רבי אליעזר אומר אם לא הביא כלי – cutting tool/knife to circumcise the baby.

מביאו בשבת מגולה – to announce that this Mitzvah is beloved for we desecrate the Sabbath for it.

ובסכנה – when they (i.e., foreign powers) made a decree against circumcision.

מכסהו ע"פ עדים – that they will testify that this cutting tool/knife that he is bringing is for the Mitzvah and that they should not suspect him that he is carrying the rest of his belongings.

ולעשות ברזל –in order to make a cutting tool for the circumcision.

כל מלאכה שאפשר לעשותה - such as the requirements of a religious act of circumcision [to be performed on the Sabbath] since it is possible to perform them on the Eve of the Sabbath (i.e., on Friday), they do not override the [observance of the] Sabbath and he disagrees with Rabbi Eliezer.

שאי אפשר לעשותה מע"ש – such as the actual circumcision for it is impossible to do it for its [appropriate] time is the eighth day which overrides the Sabbath and the Halakha is according to Rabbi Akiba.

מוהלין – to cut the foreskin.

ופורעין – the skin covering the top of the membrum virile (i.e., the corona)/split the membrane and pull it down.

ומוצצין – [to suck] the blood [and compress the blood vessels of the wound in the process] and even though he is making a wound, for the blood does not ooze/secrete [from its junction other than through sucking.

אספלנית – bandage/compress/dressing.

לועס בשיניו – for all that is possible to do [through] a change.

אם לא טרף יין ושמן – they were accustomed that they would beat wine and oil in a bowl and mix them together for a healing salve on the circumcision just as they beat eggs in a bowl.

חלוק – a piece of perforated cloth which they enter the circumcised membrum into the perforation in order that the skin does not return and cover up the membrum virile.

לא התקין – he did not prepare it.

כורך על אצבע – in the form of a clothing to change it from the manner of taking it out on weekdays.

אפי' מחצר אחרת – it is not required/necessary from one house to another house in the same courtyard even though they did not make an Eruv but even from another courtyard which is not [connected by] an Eruv with it.

מרחיצין את הקטן – this washing is not in its regular manner, as the Tanna/teacher of the end [of the Mishnah] indicates to explain the first part [of the Mishnah] – how do they wash/cleanse? Such as to drip/sprinkle by hand, but even to sprinkle with a utensil is forbidden, and all the more so to wash in the regular manner.

ראב"ע כו' - he disputes the first teacher [of the Mishnah] and he (i.e., Rabbi Eleazar ben Azariah) holds that we wash/cleanse the [newborn] baby in the normal manner, whether before the circumcision, [or] whether after the circumcision, and on the third day [after] the circumcision also, whether the water was heated on the eve of the Sabbath (i.e., Friday) or even whether the waters were heated on the Sabbath itself, for it is a matter of danger to life and the Halakha is according to Rabbi Eleazar ben Azariah.

ספק – it is doubtful whether a child is eight months old or nine months old, for if he is eight months old, he is like a mere stone and his circumcision does not supersede the Sabbath day.

רבי יהודה מתיר באנדרוגינוס – since it is written (Genesis 17:12): “every male among you shall be circumcised,” including an androgynous individual, but [for] the first teacher [of our Mishnah], (Genesis 17:14) “his foreskin” is written, [meaning] he who is totally uncircumcised, excluding the case of someone who is half-female. But the Halakha is not according to Rabbi Yehuda.

