Shabbat 274
מל ולא פרע את המילה כאילו לא מל:
IF ONE CIRCUMCISES BUT DOES NOT UNCOVER THE CIRCUMCISION,<span class="x" onmousemove="('comment',' I.e., the corona, by splitting the membrane and pulling it down. — He did not perform the peri'ah. V. supra 133a. ');"><sup>1</sup></span>
ואם היה בעל בשר וכו': אמר שמואל קטן המסורבל בבשר רואין אותו כ"ז שמתקשה ונראה מהול אינו צריך למול ואם לאו צריך למול
<b><i>GEMARA</i></b>. R. Abina said in the name of R. Jeremiah b. Abba in Rab's name: [This means,] the flesh that covers the greater part of the height of the corona.
במתניתא תנא רשב"ג אומר קטן המסורבל בבשר רואין אותו כל זמן שמתקשה ואינו נראה מהול צריך למולו ואם לאו אינו צריך למולו
AND IF HE IS FLESHY, etc. Samuel said: If an infant['s membrum] is overgrown with flesh, we examine him: as long as he appears circumcised when he forces himself, it is unnecessary to recircumcise him; but if not he must be recircumcised. In a Baraitha it was taught: R. Simeon b. Gamaliel said: If an infant['s membrum] is overgrown with flesh, we examine him: if he does not appear circumcised when he forces himself,<span class="x" onmousemove="('comment',' To cause his bowels to function. ');"><sup>2</sup></span>
מאי בינייהו איכא בינייהו נראה ואינו נראה:
he must be recircumcised: otherwise he need not be recircumcised. Wherein do they differ? — They differ where it is only partially visible.<span class="x" onmousemove="('comment',' Lit., 'he appears and does not appear'. Samuel maintains that unless it is fully visible he must be circumcised, whereas the Baraitha teaches that only where it is quite invisible is recircumcision required. ');"><sup>3</sup></span>
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
IF ONE CIRCUMCISES BUT DOES NOT UNCOVER THE CIRCUMCISION. Our Rabbis taught: He who circumcises must recite: '… Who hast sanctified us with Thy commandments, and hast commanded us concerning circumcision.' The father of the infant recites, '… Who hast sanctified us with Thy commandments and hast commanded us to lead him into the covenant of our father Abraham.' The bystanders exclaim, 'Even as he has entered the covenant, so may he enter into the Torah, the marriage canopy, and good deeds.' And he who pronounces the benediction recites: '… Who hast sanctified the beloved one<span class="x" onmousemove="('comment',' Rashi refers this to Isaac; Tosaf. to Abraham. ');"><sup>4</sup></span>
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
from the womb; He set a statute in his flesh, and his offsprings he sealed with the sign of the holy covenant. Therefore as a reward for this, O living God Who art our portion, give command to save the beloved of our flesh from the pit, for the sake of Thy covenant which Thou hast set in our flesh. Blessed art Thou, O Lord, Who makest the covenant. He who circumcises proselytes says, 'Blessed art Thou, O Lord our God, King of the universe, Who hast sanctified us with Thy commandments and hast commanded us concerning circumcision.' He who pronounces the benediction recites, '… Who hast sanctified us with Thy commandments and hast commanded us to circumcise proselytes and to cause the drops of the blood of the covenant to flow from them, since but for the blood of the covenant Heaven and earth would not endure, as it is said, If not my covenant by day and by night, I had not appointed the ordinances of heaven and earth.<span class="x" onmousemove="('comment',' Jer. XXXIII, 25. ');"><sup>5</sup></span>
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
Blessed art Thou, O Lord, Who makest the covenant.' He who circumcises slaves recites: '… Who hast sanctified us with Thy commandments and hast commanded us concerning circumcision. While he who pronounces the benediction recites: '… Who hast sanctified us with Thy commandments and hast commanded us to cause the drops of the blood of the covenant to flow from them, since but for the blood of the covenant the ordinances of heaven and earth would not endure, as it is said, If not my covenant by day and by night, I had not appointed the ordinances of heaven and earth. Blessed art Thou, O Lord, Who makest the covenant.'<span class="x" onmousemove="('comment',' The emphasis on the extreme importance of circumcision was probably meant to counteract the early Christian teaching, which abrogated circumcision entirely in order to attract converts; v. Weiss, Dor, II, 9. It is perhaps noteworthy that in the present passage it is precisely in connection with proselytes and slaves that this is so much emphasized. ');"><sup>6</sup></span>
