and he did not answer since Rebbi Yose said each matter only at its place. When they came to Eruvin he told them in the name of Rebbi Joḥanan: one may move implements which were resting anywhere in a dead-end street in the entire dead-end street; similarly implements which were resting in a courtyard one may move in the entire courtyard; Rav said, one may move them only four cubits. Rebbi Yose ben Rebbi Abun said, Rav is consistent and Rebbi Johanan is consistent. Since Rebbi Joḥanan says that a beam permits without participation one may not move between courtyard and adjacent houses. , it is he who says that one may move in the entire dead-end street. Since Rav said that a beam does not permit without participation one may not move between courtyard and adjacent houses. , it is he who says that one may move them only within four cubits. In Rebbi Joḥanan’s opinion, why does one participate in the entire dead-end street? Rebbi Yose ben Rebbi Abun said, to make all domains one 5a , 73b . . Rebbi Simon in the name of Rebbi Joshua ben Levi: For the knife for circumcision one makes walls of people and brings it. There was a case for Bar Marinus. He asked Rebbi Simon who permitted. He asked Rebbi Immi who forbade. Rebbi Simon was offended. But was it not stated, if one asked a Sage who permitted, one may ask another one who might forbid? Rebbi Yudan said, the case was as follows: He asked Rebbi Immi who forbade, Rebbi Simon who permitted. Rebbi Immi was offended, following what was stated, if one asked a Sage who forbade, one may not ask another one who might permit 63b , Avodah zarah 7a . . In the days of Rebbi Jeremiah they forgot the keys to the great study hall. They came and asked him, who told them: if you see a great mass of people passing by bring it by walls of people 43b , bottom. . The strength of Rebbi Jeremiah is from the following: A wall of people made with or without the knowledge of the participants is a wall of people. Rebbi Jehudah bar Pazi instructed to bring it in shoes. Rebbi Ḥinena bar Pappos instructed to make a wall of people and to bring it in shoes. Rabbi Samuel ben Eudaimon had a case to circumcise his son, Rav Shishaa. They forgot to bring the knife. He asked Rebbi Mana who said, it should be deferred until tomorrow. He asked Rebbi Isaac ben Eleazar who told them, you did not forget to mix spiced wine In this version, subterfuges which might circumvent both biblical and rabbinic prohibitions are rejected as a punishment for preferring the party following the circumcision to the religious act. , but to bring a knife you forgot; it should be deferred until tomorrow. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Our Mishnah implies that it is forbidden to make walls of people, as we have stated: “Rebbi Eliezer says, if one did not bring the implement before the Sabbath he brings it openly on the Sabbath.” For if you are saying that one may make, could he not find it possible to make and bring it? They asked Hillel the Elder: What to do with people who did not bring their knives with them 6:1 treating of the Passover sacrifice if the 14 of Nisan is a Sabbath. It is presumed that Jerusalem is public domain and, therefore, carrying a knife to slaughter the Passover sacrifice in the Temple was not possible. For sacrifices all actions starting with receiving the blood from the slaughtered victim had to be performed by priests but the slaughter itself was possible by laymen and the Temple did not have enough slaughterers to serve the multitude coming on Passover eve. Since the day of the sacrifice is determined by the verse, it may not be moved even if it falls on a Sabbath. ? 6:1 (33a l. 40, פ ). For the second paragraph a copy of the Pesaḥim text exists from the Cairo Genizah, edited by L. Ginzberg in Ginze Schechter 1, New York NY 1928, pp. 447–448 ( ג ). Cf. Babli Pesaḥim 66a . He told them, I was informed of the practice but I forgot. But let Israel act; if they are not prophets they are descendants of prophets. Then everybody whose Passover sacrifice was a lamb stuck it in its fleece, for a kid goat he bound it to its horns; it turned out that the Passover sacrifices brought their knives with them. When he saw the action he remembered the practice. He told them, this is what I heard from Shemaya and Abtalion. Rebbi Zeˋira in the name of Rebbi Eleazar. Any teaching which has no pedigree is no teaching where it is mentioned that the Elders of Bathyra, at that time the heads of the Synhedrion, did not know how to proceed if the 14 of Nisan was a Sabbath and that they were not convinced by any logical arguments presented by Hillel until he affirmed that what he said conformed to the teachings of their predecessors in the Synhedrion. . There, we have stated 2:3 . : “If he rode on it, leaned on it, hung on it, used it to cross a river, folded the bridle on it, put his toga on it, it is disqualified. 19:2.) The Mishnah continues with examples of loads which do not qualify and ends with the statement: “Anything done for its needs leaves it qualified; for extraneous purposes disqualifies.” ” This learns from that and that learns from this. This learns from that that if he hung on it a knife to slaughter it it remains qualified. That learns from this, that any action which is done for sancta is not work. Why did they not allow it to them by means of walls of people? It must follow Rebbi Immi. Even if you are saying following Rebbi Simon, just as they could not remember this so they did not remember that. Rebbi Abbin said, but it is impossible that in two Sabbatical periods there should be no 14 which falls on the Sabbath 8b–10a ) then R. Abbin’s statement seems justified, if no precautions were taken to avoid the Day of Atonement falling on Friday or Sunday; cf. the Appendix of the author’s Seder Olam (Northvale 1998). If R. Abbin quoted here is R. Abun as stated in Pesaḥim he would be a contemporary of R. Yose, who published the algorithm for the current calendar; then his assertion has to be questioned. (It is not certain that the calendar rules described by Abraham ben Ḥiyya, the source of the currently used algorithm, are totally identical with those promulgated by R. Yose.) ! How could they not have remembered? To confer greatness on Hillel. 6:4 , on the Mishnah in which R. Aqiba states his principle as here in Mishnah 1 (33c l. 9, פ ). The text of the first paragraph is Tosephta Pesaḥim 5:1 ; partially reproduced in Babli Pesaḥim 69a . The second paragraph, while clearly originating in Pesaḥim, is copied there in very defective form but a Genizah fragment shows that it should read exactly as formulated here. It was stated: “Rebbi Eliezer says, just as slaughter pushes the Sabbath aside so the preparations of slaughter push the Sabbath aside. Rebbi Aqiba said to him, no. If you speak about slaughter which is impossible to be done on Friday, what can you infer about preparations of slaughter than can be done on Friday? Rebbi Eliezer said to him, the public parts shall prove which he could make on (Friday) read: Sunday. which nevertheless push aside the Sabbath. What is the difference between preparations of slaughter before the slaughter and preparations of slaughter after slaughter? Rebbi Aqiba said to him, about preparations of slaughter after slaughter when the slaughter already had pushed away the Sabbath, what does this imply for preparations of slaughter before slaughter when the slaughter not yet had pushed away the Sabbath? Another explanation: Maybe the sacrifice would be found disqualified, then it turned out that the Sabbath was pushed aside without a slaughter.” What can you say about a baby where R. Aqiba forbids bringing a knife for a circumcision on the Sabbath. What could go wrong in this case? ? Maybe the baby would become sick; then the Sabbath would be pushed aside without circumcision. They objected: If the altar collapsed on the Sabbath, it will not be possible to build on the Sabbath! A kind of altar can be built the day before. Think of it, if it developed a wart 22:22 ). A Passover sacrifice which develops a wart in the night from the 13 to the 14 of Nisan cannot be brought if the latter day is a Sabbath even though the wart was nonexistent the day before, for the same reason, that in general warts are cut on weekdays. ? It cannot be cut on the Sabbath! Warts can be cut on the day before. Think of it, if the fourteenth falls on a Sabbath, there cannot be sprinkling on the Sabbath! Sprinkling is done on the day before.

