## Shabbat Daf 132a

###### Shabbat 132a:1
[Shabbat 132a:1](https://torahapp.org/share/book/Shabbat/r/132a:1)

שֶׁכֵּן אִם עָבַר זְמַנָּהּ בָּטְלָה. אֶלָּא הַיְינוּ טַעְמָא דְּרַבִּי אֱלִיעֶזֶר, דְּאָמַר קְרָא: ״וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עׇרְלָתוֹ״, וַאֲפִילּוּ בְּשַׁבָּת.

**William Davidson Edition - English:**
in each, **as if its time passed, it is void,** unlike the mitzva of circumcision, which can be fulfilled at a later date if the child is not circumcised on the eighth day. **Rather, this is the reason** for the opinion **of Rabbi Eliezer, as the verse says: “And on the eighth day the flesh of his foreskin shall be circumcised”** (Leviticus 12:3), indicating that he is circumcised on the eighth day **even** if it falls **on Shabbat.**


###### Shabbat 132a:2
[Shabbat 132a:2](https://torahapp.org/share/book/Shabbat/r/132a:2)

וְלִיכְתּוֹב רַחֲמָנָא בְּמִילָה, וְלֵיתוֹ הָנָךְ וְלִיגְמְרוּ מִינֵּיהּ! מִשּׁוּם דְּאִיכָּא לְמִיפְרַךְ: מָה לְמִילָה שֶׁכֵּן נִכְרְתוּ עָלֶיהָ שְׁלֹשׁ עֶשְׂרֵה בְּרִיתוֹת.

**William Davidson Edition - English:**
The Gemara asks: **And let the Torah write** this principle only **with regard to** the mitzva of **circumcision, and let these** other mitzvot **come and derive** their *halakhot* **from it.** The Gemara answers: **Because** this suggestion **can be refuted: What** is unique about the mitzva of **circumcision? That thirteen covenants were established over it,** as the word covenant is mentioned thirteen times in the passage dealing with the circumcision of Abraham (Genesis 17). Owing to its great significance, other mitzvot cannot be derived from it.


###### Shabbat 132a:3
[Shabbat 132a:3](https://torahapp.org/share/book/Shabbat/r/132a:3)

עַד כָּאן לָא פְּלִיגִי רַבָּנַן עֲלֵיהּ אֶלָּא בְּמַכְשִׁירֵי מִילָה, אֲבָל מִילָה גּוּפַהּ דִּבְרֵי הַכֹּל דּוֹחָה שַׁבָּת, מְנָלַן? אֲמַר עוּלָּא: הֲלָכָה. וְכֵן אָמַר רַבִּי יִצְחָק הֲלָכָה.

**William Davidson Edition - English:**
The Gemara departs from the facilitators of circumcision to the *halakha* of circumcision itself and asks: **The Rabbis only disagree with** Rabbi Eliezer **with regard to actions that facilitate circumcision,** which, in their view, do not override Shabbat; **however,** with regard to **circumcision itself, everyone agrees** that it **overrides Shabbat. From where do we** derive this *halakha*? **Ulla said:** This is **a *halakha*** transmitted to Moses from Sinai, but there is no biblical basis for it. **And so too, Rabbi Yitzḥak said:** It is **a *halakha*** transmitted to Moses from Sinai.


###### Shabbat 132a:4
[Shabbat 132a:4](https://torahapp.org/share/book/Shabbat/r/132a:4)

מֵיתִיבִי: מִנַּיִין לְפִיקּוּחַ נֶפֶשׁ שֶׁדּוֹחֶה אֶת הַשַּׁבָּת? רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: מָה מִילָה שֶׁהִיא אַחַת מֵאֵיבָרָיו שֶׁל אָדָם דּוֹחָה אֶת הַשַּׁבָּת — קַל וָחוֹמֶר לְפִיקּוּחַ נֶפֶשׁ שֶׁדּוֹחֶה אֶת הַשַּׁבָּת.

