Perek XIX

Daf 134 Amud a
NOTES
‫ימ ׁ ֵשי טו ָּבא‬ ּ ‫ ַמאי ַּת ַ ּקנְ ֵּת‬.‫נִיתא‬
ְ ‫יה? ִל‬ ָ ‫ ַח ְס ּ ַפ‬sores on his flesh. What is his remedy? Let him wash extensively
And one mixes wine and oil for it – ‫טֹור ִפין ָל ּה יַ יִ ן וְ ׁ ֶש ֶמן‬
ְ ְ‫ו‬:
.‫ ְ ּב ַמּיָ א דְּ ִס ְיל ָקא‬in beet water, in which beets have been boiled. Some authorities explain that the prohibition against
using medicine on Shabbat involves two issues: First,
‫ ָּתנ ּו ַר ָ ּבנַן דְּ ָב ִרים‬.‫“ל ֹא ׁ ָש ַחק ֵמ ֶע ֶרב ׁ ַש ָ ּבת״‬ We learned in the mishna: If one did not grind the cumin from preparing the medication for use may involve viola-
ׂ ִ ‫עֹושין ַל ִּמ ָילה ַ ּב ׁ ּ ַש ָ ּבת‬
‫עֹושין ָל ּה‬ ׂ ִ ‫ׁ ֶש ֵאין‬ Shabbat eve, he chews it with his teeth and places it on the place of tion of the Torah prohibition against grinding, and
‫טֹור ִפין ָל ּה‬
ְ ְ‫ ו‬,‫ֹוח ִקין ָל ּה ַּכ ּמֹון‬ ֲ ‫ ׁש‬:‫ְ ּביֹום טֹוב‬ circumcision as a salve. The Sages taught: There are actions that may second, there is a rabbinic decree prohibiting use of
not be performed in preparation for a circumcision on Shabbat but medicine already prepared. The Rabbis did not pro-
.‫יַ יִ ן וְ ׁ ֶש ֶמן‬ hibit the use of medication on Festivals. Therefore, one
may be performed in preparation for it on a Festival. For example:
One grinds cumin for it, and one mixes wine and oil for it.NH may mix wine and oil. According to Rabbi Meir, the
mixture is considered food and not medicine; there-
fore, it may be mixed on Shabbat. However, grinding
‫ ַמאי ׁ ְשנָ א ַּכ ּמֹון‬:‫יֹוסף‬ ֵ ‫יה ַא ַ ּביֵ י ְל ַרב‬ּ ‫ָא ַמר ֵל‬ Abaye said to Rav Yosef: What is different about cumin that makes cumin violates the Torah prohibition against grinding.
‫ יַ יִ ן וְ ׁ ֶש ֶמן ֲחזִ י‬,‫ְ ּביֹום טֹוב – דַּ ֲחזֵ י ִל ְק ֵד ָרה‬ it permissible to grind it on a Festival? The fact that it is suitable for Therefore, it is prohibited on Shabbat. It is permitted
‫טֹור ִפין‬ְ ‫ ֵאין‬:‫חֹולה! דְּ ַתנְיָ א‬ ֶ ‫נַ ִמי ַ ּב ׁ ּ ַש ָ ּבת ְל‬ use to spice a pot, in cooking. Based on that explanation, mixed wine on a Festival only because it can be used for cooking
and oil are also suitable for use on Shabbat for a sick person, as it (Rabbi Elazar Moshe Horowitz).
‫ ָא ַמר ַר ִ ּבי ׁ ִש ְמעֹון‬.‫חֹולה ַ ּב ׁ ּ ַש ָ ּבת‬
ֶ ‫יַ יִ ן וְ ׁ ֶש ֶמן ְל‬
was taught in a baraita: One may not mix wine and oil for a sick It was he who was stringent with regard to himself,
ְ ‫ ַאף‬:‫ֶ ּבן ֶא ְל ָעזָ ר ִמ ׁ ּשוּם ַר ִ ּבי ֵמ ִאיר‬
‫טֹור ִפין‬ person on Shabbat. Rabbi Shimon ben Elazar said in the name of but for everyone it is permitted – ‫הוּא נִיה ּו דְּ ַמ ְח ִמיר‬
.‫יַ יִ ן וְ ׁ ֶש ֶמן‬ Rabbi Meir: One may even mix wine and oil on Shabbat. ‫ ֲא ָבל ְלכו ֵּּלי ָע ְל ָמא ׁ ָש ֵרי‬,‫יה‬
ּ ‫א ַּנ ְפ ׁ ֵש‬:
ַ Among the Sages, it
was a common practice that a Sage who issued a
‫ ּ ַפ ַעם ַא ַחת‬:‫ָא ַמר ַר ִ ּבי ׁ ִש ְמעֹון ֶ ּבן ֶא ְל ָעזָ ר‬ Rabbi Shimon ben Elazar said: It happened on one occasion that lenient ruling in a dispute would not rely on his own
Rabbi Meir had intestinal pain on Shabbat, and we sought to mix ruling because he did not wish to violate the ruling
‫ ו ִּב ַ ּק ׁ ְשנ ּו ִל ְטרֹוף לֹו‬,‫ָח ׁש ַר ִ ּבי ֵמ ִאיר ְ ּב ֵמ ָעיו‬ of his colleagues. Nevertheless, he would allow the
ָ‫ דְּ ָב ֶריך‬:‫ ָא ַמ ְרנ ּו לֹו‬.ּ‫ וְ ל ֹא ִה ִּנ ָחנו‬,‫יַ יִ ן וְ ׁ ֶש ֶמן‬ wine and oil for him as treatment and he did not let us do so. We
general public to act in accordance with his more
said to him: Will your statement be negated in your lifetime? You
‫ ַאף ַעל ּ ִפי ׁ ֶש ֲאנִי‬:ּ‫יִב ְטל ּו ְ ּב ַחּיֶ יךָ ?! ָא ַמר ָלנו‬ ָּ lenient ruling.
permit mixing these ingredients for a sick person. He said to us:
‫אֹומ ִרים ָּכ ְך – ִמּיָ ַמי‬ ְ ‫ וַ ֲח ֵב ַירי‬,‫אֹומר ָּכ ְך‬ ֵ Even though I say this and my colleagues say that, and I do not
.‫ל ֹא ְמ ָל ַאנִי ִל ִ ּבי ַל ֲעבֹור ַעל דִּ ְב ֵרי ֲח ֵב ַירי‬ retract my statement, still, in all my days I have never been so pre-
‫ ֲא ָבל ְלכו ֵּּלי‬,‫יה‬ ּ ‫הוּא נִיה ּו דְּ ַמ ְח ִמיר ַא ַּנ ְפ ׁ ֵש‬ sumptuous as to violate the statements of my colleagues and act
!‫ָע ְל ָמא – ׁ ָש ֵרי‬ in accordance with my opinion. Apparently, it was he who was
stringent with regard to himself, but for everyone it is permitted.N

‫ ָה ָכא‬.‫ ָה ָכא ָ ּב ֵעי ִל ָּיכא‬,‫ ָה ָתם ָלא ָ ּב ֵעי ִל ָּיכא‬The Gemara answers that there is a distinction between the cases:
‫נֹותן‬ ַ ,‫ נַ ִמי‬There, for medicinal purposes, it need not be beaten, whereas here,
ֵ :‫נִיע ִביד וְ ָלא ִל ַילךְ ! ַהיְ ינ ּו דְּ ָק ָתנֵי‬
.‫ זֶ ה ִ ּב ְפנֵי ַעצְ מֹו וְ זֶ ה ִ ּב ְפנֵי ַעצְ מֹו‬for circumcision, it must be beaten. The Gemara asks: Here too, let
us prepare the mixture but not beat it.. The Gemara answers: That
is in fact the custom, and that is what the mishna teaches: He plac-
es this by itself and that by itself, meaning that he may mix the wine
and oil, but he may not beat them.

‫ ֵאין ְמ ַס ְּננִין ֶאת ַה ַח ְרדָּ ל ַ ּב ַּמ ְסנֶ נֶ ת‬:‫ָּתנ ּו ַר ָ ּבנַן‬ The Sages taught with regard to labor on a Festival: One may not
‫ ָא ַמר ֵל ּיה‬.‫ׁ ֶשלּ ֹו וְ ֵאין ְמ ַמ ְּת ִקין אֹותֹו ְ ּבגַ ֶח ֶלת‬ strain mustard in its strainer, and one may not sweeten it with coal.
:‫ ַמאי ׁ ְשנָ א ֵמ ָהא דִּ ְתנַ ן‬:‫יֹוסף‬ ֵ ‫ַא ַ ּביֵ י ְל ַרב‬ Abaye said to Rav Yosef: In what way is this different from that
which we learned in a mishna: One may place an egg in a mustard
?‫נֹותנִים ֵ ּביצָ ה ְ ּב ַמ ְסנֶ נֶ ת ׁ ֶשל ַח ְרדָּ ל‬ ְ
strainer on Shabbat?

