Hilchos Bris Milah: Metzitzah, Refuah, Bandages, and the Mohel’s Continuing Obligations

Transcript

Chiddush, in the halacha that I have, hilchos milah, and the ma'aseh of the bris, in the ma'aseh of the bris. The Rambam, in perek beis, halacha beis, Hilchos Milah, begins, Keitzad mohalin. He discusses how do you make milah. So he tells us the procedure: chotchin es kol ha'or, then po'rin, then motzetz. And he explains, achar motzetz ha'milah ad sheyeitzei dam me'mekomos harechok, k'dei shelo yavo lidei sakanah. So the Rambam stresses in metzitzah that it's k'dei shelo yavo lidei sakanah. It's interesting, why would the Rambam have to give us ta'am? Ta'am is not that important, l'choirah. The main thing is the din. The din is that you have to make metzitzah. Why would the Rambam have to stress k'dei shelo yavo lidei sakanah? Pashut, when you read the Rambam, what the Rambam is trying to stress is that it's not a chelek of the mitzvah, mitzad the mitzvah, but you should understand that it's mitzad the sakanah. Lafukei, you shouldn't think it's part of the procedure because of the mitzvah, but it's done only because shelo yavo lidei sakanah. D'hainu, the ta'am is not so important as much as the ta'am is a negea to learning. You shouldn't learn that it's a mitzvah. The whole purpose is that it should lead you not to have sakanah? That's the lashon: k'dei shelo yavo lidei sakanah. So the first thing, it stands out right away. Why would the Rambam give us a reason? It's important to have a reason, k'dei shelo yavo. In other words, he's trying to say, u'nishtelit mitzvah. Efshar, okay. But there's something even more striking in the Rambam. V'chol shemotzis me'avir naisiv, v'achar shemotzi, and after he does metzitza, noisel le'aspalonis or a tiyah. You have to put a Band-Aid. What is this, a medical book? What does the Rambam want? You have to put a Band-Aid? Okay, when you have a cut, you put a Band-Aid. Ken zayin, we could say pshat that the Rambam is not telling us the mitzvah as much as the procedure. And m'meila, he's telling you, you put a Band-Aid. It's alleviating the question a little bit, not 100 percent. Meaning, metzitza, I guess, is, let's say, procedure, not so much mitzvah. And that's shelo yavo lidei sakanah. The Rambam is stressing that I don't mean mitzvah, I mean procedure. But I have to mechadesh to you that there is such a thing, but the Band-Aid afterwards, achreias bleeding, there's a Band-Aid. Some halachah over here. Here, in other words, like this: Keitzad molin? When you read it, should you read it like this, Keitzad molin, because that's the mitzvah? Or, Keitzad molin, I want to teach you the procedure. That is the question in the Rambam. M'meila, when we read about metzitza, so now we have a question: you mean metzitza for mitzvah, or do you just tell me metzitza for procedure? And then the shaylah becomes metzitza for procedure. The Rambam had to stress, you should know it's not a mitzvah, it's only k'dei shelo yavo lidei sakanah. So that part, at least, I hear why you discuss metzitza in the same sentence and breath of ketzad milah. Why talk about the bandage? And vaiter, it's a procedure, okay? So the procedure is to put a bandage, but I have to be told that? If you're bleeding, you put a bandage. The metzitza part, on the procedure, I have an understanding in it. Procedure, tell me metzitza. I'm going to put a bandage also, and again to ketzad milah? It's ... ketzad milah. Translate. Ketzad milah means what? How do you make milah l'gabei mitzvah? What's mitzvas milah? You start telling you how to do it. He's giving you, what do they call that, the sheet, what do they call that, instructions. Giving you instructions. Manual, very good, manual. He's giving you a manual, instructions. Good, so metzitza, metzitza instruction. ... All of a sudden you have to put a bandage. I have instruction, I have to tell, give you instruction, put a bandage, it's bleeding. Unless you say that could be, milah, halacha of milah is—

is the tzini dam. Dam is important. So maybe, yeah, you should let it bleed, to let it heal itself, maybe. Let it bleed. Maybe that's what the Rambam means. But couldn't it be better? I ain't saying—I'm just saying, is there a chiddush in a bedi'eved because maybe you shouldn't put a bandage? In other words, avad we do, and avad you should, but there's a chiddush because you would say maybe not. Now we have to find out why maybe not. So then the next step of—I see, again, what do I—I don't want you to listen to my Torah. I'm not interested in teaching you Torah. I could care less. I don't care if you repeat things of mine. I don't care. My job is to teach you how to read. So, Daniel, keitzad me'alin—the mitzvah, or just how to do it? It's not clear. You could say both ways. Okay. He talks about, in the same breath of doing the milah, he talks about what? Metzitzah. Look, we all know the famous shailah is metzitzah: chelek of the mitzvah, not a chelek of the mitzvah? So it depends. If you learn keitzad me'alin the mitzvah, so metzitzah becomes a shtickel a shailah, and maybe the whole guf is what the Rambam is trying to tell you: it's not a mitzvah; it's only k'dei shelo yavo lidei sakanah. And therefore I understand why the Rambam gives me a taam, because that's also the limud. He's teaching me that it's not the mitzvah. Because the Rambam's not giving me taamim, taamim. The Rambam by giving me the taam is teaching me that it's only the taam and not the mitzvah. See, hasheinu vart in the Rambam. You understood what I just said? It's a very important nekudah. Metzitzah is not the mitzvah. So how do you say it? What way would you teach me that? By saying it's only k'dei shelo yavo lidei sakanah, you're bringing me the taam. Good. But then the question becomes, why talk about band-aid? I mean, how did a band-aid come into the sugya? So, ela mai, manual. It still doesn't help you. I don't need to be told that I have to put a band-aid. It's a chiddush here. If the band-aid is put on as like an alternative. V'achar shemotzitz... He says, but that part is... But that's not a chiddush. I explained to you, even the Rambam who says shelo yavo lidei