## Shabbat Daf 137a

###### Shabbat 137a:1
[Shabbat 137a:1](https://torahapp.org/share/book/Shabbat/r/137a:1)

וּסְתָם סִפְרָא רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
**And an unattributed** *halakha* cited in the ***Sifra*** generally reflects the opinion of **Rabbi Yehuda.**


###### Shabbat 137a:2
[Shabbat 137a:2](https://torahapp.org/share/book/Shabbat/r/137a:2)

אָמַר רַב נַחְמָן בַּר יִצְחָק: אַף אֲנַן נָמֵי תְּנֵינָא: הַכֹּל כְּשֵׁרִים לְקַדֵּשׁ, חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן. רַבִּי יְהוּדָה מַכְשִׁיר בְּקָטָן וּפוֹסֵל בְּאִשָּׁה וְאַנְדְּרוֹגִינוֹס. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said: We too also learned** in a mishna that Rabbi Yehuda does not consider a hermaphrodite to be a male in every sense. The Sages disagreed over sanctification of the waters of a purification offering, i.e., the placing of the ashes of the red heifer in potable, running spring water: **Everyone is fit to sanctify** the waters of a purification offering, **except for a deaf-mute, an imbecile, and a minor. Rabbi Yehuda deems a minor fit, but deems a woman and a hermaphrodite unfit.** Apparently, Rabbi Yehuda does not consider the legal status of a hermaphrodite to be like that of a male. The Gemara concludes: **Conclude from this.**


###### Shabbat 137a:3
[Shabbat 137a:3](https://torahapp.org/share/book/Shabbat/r/137a:3)

וּמַאי שְׁנָא מִילָה? מִשּׁוּם דִּכְתִיב: ״הִמּוֹל לָכֶם כׇּל זָכָר״.

**William Davidson Edition - English:**
The Gemara asks: **What is different** about the *halakhot* of **circumcision,** with regard to which Rabbi Yehuda categorizes a hermaphrodite as a male in regard to its laws? The Gemara answers that it is **due to** the fact **that it is written:** “This is My covenant which you shall keep, between Me and you and your seed after you: **Circumcise for yourselves every male”** (Genesis 17:10), and he interprets the phrase “every male” as an amplification including anyone who could possibly be included in the category of a male.


###### Shabbat 137a:4
[Shabbat 137a:4](https://torahapp.org/share/book/Shabbat/r/137a:4)

**מַתְנִי׳** מִי שֶׁהָיוּ לוֹ שְׁנֵי תִינוֹקוֹת, אֶחָד לָמוּל אַחַר הַשַּׁבָּת וְאֶחָד לָמוּל בַּשַּׁבָּת, וְשָׁכַח וּמָל אֶת שֶׁל אַחַר הַשַּׁבָּת בַּשַּׁבָּת — חַיָּיב.

**William Davidson Edition - English:**
**MISHNA:** **One who had two babies** to circumcise, **one** of whom he needed **to circumcise** on the day **after Shabbat, and one** of whom he needed **to circumcise on Shabbat, and he forgot and circumcised the one** that should have been circumcised **after Shabbat on Shabbat, he is liable** to bring a sin-offering, because he performed the prohibited labor of causing a wound not in the framework of performing a mitzva, as no obligation yet exists to circumcise the child.


###### Shabbat 137a:5
[Shabbat 137a:5](https://torahapp.org/share/book/Shabbat/r/137a:5)

אֶחָד לָמוּל בְּעֶרֶב שַׁבָּת וְאֶחָד לָמוּל בַּשַּׁבָּת, וְשָׁכַח וּמָל אֶת שֶׁל עֶרֶב שַׁבָּת בַּשַּׁבָּת — רַבִּי אֱלִיעֶזֶר מְחַיֵּיב חַטָּאת, וְרַבִּי יְהוֹשֻׁעַ פּוֹטֵר.

**William Davidson Edition - English:**
If there were two babies, **one to circumcise on Shabbat eve, and one to circumcise on Shabbat, and he forgot and circumcised the one** that he should have circumcised on **Shabbat eve on Shabbat, Rabbi Eliezer deems him liable** to bring **a sin-offering,** as circumcision after its appointed time does not override Shabbat. **And Rabbi Yehoshua exempts** him; since he intended to perform a mitzva, and despite his error in fact performed a mitzva, he is exempt from bringing a sin-offering.