עוֹשִׂין כָּל צוֹרְכֵי מִילָה מוֹלִין וּפוֹרְעִין וּמוֹצְצִין וְנוֹתְנִין עָלֶיהָ אִסְפְּלָנִית וְכַמּוֹן. אִם לֹא שָׁחַק מֵעֶרֶב שַׁבָּת לוֹעֵס בְּשִׁינָּיו וְנוֹתֵן. אִם לֹא טָרַף יַיִן וָשֶׁמֶן נוֹתֵן זֶה לְעַצְמוֹ וְזֶה לְעַצְמוֹ. אֵין עוֹשִׂין לָהּ חָלֻק לְכַתְּחִילָּה אֲבָל כּוֹרֵךְ עָלֶיהָ סְמַרְטוּט. אִם לֹא הִתְקִין מֵעֶרֶב שַׁבָּת כּוֹרֵךְ עַל אֶצְבָּעוֹ וּמֵבִיא אֲפִילוּ מֵחָצֵר אַחֶרֶת: הִמּוֹל יִמּוֹל. מִיכָּן לִשְׁנֵי מִילוֹת. אַחַת לְמִילָה וְאַחַת לִפְרִיעָה. אַחַת לְמִילָה וְאַחַת לְצִיצִים. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה דוּ אָמַר. לְשׂוֹנוֹת רִיבּוּיִין הֵן. כְּרִבִּי יִשְׁמָעֵאל דוּ אָמַר. לְשׂוֹנוֹת כְּפוּלוֹת הֵן. הַתּוֹרָה דִבְּרָה כְדַרְכָּהּ. הָלוֹךְ הָלַכְתָּ. נִכְסֹף נִכְסַפְתָּ. גֻנֹּב גֻּנַּבְתָּ. מְנָן לֵיהּ. אָמַר רִבִּי יוּדָה בֶּן פָּזִי. אָז אָמְרָה חֲתַן דָּמִים לַמּוּלוֹת. מִיכָּן לִשְׁנֵי מִילוֹת. אַחַת לְמִילָה וְאַחַת לִפְרִיעָה. אַחַת לְמִילָה וְאַחַת לְצִיצִים. רַב אָמַר. הִמּוֹל יִמּוֹל. מִיכָּן לְנוֹלָד כְּשֶׁהוּא מָהוּל שֶׁצָּרִיךְ לְהַטִּיף מִמֶּנּוּ דַּם בְּרִית. הִמּל יִמּוֹל. מִיכָּן לְיִשְׁרָאֵל עָרֵל שֶׁלֹּא יִמּוֹל. וְאֵין צָרִיךְ לוֹמַר גּוֹי עָרֵל. אָמַר רִבִּי לֵוִי. כָּתוּב וְאַתָּה אֶת בְּרִיתִי תִשְׁמֹר. כָּל שֶׁכַּיּוֹצֵא בָךְ. תַּנֵּי. יִשְׂרָאֵל מָל אֶת הַכּוּתִי. וְכוּתִי אֵינוֹ מָל אֶת יִשְׂרָאֵל. מִפְּנֵי שֶׁמִּתְכַּוֵּין לְשֵׁם הַר גְּרִיזִים. דִּבְרֵי רִבִּי יוּדָן. אָמַר רִבִּי יוֹסֵי. וְכִי הֵיכָן מָצִינוּ שֶׁמִּילָה צְרִיכָה כַוָונָה. יְהֵא מָל וְהוֹלֵךְ לְשֵׁם הַר גְּרִיזִים עַד שֶׁתֵּצֵא נַפְשׁוֹ. הַמָּשׁוּךְ לֹא יִמּוֹל. שֶׁלֹּא יָבוֹא לִידֵי סַכָּנָה. דִּבְרֵי רִבִּי יוּדָה. אָמַר לוֹ רִבִּי יוֹסֵי. הַרְבֶּה מְשׁוּכִין הָיוּ בִימֵי בֶּן כּוֹזִיבָא וְכוּלָּן מָלוּ וָחַיוּ וְהוֹלִידוּ בָנִים וּבָנוֹת. וְהַמָּשׁוּךְ וְשֶׁנּוֹלָד מָהוּל וְגֵר שֶׁנִּתְגַּיֵיר כְּשֶׁהוּא מָהוּל צָרִיךְ לְהַטִּיף מִמֶּנּוּ דַּם בְּרִית. תַּנֵּי. אָמַר רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. לֹא נֶחְלְקוּ בֵית שַׁמַּי וּבֵית הִלֵּל עַל הַנּוֹלָד מָהוּל שֶׁצָּרִיךְ לְהַטִּיף מִמֶּנּוּ דַּם בְּרִית. שֶׁהִיא עָרְלָה כְבוּשָׁה. עַל מַה נֶחְלְקוּ. עַל שֶׁנִּתְגַּיֵיר מָהוּל. שֶׁבֵית שַׁמַּי אוֹמְרִים שֶׁצָּרִיךְ לְהַטִּיף מִמֶּנּוּ דַּם בְּרִית. וּבֵית הִלֵּל אוֹמְרִים. אֵינוֹ צָרִיךְ לְהַטִּיף מִמֶּנּוּ דַּם בְּרִית. רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי הוֹשַׁעְיָה. הֲלָכָה כְדִבְרֵי הַתַּלְמִיד. אֲתַא עוֹבְדָא קוֹמֵי רַב וָמַר. מִן דְתַנִּינָן. מִפְּנֵי שֶׁהִיא עָרְלָה כְבוּשָׁה. הָדָא אָמְרָה. עָרֵל בָּרוּר הוּא וְדוֹחִין עָלָיו אֶת הַשַּׁבָּת. רִבִּי אַבָּהוּ אָמַר. אֵין דּוֹחִין עָלָיו אֶת הַשַּׁבָּת וְצָרִיךְ לְהַטִּיף מִמֶּנּוּ דַּם בְּרִית. רִבִּי אָדָא בַּר אַהֲבָה אִיתְיְלִיד לֵיהּ חַד בַּר. כּוּ מִימַסְמֵיס בֵּיהּ מִית. רִבִּי אַבִּין אָמַר. נַעֲשֶׂה פְצוּעַ דַּכָּא וְנִתְעַנֶּה עָלָיו וּמֵת. רַבָּנִן דְּקַיְסָרִין מָרִין. כְּרוּת שָׁפָכָה נַעֲשֶׂה וְנִתְעַנֶּה וּמֵת. רִבִּי יוֹחָנָן בַּר מַרָיָיה בָעֵי. נִתְעָרְבוּ מִלְּמַטָּן מָהוּ לַחֲזוֹר וְלַעֲרוֹת עֲלֵיהֶן מִלְּמַעֲלָן.

