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1)

(a) No! Milah be'Tzara'as is not a 'Davar she'Ein Miskaven'. It is 'Pesik Reisha', and even Rebbi Shimon agrees that 'Pesik Reisha ve'Lo Yamus' is like Miskaven.

(b) Abaye established Rebbi Yashiyah like Rebbi Yehudah, before he heard from Rava that Rebbi Shimon agrees with Rebbi Yehudah by 'Pesik Reisha'.

(a) According to Abaye's initial interpretation, Rebbi Shimon learns from "Basar" - that even if a Gadol instructs the Mohel to circumcise him, with the specific intention of removing the Tzara'as, he should nevertheless go ahead and do so.

(b) By Milas Katan he means when the father instructed the Mohel to perform the Milah with the intention of removing the Tzara'as.

(c) Resh Lakish explains that 'Asei Docheh Lo Sa'aseh' applies only if it is not possible to perform the Asei without transgressing the Lo Sa'aseh. If it *is*, he is obligated to avoid transgressing.

(d) According to Abaye's current contention, we only permit the *father* to perform the Bris of his son who has Tzara'as, if there is no-one else who is able to perform the Milah.

(e) If there *is* somebody else to perform the Milah - the father is not permitted to remain in the room for the duration of the Mitzvah, since we take for granted that the Mohel (who is the father's Sheliach) will then have in mind to please the father, who is standing there watching.

(a) Chizkiyah explains the Pasuk like this: "Do not leave over from the Korban Pesach until the morning (of the fifteenth), and whatever does remain from it, burn in fire on the morning of the sixteenth"; and the Korban Pesach of the fourteenth is a weekday Korban (similarly, Milah she'Lo bi'Zemano is like a weekday Korban, since its time was not due on Yom-Tov).

(b) Rava learns from "Hu" - "Hu" ve'Lo Machshirin, to teach us that Machshirei Ochel Nefesh are not permitted on Yom-Tov.

(c) Shabason, says Rav Ashi, is an Asei. Consequently, Yom-Tov is now an Asei and a Lo Sa'aseh, and, as we learnt above (at the end of 132), with regard to Milah be'Tzara'as, the Asei of Milah cannot over-ride an Asei and a Lo Sa'aseh.

5)

(a)

1. ... Peri'ah - is the folding back of the skin which covers the flesh of the Gid - after the Milah has been performed.
2. ... Metzitzah - is the sucking of a small amount of blood from inside the Gid after the Milah and the Periah have taken place.

(b) One is allowed to grind cumin on Shabbos, as long as one does so with a Shinuy - such as chewing it with one's teeth. (See Tosfos, Amud Beis DH 'Lo'es be'Shinav', who learns from here, that even in matter of Piku'ach Nefesh, one should make a Shinuy wherever possible).

(c) If one forgot to mix wine and oil before Shabbos, they would be applied them separately to the wound.

(d) If one forgot to make a bag to cover the Milah, or to prepare a cloth - before Shabbos ...

1. ... one may not make a bag on Shabbos, to cover the Milah, but must use a piece of cloth; 2. ... one may bring a cloth wrapped around the finger, but not carried in the usual way from another courtyard on Shabbos - nor may one bring it through the street, since there is no life-danger here (it is only to stop the foreskin from covering the Gid).

6)

(a) 'Osin Kol Tzorchei Milah' - comes to include cutting the strands which do not retard the Milah (i.e. whose failure to cut them does not invalidate the Milah) on Shabbos, provided one has not withdrawn one's hand from the Milah.

(b) The Gemara retracts from the contention that the Tana of the Beraisa (which holds that once he has removed his hand, he is not permitted to go back for the strands that do not render the Milah Pasul), is Rebbi Yishmael Be'no shel Rebbi Yochanan ben Berokah, on the grounds that there, with regard to the Korban Pesach, stripping part of it or all of it does not involve 'Hidur Mitzvah' (beautifying the Mitzvah); That is why he forbids stripping it completely. Whereas by Milah, where the removal of *all* the strands constitutes 'Hidur Mitzvah', he may well hold that, even if he has already his hand hand from the Milah, he is nevertheless permitted to return to cut away those strands, even on Shabbos.

(c) "Zeh Keli ve'Anvehu" (Hidur Mitzvah) applies to a Sefer-Torah in the following five points: The Sefer should look nice, one should use good ink, a good quality pen, written by an expert and adorned by beautiful covers.

(d) Aba Shaul interprets "Zeh Keli ve'Anvehu" - to mean that one should attempt to emulate Hashem (Ani ve'Hu), just like He is merciful, so should we be merciful ...

(a) Rebbi Yossi, who says 'Nir'eh ba'Alil, Ein Mechalelin Alav es ha'Shabbos' - clearly holds that, even by a Mitzvah, Chilul Shabbos is not permitted unless it is absolutely necessary. So he would appear to be the author of the Beraisa, who prohibits returning to cut away the strands that do not retard the Mitzvah, on Shabbos.

(b) In the case of Rebbi Yossi, there is no initial obligation to break the Shabbos, since the moon was seen by everybody; whereas in the case of Milah, the initial Milah *does* over-ride Shabbos, so perhaps Rebbi Yossi will hold that one is even permitted to go back for those strands, too.

(c) Rebbi Yossi, who holds that even if the table is without bread for a short while, it is still called Tamid, will also hold that if one withdraws from the Milah for a short while, returning for the strands is still part of the same Milah; whereas, according to the Rabbanan, whatever is not continuous, is considered as if it was a fresh act - both by the Lechem ha'Panim and by Milah on Shabbos.

(a)

1. There is no reason why a Mohel who withdrew on Shabbos, after cutting off most of the foreskin should be Chayav Kares. He performed half the Mitzvah, let someone else complete it!
2. Nor can it apply to the grown-up who is being circumcised, if he does not see to it that the rest is cut off - because the Torah already tells us that, and so we would not require a Mishnah to teach it to us (see also Tosfos DH 'Gadol').

(b) In fact, it applies to the Mohel, who comes to perform a Milah on Shabbos close to dusk. His friends warn him that he does not have time to complete the Bris before night, but refusing to accept their warning, he goes ahead and performs the Bris., Sure enough, before the Bris is finished, night falls. It now transpires that what he performed on Shabbos, was not a Milah, but a wound. He is not Chayav Sekilah, since effectively, he was not warned for that - and anyway, he did not accept the warning that he received. He is however, Chayav Kares, since for that, he *was* warned.

(a) If the blood is 'Mifkad Pakid', then it is already detached from its source, (like a pool of blood lying inside the skin. Consequently, extracting it will not constitute a wound on Shabbos, neither will not performing it endanger the baby.

(b) In fact, the blood is 'Chiburei Michbar' (attached). Consequently, our Mishnah is teaching us that it is a danger not to perform it, and therefore over-rides Shabbos - despite the fact that it is considered creating a wound.

(c) We know this from the fact that the Tana mentions it next to placing the salve and the cumin on the Milah, which is permitted only because of the element of life-danger involved.

(a) Wax and fat (according to Abaye), or wax and white pitch (according to Rava) - make the best salves.

(b) The proportion of fat to wax is seven to one.

(c) When Rava publicized this balm in Mechuza, the doctors became very upset and rent their clothes, because he had revealed their secret.

(d) The secret cure that he left them was that of washing one's face with beet-water - for someone whose face had produced a type of scab, due to not drying it properly.