,‫בֹורר‬
ֵ ‫יחזִ י ְּכ‬
ֱ ‫ ָה ָתם – ָלא ֶמ‬:‫יה‬ ּ ‫ ָא ַמר ֵל‬Rav Yosef said to him: There is a distinction between the cases, that
.‫בֹורר‬ ֱ ‫ ָה ָכא – ֶמ‬there, in the case of the egg, the act does not appear like selecting,
ֵ ‫יחזִ י ְּכ‬
whereas here, in the case of the mustard, the act appears like select-
ing. Straining an egg does not actually separate it into its component
parts. Straining mustard does.

:‫ וְ ָה ַתנְ יָ א‬.‫ וְ ֵאין ְמ ַמ ְּת ִקין אֹותֹו ְ ּבגַ ֶח ֶלת‬We learned that one may not sweeten the mustard with coal.H The
‫ ָּכאן‬:‫ ְמ ַמ ְּת ִקין אֹותֹו ְ ּבגַ ֶח ֶלת! ָלא ַק ׁ ְשיָ א‬Gemara asks: Wasn’t it taught in a baraita: One may sweeten it with
.‫ ְ ּבגַ ֶח ֶלת ׁ ֶשל ַמ ֶּת ֶכת ָּכאן ְ ּבגַ ֶח ֶלת ׁ ֶשל ֵעץ‬coal. The Gemara answers: This is not difficult, as there is a distinc-
tion: There, where it is permitted, it is referring to the case of a
metal coal, as extinguishing metal coals is not prohibited by Torah
law, whereas here, where it is prohibited, it is referring to the case of
a wooden coal.

HALAKHA
Preparations for circumcision on a Festival – ‫תיקוּנֵי ִמ ָילה ְ ּביֹום טֹוב‬:ִּ Preparing mustard on a Festival – ‫ט ּיפוּל ְ ּב ַח ְרדָּ ל ְ ּביֹום טֹוב‬:ִ It is
Any activity that is not actually a component of the mitzva of cir- prohibited to strain mustard in a strainer on a Festival. One may
cumcision per se does not override Shabbat or Festival prohibitions. not sweeten it by extinguishing wooden coals with it. However,
The exception to this rule is grinding cumin and mixing wine and it is permitted to sweeten it by extinguishing metal coals with
oil, which may be performed on a Festival (Rambam Sefer Ahava, it (Rambam Sefer Zemanim, Hilkhot Yom Tov 3:17; Shulĥan Arukh,
Hilkhot Mila 2:10; Shulĥan Arukh, Yoreh De’a 266:6). Oraĥ Ĥayyim 510:3).

 ‫דלק ףד‬. ‫ ט״י קרפ‬. Perek XIX . 134a  291

 HALAKHA
What is the halakha with regard to whether it is per-
missible to curdle cheese on a Festival – ‫מה ּו ְלגַ ֵ ּבן‬:ַ One
may not prepare cheese on a Festival, even to be eaten
on the Festival, because it can be done the day before
(Shulĥan Arukh, Oraĥ Ĥayyim 510:5).
BACKGROUND
A baby whose exit is unknown – ‫יע‬ ַ ‫יְ נו ָּקא דְּ ָלא יְ ִד‬
‫יה‬
ּ ‫מ ּ ַפ ְק ֵּת‬:ַ The Gemara refers to a congenital defect
known as atresia ani, the obstruction of the anal cavity.
This defect can be surgically corrected.
A baby that refuses to nurse – ‫תינֹוק ֶׁש ֵאינֹו יֹונֵ ק‬:ִּ Oc-
casionally, cold temperatures can suppress muscular
activity, including in the mouth. Consequently, the
baby is unable to nurse. Warming the child helps in
those cases.
‫ ַמאי ׁ ְשנָ א‬:‫יֹוסף‬
ֵ ‫יה ַא ַ ּביֵ י ְל ַרב‬ ּ ‫ ָא ַמר ֵל‬Abaye said to Rav Yosef: In what way is mustard placed on coals,
ׂ ְ ‫ ִמ ִ ּב‬which is prohibited, different from meat placed on coals, which
N
‫ ָה ָתם – ָלא‬:‫יה‬ּ ‫יש ָרא ַאגּ ו ְּמ ֵרי? ָא ַמר ֵל‬
.‫ ָה ָכא – ֶא ְפ ׁ ָשר‬,‫ ֶא ְפ ׁ ָשר‬is permitted even if the coals are extinguished by the blood drip-
ping from the meat? Rav Yosef said to Abaye: The two cases are
not similar, as there, with regard to meat, it is not possible to
accomplish this in any other way, but here, with regard to mustard,
it is possible to accomplish this in another way.
‫ ַמה ּו ְלגַ ֵ ּבן? ָא ַמר‬:‫יֹוסף‬ ֵ ‫יה ַא ַ ּביֵ י ְל ַרב‬
ּ ‫ ָא ַמר ֵל‬Abaye said to Rav Yosef: What is the halakha with regard to
ּ ‫ ֵל‬whether it is permissible to curdle cheese on a Festival? He said
HN
:‫יה‬
ּ ‫ישה? ָא ַמר ֵל‬ ָ ׁ ‫ ַמאי ׁ ְשנָ א ִמ ִּל‬.‫ ָאסוּר‬:‫יה‬
.‫ ָה ָכא – ֶא ְפ ׁ ָשר‬,‫ ָה ָתם – ָלא ֶא ְפ ׁ ָשר‬to him: It is prohibited. Abaye asked: In what way is this differ-
ent from kneading dough, which is permitted on a Festival? Rav
Yosef said to him: There, with regard to dough, it is not possible
to bake bread before a Festival, as day-old bread is inferior to fresh
bread. Therefore, kneading dough to bake bread on a Festival is
permitted. Here, with regard to cheese, it is possible to curdle
cheese before a Festival and it will not deteriorate in any way.

‫יֹומא‬ָ ‫ ְ ּג ִבינָ ה ַ ּבת‬:‫ וְ ָהא ָא ְמ ִרי נְ ַה ְרדְּ ֵעי‬Abaye challenged this distinction: Didn’t the Sages of Neharde’a
ּ ‫ דַּ ֲא ִפ‬:‫ ַמ ַע ְליָ א! ָה ִכי ָק ָא ְמ ִרי‬say that one-day-old cheese is excellent? Curdling cheese on a
‫יל ּו ְ ּג ִבינָ ה ַ ּבת‬
.‫יֹומא ַמ ַע ְליָ א‬
ָ Festival should be permitted? Rav Yosef responded: This is what
they are saying: Even one-day-old cheese is excellent; however,
cheese that aged longer is better. Therefore, they did not permit
curdling cheese on a Festival, as it is not necessary for the Festival.

‫ ָא ְמ ָרה‬,‫ ָא ַמר ַא ַ ּביֵ י‬.‫עֹושין ָל ּה ָחלוּק כו׳״‬ ׂ ִ ‫“אין‬ ֵ We learned in the mishna: And on Shabbat one may not make a
‫יט ָרא‬ ְ ‫נְיֵה ְל ִס‬
ּ ‫ ַהאי ָחלוּק דִּ ינו ָּקא – ְל ַפ‬:‫ִלי ֵאם‬ pouch to place over the circumcision as a bandage ab initio.
ּ ‫ דִּ ְיל ָמא ִמ ְיד ִ ּביק ַ ּג ְרדָּ א ִמ ּינ‬,‫ְל ִע ָיל ֵאי‬
‫ֵיה וְ ָא ֵתי‬ Abaye said: My mother, actually his foster mother who was the
nursemaid who raised him, told me: With regard to that pouch,
‫יה דְּ ַא ַ ּביֵ י ָע ְב ָדא‬ּ ‫ימ‬ ֵּ ‫ ִא‬.‫ִל ֵידי ְּכרוּת ׁ ָש ְפ ָכה‬
placed as a bandage over the circumcision of a baby, let one place
‫ ַהאי יְ נו ָּקא‬:‫ ֲא ַמר ַא ַ ּביֵ י‬.‫יס ָּת ָתא ְל ַפ ְל ָ ּגא‬ ְ ‫ִּכ‬ it on the upper side with the threads below, lest a thread from it
‫יה‬
ּ ‫יתא דְּ ִאית ֵל‬ ָ ‫יתי ְ ּב ִל‬ֵ ְ‫יה ָחלוּק – ַלי‬ ּ ‫דְּ ֵלית ֵל‬ stick to the place of circumcision and cause the baby to become
‫ וְ ָעיֵ יף‬,‫יה ְל ִ ׂש ְיפ ָתא ְל ַת ַּתאי‬ ּ ‫יכ ְר ֵכ‬
ַּ ‫ וְ ִל‬,‫ִ ׂש ְיפ ָתא‬ one with a severed urethra. The Gemara relates that Abaye’s
.‫יה ְל ִע ָיל ֵאי‬ ּ ‫ֵל‬ mother would make a pouch that covered half the place of cir-
cumcision so that it would not be damaged through contact with
the threads emerging from the edge of the pouch. Abaye said: If
this baby does not have a pouch to put on the place of the cir-
cumcision, let one bring a worn-out garment with a hem, and
wrap the hem under, and fold the garment over, so that the
threads from the worn-out garment will not adhere to the wound.