###### Shabbat 137a:6
[Shabbat 137a:6](https://torahapp.org/share/book/Shabbat/r/137a:6)

**גְּמָ׳** רַב הוּנָא מַתְנֵי ״חַיָּיב״, רַב יְהוּדָה מַתְנֵי ״פָּטוּר״.

**William Davidson Edition - English:**
**GEMARA:** There is a dispute among the *amora’im* with regard to the correct version of our mishna, based on an early dispute of the *tanna’im*: **Rav Huna teaches** the first clause of the mishna as stating: **Liable,** whereas **Rav Yehuda teaches** the first clause as stating: **Exempt.**


###### Shabbat 137a:7
[Shabbat 137a:7](https://torahapp.org/share/book/Shabbat/r/137a:7)

רַב הוּנָא מַתְנֵי ״חַיָּיב״, דְּתַנְיָא, אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר: לֹא נֶחְלְקוּ רַבִּי אֶלְעָזָר וְרַבִּי יְהוֹשֻׁעַ עַל מִי שֶׁהָיוּ לוֹ שְׁנֵי תִינוֹקוֹת, אֶחָד לָמוּל בַּשַּׁבָּת וְאֶחָד לָמוּל אַחַר הַשַּׁבָּת, וְשָׁכַח וּמָל אֶת שֶׁל אַחַר הַשַּׁבָּת בַּשַּׁבָּת — שֶׁהוּא חַיָּיב.

**William Davidson Edition - English:**
The Gemara explains: **Rav Huna taught** the first clause as stating: **Liable,** based on that which **was taught** in a *baraita* that **Rabbi Shimon ben Elazar said: Rabbi Eliezer and Rabbi Yehoshua did not disagree with regard to one who had two babies, one to circumcise on Shabbat and one to circumcise after Shabbat, and he forgot and circumcised the one** who should have been circumcised **after Shabbat on Shabbat;** in that case, everyone agrees **that he is liable** to bring a sin-offering.


###### Shabbat 137a:8
[Shabbat 137a:8](https://torahapp.org/share/book/Shabbat/r/137a:8)

עַל מָה נֶחְלְקוּ — עַל מִי שֶׁהָיוּ לוֹ שְׁנֵי תִינוֹקוֹת, אֶחָד לָמוּל בְּעֶרֶב שַׁבָּת וְאֶחָד לָמוּל בַּשַּׁבָּת, וְשָׁכַח וּמָל אֶת שֶׁל עֶרֶב שַׁבָּת בַּשַּׁבָּת — שֶׁרַבִּי אֱלִיעֶזֶר מְחַיֵּיב חַטָּאת, וְרַבִּי יְהוֹשֻׁעַ פּוֹטֵר.

**William Davidson Edition - English:**
**With regard to what did they disagree? With regard to one who had two babies, one to circumcise on Shabbat eve and one to circumcise on Shabbat, and he forgot and circumcised the one** who should have been circumcised on **Shabbat eve on Shabbat, as Rabbi Eliezer renders him liable** to bring **a sin-offering** for this unwitting transgression, **and Rabbi Yehoshua exempts** him.


###### Shabbat 137a:9
[Shabbat 137a:9](https://torahapp.org/share/book/Shabbat/r/137a:9)

וּשְׁנֵיהֶם לֹא לְמָדוּהָ אֶלָּא מֵעֲבוֹדָה זָרָה. רַבִּי אֱלִיעֶזֶר סָבַר: כַּעֲבוֹדָה זָרָה, מָה עֲבוֹדָה זָרָה אָמַר רַחֲמָנָא ״לָא תַּעֲבֵיד״, וְכִי עֲבִיד — מִיחַיַּיב, הָכָא נָמֵי — לָא שְׁנָא.

**William Davidson Edition - English:**
**And both of them only derived it from idolatry,** where the Torah details the *halakhot* of bringing a sin-offering for an unwitting transgression. **Rabbi Eliezer holds:** The law of every unwitting transgression is **like** that of **idolatry. Just as** with regard to **idolatry the Torah stated: Do not perform** certain activities, **and when one performs** them unwittingly, he is **liable** to bring a sin-offering, **here too it is no different,** and since he transgressed the prohibition, he is liable to bring a sin-offering.


