## Shabbat Daf 137b

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

מָל וְלֹא פָּרַע אֶת הַמִּילָה — כְּאִילּוּ לֹא מָל.

**William Davidson Edition - English:**
If **one circumcised but did not uncover** the flesh at **the** area of the **circumcision** by folding back the thin membrane beneath the foreskin, **it is as if he had not circumcised.**


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

**גְּמָ׳** אָמַר רַבִּי אֲבִינָא אָמַר רַבִּי יִרְמְיָה בַּר אַבָּא אָמַר רַב: בָּשָׂר הַחוֹפֶה אֶת רוֹב גּוֹבְהָהּ שֶׁל עֲטָרָה.

**William Davidson Edition - English:**
**GEMARA:** **Rabbi Avina said** that **Rabbi Yirmeya bar Abba said** that **Rav said:** When the mishna said most of the corona, they meant **the flesh that covers most of the height of the corona,** as well as most of its circumference.


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

וְאִם הָיָה בַּעַל בָּשָׂר וְכוּ׳. אָמַר שְׁמוּאֵל: קָטָן הַמְסוּרְבָּל בְּבָשָׂר, רוֹאִין אוֹתוֹ, כׇּל זְמַן שֶׁמִּתְקַשֶּׁה וְנִרְאֶה מָהוּל — אֵינוֹ צָרִיךְ לָמוּל, וְאִם לָאו — צָרִיךְ לָמוּל.

**William Davidson Edition - English:**
We learned in the mishna: **If** the baby **was fleshy,** the circumcisor corrects the circumcision so that it will not appear uncircumcised. **Shmuel said: A child who is encumbered with flesh, one examines him,** and **as long as when** his limb **hardens he looks circumcised, one need not circumcise** him again. **And if not,** meaning he does not appear circumcised even then, **one must circumcise** him again.


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

בְּמַתְנִיתָא תָּנָא, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: קָטָן הַמְסוּרְבָּל בְּבָשָׂר, רוֹאִין אוֹתוֹ, כׇּל זְמַן שֶׁמִּתְקַשֶּׁה וְאֵינוֹ נִרְאֶה מָהוּל — צָרִיךְ לְמוּלוֹ, וְאִם לָאו — אֵינוֹ צָרִיךְ לְמוּלוֹ.

**William Davidson Edition - English:**
**It was taught in a *baraita*** that **Rabban Shimon ben Gamliel says: A child who is encumbered with flesh, one examines him,** and **as long as when it hardens it does not appear circumcised, one needs to circumcise him** again, **and if not, one need not circumcise him** again.


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

מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ, נִרְאֶה וְאֵינוֹ נִרְאֶה.

**William Davidson Edition - English:**
The Gemara asks: **What is** the practical difference **between these** two formulations? The Gemara answers: **There is** a practical difference **between them** in a case where he **appears** circumcised but **does not appear** fully circumcised. According to Shmuel, in order to avoid an additional circumcision, one must appear fully circumcised, and this state is insufficient. According to Rabban Shimon ben Gamliel, only one who appears uncircumcised requires further circumcision; this partial circumcision is adequate.


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

מָל וְלֹא פָּרַע. תָּנוּ רַבָּנַן, הַמָּל אוֹמֵר: ״אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַמִּילָה״. אֲבִי הַבֵּן אוֹמֵר: ״אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַכְנִיסוֹ בִּבְרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ״. הָעוֹמְדִים אוֹמְרִים: ״כְּשֵׁם שֶׁנִּכְנַס לַבְּרִית, כָּךְ יִכָּנֵס לְתוֹרָה לְחוּפָּה וּלְמַעֲשִׂים טוֹבִים״.