sakana, he has to teach me that it's not a mitzvah, lafukei mitzvah. Mashenkein by the... I mean, what was the hava amina? Of course it's a... I mean, it's a... I can't put a band-aid on. There's a whole halacha when you go to the mikveh, you don't take a shower afterwards, k'ilu you're not... not do the... you're not allowed to, what do you mean, mafkia that you went to the mikveh. By putting a band-aid it's mafkia the tevilah? I mean, what are you saying? I don't want the whole... Of course you put a band-aid on. Once the tevilah's over, what do you want, bleed to death? I don't know what the issue is. Ela mai, we could say like this: could be, could be, and not only that, he doesn't stop telling you to put a band-aid, he gives you a whole shtickel. V'achar shemotzitz, noisen la aspalanis, oreh tiyah, ukiyatza bahen. What, unless the Rambam, because he was a medical doctor, he was giving you all the different, what do you call that, antibiotics and different refuos. Maybe I have some more, I'm going to tell you about, some more. The Rambam, you have to put aspalanis, oreh tiyah, ukiyatza bahen, and something like it. What are you, a pharmacist? I don't know how more. He's trying to give you pharmacy over here? I don't know what he wants. So even if it's manual, you still didn't explain it. I don't—there's no chiddush in this. What is the chiddush in this? I mean, why— You forgot to say, you forgot to say, you forgot to say that when you come home— Okay, so that's how you—did you put a Band-Aid afterwards is how you make milah. How you make milah. Let me ask you clearly: when you come home, should you give the baby a bottle? It's not in the Rambam. Of course you put a Band-Aid. If it's cut, you put a Band-Aid. I mean, why would you think— Yeah. So that's what I'm saying. So that's why I'm here. That's why you're sitting in front of me, to learn this. And the Rambam maybe is telling me, since I need metzitzah, so there is a din dam, maybe I should let the dam be shois. So how do you mean in shiurim? I don't know. You ask me—you know, you want to jump the steps. Now what's the pshat? I don't have a pshat. I'm learning. Mi dam lur. In other words, when the Rambam tells me to put a Band-Aid, lafukei, why I shouldn't put a Band-Aid, is that what it— Or it's stam, he's giving you an eitzah tovah. Eitzah tovah, take it out of the Rambam. It doesn't belong here. Rambam is not a pharmacist.

Rambam's not a private doctor. I mean, it's not. Ela, he's telling you, lafuke something. So the only other way I could say it is, lafuke that you shouldn't put a Band-Aid. Why not? And the answer is because maybe, since you need the blood should be shoseis, you want there should be blood. Dam ha-milah, you want it, right? B'damayich chayi. So maybe we should have the chazonish's shiur, b'damayich chayi. Let it bleed. I'm saying, the more b'damayich chayi. So the chiddush is you put a Band-Aid. I'm not saying you put a Band-Aid right away. Achar shemotzeis. I mean, right after the metzitzah, you already put a Band-Aid. Maybe. See, nobody, nobody, no one who ever learned this Rambam is sitting here, nor by when you go to another shiur will you hear all this, even though—and it's true. The truth is it is true. The Rambam's telling you, v'achar shemotzeis. Why couldn't the Rambam just say, v'achach nosin a Band-Aid? Why would the Rambam say, v'achar shemotzeis, most of the last few lines? Just say afterwards you put a Band-Aid, bleed, you put a Band-Aid, because the Rambam's not trying to be a pharmacist. The Rambam could be teaching me: you make motzeis to get the blood, and then you stop the blood. You get the blood, and then you put the Band-Aid to stop the blood. Efshar. Efshar. What's the ...? ... milah b'Shabbos, and the chiddush is on that. That you put an aspelonus on Shabbos. Yeah. Thank you. That was close, because I almost got very angry. You say, because I looked at you and I said, you know, he's such a nice person. You just looked at me. You just looked. So now, next time before you ask me a kashya, you know what you're talking about. Now, nothing. You know that. Listen carefully. Listen good. Listen good. This is nothing to do with this. We're going to talk about this mission. But this is a chiddush that on Shabbos you put an aspelonus, but he's not trying to... you put a Band-Aid. Of course, I mean, this is not negea to a ketz mayleh. Okay. So what's the pshat? This pshat, you mean the beginning, the way we're learning. Maybe since you have to be motzi, so blood flow, because you want blood. You're motzi it, and right away you cover it. For that? You want blood? I don't know. I still don't know yet. I don't know anything. I'm just repeating over what it says. You're motzi it, k'dei shelo yavo lidei sakanah, and v'achar shemotzi, right away you put an aspelonus because you don't want it to bleed. Because the motzi is bleeding, so I would think maybe you want the bleeding. No, I don't. Who says I want bleeding? Where does it say I want bleeding? Achar shemotzi, quickly put an aspelonus because you don't want the bleeding. Okay. Let's move to the next step of the nekudah. In the Horacha months, you don't have it, but it's כדאי to learn that the Horacha is for the Ashkenazim. It's based on... The Maharis Chazal, and there's an interesting Rachmonim. HaRachaman, uyevarech hamal b'sar ha'arla — the mohel. You're giving a rachamah for the mohel, the one that makes the milah. U'para, u'motzatz d'mei hamilah. Here you're giving her rachamah. It's not the rachaman what — rachaman who did the milah — and grad the metzitzah is what? To refuah for the baby. It's mashma something else. HaRachaman uyevarech b'sar ha'arla — hamal is b'sar ha'arla. U'para, u'motzatz d'mei hamilah. There's something called d'mei milah, and we're giving a rachamah for the one who did the metzitzah. Ish hayarei v'racha levav, avodaso pesulah. Avodah. Im shlosh eileh lo yaasu. He doesn't do all three. Ah, means he's a pasul. He's just kishocher. The shochet is not a shecht; it's avodaso pesulah. He has to know how to shecht. What's shechitah? Shechitah by a bris is — para — sorry, chotech, para, and motzatz d'mei hamilah.