###### Shabbat 137a:10
[Shabbat 137a:10](https://torahapp.org/share/book/Shabbat/r/137a:10)

וְרַבִּי יְהוֹשֻׁעַ: הָתָם — דְּלָאו מִצְוָה, הָכָא — מִצְוָה.

**William Davidson Edition - English:**
**And Rabbi Yehoshua** holds: **There, where** the unwitting transgression was **not** performed in order to fulfill **a mitzva,** one is liable to bring a sin-offering. **Here,** his intention was to perform **a mitzva,** and one who unwittingly violates a prohibition in the course of attempting to fulfill a mitzva is exempt from bringing a sin-offering. This is according to the opinion of Rav Huna, based on the opinion of Rabbi Shimon ben Elazar.


###### Shabbat 137a:11
[Shabbat 137a:11](https://torahapp.org/share/book/Shabbat/r/137a:11)

רַב יְהוּדָה מַתְנֵי ״פָּטוּר״, דְּתַנְיָא, אָמַר רַבִּי מֵאִיר: לֹא נֶחְלְקוּ רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ עַל מִי שֶׁהָיוּ לוֹ שְׁנֵי תִינוֹקוֹת, אֶחָד לָמוּל בְּעֶרֶב שַׁבָּת וְאֶחָד לָמוּל בַּשַּׁבָּת, וְשָׁכַח וּמָל אֶת שֶׁל עֶרֶב שַׁבָּת בַּשַּׁבָּת — שֶׁהוּא פָּטוּר.

**William Davidson Edition - English:**
**Rav Yehuda taught** the first clause as stating: **Exempt,** based on that which **was taught** in a *baraita* that **Rabbi Meir said: Rabbi Eliezer and Rabbi Yehoshua did not disagree over one who had two babies** to circumcise, **one to circumcise on Shabbat eve and one to circumcise on Shabbat, and he forgot and circumcised the one** who should have been circumcised on **Shabbat eve on Shabbat;** in that case, everyone agrees **that he is exempt** from bringing a sin-offering, as that circumcision fulfilled a mitzva.


###### Shabbat 137a:12
[Shabbat 137a:12](https://torahapp.org/share/book/Shabbat/r/137a:12)

עַל מָה נֶחְלְקוּ — עַל מִי שֶׁהָיוּ לוֹ שְׁנֵי תִינוֹקוֹת, אֶחָד לָמוּל אַחַר הַשַּׁבָּת וְאֶחָד לָמוּל בַּשַּׁבָּת, וְשָׁכַח וּמָל אֶת שֶׁל אַחַר הַשַּׁבָּת בַּשַּׁבָּת — שֶׁרַבִּי אֱלִיעֶזֶר מְחַיֵּיב חַטָּאת, וְרַבִּי יְהוֹשֻׁעַ פּוֹטֵר.

**William Davidson Edition - English:**
**With regard to what did they disagree? With regard to one who had two babies, one to circumcise after Shabbat and one to circumcise on Shabbat, and he forgot and circumcised the one** who should have been circumcised **after Shabbat on Shabbat, as Rabbi Eliezer deems him liable** to bring **a sin-offering, and Rabbi Yehoshua exempts** him.


###### Shabbat 137a:13
[Shabbat 137a:13](https://torahapp.org/share/book/Shabbat/r/137a:13)

וּשְׁנֵיהֶם לֹא לְמָדוּהָ אֶלָּא מֵעֲבוֹדָה זָרָה. רַבִּי אֱלִיעֶזֶר סָבַר: כַּעֲבוֹדָה זָרָה, מָה עֲבוֹדָה זָרָה אָמַר רַחֲמָנָא ״לָא תַּעֲבֵיד״, וְכִי עָבֵיד — מִיחַיַּיב, הָכָא נָמֵי — לָא שְׁנָא.

**William Davidson Edition - English:**
**And** the Gemara notes here too that **both of them only derived it from idolatry. Rabbi Eliezer holds:** The *halakha* of every unwitting transgression sin **is like** that of **idolatry: Just as** with regard to **idolatry the Torah stated: Do not perform** certain activities, **and when one performs** them unwittingly he is **liable** to bring a sin-offering, **here too it is no different,** and since he violated the prohibition, he is liable to bring a sin-offering.


