## Shabbat Daf 134b

###### Shabbat 134b:1
[Shabbat 134b:1](https://torahapp.org/share/book/Shabbat/r/134b:1)

**מַתְנִי׳** מַרְחִיצִין אֶת הַקָּטָן בֵּין לִפְנֵי הַמִּילָה וּבֵין לְאַחַר הַמִּילָה, וּמְזַלְּפִין עָלָיו בַּיָּד, אֲבָל לֹא בִּכְלִי. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: מַרְחִיצִין אֶת הַקָּטָן בַּיּוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בְּשַׁבָּת, שֶׁנֶּאֱמַר: ״וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כּוֹאֲבִים״.

**William Davidson Edition - English:**
**MISHNA:** **One may wash the baby** on Shabbat, **both before the circumcision and after the circumcision. And one may sprinkle** hot water **on him by hand but not with a vessel,** in order to depart from the usual manner in which this is done. **Rabbi Elazar ben Azarya says: One may wash the baby on the third day** following his circumcision, even if **that** third day **occurs on Shabbat.** On the third day following circumcision, the baby is considered to be in danger, **as it is stated** with regard to the men of Shekhem, who were circumcised: **“And it came to pass on the third day, when they were in pain”** (Genesis 34:25). This teaches us that on the third day the pain of circumcision poses a danger.


###### Shabbat 134b:2
[Shabbat 134b:2](https://torahapp.org/share/book/Shabbat/r/134b:2)

סָפֵק וְאַנְדְּרוֹגִינוֹס — אֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת. וְרַבִּי יְהוּדָה מַתִּיר בְּאַנְדְּרוֹגִינוֹס.

**William Davidson Edition - English:**
If there is **uncertainty** whether or not to circumcise a baby, **and** likewise in the case of **a hermaphrodite [*androginos*]** baby, who possesses both male and female genitals, **one does not desecrate Shabbat** to perform the circumcision, since it is not certain that the circumcision is required. **And Rabbi Yehuda permits** doing so **for a hermaphrodite** baby.


###### Shabbat 134b:3
[Shabbat 134b:3](https://torahapp.org/share/book/Shabbat/r/134b:3)

**גְּמָ׳** וְהָא אָמְרַתְּ רֵישָׁא מַרְחִיצִין!

**William Davidson Edition - English:**
**GEMARA:** The Gemara questions the mishna’s statement that one may sprinkle hot water on the baby only by hand: **Didn’t you say** in the **first clause** of the mishna that **one may wash** him? If it is permissible to wash the baby, it is certainly permitted to sprinkle water on him with a vessel.


###### Shabbat 134b:4
[Shabbat 134b:4](https://torahapp.org/share/book/Shabbat/r/134b:4)

רַב יְהוּדָה וְרַבָּה בַּר אֲבוּהּ דְאָמְרִי תַּרְוַיְיהוּ ״כֵּיצַד״ תָּנֵי: מַרְחִיצִין אֶת הַקָּטָן בֵּין לִפְנֵי מִילָה בֵּין לְאַחַר מִילָה. כֵּיצַד? — מְזַלְּפִין עָלָיו בַּיָּד אֲבָל לֹא בִּכְלִי.

**William Davidson Edition - English:**
It was **Rav Yehuda and Rabba bar Avuh who both said** that this mishna **is taught** employing the style known as: **How.** In this style, the latter clause clarifies the former. It should be understood as follows: **One may wash the baby both before circumcision and after circumcision. How** may one wash him? **One sprinkles** water **on him by hand, but not with a vessel.**


###### Shabbat 134b:5
[Shabbat 134b:5](https://torahapp.org/share/book/Shabbat/r/134b:5)

אָמַר רָבָא: וְהָא ״מַרְחִיצִין״ קָתָנֵי! אֶלָּא אָמַר רָבָא, הָכִי קָתָנֵי: מַרְחִיצִין אֶת הַקָּטָן בֵּין מִלִּפְנֵי מִילָה בֵּין לְאַחַר הַמִּילָה, בַּיּוֹם הָרִאשׁוֹן — כְּדַרְכּוֹ, וּבַיּוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בְּשַׁבָּת — מְזַלְּפִין עָלָיו בַּיָּד, אֲבָל לֹא בִּכְלִי. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: מַרְחִיצִין אֶת הַקָּטָן בַּיּוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בְּשַׁבָּת, שֶׁנֶּאֱמַר: ״וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כּוֹאֲבִים״.