**William Davidson Edition - English:**
The Gemara **raises an objection** from that which was taught in the *Tosefta*: **From where** is it derived **that saving a life overrides Shabbat? Rabbi Elazar ben Azarya says** it is derived from the mitzva of circumcision: **Just as circumcision, which** pertains to only **one of a person’s limbs, overrides Shabbat,** all the more so it is an ***a fortiori* inference** that **saving a life,** which is a mitzva that pertains to the entire person, **overrides Shabbat.**


###### Shabbat 132a:5
[Shabbat 132a:5](https://torahapp.org/share/book/Shabbat/r/132a:5)

וְאִי סָלְקָא דַּעְתָּךְ הֲלָכָה — קַל וָחוֹמֶר מֵהֲלָכָה מִי אָתֵי? וְהָתַנְיָא, אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: עֲקִיבָא, עֶצֶם כִּשְׂעוֹרָה (מְטַמֵּא) הֲלָכָה, וּרְבִיעִית דָּם קַל וָחוֹמֶר, וְאֵין דָּנִין קַל וָחוֹמֶר מֵהֲלָכָה.

**William Davidson Edition - English:**
**And if it should enter your mind** to say that circumcision may be performed on Shabbat based on a ***halakha*** transmitted to Moses from Sinai, **is an *a fortiori* inference derived from a *halakha*** transmitted to Moses from Sinai? **Wasn’t it taught** explicitly in a *baraita* that an *a fortiori* inference cannot be derived from a *halakha* transmitted to Moses from Sinai? Rabbi Akiva sought to derive that a nazirite who comes into contact with a quarter *log* of blood from a corpse becomes ritually impure and is required to shave his hair. He sought to do this based on an *a fortiori* inference from the *halakha* of the bone from a dead person the size of a grain of barley, as he had a received tradition that a nazirite is required to shave his hair due to that contact. **Rabbi Elazar ben Azarya said to him: Akiva,** the *halakha* that **a bone the size of a** grain of **barley transmits ritual impurity is a *halakha*** transmitted to Moses from Sinai, **and** you would derive from it that **a quarter** of a *log* **of blood** transmits ritual impurity based upon **an *a fortiori* inference, and one does not derive an *a fortiori* inference from a *halakha*** transmitted to Moses from Sinai. The *Tosefta* explicitly states that Rabbi Elazar ben Azarya himself derived an *a fortiori* inference from the *halakha* of circumcision on Shabbat. Clearly, then, it is derived from the Torah itself and not from a *halakha* transmitted to Moses from Sinai.


###### Shabbat 132a:6
[Shabbat 132a:6](https://torahapp.org/share/book/Shabbat/r/132a:6)

אֶלָּא אָמַר רַבִּי אֶלְעָזָר: אָתְיָא ״אוֹת״ ״אוֹת״.

**William Davidson Edition - English:**
**Rather, Rabbi Elazar said:** This *halakha* is **derived** by means of a verbal analogy between the word **sign** that appears with regard to circumcision: “And you shall be circumcised in the flesh of your foreskin; and it shall be a sign of the covenant between Me and you” (Genesis 17:11), and **sign** that appears with regard to Shabbat: “However, you shall keep My *Shabbatot*, for it is a sign between Me and you throughout your generations” (Exodus 31:13). From this verbal analogy, it is derived that circumcision, which is a sign, may be performed even on Shabbat, which is itself a sign.


###### Shabbat 132a:7
[Shabbat 132a:7](https://torahapp.org/share/book/Shabbat/r/132a:7)

אֶלָּא מֵעַתָּה, תְּפִילִּין דִּכְתִיב בְּהוּ ״אוֹת״, לִידְחֵי שַׁבָּת!

**William Davidson Edition - English:**
The Gemara asks: **But if** what you say is **so, phylacteries, with regard to which** the term **sign is** also **written:** “And it shall be for a sign on your hand and for frontlets between your eyes” (Exodus 13:16), **should** also **override Shabbat,** and they should be donned on that day.


###### Shabbat 132a:8
[Shabbat 132a:8](https://torahapp.org/share/book/Shabbat/r/132a:8)

אֶלָּא אָתְיָא ״בְּרִית״ ״בְּרִית״.