‫ ַהאי יְ נ ּו ָקא‬:‫וַ ֲא ַמר ַא ַ ּביֵ י ָא ְמ ָרה ִלי ֵאם‬ And Abaye also said: My mother told me: In the case of a baby
,‫יש ָחא‬ ְ ׁ ‫יה ִמ‬ ּ ‫יפ‬ ֵ ְ‫יה – ְל ׁ ַשי‬ ּ ‫דְּ ָלא יְ ִד ַיע ַמ ּ ַפ ְק ֵּת‬ the location of whose exit, i.e., anus, is unknown,B as it is ob-
‫יה‬ּ ‫יכא דְּ זִ יג ִל ַיק ְר ֵע‬ ָ ‫ וְ ֵה‬,‫יֹומא‬ָ ‫יה ַל ֲה ֵדי‬ ּ ‫וְ לו ְּק ֵמ‬ scured by skin, let one rub it with oil and stand it before the light
of the day. And where it appears transparent, let one tear it with
– ‫ ֲא ָבל ִ ּב ְכ ִלי ַמ ָּתכֹות‬.‫ִ ּב ְ ׂש ַע ְר ָּתא ׁ ְש ִתי וָ ֵע ֶרב‬
a barley grain widthwise and lengthwise. However, one may not
:‫ ָא ְמ ָרה ִלי ֵאם‬,‫ וַ ֲא ַמר ַא ַ ּביֵ י‬.‫ ִמ ׁ ּשוּם דְּ זָ ֵריף‬,‫ָלא‬ tear it with a metal implement because it causes infection and
,‫יה‬ּ ‫ַהאי יְ נו ָּקא דְּ ָלא ָמיֵ יץ – ֵמ ַיקר דְּ ָקר ּפו ֵּּמ‬ swelling. And Abaye said that my mother told me: If a baby
ּ ‫ וְ ִלינְ ַק ֵט‬,‫יה – ַליְ ת ּו ָּכ ָסא ּגו ְּמ ֵרי‬
‫יה‬ ּ ‫ַמאי ַּת ַ ּקנְ ֵּת‬ refuses to nurse,B that is because its mouth is cold and it is unable
.‫יה ּו ָמיֵ יץ‬ ּ ‫ דְּ ָחיֵ ים ּפ ּו ֵּמ‬,‫יה‬ ּ ‫יה ַל ֲה ֵדי ּפ ּו ֵּמ‬ ּ ‫ֵל‬ to nurse. What is his remedy? They should bring a cup of coals
‫ ַהאי יְ נו ָּקא דְּ ָלא‬:‫וַ ֲא ַמר ַא ַ ּביֵ י ָא ְמ ָרה ִלי ֵאם‬ and place it near his mouth, so that his mouth will warm and
he will nurse. And Abaye said that my mother told me: A baby
.‫נַש ִּתיה‬ְ ׁ ‫ותא ו ְּמ‬ ָ ָ‫יה ְ ּבנַ ְפו‬
ּ ‫נַש ִּתיה – ִלינְ ּ ְפ ֵפ‬ ְ ׁ ‫ְמ‬
that does not urinate, let one place him in a sieve and shake him,
and he will urinate.

NOTES
Meat on coals – ‫יש ָרא ַא ּגו ְּמ ֵרי‬
ׂ ְ ‫ב‬:ּ ִ Some commentaries explain that
placing meat on top of hot coals on a Festival is not a direct viola-
tion of the labor of extinguishing, because the fire ultimately burns
stronger. The Sages permitted roasting meat in this manner, as no
Torah prohibition is violated. According to this approach, there is
a variant reading of the Gemara: There, there is no extinguishing;
here, there is extinguishing (Rif ).
Others authorities state that the labor of extinguishing is
also permitted on a Festival if extinguishing is required for food
preparation, with the following caveat: If the food could have
been prepared beforehand, it may not be prepared on a Festival.
However, if preparing the food prior to the Festival would produce
food not as tasty as food prepared on the Festival, it is even per-
mitted to extinguish a fire in its preparation (Rabbeinu Zeraĥya
HaLevi).
What is the halakha with regard to whether it is permissible to
curdle cheese on a Festival – ‫מה ּו ְלגַ ֵ ּבן‬:ַ Some explain the state-
ment that kneading is not possible, whereas curdling is possible
as follows: Flour itself is inedible in its current form, whereas the
raw material of cheese, i.e., milk, can be legitimately consumed
in its present state (Rabbeinu Zeraĥya HaLevi).

292  Perek XIX . 134a . ‫דלק ףד‬. ‫ט״י קרפ‬

 involv
violat
is a ra
Rabb
one m
sidere
BACKGROUND
Howe
‫ ַהאי יְ נו ָּקא דְּ ָלא‬:‫וַ ֲא ַמר ַא ַ ּביֵ י ָא ְמ ָרה ִלי ֵאם‬ And Abaye said: My nurse told me: If a baby is not breathing, ing. T
let them bring his mother’s placenta and place the placenta on The red and pale child – ‫היֶ ֶלד ָה ָאדֹום וְ ַהיָ רֹוק‬:ַ Several
‫יה‬ּ ‫יש ְר ֵק‬ ַ ׁ ‫ וְ ִל‬,‫יה‬
ּ ‫ימ‬ ֵּ ‫יתא דְּ ִא‬ ָ ‫ַמ ֲעוֵ י – ַליְ ת ּו ִס ִל‬ only b
medical explanations were proposed to identify the
:‫ ָא ְמ ָרה ִלי ֵאם‬,‫ וַ ֲא ַמר ַא ַ ּביֵ י‬.‫יה ו ַּמ ֲעוֵ י‬ ּ ֵ‫ילו‬ ָּ ‫ִע‬ him, and the baby will breathe. And Abaye said that my moth- diseases from which the babies seen by Rabbi Natan It wa
er told me: If a baby is too small, let them bring his mother’s were suffering. With regard to the child who was red, one i
,‫יה‬ּ ‫ימ‬ ֵּ ‫ַהאי יְ נו ָּקא דְּ ָק ֵטין – ַליְ ית ּו ְל ִס ְיל ָּתא דְּ ִא‬
placenta and rub the baby with it from the narrow end to the some presume that the children of that family suffered Amon
‫ וְ ִאי‬.‫יה ִמ ּקו ְּטנָ א ְלאו ְּל ָמא‬ ּ ֵ‫ילו‬ ָּ ‫יה ִע‬ ּ ‫יש ְר ֵק‬
ַ ׁ ‫וְ ִל‬ wide end of the placenta. And if the baby is strong, i.e., too large, from a rare hereditary blood disease known as purple a leni
,‫ וַ ֲא ַמר ַא ַ ּביֵ י‬.‫ָא ֵלים – ֵמאו ְּל ָמא ְלקו ְּטנָ א‬ let them rub the baby from the wide end of the placenta to the disease, purpura hemorrhagica. The child who was pale he di
was probably sick with hemolytic jaundice of the new- he wo
‫ ַהאי יְ נו ָּקא דְּ סו ָּּמק – דְּ ַא ַּכ ֵּתי‬:‫ָא ְמ ָרה ִלי ֵאם‬ narrow end. And Abaye said that my mother told me: If a baby
born, which is also hereditary. lenien
‫יה ַעד‬ ּ ‫ית ַרח ּו ֵל‬ ְ ‫ ִל‬,‫יה דְּ ָמא‬ ּ ‫יב ַלע ֵ ּב‬ ְ ‫ָלא ִא‬ is red, that is because the blood has not yet been absorbed in
him. In that case, let them wait until his blood is absorbed and Meat
‫ דְּ יָ רֹוק וְ ַא ַּכ ֵּתי‬.‫ימ ֲהלו ּּה‬ ְ ‫יה דְּ ָמא וְ ִל‬ ּ ‫דְּ ִא ְיב ַלע ֵ ּב‬ HALAKHA ing m
then circumcise him. Likewise, if a baby is pale and his blood
‫יה‬
ּ ‫ית ַרח ּו ַעד דְּ נָ ַפל ֵ ּב‬ ְ ‫יה – ִל‬ ּ ‫יה דְּ ֵמ‬ ּ ‫ָלא נָ ַפל ֵ ּב‬ The circumcision of a sick baby – ‫חֹולה‬ֶ ‫מ ַילת ִּתינֹוק‬:ִ If a the la
has not yet entered him, let them wait until his blood enters
.‫ימ ֲהלו ּּה‬ ְ ‫ וְ ִל‬,‫יה‬ּ ‫דְּ ֵמ‬ baby displays signs of possible illness, and the circumci- ger. T
him and then circumcise him. prohi
sion might be dangerous, the baby is not circumcised
at the appointed time. For example, if the baby is too readi
‫ ּ ַפ ַעם ַא ַחת ָה ַל ְכ ִּתי‬:‫ ָא ַמר ַר ִ ּבי נָ ָתן‬,‫דְּ ַתנְ יָ א‬ As it was taught in a baraita, Rabbi Natan said: On one occasion, pale or too red, the circumcision is postponed until he extin
‫ ׁ ֶש ָּמ ָלה‬,‫ִל ְכ ַר ֵּכי ַהּיָ ם ו ָּבאת ִא ׁ ּ ָשה ַא ַחת ְל ָפנַי‬ I went to the coastal cities, and one woman came before me is healthy enough to be circumcised. This ruling is in Ot
‫יא ּתֹו‬ַ ‫ישי ֱה ִב‬ ִ ׁ ‫ ׁ ְש ִל‬,‫ ׁ ֵשנִי ו ֵּמת‬,‫אשֹון ו ֵּמת‬
ׁ ‫ְ ּבנָ ּה ִר‬ who circumcised her first son and he died, and she circumcised accordance with Abaye’s statement in the name of his perm
her second son and he died, and since she feared circumcising nursemaid and the incidents involving Rabbi Natan tion,
:‫ ָא ַמ ְר ִּתי ָל ּה‬.‫יתיו ׁ ֶשהוּא ָאדֹום‬ ִ ‫ ְר ִא‬.‫ְל ָפנַי‬
the third due to concern that he might die as well, she brought (Rambam Sefer Ahava, Hilkhot Mila 1:17; Shulĥan Arukh,
‫ ִה ְמ ִּתינָ ה לֹו‬.‫ַה ְמ ִּתינִי לֹו ַעד ׁ ֶשּיִ ָ ּב ַלע ּבֹו דָּ מֹו‬ him before me. I saw that he was red. I said to her: Wait until Yoreh De’a 263:1).
‫ וְ ָהי ּו‬.‫ ו ָּמ ָלה אֹותֹו וְ ָחיָ ה‬,‫ַעד ׁ ֶש ִּנ ְב ַלע ּבֹו דָּ מֹו‬ his blood is absorbed into him. She waited until his blood was
.‫קֹורין אֹותֹו “נָ ָתן ַה ַ ּב ְב ִלי״ ַעל ׁ ְש ִמי‬ִ absorbed into him and then circumcised him, and he lived.
And they would call him Natan the Babylonian after my name.

