Shabbat 19

Chapter 19

א רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם לֹא הֵבִיא כְלִי מֵעֶרֶב שַׁבָּת, מְבִיאוֹ בְשַׁבָּת מְגֻלֶּה. וּבַסַּכָּנָה, מְכַסֵּהוּ עַל פִּי עֵדִים. וְעוֹד אָמַר רַבִּי אֱלִיעֶזֶר, כּוֹרְתִין עֵצִים לַעֲשׂוֹת פֶּחָמִין וְלַעֲשׂוֹת כְּלִי בַרְזֶל. כְּלָל אָמַר רַבִּי עֲקִיבָא, כָּל מְלָאכָה שֶׁאֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, וְשֶׁאִי אֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת דּוֹחָה אֶת הַשַּׁבָּת:

1 R. Eliezer says: If he did not bring the instrument [the milah knife] on Sabbath eve, he brings it on Shabbath in the open [to show that this mitzvah is so beloved that Shabbath is desecrated for it.] And in time of danger [i.e., when milah was decreed against], it is covered, with (the accompaniment of) witnesses, [who testify that he is bearing the mitzvah knife, so that he not be suspected of carrying his other belongings]. R. Eliezer said further: Wood is cut (even on Shabbath, if necessary) to make coals and to make the iron instrument [i.e., the milah knife]. A rule was stated by R. Akiva: Every labor which can be performed on Sabbath eve, [such as those preparatory to milah] do not override the Sabbath. [He differs with R. Eliezer.] And what cannot be performed on Sabbath eve [such as milah itself, which must be performed on the eighth day (even if it is Shabbath)] overrides the Sabbath.

ב עוֹשִׂין כָּל צָרְכֵי מִילָה בְשַׁבָּת, מוֹהֲלִין, וּפוֹרְעִין, וּמוֹצְצִין, וְנוֹתְנִין עָלֶיהָ אִסְפְּלָנִית וְכַמּוֹן. אִם לֹא שָׁחַק מֵעֶרֶב שַׁבָּת, לוֹעֵס בְּשִׁנָּיו וְנוֹתֵן. אִם לֹא טָרַף יַיִן וְשֶׁמֶן מֵעֶרֶב שַׁבָּת, יִנָּתֵן זֶה בְעַצְמוֹ וְזֶה בְעַצְמוֹ. וְאֵין עוֹשִׂין לָהּ חָלוּק לְכַתְּחִלָּה, אֲבָל כּוֹרֵךְ עָלֶיהָ סְמַרְטוּט. אִם לֹא הִתְקִין מֵעֶרֶב שַׁבָּת, כּוֹרֵךְ עַל אֶצְבָּעוֹ וּמֵבִיא, וַאֲפִלּוּ מֵחָצֵר אַחֶרֶת:

2 All the requirements of milah are performed on the Sabbath: cutting the foreskin, uncovering [the corona (by pulling down the membrane)], sucking [the blood, even though this causes a wound, for the blood is released from its congealment only by sucking], placing a bandage and cumin. If he did not grind it (the cumin) on Sabbath eve, he chews it with his teeth and applies it. [For whatever can be done through a shinui (a variation from the norm) is done.] If wine and oil were not beaten on Sabbath eve [They were wont to beat wine and oil in a dish and mix them together as a medication for the milah, as eggs are beaten in a dish], each is applied separately. And a chaluk is not made for it ab initio [A chaluk is a piece of cloth with a hole into which they would place the milah, so that the skin not return and cover the corona.], but he winds a cloth around it. If he did not prepare it (a cloth) on Sabbath eve, he winds it on his finger, by way of wearing it, as a variation from the mode of weekday carrying], and he brings it even from another courtyard [not only from house to house in one courtyard without an eiruv, but even from one courtyard to another not joined to it by an eiruv].

