Rif Shabbat 53b {Shabbat 134b continues; digression to Eruvin 102b; Shabbat 135a}

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53b

{Shabbat 134b continues}
whether with hot water that had been heated on Shabbat or with hot water that had been heated on erev Shabbat.

Rav said: One does not withhold hot water and oil from a wound on Shabbat.
And Shmuel said: One must place it outside the wound, and it flows down on to the wound.

And the halacha is like Shmuel for there is a brayta like him: One may not apply hot water [and oil] to a wound on Shabbat, but one may put it outside the wound, and it flows down on to the wound.

The Sages learnt {in a brayta}: One may apply dry wadding or a dry sponge to a wound but not a dry reed or dry rags [of cloth].

But the first part of the brayta stated that one may appy dry rags?! {assuming wadding = rags}
Rags on rags is no contradiction. Here where it stated "One may apply dry wadding" was by new wadding, while this that they learnt "but not dry rags" refers to old.

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We learn at the end of Eruvin {Eruvin 102b}: The Sages learnt {in a brayta}: A sticking plaster which separates {falls} from a wound on Shabbat, we may place it back on Shabbat. Rabbi Yehuda says: If it was moved up it may be moved down and if it was moved down it may be moved up, and it is permitted to remove part of the plaster and cleanse the exposed portion of the wound, then replace the plaster, remove another part, cleanse the exposed wound and again replace the plaster, but it is not permitted to cleanse the plaster because by so doing one would "rub" the plaster and if he "rubs" (מרח) he is liable to bring a sin-offering.

Rav Chisda said: The dispute is only when it {the plaster} falls onto a vessel, but if it fell onto the ground all agree that it is forbidden to return it.

Rav Yehuda said {our gemara: cited Shmuel}: The halacha is like Rabbi Yehuda.

And the halacha is not {in fact} like him {Rav Yehuda}, since Rav Ashi, who is lated, conducted himself in practice like the Tanna Kamma.

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{resume Shabbat 134b - about a doubtful infant - born prematurely - see above - and a hermaphrodite }
The Sages learnt {in a brayta}: {Vayikra 12:3}:

ג וּבַיּוֹם, הַשְּׁמִינִי, יִמּוֹל, בְּשַׂר עָרְלָתוֹ.

3 And in the eighth day the flesh of his foreskin shall be circumcised.

'His foreskin' - in case of certainty {vadai} pushes off the Shabbat,
{Shabbat 135a}
but a case of doubt does not push of the Shabbat. 'His foreskin' - in case of certainty pushes off the Shabbat, but that of a hermaphrodite does not push off the Shabbat. Rabbi Yehuda says: A hermaphrodite does push off the Shabbat, and there is a penalty of kareit {for not circumcising.} 'His foreskin' - in case of certainty pushes off the Shabbat, but one born on twilight {such that the obligation might not be on Shabbat} does not push off the Shabbat, nor does one who is born circumcised push off the Shabbat, for Bet Shammai say: One must cause a few drops of the covenant blood to flow from him; while Bet Hillel say: It is not necessary to cause a few drops of the covenant blood to flow from him. Rabbi Shimon ben Eleazar said: Bet Shammai and Bet Hillel do not argue regarding one who is born circumcised that one must cause a few drops of the covenant blood to flow from him {that is, they agree that one must}; Regarding what do they argue? Regarding one who converts when he is already circumcised. That Bet Shammai say: One must cause a few drops of the covenant blood to flow from him; while Bet Hillel say: It is not necessary to cause a few drops of the covenant blood to flow from him.

It was stated {by Amoraim}:
Rav said: The halacha is like the Tanna Kamma.
And Shmuel said: The halacha is like Rabbi Shimon ben Eleazar.

And even though Rav and Shmuel argue in this matter, we establish like the later ones {batrai}, who are Rabba and Rav Yosef.

For it was stated {by Amoraim}:
Rabba said: We suspect that it may be a suppressed foreskin;
And Rav Yosef said: It is certainly a suppressed foreskin.

And Rabba {our gemara: Rav Yosef} said: From where do I know this?
For they learnt {in a brayta}: Rabbi Eleazar haKappar says: Bet Shammai and Bet Hillel do not argue regarding one who is born circumcised that one must cause a few drops of the covenant blood to flow from him.