If she doesn't do all three, no good. Avidosa psulah. Does it become by all by one person? You have to not ask me so many questions. No, it doesn't have to. It's a very shailah. It's brought that you can be mechaber different people to do different parts. That's not the point. The point is most meilim did do all three, and mimeila we give a bracha in avidosa psulah if you didn't do any of the three. That's what it means. If he tried to skip one of the stages, he is not a fit mohel. So the mashma'os here is that there's a psul in the milah, and whattzad says it's one of the chelkei ha-milah, and im shloshei lo ya'asah—oh, by the way, you know im shloshei lo ya'asah, it comes from the kesuvah, right? Im shloshei lo ya'asah, she'er kesuvas ve'onah. So she'er, kesuvas ve'onah is what you owe, and im lo ya'asah, im shloshei lo... veyatza chinam ein kesef. Right? That's our sugya. Im shloshei lo ya'asah, veyatza chinam. She goes out. Okay. So it comes out that we're borrowing from there, and we're saying, like, there's three things needed in milah: pera, umatzatz—right, lashon. Umatzatz meha-milah. Let's say matzatz. Matzatz is meha-milah. There's something called dam milah. So the mashma'os is that there is dam milah, and the metzius is to get the dam milah. So we can come and say, so let it run, let it flow, put an aspala. So we start it and we stop it right away. We start it and we stop it. אי דילמא, באמת the metzius is for a refuah, like many poskim hold. And if the metzitzah is for refuah, then avadah the putting the bandage is for refuah. So the Rambam, who brings the metzitzah for refuah, is lafukei, you shouldn't think that what? Chelek in a mitzvah, right? So what was the havamina by the Aspalanis? ... One of my sevaros, I'll tell you sevara that I hold. Even if you learn that the metzitzah is for refuah, it's still a chelek in the mitzvah. And ad kedei kach that the aspalanis afterwards, which is for refuah, can also and is also a chelek in the mitzvah. And that's why the Rambam brings. Right. Let's go weiter. Let's hear it one more time. The way to say it, till my chiddush, would be like this: The Rambam is just giving you eitzah tovah how to stop the bleeding. Eitzah tovah, I need it. It's a mitzvah, the metzitzah. He has to tell me an eitzah tovah to make the metzitzah, because I would say it's not an eitzah; I would say it's a mitzvah. Yeah, but by the aspalanis, there's the havamina it's a chelek in the mitzvah, so it becomes a kashya. And the only other teretz you could say is the Rambam is just telling you how to do it. Why would he say it? I don't know, but that's what he's doing. I dilma, be'emes like this: the metzitzah, like I'm being medayek from you, is im shloshei lo ya'aseh, like it says in the Rachman. I, the Rambam says it's for the sake of refuah, shelo yavo lidei sakanah. Ha gufa, shelo yavo lidei sakanah, makes it a chelek in the mitzvah. It's not two shittos. Either sakanah or it's mitzvah. It's the same shitas. Even. No, but that's not do the milah. That's not do the milah. I say so. I'll prove it to you. And once I say so, and after I prove it to you, I understand aspalanus now, because since it's also chelek of the refuah, and it becomes a chelek of the mitzvah of milah, and that's what the Rambam is saying. V'achar shemoitzis, there's another part of refuah which you have to do in the mitzvah, and that's the keitzad meilah, the mitzvah, not for manual. The Rambam is not a manual book. You want a manual book, you go find it somewhere else. What? Part of the metzitzah. Correct. And that's part of the shlosha lo ya'aseh lo. V'achar shemoitzis, he puts in aspalanus, and therefore the Rambam has to tell me what type of thing. You have to put either this or this or, u'kiyotze bahem, because there is a procedure which is l'ikuvah in the tzitzah, which is l'ikuvah in the mitzvah of milah. If you hold it's a mitzvah, l'chorah you say it's not a refuah. It's not true. It's a refuah, and because it's a refuah, we'll soon see it's chelek of the mitzvah. Ad kedei kach, understand in a minute, ad kedei kach that the Rambam...

