1)

(a)We just established Rebbi Yehudah as the one who permits a Kuti to circumcise a Jewish baby. This creates a problem however, from a Beraisa, where Rebbi Yehudah ...

1. ... permits a Yisrael to circumcise a Kuti ...

2. ... but forbids a Kuti to circumcise a Yisrael ...

(b)... because he does so in the name of Har Gerizim (where his god is situated).

(c)Rebbi Yossi disagrees - because, he says, the Torah does not require Milah to be performed li'Shemah (for the sake of Hash-m).

(d)So we switch round the opinions of Rebbi Yehudah and Rebbi Meir (finally establishing Rebbi Yehudah as the one to permit the Nochri doctor to perform Milah), as we explained initially. And to reconcile this with the second Beraisa, which disqualifies a Nochri - we quote another Beraisa which cites the author of that opinion (not as Rebbi Yehudah b'Rebbi Ila'i, but) as Rebbi Yehudah ha'Nasi.

(e)Even though Rebbi Yehudah disqualifies a Kuti from performing the Milah, he permits a Nochri to do so - because a Nochri will have in mind whatever he is told by the Yisrael, whereas a Kuti will circumcise in the name of Har Gerizim, irrespective of what he is told to do.

2)

(a)Rav Chisda cites Rebbi Yehudah's source for Milah le'Shemah as the words "la'Hashem Yimol" (in the Pasuk in Bo [written in connection with a Ger Shechting the Korban Pesach] "ve'Asah Pesach la'Hashem, Yimol lo Kol Zachar"), implying that the Milah must be performed in honor of Hash-m.

(b)Rebbi Yossi learns that it is not necessary, based on the Pasuk in Lech-L'cha "Himol Yimol' - implying with or without Kavanah.

(c)According to him, the word "la'Hashem" refers (not to the Mitzvah of Milah that comes after it, but) to the Korban Pesach that precedes it.

(d)Rebbi Yehudah, on the other hand - interprets the double Lashon "Himol Yimol" as 'L'shon b'nei Adam' (human vernacular that Hash-m is using here).

3)

(a)Daru bar Papa quoting Rav, cites the source to disqualify Nochrim from performing the Milah (like Rebbi) as the Pasuk in Lech-L'cha "ve'Atah es B'risi Tishmor" (the Pasuk which Rebbi himself quotes). Rebbi Yochanan learns it from "Himol Yimol" - implying 'ha'Mal Yimol' (that only someone who has been circumcised can perform the Milah).

(b)Initially, we explain the ramifications of the Machlokes between Rav and Rebbi Yochanan - by an Arabi or a Givnoni who are circumcised, and who are therefore included in the latter's Pasuk [seeing as they are circumcised], but excluded from the former's [since they are not Avraham's children]).

(c)We refute this suggestion however, based on a Mishnah in Nedarim. which rules that someone who forbids Hana'ah on himself from someone who is Mahul - is permitted to derive benefit from Mulei Ovdei-Kochavim, who nevertheless fall under the category of 'Areilim'.

(d)Consequently - an Arabi or a Giv'oni Mahul will be Pasul even according to Rebbi Yochanan.

4)

(a)So we try to establish the basis of their Machlokes - by a Yisrael Areil (who was not circumcised because two brothers died on account of the Milah). We suggest that he will be Kasher according to Rav, but Pasul according to Rebbi Yochanan (since he is an Areil).

(b)We refute this suggestion too however, based on the same Mishnah in Nedarim - which permits someone who forbids Hana'ah from an Areil to derive benefit from an uncircumcised Yisrael since he falls under the category of Mahul. Consequently, he will be Kasher even according to Rebbi Yochanan.

(c)We finally establish the basis of the Machlokes between Rav and Rebbi Yochanan - by a woman, who is Pasul according to Rav (since she is not subject to the B'ris Milah), but Kasher according to Rebbi Yochanan (since she is not considered an Areil, seeing as she is not commanded).

(d)According to Rav (who disqualifies a woman from performing the Milah), when the Pasuk in Sh'mos writes "va'Tikach Tziporah Tzor ... Va'tichros es Orlas B'nah" - it either means that she called someone else to take the rock and perform the Milah, or that she began the Milah and Moshe came and completed it.

5)

(a)Our Mishnah permits being cured by a Nochri Ripuy Mamon, but not Ripuy Nefashos (as will be explained in the Sugya). Rebbi Meir forbids going to a barber who is a Nochri, anywhere - the Chachamim permit it in a public place, but not somewhere where not many people pass (see Tosfos 29a DH 'Aval Lo').

