1)

(a)Rebbi Yashiyah learns from "Basar" that Milah over-rides Tzara'as. The problem with this is - why he even needs a Pasuk, seeing as the Mohel's intention is to perform the Milah, and not to remove the Baheres (in which case it is a 'Davar she'Eino Miskaven, which is permitted).

(b)Abaye establishes Rebbi Yashiyah like Rebbi Yehudah, who holds 'Davar she'Ein Miskaven, Asur'. According to Rava, it is Asur even according to Rebbi Shimon, who agrees by 'P'sik Reisha', as we have learned a number of times.

(c)True, elsewhere, Abaye says jointly together with Rava that 'Modeh Rebbi Shimon bi'Pesik Reisha' - but that is only after he heard Rava's answer in our Sugya (and accepted it).

(d)Others cite Abaye and Rava (and the subsequent Shakla ve'Tarya) on another Beraisa which discusses the La'av of "Hishamer be'Nega ha'Tzara'as". The Tana learns from the continuation of the Pasuk "Lishmor Me'od La'asos" - that although one is not permitted to cut away a Baheres, one is permitted to tie a fiber (to tie his shoe) or to carry a pole on his shoulder, even though there is a Baheres on that spot.

(e)The problem do we now have with that is - that 'Davar she'Eino Miskaven Mutar' (like we asked according to the first Lashon).

2)

(a)According to Abaye's initial interpretation, Rebbi Shimon learns from "Basar" - that one may even perform the Milah of ...

1. ... a Gadol where he instructs the Mohel to have specific intentions to remove the Baheres.

2. ... a Katan - where the Katan's father performs the Milah with the intention of removing the Tzara'as.

(b)Resh Lakish qualifies 'Asei Docheh Lo Sa'aseh' by restricting it to where one has no alternative, but where an alternative exists, one is obligated to use the alternative.

(c)In that case, according to Abaye, Rebbi Shimon would not permit the baby's father to perform the Bris of his son. He would invite someone else, who does not care about the infant's Tzara'as, to perform the Mitzvah (and instruct the father to leave the room) - only the Beraisa speaks in a case where there is no other Mohel present.

3)

(a)Chizkiyah and Tana de'Bei Chizkiyah learn from the Pasuk "ve'Lo Sosiru Mimenu ad Boker, ve'ha'Nosar Mimenu ad Boker" ...

1. ... that Nosar must be burned, not on the same morning, but on the morning after (Chol ha'Mo'ed).

2. ... that just as one cannot burn the Korban Pesach (which is a weekday Korban, because it was brought on Erev Yom-Tov) on Yom-Tov, so too, can one not perform Milah she'Lo bi'Zemano on Yom-Tov (which was due before Yom-Tov), on Yom-Tov.

(b)Abaye learns it from the Pasuk "Olas Shabbos be'Shabato" (Pinchas) 've'Lo Olas Chol be'Yom-Tov', and Rava from the Pasuk "Hu Levado Ye'aseh Lachem". From "Hu" he learns - that Machshirei Ochel Nefesh are not permitted on Yom-Tov.

(c)Rav Ashi learns Milah she'Lo bi'Zemano from the Pasuk "Shabason" - which turns Yom-Tov into an Asei, as well as a Lo Sa'aseh, and an Asei is not able to override a Lo Sa'aseh together with an Asei, as we learnt above.

4)

(a)Rav Yehudah Amar Rav rules like Rebbi Akiva - that ...

1. ... Machshirei Milah do not over-ride Shabbos.

2. ... Machshirei Korban Pesach do not over-ride Shabbos, either.

(b)Had he issued his ruling with regard to ... -

1. ... Machshirei Milah, and not Machshirei Pesach, we would have thought - that the latter, the Halachah is like Rebbi Eliezer (who holds that Machshirei Mitzvah do override Shabbos), since Pesach (unlike Milas Katan) is Chayav Kares.

2. ... Machshirei Pesach, and not Machshirei Milah, we would have thought - that the latter does override Shabbos, since (unlike Pesach) was given with thirteen covenants.