**William Davidson Edition - English:**
**Rava said: Doesn’t it teach** the phrase **one may wash,** and washing is not sprinkling. **Rather, Rava said that this is** what the mishna **is teaching: One may wash the baby, both before circumcision and after circumcision. On the first day,** one may wash him **in his** usual **manner. However, on the third day** following his circumcision, if **that** third day **occurs on Shabbat, one may sprinkle** water **on him** only **by hand, but not with a vessel,** and one may certainly not wash him. **Rabbi Elazar ben Azarya says: One may** even **wash the baby on the third day** following his circumcision, if **that** third day **occurs on Shabbat,** because the baby is considered to be in a state of danger, as **it is stated: “And it came to pass on the third day, when they were in pain.”**


###### Shabbat 134b:6
[Shabbat 134b:6](https://torahapp.org/share/book/Shabbat/r/134b:6)

תַּנְיָא כְּווֹתֵיהּ דְּרָבָא: מַרְחִיצִין הַקָּטָן בֵּין לִפְנֵי מִילָה בֵּין לְאַחַר מִילָה, בְּיוֹם הָרִאשׁוֹן — כְּדַרְכּוֹ, וּבַיּוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בְּשַׁבָּת — מְזַלְּפִין עָלָיו בַּיָּד. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: מַרְחִיצִין אֶת הַקָּטָן בַּיּוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בְּשַׁבָּת. וְאַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֵכֶר לַדָּבָר, שֶׁנֶּאֱמַר: ״וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כּוֹאֲבִים״.

**William Davidson Edition - English:**
A *baraita* **was taught in accordance with** the opinion of **Rava: One may wash the baby, both before circumcision** and **after circumcision. On the first day,** the baby is washed **in its** usual **manner; and on the third day that occurs on Shabbat, one sprinkles** water **on him by hand but not with a vessel,** and one may not wash him. **Rabbi Elazar ben Azarya says: One may** even **wash the baby on the third day that occurs on Shabbat. And although there is no** absolute **proof for** this **matter,** there is **an allusion to** this **matter,** as **it is stated: “And it came to pass on the third day, when they were in pain.”**


###### Shabbat 134b:7
[Shabbat 134b:7](https://torahapp.org/share/book/Shabbat/r/134b:7)

וּכְשֶׁהֵן מְזַלְּפִין — אֵין מְזַלְּפִין לֹא בְּכוֹס וְלֹא בִּקְעָרָה וְלֹא בִּכְלִי, אֶלָּא בַּיָּד. אֲתָאן לְתַנָּא קַמָּא.

**William Davidson Edition - English:**
The *baraita* continues: **And when one sprinkles** water, **he may not sprinkle** it **with a cup or with a bowl or with** any other **vessel; rather,** he does so **by hand.** The Gemara comments: **We have arrived at** the opinion of the **first *tanna*,** as this clarification of how the sprinkling was performed is not in accordance with the opinion of Rabbi Elazar ben Azarya. Rather, it is an elaboration of the statement of the first *tanna*.


###### Shabbat 134b:8
[Shabbat 134b:8](https://torahapp.org/share/book/Shabbat/r/134b:8)

מַאי ״אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֵכֶר לַדָּבָר״? מִשּׁוּם דְּגָדוֹל לָא סָלֵיק בִּישְׂרֵיהּ הַיָּיא, קָטָן סָלֵיק (בֵּיהּ) בִּישְׂרֵיהּ הַיָּיא.

