## Shabbat Daf 130a

###### Shabbat 130a:1
[Shabbat 130a:1](https://torahapp.org/share/book/Shabbat/r/130a:1)

מַתְנִי׳ **רַבִּי אֱלִיעֶזֶר** אוֹמֵר: אִם לֹא הֵבִיא כְּלִי מֵעֶרֶב שַׁבָּת — מְבִיאוֹ בְּשַׁבָּת מְגוּלֶּה, וּבַסַּכָּנָה מְכַסֵּהוּ עַל פִּי עֵדִים.

**William Davidson Edition - English:**
**MISHNA:** As a continuation to the discussion at the end of the previous chapter, which mentioned circumcision in the context of a discussion of the *halakhot* of childbirth on Shabbat, the mishna continues to address the *halakhot* of circumcision. **Rabbi Eliezer says: If he did not bring an implement** for circumcising the child **on Shabbat eve, he brings it on Shabbat** itself **uncovered** so that it will be clear to all that he is bringing a circumcision scalpel. **And in** times of **danger,** when decrees of persecution prohibit Jews from circumcising their children, **one covers it in the presence of witnesses** who can testify that he transported the scalpel to perform a mitzva.


###### Shabbat 130a:2
[Shabbat 130a:2](https://torahapp.org/share/book/Shabbat/r/130a:2)

וְעוֹד אָמַר רַבִּי אֱלִיעֶזֶר: כּוֹרְתִים עֵצִים לַעֲשׂוֹת פֶּחָמִין לַעֲשׂוֹת (כְּלִי) בַּרְזֶל.

**William Davidson Edition - English:**
**And furthermore, Rabbi Eliezer said** with regard to this issue: **One** may even **cut down trees to prepare charcoal** in order **to fashion iron tools** for the purpose of circumcision.


###### Shabbat 130a:3
[Shabbat 130a:3](https://torahapp.org/share/book/Shabbat/r/130a:3)

כְּלָל אָמַר רַבִּי עֲקִיבָא: כׇּל מְלָאכָה שֶׁאֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת — אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, וּמִילָה שֶׁאִי אֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת דּוֹחָה אֶת הַשַּׁבָּת.

**William Davidson Edition - English:**
Rabbi Eliezer’s approach was not universally accepted, and **a principle was stated by Rabbi Akiva: Any prohibited labor that can be performed on Shabbat eve does not override Shabbat,** including transporting the circumcision scalpel. However, any prohibited labor involved in the mitzva of **circumcision** itself **that cannot be performed on Shabbat eve overrides Shabbat.**


###### Shabbat 130a:4
[Shabbat 130a:4](https://torahapp.org/share/book/Shabbat/r/130a:4)

**גְּמָ׳** אִיבַּעְיָא לְהוּ: טַעְמָא דְּרַבִּי אֱלִיעֶזֶר מִשּׁוּם חַבּוֹבֵי מִצְוָה, אוֹ דִילְמָא מִשּׁוּם חֲשָׁדָא. לְמַאי נָפְקָא מִינַּהּ? לְאֵתוֹיֵי מְכוּסֶּה עַל פִּי עֵדִים. אִי אָמְרַתְּ מִשּׁוּם חַבּוֹבֵי מִצְוָה, מְגוּלֶּה — אִין, מְכוּסֶּה — לָא. אֶלָּא אִי אָמְרַתְּ מִשּׁוּם חֲשָׁדָא — אֲפִילּוּ מְכוּסֶּה, שַׁפִּיר דָּמֵי. מַאי?

**William Davidson Edition - English:**
**GEMARA:** **A dilemma was raised before** the Sages: Is **the reason for Rabbi Eliezer’s** opinion that the scalpel must be uncovered **due to affection for the mitzva** and the desire to publicize it, **or perhaps** it is **due to** avoiding **suspicion?** The Gemara asks: **What** practical **difference is there** between the two reasons suggested for Rabbi Eliezer’s opinion? The Gemara answers: The difference is with regard to the question of whether or not it is permitted **to bring** the scalpel **covered in the presence of witnesses** who are aware that one is bringing the scalpel for the purpose of circumcision. **If you say** the reason is **due to affection for the mitzva,** then if it is **uncovered, yes,** there is a display of affection for the mitzva. If it is **covered, no,** there is no display of affection. **However, if you say** the reason for this ruling is **due to** avoiding **suspicion, even** if it is **covered** he may **well** do so, because the witnesses are aware that a circumcision will be performed. **What** is the resolution of this dilemma?