###### Shabbat 137a:14
[Shabbat 137a:14](https://torahapp.org/share/book/Shabbat/r/137a:14)

וְרַבִּי יְהוֹשֻׁעַ: הָתָם — לָא טְרִיד [בְּ]מִצְוָה, הָכָא — טְרִיד.

**William Davidson Edition - English:**
**And Rabbi Yehoshua** holds: **There,** with regard to idolatry, one is liable to bring a sin-offering when he performs the transgression, because **he is not preoccupied** with the performance of a **mitzva. Here, he is preoccupied** with the performance of a **mitzva,** and anyone who unwittingly transgresses a prohibition while preoccupied with a mitzva is exempt from bringing a sin-offering.


###### Shabbat 137a:15
[Shabbat 137a:15](https://torahapp.org/share/book/Shabbat/r/137a:15)

תָּנֵי רַבִּי חִיָּיא: אוֹמֵר הָיָה רַבִּי מֵאִיר, לֹא נֶחְלְקוּ רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ עַל מִי שֶׁהָיוּ לוֹ שְׁנֵי תִינוֹקוֹת, אֶחָד לָמוּל בְּעֶרֶב שַׁבָּת וְאֶחָד לָמוּל בַּשַּׁבָּת, וְשָׁכַח וּמָל אֶת שֶׁל עֶרֶב שַׁבָּת בַּשַּׁבָּת — שֶׁהוּא חַיָּיב.

**William Davidson Edition - English:**
**Rabbi Ḥiyya taught** another version of the same dispute between the *tanna’im*: **Rabbi Meir would say** that **Rabbi Eliezer and Rabbi Yehoshua did not disagree over one who had two babies, one to circumcise on Shabbat eve and one to circumcise on Shabbat, and he forgot and circumcised the one** who should have been circumcised **on Shabbat eve on Shabbat;** in that case, everyone agrees **that he is liable** to bring a sin-offering.


###### Shabbat 137a:16
[Shabbat 137a:16](https://torahapp.org/share/book/Shabbat/r/137a:16)

עַל מָה נֶחְלְקוּ — עַל מִי שֶׁהָיוּ לוֹ שְׁנֵי תִינוֹקוֹת, אֶחָד לָמוּל אַחַר הַשַּׁבָּת וְאֶחָד לָמוּל בַּשַּׁבָּת, וְשָׁכַח וּמָל שֶׁל אַחַר הַשַּׁבָּת בַּשַּׁבָּת — שֶׁרַבִּי אֱלִיעֶזֶר מְחַיֵּיב חַטָּאת וְרַבִּי יְהוֹשֻׁעַ פּוֹטֵר.

**William Davidson Edition - English:**
**With regard to what did they disagree? With regard to one who had two babies** to circumcise, **one to circumcise after Shabbat and one to circumcise on Shabbat, and he forgot and circumcised the one** who should have been circumcised **after Shabbat on Shabbat, Rabbi Eliezer deems him liable** to bring **a sin-offering, and Rabbi Yehoshua exempts** him.


###### Shabbat 137a:17
[Shabbat 137a:17](https://torahapp.org/share/book/Shabbat/r/137a:17)

הַשְׁתָּא רַבִּי יְהוֹשֻׁעַ סֵיפָא דְּלָא קָא עָבֵיד מִצְוָה — פּוֹטֵר, רֵישָׁא, דְּקָא עָבֵיד מִצְוָה — מְחַיֵּיב?!

**William Davidson Edition - English:**
The Gemara expresses surprise at this last version: **Now,** after all, in **the latter clause, where he did not perform a mitzva, Rabbi Yehoshua exempts** him; **in the first clause, where he performed a mitzva, does Rabbi Yehoshua deem him liable?**


###### Shabbat 137a:18
[Shabbat 137a:18](https://torahapp.org/share/book/Shabbat/r/137a:18)

אָמְרִי דְּבֵי רַבִּי יַנַּאי: רֵישָׁא, כְּגוֹן שֶׁקָּדַם וּמָל שֶׁל שַׁבָּת בְּעֶרֶב שַׁבָּת, דְּלֹא נִיתְּנָה שַׁבָּת לִידָּחוֹת. סֵיפָא נִיתְּנָה שַׁבָּת לִידָּחוֹת.