,‫ֹוט ִקּיָ א‬
ְ ‫ׁשוּב ּ ַפ ַעם ַא ַחת ָה ַל ְכ ִּתי ִל ְמ ִדינַ ת ַק ּפ‬ Rabbi Natan further related: On another occasion I went to the
‫אשֹון‬ ׁ ‫ ׁ ֶש ָּמ ָלה ְ ּבנָ ּה ִר‬,‫ו ָּבאת ִא ׁ ּ ָשה ַא ַחת ְל ָפנַי‬ state of Cappadocia, and a woman came before me who cir-
‫ ְר ִא ִיתיו‬.‫יא ּתֹו ְל ָפנַי‬ַ ‫ישי ֱה ִב‬ ִ ׁ ‫ ׁ ְש ִל‬,‫ ׁ ֵשנִי ו ֵּמת‬,‫ו ֵּמת‬ cumcised her first son and he died, and she circumcised her
second son and he died. Since she feared circumcising the third
‫יתי ּבֹו דַּ ם‬ ִ ‫ ֵהצַ צְ ִּתי ּבֹו וְ ל ֹא ָר ִא‬.‫ׁ ֶשהוּא יָ רֹוק‬
due to concern that he might die as well, she brought him before
‫ ַה ְמ ִּתינִי לֹו ַעד ׁ ֶשּיִ ּפֹול ּבֹו‬:‫ ָא ַמ ְר ִּתי ָל ּה‬.‫ְ ּב ִרית‬ me. I saw that he was pale.B I looked at him and I could not see
‫ וְ ָהי ּו‬,‫ ו ָּמ ָלה אֹותֹו וְ ָחיָ ה‬,‫ וְ ִה ְמ ִּתינָ ה לֹו‬.‫דָּ מֹו‬ in him the blood of the covenant, i.e., he had a blood deficiency.
.‫קֹורין ׁ ְשמֹו “נָ ָתן ַה ַ ּב ְב ִלי״ ַעל ׁ ְש ִמי‬ִ I said to her: Wait until blood enters him. And she waited and
then circumcised him,H and he lived. And they would call his
name Natan the Babylonian after my name.

Perek XIX
Daf 134 Amud b

‫ ֵ ּבין ִל ְפנֵי ַה ִּמ ָילה‬,‫מתני׳ ַמ ְר ִחיצִ ין ֶאת ַה ָ ּק ָטן‬

‫ ֲא ָבל‬,‫ ו ְּמזַ ְּל ִפין ָע ָליו ַ ּבּיָ ד‬.‫ו ֵּבין ְל ַא ַחר ַה ִּמ ָילה‬
mishna  One may wash the baby on Shabbat, both
before the circumcision and after the
circumcision.H And one may sprinkle hot water on him by hand
:‫אֹומר‬
ֵ ‫ ַר ִ ּבי ֶא ְל ָעזָ ר ֶ ּבן ֲעזַ ְריָ ה‬.‫ל ֹא ַ ּב ְּכ ִלי‬ but not with a vessel, in order to depart from the usual manner
‫ישי ׁ ֶש ָחל‬ ִ ׁ ‫ַמ ְר ִחיצִ ין ֶאת ַה ָ ּק ָטן ַ ּבּיֹום ַה ׁ ּ ְש ִל‬ in which this is done. Rabbi Elazar ben Azarya says: One may
ִ ׁ ‫ ׁ ֶש ֶּנ ֱא ַמר “וַ יְ ִהי ַ ּבּיֹום ַה ׁ ּ ְש ִל‬,‫ִל ְהיֹות ַ ּב ׁ ּ ַש ָ ּבת‬
‫ישי‬ wash the baby on the third day following his circumcision, even
.‫ֹוא ִבים״‬ֲ ‫יֹותם ּכ‬ ָ ‫ִ ּב ְה‬ if that third day occurs on Shabbat. On the third day following
circumcision, the baby is considered to be in danger, as it is
stated with regard to the men of Shekhem, who were circum-
cised: “And it came to pass on the third day, when they were in
pain” (Genesis 34:25). This teaches us that on the third day the
pain of circumcision poses a danger.N
‫ ָס ֵפק וְ ַאנְ דְּ רֹוגִ ינֹוס – ֵאין ְמ ַח ְּל ִלין ָע ָליו ֶאת‬If there is uncertainty whether or not to circumcise a baby, and
.‫ וְ ַר ִ ּבי יְ הו ָּדה ַמ ִּתיר ָ ּב ַאנְ דְּ רֹוגִ ינֹוס‬.‫ ַה ׁ ּ ַש ָ ּבת‬likewise in the case of a hermaphrodite [androginos] baby, who
L
HALAKHA
Washing the circumcised baby – ‫ִימֹול‬ ּ ‫ה ְר ַחצָ ת ַה ִּתינֹוק ַה ּנ‬:ַ
During the talmudic era, failure to wash a baby in hot
water both before and after the circumcision, as well
as on the third day following the circumcision, was
deemed life-threatening. Nowadays, this practice is
no longer followed. Therefore, if one wishes to wash
the child on Shabbat, the standard restrictions that
apply to washing any other person apply to the child
as well. The Rema writes: In our countries, the custom
is to wash him before the circumcision in hot water
prepared the day before. After the circumcision, the
custom is to wait and wash him after Shabbat has
ended. If the third day after his circumcision occurs on
Shabbat and it will be necessary to wash him, hot water
is prepared the day before and the child is washed on
Shabbat. The Rema adds that in a case where there is

possesses both male and female genitals, one does not desecrate
Shabbat to perform the circumcision, since it is not certain that
the circumcision is required. And Rabbi Yehuda permits doing
so for a hermaphrodite baby.
potential danger if he is not washed, it is permitted to
heat water for him on Shabbat. The same applies with
regard to any sick person whose life is in danger (Ram-
bam Sefer Ahava, Hilkhot Mila 2:8 and Sefer Zemanim,
Hilkhot Shabbat 2:14; Shulĥan Arukh, Oraĥ Ĥayyim 331:9
and in the comment of the Rema).

