(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Shabbos 137



(a) Rebbi Yehoshua maintains that someone who circumcises a post-Shabbos baby instead of the Shabbos one - is Chayav, because he did not perform a Mitzvah; whereas if he circumcised a pre-Shabbos baby instead of the Shabbos one, he will be Patur, since he erred in a D'var Mitzvah (there really *was* a baby who needed to be circumcised), and he also performed a Mitzvah.

(b) According to Rebbi Eliezer, he is Chayav in both cases, since the Milah that he performed, was not obligatory.

(c) Rebbi Eliezer says that, just like by Avodah-Zarah, one is Chayav for transgressing a command of the Torah, so too here. Whereas Rebbi Yehoshua learns from Avodah-Zarah that one is only Chayav when, like someone who serves Avodah-Zarah - he has not performed a Mitzvah, but if he has, he will not be Chayav.

(d) According to Rav Yehudah, Rebbi Yehoshua even exempts someone who circumcised a *post*-Shabbos baby instead of the Shabbos one; and he learns this from Avodah-Zarah, where one is Chayav because he is not busy performing a Mitzvah, whereas in this case, he *is*.

(a) According to Rebbi Chiya, Rebbi Yehoshua will agree that one is Chayav - if he already circumcised the Shabbos-baby on Friday, and he is Chayav because he is not Tarud bi'Dvar Mitzvah (since there was no Mitzvah to perform - today).

(b) Rebbi Chiya learns the Machlokes in the same way as Rav Yehudah (in 1d) does.

(a) A baby that was born ...
  1. ... at Bein ha'Shamashos (dusk) - is circumcised on the ninth day;
  2. ... at Bein ha'Shamashos on Friday evening - is circumcised on the tenth day;
  3. ... at Bein ha'Shamashos on Friday evening, and the following Shabbos is followed by a Yom-Tov - on the eleventh day;
  4. ... at Bein ha'Shamashos on Friday evening, and the following Shabbos is followed by two days Rosh ha'Shanah - on the twelfth day.
(b) One gives a baby who has recovers from an illness seven days before circumcising him.

(c) No! There is no proof from the Beraisa 'Yom Havra'aso ke'Yom Hivaldo' (that one does not give him a *full* seven days) - since that could merely mean that we give a baby who is cured seven days like the seven days that he receives from the time he is born, but not necessarily that the two seven-day periods are exactly similar. On the contrary, the seven day recovery period goes even further than the seven days from birth, because there, the eighth day is not a full day, whereas here, it is.

(a) The strands which render the Milah invalid incorporates any part of the flesh which covers the crown (i.e. the thick part) of the Milah.

(b) A Kohen was not permitted to eat Terumah as long as some of those strands remained.

(c) If the baby was a fat one, and some of the flesh above the Orlah folded over, giving the appearance of covering the Gid at that spot, then one would be obligated to remove it because of 'Mar'is ha'Ayin'.

(d) No! Without the Peri'ah, the Mitzvah of Milah has not been performed.




(a) When Rav said 'Basar ha'Chofeh es Rov *Govah* ha'Atarah' - he meant to say that it is not only the majority of the *circumference* of the skin of the Orlah that needs to be removed, but also the majority of the *thickness* of the Orlah at any one point. It must all be removed.

(b) According to Shmuel ('Kol Zeman she'Miskasheh ve'Nir'eh Mahul, Eino Tzarich Lamul'), it is only if the baby definitely appears to be circumcised that he does not need to be circumcised; but if it is unclear, then he requires a second circumcision. Whereas according to Raban Shimon ben Gamliel in the Beraisa ('Kol Zeman she'Miskasheh ve'Eino Nir'eh Mahul, Tzarich Lamulo'), it is only if the baby definitely appears to be *un*circumcised, that he needs to be circumcised again, but not if it it unclear.

(a) The Berachah recited by ...
  1. ... the Mohel is - 'Baruch ... Al ha'Milah'.
  2. ... the father of the baby - is 'Baruch ... Lehachniso bi'Veriso shel Avraham Avinu'.
(b) After the two Berachos, the participants say 'ke'Shem she'Hichnastehu la'B'ris, Ken Tachnisehu le'Torah le'Chupah u'le'Ma'asim Tovim' (our text reads - 'ke'Shem she'Nichnas ... Ken Yikanes' etc.).


1. Yitzchak Avinu is referred to as 'Yedid' (see also Tosfos DH 'Yedid'). He is called Yedid because the Torah writes about him - by the Akeidah "Asher Ahavta - es Yitzchak")
2. 'mi'Beten' - means that he was sanctified for this Mitzvah even before he was born, when Hashem said to Avraham: "Aval Sarah Ishtecha ... Vahakimosi es Berisi Ito".
(d) 'Tzaveh le'Hatzil Yedidus She'ereinu mi'Shachas' etc. is a prayer to save the baby who has had B'ris Milah from entering Gehinom (as the Medrash writes: that Avraham Avinu sits outside the gates of Gehinom, and prevents anyone who has been circumcised, from anyone.
(a) Were it not for the blood of Milah (the symbol of self-sacrifice), Hashem would not have created the world.

(b) When circumcising Gerim and Avadim, the Mohel recites the Berachah Baruch ... Al ha'Milah'.

(c) The Mevarech always concludes the Berachah with 'Baruch ... Kores ha'B'ris'.

**** Hadran Alach, 'Rebbi Eliezer de'Milah'! ****

**** Perek Tolin ****


(a) To set up a strainer entails stretching it over the mouth of the vessel into which the wine will flow, which constitutes making an Ohel.

(b) According to Rebbi Eliezer, one may set up a strainer on Yom-Tov, but not on Shabbos.

(c) One may however, pour wine into a strainer that was set up already before Shabbos, according to him.

(d) According to the Chachamim, one may neither set up a strainer on Yom-Tov, nor may one place wine into a strainer on Shabbos, even if it was set up before Shabbos. They do however, permit pouring wine into it on Yom-Tov.

(a) Rebbi Eliezer and the Rabbanan (who argue over putting in a window-stopper - a skylight), agree that making a temporary Ohel on Shabbos is forbidden. Their Machlokes is regarding whether one may add to a temporary Ohel on Shabbos and Yom-Tov. Rebbi Eliezer forbids it even on Yom-Tov, and certainly on Shabbos, and the Rabbanan permit it even on Shabbos, and certainly on Yom-Tov.

(b) Rebbi Eliezer permits setting up a strainer on Yom-Tov (despite the fact that it constitutes making an Ohel) - because he holds like Rebbi Yehudah, who permits Machshirei Ochel Nefesh on Yom-Tov.

(c) True, Rebbi Yehudah permits only Machshirei Ochel Nefesh which could not have been performed before Yom-Tov. Rebbi Eliezer however, is more lenient than Rebbi Yehudah (who incidentally, was his grand-Talmid). He permits even Machshirei Ochel Nefesh which could not have been performed before Yom-Tov.

(a) When Rav Yosef ruled that setting up a strainer is Chayav Chatas, Abaye commented that, in that case, someone who hangs a jar on a peg should also be Chayav Chatas! What he meant was that this can hardly be termed 'Binyan' (because it has no permanence), so why should one be Chayav? Similarly, setting up a strainer hardly constitutes Binyan d'Oraysa?

(b) According to Abaye, therefore, setting up a strainer is only an Isur de'Rabbanan, because it is Uvda de'Chol (a 'weekdayish' occupation).

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,