**William Davidson Edition - English:**
**Rather,** this principle is **derived** by means of a different verbal analogy from the word **covenant** that appears with regard to circumcision: “And you shall be circumcised in the flesh of your foreskin; and it shall be a sign of the covenant between Me and you” (Genesis 17:11), and the word **covenant** that appears with regard to Shabbat: “The children of Israel shall keep the Shabbat, to observe the Shabbat throughout their generations for a perpetual covenant” (Exodus 31:16).


###### Shabbat 132a:9
[Shabbat 132a:9](https://torahapp.org/share/book/Shabbat/r/132a:9)

גָּדוֹל, דִּכְתִיב בֵּיהּ ״בְּרִית״, לִידְחֵי שַׁבָּת!

**William Davidson Edition - English:**
The Gemara raises a difficulty: If this is so, then the circumcision of **an adult** should also be permitted on Shabbat and it should not be limited to a child on the eighth day, **as** the term **covenant is written with regard to him** as well, as it applies to any Jewish male not yet circumcised. Therefore, **let** his circumcision **override Shabbat.** The *halakha*, however, is that only circumcision at its proper time on the eighth day overrides Shabbat.


###### Shabbat 132a:10
[Shabbat 132a:10](https://torahapp.org/share/book/Shabbat/r/132a:10)

אֶלָּא אָתְיָא ״דּוֹרוֹת״ ״דּוֹרוֹת״.

**William Davidson Edition - English:**
**Rather,** this *halakha* **is derived** by means of a verbal analogy between the word **generations** that appears with regard to Shabbat: “Throughout their generations for a perpetual covenant” (Exodus 31:16), and the word **generations** that appears with regard to circumcision: “And I shall establish My covenant between Me and you, and between your seed after you throughout their generations, for an everlasting covenant” (Genesis 17:7).


###### Shabbat 132a:11
[Shabbat 132a:11](https://torahapp.org/share/book/Shabbat/r/132a:11)

צִיצִית, דִּכְתִיב בֵּיהּ ״דּוֹרוֹת״, לִידְחֵי שַׁבָּת!

**William Davidson Edition - English:**
The Gemara asks: If so, **let ritual fringes** too, **with regard to which** the term **generations is** also **written, override Shabbat,** and it should be permitted to affix ritual fringes to a garment on Shabbat.


###### Shabbat 132a:12
[Shabbat 132a:12](https://torahapp.org/share/book/Shabbat/r/132a:12)

אֶלָּא אָמַר רַב נַחְמָן בַּר יִצְחָק: דָּנִין ״אוֹת״ ״בְּרִית״ וְ״דוֹרוֹת״ מֵ״אוֹת״ ״בְּרִית״ וְ״דוֹרוֹת״ — לְאַפּוֹקֵי הָנָךְ, דְּחַד חַד הוּא דִּכְתִיב בָּהֶן.

**William Davidson Edition - English:**
**Rather, Rav Naḥman bar Yitzḥak said:** This *halakha* is derived not from one common word alone, but **one derives** it based upon the three words **sign, covenant, and generations** that appear with regard to circumcision, **from sign, covenant, and generations** that appear with regard to Shabbat, **to the exclusion of these,** i.e., ritual fringes and phylacteries, **that with regard to each of them, one** of these **is written** but not all three words together.


###### Shabbat 132a:13
[Shabbat 132a:13](https://torahapp.org/share/book/Shabbat/r/132a:13)

וְרַבִּי יוֹחָנָן אָמַר: אָמַר קְרָא ״בַּיּוֹם״. ״בַּיּוֹם״, אֲפִילּוּ בְּשַׁבָּת.

