| 137b. מל ולא פרע את המילה כאילו לא מל:, big strongגמ׳ /strong /big אמר רבי אבינא א"ר ירמיה בר אבא אמר רב בשר החופה את רוב גובהה של עטרה:,ואם היה בעל בשר וכו': אמר שמואל קטן המסורבל בבשר רואין אותו כ"ז שמתקשה ונראה מהול אינו צריך למול ואם לאו צריך למול,במתניתא תנא רשב"ג אומר קטן המסורבל בבשר רואין אותו כל זמן שמתקשה ואינו נראה מהול צריך למולו ואם לאו אינו צריך למולו,מאי בינייהו איכא בינייהו נראה ואינו נראה:,מל ולא פרע: ת"ר המל אומר אקב"ו על המילה אבי הבן אומר אקב"ו להכניסו בבריתו של אברהם אבינו העומדים אומרים כשם שנכנס לברית כך יכנס לתורה לחופה ולמע"ט,והמברך אומר אשר קידש ידיד מבטן חוק בשארו שם וצאצאיו חתם באות ברית קדש על כן בשכר זאת אל חי חלקנו צוה להציל ידידות שארינו משחת למען בריתו אשר שם בבשרנו בא"י כורת הברית,המל את הגרים אומר ברוך אתה ה' אלהינו מלך העולם אקב"ו על המילה והמברך אומר אקב"ו למול את הגרים ולהטיף מהם דם ברית שאילמלא דם ברית לא נתקיימו שמים וארץ שנאמר (ירמיהו לג, כה) אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי בא"י כורת הברית,המל את העבדים אומר אקב"ו על המילה והמברך אומר אקב"ו למול את העבדים ולהטיף מהם דם ברית שאילמלא דם ברית חוקות שמים וארץ לא נתקיימו שנאמ' אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי בא"י כורת הברית:, br br big strongהדרן עלך רבי אליעזר דמילה /strong /big br br,מתני׳ big strongרבי /strong /big אליעזר אומר תולין את המשמרת בי"ט ונותנין לתלויה בשבת וחכ"א אין תולין את המשמרת בי"ט ואין נותנין לתלויה בשבת אבל נותנין לתלויה ביו"ט:, big strongגמ׳ /strong /big השתא ר"א אוסופי אהל עראי לא מוספינן למיעבד לכתחלה שרי,מאי היא דתנן פקק החלון ר"א אומר בזמן שקשור ותלוי פוקקין בו ואם לאו אין פוקקין בו וחכ"א בין כך ובין כך פוקקין בו,ואמר רבה בר בר חנה א"ר יוחנן הכל מודים שאין עושין אהל עראי בתחלה בי"ט ואין צ"ל בשבת לא נחלקו אלא להוסיף שר"א אומר אין מוסיפין בי"ט ואין צ"ל בשבת וחכ"א מוסיפין בשבת ואין צ"ל ביום טוב,ר"א סבר לה כרבי יהודה דתניא אין בין יום טוב לשבת אלא אוכל נפש בלבד רבי יהודה מתיר אף מכשירי אוכל נפש,אימר דשמעינן ליה לר' יהודה במכשירין שאי אפשר לעשותם מערב יום טוב במכשירין שאפשר לעשותם מערב יו"ט מי שמעת ליה,דר"א עדיפא מדרבי יהודה:,וחכ"א: איבעיא להו תלה מאי אמר רב יוסף תלה חייב חטאת,א"ל אביי אלא מעתה תלא כוזא בסיכתא הכי נמי דמיחייב | 137b. If bone circumcised but did not uncoverthe flesh at bthearea of the bcircumcisionby folding back the thin membrane beneath the foreskin, bit is as if he had not circumcised. /b, strongGEMARA: /strong bRabbi Avina saidthat bRabbi Yirmeya bar Abba saidthat bRav said:When the mishna said most of the corona, they meant bthe flesh that covers most of the height of the corona,as well as most of its circumference.,We learned in the mishna: bIfthe baby bwas fleshy,the circumcisor corrects the circumcision so that it will not appear uncircumcised. bShmuel said: A child who is encumbered with flesh, one examines him,and bas long as whenhis limb bhardens he looks circumcised, one need not circumcisehim again. bAnd if not,meaning he does not appear circumcised even then, bone must circumcisehim again., bIt was taught in a ibaraita /ithat bRabban Shimon ben Gamliel says: A child who is encumbered with flesh, one examines him,and bas long as when it hardens it does not appear circumcised, one needs to circumcise himagain, band if not, one need not circumcise himagain.,The Gemara asks: bWhat isthe practical difference bbetween thesetwo formulations? The Gemara answers: bThere isa practical difference bbetween themin a case where he bappearscircumcised but bdoes not appearfully circumcised. According to Shmuel, in order to avoid an additional circumcision, one must appear fully circumcised, and this state is insufficient. According to Rabban Shimon ben Gamliel, only one who appears uncircumcised requires further circumcision; this partial circumcision is adequate.,We learned in the mishna: If bhe circumciseda child bbut did not uncoverthe area of the circumcision, it is as if he did not circumcise him. bThe Sages taughtin a iToseftathat bone who circumcisesa child brecites: Who has made us holy through His commandments, and commanded us concerning circumcision. The father of thecircumcised bchild recites: Who has made us holy through His commandments, and commanded us to bring him into the covet of Abraham, our father. Those standingthere brecite: Just as he has entered into the covet, so may he enter into Torah, marriage, and good deeds. /b, bAnd the one who recites theadditional bblessing says: Who made the beloved one holy from the womb, marked the decree in his flesh, and gave his descendants the seal and the sign of the holy covet. Therefore, as a reward for this, the living God, our Portion, commanded to deliver the beloved of our flesh from destruction, for the sake of His covet that He set in our flesh. Blessed are You, Lord, Who establishes the covet. /b, bOne who circumcises converts says: Blessed are You, Lord, our God, King of the universe, Who made us holy with His commandments, and commanded us concerning circumcision. And the one who recites theadditional bblessing recites: Who has made us holy with His commandments, and commanded us to circumcise converts, and to drip from them covetal