ג מַרְחִיצִין אֶת הַקָּטָן, בֵּין לִפְנֵי הַמִּילָה וּבֵין לְאַחַר הַמִּילָה, וּמְזַלְּפִין עָלָיו בַּיָּד, אֲבָל לֹא בִכְלִי. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, מַרְחִיצִין אֶת הַקָּטָן בַּיּוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בְּשַׁבָּת, שֶׁנֶּאֱמַר (בראשית לד) וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים. סָפֵק וְאַנְדְּרוֹגִינוֹס אֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת, וְרַבִּי יְהוּדָה מַתִּיר בְּאַנְדְּרוֹגִינוֹס:

3 The child is washed both before and after milah [This washing is not done in the usual manner, for what follows, viz.: "He is sprinkled upon by hand but not with a vessel" explains what precedes, i.e., how he is washed. But with a vessel, even sprinkling is forbidden, and, it goes without saying, washing in the usual manner.], and he is sprinkled upon by hand, but not with a vessel. R. Eliezer b. Azaryah says: The child is washed on the third day (after circumcision) if it falls out on a Sabbath, it being written (Genesis 34:25): "And it was on the third day, when they were in pain (from circumcision)." [He differs with the first tanna and holds that the child is washed in the usual manner, both before and after milah, and also on the third day after milah, whether with water heated before Shabbath or with water heated on Shabbath itself, the child being in danger. The halachah is in accordance wit R. Eliezer b. Azaryah.] Shabbath is not desecrated for a doubtful case or for a hermaphrodite. [("a doubtful case":) a doubt as to whether he is an eight month or a nine month birth. For if he is an eight month birth, he is like a stone (i.e., unable to survive), and his milah does not override Shabbath.] R. Yehudah permits it with a hermaphrodite, it being written (Genesis 17:10): "Circumcise unto yourselves every male," including a hermaphrodite. And the first tanna says: It is written (Leviticus 12:3): "the flesh of his foreskin" — one who is all foreskin, to exclude one (i.e., a hermaphrodite) who is half-female. The halachah is not in accordance with the first tanna.]

ד מִי שֶׁהָיוּ לוֹ שְׁתֵּי תִינוֹקוֹת, אֶחָד לָמוּל אַחַר הַשַּׁבָּת וְאֶחָד לָמוּל בְּשַׁבָּת, וְשָׁכַח וּמָל אֶת שֶׁל אַחַר הַשַּׁבָּת בְּשַׁבָּת, חַיָּב. אֶחָד לָמוּל בְּעֶרֶב שַׁבָּת וְאֶחָד לָמוּל בְּשַׁבָּת, וְשָׁכַח וּמָל אֶת שֶׁל עֶרֶב שַׁבָּת בְּשַׁבָּת, רַבִּי אֱלִיעֶזֶר מְחַיֵּב חַטָּאת, וְרַבִּי יְהוֹשֻׁעַ פּוֹטֵר:

4 [The amoraim differ in the gemara as to the correct version of this Mishnah. The version subscribed to by my rabbis is the essential one, viz.:] If one had two children to circumcise: one, after Shabbath; the other, on Shabbath, and he forgot and circumcised the first on Shabbath, and the second after Shabbath, he is liable (for a sin-offering). (If he had) one to circumcise on Sabbath eve, and the other on Shabbath, and he circumcised the first on Shabbath, R. Eliezer rules that he is liable for a sin-offering, and R. Yehoshua exempts him. [This is the interpretation: If he forgot and circumcised the after-Shabbath child on Shabbath, all hold that he is liable. For he erred in the performance of a mitzvah and did not perform a mitzvah when he circumcised the after-Shabbath child on Shabbath. In this, even R. Yehoshua concurs. ("one to circumcise on Shabbath, and one to circumcise on Sabbath eve, and he forgot and circumcised the Sabbath eve child on Shabbath, R. Eliezer rules that he is liable for a sin-offering":) For milah beyond its time does not override Shabbath. And even though he erred in the performance of a mitzvah, being taken up with the Shabbath circumcision, for which reason he erred with the other — and even though he performed a mitzvah even with the first, for he was fit for circumcision, though not for circumcision overriding Shabbath — R. Eliezer holds that if one erred in the performance of a mitzvah and performed a mitzvah which does not override Shabbath, he is liable. ("and R. Yehoshua exempts him":) He holds that if one erred in the performance of a mitzvah and performed a mitzvah which does not override Shabbath, he is exempt; for he felt that he was operating under the sanction of beth-din. The halachah is in accordance with R. Yehoshua.]