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:
<b><i>MISHNAH</i></b>. R. ELIEZER SAID: ONE MAY SUSPEND A STRAINER ON FESTIVALS, AND POUR [WINE] THROUGH A SUSPENDED [STRAINER] ON THE SABBATH.<span class="x" onmousemove="('comment',' When a strainer is 'suspended', i.e., set over the vessel which receives the liquid, a 'tent' is technically made, in that the strainer covers the vessel like the top of a tent cover and protects that which is beneath it. R. Eliezer permits this on Festivals but not on the Sabbath. Again, when the liquid, e.g., wine, is poured through the strainer, the lees are separated from the wine; nevertheless he does not regard this as 'selecting' (v. supra 73a) and permits it on the Sabbath. A cloth strainer is probably meant; v. T.A. II, p. 243. ');"><sup>7</sup></span>
<br><br><big><strong>הדרן עלך רבי אליעזר דמילה</strong></big><br><br>
BUT THE SAGES RULE: ONE MAY NOT SUSPEND A STRAINER ON FESTIVALS, NOR POUR [WINE] THROUGH A SUSPENDED [STRAINER] ON THE SABBATH, BUT WE MAY POUR [IT] THROUGH A SUSPENDED [STRAINER] ON FESTIVALS.
מתני׳ <big><strong>רבי</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:
<b><i>GEMARA</i></b>. Seeing that R. Eliezer [holds] that we may not [even] add to a temporary tent, can it be permitted to make [one] in the first place?<span class="x" onmousemove="('comment',' As he does permit it in the Mishnah. ');"><sup>8</sup></span>
<big><strong>גמ׳</strong></big> השתא ר"א אוסופי אהל עראי לא מוספינן למיעבד לכתחלה שרי
What is this allusion? For we learnt: As for the stopper of a skylight, — R. Eliezer said: When it is fastened and suspended, one may close [the skylight] with it; if not, one may not close [the skylight] with it. But the Sages maintain: In both cases you may close [the skylight] with it. Whereon Rabbah b. Bar Hanah said in R. Johanan's name: All agree that a temporary tent may not be made on Festivals, whilst on the Sabbath it goes without saying. They differ only in respect of adding [to a tent]; R. Eliezer maintaining. One may not add on a Festival, whilst on the Sabbath it goes without saying; whereas the Sages rule: One may add on the Sabbath, whilst it is superfluous to speak of Festivals!<span class="x" onmousemove="('comment',' This means that R. Eliezer forbids even adding to a temporary tent. ');"><sup>9</sup></span>
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
— R. Eliezer agrees with R. Judah. For it was taught: The only difference between Festivals and the Sabbath is in respect of food for consumption.<span class="x" onmousemove="('comment',' V. p. 281, n. 8. ');"><sup>10</sup></span>
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
R. Judah permits the preliminary preparations of food for consumption too.<span class="x" onmousemove="('comment',' The suspending of a strainer falls within this category. ');"><sup>11</sup></span>
ר"א סבר לה כרבי יהודה דתניא אין בין יום טוב לשבת אלא אוכל נפש בלבד רבי יהודה מתיר אף מכשירי אוכל נפש
But say that we know R. Judah [to rule thus] of preparations which could not be done on the eve of the Festival; do you know him [to rule thus] of preparations which could be done on the eve of the Festival? — R. Eliezer's [ruling] goes further than R. Judah's.<span class="x" onmousemove="('comment',' For he permits it even in the latter case. ');"><sup>12</sup></span>
אימר דשמעינן ליה לר' יהודה במכשירין שאי אפשר לעשותם מערב יום טוב במכשירין שאפשר לעשותם מערב יו"ט מי שמעת ליה
BUT THE SAGES RULE, '[etc.]. The scholars asked: What if one does suspend [it]? — R. Joseph said: If one suspends [it] he is liable to a sin-offering. Said Abaye to him: If so, if one hangs a pitcher on a peg. is he too liable?<span class="x" onmousemove="('comment',' Surely not. Here too it is not a real building and is forbidden by Rabbinical law only. ');"><sup>13</sup></span>