###### Shabbat 130a:5
[Shabbat 130a:5](https://torahapp.org/share/book/Shabbat/r/130a:5)

אִיתְּמַר אָמַר רַבִּי לֵוִי: לֹא אֲמָרָהּ רַבִּי אֱלִיעֶזֶר אֶלָּא לְחַבּוֹבֵי מִצְוָה. תַּנְיָא נָמֵי הָכִי: מְבִיאוֹ מְגוּלֶּה וְאֵין מְבִיאוֹ מְכוּסֶּה, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. אָמַר רַב אָשֵׁי: מַתְנִיתִין נָמֵי דַּיְקָא, דְּקָתָנֵי: וּבִשְׁעַת הַסַּכָּנָה מְכַסֵּהוּ עַל פִּי עֵדִים, בְּסַכָּנָה — אִין, שֶׁלֹּא בְּסַכָּנָה — לָא, שְׁמַע מִינַּהּ מִשּׁוּם חַבּוֹבֵי מִצְוָה. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**It was stated** that **Rabbi Levi said: Rabbi Eliezer only stated** this ruling **to** express **affection for the mitzva. That** opinion **was also taught** in a *baraita*: If a child is to be circumcised on Shabbat and they failed to bring the scalpel on Shabbat eve, **one brings it** on Shabbat **uncovered,** but **he does not bring it covered;** this is **the statement of Rabbi Eliezer. Rav Ashi said:** The language of **the mishna is also precise** in support of this opinion, **as it teaches: And in a time of danger he covers it in the presence of witnesses.** By inference, **in** a time of **danger, yes,** he covers it; when it is **not** a time of **danger, no,** he does not cover it. **Conclude from this** that the scalpel is uncovered **due to affection for the mitzva.** The Gemara states: Indeed, **conclude from this.**


###### Shabbat 130a:6
[Shabbat 130a:6](https://torahapp.org/share/book/Shabbat/r/130a:6)

תַּנְיָא אִידַּךְ: מְבִיאוֹ מְגוּלֶּה וְאֵין מְבִיאוֹ מְכוּסֶּה, דִּבְרֵי רַבִּי אֱלִיעֶזֶר, רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי אֱלִיעֶזֶר: נוֹהֲגִין הָיוּ בִּשְׁעַת הַסַּכָּנָה שֶׁהָיוּ מְבִיאִין מְכוּסֶּה עַל פִּי עֵדִים.

**William Davidson Edition - English:**
**It was taught** in **another** *baraita*: **He brings** the scalpel **uncovered, and he does not bring it covered;** this is **the statement of Rabbi Eliezer. Rabbi Yehuda says in the name of Rabbi Eliezer: In a time of danger they would customarily bring** the scalpel **covered in the presence of witnesses.**


###### Shabbat 130a:7
[Shabbat 130a:7](https://torahapp.org/share/book/Shabbat/r/130a:7)

אִיבַּעְיָא לְהוּ, עֵדִים דְּקָאָמַר: אִיהוּ וְחַד, אוֹ דִילְמָא: הוּא וּתְרֵי.

**William Davidson Edition - English:**
With regard to these witnesses, **a dilemma was raised before** the Sages: **The** necessary **witnesses that he is saying,** do they include **he** who is bringing the scalpel **and one** other witness? **Or perhaps** they include **he** who brought the scalpel **and two** other witnesses to testify on his behalf.


###### Shabbat 130a:8
[Shabbat 130a:8](https://torahapp.org/share/book/Shabbat/r/130a:8)

תָּא שְׁמַע: וּבַסַּכָּנָה מְכַסֵּהוּ עַל פִּי עֵדִים. אִי אָמְרַתְּ בִּשְׁלָמָא הוּא וּתְרֵי — שַׁפִּיר, אֶלָּא אִי אָמְרַתְּ הוּא וְחַד, מַאי ״עֵדִים״? שֶׁרְאוּיִם לְהָעִיד בִּמְקוֹם אַחֵר.