NOTES LANGUAGE
On the third day – ‫ישי‬ ִ ׁ ‫בּיֹום ַה ׁ ּ ְש ִל‬:
ּ ַ The commentaries and hala- second days as well, as the child has had even less time to re- Hermaphrodite [androginos] – ‫אנְ דְּ רֹוגִ ינֹוס‬:
ַ From the
khic authorities disagree over the significance of the third day cuperate. Others authorities, including the Rambam, state Greek άνδρόγυνος, androgynos, meaning a man-
after circumcision. According to Rashi, Rabbeinu Ĥananel, and that this law refers specifically to the third day, not to the sec- woman, i.e., a creature with attributes of both genders.
most other commentaries, the baby remains in danger on the ond, because the pain of the wound increases on the third day.
third day, and Shabbat prohibitions should be overridden so There is support for this explanation in Pirkei DeRabbi Eliezer
that he can be washed. This certainly applies on the first and and elsewhere.

 ‫דלק ףד‬: ‫ ט״י קרפ‬. Perek XIX . 134b  293

 ָ ׁ ‫גמ׳ וְ ָהא ָא ְמ ַר ְּת ֵר‬
!‫ישא ַ‘מ ְר ִחיצִ ין׳‬
gemara  The Gemara questions the mishna’s state-
ment that one may sprinkle hot water on
the baby only by hand: Didn’t you say in the first clause of the
mishna that one may wash him? If it is permissible to wash the
baby, it is certainly permitted to sprinkle water on him with a ves-
sel.
:ּ‫ַרב יְ הו ָּדה וְ ַר ָ ּבה ַ ּבר ֲאבו ּּה דְּ ָא ְמ ִרי ַּת ְרוַ יְ יהו‬ It was Rav Yehuda and Rabba bar Avuh who both said that this
‫“כיצַ ד״ ָּתנֵי; ַמ ְר ִחיצִ ין ֶאת ַה ָ ּק ָטן ֵ ּבין ִל ְפנֵי‬ ֵּ mishna is taught employing the style known as: How. In this style,
‫ ֵּכיצַ ד – ְמזַ ְּל ִפין ָע ָליו‬,‫ִמ ָילה ֵ ּבין ְל ַא ַחר ִמ ָילה‬ the latter clause clarifies the former. It should be understood as
follows: One may wash the baby both before circumcision and
.‫ ֲא ָבל ל ֹא ַ ּב ְּכ ִלי‬,‫ַ ּבּיָ ד‬
after circumcision. How may one wash him? One sprinkles
water on him by hand, but not with a vessel.
‫ וְ ָהא ַ‘מ ְר ִחיצִ ין׳ ָק ָתנֵי! ֶא ָּלא‬:‫ֲא ַמר ָר ָבא‬ Rava said: Doesn’t it teach the phrase one may wash, and wash-
‫ ַמ ְר ִחיצִ ין ֶאת ַה ָ ּק ָטן‬:‫ ָה ִכי ָק ָתנֵי‬,‫ָא ַמר ָר ָבא‬ ing is not sprinkling. Rather, Rava said that this is what the
‫ ַ ּבּיֹום‬,‫ֵ ּבין ִמ ִּל ְפנֵי ִמ ָילה ֵ ּבין ְל ַא ַחר ַה ִּמ ָילה‬ mishna is teaching: One may wash the baby, both before cir-
cumcision and after circumcision. On the first day, one may
‫ישי ׁ ֶש ָחל‬ ִ ׁ ‫ ו ַּבּיֹום ַה ׁ ּ ְש ִל‬,‫אשֹון – ְּכ ַד ְר ּכֹו‬ ׁ ‫ָה ִר‬
wash him in his usual manner. However, on the third day follow-
‫ ֲא ָבל‬,‫ִל ְהיֹות ַ ּב ׁ ּ ַש ָ ּבת – ְמזַ ְּל ִפין ָע ָליו ַ ּבּיָ ד‬ ing his circumcision, if that third day occurs on Shabbat, one may
:‫אֹומר‬ֵ ‫ ַר ִ ּבי ֶא ְל ָעזָ ר ֶ ּבן ֲעזַ ְריָ ה‬.‫ל ֹא ַ ּב ְּכ ִלי‬ sprinkle water on him only by hand, but not with a vessel, and
‫ישי ׁ ֶש ָחל‬ ִ ׁ ‫ַמ ְר ִחיצִ ין ֶאת ַה ָ ּק ָטן ַ ּבּיֹום ַה ׁ ּ ְש ִל‬ one may certainly not wash him. Rabbi Elazar ben Azarya says:
‫ישי‬ִ ׁ ‫ ׁ ֶש ֶּנ ֱא ַמר “וַ יְ ִהי ַ ּבּיֹום ַה ׁ ּ ְש ִל‬,‫ִל ְהיֹות ַ ּב ׁ ּ ַש ָ ּבת‬ One may even wash the baby on the third day following his
.‫ֹוא ִבים״‬ ֲ ‫יֹותם ּכ‬ ָ ‫ִ ּב ְה‬ circumcision, if that third day occurs on Shabbat, because the
baby is considered to be in a state of danger, as it is stated: “And
it came to pass on the third day, when they were in pain.”
‫ ַמ ְר ִח יצִ ין ַה ָ ּק ָט ן‬:‫יה דְּ ָר ָבא‬ ּ ‫ות‬ ֵ ָ‫ַּתנְ יָ א ְּכו‬ A baraita was taught in accordance with the opinion of Rava:
‫ ְ ּביֹום‬,‫ילה‬ ָ ‫ילה ֵ ּבין ְל ַא ַחר ִמ‬ ָ ‫ֵ ּבין ִל ְפנֵי ִמ‬ One may wash the baby, both before circumcision and after
‫ישי ׁ ֶש ָחל ִל ְהיֹות‬ ִ ׁ ‫ ו ַּבּיֹום ַה ׁ ּ ְש ִל‬,‫אשֹון – ְּכ ַד ְר ּכֹו‬ ׁ ‫ִר‬ circumcision. On the first day, the baby is washed in its usual
manner; and on the third day that occurs on Shabbat, one
‫ ַר ִ ּבי ֶא ְל ָעזָ ר ֶ ּבן‬,‫ַ ּב ׁ ּ ַש ָ ּבת – ְמזַ ְּל ִפין ָע ָליו ַ ּבּיָ ד‬
sprinkles water on him by hand but not with a vessel, and one
‫ ַמ ְר ִחיצִ ין ֶאת ַה ָ ּק ָטן ַ ּבּיֹום‬:‫אֹומר‬ ֵ ‫ֲעזַ ְריָ ה‬ may not wash him. Rabbi Elazar ben Azarya says: One may even
ּ
‫ וְ ַאף ַעל ּ ִפי‬,‫ישי ׁ ֶש ָחל ִל ְהיֹות ַ ּב ׁ ַש ָ ּבת‬ ִ ׁ ‫ַה ׁ ּ ְש ִל‬ wash the baby on the third day that occurs on Shabbat. And
‫ ׁ ֶש ּנ ֱֶא ַמר “וַ ִיְהי‬,‫ׁ ֶש ֵאין ְר ָאיָה ַלדָּ ָבר – זֵ ֶכר ַלדָּ ָבר‬ although there is no absolute proof for this matter, there is an
.‫ֹוא ִבים״‬ ֲ ‫יֹותם ּכ‬ ָ ‫ישי ִ ּב ְה‬ ִ ׁ ‫ַ ּבּיֹום ַה ׁ ּ ְש ִל‬ allusion to this matter, as it is stated: “And it came to pass on
the third day, when they were in pain.”
‫ ו ְּכ ׁ ֶש ֵהן ְמזַ ְּל ִפין – ֵאין ְמזַ ְּל ִפין ל ֹא ְ ּבכֹוס וְ ל ֹא‬The baraita continues: And when one sprinkles water, he may
‫ ֲא ָתאן ְל ַת ָּנא‬.‫ ֶא ָּלא ַ ּבּיָ ד‬,‫ ִ ּב ְק ָע ָרה וְ ל ֹא ִ ּב ְכ ִלי‬not sprinkle it with a cup or with a bowl or with any other ves-
.‫ ַק ָּמא‬sel; rather, he does so by hand. The Gemara comments: We have
arrived at the opinion of the first tanna, as this clarification of
how the sprinkling was performed is not in accordance with the
opinion of Rabbi Elazar ben Azarya. Rather, it is an elaboration
of the statement of the first tanna.
‫“אף ַעל ּ ִפי ׁ ֶש ֵאין ְר ָאיָ ה ַלדָּ ָבר זֵ ֶכר‬ ַ ‫ ַמאי‬The Gemara comments: What is the meaning of the baraita’s state-
‫יש ָרא‬ׂ ְ ‫ ַלדָּ ָבר״? ִמ ׁ ּשוּם דְּ גָ דֹול – ָלא ָס ֵליק ִ ּב‬ment: And although there is no absolute proof for this matter,
.‫יש ָרא ַהּיָ יא‬ ּ ‫ ָק ָטן – ָס ֵליק ֵ ּב‬,‫ ַהּיָ יא‬there is an allusion to this matter? Why does the baraita refer to
ׂ ְ ‫יה ִ ּב‬
it as a mere allusion when it appears to offer absolute proof that
the pain of circumcision is significant on the third day? The Ge-
mara answers: Indeed, it is not a complete proof, because an
adult’s flesh does not heal immediately, but a child’s flesh heals
immediately. Perhaps a baby is not considered to be in danger on
the third day.
‫יה‬
ּ ‫אֹורי ֵל‬ ֵ ,‫יה דְּ ָר ָבא‬ ּ ‫ ַההוּא דַּ ֲא ָתא ְל ַק ֵּמ‬The Gemara relates: A certain person came before Rava to ask a
‫ ֲא ַמר ֲאנָ א ַ ּב ֲה ֵדי‬.‫יח ַל ׁש ָר ָבא‬
ֲ ‫ ִא‬.‫יה‬ ּ ‫ ִּכ ׁ ְש ַמ ֲע ֵת‬question with regard to washing a baby after circumcision. Rava
?‫ימנָ א דְּ ָס ֵבי ָל ָּמה ִלי‬ ְ ‫ ַּת ְר ִ ּג‬ruled in accordance with its halakhic ruling, that everyone