5)

(a)Our Mishnah permits all the needs of Milah on Shabbos. Hence Milah, Peri'ah and Metzitzah are all permitted on Shabbos.

1. Peri'ah constitutes - folding back the skin which covers the top of the Gid - after the Milah has been performed.

2. Metzitzah constitutes - sucking a small amount of blood from inside the Gid after the Milah and the Peri'ah have taken place.

(b)Besides wine and oil mixed together as a cure and a bag to cover the Gid as far as the Atarah (the crown) - they would also place a salve and cumin on the wound.

(c)The Tana permits a Mohel who forgot to do these things before Shabbos ...

1. ... to grind cumin on Shabbos - provided he does so with a Shinui (such as chewing it with one's teeth [See Tosfos, Amud Beis DH 'Lo'es be'Shinav']).

2. ... apply wine and oil to the wound on Shabbos - not to mix them but to apply them separately.

3. ... to use a piece of cloth on Shabbos - but not to manufacture a bag.

4. ... to bring it wrapped around his finger, but not to carry it in the usual way from another courtyard on Shabbos, nor may one bring it through the street, since there is no life-danger here (it is only to stop the foreskin from growing back and covering the Gid).

(d)It is forbidden to mix the wine and the oil on Shabbos - due to the decreee forbidding cures on Shabbos (in case one comes to grind herbs).

6)

(a)The Beraisa learns from the Klal in the Mishnah 'Osin Kol Tzorchei Milah', that once the Mohel has started to cut, he is permitted, even on Shabbos, to cut even strands of flesh which, if left uncut, would not invalidate the Milah on Shabbos, provided one has not withdrawn one's hand from the Milah ...

(b)... provided that is - he has not withdrawn his hand (in which case it would be forbidden).

(c)Rabah bar bar Chanah initially establishes the author as Rebbi Yishmael B'no shel Rebbi Yochanan ben Berokah - who permits flaying the skin of a Korban Pesach on the fourteenth of Nisan that falls on Shabbos only up to the chest (which is as much as is necessary to enable him to cut it open and remove the innards).

7)

(a)We refute Rabah bar bar Chanah's suggestion - inasmuch as Rebbi Yishmael B'no shel Rebbi Yochanan ben Berokah forbade continuing with the flaying there because once the innards have been removed, it is no longer subject to Hidur Mitzvah (beautifying the Mitzvah), whereas by Milah, which is, perhaps even he will concede that, having begun the Milah, one should complete it.

(b)We learn from the Pasuk "Zeh Keili ve'Anveihu" - that it is a Mitzvah in itself to beautify a Mitzvah in every way possible (Hidur Mitzvah), such as a beautiful Succah, Esrog, Shofar and Tzitzis.

(c)The Tana mentions a beautiful Seifer-Torah written with good quality ink and with a nice quill - by an expert Sofer and wrapped with beautiful silk covers.

(d)Aba Shaul interprets "Zeh Keli ve'Anveihu" to mean - that one should emulate Hash-m's Midos ('Ani ve'Hu'), one should be gracious and merciful, just like he is gracious and merciful.

8)

(a)Rav Ashi therefore suggests that the author of 'Tzitzin she'Einan Me'akvin es ha'Milah' is Rebbi Yossi - who forbids witnesses to travel to Yerushalayim on Shabbos to testify that they have seen the new moon, if it is clearly visible in the middle of the sky.

(b)The Rabbanan - obligate the witnesses to go and testify anyway.

(c)According to Rav Ashi, Rebbi Yossi, who says 'Nir'eh ba'Alil, Ein Mechalelin Alav es ha'Shabbos' - clearly holds that, even by a Mitzvah, Chilul Shabbos is not permitted unless it is absolutely necessary. So he appears to be the author of the Beraisa, who prohibits returning to cut away the strands that do not render the Milah invalid, on Shabbos.