MISHNAH: One does everything necessary for circumcision; one circumcises, and uncovers, and drains, and puts a bandage“plaster, patch”. and cumin on it. If he did not grind on Friday he chews with his teeth and puts it on. If he did not mix wine and oil, he gives each one separately. One does not make a new dressing for it but binds a rag around it. If he did not prepare this on Friday he winds it around his finger and brings it even from another courtyard. HALAKHAH: 8:1 (Notes 67–84 , א ). Here they appear as discussions of Mishnah 2 . Circumcising he shall circumcise 17:13 . . A decision for two circumcisions, one for the circumcision, the other for uncovering. One for circumcision, the other for the fibers. So far following Rebbi Aqiba who said, these are expressions of additions 27b . Cf. Sotah 7:5 (21d l. 66), 8:1 (22b l. 34), Nedarim 1:1 (36c l. 35). . From where for Rebbi Ismael who said, these are double expressions in the style of the Torah, going I went, desiring you desired 31:30 , a speech of Laban without legal implications; this proves that the repetitions are literary devices to express emphasis. Babli Avodah zarah 27a . , stealing (you were) stolen 40:15 , Josef’s speech to the cup bearer. Incorrectly copied here by the corrector. ? Rebbi Judah ben Pazi said, then she said, a blood bridegroom for circumcisions 4:26 . , from there that there are two circumcisions, one for the circumcision, the other for uncovering; one for circumcision, the other for the fibers. Rav said, circumcising he shall circumcise, from here that one has to draw a drop of covenant blood from one born circumcised 71a . . Circumcising he shall circumcise, from here that an uncircumcised Jew cannot circumcise; not to speak of an uncircumcised Gentile 46(8 ). . Rebbi Levi said, it is written: But you have to keep My Covenant 17:9 . , you and yours 46(8 ); Babli Avodah zarah 27a . . It was stated 27a , Tosephta Avodah zarah 3:13 . : “A Jew may circumcise a Samaritan but a Samaritan may not circumcise a Jew since he circumcises in the name of Mount Gerizim, the words of Rebbi Jehudah. Rebbi Yose said to him, where do we find that circumcision needs intent? Let him continue to circumcise in the name of Mount Gerizim until he dies!” “The drawn should not circumcise lest he get into danger, the words of Rebbi Jehudah. Rebbi Yose said to him, many drawn ones were in the days of Ben Koziba, they all circumcised, lived, and begat sons and daughters. One has to draw a drop of covenant blood from the drawn, the one born circumcised, and the circumcised convert. Rebbi Simeon ben Eleazar stated: The House of Shammai and the House of Hillel did not disagree that one has to draw a drop of covenant blood from the one born circumcised; because that is a compressed prepuce; what did they disagree about? About the convert who converted when already circumcised, for the House of Shammai said one has to draw a drop of covenant blood from him, but the House of Hillel say, one does not have to draw a drop of covenant blood from him.” Rebbi Issac bar Naḥman said in the name of Rebbi Hoshaia 1(7); also Tosephta Šabbat 15:9 ; Babli Šabbat 135a ; Gen. rabba 46(9 ). : Practice follows the words of the student in the Babli as stating that the Houses of Shammai and Hillel disagree about the child born without prepuce. . There came a case before Rav, who said: Since we have stated that it is a compressed prepuce 135a , he is quoted as deciding practice following R. Jehudah. , it is implied that he certainly is uncircumcised and one pushes the Sabbath away for him 135a . There, R. Ada bar Ahava accused himself of being punished for not following the ruling of his teacher Rav. . Rebbi Abbahu said, one does not push the Sabbath away for him but one has to draw a drop of covenant blood from him. A son was born to Rav Ada bar Ahava in that condition 135a . There, R. Ada bar Ahava accused himself of being punished for not following the ruling of his teacher Rav. . He squeezed it, he died. Rebbi Abin said, testicles became injured and he fasted for him; he died. The rabbis of Caesarea said, his penis was damaged and he fasted for him; he died. Rebbi Joḥanan bar Marius asked, if it was mixed at the bottom, may one again stir on top?

