(Mishnah - R. Eliezer): If one did not bring the knife for Milah before Shabbos, one brings it openly on Shabbos;

At a time of danger (Nochri decrees against Milah), one brings it covered, with witnesses (so people will not suspect that he carries b'Isur).

R. Eliezer even said that we cut trees to make coals to make a knife (if needed);

R. Akiva says, the general rule is - a Melachah [for the sake of Milah] overrides Shabbos only if it cannot be done before Shabbos.

(Gemara) Question: Does R. Eliezer say that one brings the knife openly to show the dearness of the Mitzvah, or to avoid suspicion?

Question: What difference does it make?

Answer: If it is to avoid suspicion, one may bring it covered with witnesses; if it is to show the dearness of the Mitzvah, one may not.

Answer (R. Levi): It is to show the dearness of the Mitzvah.

Support (Beraisa - R. Eliezer): One brings the knife openly, not covered.

Support (Rav Ashi - Mishnah): At a time of danger, one brings it covered, with witnesses.

Inference: This is done only at a time of danger.

This shows that it is to endear the Mitzvah.

(Beraisa - R. Eliezer): One brings the knife openly, not covered;

R. Yehudah says in the name of R. Eliezer, at times of danger, one brings it covered, with witnesses.

Question: Do the two witnesses include the one bringing it, or must they be two people in addition to him?

Answer (Mishnah): At a time of danger, one brings it covered, with witnesses.

We understand if there must be two people in addition to him - but if only one other witness is needed, why does it say witnesses (a person is not considered a witness regarding himself)!

Rejection: 'Witnesses' means, people qualified to testify elsewhere.

(Mishnah): R. Eliezer even said that we cut trees to make coals to make a knife.

(Beraisa): In R. Eliezer's region, they would cut trees to make coals to make a knife;

In R. Yosi ha'Galili's region, they would eat fowl cooked with milk.

Levi visited the house of Yosef the bird-trapper; they served peacock with milk - he did not comment.

Rebbi: Why didn't you excommunicate them?

Levi: That is the region of R. Yehudah ben Beseira - perhaps he taught them like R. Yosi ha'Galili.

(Mishnah - R. Yosi ha'Galili): It says "Lo Sochlu Chol Nevelah", and it says "Lo Sevashel Gedi ba'Chalev Imo" - the Isur of meat and milk applies to species to which Nevelah applies.

Suggestion: Since Nevelah applies to birds, Basar v'Chalav should apply to birds!

Rejection: "Ba'Chalev Imo" excludes birds, which do not have milk.

(R. Yitzchak): There was a city in R. Eliezer's area which conducted like him - people did not die prematurely;

Moreover, Romi once decreed that Yisrael should not circumcise, but they did not decree on that city.

(Beraisa - R. Shimon ben Gamliel): Every Mitzvah that Yisrael accepted joyfully, like Milah - "Sas Anochi Al Imrasecha k'Motzei Shalal Rav" - they still fulfill joyfully;

Every Mitzvah that Yisrael accepted amidst strife, like Arayos - "Va'Yishma Moshe Es ha'Am Bocheh l'Mishpechosav", they were crying about family matters (relations that were forbidden) - it is still performed amidst strife, i.e. there are quarrels about every Kesuvah.

(Beraisa - R. Shimon ben Elazar): Every Mitzvah that Yisraelim were willing to die for when kingdoms decreed against it, like idolatry and Milah, they still solidly observe it;

Every Mitzvah that they were not willing to die for at the time of decrees, like Tefilin, their observance of it is weak.

(R. Yanai): One must [be able to] guard his body to wear Tefilin, like Elisha 'of the wings'. (Rashi - most people are unlike Elisha, and cannot wear Tefilin - this is because only he was willing to die for it, as follows. Rashba - we bring R. Yanai's teaching only to show that most of Yisrael were not willing to die for it (Tosfos - even Elisha did not admit that he was wearing Tefilin)- it was known that most people do not wear Tefilin (perhaps this means, all day long - PF).)

Question: What does this mean?

Answer #1 (Abaye): He must be able to guard himself from passing gas [while wearing Tefilin].

Version #1 (Rashi) Answer #2 (Rava): He need [only] be able to guard himself from sleeping [while wearing Tefilin, lest he pass gas - when awake, anyone can guard himself.

