1)

(a)We have just discussed the Machlokes between Rebbi Eliezer and the Rabbanan with regard to Machshirei Milah (among other things). They both agree however - that Milah itself overrides Shabbos.

(b)Both Ula and Rebbi Yitzchak give the source for this as - 'Halachah le'Moshe mi'Sinai'.

(c)We query this from a Beraisa however, where Rebbi Elazar ben Azaryah learns from Milah - (where it is only one limb which needs to be rectified) that Piku'ach Nefesh (where the entire body needs to be saved) overrides Shabbos.

2)

(a)The query is based on another Beraisa, where Rebbi Akiva tries to learn that a Revi'is of blood causes a Nazir to shave off his hair and needs to begin his Nezirus all over again - from a 'Kal va'Chomer' from a bone from a Meis the size of a barley (which is not Metamei be'Ohel, whereas a Revi'is of blood is)?

(b)Rebbi Eliezer refute Rebbi Akiva's 'Kal-va'Chomer' on the grounds - that one cannot learn any of the thirteen principles on which Torah she'be'al Peh is based, from a 'Halachah le'Moshe mi'Sinai'.

(c)This creates a problem for Ula - inasmuch as if the source for Milah over-riding Shabbos was 'Halachah le'Moshe mi'Sinai' (as Ula contends), then Rebbi Elazar ben Azaryah would not be able to learn anything from it with a 'Kal va'Chomer'.

3)

(a)Rebbi Elazar then tries to learn Milah with a 'Gezeirah Shavah' from "Os Os" from Shabbos - in that just as the one "Os" speaks about Shabbos, so does the other one.

(b)We refute this Derashah (causing us to change the Derashah to "Bris Bris") however - on the grounds that if that were so, Tefilin (where the Torah also writes "Os") ought to override Shabbos too. Note, that it is unclear whether the refutation is according to those who exempt Shabbos from Tefilin, or whether it is from Machshirei Milah according to the Rabbanan (either way, the forthcoming refutation regarding Tzitzis, can only be from Machshirei Tzitzis).

(c)We reject ...

1. ... the suggestion that we learn it from "Bris Bris" - inasmuch as even the Bris of a Gadol (whose father did not circumcise him, and who is obligated to do so himself, when he grows up) ought to override Shabbos too (which it does not).

2. ... the suggestion that we learn it from "Doros Doros" - because then Machshirei Tzitzis ought to override Shabbos too, and they don't.

(d)So Rav Nachman bar Yitzchak finally learns that the Mitzvah of Milah overrides Shabbos from all three "Os, Bris and Doros"). Rebbi Yochanan learns it from the Pasuk in Lech-Lecha - "u'va'Yom ha'Shemini Yimol ... " (and not just "ba'Shemini Yimol").

4)

(a)Resh Lakish queries Rebbi Yochanan from Mechusrei Kaparah, where the Torah also writes "u'va'Yom ha'Shemini". In reply, Rebbi Yochanan learns from there - "u'va'Yom", 've'Lo ba'Laylah' (that Mechusrei Kaparah can only bring their Korbanos by day, but not by night).

(b)Rebbi Yochanan learns that Milah on the eighth day applies by day but not by night - from the Pasuk in Lech-Lecha "u'mi'ben Shemonas Yamim".

5)

(a)From the Pasuk in Tzav "be'Yom Tzavoso" we learn - that Korbanos can only be brought only by day.

(b)Nevertheless, we need "u'va'Yom ha'Shemini" by Mechusrei Kaparah - because we would otherwise have thought that since the Torah takes pity on them and allows them to bring birds when they are poor, it will also permit them to bring their Korbanos at night-time.

(c)Nevertheless, despite the fact that the Torah permits a poor Mechusar Kippurim to bring birds, we know that it does not permit a Zar to bring his Kaparah and that an Onan cannot eat it - since the Torah "u'va'Yom ha'Shemini", thereby rendering the Korbanos of Mechusrei Kaparah like all other Korbanos.

6)

(a)We object to Rav Acha bar Ya'akov, who invalidates Milah by night from "u'va'Yom ha'Shemini" - in that we need that Pasuk to preclude the seventh day.

(b)And we counter the answer that we preclude the seventh day from "ben Shemonas Yamim" - in that even if we do, we still need "ha'Shemini" to preclude the ninth (which we do not know from the fact that the seventh day is Pasul).

(c)We therefore conclude - like Rebbi Yochanan (who learns it from "u'va'Yom").

7)

(a)In the Beraisa that we cite in support of Rebbi Yochanan ...

1. ... the Tana learns from "u'va'Yom" - that Milah on the eighth day overrides Shabbos.

2. ... the Tana interpret "Mechalelehah Mos Yumas" - to incorporate all other Melachos, with the exception of Milah on the eighth day.

(b)The Beraisa initially interprets "Shemini" (by Milah) to include Shabbos even without a special Pasuk), and he learns it from a 'Kal va'Chomer', based on the fact that Tzara'as overrides the Avodah (since a Metzora is precluded from bringing the Korban Pesach) - and Avodah, in turn, overrides Shabbos.

(c)Based on the fact that Milah overrides Tzara'as - it therefore follows that it will certainly override Shabbos.

