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55b
{Shabbat 137a continues}
full seven days for his [complete] recovery.
It was a question to them: Do we require twenty-four hours' days {that is, 7 days to the hour}, or not?
And we resolve that we require 7 twenty-four hours' days.
MISHNA:
THESE ARE THE SHREDS WHICH INVALIDATE CIRCUMCISION: FLESH THAT COVERS THE GREATER PART OF THE CORONA;
AND IF HE IS A KOHEN, HE MUST NOT PARTAKE OF TERUMAH.
AND IF HE IS FLESHY {so that though the circumcision was correctly performed the foreskin nevertheless looks as though it was uncircumcised}, HE MUST REPAIR IT FOR APPEARANCES SAKE.
{Shabbat 137b}
IF ONE CIRCUMCISES BUT DOES NOT UNCOVER THE CIRCUMCISION, {=pri'a: uncovering the corona, by splitting the membrane and pulling it down} IT IS AS THOUGH HE HAS NOT CIRCUMCISED.
Gemara:
Rabbi Avin cited Rabbi Yirmiya bar Abba {our gemara continues: who cited Rav}: [This means,] the flesh that covers the greater part of the height of the corona.
And so is the halacha.
{"AND IF HE IS FLESHY":}
Shmuel said: If an infant['s membrum] is overgrown with flesh, we examine him: as long as he appears circumcised when he forces himself {to cause his bowels to function}, it is unnecessary to recircumcise him; but if not he must be recircumcised.
In a braita it was taught: Rabban Shimon ben Gamliel said: If an infant['s membrum] is overgrown with flesh, we examine him: if he does not appear circumcised when he forces himself, he must be recircumcised: otherwise he need not be recircumcised.
What is the difference between these {which have slightly different formulations}?
They differ where it is only partially visible.
"IF ONE CIRCUMCISES BUT DOES NOT UNCOVER THE CIRCUMCISION":
The Sages learnt {in a brayta}:
He who circumcises must recite: 'Baruch Ata Hashem Elokeinu Melech HaOlam Asher Kiddeshanu BeMitzvotav veTzivanu concerning circumcision.'And one who circumcises converts and slaves first covers the erva and then blesses "on {performing} circumcision," and then performs the circumcision. And after he circumcises, he recites {who commanded us} "to circumcise converts."
The father of the son recites, 'Baruch Ata Hashem Elokeinu Melech HaOlam Asher Kiddeshanu BeMitzvotav veTzivanu to enter him into the covenant of our father Abraham.'
The bystanders exclaim, 'Even as he has entered the covenant, so may he enter into the Torah, the marriage canopy, and good deeds.'
And he who pronounces the benediction recites: Baruch Ata Hashem Elokeinu Melech HaOlam Who hast sanctified the beloved one from the womb; He set a statute in his flesh, and his offsprings he sealed with the sign of the holy covenant. Therefore as a reward for this, O living God Who art our portion, give command to save the beloved of our flesh from the pit, for the sake of Thy covenant which Thou hast set in our flesh. Baruch Ata Hashem Who makest the covenant.
He who circumcises proselytes says: Baruch Ata Hashem Elokeinu Melech HaOlam Asher Kiddeshanu BeMitzvotav veTzivanu to circumcise converts, and to cause the drops of the blood of the covenant to flow from them, etc.
{the gemara continues: since but for the blood of the covenant Heaven and earth would not endure, as it is said, {Yirmiyahu 33:25}:
Baruch Ata Hashem Who makest the covenant.
}
{our gemara has a different girsa: He who circumcises proselytes says: Baruch Ata Hashem Elokeinu Melech HaOlam Asher Kiddeshanu BeMitzvotav veTzivanu on circumcision. And he who pronounces the benediction recites: Baruch Ata Hashem Elokeinu Melech HaOlam Asher Kiddeshanu BeMitzvotav veTzivanu to circumcise converts...}
He who circumcises slaves recites Baruch Ata Hashem Elokeinu Melech HaOlam Asher Kiddeshanu BeMitzvotav veTzivanu to circumcise slaves, and hast commanded us to cause the drops of the blood of the covenant to flow from them, since but for the blood of the covenant the ordinances of heaven and earth would not endure, as it is said, {Yirmiyahu 33:25}:
Baruch Ata Hashem Who makest the covenant.
{our gemara again has a different girsa: The once who circumcises slaves recites: He who circumcises proselytes says: Baruch Ata Hashem Elokeinu Melech HaOlam Asher Kiddeshanu BeMitzvotav veTzivanu on circumcision. And he who pronounces the benediction recites: Baruch Ata Hashem Elokeinu Melech HaOlam Asher Kiddeshanu BeMitzvotav veTzivanu to circumcise slaves, etc...}
And a convert, even if he was already circumcised while still a gentile, one needs to cause the drops of the blood of the covenant to flow from him. And until he heals we do not make him immerse; and when we make him immerse, three need to go after him and say as we said to him initially; and he shaves himself and trims his fingernails and toenails; and they need see him as he immerses. And when he leaves {the mikveh} he blesses Baruch Ata Hashem Elokeinu Melech HaOlam Asher Kiddeshanu BeMitzvotav veTzivanu on immersion.
And so a freed slave, and so a servant and maidservant whom he has purchased initially from a gentile -- three come and tell him him the commandments {mitzvot} which the slave is obligated in; and we immerse him - as we have written in the halachot of converts in perek haCholetz.
And if the hot water of the Jewish infant spilled or the drugs scattered after the circumcision took place, we prepare them for him on Shabbat because of the danger.
We find in the halachot gedolot written: And if they brought a scalpel from before Shabbat for use on Shabbat, and it is stolen or became nicked {nifgam} before the circumcision, it is permitted to say to a gentile to repair it or to bring another scalpel