**William Davidson Edition - English:**
We learned in the mishna: If **he circumcised** a child **but did not uncover** the area of the circumcision, it is as if he did not circumcise him. **The Sages taught** in a *Tosefta* that **one who circumcises** a child **recites: Who has made us holy through His commandments, and commanded us concerning circumcision. The father of the** circumcised **child recites: Who has made us holy through His commandments, and commanded us to bring him into the covenant of Abraham, our father. Those standing** there **recite: Just as he has entered into the covenant, so may he enter into Torah, marriage, and good deeds.**


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

וְהַמְבָרֵךְ אוֹמֵר: ״אֲשֶׁר קִידֵּשׁ יָדִיד מִבֶּטֶן, חוֹק בִּשְׁאֵרוֹ שָׂם, וְצֶאֱצָאָיו חָתַם בְּאוֹת בְּרִית קֹדֶשׁ. עַל כֵּן בִּשְׂכַר זֹאת אֵל חַי חֶלְקֵנוּ [צוּרֵנוּ], צִוָּה לְהַצִּיל יְדִידוּת שְׁאֵרֵינוּ מִשַּׁחַת לְמַעַן בְּרִיתוֹ אֲשֶׁר שָׂם בִּבְשָׂרֵנוּ. בָּרוּךְ אַתָּה ה׳ כּוֹרֵת הַבְּרִית״.

**William Davidson Edition - English:**
**And the one who recites the** additional **blessing says: Who made the beloved one holy from the womb, marked the decree in his flesh, and gave his descendants the seal and the sign of the holy covenant. Therefore, as a reward for this, the living God, our Portion, commanded to deliver the beloved of our flesh from destruction, for the sake of His covenant that He set in our flesh. Blessed are You, Lord, Who establishes the covenant.**


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

הַמָּל אֶת הַגֵּרִים אוֹמֵר: ״בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַמִּילָה״, וְהַמְבָרֵךְ אוֹמֵר: ״אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לָמוּל אֶת הַגֵּרִים וּלְהַטִּיף מֵהֶם דַּם בְּרִית, שֶׁאִילְמָלֵא דַּם בְּרִית לֹא נִתְקַיְּימוּ שָׁמַיִם וָאָרֶץ, שֶׁנֶּאֱמַר: ׳אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חוּקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי׳. בָּרוּךְ אַתָּה ה׳ כּוֹרֵת הַבְּרִית״.

**William Davidson Edition - English:**
**One who circumcises converts says: Blessed are You, Lord, our God, King of the universe, Who made us holy with His commandments, and commanded us concerning circumcision. And the one who recites the** additional **blessing recites: Who has made us holy with His commandments, and commanded us to circumcise converts, and to drip from them covenantal blood, as were it not for the blood of the covenant, the heaven and earth would not be sustained, as it is stated: “If My covenant would not be with day and night, the ordinances of heaven and earth I would not have placed”** (Jeremiah 33:25), which is interpreted to mean that were it not for the covenant of circumcision that is manifest both day and night, the world would cease to exist. He concludes the blessing with the phrase: **Blessed are You, Lord, Who establishes the covenant.**


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

הַמָּל אֶת הָעֲבָדִים אוֹמֵר: ״אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַמִּילָה״, וְהַמְבָרֵךְ אוֹמֵר: ״אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לָמוּל אֶת הָעֲבָדִים וּלְהַטִּיף מֵהֶם דַּם בְּרִית, שֶׁאִילְמָלֵא דַּם בְּרִית חוּקּוֹת שָׁמַיִם וָאָרֶץ לֹא נִתְקַיְּימוּ, שֶׁנֶּאֱמַר: ׳אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חוּקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי׳. בָּרוּךְ אַתָּה ה׳ כּוֹרֵת הַבְּרִית״.