ה קָטָן נִמּוֹל לִשְׁמֹנָה, לְתִשְׁעָה, וְלַעֲשָׂרָה, וּלְאַחַד עָשָׂר, וְלִשְׁנֵים עָשָׂר, לֹא פָחוֹת וְלֹא יוֹתֵר. הָא כֵּיצַד. כְּדַרְכּוֹ, לִשְׁמֹנָה. נוֹלַד לְבֵין הַשְּׁמָשׁוֹת, נִמּוֹל לְתִשְׁעָה. בֵּין הַשְּׁמָשׁוֹת שֶׁל עֶרֶב שַׁבָּת, נִמּוֹל לַעֲשָׂרָה. יוֹם טוֹב לְאַחַר הַשַּׁבָּת, נִמּוֹל לְאַחַד עָשָׂר. שְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה, נִמּוֹל לִשְׁנֵים עָשָׂר. קָטָן הַחוֹלֶה, אֵין מוֹהֲלִין אוֹתוֹ עַד שֶׁיַּבְרִיא:

5 A child is circumcised (either) on the eighth day, the ninth day, the tenth day, the eleventh day, or the twelfth day — not before and not after. How so? Normally, he is circumcised on the eighth day. If he were born ben hashmashoth (at twilight), he is circumcised on the ninth day [the eighth day from the day following (his birth)]. If he were born ben hashmashoth on Sabbath eve, he is circumcised on the tenth day. [It is possible that ben hashmashoth is day, so that if he (the child born ben hashmashoth) were born on Sabbath eve, he could not be circumcised on the following Shabbath, for that might be the ninth day and milah out of its time, which does not override Shabbath. Therefore, he has to wait until after Shabbath, until the tenth day.] If yom tov (a festival) fell out after Shabbath, [milah out of its time does not override it, so that] he is circumcised on the eleventh day. If the two days of Rosh Hashanah (fell out after Shabbath), he is circumcised on the twelfth day, [for the two days are of one sanctity and milah out of its time does not override the second day of Rosh Hashanah. Therefore, he is circumcised on the twelfth day.] A sick child is not circumcised until he recovers [and seven full days have passed from the time of his recovery.]

ו אֵלּוּ הֵן צִיצִין הַמְעַכְּבִין אֶת הַמִּילָה, בָּשָׂר הַחוֹפֶה אֶת רֹב הָעֲטָרָה. וְאֵינוֹ אוֹכֵל בַּתְּרוּמָה. וְאִם הָיָה בַעַל בָּשָׂר, מְתַקְּנוֹ מִפְּנֵי מַרְאִית הָעָיִן. מָל וְלֹא פָרַע אֶת הַמִּילָה, כְּאִלּוּ לֹא מָל:

6 These are the tzitzin [strands of flesh remaining from the foreskin] which (if they remain) invalidate milah: Flesh which covers most of the corona. And he (one with such tzitzin) does not eat terumah [if he were a Cohein. For an uncircumcised Cohein is forbidden to eat terumah, it being written in respect to the Pesach offering (Exodus 12:45): "A sojourner and a hired man may not eat of it," and, in respect to terumah, (Leviticus 22:10): "The sojourner with a Cohein and his hired man may not eat the holy thing" — Just as the Pesach offering is forbidden to one who is uncircumcised, so, terumah.] And if he were fat, [so that after the entire foreskin had been removed, the organ still seems to be covered by flesh], it is corrected [i.e., the thickness is reduced with the knife] because of "appearances" [i.e., so that he not give the appearance of being uncircumcised.] If he were circumcised, but the milah were not exposed (by pulling down the membrane), it is as if he had not been circumcised, [and he must go back and expose it, even if he had withdrawn. And as long as he is engaged in circumcision on Shabbath, he cuts both those tzitzin that invalidate milah and those which do not. After he withdraws, he returns for invalidating tzitzin but not for non-invalidating tzitzin.]

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