**William Davidson Edition - English:**
**Come** and **hear** a resolution to this dilemma from the language of the mishna, which stated: **And in** times of **danger he covers it in the presence of witnesses. Granted, if you say** it is referring to **him and two** other witnesses, **it** works out **well;** the wording is appropriate. **However, if you say** it is referring to **him and one** other witness, **what** is to be made of the use of the term **witnesses** in the plural when there is only one other witness? The Gemara refutes this proof: They may still be called witnesses, in the plural, because **they,** i.e., he and the other witness, **are fit to testify elsewhere.**


###### Shabbat 130a:9
[Shabbat 130a:9](https://torahapp.org/share/book/Shabbat/r/130a:9)

וְעוֹד אָמַר רַבִּי אֱלִיעֶזֶר, תָּנוּ רַבָּנַן: בִּמְקוֹמוֹ שֶׁל רַבִּי אֱלִיעֶזֶר הָיוּ כּוֹרְתִין עֵצִים לַעֲשׂוֹת פֶּחָמִין לַעֲשׂוֹת בַּרְזֶל בְּשַׁבָּת, בִּמְקוֹמוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי הָיוּ אוֹכְלִין בְּשַׂר עוֹף בְּחָלָב.

**William Davidson Edition - English:**
We learned in our mishna: **And furthermore, Rabbi Eliezer said:** One may even cut down trees to prepare charcoal for the purpose of circumcision on Shabbat. With regard to this issue, **the Sages taught** in a *baraita*: **In the locale of Rabbi Eliezer,** where they would follow his ruling, **they would** even **cut down trees** on Shabbat **to prepare charcoal** from it in order **to fashion iron** tools with which to circumcise a child **on Shabbat.** On a related note, the *baraita* relates: **In the locale of Rabbi Yosei HaGelili they would eat poultry meat in milk,** as Rabbi Yosei HaGelili held that the prohibition of meat in milk does not include poultry.


###### Shabbat 130a:10
[Shabbat 130a:10](https://torahapp.org/share/book/Shabbat/r/130a:10)

לֵוִי אִיקְּלַע לְבֵי יוֹסֵף רִישְׁבָּא. קָרִיבוּ לֵיהּ רֵישָׁא דְטַוּוֹסָא בַּחֲלָבָא, לָא אֲכַל. כִּי אֲתָא לְקַמֵּיהּ דְּרַבִּי אֲמַר לֵיהּ: אַמַּאי לָא תְּשַׁמְּתִינְהוּ? אֲמַר לֵיהּ: אַתְרֵיהּ דְּרַבִּי יְהוּדָה בֶּן בְּתִירָה הֲוָה, וְאָמֵינָא: דִּילְמָא דְּרַשׁ לְהוּ כְּרַבִּי יוֹסֵי הַגְּלִילִי.

**William Davidson Edition - English:**
The Gemara relates: **Levi happened** to come **to the house of Yosef the hunter. They served him the head of a peacock [*tavsa*] in milk** and **he did not eat. When** Levi **came before Rabbi** Yehuda HaNasi, the latter **said to him: Why did you not excommunicate** these people who eat poultry in milk, contrary to the decree of the Sages? Levi **said to him: It was** in **the locale** of **Rabbi Yehuda ben Beteira, and I said: Perhaps he taught them** that the *halakha* is **in accordance with** the opinion of **Rabbi Yosei HaGelili,** who permits the eating of poultry meat in milk. Given the possibility that their rabbi rules that it is permitted, I cannot come and prohibit it, and I certainly cannot excommunicate them for it.