Version #2 (Tosfos) Answer #2 (Rava): He must [also] be able to guard himself from sleeping (one must be conscious of them the entire time he wears them; also, lest he pass gas.

Question: Why is he called Elisha 'of the wings'?

Answer: Romi decreed to puncture the skull of anyone who will wear Tefilin; Elisha wore Tefilin in the market. An officer appointed to enforce the decree saw him and chased him; when he caught him, Elisha took the Tefilin from his head and put it in his hand.

The officer asked what he is holding; Elisha said that it is dove's wings - a miracle was done, he opened his hand and revealed dove's wings. (Maharsha - the name also alludes to [a body clean like] angels, which have wings.)

Question: Why did he say dove's wings, and not those of other birds? (Maharsha - he did not need to specify any species!)

Answer: Keneses Yisrael is compared to a dove - "Kanfei Yonah Nechpah va'Kesef";

Just like a dove's wings protect it [from cold, and it uses them to fight off attackers], Yisrael's Mitzvos protect them.

(R. Aba bar Rav Ada): Once, they forgot to bring a Milah knife from before Shabbos, and they brought it on Shabbos via roofs and Chatzeros - R. Eliezer was displeased.

Objection (Rav Yosef): Just the contrary - R. Eliezer permits!

Suggestion: Perhaps R. Eliezer was displeased, for he permits via Reshus ha'Rabim (and prefers this, to show the dearness of Milah), but Chachamim were pleased, for they forbid via Reshus ha'Rabim and permit via roofs, Chatzeros and Karfifos (enclosed areas without a roof).

Rejection: Chachamim forbid this!

(Beraisa): Just like one may not bring it via Reshus ha'Rabim, it is forbidden via roofs, Chatzeros and Karfifos.

Answer (Rav Ashi): R. Eliezer and Chachamim that argue with him were displeased - R. Shimon was pleased:

(Mishnah - R. Shimon): Roofs, Chatzeros and Karfifos are considered one Reshus (one may transfer between them) for Kelim that were Shoves (at the start of Shabbos) in them, but not for Kelim that were Shoves in the house.

Question (R. Zeira): (Shituf Mavoyos, i.e. jointly owned food, permits transferring between a Mavuy (alleyway) and [houses or] Chatzeros that open into it.) If Shituf was not left in a Mavuy, may one carry in all of it?

Perhaps it is like a Chatzer - even if Eiruv Chatzeros was not left in a Chatzer, [one may not transfer between houses and the Chatzer, but] one may carry in the entire Chatzer;

Or, perhaps it is unlike a Chatzer, for a Chatzer has four walls, a Mavuy does not!

Alternatively, perhaps it is unlike a Chatzer, for a Chatzer is used constantly, a Mavuy is not!

R. Asi could not answer.

Another time, R. Asi said in the name of Rebbi that once they forgot to bring a Milah knife from before Shabbos, and they brought it on Shabbos - Chachamim were upset that they acted like R. Eliezer against Chachamim:

Firstly, he is Shemuti (from Beis Shamai; Rashi - he was excommunicated);

Secondly, the Halachah follows the majority against an individual!

(R. Oshaya): The case was, Shituf was not left in a Mavuy; they carried from one end to the other (therefore, it was permitted. Tosfos - the knife was Shoves in the Mavuy. Rashi - it was Shoves in a house - since onlookers who see a knife carried in the Mavuy do not know if it was taken from a house, we are not stringent to postpone Milah in this case.)

R. Zeira (to R. Asi): Does this mean if Shituf was not left in a Mavuy, one may carry in all of it?

R. Asi: Yes.

R. Zeira: Why didn't you answer me when I asked? Perhaps amidst your plethora of teachings, you overlooked it (Rashi's text - perhaps when you later reviewed your plethora of teachings, you came across it)!

R. Asi: Yes, that is the case.

(R. Zeira citing Rav): If Shituf was not left in a Mavuy, one may carry only within four Amos.

Abaye: R. Zeira said this, but it was not explained until Rabah bar Avuha came:

(Rabah bar Avuha): If Shituf was not left in a Mavuy:

If houses made Eiruvei Chatzeros with the Chatzeros [that they are open to], one may carry [in the Mavuy] only within four Amos [even things that were Shoves in the Mavuy];

If houses did not make Eiruvei Chatzeros with the Chatzeros, one may carry in the entire Mavuy (this will be explained).