blood, as were it not for the blood of the covet, the heaven and earth would not be sustained, as it is stated: “If My covet would not be with day and night, the ordices of heaven and earth I would not have placed”(Jeremiah 33:25), which is interpreted to mean that were it not for the covet of circumcision that is manifest both day and night, the world would cease to exist. He concludes the blessing with the phrase: bBlessed are You, Lord, Who establishes the covet. /b,When a Jew buys a Canaanite slave, he is obligated to circumcise the slave, as the slave is partially entering the covet of the Jewish people. bOne who circumcises slaves recitesa blessing: bWho made us holy with His commandments, and commanded us concerning circumcision. And the one who recites the additional blessings saysa blessing similar to those mentioned above: bWho made us holy with His commandments, and commanded us to circumcise slaves, and to drip from them covetal blood, as were it not for the blood of the covet the heaven and earth would not be sustained, as it is stated: “If My covet would not be with day and night, the ordices of heaven and earth I would not have placed”(Jeremiah 33:25). bBlessed are You, Lord, Who establishes the covet. /b,, strongMISHNA: /strong bRabbi Eliezer says: One may suspendand stretch over a base bthe strainerthrough which sediment is filtered from wine, bon a Festival. And one may placewine bthrougha strainer that was already bsuspendedthe day before; however, one may not suspend the strainer bon Shabbat. And the Rabbis say: One may not suspend the strainer on a Festival, and one may not placewine for filtering bthrough a suspendedstrainer bon Shabbat; however, one may placewine bthrough a suspendedstrainer bon a Festival. /b, strongGEMARA: /strong The Gemara raises a difficulty with regard to Rabbi Eliezer’s position: bNow, Rabbi Eliezerholds that bwe may noteven baddto ba temporary tenton Shabbat; could it be that bto makea tent bis permitted iab initio /i?Stretching a strainer over a base, which Rabbi Eliezer permits, is comparable to making a tent.,The Gemara explains the question: bWhat isthis opinion of Rabbi Eliezer’s? bAs we learnedin a mishna: With regard to ba window shutterused to cover a skylight, bRabbi Eliezer says: When it is tiedto band hangingfrom the window, i.e., it is not touching the ground, bone may shutterthe window bwith it, and if not, one may not shutterthe window bwith it. And the Rabbis say: Bothin bthiscase bandin bthatcase bone may shutter with it. /b, bAnd Rabba bar bar Ḥana saidthat bRabbi Yoḥa said: Everyone agrees that one may not construct a temporary tent on a Festivalfor the bfirst time, and needless to say,one may not do so bon Shabbat.The itanna’im bdisagree onlywith regard to baddingto an existing tent, bas Rabbi Eliezer says: One may not addto an existing structure bon a Festival, and needless to say,one may not do so bon Shabbat. And the Rabbis say: One may addto the temporary structure bon Shabbat, and needless to say,one may do so bon a Festival. /b,The Gemara answers: Rabbi Eliezer indeed holds that the suspension of a strainer constitutes a prohibited labor. However, bRabbi Eliezer holds in accordance withthe opinion of bRabbi Yehudawith regard to actions that facilitate preparation of food on a Festival, bas it was taughtin a ibaraita /i: bThe onlydifference bbetween a Festival and Shabbatis with regard to the preparation of bfood alone.It is permitted to perform labors for the purpose of food preparation on a Festival, but not on Shabbat. bRabbi Yehuda permits even actions that facilitate food preparationon a Festival, e.g., fixing utensils with which food is prepared on the Festival. Similarly, Rabbi Eliezer permits the suspension of a strainer, which would otherwise constitute a prohibited labor, in order to prepare wine for use on the Festival.,The Gemara asks: bSay that we heardthat bRabbi Yehudapermits labors that are otherwise prohibited if they bpertain to actions that facilitatefood preparation bthat cannot be performed on the eve of the Festival;however, bwith regard to actions that facilitatefood preparation bthat can be performed on the eve of the Festival, did you hearthat bhepermits doing so?,The Gemara answers: The leniency bof Rabbi Eliezer exceeds that of Rabbi Yehuda.Unlike Rabbi Yehuda, Rabbi Eliezer does not distinguish between actions that facilitate food preparation that can and those that cannot be performed on the eve of the Festival.,We learned in the mishna: bAnd the Rabbis say:One may not suspend the strainer on a Festival. bA dilemma was raised beforethe Sages: If bhe suspendeda strainer unwittingly, bwhatis the ihalakha /i? bRav Yosef said:If bhe suspendedit, bhe is liableto bring ba sin-offering,like anyone who unwittingly performs a labor prohibited by Torah law on Shabbat., bAbaye said to him: But ifthat is bso,that an action of that sort constitutes performance of the prohibited labor of building by Torah law, then if bone suspended a jug on a peg, is he also liablefor building a tent? |