And therefore, the stopping of the bleeding, the metzitzah to get it to bleed is this, and then you must stop it from bleeding, and that's a chelek of what we call metzitzah. And therefore I tell you how to do it. Don't leave it up to the doctor, chas v'shalom, go to the pharmacist. We're not a pharmacist. I'm telling you what the mitzvah is. And just like metzitzah has a ma'aseh, and you have to know the mesorah how to do the metzitzah, you have to know how to do the stopping of the bleeding. Avad. And that could be. One saying the metzitzah is refuah, and it's a chelek of the mitzvah, this is also, and that's the case of the Rambam, that that's a chelek of the mitzvah. That's what I hold, halachah l'maaseh, and I'll soon show you the nafka minas halachah l'maaseh from this and the proofs I have for it. Yes. It's a mitzvah of milah or a mitzvah of metzitzah? It's a mitzvah. It's a chelek of the mitzvah of milah is to make metzitzah. No. A chelek of the mitzvah of milah is to make metzitzah. Rabosai, why do I say this? A, because that's the reading of the Rambam. I showed you in the Rambam why I say it. What? That's why I say, because if you read the Rambam, it says—analyze every word of the Rambam, that's what it says. You want to know my outer raya? The raya is from, chutz from what it says in the Rambam, I'll show you what my raya is from. There's an interesting Yerushalmi, very interesting story in the Yerushalmi, very famous ma'aseh. Yerushalmi says, Kadamach Rabbi Yasa bar Chalfusa. When Rabbi Yasa bar Chalfusa was niftar, mashchu tzinoris dam b'ladukya. They made like blood. I don't know the exact interpretation of this Yerushalmi's words. More or less, they made some kind of a siman, some kind of a commemoration that had to do with blood. The exact what they did, either they put a stick with blood, I don't know exactly the story yet. I don't know the translation. But al kol panim, what was the reason for doing this when he died? Why was this a commemoration? Kad domoch Reb Yassa bar Chalfusa. It's in Avodah Zarah, the third perek Yerushalmi. Mashchu tzinoyris dam beladukya. Why did they do this amrin? To commemorate, because people were saying that Yov nashei al gezeirusa. He was moser nefesh for the mitzvah of milah. I read you the Pnei Moshe. It says, the Pnei Moshe, Amru olam, lefi shehaya darko limtzo nafsho al gezeirus mitzvas milah, uleramez ze mashchu hatzinoyris kemara dam. They made, I think, like the tubes of blood, tzinoyris of blood, to remind milah. A siman of blood to show the world that he was moser nefesh for milah. Where does it say anything about dam by milah? Nothing about dam. That's the siman. The gezeirusa, the cutting, has to do with the dam. So pashut, the velt and the moitzim pros, the pro moitzim, you know, the ones who are ready to kill you if you don't do a mitzvah b'peh, based it on this Chazal. This is where it comes from. You see that the milah is emblemed through the dam. So the metzitzah is to suck it to get dam, because if not for the metzitzah, you wouldn't have dam. There would be no blood. The blood wouldn't come out. That's the whole thing. That's the whole thing. You got the blood. To suck the blood out of it, because the blood is... Huh? That's what the Rambam says. Others say that it's not only for sakana. It's machlokes. That's where the machlokes is: is it a mitzvah, or is it also sakana? The ones who say it's a mitzvah base it on here, that we see a chelek of the mitzvah milah is to see dam, is to have dam. You see? So therefore, they emblemed the milah with dam. That's how I know. I don't know Yerushalmis, but I know that they will quote this Yerushalmi. Because they're trying to commemorate and remind, how else did you want to do it? Meaning, you want to put a knife there, or did you—I mean, what did you want to do? Arlah? What did you want to do? Say put dam, and the emes we find...

It's because the dam was a siman in Mitzrayim, dam, milah, dam Pesach. It's not the dam. It's not the dam; it's the dam is a siman that you did the milah. So the sign of milah. Tell me, you have a team, and their emblem is, let's say, a blue jay, right? Well, because they're blue jays? But every— I mean, the truth is they are all beheimos, but not blue jays. The tigers, I understand. What other ones do they have over there? The wildebeests. The bears. Tigers, the bulls. Ravens? Not a bird. Not so wild. The elephants. I don't know. Good, that does ... I understand, you know what I mean? We call a shvartze guy, the whole team is a bunch of tigers. I hear cheres. It's a taka good vort, you know, it's taka emes. But they call them blue jays. ... The angels. That's ... You can have angels and devils. The angels can be the malachei chavalah, you know what I mean? Al kol panim, you understand what I mean. You don't have an emblem because that's what it is. The emblem is to remind you that when you look at the emblem, you remember the team. A guy has no shaykhus from the blue jay to the team. But al kol panim, the dam is a siman. ... There's a Medrash Tanchuma. The Medrash Tanchuma in the beginning of Parshas Lech Lecha has a whole shaila if milah is docheh Shabbos, milah is not docheh Shabbos. Kitzur, we pasken milah is docheh Shabbos. Became the siman for milah, and it's not necessarily that the milah is for the dam. Right, it's the visible part. Okay, we'll soon get to this in a second. ולמדנו רבינו, מהו שיהא מותר לאדם לרפות מכה בשבת? Could a person heal his wound on Shabbos? כך שנו רבותינו, we learned, כל ספק נפשות דוחה את השבת. ממילא, מילה ורפואה דוחה את השבת. Milah and refuah is docheh the Shabbos, because this is לרפות מכה and ספק נפשות. אמר רבי יוסי, ראה כמה חביבה מצות מילה. Look how wonderful milah is, שהיא דוחה את השבת, דכתיב: וביום השמיני ימול, אפילו בשבת. ומילה סכנת נפשות היא, לפיכך הותר לרפאותה בשבת. Therefore, you're allowed to be merapeh on Shabbos. וכשאמר הקדוש ברוך הוא לאברהם, וסב לפנאי. Okay, what exactly does Rabbi Yosi want? Rabbi Yosi is trying to tell us, חביבה מצות מילה. I mean, that's not the sugya. The sugya is, mahu l'rapois b'Shabbos. That's the Shabbos. Are you allowed to heal the milah on Shabbos? And the answer is, kol safek nefashos docheh es haShabbos. Then, אמר רבי יוסי, ראה כמה חביבה מצות מילה. Look how wonderful milah is. It's docheh Shabbos, and לפיכך, ומילה סכנת נפשות היא, לפיכך הותרה לרפאותה בשבת. What does Rabbi Yosi want? That's what Rabbi Yosi brought. The question wasn't if milah is docheh Shabbos. The question was, if you have a milah on Shabbos, are you allowed to heal it? And the answer is, safek nefashos is docheh. Nothing. He's not saying anything. Again, מהו שיהא מותר לאדם לרפאות מכהו בשבת? Could you heal your makkah on Shabbos? And the answer is, כך שנו רבותינו, כל ספק נפשות דוחה את השבת, וממילא מילה רפואה דוחה את השבת. ... אמר רבי יוסי, ראה כמה חביבה מצות מילה שהיא דוחה את השבת, דכתיב: וביום השמיני ימול, אפילו בשבת. ומילה סכנת נפשות היא, לפיכך הותרה לרפאותה בשבת. Rabbi Yosi, what did you say? I don't know what Rabbi Yosi said. Rabbi Yosi is telling me that milah is docheh Shabbos? That's...