**William Davidson Edition - English:**
The Gemara comments: **What** is the meaning of the *baraita’s* statement: **And although there is no** absolute **proof for** this **matter,** there is **an allusion to** this **matter?** Why does the *baraita* refer to it as a mere allusion when it appears to offer absolute proof that the pain of circumcision is significant on the third day? The Gemara answers: Indeed, it is not a complete proof, **because an adult’s flesh does not heal immediately,** but **a child’s flesh heals immediately.** Perhaps a baby is not considered to be in danger on the third day.


###### Shabbat 134b:9
[Shabbat 134b:9](https://torahapp.org/share/book/Shabbat/r/134b:9)

הָהוּא דַּאֲתָא לְקַמֵּיהּ דְּרָבָא, אוֹרִי לֵיהּ כִּשְׁמַעְתֵּיהּ. אִיחֲלַשׁ רָבָא, אָמַר: אֲנָא בַּהֲדֵי תַּרְגּוּמָא דְסָבֵי לְמָה לִי.

**William Davidson Edition - English:**
The Gemara relates: **A certain** person **came before Rava** to ask a question with regard to washing a baby after circumcision. **Rava ruled in accordance with its halakhic** ruling, that everyone agrees that it is permitted to wash the baby on the first day. Afterward, **Rava became ill.** He **said: Why** did **I** involve myself **in the opinions of the Elders?** The Sages of the previous generation, Rav Yehuda and Rabba bar Avuh, articulated the *halakha* in a different, more stringent manner. Rava felt that his illness was divine punishment for taking their opinions lightly.


###### Shabbat 134b:10
[Shabbat 134b:10](https://torahapp.org/share/book/Shabbat/r/134b:10)

אֲמַרוּ לֵיהּ רַבָּנַן לְרָבָא: וְהָתַנְיָא כְּווֹתֵיהּ דְּמָר? אֲמַר לְהוּ: מַתְנִיתִין כְּווֹתַיְיהוּ דַּיְקָא.

**William Davidson Edition - English:**
**The Sages said to Rava: Wasn’t it taught** in the *baraita* **in accordance with the** opinion of the **Master,** so why are you concerned with regard to your ruling, which is correct? Rava **said to them: The** language of the **mishna is precise according to their** opinion.


###### Shabbat 134b:11
[Shabbat 134b:11](https://torahapp.org/share/book/Shabbat/r/134b:11)

מִמַּאי — מִדְּקָאָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: מַרְחִיצִין אֶת הַקָּטָן בְּיוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בְּשַׁבָּת. אִי אָמְרַתְּ בִּשְׁלָמָא תַּנָּא קַמָּא ״מְזַלְּפִין״ קָאָמַר — הַיְינוּ דְּקָאֲמַר לֵיהּ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה ״מַרְחִיצִין״. אֶלָּא אִי אָמְרַתְּ תַּנָּא קַמָּא מַרְחִיצִין בְּיוֹם הָרִאשׁוֹן קָאָמַר, וּמְזַלְּפִין בְּיוֹם הַשְּׁלִישִׁי, הַאי רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר מַרְחִיצִין — ״אַף מַרְחִיצִין״ מִיבְּעֵי לֵיהּ?

**William Davidson Edition - English:**
**From where** can this be concluded? **From** the fact **that it is stated: Rabbi Elazar ben Azarya says: One may wash the baby on the third day that occurs on Shabbat. Granted, if you say** that the **first *tanna* is saying** only that **one may sprinkle,** but prohibited washing the baby even on the first day, **that** explains **what Rabbi Elazar ben Azarya said to him** in response: **One may wash. However, if you say** that the **first *tanna* is saying one may wash on the first day and one may sprinkle on the third day, this** statement: **Rabbi Elazar ben Azarya says** that **one may wash,** is imprecise. Rather, **he should have** said that **one may even wash** on the third day. Rabbi Elazar ben Azarya is not disputing whether it is ever permitted to wash the baby, as the first *tanna* also agrees that it is permitted on the first day; the dispute is whether or not that leniency extends to the third day as well. Since a precise reading of the mishna supports the opinion of Rav Yehuda and Rabba bar Avuh, the *baraita* supporting Rava’s opinion is not sufficiently authoritative to supplant that understanding.