**William Davidson Edition - English:**
**And Rabbi Yoḥanan said: The verse says:** “And **on the** eighth day…shall be circumcised” (Leviticus 12:3), which means that the child is circumcised **on the** eighth **day** whenever it occurs, **even on Shabbat.**


###### Shabbat 132a:14
[Shabbat 132a:14](https://torahapp.org/share/book/Shabbat/r/132a:14)

אֲמַר לֵיהּ רֵישׁ לָקִישׁ לְרַבִּי יוֹחָנָן: אֶלָּא מֵעַתָּה מְחוּסְּרֵי כַּפָּרָה, דִּכְתִיב בְּהוּ ״בַּיּוֹם״, הָכִי נָמֵי דְּדָחוּ שַׁבָּת?! הַהוּא מִיבְּעֵי לֵיהּ בַּיּוֹם וְלֹא בַּלַּיְלָה.

**William Davidson Edition - English:**
**Reish Lakish said to Rabbi Yoḥanan: But if** what you say is **so,** then, with regard to **those lacking atonement,** such as a *zav* or a healed leper, who must after their immersion still bring an atonement offering in order to complete their purification process, **with regard to whom** the term **on the day is** also **written,** as in the verse: “And on the eighth day he shall take two he-lambs without blemish, and one ewe-lamb of the first year without blemish” (Leviticus 14:10), sacrificing their atonement offerings **should also override Shabbat.** Rabbi Yoḥanan responded: **That** verse **is necessary** to teach that the sacrifice must be brought **during the day and not at night.**


###### Shabbat 132a:15
[Shabbat 132a:15](https://torahapp.org/share/book/Shabbat/r/132a:15)

הַאי נָמֵי, מִיבְּעֵי לֵיהּ בַּיּוֹם וְלֹא בַּלַּיְלָה! הָהוּא מִ״בֶּן שְׁמֹנַת יָמִים״ נָפְקָא.

**William Davidson Edition - English:**
Reish Lakish asked: **This** verse with regard to the mitzva of circumcision **is also necessary** to teach that circumcision must be performed **during the day and not at night.** Rabbi Yoḥanan replied: **That** is derived **from** a different verse, which states: “And **he that is eight days old** shall be circumcised among you throughout your generations” (Genesis 17:12). That circumcision must take place during the day is derived from that verse.


###### Shabbat 132a:16
[Shabbat 132a:16](https://torahapp.org/share/book/Shabbat/r/132a:16)

הַאי נָמֵי, מִ״בְּיוֹם צַוּוֹתוֹ״ נָפְקָא!

**William Davidson Edition - English:**
Reish Lakish says: **That** matter, that the atonement offering must be sacrificed during the day, can **also** be derived **from** a different verse, as it is stated: “This is the law of the burnt-offering, of the meal-offering, and of the sin-offering, and of the guilt-offering, and of the consecration-offering, and of the sacrifice of the peace-offerings; which the Lord commanded Moses at Mount Sinai **on the day He commanded** the children of Israel to present their offerings to the Lord in the wilderness of Sinai” (Leviticus 7:37–38), and from here **it is derived** that all offerings are sacrificed by day and not at night.


###### Shabbat 132a:17
[Shabbat 132a:17](https://torahapp.org/share/book/Shabbat/r/132a:17)

אַף עַל גַּב דְּנָפְקָא מִ״בְּיוֹם צַוּוֹתוֹ״, אִצְטְרִיכָא. סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וְחָס רַחֲמָנָא עֲלֵיהּ לְאֵתוֹיֵי בְּדַלּוּת, בַּלַּיְלָה נָמֵי לַיְתֵי, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara answers: **Although** this *halakha* **is derived from: “On the day He commanded,”** an additional source **is necessary** for those lacking atonement. **It might have entered your mind to say** that **since the Torah shows him mercy** by allowing him **to bring** an offering **of poverty,** as if one cannot afford to sacrifice the regular atonement offering, the Torah enables him to sacrifice a less costly one, **let him also bring it at night,** as perhaps the Torah shows him mercy and allows him to hasten his atonement. Therefore, **it teaches us** that he too must bring his offering only by day and not at night.


###### Shabbat 132a:18
[Shabbat 132a:18](https://torahapp.org/share/book/Shabbat/r/132a:18)

מַתְקֵיף לַהּ רָבִינָא: אֶלָּא מֵעַתָּה, יְהֵא זָר כָּשֵׁר בָּהֶן, וִיהֵא אוֹנֵן כָּשֵׁר בָּהֶן! הָא אַהְדְּרֵיהּ קְרָא.