agrees that it is permitted to wash the baby on the first day. After-
ward, Rava became ill. He said: Why did I involve myself in the
opinions of the Elders? The Sages of the previous generation, Rav
Yehuda and Rabba bar Avuh, articulated the halakha in a different,
more stringent manner. Rava felt that his illness was divine pun-
ishment for taking their opinions lightly.
!‫יה דְּ ָמר‬
ּ ‫ וְ ָה ַתנְיָא ְּכוָ ֵות‬:‫יה ַר ָ ּבנַן ְל ָר ָבא‬
ּ ‫ ֲא ַמר ּו ֵל‬The Sages said to Rava: Wasn’t it taught in the baraita in accor-
.‫ותיְ יה ּו דַּ יְ ָקא‬ ִ ‫ ֲא ַמר ְלה ּו ַמ ְת‬dance with the opinion of the Master, so why are you concerned
ַ ָ‫נִיתין ְּכו‬
with regard to your ruling, which is correct? Rava said to them:
The language of the mishna is precise according to their opinion.
294  Perek XIX . 134b . ‫דלק ףד‬: ‫ט״י קרפ‬
 NOTES
:‫אֹומר‬ֵ ‫ִמ ַּמאי – ִמדְּ ָק ָא ַמר ַ“ר ִ ּבי ֶא ְל ָעזָ ר ֶ ּבן ֲעזַ ְריָה‬ From where can this be concluded? From the fact that it is stated: Rab-
bi Elazar ben Azarya says: One may wash the baby on the third day One may even wash – ‫אף ַמ ְר ִחיצִ ין‬: ַ The
‫ישי ׁ ֶש ָחל ִל ְהיֹות‬ ִ ׁ ‫ַמ ְר ִחיצִ ין ֶאת ַה ָ ּק ָטן ַ ּבּיֹום ַה ׁ ּ ְש ִל‬ baraita cited above states explicitly: One
‫ ִאי ָא ְמ ַר ְּת ִ ּב ׁ ְש ָל ָמא ַּת ָּנא ַק ָּמא ְמזַ ְּל ִפין‬.‫ַ ּב ׁ ּ ַש ָ ּבת״‬ that occurs on Shabbat. Granted, if you say that the first tanna is saying may wash, which is in accordance with the
only that one may sprinkle, but prohibited washing the baby even on the opinion of Rava. That should serve as indi-
‫יה ַר ִ ּבי ֶא ְל ָעזָ ר ֶ ּבן‬ ּ ‫ָק ָא ַמר – ַהיְ ינ ּו דְּ ָק ָא ַמר ֵל‬ first day, that explains what Rabbi Elazar ben Azarya said to him in re- cation that the inference from the mishna
‫ ֶא ָּלא ִאי ָא ְמ ַר ְּת ַּת ָּנא ַק ָּמא‬,‫ֲעזַ ְריָ ה ַמ ְר ִחיצִ ין‬ sponse: One may wash. However, if you say that the first tanna is saying is invalid. Some explain that based on the
‫ ו ְּמזַ ְּל ִפין ַ ּבּיֹום‬,‫אשֹון ָק ָא ַמר‬ ׁ ‫ַמ ְר ִחיצִ ין ַ ּבּיֹום ָה ִר‬ one may wash on the first day and one may sprinkle on the third day, inference in the mishna, Rava arrived at a
‫אֹומר‬ֵ ‫ישי – ַהאי ַ“ר ִ ּבי ֶא ְל ָעזָ ר ֶ ּבן ֲעזַ ְריָ ה‬ ִ ׁ ‫ַה ׁ ּ ְש ִל‬ this statement: Rabbi Elazar ben Azarya says that one may wash, is variant reading of the entire baraita, which
conforms to the inference from the mishna
.‫יה‬
ּ ‫יב ֵעי ֵל‬ ּ ָ ‫“אף ַמ ְר ִחיצִ ין״ ִמ‬ ַ ‫ַמ ְר ִחיצִ ין?״‬ imprecise. Rather, he should have said that one may even washN on the
(Rashba and others). Alternately, the word-
third day. Rabbi Elazar ben Azarya is not disputing whether it is ever ing of the baraita is not as authoritative and
permitted to wash the baby, as the first tanna also agrees that it is permit- reliable as that of the mishna.
ted on the first day; the dispute is whether or not that leniency extends
They discussed the following question
to the third day as well. Since a precise reading of the mishna supports in the West – ‫הו ּו ָ ּב ּה ְ ּב ַמ ַע ְר ָבא‬:ָ Indeed, this
the opinion of Rav Yehuda and Rabba bar Avuh, the baraita supporting dilemma is raised in the Jerusalem Talmud,
Rava’s opinion is not sufficiently authoritative to supplant that under- where a dispute is cited between two
standing. amora’im who had different opinions with
regard to this matter.
‫ ֲה ָל ָכה ְּכ ַר ִ ּבי‬:‫ימי ָא ַמר ַר ִ ּבי ֶא ְל ָעזָ ר‬
ִ ִּ‫ ִּכי ֲא ָתא ַרב ד‬When Rav Dimi came from Eretz Yisrael to Babylonia, he said that
Washing the baby in hot water – ‫ְר ִחיצַ ת‬
.‫ ֶא ְל ָעזָ ר ֶ ּבן ֲעזַ ְריָ ה‬Rabbi Elazar said: The halakha is in accordance with the opinion of ‫ה ִּתינֹוק ַ ּב ַח ִּמין‬:ַ At least one question was
Rabbi Elazar ben Azarya. disputed by halakhic authorities from the
times of the ge’onim and onward without
‫ ַה ְר ָחצַ ת ָּכל ּגוּפֹו אֹו ַה ְר ָחצַ ת‬:‫ ָהו ּו ָ ּב ּה ְ ּב ַמ ַע ְר ָבא‬They discussed the following question in the West, in Eretz Yisrael:N Is
resolution: Is it permissible to heat water on
?‫ ִמ ָילה‬this referring to washing the entire body of the baby, or to washing the Shabbat in order to wash the child before
place of the circumcision? circumcision? Some of the ge’onim were
inclined to permit heating water before
:‫יה‬ּ ‫ וְ ַר ִ ּבי יַ ֲעקֹב ׁ ְש ֵמ‬,‫ָא ַמר ְלה ּו ַההוּא ֵמ ַר ָ ּבנַ ן‬ One of the Sages, named Rabbi Ya’akov, said to them: It stands to rea-
circumcision, and all the more so after the
ְ‫ דְּ ִאי ָס ְל ָקא דַּ ֲע ָתך‬.‫ ַה ְר ָחצַ ת ָּכל ּגוּפֹו‬,‫ִמ ְס ַּת ְ ּב ָרא‬ son that it is referring to washing his entire body, as if it should enter circumcision. However, most subsequent
,‫ַה ְר ָחצַ ת ִמ ָילה – ִמי ָ ּג ַרע ֵמ ַח ִּמין ַעל ַ ּג ֵ ּבי ַמ ָּכה‬ your mind that the dispute is with regard to washing the place of the authorities raised doubts about these rul-
circumcision, is this washing any worse than placing hot water on a ings, even the allowance to heat water af-
‫מֹונְעין ַח ִּמין וָ ׁ ֶש ֶמן ֵמ ַעל ַ ּג ֵ ּבי‬
ִ ‫ ֵאין‬:‫דְּ ָא ַמר ַרב‬
wound? Rav said: One does not prevent placing hot water and oil on a ter the circumcision, unless there was clear
.‫ַמ ָּכה ַ ּב ׁ ּ ַש ָ ּבת‬ wound on Shabbat. Therefore, it should certainly be permissible to wash danger to the life of the baby. They cer-
the place of the circumcision. tainly did not permit heating water before
the circumcision. See the Halakha notes;
‫ וְ ָלא ׁ ָשנִי ָל ְך ֵ ּבין ַח ִּמין‬:‫יֹוסף‬
ֵ ‫ ַמ ְת ִקיף ָל ּה ַרב‬Rav Yosef strongly objects to this proof: And is there no difference for this matter resolved itself over time as the
practice to wash the baby before and after
‫ ׁ ֶשהו ַּח ּמ ּו ַ ּב ׁ ּ ַש ָ ּבת ְל ַח ִּמין ׁ ֶשהו ַּח ּמ ּו ֵמ ֶע ֶרב‬you between hot water heated on Shabbat and hot water heated on circumcision was no longer customary.
!?‫ ׁ ַש ָ ּבת‬Shabbat eve? Placing hot water heated on Shabbat eve on a wound vio-
lates only the rabbinic decree prohibiting healing; whereas heating hot
HALAKHA
water on Shabbat violates a Torah prohibition.
Oil and hot water on a wound – ‫ׁ ֶש ֶמן וְ ַח ִּמין‬
‫ ו ִּמ ַּמאי דְּ ָה ָכא ְ ּב ַח ִּמין‬:‫ימי‬ ִ ִּ‫ַמ ְת ִקיף ָל ּה ַרב ד‬ Rav Dimi strongly objects to Rav Yosef ’s point: And from where do you ‫מ ַעל ַ ּג ֵ ּבי ַה ַּמ ָּכה‬:ֵ On Shabbat, one may not
