Wszystkie wymagania mily są spełniane w szabat: przecinanie napletka, odsłanianie [korony (przez ściągnięcie błony)], ssanie [krew, mimo że powoduje ranę, gdyż krew jest uwalniana z zakrzepnięcia tylko przez ssanie], zakładanie bandaża i kminku. Jeśli nie zmielił go (kminku) w przeddzień szabatu, żuje go zębami i nakłada. [Albowiem wszystko, co można zrobić przez shinui (odstępstwo od normy), jest zrobione.] Jeśli wino i oliwa nie były bite w szabat [Zwykli bić wino i oliwę w naczyniu i mieszać je razem jako lekarstwo na mila, ponieważ jajka są ubijane w naczyniu], każdy nakładany jest oddzielnie. A chaluk nie jest do tego zrobiony ab initio [Chaluk to kawałek materiału z otworem, do którego wkładają milę, aby skóra nie powróciła i nie zakryła korony], ale owija wokół niego materiał. Jeśli nie przygotował jej (szmatki) w przeddzień szabatu, nakręca ją na palec, nosząc ją, jako odmianę od sposobu noszenia w dni powszednie] i przynosi ją nawet z innego dziedzińca [nie tylko z dom za domem na jednym dziedzińcu bez eiruva, ale nawet z jednego dziedzińca na drugi nie połączony z nim przez eiruv].
Bartenura on Mishnah Shabbat
מוהלין – to cut the foreskin.
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English Explanation of Mishnah Shabbat
Introduction
This mishnah lists what aspects of circumcision may be performed on Shabbat according to Rabbi Akiva.
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Bartenura on Mishnah Shabbat
ופורעין – the skin covering the top of the membrum virile (i.e., the corona)/split the membrane and pull it down.
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English Explanation of Mishnah Shabbat
They may perform all the necessities of circumcision on Shabbat: circumcising, uncovering [the corona], sucking [the wound], and placing a compress and cumin upon [the wound]. The main necessities for performing the actual circumcision may all be performed on Shabbat, since these obviously cannot be performed prior to Shabbat. This includes the two main parts of the circumcision itself the cut and the tearing of the membrane which covers the corona. “Sucking the wound” was believed to have certain health benefits and hence was considered to be an essential part of the circumcision. Indeed the Talmud states that any mohel who doesn’t suck the wound is to be removed from his job. In our day, due to our knowledge of orally transmitted diseases, this part of the ritual has become very controversial. Some groups do not do this at all, claiming that there is no health benefit and that even in the Talmud it was not considered to be as essential as the “cutting and tearing”. Since the 19th century some mohels have been using various other contraptions to do the sucking, including a sponge and a glass tube. Some ultraorthodox groups still suck by direct contact with the mouth. The compress and cumin mixture were placed on the wound to aid in the healing. I do not know of any group that still uses cumin although compresses are still used by all.
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Bartenura on Mishnah Shabbat
ומוצצין – [to suck] the blood [and compress the blood vessels of the wound in the process] and even though he is making a wound, for the blood does not ooze/secrete [from its junction other than through sucking.
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English Explanation of Mishnah Shabbat
If one did not grind [the cumin] on the eve of Shabbat, he may chew [it] with his teeth and apply [it to the wound]. On Shabbat itself, since grinding is a forbidden labor, it would be forbidden to grind the cumin in order to put it on the wound. If he hasn’t prepared the cumin before Shabbat while he may not grind it, he may chew it up in his mouth and then put it on the wound. Again, they didn’t know about germs in the days of the Talmud.
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Bartenura on Mishnah Shabbat
אספלנית – bandage/compress/dressing.
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English Explanation of Mishnah Shabbat
If he did not beat up wine and oil on the eve of Shabbat, he should apply each separately. They would also put a mixture of wine and oil on the wound. This mixture was beaten before Shabbat. If he hadn’t prepared the wine and oil before Shabbat, he cannot beat them on Shabbat but he may place the wine and oil in a bowl without vigorously beating them and then put them together on the wound.
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Bartenura on Mishnah Shabbat
לועס בשיניו – for all that is possible to do [through] a change.
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English Explanation of Mishnah Shabbat
They may not make a cloak for it in the first place, but he may wrap a rag about it. They would also make a special bandage called by the Mishnah a “cloak” which would be used to cover the head of the penis. This “cloak” should not be made on Shabbat. So if he didn’t make it before Shabbat, what he may do is temporarily wrap a small rag around the penis.
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Bartenura on Mishnah Shabbat
אם לא טרף יין ושמן – they were accustomed that they would beat wine and oil in a bowl and mix them together for a healing salve on the circumcision just as they beat eggs in a bowl.
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English Explanation of Mishnah Shabbat
If this was not prepared from the eve of Shabbat, he may wind it about his finger and bring it, and even from another courtyard. If he didn’t bring the small rag to the place of the circumcision before Shabbat, he may not simply carry it, for that would be an outright violation of Shabbat. However, he may wrap the rag around his finger and carry it. This way it is as if he is wearing the rag (which is permitted) and not just carrying it. The mishnah allows it to be carried even from another courtyard. The commentators debate whether this implies that it also may be carried through the public domain.
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Bartenura on Mishnah Shabbat
חלוק – a piece of perforated cloth which they enter the circumcised membrum into the perforation in order that the skin does not return and cover up the membrum virile.
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Bartenura on Mishnah Shabbat
לא התקין – he did not prepare it.
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Bartenura on Mishnah Shabbat
כורך על אצבע – in the form of a clothing to change it from the manner of taking it out on weekdays.
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Bartenura on Mishnah Shabbat
אפי' מחצר אחרת – it is not required/necessary from one house to another house in the same courtyard even though they did not make an Eruv but even from another courtyard which is not [connected by] an Eruv with it.