###### Shabbat 134b:12
[Shabbat 134b:12](https://torahapp.org/share/book/Shabbat/r/134b:12)

כִּי אֲתָא רַב דִּימִי אָמַר רַבִּי אֶלְעָזָר: הֲלָכָה כְּרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה.

**William Davidson Edition - English:**
**When Rav Dimi came** from Eretz Yisrael to Babylonia, he said that **Rabbi Elazar said: The *halakha* is in accordance with** the opinion of **Rabbi Elazar ben Azarya.**


###### Shabbat 134b:13
[Shabbat 134b:13](https://torahapp.org/share/book/Shabbat/r/134b:13)

הֲווֹ בַּהּ בְּמַעְרְבָא: הַרְחָצַת כׇּל גּוּפוֹ אוֹ הַרְחָצַת מִילָה?

**William Davidson Edition - English:**
**They discussed the** following question **in the West,** in Eretz Yisrael: Is this referring to **washing the entire body** of the baby, **or** to **washing** the place of **the circumcision?**


###### Shabbat 134b:14
[Shabbat 134b:14](https://torahapp.org/share/book/Shabbat/r/134b:14)

אֲמַר לְהוּ הַהוּא מֵרַבָּנַן, וְרַבִּי יַעֲקֹב שְׁמֵיהּ: מִסְתַּבְּרָא הַרְחָצַת כׇּל גּוּפוֹ, דְּאִי סָלְקָא דַּעְתָּךְ הַרְחָצַת מִילָה, מִי גָּרַע מֵחַמִּין עַל גַּבֵּי מַכָּה, דְּאָמַר רַב: אֵין מוֹנְעִין חַמִּין וָשֶׁמֶן מֵעַל גַּבֵּי מַכָּה בְּשַׁבָּת!

**William Davidson Edition - English:**
**One of the Sages, named Rabbi Ya’akov, said to them: It** stands to **reason** that it is referring to **washing his entire body, as if it should enter your mind** that the dispute is with regard to **washing** the place of **the circumcision, is this** washing any **worse than** placing **hot water on a wound? Rav said: One does not prevent** placing **hot water and oil on a wound on Shabbat.** Therefore, it should certainly be permissible to wash the place of the circumcision.


###### Shabbat 134b:15
[Shabbat 134b:15](https://torahapp.org/share/book/Shabbat/r/134b:15)

מַתְקֵיף לַהּ רַב יוֹסֵף: וְלָא שָׁנֵי לָךְ בֵּין חַמִּין שֶׁהוּחַמּוּ בְּשַׁבָּת לְחַמִּין שֶׁהוּחַמּוּ מֵעֶרֶב שַׁבָּת?

**William Davidson Edition - English:**
**Rav Yosef strongly objects to** this proof: **And is there no difference for you between hot water heated on Shabbat and hot water heated on Shabbat eve?** Placing hot water heated on Shabbat eve on a wound violates only the rabbinic decree prohibiting healing; whereas heating hot water on Shabbat violates a Torah prohibition.


###### Shabbat 134b:16
[Shabbat 134b:16](https://torahapp.org/share/book/Shabbat/r/134b:16)

מַתְקֵיף לַהּ רַב דִּימִי: וּמִמַּאי דְּהָכָא בְּחַמִּין שֶׁהוּחַמּוּ בְּשַׁבָּת פְּלִיגִי? דִילְמָא בְּחַמִּין שֶׁהוּחַמּוּ בְּעֶרֶב שַׁבָּת פְּלִיגִי?! אָמַר אַבָּיֵי: אֲנָא בְּעַאי דֶּאֱישַׁנֵּי לֵיהּ, וּקְדַם וְשַׁנִּי לֵיהּ רַב יוֹסֵף: מִפְּנֵי שֶׁסַּכָּנָה הוּא לוֹ.