know that here it is with regard to hot water heated on Shabbat that place a mixture of oil and hot water on
‫ דִּ ְיל ָמא ְ ּב ַח ִּמין ׁ ֶשהו ַּח ּמ ּו‬,‫ׁ ֶשהו ַּח ּמ ּו ַ ּב ׁ ּ ַש ָ ּבת ּ ְפ ִליגִ י‬
they disagree? Perhaps it is with regard to hot water heated on Shabbat top of a wound, but he may place it near
‫ ֲאנָ א ְ ּב ַעאי‬:‫ְ ּב ֶע ֶרב ׁ ַש ָ ּבת ּ ְפ ִליגִ י?! ֲא ַמר ַא ַ ּביֵ י‬ a wound so it flows and descends into the
eve that they disagree. Abaye said: I wanted to answer him, but Rav
‫ ִמ ּ ְפנֵי‬:‫יֹוסף‬
ֵ ‫יה ַרב‬ ּ ‫ וְ ַקדֵּ ם וְ ׁ ָשנֵי ֵל‬,‫יה‬ ּ ‫ישנֵי ֵל‬ ְ ׁ ‫דְּ ִא‬ wound, in accordance with the opinion
Yosef answered him first: The dispute is certainly with regard to heating of Shmuel, since the baraita supports him
.‫ׁ ֶש ַּס ָּכנָ ה הוּא לֹו‬ water on Shabbat, because failure to do so poses a danger for the baby. (Rambam Sefer Zemanim, Hilkhot Shabbat
21:26; Shulĥan Arukh, Oraĥ Ĥayyim 328:22).
‫ ִּכי ֲא ָתא ָר ִבין ָא ַמר ַר ִ ּבי ַא ָ ּבה ּו ָא ַמר‬,‫ִא ְית ַמר נַ ִמי‬ It was also stated that when Ravin came to Babylonia from Eretz Yisrael,
‫ וְ ָא ְמ ִרי ָל ּה ָא ַמר ַר ִ ּבי ַא ָ ּבה ּו ָא ַמר‬,‫ַר ִ ּבי ֶא ְל ָעזָ ר‬ he said that Rabbi Abbahu said that Rabbi Elazar said, and others say
‫ ֵ ּבין‬,‫ ֲה ָל ָכה ְּכ ַר ִ ּבי ֶא ְל ָעזָ ר ֶ ּבן ֲעזַ ְריָ ה‬:‫יֹוחנָן‬ ָ ‫ַר ִ ּבי‬ that Rabbi Abbahu said that Rabbi Yoĥanan said: The halakha is in
accordance with the opinion of Rabbi Elazar ben Azarya, both with
‫ְ ּב ַח ִּמין ׁ ֶשהו ַּח ּמ ּו ַ ּב ׁ ּ ַש ָ ּבת ֵ ּבין ְ ּב ַח ִּמין ׁ ֶשהו ַּח ּמ ּו‬
regard to hot water heated on Shabbat and with regard to hot water
‫ ֵ ּבין ַה ְר ָחצַ ת‬,‫ ֵ ּבין ַה ְר ָחצַ ת ָּכל ּגוּפֹו‬,‫ֵמ ֶע ֶרב ׁ ַש ָ ּבת‬ heated on Shabbat eve; both with regard to washing the entire body
.‫ִמ ָילה – ִמ ּ ְפנֵי ׁ ֶש ַּס ָּכנָ ה ִהיא לֹו‬ and with regard to washing the place of the circumcision alone, because
failure to do so poses a danger for the baby.N
‫מֹונְעין ַח ִּמין וָ ׁ ֶש ֶמן ֵמ ַעל ַ ּג ֵ ּבי‬
ִ ‫ ֵאין‬:‫ ָא ַמר ַרב‬,‫ ּגו ָּפא‬Rav’s statement with regard to the treatment of a wound on Shabbat was
,‫נֹותן חוּץ ַל ַּמ ָּכה‬ ֵ :‫ ו ׁ ְּשמו ֵּאל ָא ַמר‬.‫ ַמ ָּכה ַ ּב ׁ ּ ַש ָ ּבת‬mentioned in passing. The Gemara proceeds to discuss the matter itself.
.‫יֹורד ַל ַּמ ָּכה‬
ֵ ְ‫ֹותת ו‬ ֵ ‫ וְ ׁש‬Rav said: One does not prevent placing hot water and oil on a wound
on Shabbat. And Shmuel said: It is prohibited to place hot water or oil
directly onto the wound, because it appears to be medical treatment.
Rather, one places the hot water or the oil outside the wound, above it,
and it flows and descends to the wound itself.
‫נֹותנִין ׁ ֶש ֶמן וְ ַח ִּמין ַעל ַ ּג ֵ ּבי מֹוךְ ִל ֵּיתן‬
ְ ‫ ֵאין‬:‫ ֵמ ִית ִיבי‬The Gemara raises an objection from that which was taught in a baraita:
.‫יטה‬ ָ ‫ ַעל ַ ּג ֵ ּבי ַמ ָּכה ַ ּב ׁ ּ ַש ָ ּבת! ָה ָתם ִמ ׁ ּשוּם ְס ִח‬One may not place oil or hot water on soft material to place it on a
woundH on Shabbat. This supports the opinion of Shmuel, who prohib-
its performing actions that appear to be medical treatment. However, that
ruling contradicts the opinion of Rav. The Gemara answers: There, the
baraita prohibited placing oil or hot water on a rag, not because it appears
to be medical treatment; rather, it is prohibited due to concern that one
might perform the prohibited labor of squeezing.
 ‫דלק ףד‬: ‫ ט״י קרפ‬. Perek XIX . 134b  295
abbat,
ound,
o the
araita
ulĥan
HALAKHA
‫נֹותנִין‬
ְ ‫נֹותנִין ַח ִּמין וָ ׁ ֶש ֶמן ַעל ַ ּג ֵ ּבי‬
ְ ‫ ֵאין‬:‫ ָּתא ׁ ְש ַמע‬The Gemara cites an additional proof. Come and hear that which was
One may place a dry compress…on a wound, etc. –
n the ְ ‫נֹותנִין ַעל ַ ּג ֵ ּבי ַה ַּמ ָּכה‬:
‫מֹוך ֵיָב ׁש וכו׳‬ ְ Contrary to Rashi’s ‫ מֹוךְ ׁ ֶש ַעל ַ ּג ֵ ּבי ַמ ָּכה ַ ּב ׁ ּ ַש ָ ּבת! ָה ָתם נַ ִמי‬taught in a similar baraita: One may not place oil or hot water on soft
fabric explanation that appears in the Gemara, it is permit- .‫יטה‬ָ ‫ ִמ ׁ ּשוּם ְס ִח‬material that is on a wound on Shabbat. This baraita supports the
How- ted to wrap a wound with swatches of new fabric on opinion of Shmuel. The Gemara answers: There too, it is prohibited
ect. If Shabbat, since they do not heal but only protect the due to concern for squeezing.
reuse wound. However, old rags may not be used, because
Sefer they have a medicinal effect. If they have already ‫נֹותנִין ַח ִּמין‬
ְ ‫ ֵאין‬:‫יה דִּ ׁ ְשמו ֵּאל‬ ּ ‫ ַּתנְיָא ְּכוָ ֵות‬A baraita was taught explicitly in accordance with the opinion of
:23). been used to dress a wound, it is permitted to reuse ְ ‫ ֲא ָבל‬,‫ וָ ׁ ֶש ֶמן ַעל ַ ּג ֵ ּבי ַמ ָּכה ַ ּב ׁ ּ ַש ָ ּבת‬Shmuel: One may not place oil or hot water on a wound on Shabbat;
‫נֹותנִין‬
ֵ ‫ וְ ׁש‬,‫ חוּץ ַל ַּמ ָּכה‬however, one may place it outside the wound so it flows and de-
them, because they no longer have a medicinal ef-
fect (Rambam Sefer Zemanim, Hilkhot Shabbat 21:26;
.‫יֹורד ַל ַּמ ָּכה‬
ֵ ְ‫ֹותת ו‬
scends to the wound.
Shulĥan Arukh, Oraĥ Ĥayyim 328:23).
Greek ְ ‫נֹותנִין ַעל ַ ּג ֵ ּבי ַה ַּמ ָּכה‬
‫מֹוך‬ ְ :‫ָּתנ ּו ַר ָ ּבנַ ן‬ The Sages taught another baraita: One may place a dry compress and
ature a dry sponge on a wound,H but not a dry reed and not dry rags. The
‫ ֲא ָבל ל ֹא ֶ ּג ִמי יָ ֵב ׁש‬,‫יָ ֵב ׁש ו ְּספֹוג יָ ֵב ׁש‬
‫יתין‬ִ ‫ ַק ׁ ְשיָ א ְּכ ִת‬.‫יתין יְ ֵב ׁ ִשין‬ ִ ‫וְ ל ֹא ְּכ ִת‬ Gemara comments: This is difficult, as the first statement with regard
to rags, i.e, a dry compress which is a type of rag, contradicts the second
,‫ ָהא – ַ ּב ֲח ָד ֵתי‬,‫יתין! ל ֹא ַק ׁ ְשיָ א‬ ִ ‫ַא ְּכ ִת‬
statement with regard to rags, as the baraita first permitted placing rags
– ‫ ׁ ְש ַמע ִמ ָּינ ּה‬:‫ ָא ַמר ַא ַ ּביֵ י‬,‫ָהא – ְ ּב ַע ִּת ֵיקי‬ on a wound and then prohibited doing so. The Gemara answers: This
.ּ‫יתין ָמסו‬ ִ ‫ָהנֵי ְּכ ִת‬ is not difficult. This statement, which prohibits placing rags on a wound,
is referring to new rags, which heal the wound; that statement, which
permits placing rags on a wound, is referring to old rags, which are not
effective in healing. Abaye said: Conclude from this that these rags
heal, which is useful information with regard to the treatment of
wounds.

