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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 137


(a) According to Rebbi Yehoshua, what is the difference between someone who circumcised a post-Shabbos baby or a pre-Shabbos baby - instead of the Shabbos one?

(b) What does Rebbi Eliezer hold in this matter?

(c) How do both Rebbi Yehoshua and Rebbi Eliezer learn their respective opinions from Avodah-Zarah (to which all other Mitzvos are compared, when the Torah writes in Shelach-Lecha "Torah Achas Yihye Lachem, La'Oseh bi'Shegagah")?

(d) The above follows the text of Rav Huna in our Mishnah. According to Rav Yehudah's reading of the Mishnah, Rebbi Eliezer will agree with Rebbi Yehoshua in the case of someone who circumcised a pre-Shabbos baby on Shabbos instead of the Shabbos one. It is Rebbi Yehoshua who disagrees with Rebbi Eliezer by a post-Shabbos baby that was circumcised on Shabbos instead of the Shabbos one.
Why does Rebbi Yehoshua decline to learn this case from Avodah-Zarah?

(a) Rebbi Chiya explains that even Rebbi Yehoshua agrees that one is Chayav for circumcising a pre-Shabbos baby instead of the Shabbos one.
How does this speak?

(b) According to Rebbi Chiya, what is the Machlokes between Rebbi Eliezer and Rebbi Yehoshua?

(a) In which circumstances is a baby circumcised on ...
  1. ... the ninth day?
  2. ... the tenth day?
  3. ... the eleventh day?
  4. ... the twelfth day?
(b) When does one circumcise a baby that has recovered from an illness?

(c) The Gemara asks whether a full seven days are required, or whether one may go ahead and perform the circumcision any time during the eighth day. Is there a proof for this from the Beraisa which states 'Yom Havra'aso ke'Yom Hivaldo' - which does not require seven full days (not counting the day of birth)?

(a) What constitutes the strands which render the Milah invalid?

(b) How would this affect a Kohen in particular?

(c) How does 'Mar'is ha'Ayin' apply here?

(d) Has the Mitzvah of Milah been performed without the Peri'ah?

Answers to questions



(a) What did Rav mean when he said 'Basar ha'Chofeh es Rov *Govah* ha'Atarah'?

(b) If a baby is very thick-fleshed, and appears to be uncircumcised, then Shmuel says 'Kol Zeman she'Miskasheh ve'Nir'eh Mahul, Eino Tzarich Lamul'; whereas Raban Shimon ben Gamliel in a Beraisa says 'Kol Zeman she'Miskasheh ve'Eino Nir'eh Mahul, Tzarich Lamulo'.
What is the difference between the two Leshonos?

(a) What is the text of the Berachah recited by ...
  1. ... the Mohel?
  2. ... the father of the baby?
(b) What do the participants say after the two Berachos have been recited?

(c) The Mevarech recites the Berachah 'Asher Kidesh Yedid mi'Beten' etc.

  1. ... Who is referred to as 'Yedid', and why?
  2. ... What is the connotation of the word 'mi'Beten'?
(d) What is the meaning of the prayer 'Tzaveh le'Hatzil Yedidus She'ereinu mi'Shachas' etc. (an extract from the Berachah)?
(a) What is the significance of the blood of B'ris Milah?

(b) What Berachah does the Mohel recite when circumcising Gerim and Avadim?

(c) What is the conclusion of the Berachah recited by the Mevarech - by all Milos?

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

**** Perek Tolin ****


(a) What is the Isur of setting up a strainer on Shabbos or Yom-Tov?

(b) According to Rebbi Eliezer, what is the difference between setting up a cloth wine-strainer on Shabbos and setting it up on Yom-Tov?

(c) May one pour wine on Shabbos, into a strainer that was set up before Shabbos, according to him?

(d) What do the Chachamim hold regarding the above?

(a) We have already discussed above (125b) the Machlokes between Rebbi Eliezer and the Rabbanan with regard to a window-stopper (such as a sky-light in a roof - Rebbi Eliezer requires it to be both tied and hanging, whilst the Rabbanan require neither).
If they do not argue about making a temporary Ohel on Shabbos, then what is the basis of their Machlokes?

(b) In view of Rebbi Eliezer there, how can the same Rebbi Eliezer in our Mishnah permit setting up a strainer on Yom-Tov?

(c) How can Rebbi Eliezer hold like Rebbi Yehudah, when Rebbi Yehudah himself permits Machshirei Ochel Nefesh only when it was not possible to have done it before Yom-Tov (e.g. to sharpen a spit-rod, whose point broke on Yom-Tov)?

(a) What comment did Abaye make, when Rav Yosef ruled that for setting up a strainer on Shabbos one is Chayav Chatas?

(b) So what does Abaye hold?

Answers to questions
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