**William Davidson Edition - English:**
**Rav Dimi strongly objects to** Rav Yosef’s point: **And from where** do you know **that here** it is **with regard to hot water heated on Shabbat** that **they disagree? Perhaps** it is **with regard to hot water heated on Shabbat eve** that **they disagree. Abaye said: I wanted to answer him, but Rav Yosef answered him first:** The dispute is certainly with regard to heating water on Shabbat, **because** failure to do so poses **a danger for** the baby.


###### Shabbat 134b:17
[Shabbat 134b:17](https://torahapp.org/share/book/Shabbat/r/134b:17)

אִיתְּמַר נָמֵי, כִּי אֲתָא רָבִין אָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי אֶלְעָזָר, וְאָמְרִי לַהּ אָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בֵּין בְּחַמִּין שֶׁהוּחַמּוּ בְּשַׁבָּת, בֵּין בְּחַמִּין שֶׁהוּחַמּוּ מֵעֶרֶב שַׁבָּת, בֵּין הַרְחָצַת כׇּל גּוּפוֹ, בֵּין הַרְחָצַת מִילָה, מִפְּנֵי שֶׁסַּכָּנָה הִיא לוֹ.

**William Davidson Edition - English:**
**It was also stated** that **when Ravin came** to Babylonia from Eretz Yisrael, he said that **Rabbi Abbahu said** that **Rabbi Elazar said, and others say** that **Rabbi Abbahu said** that **Rabbi Yoḥanan said: The *halakha* is in accordance with** the opinion of **Rabbi Elazar ben Azarya, both with regard to hot water heated on Shabbat and with regard to hot water heated on Shabbat eve; both** with regard to **washing the entire body and** with regard to **washing** the place of the **circumcision** alone, **because** failure to do so poses **a danger for** the baby.


###### Shabbat 134b:18
[Shabbat 134b:18](https://torahapp.org/share/book/Shabbat/r/134b:18)

גּוּפָא. אָמַר רַב: אֵין מוֹנְעִין חַמִּין וָשֶׁמֶן מֵעַל גַּבֵּי מַכָּה בְּשַׁבָּת. וּשְׁמוּאֵל אָמַר: נוֹתֵן חוּץ לַמַּכָּה, וְשׁוֹתֵת וְיוֹרֵד לַמַּכָּה.

**William Davidson Edition - English:**
Rav’s statement with regard to the treatment of a wound on Shabbat was mentioned in passing. The Gemara proceeds to discuss the **matter itself. Rav said: One does not prevent** placing **hot water and oil on a wound on Shabbat. And Shmuel said:** It is prohibited to place hot water or oil directly onto the wound, because it appears to be medical treatment. Rather, **one places** the hot water or the oil **outside the wound,** above it, **and it flows and descends to the wound** itself.


###### Shabbat 134b:19
[Shabbat 134b:19](https://torahapp.org/share/book/Shabbat/r/134b:19)

מֵיתִיבִי: אֵין נוֹתְנִין שֶׁמֶן וְחַמִּין עַל גַּבֵּי מוֹךְ לִיתֵּן עַל גַּבֵּי מַכָּה בַּשַּׁבָּת! הָתָם מִשּׁוּם סְחִיטָה.

**William Davidson Edition - English:**
The Gemara **raises an objection** from that which was taught in a *baraita*: **One may not place oil or hot water on soft material to place** it **on a wound on Shabbat.** This supports the opinion of Shmuel, who prohibits performing actions that appear to be medical treatment. However, that ruling contradicts the opinion of Rav. The Gemara answers: **There,** the *baraita* prohibited placing oil or hot water on a rag, not because it appears to be medical treatment; **rather,** it is prohibited **due to** concern that one might perform the prohibited labor of **squeezing.**


###### Shabbat 134b:20
[Shabbat 134b:20](https://torahapp.org/share/book/Shabbat/r/134b:20)

תָּא שְׁמַע: אֵין נוֹתְנִין חַמִּין וָשֶׁמֶן עַל גַּבֵּי מוֹךְ, שֶׁעַל גַּבֵּי מַכָּה בַּשַּׁבָּת. הָתָם נָמֵי מִשּׁוּם סְחִיטָה.