מַרְחִיצִין אֶת הַקָּטָן לִפְנֵי הַמִּילָה וּלְאַחַר הַמִּילָה וּמְזַלְּפִין עָלָיו בַּיָּד אֲבָל לֹא בְכֶּלִי. רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר מַרְחִיצִין אֶת הַקָּטָן בַּיּוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בַּשַּׁבָּת שֶׁנֶּאֱמַר וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים. סָפֵק וְאַנְדְּרוֹגִינֹס אֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת רִבִּי יְהוּדָה מַתִּיר בָּאַנְדְּרוֹגִינֹס: אֲנָן תַּנִּינָן. מַרְחִיצִין אֶת הַקָּטָן. תַּנֵּי דְבֵית רַב. מַרְחִיצִין אֶת הַמִּילָה. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְּמִי שֶׁהוּא אוֹמֵר. מַרְחִיצִין אֶת הַקָּטָן. אָמַר רִבִּי יוֹסֵה. עַל כָּרְחָךְ אַתְּ אוֹמֵר. מַרְחִיצִין אֶת הַקָּטָן. תַּנֵּי שְׁמוּאֵל. אֵין מוֹנְעִין לֹא שֶׁמֶן וְלֹא חַמִּין מֵעַל גַּבֵּי מַכָּה בַשַּׁבָּת. אָמַר רִבִּי יוֹסֵי. כָּל שָׁעָה רִבִּי זְעִירָא רִבִּי בָּא אָמַר לִי. תְּנִי מַתְנִיתָךְ. וְלֹא עוֹד אֶלָּא שֶׁמְזַלְּפִין מַיִם עַל גַּבֵּי מַכָּה בַשַּׁבָּת. אִם אֹמֵר אַתְּ שֶׁמַּרְחִיצִין אֶת הַמִּילָה. מַה בֵּין מַכָּתוֹ שֶׁלְּ גָדוֹל לְמַכָּתוֹ שֶׁל קָטָן. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי אֶלְעָזָר. הֲלָכָה כְּרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. רִבִּי בּון בְשֵׁם רִבִּי אַבָּהוּ. טַעֲמָא דְּרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כּוֹאֲבִים. בִּהְיוֹתוֹ כוֹאֵב אֵין כְּתִיב כָּאן אֶלָּא בִּהְיוֹתָם כּוֹאֲבִים. מְלַמֵּד שֶׁכָּל אֵיבָרֵיהֶם כּוֹאֲבִים עֲלֵיהֶן. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. רִבִּי אֶלְעָזָר וְרִבִּי יוֹחָנָן מְפַקְּדִין לַחַיָיתָא. כָּל שִׁקּוּיִין דְּעָבְדִין לַחוֹלֶה בְּשֻׁבְתָא. עָבְדִין אֲפִילוּ בַיּוֹם הְשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. שְׁמוּאֵל אָמַר. מִפְּנֵי הַסַּכָּנָה. מְחַמִּין לוֹ חַמִּין. רִבִּי יוֹסֵי בַּר בּוּן בְשֵׁם רַבָּנִין דְּתַמָּן. מְחַמִּין לוֹ חַמִּין בַּשַּׁבָּת. וְתַנֵּי כֵן. מְחַמִּין הוּא אָדָם אֲלוּנְטִית וְנוֹתְנָהּ עַל גַּבֵּי מֵעַיִים בַשַּׁבָּת. לֹא יִטּוֹל אָדָם עֲרִיבָה מְלֵאָה חַמִּין וְיִתְּנֶנָּה עַל גַּבֵּי מֵעַיִים בַּשַּׁבָּת. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. לֵית כָּאן אֶלָּא מוֹתָּר. סָפֵק וְאַנְדְּרוֹגִינֹס אֵין מְחַלְּלִין עֲלֵיהֶן אֶת הַשַּׁבָּת. רִבִּי יְהוּדָה מַתִּיר בָּאַנְדְּרוֹגִינֹס. תַּמָּן תַּנִּינָן. הַכֹּל חַיָיבִין בָּרְאִיָּה חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן טוּמְטוּם וְאַנְדְּרוֹגִינֹס. מָה אָמַר בָּהּ רִבִּי יוּדָה. נִישְׁמְעִינָהּ מִן הָדָא. רִבִּי יוֹחָנָן בֶּן דְּהָבַאי אָמַר מִשׁוּם רִבִּי יְהוּדָה. אַף הַסּוּמֵא. וְלֵית בַּר נַשׁ אֲמַר אַף אֶלָּא מִכְּלָל דּוּ מוֹדֵי עַל קַדְמִיתָא. מֻחְלְפָה שִׁיטַּת רִבִּי יְהוּדָה. תַּמָּן הוּא אוֹמֵר. פְּרָט. וָכָה הוּא אוֹמֵר. לְרַבּוֹת. רִבִּי יְהוּדָה וְרַבָּנִן מִקָרָא אֶחָד דָּרְשׁוּ. רִבִּי יְהוּדָה דָּרַשׁ זָכָר. וְרַבָּנִן דָּרְשֵׁי עָרֵל. מַה תַלְמוּד לוֹמַר זָכָר. עַד שֶׁיְּהֵא כוּלּוֹ זָכָר. וְרִבִּי יְהוּדָה דָּרַשׁ זָכָר. מַה תַלְמוּד לוֹמַר עָרֵל. אֲפִילוּ מִקְצָתוֹ עָרֵל. בְּרַם הָכָא כָּל זְכוּרְךָ. פְּרַט לְאַנְדְּרוֹגִינֹס.

MISHNAH: One bathes the baby before and after the circumcision by sprinkling on him with one’s hand but not with a vessel. Rebbi Eleazar ben Azariah says, one bathes the baby on the third day which falls on the Sabbath as it is said, it was on the third day when they were hurting 34:25 . This presumes that neonatal physiology is the same as the adult one. . One does not desecrate the Sabbath for a case of doubt or for a hermaphrodite; Rebbi Jehudah permits for the hermaphrodite. HALAKHAH: We have stated: “One washes the baby.” It was stated in the House of Rebbi: “One washes the circumcision.” Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows him who says, “one washes the baby”. Rebbi Yose said, you are forced to say, one washes the baby. Samuel stated, one never withholds either oil or warm water from a wound on the Sabbath. Rebbi Yose said, my teacher Rebbi Zeˋira always was coming to say to me, state in your Mishnah, not only this but one sprinkles warm water on a wound on the Sabbath. If you are saying, “one washes the circumcision”, what is the difference between an adult and a baby? Rebbi Abbahu in the name of Rebbi Eleazar. Practice follows Rebbi Eleazar ben Azariah. Rebbi Abun in the name of Rebbi Abbahu, the reason of Rebbi Eleazar ben Azariah: it was on the third day when they hurt . It does not say, “when it hurt”, but when they hurt, at a time when all their limbs hurt them. Rebbi Jacob bar Aḥa said, Rebbi Eleazar and Rebbi Joḥanan ordered for the women having newborns, that all treatments which you give to a sick person on the Sabbath should be given if the third day falls on a Sabbath. Samuel said, because of the danger. Rebbi Yose asked, if it is because of the danger one heats hot water for him! Rebbi Yose ben Rebbi Abun in the name of the rabbis there: One heats hot water for him. And it was stated thus: A person heats a linen cloth and puts it on his belly on the Sabbath. A person may not take a bottle full of hot water and put it on his belly on the Sabbath. Rebbi Joshua ben Levi said, on the contrary it is permitted. “One does not desecrate the Sabbath for a case of doubt or for a hermaphrodite; Rebbi Jehudah permits for the hermaphrodite.” There, we have stated 1:1 . : “Everybody is liable to be seen 23:17 : Three times a year all your male population should be seen before the Lord, the Eternal. except the deaf-and-dumb, the insane, the minor, the sexless, and the hermaphrodite.” 1:1 (76a l. 31, צ ) in addition to Yebamot 8:1 . It is difficult to establish which text is the original since both “there” and “here” are used to point to Mishnah Ḥagigah. What does Rebbi Jehudah say in this case? Let us hear from the following: Rebbi Joḥanan ben Dahavai said in the name of Rebbi Jehudah, neither does the blind one 1:1 . Babli Ḥagigah 2a , Sanhedrin 4b , Arakhin 2b . . Nobody says “neither” unless he agree with the preceding statement. The argument of Rebbi Jehudah seems to be inverted. There he says except, but here he says including. Rebbi Jehudah and the rabbis explain the same verse 17:14 : An uncircumcised male who refuses to circumcise the prepuce of his flesh .… . Rebbi Jehudah emphasizes male, the rabbis emphazise uncircumcised. Why does the verse add male ? Only if he be totally male. But Rebbi Jehudah emphasizes male, why does the verse add uncircumcised? Even if he is only partially uncircumcised. But here , all your maleness, except the hermaphrodite.