**William Davidson Edition - English:**
When a Jew buys a Canaanite slave, he is obligated to circumcise the slave, as the slave is partially entering the covenant of the Jewish people. **One who circumcises slaves recites** a blessing: **Who made us holy with His commandments, and commanded us concerning circumcision. And the one who recites the additional blessings says** a blessing similar to those mentioned above: **Who made us holy with His commandments, and commanded us to circumcise slaves, and to drip from them covenantal blood, as were it not for the blood of the covenant the heaven and earth would not be sustained, as it is stated: “If My covenant would not be with day and night, the ordinances of heaven and earth I would not have placed”** (Jeremiah 33:25). **Blessed are You, Lord, Who establishes the covenant.**


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

**הדרן עלך רבי אליעזר דמילה**


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

מַתְנִי׳ רַבִּי אֱלִיעֶזֶר אוֹמֵר: **תּוֹלִין** אֶת הַמְשַׁמֶּרֶת בְּיוֹם טוֹב, וְנוֹתְנִין לַתְּלוּיָה בַּשַּׁבָּת. וַחֲכָמִים אוֹמְרִים: אֵין תּוֹלִין אֶת הַמְשַׁמֶּרֶת בְּיוֹם טוֹב, וְאֵין נוֹתְנִין לַתְּלוּיָה בַּשַּׁבָּת, אֲבָל נוֹתְנִין לַתְּלוּיָה בְּיוֹם טוֹב.

**William Davidson Edition - English:**
**MISHNA:** **Rabbi Eliezer says: One may suspend** and stretch over a base **the strainer** through which sediment is filtered from wine, **on a Festival. And one may place** wine **through** a strainer that was already **suspended** the day before; however, one may not suspend the strainer **on Shabbat. And the Rabbis say: One may not suspend the strainer on a Festival, and one may not place** wine for filtering **through a suspended** strainer **on Shabbat; however, one may place** wine **through a suspended** strainer **on a Festival.**


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

**גְּמָ׳** הַשְׁתָּא רַבִּי אֱלִיעֶזֶר אוֹסוֹפֵי אֹהֶל עֲרַאי לָא מוֹסְפִינַן, לְמִיעְבַּד לְכַתְּחִלָּה שְׁרֵי?!

**William Davidson Edition - English:**
**GEMARA:** The Gemara raises a difficulty with regard to Rabbi Eliezer’s position: **Now, Rabbi Eliezer** holds that **we may not** even **add** to **a temporary tent** on Shabbat; could it be that **to make** a tent **is permitted *ab initio*?** Stretching a strainer over a base, which Rabbi Eliezer permits, is comparable to making a tent.


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

מַאי הִיא — דִּתְנַן: פְּקַק הַחַלּוֹן, רַבִּי אֱלִיעֶזֶר אוֹמֵר: בִּזְמַן שֶׁקָּשׁוּר וְתָלוּי — פּוֹקְקִין בּוֹ, וְאִם לָאו — אֵין פּוֹקְקִין בּוֹ. וַחֲכָמִים אוֹמְרִים: בֵּין כָּךְ וּבֵין כָּךְ — פּוֹקְקִין בּוֹ.

**William Davidson Edition - English:**
The Gemara explains the question: **What is** this opinion of Rabbi Eliezer’s? **As we learned** in a mishna: With regard to **a window shutter** used to cover a skylight, **Rabbi Eliezer says: When it is tied** to **and hanging** from the window, i.e., it is not touching the ground, **one may shutter** the window **with it, and if not, one may not shutter** the window **with it. And the Rabbis say: Both** in **this** case **and** in **that** case **one may shutter with it.**


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

וְאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: הַכֹּל מוֹדִים שֶׁאֵין עוֹשִׂין אֹהֶל עֲרַאי בַּתְּחִלָּה בְּיוֹם טוֹב, וְאֵין צָרִיךְ לוֹמַר בַּשַּׁבָּת. לֹא נֶחְלְקוּ אֶלָּא לְהוֹסִיף, שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר: אֵין מוֹסִיפִין בְּיוֹם טוֹב, וְאֵין צָרִיךְ לוֹמַר בַּשַּׁבָּת. וַחֲכָמִים אוֹמְרִים: מוֹסִיפִין בַּשַּׁבָּת, וְאֵין צָרִיךְ לוֹמַר בְּיוֹם טוֹב.