But the shayla, you're not in the sugya, the sugya. You want to know by uviyamish miniyim afilu b'Shabbos? Okay, so this is a different shayla. The shayla is, mahu l'rapos amilah b'Shabbos? So how did Reb Yosi repeat the same thing? He's repeating the exact same thing. Mitzvah is docheh, mutar l'raposah b'Shabbos because it's sakanas nefashos. But he has to have an introduction, kama chavivah mitzvah. Whether it's Reb Yosi, you hear the shayla? You can't read it. You can't read it because everybody's looking at me like I'm saying something from a different planet. So, the beginning, l'deina Rabbeinu. Simple question: could you heal on Shabbos? And of course we're discussing milah, you'll soon see. Okay, go ahead. What are you going to do? Even if it's not a vadai, even a safek, continue. So, milah, milah u'refuasah docheh Shabbos. Omer Reb Yosi... Right. What, you have any understanding what Reb Yosi wants? מסתמא he's telling me that docheh Shabbos, but what about docheh Shabbos? Now the question is, mahu l'rapos? Can I heal it? And the teretz is, avadas, sakanas nefashos. A, what does Reb Yosi want? And B, what does Reb Yosi meisif? The teretz, Rabosai, is there's a tremendous shakla v'tarya going on between the Tana Kamma and Reb Yosi. The first shaila is: are you allowed to heal on Shabbos? And the answer is, safek nefashos docheh. Reb Yosi is saying it's not only docheh because of safek nefashos; it's docheh because kama chavivah mitzvas milah. The milah is docheh Shabbos. When you have milah, it has in it sakanas nefashos, so that's also docheh Shabbos. Again, the first man d'amar is telling us very pashut: kach shanu Rabbeinu, and it's a regular makah. It's not makah. Notice how we talk: are you allowed to heal a makah on Shabbos? And the answer is, it's just sakanas nefashos. Memeila, milah and its refuah is docheh Shabbos. Reb Yosi says, kama chavivah mitzvas milah. It's not docheh because now you're in a matzav of sakanas nefashos. It's part of the din dichuy of milah. Milah is docheh Shabbos, and memeila, since the milah requires you to have refuah afterwards, because otherwise you'll be in a matzav of sakanas nefashos, so the milah is docheh Shabbos, and refuah is also docheh Shabbos, and that's all kama chavivah mitzvas milah is docheh Shabbos. I see the oilam sleeping. Do you have coffee for the oilam? Do you have something to wake them up? The question is pashut. When you make the refuah of the milah on Shabbos, what is the dichuy? The dichuy is sakanas nefashos. Reb Yosi is being mechadesh kama chavivah mitzvas milah; that has to do with the etzem mitzvas milah that the refuah is docheh. Because since milah is doche Shabbos because it's kamah chavivah, since not only is doche the Shabbos, the milah itself, but even the refuah, because the refuah is needed for the milah, because you couldn't do milah if there wouldn't be a refuah. Since the refuah is necessary, because otherwise if you can't do the milah because you're not mechuyiv to misaken yourself for the milah, so ki'ilu it would be like a hechsher in the ma'aseh milah, and kamah chavivah, mitzvas milah, it's doche Shabbos, so the refuah is also doche Shabbos. It's not milah and hechsher—I'm sorry, milah and refuah—because now you have a sakanas nefashos. It's all within, within of milah doche Shabbos. There's no such thing. Now, b'meila, b'meila, there's no such thing. It's always sakanas... But what if there was no sakanas nefashos? I don't know. You ask your local rabbi the question. Now listen carefully. What Rabbi Yosi is saying is that it's not the algemeiner Yiddish... the general heter of sakanas nefashos, that doche. It's the mitzvas milah that's doche. And Rabbi Yosi is adding to the teretz...

