Shabbat 135a — the Talmud in English

And not

one who is

uncertain

whether the time of his circumcision is today, [such as one who was born between twilight].

Defers the Shabbat.

Anyone whose foreskin is

certainly present defers the Shabbat. And an androgynos does not defer the Shabbat.

Rabbi Judah says: An androgynos defers the Shabbat, and

if he did not circumcise him,

he is punished with excision.

And below [137a] we explain his reason.

One whose foreskin is certainly present defers the Shabbat, but one who was born between twilight does not defer the Shabbat.

One whose foreskin is certainly present defers the Shabbat, but one who was born circumcised does not defer the Shabbat.

As for

one who was born circumcised:

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

and they agree that the Shabbat does not defer [it].

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 who was born circumcised, that it is necessary to draw from him the blood of the covenant, because

we are concerned

that

perhaps it is

a kela'ah kevushah.

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

Over what did

Beit Shammai and Beit Hillel

disagree?

Concerning a convert who converted when he was circumcised,

and there is no concern of a kela'ah kevushah in his case. For 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:

That which we say,

“And uncertainty does not defer the Shabbat”—

what does this come to include?

And we explain:

It comes to include that which the Sages taught:

An infant who is

seven

months [old],

we desecrate the Shabbat on his account [

because one born after seven [months] is destined to live].

And one who is eight

months [old],

we do not desecrate the Shabbat on his account,

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

One who is uncertainly seven months [old], and uncertainly eight months [old]—we do not desecrate the Shabbat on his account.

One who is eight months [old] is like a stone, and it is forbidden to move him.

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

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

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

who says, according to Beit Hillel, that one who was 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,

that Beit Shammai and Beit Hillel disagree concerning a convert who converted when he was circumcised, but one who was born circumcised requires the drawing of the blood of the covenant.

Rav Adda bar Ahava had a certain infant born to him when he was circumcised; he sent him back to thirteen circumcisers

to draw the blood of the covenant for him, but those thirteen circumcisers did not wish to circumcise him on the Shabbat. And he himself circumcised him,

until he made him a severed urethra,

for he cut away part of the organ from him.

Rav Adda bar Ahava

said:

May it come to me, I have incurred

this punishment because I transgressed

what

which

that

said,

Rav

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

Rav Nahman said to him: But did he not transgress according to Shmuel?

For

perhaps what Shmuel said

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

on a weekday,

but

on the Shabbat—

who said so?

Who said so?

And he,

Rav Adda,

thought:

thought: It is certainly a kela'ah kevushah,

and we desecrate the Shabbat on its account.

For it was stated: Rava said,

in accordance with the position of Rabbi Shimon ben Elazar:

We are concerned that perhaps it is a kela'ah kevushah.

And because of the uncertainty, one does not draw blood on the Shabbat.

Rav Yosef said,

in accordance with the position of Rabbi Shimon ben Elazar:

It is certainly a kela'ah kevushah.

And therefore even on the Shabbat one draws the blood of the covenant.

Rav Yosef said: From where do I say this?

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

Over what did they disagree?—

Whether to desecrate the Shabbat on his account.

That

For Beit Shammai say: We desecrate the Shabbat on his account. And Beit Hillel say: We do not desecrate the Shabbat on his account.

And from this we infer:

Is it not so that, by inference, the first tanna holds: We desecrate the Shabbat on his account?

And from here there is proof for Rav Yosef's words, who said that it is certainly a kela'ah kevushah.

And we reject this:

And perhaps the first tanna said that according to everyone we do not desecrate [the Shabbat on his account]?

And we answer: If so, did Rabbi Eliezer HaKappar

come to teach the reason of Beit Shammai?

Did Rabbi Eliezer HaKappar disagree with the words of the tanna who said that according to everyone we do not desecrate [the Shabbat], merely to teach us that it is not according to everyone, since according to Beit Shammai we do desecrate [the Shabbat]? But Beit Shammai in a place where Beit Hillel is present is not a Mishna?

And we explain:

Perhaps this is what he said: Beit Shammai and Beit Hillel did not disagree concerning this matter.

Rav Asi said: Every

infant

whose mother is impure with the impurity of childbirth—

he is circumcised on the eighth [day]. And anyone whose mother is not impure with the impurity of childbirth,

such as one born by abdominal incision, or a gentile woman who gave birth and converted the next day—

he is not circumcised on the eighth [day]

but immediately.

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

seven days.”

“And on the eighth day he shall circumcise the flesh of his foreskin.”

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 impurity were not practiced,

will prove [the contrary], for their mothers were not impure with the impurity of childbirth, yet they were circumcised on the eighth [day].