**William Davidson Edition - English:**
**In the school of Rabbi Yannai they say: The first clause** of the *baraita* is referring to a unique situation, **where** the circumcisor **first** unwittingly **circumcised** the baby who should have been circumcised **on Shabbat on Shabbat eve.** In that case, **Shabbat** is **not given to be overridden** at all, since the baby who was supposed to be circumcised on Shabbat was already circumcised. In the **latter clause,** however, the circumcision was performed in a situation where **Shabbat** is **given to be overridden.**


###### Shabbat 137a:19
[Shabbat 137a:19](https://torahapp.org/share/book/Shabbat/r/137a:19)

אֲמַר לֵיהּ רַב אָשֵׁי לְרַב כָּהֲנָא: רֵישָׁא נָמֵי נִיתְּנָה שַׁבָּת לִידָּחוֹת לְגַבֵּי תִּינוֹקוֹת דְּעָלְמָא! לְהַאי גַּבְרָא מִיהָא לָא אִיתְיְהִיב.

**William Davidson Edition - English:**
**Rav Ashi said to Rav Kahana** that this explanation is difficult: **In the first clause too, Shabbat** is **given to be overridden with regard to babies in general,** as it is permitted to circumcise a baby whose eighth day occurs on Shabbat. He replied: That is indeed so; **however, with regard to this person,** Shabbat is **not given** to be overridden, as there is no longer any child who is supposed to be circumcised on Shabbat. Therefore, if he unwittingly performed a circumcision on Shabbat, he is not considered to have unwittingly performed a transgression while preoccupied with the performance of a mitzva.


###### Shabbat 137a:20
[Shabbat 137a:20](https://torahapp.org/share/book/Shabbat/r/137a:20)

**מַתְנִי׳** קָטָן נִימּוֹל לִשְׁמֹנָה, לְתִשְׁעָה, וְלַעֲשָׂרָה, וּלְאַחַד עָשָׂר, וְלִשְׁנֵים עָשָׂר, לֹא פָּחוֹת וְלֹא יוֹתֵר.

**William Davidson Edition - English:**
**MISHNA:** Although **a child is** generally **circumcised at eight** days, as the verse states: “And on the eighth day, the flesh of his foreskin shall be circumcised” (Leviticus 12:3), nevertheless, at times he is circumcised **at nine** days, at times **at ten** days, **at eleven** days, **and at twelve** days, **no earlier and no later.**


###### Shabbat 137a:21
[Shabbat 137a:21](https://torahapp.org/share/book/Shabbat/r/137a:21)

הָא כֵּיצַד? כְּדַרְכּוֹ — לִשְׁמֹנָה. נוֹלַד לְבֵין הַשְּׁמָשׁוֹת — נִימּוֹל לְתִשְׁעָה. בֵּין הַשְּׁמָשׁוֹת שֶׁל עֶרֶב שַׁבָּת — נִימּוֹל לַעֲשָׂרָה.

**William Davidson Edition - English:**
**How so? In his** usual **manner,** a child is circumcised **at eight** days. If **he was born at twilight** and it is therefore uncertain on which day he was born, **he is circumcised at nine** days, as his circumcision is postponed due to that uncertainty, as perhaps the eighth day from his birth has not yet arrived. If he was born **at twilight on Shabbat eve,** he is not circumcised on the following Shabbat, due to the uncertainty whether it is the eighth or ninth day since his birth, and only a circumcision definitely performed at the appointed time overrides Shabbat. Rather, he is circumcised on Sunday, and the result is that **he is circumcised at ten** days.


###### Shabbat 137a:22
[Shabbat 137a:22](https://torahapp.org/share/book/Shabbat/r/137a:22)

יוֹם טוֹב לְאַחַר הַשַּׁבָּת — נִימּוֹל לְאַחַד עָשָׂר. שְׁנֵי יָמִים שֶׁל רֹאשׁ הַשָּׁנָה — נִימּוֹל לִשְׁנֵים עָשָׂר.

**William Davidson Edition - English:**
If there was **a Festival after** that **Shabbat,** he is not circumcised on the Festival either, and **he is circumcised at eleven** days. And if that Shabbat was followed by **two days of Rosh HaShana,** the result is that **he is circumcised at twelve** days.


###### Shabbat 137a:23
[Shabbat 137a:23](https://torahapp.org/share/book/Shabbat/r/137a:23)

קָטָן הַחוֹלֶה — אֵין מוֹהֲלִין אוֹתוֹ עַד שֶׁיַּבְרִיא.

