ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 137
(a) Rebbi Yehoshua maintains that someone who circumcises a post-Shabbos
baby instead of the Shabbos one - is Chayav, because he did not perform a
Mitzvah; whereas if he circumcised a pre-Shabbos baby instead of the
Shabbos one, he will be Patur, since he erred in a D'var Mitzvah (there
really *was* a baby who needed to be circumcised), and he also performed a
(b) According to Rebbi Eliezer, he is Chayav in both cases, since the Milah
that he performed, was not obligatory.
(c) Rebbi Eliezer says that, just like by Avodah-Zarah, one is Chayav for
transgressing a command of the Torah, so too here. Whereas Rebbi Yehoshua
learns from Avodah-Zarah that one is only Chayav when, like someone who
serves Avodah-Zarah - he has not performed a Mitzvah, but if he has, he
will not be Chayav.
(d) According to Rav Yehudah, Rebbi Yehoshua even exempts someone who
circumcised a *post*-Shabbos baby instead of the Shabbos one; and he learns
this from Avodah-Zarah, where one is Chayav because he is not busy
performing a Mitzvah, whereas in this case, he *is*.
(a) According to Rebbi Chiya, Rebbi Yehoshua will agree that one is Chayav
- if he already circumcised the Shabbos-baby on Friday, and he is Chayav
because he is not Tarud bi'Dvar Mitzvah (since there was no Mitzvah to
perform - today).
(b) Rebbi Chiya learns the Machlokes in the same way as Rav Yehudah (in 1d)
(a) A baby that was born ...
(b) One gives a baby who has recovers from an illness seven days before
- ... at Bein ha'Shamashos (dusk) - is circumcised on the ninth day;
- ... at Bein ha'Shamashos on Friday evening - is circumcised on the tenth day;
- ... at Bein ha'Shamashos on Friday evening, and the following Shabbos is followed by a Yom-Tov - on the eleventh day;
- ... at Bein ha'Shamashos on Friday evening, and the following Shabbos is followed by two days Rosh ha'Shanah - on the twelfth day.
(c) No! There is no proof from the Beraisa 'Yom Havra'aso ke'Yom Hivaldo'
(that one does not give him a *full* seven days) - since that could merely
mean that we give a baby who is cured seven days like the seven days that
he receives from the time he is born, but not necessarily that the two
seven-day periods are exactly similar. On the contrary, the seven day
recovery period goes even further than the seven days from birth, because
there, the eighth day is not a full day, whereas here, it is.
(a) The strands which render the Milah invalid incorporates any part of the
flesh which covers the crown (i.e. the thick part) of the Milah.
(b) A Kohen was not permitted to eat Terumah as long as some of those
(c) If the baby was a fat one, and some of the flesh above the Orlah folded
over, giving the appearance of covering the Gid at that spot, then one
would be obligated to remove it because of 'Mar'is ha'Ayin'.
(d) No! Without the Peri'ah, the Mitzvah of Milah has not been performed.
(a) When Rav said 'Basar ha'Chofeh es Rov *Govah* ha'Atarah' - he meant to
say that it is not only the majority of the *circumference* of the skin of
the Orlah that needs to be removed, but also the majority of the
*thickness* of the Orlah at any one point. It must all be removed.
(b) According to Shmuel ('Kol Zeman she'Miskasheh ve'Nir'eh Mahul, Eino
Tzarich Lamul'), it is only if the baby definitely appears to be
circumcised that he does not need to be circumcised; but if it is unclear,
then he requires a second circumcision. Whereas according to Raban Shimon
ben Gamliel in the Beraisa ('Kol Zeman she'Miskasheh ve'Eino Nir'eh Mahul,
Tzarich Lamulo'), it is only if the baby definitely appears to be
*un*circumcised, that he needs to be circumcised again, but not if it it
(a) The Berachah recited by ...
(b) After the two Berachos, the participants say 'ke'Shem she'Hichnastehu
la'B'ris, Ken Tachnisehu le'Torah le'Chupah u'le'Ma'asim Tovim' (our text
reads - 'ke'Shem she'Nichnas ... Ken Yikanes' etc.).
- ... the Mohel is - 'Baruch ... Al ha'Milah'.
- ... the father of the baby - is 'Baruch ... Lehachniso bi'Veriso shel Avraham Avinu'.
1. Yitzchak Avinu is referred to as 'Yedid' (see also Tosfos DH 'Yedid').
He is called Yedid because the Torah writes about him - by the Akeidah
"Asher Ahavta - es Yitzchak")
(d) 'Tzaveh le'Hatzil Yedidus She'ereinu mi'Shachas' etc. is a prayer to
save the baby who has had B'ris Milah from entering Gehinom (as the Medrash
writes: that Avraham Avinu sits outside the gates of Gehinom, and prevents
anyone who has been circumcised, from anyone.
2. 'mi'Beten' - means that he was sanctified for this Mitzvah even before
he was born, when Hashem said to Avraham: "Aval Sarah Ishtecha ...
Vahakimosi es Berisi Ito".
(a) Were it not for the blood of Milah (the symbol of self-sacrifice),
Hashem would not have created the world.
**** Hadran Alach, 'Rebbi Eliezer de'Milah'! ****
(b) When circumcising Gerim and Avadim, the Mohel recites the Berachah
Baruch ... Al ha'Milah'.
(c) The Mevarech always concludes the Berachah with 'Baruch ... Kores
**** Perek Tolin ****
(a) To set up a strainer entails stretching it over the mouth of the vessel
into which the wine will flow, which constitutes making an Ohel.
(b) According to Rebbi Eliezer, one may set up a strainer on Yom-Tov, but
not on Shabbos.
(c) One may however, pour wine into a strainer that was set up already
before Shabbos, according to him.
(d) According to the Chachamim, one may neither set up a strainer on
Yom-Tov, nor may one place wine into a strainer on Shabbos, even if it was
set up before Shabbos. They do however, permit pouring wine into it on
(a) Rebbi Eliezer and the Rabbanan (who argue over putting in a
window-stopper - a skylight), agree that making a temporary Ohel on Shabbos
is forbidden. Their Machlokes is regarding whether one may add to a
temporary Ohel on Shabbos and Yom-Tov. Rebbi Eliezer forbids it even on
Yom-Tov, and certainly on Shabbos, and the Rabbanan permit it even on
Shabbos, and certainly on Yom-Tov.
(b) Rebbi Eliezer permits setting up a strainer on Yom-Tov (despite the
fact that it constitutes making an Ohel) - because he holds like Rebbi
Yehudah, who permits Machshirei Ochel Nefesh on Yom-Tov.
(c) True, Rebbi Yehudah permits only Machshirei Ochel Nefesh which could
not have been performed before Yom-Tov. Rebbi Eliezer however, is more
lenient than Rebbi Yehudah (who incidentally, was his grand-Talmid). He
permits even Machshirei Ochel Nefesh which could not have been performed
(a) When Rav Yosef ruled that setting up a strainer is Chayav Chatas, Abaye
commented that, in that case, someone who hangs a jar on a peg should also
be Chayav Chatas! What he meant was that this can hardly be termed 'Binyan'
(because it has no permanence), so why should one be Chayav? Similarly,
setting up a strainer hardly constitutes Binyan d'Oraysa?
(b) According to Abaye, therefore, setting up a strainer is only an Isur
de'Rabbanan, because it is Uvda de'Chol (a 'weekdayish' occupation).