:‫ ָּתנ ּו ַר ָ ּבנַ ן‬.‫“ס ֵפק וְ ַאנְ דְּ רֹוגִ ינֹוס כו׳״‬ ָ We learned in the mishna: If there is uncertainty whether or not to
‫ֹוחה ֶאת‬ ָ ּ‫‘ע ְר ָלתֹו׳ – ָע ְר ָלתֹו וַ דַּ אי ד‬ ָ circumcise a baby, and likewise in the case of a hermaphrodite baby,
,‫ ַה ׁ ּ ַש ָ ּבת‬one does not desecrate Shabbat to perform the circumcision of a her-
maphrodite, even on the eighth day following the birth. The Sages
taught in a baraita: The verse states: “And on the eighth day the flesh of
his foreskin shall be circumcised” (Leviticus 12:3), and they interpreted
the verse: “His foreskin” indicates that only the circumcision of his
halakhically certain foreskin overrides Shabbat,

Perek XIX
Daf 135 Amud a
BACKGROUND
‫ ָע ְר ָלתֹו‬.‫ֹוחה ֶאת ַה ׁ ּ ַש ָ ּבת‬ ֶ ּ‫ וְ ל ֹא ָס ֵפק ד‬and the circumcision of a halakhically uncertain foreskin does not
Born circumcised – ‫נֹולד ָמהוּל‬:
ַ Occasionally, a baby is
born without a foreskin. This is caused by the degen- ‫ וְ ל ֹא ַאנְדְּ רֹוגִ ינֹוס‬,‫ֹוחה ֶאת ַה ׁ ּ ַש ָ ּבת‬ ָ ּ‫ וַ דַּ אי ד‬override Shabbat. And by means of the same inference from the term
eration of the foreskin, and in this respect, the medi- ֶ ּ‫ ד‬his foreskin, derive that circumcision of his definite foreskin overrides
.‫ֹוחה ֶאת ַה ׁ ּ ַש ָ ּבת‬
cal assessment would agree with the view expressed Shabbat, and circumcising the foreskin of a hermaphrodite baby,H with
in the Gemara that one born circumcised has a type regard to whom there is uncertainty whether or not circumcision is
of concealed foreskin. required, does not override Shabbat.

‫ֹוחה ֶאת‬ ֶ ּ‫ ַאנְדְּ רֹוגִ ינֹוס ד‬:‫אֹומר‬ֵ ‫ַר ִ ּבי יְהו ָּדה‬ Rabbi Yehuda says: The circumcision of a hermaphrodite overrides
ָ ּ‫ ָע ְר ָלתֹו וַ דַּ אי ד‬.‫ַה ׁ ּ ַש ָ ּבת וְ ָענו ּׁש ָּכ ֵרת‬
‫ֹוחה‬ Shabbat, and if he is not circumcised, when he reaches majority he is
‫נֹולד ֵ ּבין ַה ׁ ּ ְש ָמ ׁשֹות‬
ַ ‫ וְ ל ֹא‬,‫ֶאת ַה ׁ ּ ַש ָ ּבת‬ punishable by karet. Rabbi Yehuda interprets the verse in the following
manner: His definite foreskin overrides Shabbat; however, the cir-
‫ֹוחה‬ָ ּ‫ ָע ְר ָלתֹו וַ דַּ אי ד‬.‫ֹוחה ֶאת ַה ׁ ּ ַש ָ ּבת‬ ֶ ּ‫ד‬
cumcision of one born at twilightH does not override Shabbat. And
‫נֹולד ְּכ ׁ ֶשהוּא ָמהוּל‬ ַ ‫ וְ ל ֹא‬,‫ֶאת ַה ׁ ּ ַש ָ ּבת‬ likewise, his definite foreskin overrides Shabbat; however, the cir-
‫ ׁ ֶש ֵ ּבית ׁ ַש ַּמאי‬.‫ֹוח ה ֶאת ַה ׁ ּ ַש ָ ּבת‬ ֶ ּ‫ד‬ cumcision of one who was born circumcised,H i.e., without a foreskin,B
,‫ צָ ִריךְ ְל ַה ִּטיף ִמ ֶּמנּ ּו דַּ ם ְ ּב ִרית‬:‫אֹומ ִרים‬
ְ does not override Shabbat. With regard to a child in that condition,
. ְ‫ ֵאינֹו צָ ִריך‬:‫אֹומ ִרים‬ְ ‫ו ֵּבית ִה ֵּלל‬ there is a dispute between Beit Shammai and Beit Hillel, as Beit Sham-
mai say: It is necessary to drip covenantal blood from him, in lieu of
circumcision of the foreskin, and Beit Hillel say: It is not necessary, as
he is already circumcised.

HALAKHA
Circumcising a hermaphrodite baby – ‫מ ַילת ַאנְ דְּ רֹוגִ ינֹוס‬:ִ The Festival, or even the second day of the Festival in the exile (Rosh;
circumcision of a hermaphrodite does not override Shabbat, in Rambam Sefer Ahava, Hilkhot Mila 1:12; Shulĥan Arukh, Oraĥ Ĥayyim
accordance with the opinion of the Rabbis (Rambam Sefer Aha- 331:5 and Yoreh De’a 266:8).
va, Hilkhot Mila 1:11; Shulĥan Arukh, Oraĥ Ĥayyim 331:5 and Yoreh
Born circumcised – ‫נֹולד ְּכ ׁ ֶשהוּא ָמהוּל‬:
ַ If a child was born cir-
De’a 266:10).
cumcised, even though he is circumcised at the age of eight
Born at twilight – ‫נֹולד ֵ ּבין ַה ׁ ּ ְש ָמ ׁשֹות‬:
ַ When a child is born at twi- days, his circumcision does not override Shabbat (Rambam Se-
light, the eight days for his circumcision begin the night following fer Ahava, Hilkhot Mila 1:11; Shulĥan Arukh, Oraĥ Ĥayyim 331:5 and
twilight. However, this later date does not override Shabbat or a Yoreh De’a 266:10).

296  Perek XIX . 135a . ‫הלק ףד‬. ‫ט״י קרפ‬