There has to be mechabiva mitzvas milah, because since you have to have a refuah to be matir the milah, so the refuah becomes a chelek of the milah. Does this sound familiar, rabosai? That's why toifeshater Rambam, that the Rambam is learning that the refuah, the hainu the metzitzah, as well as the end of putting even the bandage, is all nichlal in the mitzvas milah, and that's keitzad molin. There's a Gemara in Sukkah, famous Gemara: shluchei mitzvah einan nizokin, correct? There's also a halacha of shluchei mitzvah peturim min hamitzvah. Is that the halichasan or bahalichasan ubechazarasan? The answer is it's bahalichasan ubechazarasan, fine. That's why, as a matter of fact, even on Shabbos, for example, there's a whole issue with hatzolah coming back, and, you know, you're allowed to go, so you're allowed to come back. It's a whole shailah. The mitzvah isn't complete till you come back. What about the chaniyasan, when they rest? They're patur from Sukkah, correct? That's what I'm bringing. What do you mean, chaniyasan? There's a whole shailah: loisha with the malon is patur from the mitzvas milah. Why is he patur from the mitzvas milah on his son? Because he had a mitzvah to go to Mitzrayim. Aval bechaniyasa, when he was resting, and that's a whole sugya because he was a ba'malon. The pasuk stresses he wasn't in the act of traveling; he took a stop. But the Gemara paskens that they're even patur in the mitzvahs bechaniyasan. Why are you pater even b'chaniyasa? And the answer is, because kol zman that the chaniyah is necessary for the halicha, so the chaniyah becomes a chelek of the mitzvah. Now let's clarify over here too. Since the refuah is necessary for the mitzvah of milah, because you can't do the milah if you didn't have the refuah, so the refuah also becomes a chelek of the mitzvah. Now it's a little bit different, though. That's your opinion. But by the milah, the refuah is after—I mean, the refuah is not a me'akev in the milah. Yes, it is. After it is. No, it's not. Yes, it is. No, you didn't understand. You had no right to do the milah if you couldn't do the refuah afterwards. So in order to do the milah, you must still do the refuah. It's like b'chazarah; it's the same sugya. Anything which is necessary to the kiyum of the mitzvah becomes now a chelek of the kiyum ha-mitzvah. Ad deka, that the patur of either ha'osek b'mitzvah patur min ha-mitzvah, shluchei mitzvah einan nizakin, whatever the sugyos are, is nogea to that also. Zogt the Rambam, based on this Reb Yosi's words, that milah is docheh Shabbos, so hua din the refuah has to be docheh Shabbos. And if so, we learn that the refuah is a chelek of the mitzvah. Zogt the Rambam, keitzad me'alin, and he brings the refuah as well as the actual milah. What's the nafka mina lahalachah? What's the nafkamina lahalacha? Does everybody here know what ribui b'shiurim is? Shabbos? Shabbos. Yontif, not Yom Tov. Whenever something is mutar, you're allowed to add extra. For example, Yontif, you're allowed to cook, so you're allowed to cook even shelo l'tzorech. This is called ribui b'shiurim. The Rambam clarifies a shaila: if ribui b'shiurim is only by techilah—I'm sorry, only by heter—or even by dachuy? Very famous Rambam. If, let's say, you're allowed to do something because—what? It's a machlokes. It's a machlokes rishonim. The Rambam clarifies it for a shaila: is ribui b'shiurim only by heter, or is ribui b'shiurim even by dachuy? Okay. I'll give you the best, the classic example. A classic example. Rav Pam once told me the keys—

Right? You're allowed to carry keys are not muktzah, so what about the whole bunch of keys? Some of it is. So the whole shaylah of the shaych ribui b'shiurim over there also. Meaning, once you—this is mutar, so then adding a little extra is not going to be a problem. Here, I'll give you another example. Let's say you're carrying a siddur that you need on Yom Tov. Could you also carry papers inside that you don't need on Yom Tov? Since the papers that you are carrying are mutar because you need it, could you add, be marbeh, and add on the papers which are not necessary? You don't need them, yeah, but it's ribui. I'm just adding to already what's mutar. In Hilchos, is that by a heter or even by a dechuyah? Heter means—okay, so let me explain. Heter means when something is mutar, and it's not that you're pushing it off because you have a heter; it's just mutar, the whole thing is mutar. Dechuyah means that you have no choice and the Torah was matir it. For example, pikuach nefesh on Shabbos. It's a shaylah, is it heter or is it dechuyah? The lashon of the Rambam is that it's dechuyah. We pasken it's called a heter. You take a look at the poskim, we pasken heter, and there's a hard time in the poskim to explain the Rambam, that he says, Dechuyah hi, sakanas nefashos eitzel Shabbos. That's the lashon of the Rambam in Hilchos Shabbos. It's mashma it's dechuyah. Heter means that the thing is completely mutar. Dechuyah means that it's mutar because you have no choice, and the Torah said in such a case—for example, vechai bahem—you have no choice, you have to go be mechalel Shabbos, so it's dechuyah. So the whole shailah, by for example, safek by nefashos, pikuach nefesh, is it hutra or dechuyah? Ribui b'shiurim, says the Ran, we have to clarify: is it by hutra only, or by dechuyah also? Now let's discuss the ribui b'shiurim, legabei the refuah, legabei the milah. Is milah hutrah on Shabbos, or is it dechuyah on Shabbos? This is a machlokes. And why do I say it's a machlokes? The Gaon learns it's a machlokes Mechaber and Rama. I'll tell you the Mechaber and the