###### Shabbat 130a:11
[Shabbat 130a:11](https://torahapp.org/share/book/Shabbat/r/130a:11)

דִּתְנַן, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: נֶאֱמַר ״לֹא תֹאכְלוּ כׇל נְבֵלָה״, וְנֶאֱמַר ״לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ״. אֶת שֶׁאָסוּר מִשּׁוּם נְבֵלָה — אָסוּר לְבַשֵּׁל בְּחָלָב. עוֹף שֶׁאָסוּר מִשּׁוּם נְבֵלָה, יָכוֹל יְהֵא אָסוּר לְבַשֵּׁל בְּחָלָב — תַּלְמוּד לוֹמַר: ״בַּחֲלֵב אִמּוֹ״, יָצָא עוֹף שֶׁאֵין לוֹ חֲלֵב אֵם.

**William Davidson Edition - English:**
**As we learned** in a mishna, **Rabbi Yosei HaGelili says: It is stated** in the verse: **“You shall not eat anything that dies of itself;** to the stranger at your gates you may give it, that he may eat it; or you may sell it to a foreigner; for you are a holy people to the Lord your God” (Deuteronomy 14:21), **and it is stated** later in the same verse: **“You shall not cook a kid in its mother’s milk.”** From the juxtaposition of the two issues it is derived: **That which is prohibited due to** the prohibition against eating an **unslaughtered animal, it is prohibited to cook** it **in milk.** The prohibition against cooking a creature in milk is not limited to only a kid. If so, with regard to **poultry, which is prohibited due to** the prohibition against eating an **unslaughtered animal,** I **might** have thought **it should be prohibited to cook** it **in milk; therefore, the verse states: “In its mother’s milk.”** This **excludes poultry, which does not have mother’s milk** and is therefore not included in the prohibition.


###### Shabbat 130a:12
[Shabbat 130a:12](https://torahapp.org/share/book/Shabbat/r/130a:12)

אָמַר רַבִּי יִצְחָק: עִיר אַחַת הָיְתָה בְּאֶרֶץ יִשְׂרָאֵל שֶׁהָיוּ עוֹשִׂין כְּרַבִּי אֱלִיעֶזֶר וְהָיוּ מֵתִים בִּזְמַנָּן. וְלֹא עוֹד, אֶלָּא שֶׁפַּעַם אַחַת גָּזְרָה מַלְכוּת הָרְשָׁעָה גְּזֵרָה עַל יִשְׂרָאֵל עַל הַמִּילָה, וְעַל אוֹתָהּ הָעִיר לָא גָּזְרָה.

**William Davidson Edition - English:**
**Rabbi Yitzḥak said: There was one city in Eretz Yisrael where they would act in accordance with** the opinion of **Rabbi Eliezer** with regard to circumcision, **and they would die at their appointed time** and not earlier, as a reward for their affection for this mitzva. **And not only that, but on one occasion the wicked empire,** Rome, **issued a decree against the Jewish people** prohibiting **circumcision; but against that city it did not** issue the **decree.**


###### Shabbat 130a:13
[Shabbat 130a:13](https://torahapp.org/share/book/Shabbat/r/130a:13)

תַּנְיָא, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: כׇּל מִצְוָה שֶׁקִּיבְּלוּ עֲלֵיהֶם בְּשִׂמְחָה, כְּגוֹן מִילָה, דִּכְתִיב: ״שָׂשׂ אָנֹכִי עַל אִמְרָתֶךָ כְּמוֹצֵא שָׁלָל רָב״ — עֲדַיִין עוֹשִׂין אוֹתָהּ בְּשִׂמְחָה. וְכׇל מִצְוָה שֶׁקִּבְּלוּ עֲלֵיהֶם בִּקְטָטָה, כְּגוֹן עֲרָיוֹת, דִּכְתִיב: ״וַיִּשְׁמַע מֹשֶׁה אֶת הָעָם בּוֹכֶה לְמִשְׁפְּחוֹתָיו״, עַל עִסְקֵי מִשְׁפְּחוֹתָיו — עֲדַיִין עוֹשִׂין אוֹתָהּ בִּקְטָטָה, דְּלֵיכָּא כְּתוּבָּה דְּלָא רָמוּ בַּהּ תִּיגְרָא.