מִי שֶׁהָיוּ לוֹ שְׁנֵי תִינוֹקוֹת אֶחָד לָמוּל עֶרֶב שַבָּת וְאֶחָד לָמוּל בַּשַּׁבָּת שָׁכַח וּמָל אֶת שֶׁל עֶרֶב שַבָּת בַּשַּׁבָּת חַיָיב. אֶחָד לָמוּל אַחַר הַשַּׁבָּת וְאֶחָד לָמוּל בַּשַּׁבָּת שָׁכַח וּמָל אֶת שֶׁל אַחַר הַשַּׁבָּת בַּשַּׁבָּת רִבִּי אֱלִיעֶזֶר מְחַיֵיב חַטָּאת וְרִבִּי יְהוֹשֻׁעַ פּוֹטֵר: מִי שֶׁהָיוּ לוֹ ב׳ תִינוֹקוֹת כול׳. אָמַר רִבִּי יוֹחָנָן. דְּרִבִּי מֵאִיר הִיא. דְּאָמַר. דָּבָר שֶׁעֲשִׂיָיתוֹ מִצְוָה פָטוּר. וְשֶׁאֵין בְּעֲשִׂיָיתוֹ מִצְוָה חַיָיב בְּמַחֲלוֹקֶת. רִבִּי שִׁמְעוֹן אוֹמֵר. דָּבָר שֶׁיֵּשׁ בְּעֲשִׂיָיתוֹ מִצְוָה חַיָיב. וְשֶׁאֵין בְּעֲשִׂיָיתוֹ מִצְוָה פָטוּר בְּמַחֲלוֹקֶת. רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי מֵאִיר וְהוּא שֶׁיְּהֵא שֶׂה תָמִים וּבֶן שָׁנָה וּשְׁלָמִים וְרָאוּי לְהִשְׁתַּנּוֹת לְשֵׁם פֶּסַח. אַתְּ שְׁמַע מִינָהּ תְּלַת. שְׁמַע מִינָהּ. דָּבָר שֶׁאֵין לוֹ קִיצְבָּה. וְדָבָר שֶׁאֵין דַּרְכּוֹ לְהִתְחַלֵּף. וְדָבָר שֶׁיֵּשׁ בְּעֲשִׂיָיתוֹ מִצְוָה. מָה אִית לָךְ דָּבָר שֶׁאֵין לוֹ קִצְבָּה. רִבִּי יִרְמְיָה סְבַר מֵימַר. שֶׁלֹּא נִיתְנָה הַתּוֹרָה קִיצְבָּה כַּמָּה פְסָחִים יִדְחוּ אֶת הַשַּׁבָּת בְּכָל שָׁנָה. רִבִּי יוֹסֵי סְבַר מֵימַר. שֶּׁאֵין אַתְּ יָכוֹל לַעֲמוֹד עַל מִנְיָינָן. רִבִּי יוֹסֵה כַּד הֲוָה מַטֵּי לְאִילֵּין נִיתְנָה הַתּוֹרָה קִיצְבָּה כַּמָּה פְסָחִים יִדְחוּ אֶת הַשַּׁבָּת בְּכָל הַשָּׁנָה. רַב חִסְדָּא אָמַר. דִּבְרֵי רִבִּי שִׁמְעוֹן תִּיפְתָּר שֶׁהָיָה שָׁם חֲבוּרָה אַחַת שֶׁלֹּא שָׁחְטָה. אָמַר רִבִּי זְעִירָא. מִילְּתֵיהּ דְּרִבִּי יַנַּאי אָמְרָה. וְהוּא שֶׁשָּׁכַח וּמָל אֶת שֶׁלְשַׁבָּת בְּעֶרֶב שַׁבָּת. מָלוֹ בְשַׁחֲרִית. רִבִּי זְעוּרָה אָמַר. סָבַר רִבִּי יַנַּאי פָּטוּר. רִבִּי בָּא אָמַר. חַיָיב. וּלְיֵי דָא מִילָּה אָמְרָהּ רִבִּי יַנַּאי. בָּא לְהוֹדִיעֲךָ אֵיכָן דֶּרֶךְ הַתִּינּוֹקוֹת לְחַלֵּף. עַל דַּעְתֵּיהּ דְּרִבִּי זְעוּרָא כְּרִבִּי יַנַּאי. עַל דַּעְתֵּיהּ דְּרַב כְּרִבִּי מֵאִיר. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוֹסֵי. מַה דָמַר רַב חִסְדָּא כְּרִבִּי שִׁמְעוֹן. וּמַה דָמַר רִבִּי יַנַּאי כְּרִבִּי מֵאִיר. וּמֵשִׁיבִין דָּבָר בֵּין רִבִּי מֵאִיר לְרִבִּי שִׁמְעוֹן. וְאַשְׁכְּחָן פְלִיגָא בֵין רִבִּי מֵאִיר לְבֵין רִבִּי שִׁמְעוֹן בְּשִׁיּוּר. אֵילּוּ הַתִּינּוֹקוֹת סְפֵיקוֹת מָה אַתְּ עֲבִיד לוֹ. כְּדָבָר שֶׁיֵּשׁ לוֹ קִיצְבָּה אוֹ כְדָבָר שֶׁאֵין לוֹ קִצְבָה. אִין תַּעַבְדִּינוּן כְּדָבָר שֶׁיֵּשׁ לוֹ קִצְבָּה. וְהוּא שֶׁיְּהֵא שָׁם תִּינּוֹק אַחֵר לָמוּל. אָמַר רִבִּי יוֹסֵה. מִלֵּיהוֹן דְּרַבָּנִן עַבְדּוּן לוֹן כְּדָבָר שֶׁאֵין לוֹ קִיצְבָּה. וְהוּא שֶׁיֵּשׁ שָׁם תִּינּוֹק אַחֵר לָמוּל. אִיתָא חֲמִי. הִקְדִּים זְמָנוֹ פָּטוּר. אִיחֵר זְמָנוֹ חַיָיב. רַב הוּנָא אָמַר. חִילּוּפִין הִיא מַתְנִיתָא. דְּתַנֵּי. אָמַר רִבִּי שִׁמְעוֹן. לֹא נֶחְלְקוּ רִבִּי אֱלִיעֶזֶר וְרִבִּי יְהוֹשֻׁעַ עַל מִי שֶׁהָיָה לָמוּל אַחַר שַׁבָּת וּמָלוֹ בַּשַׁבָּת שֶׁחַיָיב. וְעַל. מִי שֶׁהָיָה לוֹ לָמוּל בְּעֶרֶב שַׁבָּת וּמָלוֹ בַּשַׁבָּת. שֶׁרִבִּי אֱלִיעֶזֶר מְחַיֵיב חַטָּאת וְרִבִּי יְהוֹשֻׁעַ פּוֹטֵר. אָמַר רִבִּי יוֹסֵי בֵירִבִּי בּוּן. מִן קוֹשֵׁיי מַקְשֵׁי לָהּ רִבִּי יַנַּאי. וְהוּא שֶׁשָּׁכַח וּמָל אֶת שֶׁלְשַׁבָּת בְּעֶרֶב שַׁבָּת. רַב אָדָא בַּר אַהֲבָה אָמַר. זוֹ דִּבְרֵי רִבִּי מֵאִיר וְרִבִּי שִׁמְעוֹן. אֲבָל דִּבְרֵי רִבִּי יוֹסֵי. אֲפִילוּ דָבָר שֶׁאֵין בְּעֲשִׂיָיתוֹ מִצְוָה הוֹאִיל וְטוֹעֶה בוֹ לְשֵׁם מִצְוָה פָטוּר. פִּירֵשׁ אֵינוֹ חוֹזֵר אֶלָּא עַל צִיצִין הַמְעַכְּבִין אֶת הַמִּילָה. אָמַר רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי יוֹסֵי. אֲפִילוּ פִירֵשׁ חוֹזֵר אֲפִילוּ עַל צִיצִין שֶׁאֵין מְעַכְּבִין אֶת הַמִּילָה. הֵיי דֵין רִבִּי יוֹסֵי. הֵיי דְתַנִּינָן תַּמָּן. רִבִּי יוֹסֵי אוֹמֵר. יוֹם טוֹב הָרִאשׁוֹן שֶׁלְחַג שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. שָׁכַח וְהוֹצִיא אֶת הַלּוּלָב לִרְשׁוּת הָרַבִּים. פָּטוּר. מִפְּנֵי שֶׁהוֹצִיאוֹ בִרְשׁוּת. אַף בְּסַכִּין שֶׁלְמִילָה וְאַף בְּמִילָה כֵן. מִמַּה דָמַר רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי יוֹסֵי. אֲפִילוּ פִירֵשׁ חוֹזֵר אֲפִילוּ עַל צִיצִין שֶׁאֵין מְעַכְּבִין אֶת הַמִּילָה. הָדָא אָמְרָה. אֲפִילוּ בְּסַכִּין שֶׁלְמִילָה כֵּן. אֲפִילוּ בְּמִילָה כֵן.

MISHNAH: If one had two children to circumcise, one on Friday and one on the Sabbath. If he forgot and circumcised the one for Friday on the Sabbath he is liable. One to circumcise on Sunday and one on the Sabbath; if he forgot and circumcised the one for Sunday on the Sabbath, Rebbi Eliezer makes him liable for a purification sacrifice but Rebbi Joshua declares him not liable. HALAKHAH: 6:7 (33d l. 63). It is not clear where the paragraph belonged originally. The text here has some lacunae, the one there has some places where the order of the sentences may be questioned. While it is clear that both are based on the same original, in their present shape they do not seem to be copies of one another. The text is unusually difficult. “If one had two children,” etc. in the Babli 137a in the name of R. Meïr keeps the order of the Mishnah of the Yerushalmi but states “not liable” in the first case. In the following, different authorities seem to accept different readings. The interpretation given here in general follows S. Liebermann. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed to circumcise on the eighth day, but no liability for a sacrifice is created. If then he circumcises the one scheduled for Friday on the Sabbath, he violates the Sabbath but in the act satisfies a commandment; according to R. Meïr this frees him from liability. . Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed confirms the text here there is no possibility to emend “liable” into “not liable” as proposed by the classical commentaries. . Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice 6:9 (6:5 in most independent Mishnah mss.) where in a discussion of liability if a Passover sacrifice was slaughtered incorrectly on a Sabbath which was a 14 of Nisan, R. Eliezer notes that obligatory sacrifices must be slaughtered on the Sabbath but that a person slaughtering a private sacrifice in the name of a public one on the Sabbath is liable but R. Meïr declares him not liable. R. Joshua rejects a comparison of public and private sacrifices since public sacrifices are prescribed in number but the number of private ones is unlimited. R. Joḥanan notes that R. Meïr exempts from liability only if the error was excusable. A Passover sacrifice must be without blemish, male, and a yearling ( Ex. 12:5 ). A blemished animal cannot be a sacrifice at all; slaughtering a blemished animal as a sacrifice is an inexcusable error. A well-being sacrifice may be male or female and of almost any age (more than 8 days old). Such an animal can be a candidate for Passover sacrifice only if it is a male yearling. If the three conditions are satisfied an illegal switching between the categories is excusable. . One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment . What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these it is essential for the understanding of the argument: ר׳ יוסי כד הוי מטי לאילין [תינוקות ספיקות היה אמ׳. יפה לימדנו ר׳ ירמיה. אית לך מימר. שאין את יכול לעמוד על מיניינן. אלא שלא] ניתנה … [“children in doubt” 19:4 . he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify limit on the numbers. how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter the disagreement between R. Eliezer and R. Joshua is whether there still is a baby to be circumcised, so in parallel their disagreement in Pesaḥim must refer to a case where a Passover sacrifice has still to be slaughtered. . Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr 6, 23c l. 65). R. Zeˋira asserts that accepting the interpretation of the Mishnah given by R. Yannai, there exists a (not otherwise reported) decision by Rav which follows the reading of the Mishnah ascribed to Rav, which therefore decides practice. . Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount to the case in Šabbat? ? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise adds: אפי׳ אין שם תינוק אחד למול. ואין תעבדינון כדבר שאין לו קיצבה. “even if there is not one baby to be circumcised. But if you are treating it like something which is not a fixed amount,” and one has to read this text here also. In Pesaḥim one infers that R. Joshua agrees with R. Eliezer that in matters of public sacrifices, which are fixed in numbers, there is no excuse for additional slaughter and any error will result in liability. But in matters of private offerings (excluding purification and reparation offerings, which follow the rules of public sacrifices) where the numbers are indefinite, he denies liability for additional infractions of the rules of the Sabbath. Therefore in the case here he might agree to liability if the baby scheduled for Friday was circumcised on the Sabbath only if the case is compared to public sacrifices. . Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment. ( פ ), but also in Yebamot 8:1 (Notes 106–107 , א ) and is repeated at the end of the present Halakhah. Most of the remaining parts of the Halakhah are also found there. If he finished he can return only for fibers which would invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we stated there 3:14 . : “Rebbi Yose says, if the first day of Tabernacles falls on a Sabbath 23:40 ), even taking it out on the Sabbath cannot be punishable. The same then holds for the knife for a circumcision which must be performed on the Sabbath and the unleavened bread which must be eaten during the first night of the Feast of Unleavened Bread even if that happens to be on a Sabbath. (During the remainder of the Feast of Unleavened Bread, leavened matter is forbidden but consumption of unleavened bread is not obligatory.) , if he forgot and took the lulav out into the public domain he is not liable because he took it out with permission.” Does the same hold for a knife for circumcision, the same for (circumcision) [unleavened bread] the [correct] text in brackets is from Pesaḥim and Yebamot; it is confirmed by the text here at the end of the Halakhah. ? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision, this implies the same even for a knife for circumcision, the same for (circumcision) [unleavened bread].