(b)When the Tana permits 'Ripuy Mamon' and 'Ripuy Nefashos' he cannot mean ...

1. ... for payment and free of charge, respectively - because then he should have said 'Misrap'in meihen bi'Sechar Aval Lo be'Chinam.

2. ... a cure that involves life danger and one that does not - because we see from Rav Yehudah, who declared that he would not even allow Nochrim to cure the wound made by a Yisrael blood-letter, that even a cure that does not involve life-danger is forbidden.

(c)So we define ...

1. ... 'Ripuy Mamon' - as a cure regarding one's animals, and...

2. ... 'Ripuy Nefashos' - as a cure regarding oneself

(d)According to Rav Chisda Amar Mar Ukva, if the Nochri tells a Yisrael which cures to take and which to avoid, he may listen to him - because the Nochri will suspect that, since he (the Yisrael) refuses to be cured directly by him, he does not trust him implicitly, in which case, he probably asked him for his advice to test his integrity, and will later check with somebody else to see whether his cure is reliable or not, and in the event that he misinforms him, he will cause himself harm by losing his good name.

6)

(a)When Rabah (or Rav Chisda) Amar Rebbi Yochanan says 'Safek Chai Safek Meis, Ein Misrap'in meihen', he means that - if there is a chance that one will not die from one's illness, then the prohibition of being cured by a Nochri applies.

(b)He permits being cured by him - provided a. there is no Yisrael available to cure him, and b. he will definitely die without the Nochri's cure, because what does he then stand to lose?

(c)When we ask 'ha'Ika Chayei Sha'ah', we mean - to ask why do we not take into account the short time that he might have lived, and which the Nochri will now deprive him of.

(d)And we answer that - since he will die anyway, we do not contend with Chayei Sha'ah (see Tosfos DH 'le'Chayei Sha'ah').

(e)We prove from the story in Melachim regarding the four Metzora'im - who decided to surrender themselves to the Syrian army, since they were anyway going to die of starvation (in spite of the Chayei Sha'ah which they would still have lived and which the Syrians were likely to deprive them of).

7)

(a)We query the previous concession from a Beraisa, which forbids ...

1. ... doing business with Miynim, and ...

2. ... being cured by them, even if it is only for a short time.

(b)And he supports this ruling by citing an episode that occurred when ben Dama the nephew of Rebbi Yishmael was bitten by a snake, and Ya'akov Ish K'far Sechanya - a Miyn (whom we already mentioned in the previous Perek) came to cure him.

(c)Rebbi Yishmael - forbade him to go ahead with the cure.

(d)When ben Dama subsequently died, Rebbi Yishmael eulogized him with the words 'Ashrecha ben Dama, she'Gufcha Tahor, Ve'yatzasah Nishmascha be'Taharah, ve'Lo Avarta al Divrei Chaverecha, she'Hayu Omrim - "u'Poretz Geder Yishchenu Nachash" (Koheles) ...

(e)... which Chazal Darshen with regard to someone who transgresses an Isur de'Rabbanan - which ben Dama did not do in this case).

8)

(a)The problem this creates with Rebbi Yochanan's previous ruling is that - the latter seems to have permitted what Rebbi Yishmael specifically forbids?

(b)We reconcile the two rulings - by differentiating between a S'tam Nochri, whose cures Rebbi Yochanan permits, and Ya'akov Ish K'far S'chanya, who was a Miyn, and whose cures Rebbi Yishmael totally forbade, because of the danger of him attracting his patients to Avodah-Zarah.

(c)Seeing as ben Dama died anyway, the advantage of his snake-bite over the one referred to by the Pasuk, Tosfos explains, is the fact that - at least now, he died an innocent man (as Rebbi Yishmael specifically declared).

9)

(a)Prior to his death, ben Dama claimed that he had proof from a Pasuk that he was permitted to be cured by Ya'akov Ish K'far Sechanya. He was referring to the Pasuk in Acharei-Mos - "va'Chai bahen".

(b)Rebbi Yishmael himself learns from "va'Chai bahen" - 've'Lo she'Yamus Bahen", even with regard to Avodas-Kochavim.

(c)He nevertheless forbade ben Dama to accept the cure of the Miyn - because it was Farhesya (in public) which is a Chilul Hash-m, whereas the Heter from "va'Chai bahem" is confined to where the Isur is performed discreetly (see Tosfos DH 'Yachol').

(d)... which he learns from the Pasuk in Emor - "ve'Lo Sechal'lu es Shem Kodshi".