משנה: מַרְחִיצִין אֶת הַקָּטָן לִפְנֵי הַמִּילָה וּלְאַחַר הַמִּילָה וּמְזַלְּפִין עָלָיו בַּיָּד אֲבָל לֹא בְכֶּלִי. רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר מַרְחִיצִין אֶת הַקָּטָן בַּיּוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בַּשַּׁבָּת שֶׁנֶּאֱמַר וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים. סָפֵק וְאַנְדְּרוֹגִינֹס אֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת רִבִּי יְהוּדָה מַתִּיר בָּאַנְדְּרוֹגִינֹס: MISHNAH: One bathes the baby before and after the circumcision by sprinkling on him with one’s hand but not with a vessel13While it is permitted to wash the baby’s entire body (which is not permitted for adults), it should be done differently than on weekdays. This is a purely rabbinic rule.. Rebbi Eleazar ben Azariah says, one bathes the baby on the third day which falls on the Sabbath as it is said, it was on the third day when they were hurting14Gen. 34:25. This presumes that neonatal physiology is the same as the adult one.. One does not desecrate the Sabbath for a case of doubt15When it is not clear which day is the 8th, as explained in the next Mishnah. or for a hermaphrodite16Greek ἀνδρόγυνος, ὁ “man-woman”.; Rebbi Jehudah permits for the hermaphrodite17Since having a penis makes him a male, irrespective of other sex characteristics..
הלכה: אֲנָן תַּנִּינָן. מַרְחִיצִין אֶת הַקָּטָן. תַּנֵּי דְבֵית רַב. מַרְחִיצִין אֶת הַמִּילָה. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְּמִי שֶׁהוּא אוֹמֵר. מַרְחִיצִין אֶת הַקָּטָן. אָמַר רִבִּי יוֹסֵה. עַל כָּרְחָךְ אַתְּ אוֹמֵר. מַרְחִיצִין אֶת הַקָּטָן. תַּנֵּי שְׁמוּאֵל. אֵין מוֹנְעִין לֹא שֶׁמֶן וְלֹא חַמִּין מֵעַל גַּבֵּי מַכָּה בַשַּׁבָּת. אָמַר רִבִּי יוֹסֵי. כָּל שָׁעָה רִבִּי זְעִירָא רִבִּי בָּא אָמַר לִי. תְּנִי מַתְנִיתָךְ. וְלֹא עוֹד אֶלָּא שֶׁמְזַלְּפִין מַיִם עַל גַּבֵּי מַכָּה בַשַּׁבָּת. אִם אֹמֵר אַתְּ שֶׁמַּרְחִיצִין אֶת הַמִּילָה. מַה בֵּין מַכָּתוֹ שֶׁלְּ גָדוֹל לְמַכָּתוֹ שֶׁל קָטָן. HALAKHAH: 98This and the next paragraph are from Chapter 9, Notes 109 ff. We have stated: “One washes the baby.” It was stated in the House of Rebbi: “One washes the circumcision.” Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows him who says, “one washes the baby”. Rebbi Yose said, you are forced to say, one washes the baby. Samuel stated, one never withholds either oil or warm water from a wound on the Sabbath. Rebbi Yose said, my teacher Rebbi Zeˋira always was coming to say to me, state in your Mishnah, not only this but one sprinkles warm water on a wound on the Sabbath. If you are saying, “one washes the circumcision”, what is the difference between an adult and a baby?
רִבִּי אַבָּהוּ בְשֵׁם רִבִּי אֶלְעָזָר. הֲלָכָה כְּרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. רִבִּי בּון בְשֵׁם רִבִּי אַבָּהוּ. טַעֲמָא דְּרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כּוֹאֲבִים. בִּהְיוֹתוֹ כוֹאֵב אֵין כְּתִיב כָּאן אֶלָּא בִּהְיוֹתָם כּוֹאֲבִים. מְלַמֵּד שֶׁכָּל אֵיבָרֵיהֶם כּוֹאֲבִים עֲלֵיהֶן. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. רִבִּי אֶלְעָזָר וְרִבִּי יוֹחָנָן מְפַקְּדִין לַחַיָיתָא. כָּל שִׁקּוּיִין דְּעָבְדִין לַחוֹלֶה בְּשֻׁבְתָא. עָבְדִין אֲפִילוּ בַיּוֹם הְשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. שְׁמוּאֵל אָמַר. מִפְּנֵי הַסַּכָּנָה. מְחַמִּין לוֹ חַמִּין. רִבִּי יוֹסֵי בַּר בּוּן בְשֵׁם רַבָּנִין דְּתַמָּן. מְחַמִּין לוֹ חַמִּין בַּשַּׁבָּת. וְתַנֵּי כֵן. מְחַמִּין הוּא אָדָם אֲלוּנְטִית וְנוֹתְנָהּ עַל גַּבֵּי מֵעַיִים בַשַּׁבָּת. לֹא יִטּוֹל אָדָם עֲרִיבָה מְלֵאָה חַמִּין וְיִתְּנֶנָּה עַל גַּבֵּי מֵעַיִים בַּשַּׁבָּת. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. לֵית כָּאן אֶלָּא מוֹתָּר. Rebbi Abbahu in the name of Rebbi Eleazar. Practice follows Rebbi Eleazar ben Azariah. Rebbi Abun in the name of Rebbi Abbahu, the reason of Rebbi Eleazar ben Azariah: it was on the third day when they hurt11To be put on the wound as disinfectants.. It does not say, “when it hurt”, but when they hurt, at a time when all their limbs hurt them. Rebbi Jacob bar Aḥa said, Rebbi Eleazar and Rebbi Joḥanan ordered for the women having newborns, that all treatments which you give to a sick person on the Sabbath should be given if the third day falls on a Sabbath. Samuel said, because of the danger. Rebbi Yose asked, if it is because of the danger one heats hot water for him! Rebbi Yose ben Rebbi Abun in the name of the rabbis there: One heats hot water for him. And it was stated thus: A person heats a linen cloth and puts it on his belly on the Sabbath. A person may not take a bottle full of hot water and put it on his belly on the Sabbath. Rebbi Joshua ben Levi said, on the contrary it is permitted.