**William Davidson Edition - English:**
**Ravina strongly objects to this** reasoning: **But if** what you say is **so,** that the Torah has compassion on a person lacking atonement and is lenient with regard to the *halakhot* of the atonement offering, **a non-priest should be fit** to sacrifice **them, and** similarly, a priest who is **an acute mourner,** i.e., one whose relative died that same day and has not yet been buried, **should be fit to** sacrifice **them.** The Gemara answers: **The verse has restored this.** The additional verse that teaches that even one lacking atonement must sacrifice during the day, also teaches that the Torah was lenient with regard to this offering only in the ways explicitly stated in the Torah.


###### Shabbat 132a:19
[Shabbat 132a:19](https://torahapp.org/share/book/Shabbat/r/132a:19)

רַב אַחָא בַּר יַעֲקֹב אָמַר: אָמַר קְרָא: ״שְׁמִינִי״. ״שְׁמִינִי״, אֲפִילּוּ בְּשַׁבָּת.

**William Davidson Edition - English:**
**Rav Aḥa bar Ya’akov said:** There is a different proof from the Torah that circumcision is performed even on Shabbat, for **the verse said:** “On the **eighth** day,” underscoring that circumcision is performed specifically on the **eighth** day and indicating that it is performed **even on Shabbat.**


###### Shabbat 132a:20
[Shabbat 132a:20](https://torahapp.org/share/book/Shabbat/r/132a:20)

הַאי ״שְׁמִינִי״ מִיבְּעֵי לֵיהּ לְמַעוֹטֵי שְׁבִיעִי! שְׁבִיעִי מִ״בֶּן שְׁמֹנַת יָמִים״ נָפְקָא.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **This** usage of the term **eighth is necessary to exclude** the **seventh** day, i.e., a child may not be circumcised before the eighth day. The Gemara answers: The fact that one may not circumcise on the **seventh** day **is derived** from a different verse, as it is stated: “And **he that is eight days old** shall be circumcised among you throughout your generations” (Genesis 17:12).


###### Shabbat 132a:21
[Shabbat 132a:21](https://torahapp.org/share/book/Shabbat/r/132a:21)

וְאַכַּתִּי מִיבְּעֵי לֵיהּ, חַד לְמַעוֹטֵי שְׁבִיעִי, וְחַד לְמַעוֹטֵי תְּשִׁיעִי. דְּאִי מֵחַד, הֲוָה אָמֵינָא: שְׁבִיעִי הוּא דְּלָא מְטָא זִמְנֵיהּ, אֲבָל מִשְּׁמִינִי וְאֵילָךְ זִמְנֵיהּ הוּא! אֶלָּא מְחַוַּורְתָּא כִּדְרַבִּי יוֹחָנָן.

**William Davidson Edition - English:**
The Gemara raises a further difficulty: Both verses are **still necessary, one to exclude** the **seventh** day **and one to exclude** the **ninth** day. **As if** it were derived **from one** verse alone, **I would have said: It is** on the **seventh** day that one may not circumcise, since **the time** to circumcise this child **has not** yet **arrived** and the obligation of circumcision is not yet in effect; **however, from** the **eighth** day **and onward is its time,** and therefore it is permissible to postpone a circumcision until the ninth day. No answer was found to this question, and the Gemara concludes: **Rather,** the derivation **is clear according to Rabbi Yoḥanan.**


###### Shabbat 132a:22
[Shabbat 132a:22](https://torahapp.org/share/book/Shabbat/r/132a:22)

תַּנְיָא כְּווֹתֵיהּ דְּרַבִּי יוֹחָנָן, וּדְלָא כְּרַב אַחָא בַּר יַעֲקֹב: ״שְׁמִינִי יִמּוֹל״ — אֲפִילּוּ בְּשַׁבָּת, וּמָה אֲנִי מְקַיֵּים ״מְחַלְּלֶיהָ מוֹת יוּמָת״ — בִּשְׁאָר מְלָאכוֹת חוּץ מִמִּילָה. אוֹ אֵינוֹ אֶלָּא אֲפִילּוּ מִילָה, וּמָה אֲנִי מְקַיֵּים ״שְׁמִינִי יִמּוֹל״ — חוּץ מִשַּׁבָּת, תַּלְמוּד לוֹמַר: ״בַּיּוֹם״ — אֲפִילּוּ בְּשַׁבָּת.