**William Davidson Edition - English:**
**And Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said: Everyone agrees that one may not construct a temporary tent on a Festival** for the **first time, and needless to say,** one may not do so **on Shabbat.** The *tanna’im* **disagree only** with regard to **adding** to an existing tent, **as Rabbi Eliezer says: One may not add** to an existing structure **on a Festival, and needless to say,** one may not do so **on Shabbat. And the Rabbis say: One may add** to the temporary structure **on Shabbat, and needless to say,** one may do so **on a Festival.**


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

רַבִּי אֱלִיעֶזֶר סָבַר לַהּ כְּרַבִּי יְהוּדָה. דְּתַנְיָא: אֵין בֵּין יוֹם טוֹב לַשַּׁבָּת אֶלָּא אוֹכֶל נֶפֶשׁ בִּלְבָד. רַבִּי יְהוּדָה מַתִּיר אַף מַכְשִׁירֵי אוֹכֶל נֶפֶשׁ.

**William Davidson Edition - English:**
The Gemara answers: Rabbi Eliezer indeed holds that the suspension of a strainer constitutes a prohibited labor. However, **Rabbi Eliezer holds in accordance with** the opinion of **Rabbi Yehuda** with regard to actions that facilitate preparation of food on a Festival, **as it was taught** in a *baraita*: **The only** difference **between a Festival and Shabbat** is with regard to the preparation of **food alone.** It is permitted to perform labors for the purpose of food preparation on a Festival, but not on Shabbat. **Rabbi Yehuda permits even actions that facilitate food preparation** on a Festival, e.g., fixing utensils with which food is prepared on the Festival. Similarly, Rabbi Eliezer permits the suspension of a strainer, which would otherwise constitute a prohibited labor, in order to prepare wine for use on the Festival.


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

אֵימַר דְּשָׁמְעִינַן לֵיהּ לְרַבִּי יְהוּדָה בְּמַכְשִׁירִין שֶׁאִי אֶפְשָׁר לַעֲשׂוֹתָם מֵעֶרֶב יוֹם טוֹב, בַּמַּכְשִׁירִין שֶׁאֶפְשָׁר לַעֲשׂוֹתָם מֵעֶרֶב יוֹם טוֹב מִי שָׁמְעַתְּ לֵיהּ?!

**William Davidson Edition - English:**
The Gemara asks: **Say that we heard** that **Rabbi Yehuda** permits labors that are otherwise prohibited if they **pertain to actions that facilitate** food preparation **that cannot be performed on the eve of the Festival;** however, **with regard to actions that facilitate** food preparation **that can be performed on the eve of the Festival, did you hear** that **he** permits doing so?


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

דְּרַבִּי אֱלִיעֶזֶר עֲדִיפָא מִדְּרַבִּי יְהוּדָה.

**William Davidson Edition - English:**
The Gemara answers: The leniency **of Rabbi Eliezer exceeds that of Rabbi Yehuda.** Unlike Rabbi Yehuda, Rabbi Eliezer does not distinguish between actions that facilitate food preparation that can and those that cannot be performed on the eve of the Festival.


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

וַחֲכָמִים אוֹמְרִים. אִיבַּעְיָא לְהוּ: תָּלָה מַאי? אָמַר רַב יוֹסֵף: תָּלָה — חַיָּיב חַטָּאת.

**William Davidson Edition - English:**
We learned in the mishna: **And the Rabbis say:** One may not suspend the strainer on a Festival. **A dilemma was raised before** the Sages: If **he suspended** a strainer unwittingly, **what** is the *halakha*? **Rav Yosef said:** If **he suspended** it, **he is liable** to bring **a sin-offering,** like anyone who unwittingly performs a labor prohibited by Torah law on Shabbat.


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

אֲמַר לֵיהּ אַבָּיֵי: אֶלָּא מֵעַתָּה, תְּלָא כּוּזָא בְּסִיכְּתָא הָכִי נָמֵי דְּמִיחַיַּיב?!

**William Davidson Edition - English:**
**Abaye said to him: But if** that is **so,** that an action of that sort constitutes performance of the prohibited labor of building by Torah law, then if **one suspended a jug on a peg, is he also liable** for building a tent?