Observation: However, this is not actually Borer, as even what is not wanted is fit to be eaten. It is unlike a case of a sieve (137b), as there is an opinion there that it is indeed a Torah prohibition of Borer.

Explanation: How could the Rabbanan forbid this on the third day after the Milah?

Implied Question: This is despite the fact that it is possible Rav said his law according to Rebbi Elazar ben Azaryah who we rule like, as stated earlier. (Why isn't this a possibility?)

Answer #1: The implication is that Rav said his law according to everyone.

Answer #2: Additionally, the question is even according to Rebbi Elazar ben Azaryah, as the implication is that on the third day it should be permitted due to the danger he is in. This is apparent from the fact that he quotes the Pasuk, "And on the third day." Rav is discussing a wound that generally does not put a person in danger.

Explanation: Rabeinu Yosef Porat explains in the name of Rabeinu Shmuel that the case is where the hot water and oil are mixed together.

Proof: If each is separate, what is the novelty of this statement? The Mishnah (111a) explicitly states that he can anoint with oil. This means he can even do so on a wound, since it says that sons of kings put rose oil on their wounds. This implies that other oils are permitted for others to use, and the oils may even be put on wounds. How could Shmuel argue on this?