קָטָן נִימּוֹל לִשְׁמוֹנָה לְתִשְׁעָה לַעֲשָׂרָה לְאַחַד עָשָׂר לִשְׁנֵים עָשָׂר לֹא פָחוֹת וְלֹא יוֹתֵר. כְּדַרְכּוֹ לִשְׁמוֹנָה. נוֹלַד בֵּין הַשְּׁמָשׁוֹת נִימּוֹל לְתִשְׁעָה. בֵּין הַשְּׁמָשׁוֹת עֶרֶב שַׁבָּת נִימּוֹל לַעֲשָׂרָה. יֹום טוֹב לְאַחַר שַׁבָּת נִימּוֹל לְאַחַד עָשָׂר. שְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה נִימּוֹל לִשְׁנֵים עָשָׂר. קָטָן הַחוֹלֶה אֵין מוֹלִין אוֹתוֹ עַד שֶׁיַּבְרִיא: יֵשׁ קָטָן נִימּוֹל לְיוֹמוֹ. הֵיךְ עֲבִידָא. יָלְדָה וְאַחַר כָּךְ נִתְגַּיְירָה נִימּוֹל לְיוֹמוֹ. נִתְגַּיְירָה וְאַחַר כָּךְ יָלְדָה נִימּוֹל לִשְׁמוֹנָה. יַעֲקֹב אִישׁ כְּפַר נַבּוֹרַיָיא שָׁאַל לְרִבִּי חַגַּיי. מֵעַתָּה נוֹלָד בֵּין הַשְּׁמָשׁוֹת נִימּוֹל בֵּין הַשְּׁמָשׁוֹת. אָמַר לֵיהּ. אִילּוּ הֲוִינָן אֲנָא וְאַתְּ עָלִין בְּחַד תִּרְעָא דִּלְמָא הֲוִינָן יָכְלִין מְכַוְונָה. שְׁמוּאֵל אָמַר. אָחַזָּתוֹ חַמָּה מַמְתִּינִין לוֹ שְׁלשִׁים יוֹם. אוֹתָן שְׁלשִׁים יוֹם מָהוּ לְהַאֲכִילוֹ חָלָב תְּרוּמָה. מָהוּ לְסוֹכוֹ שֶׁמֶן תְּרוּמָה. נִישְׁמְעִינָהּ מִן הָדָא. הֶעָרֵל וְכָל הַטְּמֵאִין לֹא יֹאכְלוּ בַתְּרוּמָה. נְשֵׁיהֶם וְעַבְדֵּיהֶם יֹאכְלוּ. רִבִּי אָחָא בְשֵׁם רִבִּי תַנְחוּם בַּר חִיָיה. אֵין עוֹרְלָה אֶלָּא מִיּוֹם הַשְּׁמִינִי וּלְהַלָּן. וְתַנֵּי כֵן. כָּל שְׁלשִׁים יוֹם אָסוּר לְהַאֲכִילוֹ חָלָב תְּרוּמָה וּלְסוֹכוֹ שֶׁמֶן תְּרוּמָה. לֵילֵי שְׁמִינִי מָה אַתְּ עֲבַד לֵיהּ. מִמַּה דְתַנֵּי. לֵילֵי שְׁמִינִי בְנִכְנַס לְדִיר לְהִתְעַשֵּׂר. הָדָא אָמְרָה. לֵילֵי שְׁמִינִי כִשְׁמִינִי. וְתַנֵּי כֵן. כָּל שִׁבְעַת הַיָּמִים מוּתָּר לְהַאֲכִילוֹ חָלָב תְּרוּמָה וּלְסוֹכוֹ שֶׁמֶן תְּרוּמָה.