(d)We reject Rav Ashi's answer too - because in the case of Rebbi Yossi, there is no initial obligation to break the Shabbos, since the moon was seen by everybody; whereas in the case of Milah, the initial Milah does over-ride Shabbos, so perhaps Rebbi Yossi will agree that having begun the Mitzvah, one is permitted to go back even for the strands that do not render the Milah invalid.

9)

(a)Finally, the Neherda'i establish the Din of 'Pirash' like the Rabbanan of Rebbi Yossi in the Mishnah in Menachos. Eight Kohanim actually performed the entire ritual of removing the old Lechem ha'Panim and placing the new ones - four to place the two rows of loaves and the two bowls of Levonah (frankincense), and another four to remove the old ones.

(b)Rebbi Yossi there permits the Kohanim to remove the two rows of last week's Lechem ha'Panim before placing the fresh Loaves. The Rabbanan - require them to actually push the old rows of loaves even as they slid the new ones into place.

(c)Whilst this was being performed - the Kohanim placing the fresh loaves stood on the north side of the Shulchan, whilst those removing the old loaves stood on the south.

(d)The basis of their Machlokes is - whether continuing with the next stage after withdrawing one's hand is considered a new action (in which case it is not Tamid [the Chachamim]), or not (Rebbi Yossi).

(e)Consequently - Rebbi Yossi, who holds that even if the table is without bread for a short while, it is still called Tamid, will also hold that if one withdraws from the Milah for a short while, returning for the strands is still part of the Milah; whereas, according to the Rabbanan, whatever is not continuous, is considered as if it was a fresh act - both by the Lechem ha'Panim and by Milah on Shabbos.

10)

(a)The Beraisa rules that in a case where the Milah was performed, but the 'Tzitzin ha'Me'akvin es ha'Milah' were not removed - he is Chayav Kareis.

(b)Rav Papa refutes Rav Kahana's explanation, that this pertains to the Mohel, who withdrew on Shabbos, after cutting off most of the foreskin - in that there is no reason for the Mohel to be Chayav Kareis. He can always say to the father that he had performed half the Mitzvah, let someone else complete it.

(c)When Rav Papa establishes the Beraisa by 'a Gadol', he means - that the Tana is not talking about a Milah on Shabbos, but about a Gadol whose Milah was not completed and he did nothing about it.

(d)Rav Ashi refutes Rav Ashi's explanation however - on the grounds that we know this already from the Pasuk in Lech-Lecha ("ve'Areil Zachar Asher Lo Yimol ve'Nishresah"), so why do we need a Beraisa to teach it to us?

(e)So Rav Ashi re-establishes it by a Mohel, and he circumvents Rav Papa's initial Kashya on Rav Kahana - by learning that the case took place at the end of the day, leaving no time for anybody else to conclude the Milah, and what's more, the witnesses warned him that he was desecrating the Shabbos to no avail.

11)

(a)Rav Papa states that a Mohel who does not perform Metzitzah (suck up the blood) - is endangering the baby and he must have his license withdrawn.

(b)We ask 'Peshita' - because since our Mishnah permits performing Metzitzah (which constitutes making a wound) on Shabbos, it must fall under the category of Piku'ach Nefesh.

(c)We reply that, were it not for Rav Papa, we might have thought that the blood of the Milah is 'Mifkad Pakid' (loose), and not absorbed in the flesh, in which case it would be permitted even if it was not a Sakanah not to.

(d)We learn from the Mishnah's Heter to apply a plaster with a salve, and cumin on Shabbos - (which were then considered life-saving) that the Tana is speaking about cases that are Piku'ach Nefesh, in which case, the Metzitzah too, the Tana must consider the blood to be 'Chiburi Michbar' (absorbed in the flesh), in order to fall under the same category.

12)

(a)Wax and fat (according to Abaye's nanny), and wax and white pitch (according to Rava) - make the best salves.

(b)The proportion of fat to wax, according to Abaye's nanny, is seven to one.

(c)When Rava publicized this balm in Mechuza - the doctors became very upset and rent their clothes, because he had revealed their secret.

(d)The secret cure that he left them - was that of washing one's face with beet-water for someone whose face had produced a type of scab, due to not drying it properly.