**William Davidson Edition - English:**
The Gemara cites an additional proof. **Come** and **hear** that which was taught in a similar *baraita*: **One may not place oil or hot water on soft material that is on a wound on Shabbat.** This *baraita* supports the opinion of Shmuel. The Gemara answers: **There too,** it is prohibited **due to** concern for **squeezing.**


###### Shabbat 134b:21
[Shabbat 134b:21](https://torahapp.org/share/book/Shabbat/r/134b:21)

תַּנְיָא כְּווֹתֵיהּ דִּשְׁמוּאֵל: אֵין נוֹתְנִין חַמִּין וָשֶׁמֶן עַל גַּבֵּי מַכָּה בַּשַּׁבָּת, אֲבָל נוֹתְנִין חוּץ לַמַּכָּה וְשׁוֹתֵת וְיוֹרֵד לַמַּכָּה.

**William Davidson Edition - English:**
A *baraita* **was taught** explicitly **in accordance with** the opinion of **Shmuel: One may not place oil or hot water on a wound on Shabbat; however, one may place it outside the wound so it flows and descends to the wound.**


###### Shabbat 134b:22
[Shabbat 134b:22](https://torahapp.org/share/book/Shabbat/r/134b:22)

תָּנוּ רַבָּנַן: נוֹתְנִין עַל גַּבֵּי הַמַּכָּה מוֹךְ יָבֵשׁ וּסְפוֹג יָבֵשׁ, אֲבָל לֹא גֶּמִי יָבֵשׁ וְלֹא כְּתִיתִין יְבֵשִׁין. קַשְׁיָא כְּתִיתִין אַכְּתִיתִין! לָא קַשְׁיָא: הָא בְּחַדְתֵי, הָא בְּעַתִּיקֵי. אָמַר אַבָּיֵי: שְׁמַע מִינַּהּ הָנֵי כְּתִיתִין מַסּוּ.

**William Davidson Edition - English:**
**The Sages taught** another *baraita*: **One may place a dry compress and a dry sponge on a wound, but not a dry reed and not dry rags.** The Gemara comments: This is **difficult,** as the first statement with regard to **rags,** i.e., a dry compress which is a type of rag, contradicts the second statement with regard to **rags,** as the *baraita* first permitted placing rags on a wound and then prohibited doing so. The Gemara answers: This is **not difficult. This** statement, which prohibits placing rags on a wound, is referring **to new** rags, which heal the wound; **that** statement, which permits placing rags on a wound, is referring **to old** rags, which are not effective in healing. **Abaye said: Conclude from this** that **these rags heal,** which is useful information with regard to the treatment of wounds.


###### Shabbat 134b:23
[Shabbat 134b:23](https://torahapp.org/share/book/Shabbat/r/134b:23)

סָפֵק וְאַנְדְּרוֹגִינוֹס כּוּ׳. תָּנוּ רַבָּנַן: ״עׇרְלָתוֹ״ — עׇרְלָתוֹ וַדַּאי דּוֹחֶה אֶת הַשַּׁבָּת,

**William Davidson Edition - English:**
We learned in the mishna: If there is **uncertainty** whether or not to circumcise a baby, **and** likewise in the case of **a hermaphrodite** baby, one does not desecrate Shabbat to perform the circumcision of **a hermaphrodite,** even on the eighth day following the birth. **The Sages taught** in a *baraita*: The verse states: “And on the eighth day the flesh of his foreskin shall be circumcised” (Leviticus 12:3), and they interpreted the verse: **“His foreskin”** indicates that only the circumcision of **his** halakhically **certain foreskin overrides Shabbat,**