מי שהיו לו שתי תינוקות וכו' - The Amoraim dispute in the Babylonian Talmud (Tractate Shabbat 137a) concerning the textual reading of this Mishnah but the textual reading that that my teachers grabbed hold of as essential is this: He who had two baby boys, one to circumcise [the day] after the Sabbath (i.e., on Sunday) and one to circumcise on the Sabbath but he forgot and circumcised the one of the day after the Sabbath on the Sabbath is liable [for a sin-offering]. If one was to be circumcised on the Eve of the Sabbath (i.e., on Friday), and one (i.e., the other) to be circumcised on the Sabbath, but he forgot and circumcised the one for the Eve of the Sabbath on the Sabbath, Rabbi Eliezer obligates him to bring a sin-offering and Rabbi Yehoshua [says] that he is exempt. And this its explanation: If he forgot and circumcised the one [who was to be circumcised] after the Sabbath (i.e., on Sunday) on the Sabbath, , according to everyone he is liable [for a sin-offering] for he has erred in the matter of the Commandment and did not perform the Mitzvah when he advanced [the circumcision] and circumcised the one for Sunday on the Sabbath, and in this, even Rabbi Yehoshua admits [that he is liable a sin-offering].

אחד למול בשבת ואחד למול בערב שבת ושכח ומל את של ערב שבת בשבת ר' אליעזר מחייב חטאת – for it is a ritual circumcision that was not at the its [appropriate] time and does not supersede the Sabbath, and even though he erred in the matter of [the performance of] a commandment for he was preoccupied with that Sabbath and because of it, erred in it, and even with this, he performed a Mitzvah for it was appropriate to circumcise [his son] but it does not supersede the Sabbath, for Rabbi Eleazar holds that he erred in the matter of a Mitzvah and performed a Mitzvah which does not supersede the Sabbath and he is liable [for a sin-offering].

ור"י פוטר – for he holds that he erred in the matter of a Mitzvah and performed a commandment that does not supersede the Sabbath=, he exempt [from having to bring a sin-offering] because he holds/thought that it was with the permission of the Jewish court that he did it, and the Halakha is according to Rabbi Yehuda.

If he was born during twilight, he is circumcised on the ninth day as it is the eighth day from the morrow; if twighlight is still considered day, he is thus circumcised on the ninth day. If the day (preceding the twighlight during which he was born) is Friday, he can't be circumcised on the following Shabbat in case it is the ninth day and it is a postponed circumcision which does not supersede Shabbat, he must wait until after Shabbat and be circumcised on the tenth day.

חל יום טוב להיות אחר השבת – no circumcision which is [not performed] at its [appropriate] time may supersede it, and he is circumcised on the eleventh day [after his birth].

שני ימים טובים של ראש השנה – for they are one level of sanctity and a circumcision [performed] not at its appropriate time does not supersede the Festival observance of the Second Day of Rosh Hashanah; he is circumcised on the twelfth day [from the day of his birth].

עד שיבריא – and seven complete days in astronomical hours should pass from the day that he is healed, and afterwards, we circumcise him (i.e., the child).

ציצין –hidden shreds of flesh that remain from the foreskin.

עטרה – it is a tall rim which surrounds the membrum virile round about and from it slants and descends to its head and the skin that covers most of the corona of the membrum virile as our Mishnah teaches , one should not say most of the coagulation, but even most of its height in one location.

אינו אוכל בתרומה – if he is a Kohen, for an uncircumcised Kohen is prohibited to eat the priest’s due/Terumah. It is said regarding the Passover sacrifice (Exodus 12:45): “No bound or hired laborer shall eat of it,” and it is stated regarding Terumah (Leviticus 22:10): “No bound or hired laborer of a priest shall eat of the sacred donations.” Just as the Passover offering is prohibited to someone uncircumcised, so too the Terumah is prohibited to someone uncircumcised.

ואם היה בעל בשר – if he was fat and flesh appeared that was above his uncircumcised membrum, after the foreskin was taken off completely, as if the flesh returned and covered the membrum virile.

מתקנו – and he slants the cutting utensil/knife from that thickness [of the fat].

מפני מראית העין – so that he would not appear as uncircumcised.

ולא פרע – and he did not reveal it.

כאלו לא מל – and he would go back and split the membrane and pull it down and even if he removed his hand from it – for all the while that he is engaged in the circumcision on the Sabbath, he cuts whether the remaining shreds invalidate the act by omission or whether they don’t invalidate the act by omission after he removes his hand from the shreds which invalidate the act, he returns to the shreds which do not invalidate the act and he doesn’t go back.