MISHNAH: A baby is circumcised on the eighth day, the ninth, the tenth, the eleventh, the twelfth, no less and no more. In the normal case, on the eighth. If he was born at dusk1:1, Notes 23–47 ). , on the ninth. In the twilight Friday evening, on the tenth. If there is a holiday on Sunday, on the eleventh; the two days of the New Year on the twelfth. A sick baby one does not circumcise until he gets well. HALAKHAH: It is possible that a child is circumcised on his first day. How is this possible? If she gave birth and then converted, he is circumcised on his first day. If she converted and then gave birth, he is circumcised on his eighth day.כל שאין אמו טמאה לידה. . Jacob from Kefar-Naboraia asked Rebbi Ḥaggai, then if he was born during twilight, should he not be circumcised at twilight? He told him, if I and you were entering the same door, could we make it simultaneous? 8:1, Notes 97–100 . The original seems to be there since Samuel’s statement here is missing an essential part. Samuel said, if he runs a fever [for one hour] one waits with him one month 71a and Šabbat 137a , he gives a minimum of 7 times 24 hours. . May one feed him with milk-substitute from heave? May one rub him with heave oil? Let us hear from the following: “The uncircumcised and any impure persons may not eat heave; their wives and slaves may eat.” Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: The prepuce is counted only from the eighth day onward 71a , asserts the opposite, that uncircumcised babies of Cohanim may not be fed heave products. The argument here is that since for the first 7 days there is no obligation to circumcise, there can be no disability connected to this fact either. . It was stated so: For the entire thirty days it is forbidden to feed him with milk-substitute from heave and forbidden to rub him with heave oil. How do you treat the night of the eighth day? Since it was stated: In the night of the eighth day it enters the corral to be tithed 22:27 ). If a calf can be counted for tithing already in the night of the eighth day, to be chosen as tithe sacrifice, this proves that one does not have to wait until it is daytime; Babli Zebaḥim 12a . Therefore, the baby may not be fed heave products between nightfall of the eighth day and the time of circumcision on the next morning. , that means that the night of the eighth is treated like the eighth day. And it was stated so: All seven days long one is permitted to feed him with milk-substitute from heave and permitted to rub him with heave oil.

אֵילּוּ הֵן צִיצִים הַמְעַכְּבִין אֶת הַמִּילָה בָּשָׂר הַחוֹפֶה אֶת רֹב הָעֲטָרָה וְאֵינוֹ אוֹכֵל בַּתְּרוּמָה. אִם הָיָה בַעַל בָּשָׂר מְתַקְּנוֹ מִפְּנֵי מַרְאִית הָעָיִן. מָל וְלֹא פָרַע אֶת הַמִּילָה כְּאִילּוּ לֹא מָל: אֵילּוּ צִיצִין הַמְעַכְּבִין אֶת הַמִּילָה. רִבִּי אַבוֹנָּא בְשֵׁם רַב יִרְמְיָה. בְּחוֹפֶה רוֹב גּוֹבְהָהּ שֶׁלְעֲטָרָה. רִבִּי יוֹסֵה בֶּן חֲנִינָא אוֹמֵר. בְּחוֹפֶה רוֹב גּוֹבָה עֲטָרָה. רִבִּי טֵבַיי בְשֵׁם שְׁמוּאֵל. בּוֹדְקִין אוֹתוֹ בְּשָׁעָה שֶׁמִּתְקַשֶּׁה. מָל וְלֹא פָרַע אֶת הַמִּילָה כְּאִילּוּ לֹא מָל. תַּנֵּי. וְעָנוּשׁ כָּרֵת. רִבִּי אָחָא בְשֵׁם רִבִּי אַבָּהוּ. הָדָא דְתֵימַר בְּשֶׁאֵין בּוֹ כְדֵי לְמָרֵק. אֲבָל אִם יֵשׁ בּוֹ כְדֵי לְמָרֵק מְמָרֵק וְאֵינוֹ חוֹשֵׁשׁ. תַּנֵּי. כָּל שָׁעָה שֶׁעוֹסֵק בְּמִילָה חוֹזֵר בֵּין עַל צִיצִין הַמְעַכְּבִין בַּמִּילָה בֵּין עַל צִיצִין שֶׁאֵין מְעַכְּבִין. פִּירֵשׁ. אֵינוֹ חוֹזֵר אֶלָּא עַל צִיצִין הַמְעַכְּבִין בַּמִּילָה. אָמַר רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי יוֹסֵי. אֲפִילוּ עַל צִיצִין שֶׁאֵין מְעַכְּבִין הַמִּילָה. אִם פִּירֵשׁ חוֹזֵר. הֵיי דֵן רִבִּי יוֹסֵי. הֵיי דְתַנִּינָן תַּמָּן. רִבִּי יוֹסֵי אוֹמֵר. יוֹם טוֹב הָרִאשׁוֹן שֶׁלְחַג שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. וְשָׁכַח וְהוֹצִיא אֶת הַלּוּלָב בְּרָשׁוּת הָרַבִּים. פָּטוּר. מִפְּנֵי שֶׁהוֹצִיאוֹ בִרְשׁוּת. אַף בְּסַכִּין שֶׁלְמִילָה אַף בְּמַצָּה כֵן. מִמַּה דָמַר רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי יוֹסֵה. אֲפִילוּ עַל צִיצִין שֶׁאֵין מְעַכְּבִין בַּמִּילָה. אִם פִּירֵשׁ חוֹזֵר. הָדָא אָמְרָה. אֲפִילוּ בְּסַכִּין שֶׁלְמִילָה וְאַף בְּמַצָּה כֵן.

MISHNAH: The following are the fibers which invalidate a circumcision: the flesh which covers most of the corona; then he could not eat heave. If he was fat one corrects him because of the bad impression. If he circumcised but did not uncover the circumcision it is as if he did not circumcise. HALAKHAH: “The following are the fibers which invalidate a circumcision.” Rebbi Avuna in the name of Rav Jeremiah R. Abinna in the name of Rebbi Jeremiah. The text here is correct since also in the Babli, Šabbat 137b , this is a statement of Rebbi Abinna in the name of the Babylonian Rav Jeremiah bar Abba and R. Avina lived two generations before Rebbi Jeremiah (cf. Berakhot Chapter 6, Note 148 ). : If it covers most of the height of the corona. Rebbi Yose ben Ḥanina Yose ben Yose. This also was the version of the scribe here, “Ḥanina” is the scribe’s own correction. But it seems that the Yebamot version is correct and the late Galilean Amora R. Yose ben Yose endorses the earlier Babylonian ruling. said, if it covers most of the top of the corona. Rebbi Tebi in the name of Samuel: One checks at the time of an erection. 8:1 (Notes 104 ff., 9a l. 43, א ). “If he circumcised but did not uncover the circumcision it is as if he did not circumcise.” It was stated: He is subject to divine extirpation. Rebbi Aḥa in the name of Rebbi Abbahu: That is to say if there is no time left [in the day] to correct it. But if there is time left [in the day] to correct, he corrects without hesitation. It was stated: As long as he is occupied with the circumcision, he may return both to fibers which invalidate the circumcision as also to fibers that do not invalidate the circumcision. Once he has stopped, he may return only to fibers which invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we had stated there: “Rebbi Yose said, if the first day of Tabernacles falls on a Sabbath and somebody forgot [that it was the Sabbath] and took the palm branch into the public domain he is not liable since he took it out with permission.” Is it the same for the knife of circumcision, for a mazzah? Since Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision, that means the same holds for the knife of circumcision, for a mazzah.