8)

(a)We conclude that Shabbos might really be more stringent than Tzara'as - because it carries with it far heavier punishments ...

(b)... and the reason that the latter overrides Avodah is (not because it is stronger than Avodah, but) - because the person is not fit to bring Korbanos.

(c)This proves - that Milah will not override Shabbos without a special Pasuk (which the Tana cites as "u'va'Yom", as we explained).

9)

(a)"Hishamer be'Nega haTzara'as" is - a La'av prohibiting cutting away Tzara'as.

(b)The Beraisa now learns from the Pasuk "Yimol Besar Orlaso" that Milah overrides the La'av of "Hishamer be'Nega ha'Tzara'as".

(c)The difference between Milah over-riding Tzara'as and Milah overriding Yom-Tov is - that whereas it is only an eighth-day Milah that over-rides Yom-Tov (but not one that is performed later), even one that is performed later overrides Tzara'as.

10)

(a)With regard to the Pasuk "Hishamer be'Nega ha'Tzara'as", the Beraisa learns from the word "Besar" (in the Pasuk Tazri'a "Yimol Besar Orlaso") - that the Mitzvah of Milah overrides the La'av of "Hishamer ... ".

(b)Based on the Beraisa that we cited at the end of the previous Amud, Rava explains, the current Tana initially assumes that, even without "Besar", Milah will over-ride Tzara'as - since it overrides Shabbos, which is more stringent than Tzara'as (as we concluded above).

(c)The Tana retracts from this contention however, due to the theory that in fact, Tzara'as is more stringent than Shabbos (like we initially assumed there).

(d)Alternatively, the Tana initially assumes that the Asei of Milah over-rides the Lo Sa'aseh of Tzara'as, because of the principle 'Asei Docheh Lo Sa'aseh'. And he retracts from that assumption - because that principle applies to an Asei over-riding a Lo Sa'aseh only, but Tzara'as is not just a Lo Sa'aseh, but a Lo Sa'aseh and an Asei ("Hishamer" and "La'asos ke'Chol Asher Yoru Eschem ha'Kohanim"), and a Lo Sa'aseh plus an Asei cannot be negated by an Asei.

(e)So we conclude - that Milah overrides Tzara'as from "Basar'.

11)

(a)We now know that the Milah of a Gadol and of a Katan override Tzara'as, since the Torah writes "Basar", but not that of a Benoni - a child who is more than eight days but not yet bar-Mitzvah.

(b)Abaye learns a Benoni from a Tzad ha'Shaveh from Gadol and Katan. He cannot learn it from ...

1. ... a Gadol - who carries a sentence of Kareis (whereas the father only transgresses an Asei).

2. ... a Katan - who performs a Mitzvah in the right time (Milah bi'Zemano).

(c)Rava learns a Benoni from "Basar" ('Im Eino Inyan'. According to him, a Katan bi'Zemano does not require a Pasuk to over-ride Tzara'as - since we know that from a 'Kal va'Chomer' from Shabbos (like the conclusion that we cited at the end of the previous Amud).

(d)Rav Safra queries Rava, on the grounds that seeing as Tzara'as overrides Avodah, maybe it is stricter than Shabbos (negating the Kal-va'Chomer), to which Rava replies - that this is not because Tzara'as is more stringent than Shabbos, but because the person is not fit (as we explained there).

12)

(a)Rav Safra still queries Rava, in that all the Metzora would need to do (if Tzara'as was not intrinsically more stringent) would be to cut of the Tzara'as and he would be fit, to which Rava replies - that, even if he did, he would still be unfit, because he would still need to Tovel.

(b)This would be acceptable, counters Rav Safra - if the prohibition of cutting off Tzara'as was confined to Nega'im Temei'im, which require Tevilah and nightfall. But what will Rava answer in a case of Tzara'as Tehorah, which is included in the prohibition of "Hishamer", but does not require Tevilah? Why can he not cut off the Tzara'as, according to him?

(c)Rav Ashi reinstates Rava, by proving that, even if Tzara'as does over-ride Avodah, that is not because it is more stringent - but because an Asei only over-rides a Lo Sa'aseh when the fulfillment of the Asei is simultaneous with the transgression of the La'av, but not when one transgression precedes it (like here, where he transgress the La'av of "Hishamer", without actually fulfilling the Asei until later.

(d)The example Rav Ashi gives of an Asei overriding a Lo Sa'aseh where the two are performed simultaneously, besides 'Milah be'Tzara'as, is - Tzitzis be'Kil'ayim.

13)

(a)We conclude that the Machlokes between Rava and Rav Safra is a Machlokes Tana'im in a Beraisa. Rebbi Yashiyah says there 'Basar, ve'Af al Pi she'Yesh Sham Baheres, Yimol', Rebbi Yonasan - 'Eino Tzarich; Shabbos Chamurah Docheh, Tzara'as Lo Kol Sheken' ...

(b)... which is synonymous with the opinion of Rava, whilst Rav Safra, in whose opinion Tzara'as is more stringent than Shabbos, follows the that of Rebbi Yashiyah (who requires the Pasuk of Basar to teach us that Milah over-rides Tzara'as).