**William Davidson Edition - English:**
**It was taught** in a *baraita* **in accordance with** the opinion of **Rabbi Yoḥanan and not in accordance with** the opinion of **Rav Aḥa bar Ya’akov,** as the *tanna* interprets the phrase: “On the **eighth** day **he shall be circumcised”** to mean that the circumcision must be performed **even on Shabbat. And how do I fulfill** the prohibition against performing prohibited labor explicit in the Torah in the verse: “And you shall guard the Shabbat, for it is holy to you; **he who desecrates it shall surely die”** (Exodus 31:14)? That is referring **to other prohibited labors besides circumcision.** The *tanna* questions his previous statement: **Or perhaps that is not** the case, and the prohibition of performing prohibited labor on Shabbat includes **even circumcision, and,** on the contrary, **how do I fulfill** the verse: “On the **eighth** day **he shall be circumcised”?** It applies when the eighth day is any day **other than Shabbat. The verse states: “On the day,”** meaning on that very day when he turns eight days old, **even on Shabbat.** The *tanna* of this *baraita* rejects Rav Aḥa bar Ya’akov’s proof and accepts Rabbi Yoḥanan’s assertion that the phrase “On the day” conclusively establishes that circumcision is performed even on Shabbat.


###### Shabbat 132a:23
[Shabbat 132a:23](https://torahapp.org/share/book/Shabbat/r/132a:23)

אָמַר רָבָא: הַאי תַּנָּא מֵעִיקָּרָא מַאי קָא נִיחָא לֵיהּ, וּלְבַסּוֹף מַאי קָא קַשְׁיָא לֵיהּ?

**William Davidson Edition - English:**
With regard to this *baraita*, **Rava said: Initially, what** did **this *tanna*** find **acceptable, and ultimately, what** did **he** find **difficult?** Initially he suggested that: “On the eighth day he shall be circumcised” is a valid source for the fact that circumcision overrides Shabbat, but ultimately, he deemed that difficult and turned to an alternative source, yet provided no reason, neither for his initial statement nor for his second statement.


###### Shabbat 132a:24
[Shabbat 132a:24](https://torahapp.org/share/book/Shabbat/r/132a:24)

הָכִי קָאָמַר: ״שְׁמִינִי יִמּוֹל״ — אֲפִילּוּ בְּשַׁבָּת. וּמָה אֲנִי מְקַיֵּים ״מְחַלְּלֶיהָ מוֹת יוּמָת״ — בִּשְׁאָר מְלָאכוֹת חוּץ מִמִּילָה, אֲבָל מִילָה דָּחֲיָא,

**William Davidson Edition - English:**
Rather, we can explain that **this is what he is saying:** “On the **eighth** day **he shall be circumcised”** applies **even on Shabbat. And how do I fulfill: “He who desecrates it shall surely die”?** That is referring to the **other prohibited labors besides circumcision; however, circumcision overrides** Shabbat.


###### Shabbat 132a:25
[Shabbat 132a:25](https://torahapp.org/share/book/Shabbat/r/132a:25)

מַאי טַעְמָא? — קַל וָחוֹמֶר הוּא: וּמָה צָרַעַת שֶׁדּוֹחֶה אֶת הָעֲבוֹדָה,

**William Davidson Edition - English:**
**What is the reason** for this? **It is** derived by means of **an *a fortiori* inference: Just as leprosy, which overrides the** Temple **service,** as a priest who is a leper may not serve in the Temple and it is prohibited to cut off the symptoms of leprosy,