סָפֵק וְאַנְדְּרוֹגִינֹס אֵין מְחַלְּלִין עֲלֵיהֶן אֶת הַשַּׁבָּת. רִבִּי יְהוּדָה מַתִּיר בָּאַנְדְּרוֹגִינֹס. תַּמָּן תַּנִּינָן. הַכֹּל חַיָיבִין בָּרְאִיָּה חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן טוּמְטוּם וְאַנְדְּרוֹגִינֹס. “One does not desecrate the Sabbath for a case of doubt15When it is not clear which day is the 8th, as explained in the next Mishnah. or for a hermaphrodite16Greek ἀνδρόγυνος, ὁ “man-woman”.; Rebbi Jehudah permits for the hermaphrodite17Since having a penis makes him a male, irrespective of other sex characteristics..” There, we have stated99Mishnah Ḥagigah 1:1.: “Everybody is liable to be seen100This refers to the duty of pilgrimage, Ex. 23:17: Three times a year all your male population should be seen before the Lord, the Eternal. except the deaf-and-dumb, the insane, the minor101The first three categories are exempt from all religious duties., the sexless102He has neither male nor female characteristics., and the hermaphrodite.”
מָה אָמַר בָּהּ רִבִּי יוּדָה. נִישְׁמְעִינָהּ מִן הָדָא. רִבִּי יוֹחָנָן בֶּן דְּהָבַאי אָמַר מִשׁוּם רִבִּי יְהוּדָה. אַף הַסּוּמֵא. וְלֵית בַּר נַשׁ אֲמַר אַף אֶלָּא מִכְּלָל דּוּ מוֹדֵי עַל קַדְמִיתָא. מֻחְלְפָה שִׁיטַּת רִבִּי יְהוּדָה. תַּמָּן הוּא אוֹמֵר. פְּרָט. וָכָה הוּא אוֹמֵר. לְרַבּוֹת. רִבִּי יְהוּדָה וְרַבָּנִן מִקָרָא אֶחָד דָּרְשׁוּ. רִבִּי יְהוּדָה דָּרַשׁ זָכָר. וְרַבָּנִן דָּרְשֵׁי עָרֵל. מַה תַלְמוּד לוֹמַר זָכָר. עַד שֶׁיְּהֵא כוּלּוֹ זָכָר. וְרִבִּי יְהוּדָה דָּרַשׁ זָכָר. מַה תַלְמוּד לוֹמַר עָרֵל. אֲפִילוּ מִקְצָתוֹ עָרֵל. בְּרַם הָכָא כָּל זְכוּרְךָ. פְּרַט לְאַנְדְּרוֹגִינֹס. 103This paragraph also appears in Ḥagigah 1:1 (76a l. 31, צ) in addition to Yebamot 8:1. It is difficult to establish which text is the original since both “there” and “here” are used to point to Mishnah Ḥagigah. What does Rebbi Jehudah say in this case? Let us hear from the following: Rebbi Joḥanan ben Dahavai said in the name of Rebbi Jehudah, neither does the blind one104Tosephta Ḥagigah 1:1. Babli Ḥagigah2a, Sanhedrin 4b, Arakhin 2b.. Nobody says “neither” unless he agree with the preceding statement105The Babylonian texts do not support the interpretation given here.. The argument of Rebbi Jehudah seems to be inverted. There106In Ḥagigah. he says except, but here he says including. Rebbi Jehudah and the rabbis explain the same verse107Gen. 17:14: An uncircumcised male who refuses to circumcise the prepuce of his flesh .…. Rebbi Jehudah emphasizes male, the rabbis emphazise uncircumcised. Why does the verse add male108This interpretation disregards the existence of societies practicing female circumcision.? Only if he be totally male. But Rebbi Jehudah emphasizes male, why does the verse add uncircumcised? Even if he is only partially uncircumcised. But here109In Ḥagigah., all your maleness, except the hermaphrodite.