**William Davidson Edition - English:**
Apropos affection for the mitzva of circumcision, the Gemara cites a *baraita* in which **it was taught** that **Rabban Shimon ben Gamliel says: Every mitzva that** the Jews initially **accepted upon themselves with joy, such as circumcision, as it is written: “I rejoice at Your word as one who finds great spoil”** (Psalms 119:162), and as the Sages explained, this “word” refers to the mitzva of circumcision, over which they rejoiced, **they still perform** it **with joy. And every mitzva that** the Jews initially **accepted upon themselves with contentiousness** and regret, **such as** the prohibition against **incestuous relations, as it is written: “And Moses heard the people weeping, family by family”** (Numbers 11:10), and as the Sages interpreted homiletically: They wept **over matters** pertaining to **their families,** as they were prohibited at that time from marrying family members, **they still perform with contentiousness.** The fact is **that there is no marriage contract** and wedding **in which contentiousness does not arise,** as there is inevitably some conflict between the parties. The *baraita* asserts that this is because, initially, the Jews did not accept the laws governing marriage and family relationships willingly.


###### Shabbat 130a:14
[Shabbat 130a:14](https://torahapp.org/share/book/Shabbat/r/130a:14)

תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: כׇּל מִצְוָה שֶׁמָּסְרוּ יִשְׂרָאֵל עַצְמָן עֲלֵיהֶם לְמִיתָה בִּשְׁעַת גְּזֵרַת הַמַּלְכוּת, כְּגוֹן עֲבוֹדָה זָרָה וּמִילָה — עֲדַיִין הִיא מוּחְזֶקֶת בְּיָדָם, וְכׇל מִצְוָה שֶׁלֹּא מָסְרוּ יִשְׂרָאֵל עַצְמָן עָלֶיהָ לְמִיתָה בִּשְׁעַת גְּזֵרַת הַמַּלְכוּת, כְּגוֹן תְּפִילִּין — עֲדַיִין הִיא מְרוּפָּה בְּיָדָם.

**William Davidson Edition - English:**
**It was taught in** a *baraita* that **Rabbi Shimon ben Elazar says** in praise of the observance of the mitzva of circumcision: **Any mitzva for which the Jews sacrificed their lives at the time of the decrees of the** wicked **empire, such as** the prohibition of **idolatry and** the mitzva of **circumcision, is still steadfastly observed. And any mitzva for which the Jews did not sacrifice their lives at the time of the decrees of the** wicked **empire, such as phylacteries, is still casually observed,** meaning that they are not as careful in its fulfillment as they should be.


###### Shabbat 130a:15
[Shabbat 130a:15](https://torahapp.org/share/book/Shabbat/r/130a:15)

דְּאָמַר רַבִּי יַנַּאי: תְּפִילִּין צְרִיכִין גּוּף נָקִי כֶּאֱלִישָׁע בַּעַל כְּנָפַיִם. מַאי הִיא? אָמַר אַבָּיֵי: שֶׁלֹּא יָפִיחַ בָּהֶם, רָבָא אָמַר: שֶׁלֹּא יִישַׁן בָּהֶם.

**William Davidson Edition - English:**
The Gemara cites proof that the mitzva of phylacteries was not fulfilled properly at the time of the decrees, based upon an incident related to the following *halakha*. **As Rabbi Yannai said:** Donning **phylacteries requires a clean body like** that of **Elisha, Man of Wings. What is** included in the requirement to have a clean body? **Abaye said: That one may not pass wind in them. Rava said: That one may not sleep in them.**


