Shabbat 135a (קלה.) — the Talmud in English

And not

one who is

uncertain

whether the time for his circumcision is today—for example, if he was born during twilight].

does he override Shabbat.

Anyone whose foreskin is

certainly present overrides Shabbat. But an androgynos does not override Shabbat.

Rabbi Yehuda says: An androgynos overrides Shabbat, and

if he was not circumcised,

he is liable to karet.

Later, on 137a, we explain his reasoning.

One whose foreskin is certainly present overrides Shabbat. But one born during twilight does not override Shabbat.

One whose foreskin is certainly present overrides Shabbat, but one born circumcised does not override Shabbat.

With regard to

one born circumcised:

Beit Shammai say: It is necessary to draw from him the blood of the covenant,

and they agree that this does not override Shabbat.

And Beit Hillel say: It is not necessary

to draw from him the blood of the covenant.

Rabbi Shimon ben Elazar said: Beit Shammai and Beit Hillel did not disagree concerning one born circumcised, that it is necessary to draw from him the blood of the covenant, because

we are concerned

that

perhaps

it is a concealed foreskin.

That is, the skin is very tightly adhered to the flesh [Shakh, Yoreh De'ah 263, subsection 2].

With regard to what did

Beit Shammai and Beit Hillel

disagree? With regard to a convert who converted while already circumcised,

and in whose case there is no concern that there is a concealed foreskin.

As Beit Shammai say: It is necessary to draw from him the blood of the covenant. And Beit Hillel say: It is not necessary to draw from him the blood of the covenant.

The Master said:

with regard to that which we said,

“And an uncertain case does not override Shabbat”—

what does this serve to include?

And we explain:

It serves to include that which the Sages taught:

a baby who is

seven

months old,

we desecrate Shabbat for him

because one born after seven months is expected to live.

But an eight-

month-old baby,

we do not desecrate Shabbat for him,

because since he will certainly not live, he is considered dead, and his circumcision is not a mitzva.

If it is uncertain whether he is seven months old or eight months old, we do not desecrate Shabbat for him.

An eight-month-old is like a stone, and it is prohibited to move him.

But his mother bends over him and nurses him because of the danger

that results from the abundance of milk in her breasts. [And in Yevamot 80b, Rashi explained that the danger is to both of them, the child and the mother.]

It was stated: Rav said: The halakha is in accordance with the first tanna

who says, in accordance with Beit Hillel, that one born circumcised does not require the drawing of the blood of the covenant.

And Shmuel said: The halakha is in accordance with Rabbi Shimon ben Elazar

who says that Beit Shammai and Beit Hillel disagree with regard to a convert who converted while already circumcised, but one born circumcised requires the drawing of the blood of the covenant.

A certain infant was born circumcised to Rav Adda bar Ahava, and he sent him to thirteen circumcisers

so that they would draw the blood of the covenant from him, but those thirteen circumcisers did not wish to circumcise him on Shabbat. He himself circumcised him,

until he rendered him one whose organ was severed,

as he cut part of the organ.

Rav Adda bar Ahava

said:

May it come to me; I deserved

this punishment because I transgressed

the

statement

that

was said by

Rav,

that it is not necessary to draw the blood of the covenant.

Rav Naḥman said to him:

What,

did he not transgress Shmuel’s ruling?

For,

granted that Shmuel said

that it is necessary to draw from him the blood of the covenant

on a weekday,

but

on Shabbat—

who said so?

But he,

Rav Adda,

held that it was certainly a concealed foreskin,

and we desecrate Shabbat on its account.

As it was stated: Rava said,

in accordance with the opinion of Rabbi Shimon ben Elazar:

We are concerned that perhaps it is a concealed foreskin.

And because of the uncertainty, we do not draw blood on Shabbat.

Rav Yosef said,

in accordance with the opinion of Rabbi Shimon ben Elazar:

It is certainly a concealed foreskin.

And therefore, even on Shabbat, we draw the blood of the covenant.

Rav Yosef said: From where do I say this?

As it was taught in a beraita: Rabbi Eliezer HaKappar says: Beit Shammai and Beit Hillel did not disagree concerning one born circumcised, that it is necessary to draw from him the blood of the covenant.

With regard to what did they disagree? —

Whether to desecrate Shabbat for him.

For

Beit Shammai say: We desecrate Shabbat for him. And Beit Hillel say: We do not desecrate Shabbat for him.

And from this we infer:

No—by inference, the first tanna holds that we desecrate Shabbat for him.

And from here there is proof for Rav Yosef’s statement that it is certainly a concealed foreskin.

And we reject this:

But perhaps the first tanna was saying that everyone agrees that we do not desecrate Shabbat for him?

And we answer: If so, did Rabbi Eliezer HaKappar

come to teach us the reasoning of Beit Shammai?

Did Rabbi Eliezer HaKappar disagree with the words of the tanna who said that everyone agrees that we do not desecrate Shabbat, merely to teach us that it is not in fact an agreed-upon ruling, since according to Beit Shammai we do desecrate Shabbat? But Beit Shammai’s opinion, in a place where it conflicts with Beit Hillel, is not considered a Mishna?

And we explain:

Perhaps this is what he is saying: Beit Shammai and Beit Hillel did not disagree about this matter.

Rav Asi said: Every

infant

whose mother is impure with the impurity of childbirth—

is circumcised on the eighth day. And one whose mother is not impure with the impurity of childbirth,

for example, one born by Caesarean section, or a gentile woman who gave birth and converted the next day—

is not circumcised on the eighth day

but immediately.

As it is stated: “When a woman conceives and gives birth to a male, she shall be impure

for seven days.”

“And on the eighth day, the flesh of his foreskin shall be circumcised.”

Abaye said to him: The earlier generations,

from the time of Abraham until the giving of the Torah, to whom circumcision was given but the laws of ritual impurity were not practiced,

prove that even though the mother is not impure with the impurity of childbirth, the infant is circumcised on the eighth day.