Rama. Halacha is that when a person does milah on Shabbos, you're supposed to do, by yom hashmini yimol. There's something called tzitzin hama'akvin. You're supposed to do and cut the tzitzin hama'akvin on Shabbos as well. What happens if you didn't do it? Tzarich lachzor. He has to go back and cut the tzitzin hama'akvin, because you didn't do milah, and the milah is supposed to be done on Shabbos. The question is by tzitzin she'einam ma'akvin. There are parts which are not ma'akev. So there's a machlokes, the Mechaber and the Rama, if you go back for tzitzin hama'akvin, she'einam ma'akvin or not. So, you all bnei Torah, I've spoken to you many times by Chanukah. You'd be surprised, you know, you think, what does this have to do with Chanukah? That's the famous bisker rav, that from this Rambam he learns to Chanukah that what? That tzitzin hama'akvin she'einam ma'akvin is a hiddur. And there's a whole shailah, should you go back or not, is based on is it shayach hiddur after the ma'aseh mitzvah is complete. Right? Since the Tzitzis ha'ma'akvin, she'eino ma'akvin is only a heter, so the question is, do you have it after? So if you, in the process of doing milah, and you cut off the tzitzin ha'ma'akvin, beautiful, because you're still in the ma'aseh mitzvah, so you can do the heter. But once you stop, the mitzvah is over, says the Brisker Rav. So to go back is a heter after the mitzvah is already finished. There's no such thing in the first place as a heter after the mitzvah, and that's how he explains Chanukah, right? The question is, why does the Rambam hold that it's not all the people in the family lighting? And the answer is because the extra lighting is mehadrin min hamehadrin, a heter, and once the father finished the mitzvah, it's not shayach afterwards, heter. Masha'en kein, if you learn that it is shayach heter afterwards, so you can go back and make more. So you can make more neiros, and you can go back to the tzitzin she'eino ma'akvin, and that's the Rambam. The Rambam l'shitaso, the Mechaber l'shitaso, the Rambam. I just, in short, told you over a two-page Brisker Rav, very famous Brisker Rav. The Olam knows all this, so this is really not so important for me. What the Olam does not know is the Gaon. The Gaon does not learn the machlokes the Mechaber and the Rema this way. The Gaon, on that—

That halacha of tzitz she'einam מעכבין is very poshut. If you learn that it's hutrah, so the whole shailah sitsin she'einam מעכבין, should you go back, well, it depends. If you learn that milah is hutrah, so it's mutar, the whole bris milah is mutar. What? He doesn't go with this whole— that's what I'm explaining to you. Forget about that. It's over. It's not over. This is the bris keita. Beautiful. A nice bris keita. I'm brisker; I have to say it's nice. And I wasn't coming to say it's not nice. But you have to know that the Mechaber and the Rama, according to the Gaon, are arguing: is milah a hutrah or a dechuyah on Shabbos? When you're supposed to make milah on Shabbos, because it's hutrah on Shabbos, or it's because it's dechuyah on Shabbos. So if it's hutrah, so you go back for the tzitzin. And if it's only dechuyah, you don't go back for the tzitzin. Azoi learned the Gaon. Even if it's a hiddur? Even if it's a hiddur. There's no doubt. Please take the word hiddur out. The word hiddur and Gaon don't go hand in hand. Hiddur is bris keita. Cut the word hiddur out, and the question now is: is it hutrah or dechuyah? What's the— what's the eina מעכבין then? Of course it's a hiddur, but it's not negea to should you or shouldn't you go back. Of course it's a hiddur. We understand it's a hiddur. It's irrelevant. It's irrelevant. Also part of the mitzvah, it's a hiddur of— Okay. Now, let us learn that milah is hutrah. Let us learn that milah is hutrah, achon? Now what becomes tzitzin hama'akvin? Pens. That's the guy. Let us go like this. Let's say it's hutra, the milah, and the refuah now. And refuah is dachui. So if it's because of refuah and it's dachui, so there's no din of ribui b'shiurim. But if it's because it's a chelek of the ma'aseh mitzvah milah and milah is hutra, so you would have ribui b'shiurim. Again, again, please. Halachah l'maaseh, psak in halachah l'maaseh. You want to know halachah l'maaseh, I'm pasken here. Rabbi Wolk's psakim, I want Rabbi Wolk's psakim. Here you go. Try me say it again. Nachamo. Yeah. There's a whole shailah: is milah hutra or hutchah? Fine. There's a whole shailah if ribui b'shiurim is by hutra only or even by hutchah. There's a whole shailah if the refuah is a chelek of the mitzvah, or it's just because of sakanas nefashos you have a din refuah. Now let's do the rubik's cube. It's very big nafkamina now. If you learn it's a chelek of the mitzvah and it's hutra, then you have the din of ribui b'shiurim. If it's not hutchah, it's hutra. It's hutra, so the whole shailah is not nogea, right? If refuah, it's not the mitzvah, so then the refuah, you have to know: is it hutra or hutcha, pikuach nefesh l'gabei Shabbos. In a halting cup, you know, I had a friend that learned by Reb Elya Ber Wachfoyg. Reb Elya Ber does what I do: cheshbones and cheshbones, cheshbones, and he has like seven mahalchim. He does it to the seventh power, everything to the seventh mahalch. His son said it, Stephen Hill's son who said it to Reb Elya Ber, I'm halting cup. Reb Elya Ber, halting cup, he just means hold with me. Getting back to our sugya, getting back to our sugya. So I was telling you, like, psak halachah here, psak halachah. If you hold ribui b'shiurim needs a hutra, and it can't be by a hutcha. If you hold milah is a hutra.