**William Davidson Edition - English:**
The mishna states another *halakha*: With regard to **a sick child, one does not circumcise him until he becomes healthy.**


###### Shabbat 137a:24
[Shabbat 137a:24](https://torahapp.org/share/book/Shabbat/r/137a:24)

**גְּמָ׳** אָמַר שְׁמוּאֵל: חֲלָצַתּוּ חַמָּה — נוֹתְנִין לוֹ כׇּל שִׁבְעָה לְהַבְרוֹתוֹ.

**William Davidson Edition - English:**
**GEMARA:** We learned in the mishna that one does not circumcise a sick baby until he becomes healthy. **Shmuel said:** A baby that was sick and had a high fever, and subsequently **the fever left him, one gives him a full seven** days **to heal** before circumcising him.


###### Shabbat 137a:25
[Shabbat 137a:25](https://torahapp.org/share/book/Shabbat/r/137a:25)

אִיבַּעְיָא לְהוּ: מִי בָּעֵינַן מֵעֵת לְעֵת?

**William Davidson Edition - English:**
With regard to this issue, **a dilemma was raised before** the Sages: **Do we require,** during the recovery period, to wait **from** the **time** the seven days begin **to** the exact same **time** seven days later, i.e., seven complete, twenty-four-hour periods, or is it enough to wait seven days without taking into account the time of day?


###### Shabbat 137a:26
[Shabbat 137a:26](https://torahapp.org/share/book/Shabbat/r/137a:26)

תָּא שְׁמַע, דְּתָנֵי לוּדָּא: יוֹם הַבְרָאָתוֹ כְּיוֹם הִוָּלְדוֹ. מַאי לָאו: מָה יוֹם הִוָּלְדוֹ לָא בָּעֵינַן מֵעֵת לְעֵת — אַף יוֹם הַבְרָאָתוֹ לָא בָּעֵינַן מֵעֵת לְעֵת.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a solution to this from that **which** the Sage **Luda taught: The day of his healing is like the day of his birth. What, is it not** that **just as** from **the day of his birth we need not** wait **from** the **time** he is born **to** the same **time** on the eighth day to circumcise him, **so too,** with regard to **the day of his healing, we need not** wait **from** the **time** he heals **to** the same **time** seven days later?


###### Shabbat 137a:27
[Shabbat 137a:27](https://torahapp.org/share/book/Shabbat/r/137a:27)

לָא, עֲדִיף יוֹם הַבְרָאָתוֹ מִיּוֹם הִוָּלְדוֹ, דְּאִילּוּ יוֹם הִוָּלְדוֹ — לָא בָּעֵינַן מֵעֵת לְעֵת, וְאִילּוּ יוֹם הַבְרָאָתוֹ — בָּעֵינַן מֵעֵת לְעֵת.

**William Davidson Edition - English:**
The Gemara refutes this: **No, the day of his healing is superior to the day of his birth. While** from **the day of his birth** until circumcision **we need not** wait **from time to time,** from **the day of his healing we need** to wait seven complete days **from time to time.**


###### Shabbat 137a:28
[Shabbat 137a:28](https://torahapp.org/share/book/Shabbat/r/137a:28)

**מַתְנִי׳** אֵלּוּ הֵן צִיצִין הַמְעַכְּבִין אֶת הַמִּילָה: בָּשָׂר הַחוֹפֶה אֶת רוֹב הָעֲטָרָה, וְאֵינוֹ אוֹכֵל בִּתְרוּמָה.

**William Davidson Edition - English:**
**MISHNA:** **These are the shreds** of flesh **that invalidate the circumcision** if they are not cut. The essential element of circumcision is the removal of **the flesh that covers most of the corona,** and a child that was not circumcised in this manner is considered uncircumcised, **and he does not eat *teruma*.**


###### Shabbat 137a:29
[Shabbat 137a:29](https://torahapp.org/share/book/Shabbat/r/137a:29)

וְאִם הָיָה בַּעַל בָּשָׂר — מְתַקְּנוֹ, מִפְּנֵי מַרְאִית הָעַיִן.

**William Davidson Edition - English:**
**And if** he was properly circumcised but **he was fleshy,** and it appears as though he has not been properly circumcised, the circumcisor should **correct it** by circumcising more than necessary, to avoid the **appearance** of transgression, so he will not appear uncircumcised.