Shabbat

is [a controversy between] Tannaim. For it was taught: 'Flesh', and even if a bahereth is there, 'it shall be circumcised': the words of R. Josiah. R. Jonathan said: This is unnecessary: if it supersedes the Sabbath [which is more] Stringent, how much more so leprosy. The Master said: '"Flesh", and even if a bahereth is there, "it shall be circumcised": the words of R. Josiah.' Why is a verse required for this: it is an unintentional act,  and an unintentional act is permitted? — Said Abaye, This is only necessary according to R. Judah, who maintains: An unintentional act is forbidden. Raba said, You may even say [according to] R. Simeon: R. Simeon admits in the case of 'cut off his head but let him not die.'  Now, does not Abaye accept this reasoning? Surely Abaye and Raba both said, R. Simeon admits in the case of, 'cut off his head but let him not die'? — After hearing it from Raba he accepted its logic. Others recite this [dictum] of Abaye and Raba in reference to the following: Take heed in the plague of leprosy, that thou observe diligently, to do [etc.]:  'to do' thou art forbidden,  but thou mayest effect it by means of bast on the foot or a pole on the shoulder, and if it goes it goes.  But what need of a verse for this: it is an unintentional act, and an unintentional act is permitted? — Said Abaye: It is only necessary according to R. Judah, who maintained: An unintentional act is forbidden. But Raba said: You may even say [that it agrees with] R. Simeon, yet R. Simeon admits in the case of 'cut off his head but let him not die.' Now, does not Abaye accept this reasoning? Surely Abaye and Raba both said, R. Simeon admits in the case of 'cut off his head but let him not die'? After hearing it from Raba, he accepted its logic. Now Abaye on R. Simeon's view,  how does he utilize this [word] 'flesh'? — Said R. Amram: As referring to one who asserts that it is his intention to cut off his bahereth.  That is well of an adult: what can be said of an infant?  Said R. Mesharsheya: It refers to the infant's father who asserts that it is his [specific] intention to cut off his son's bahereth. Then if there is another,  let another perform it; for R. Simeon b. Lakish said: Wherever you find a positive command and a negative command [in opposition], if you can fulfil both of them, it is preferable;  but if not, let the positive command come and supersede the negative command?  — This is where there is no stranger. The Master said, 'It supersedes Festivals only [when performed] at its [proper] time.' Hezekiah said, and the School of Hezekiah taught likewise: And ye shall let nothing of it remain until the morning [but that which remaineth of it] until the morning [ye shall burn with fire]:  now [the second] until the morning need not be stated: What then is the teaching of, until the morning? Scripture comes to appoint the second morning for its burning. Abaye said: Scripture saith, the burnt-offering of the Sabbath [shall be burnt] on its Sabbath,  but not the burnt-offering of weekdays on the Sabbath, nor the burnt-offering of weekdays on Festivals. Raba said: Scripture saith, [no manner of work shall be done in them save that which every man must eat], that only may be done of you:  'that', but not its preliminaries; 'only', but not circumcision out of its proper time, which might [otherwise] be inferred a minori. R. Ashi said: [On the seventh day is a Sabbath of] holy rest [sabbathon]  is an affirmative precept, thus there is an affirmative and a negative precept in respect of Festivals, and an affirmative precept cannot supersede a negative plus an affirmative precept. R. AKIBA STATED A GENERAL PRINCIPLE, etc. Rab Judah said in Rab's name: The halachah is as R. Akiba. And we learnt similarly in respect to the Passover sacrifice: R. Akiba stated a general principle: Any labour which can be performed on the eve of the Sabbath does not supersede the Sabbath; slaughtering [the Passover sacrifice], which can not be done on the eve of the Sabbath,  supersedes the Sabbath; and Rab Judah said in Rab's name: The halachah is as R. Akiba. And these are necessary. For if he informed us [of the halachah] in connection with circumcision, — It is only there that the preparatory requirements which could be done the previous day do not supersede the Sabbath, since there is no kareth,  but as for the Passover sacrifice, where there is kareth,  you might argue, Let them [the preliminaries] supersede the Sabbath. And if he told us [the halachah] about the Passover sacrifice, — that is because thirteen covenants were not made in connection therewith; but as for circumcision, seeing that thirteen covenants were made in connection therewith  I would say, Let them [the preliminaries] supersede the Sabbath — Thus they are necessary. MISHNAH. WE PERFORM ALL THE REQUIREMENTS OF CIRCUMCISION ON THE SABBATH. WE CIRCUMCISE,  UNCOVER [THE CORONA],  SUCK [THE WOUND],  AND PLACE A COMPRESS AND CUMMIN UPON IT.  IF ONE DID NOT CRUSH [THE CUMMIN] ON THE EVE OF THE SABBATH, HE MUST CHEW [IT] WITH HIS TEETH AND APPLY [IT TO THE WOUND]; IF HE DID NOT BEAT UP WINE AND OIL ON THE EVE OF THE SABBATH,  EACH MUST BE APPLIED SEPARATELY. WE MAY NOT MAKE A HALUK  FOR IT IN THE FIRST PLACE, BUT MUST WRAP A RAG ABOUT IT. IF THIS WAS NOT PREPARED FROM THE EVE OF THE SABBATH, ONE WINDS IT ABOUT HIS FINGER  AND BRINGS IT, AND EVEN THROUGH ANOTHER COURTYARD.