###### Shabbat 130a:16
[Shabbat 130a:16](https://torahapp.org/share/book/Shabbat/r/130a:16)

וְאַמַּאי קָרוּ לֵיהּ ״אֱלִישָׁע בַּעַל כְּנָפַיִם״? שֶׁפַּעַם אַחַת גָּזְרָה מַלְכוּת הָרְשָׁעָה גְּזֵרָה עַל יִשְׂרָאֵל שֶׁכׇּל הַמַּנִּיחַ תְּפִילִּין עַל רֹאשׁוֹ — יִקְּרוּ אֶת מוֹחוֹ, וְהָיָה אֱלִישָׁע מַנִּיחַ תְּפִילִּין וְיָצָא לַשּׁוּק, וְרָאָהוּ קַסְדּוֹר אֶחָד. רָץ מִלְּפָנָיו וְרָץ אַחֲרָיו. כֵּיוָן שֶׁהִגִּיעַ אֶצְלוֹ, נְטָלָן מֵרֹאשׁוֹ וַאֲחָזָן בְּיָדוֹ. אָמַר לוֹ: מַה בְּיָדְךָ? אָמַר לוֹ: כַּנְפֵי יוֹנָה. פָּשַׁט אֶת יָדוֹ וְנִמְצְאוּ בָּהּ כַּנְפֵי יוֹנָה. לְפִיכָךְ הָיוּ קוֹרְאִין אוֹתוֹ ״בַּעַל כְּנָפַיִם״.

**William Davidson Edition - English:**
The Gemara asks: **And why did they call him Elisha, Man of Wings? Because on one occasion the wicked empire** of Rome **issued a decree against the Jewish people that,** as punishment, **they would pierce the brain of anyone who dons phylacteries on his head.** Nevertheless, **Elisha would don them and** defiantly **go out to the marketplace.** One day, **an official** who was appointed to enforce the decree **saw him.** Elisha **ran** away **from him, and** the official **ran after him. When** the official **reached him,** Elisha **removed** the phylacteries **from his head and held them in his hand.** The officer **asked him: What is in your hand?** Elisha **said to him:** It is merely **a dove’s wings.** A miracle took place: **He opened his hand, and,** indeed, it **was found** to be **a dove’s wings. Therefore,** in commemoration of this miracle, **they** would **call him** Elisha, **Man of Wings.**


###### Shabbat 130a:17
[Shabbat 130a:17](https://torahapp.org/share/book/Shabbat/r/130a:17)

מַאי שְׁנָא כַּנְפֵי יוֹנָה דַּאֲמַר לֵיהּ, וְלָא אֲמַר לֵיהּ שְׁאָר עוֹפוֹת? מִשּׁוּם דְּדָמְיָא כְּנֶסֶת יִשְׂרָאֵל לְיוֹנָה, שֶׁנֶּאֱמַר: ״כַּנְפֵי יוֹנָה נֶחְפָּה בַכֶּסֶף וְאֶבְרוֹתֶיהָ בִּירַקְרַק חָרוּץ״ — מַה יּוֹנָה זוֹ כְּנָפֶיהָ מְגִינּוֹת עָלֶיהָ, אַף יִשְׂרָאֵל מִצְוֹת מְגִינּוֹת עֲלֵיהֶן.

**William Davidson Edition - English:**
The Gemara asks: **And what is different** about **a dove’s wings,** that Elisha specifically **told him** that he was holding the wings of a dove **and he did not tell him** he was holding the wings of **other birds?** The Gemara answers: **Because the congregation of Israel is likened to a dove, as it is stated:** “You shall shine as **the wings of a dove covered with silver and her pinions with yellow gold”** (Psalms 68:14). **Just as a dove** has only **its wings to protect it, so too, the Jewish people have** only **mitzvot to protect them.** Apparently, Elisha Man of Wings was vigilant in fulfilling the mitzva of phylacteries in the face of the decree, whereas the rest of the people were not.


###### Shabbat 130a:18
[Shabbat 130a:18](https://torahapp.org/share/book/Shabbat/r/130a:18)

אָמַר רַבִּי אַבָּא בַּר רַב אַדָּא אָמַר רַבִּי יִצְחָק: פַּעַם אַחַת שָׁכְחוּ וְלֹא הֵבִיאוּ אִיזְמֵל מֵעֶרֶב שַׁבָּת, וֶהֱבִיאוּהוּ בְּשַׁבָּת [דֶּרֶךְ גַּגּוֹת וְדֶרֶךְ חֲצֵירוֹת]

**William Davidson Edition - English:**
**Rabbi Abba bar Rav Adda said** that **Rabbi Yitzḥak said** as follows: **On one occasion** they were supposed to circumcise a baby on Shabbat, and **they forgot and did not bring a scalpel** with which to circumcise him **on Shabbat eve, and they brought it on Shabbat via roofs and via courtyards,**