And if you hold that the refuah is a chelek of the mitzvah, so then you can have ribui b'shiurim. But if you don't hold of any of the above, meaning one variable of the above is not oiskal, then you don't have ribui b'shiurim. Which means that if you hold that it's not a chelek of the mitzvah, so then you have to say it's pikuach nefesh. Now you have to know it's pikuach nefesh, hutra hutra. That's one shailah. The next shailah you have to know is what? That's what I'm saying. You need like this: you need that you have to hold the guyin that it's hutra. You need to hold that the milah and its refuah is a chelek of the milah. Then you can have ribui b'shiurim. Yeah, because—I'm saying either it can be pikuach nefesh hutra, out, or if you hold it's hutra, then it has to become a chelek of the ma'aseh mitzvah to have ribui b'shiurim. Now how would we negate ribui b'shiurim? You want to cut extra. Let's say you're cutting, you're ripping for the aspalanis. You want to cut extra. That's ribui b'shiurim. Very good. That's called ribui b'shiurim. Maybe it's a little different because it's continuing, continuing cutting. Somehow, if you want to cut three together. Let's say you want a Band-Aid for the baby, and you also want a Band-Aid because, chas v'shalom, you're allowed to do it. It's called ribui b'shiurim. Okay. There's a lot of aggadic gemaras which become meyushiv. You ready? The Gemara says in Bava Basra that Rav Amram Vino — it's in Bava Basra, daf tezayin amud beis — that Rav Amram Vino had a special diamond that anybody who looked at it had a refuah. That's the shtickl. Found it. Right, beautiful. This is it. Beautiful. Okay. So the Gemara says that there was a special diamond, you hear, that Rav Amram Vino had, that whoever looked at it got a refuah. Fragt the Maharsha, so why couldn't Avraham heal himself? Avraham was sick by the milah; let him just go heal himself. So the he says a very interesting mahalach, and he says an interesting thing. Yeah. ... why should Avraham be malach sheyapeh? We need a malach for; let him go heal himself. So he says a vort: Yafeh tefilas hacholeh mi'tefilas acheirim alav. A person who davens for himself does more than if he davens for the other person. Yafeh tefilas hacholeh mi'tefilas acheirim alav, for someone davens. Right. So then he says, but if you look at the Gemara, the Gemara says, Ein chavush matir atzmo mi'beis ha'asurin. Rabbi Yochanan — the Gemara in Brachos, right — he gave him his hand. Fragt the Gemara, why couldn't he heal himself? And the teretz is, Ein chavush matir atzmo mi'beis ha'asurin. So he wants to say a yesod, that yovel yadei is not tefilah. It's a special segulah. He gave him his hand, and he was able to be merapeh him. You should know, it's interesting that the Goyishe velt has this as a—we spoke about this once—that you put the hand and you could heal. The warmth of the hand. And I told you over Rebelsky. Rebelsky said that it's a shaila of tapichurses, tamei dezar, right? We spoke about it. Special koiches. I was saying, it's talking like that, that the yad leyadei. Oh, he has on the tape. Oh, good, good, good. Ayn the tape. What is the tapichurses? The energy, screaming. But this is bad. You showed to Rebelsky, but that was the yad leyadei, according to my grandfather. So he says—I even heard from, I don't know if he spoke to Sam—Rebelsky said, but ayde tzaddikim used to do it. So he said, ... that from the tzaddik you'd like to get the asmoses. It's not gonna work. But what this doctor, his koach hatumah that he's giving you with asmoses can only get you more sick, not less. So it's interesting, that's the yad leyadei. That's my grandfather said. It's an inyan seguli. It's a segulah, okay? B'kitzur, so on that there's a halacha of ein chovesh matir atzmo mi'beis asurim, that you can't heal yourself with this inyan seguli. Ma she'ein kein by tefillah, that you could do. V'hinei nireh pashut.

The ikur segulaso shel even hatoiva — what was that, what was that special thing? He says that you were nisrapeh mikocho shel Avraham Avinu. That even toiva, because it was betzavaro shel Avraham Avinu, so mimeila that itself healed you. So that was like a segulah thing; Avraham couldn't heal himself. Tefillah, taka, a person could daven for himself, and it's better. But a segulah thing, you can't do to yourself. Ein chavush matir atzmo mibeis haasurin. Vekeivan sheyanu koach seguli miyuchad mikoach shel Avraham atzmo, im kein al zeh koach klal she'ein chavush matir atzmo mibeis haasurin. It's sheinah toivah. My grandfather knew what he was talking about. The Ramach Shmuel, it's a beautiful vort, mamash beautiful. Wouldn't come here for it? Do what? Shekol hara'ayah — you don't know everybody who's sick. Oh, I looked at Avraham, oh, I feel so much better. Oh, Hashem, mamash. Asmosis, no? Energy. Avraham's energy healed everybody. So, ya avodas zarah, nisht avodas zarah. Like I said, maybe by a tzaddik it's a little different. All right, either way, either way. How do people die? Okay, now, now listen carefully here. So, bekitzur — okay, please, now, it's not a seminar here. Now listen carefully. Halacha lemaaseh we're talking here. It's a beautiful vort, for my sake. It's kedai to read it inside. It's certain things — it's page pei-hei. I mean, he says out, it's real what he's saying. Midachtacha halacha teretz here. I believe that there's halacha teretz over here. You ready? You ready, rabosai? You ready? Since the refuah is a chelek of the mitzvah, so you're not supposed to do it through a refuah. It's from some school. He's supposed to put the bandage. The Rambam is telling me that's a chelek of the mitzvah. The putting on the bandage is the mitzvah. I have another raya. The Gemara in Pei-vav in Bava Basra says, what was Avram doing? He was standing by the door changing his... Why was he changing bandages by the door? You know anybody who sits by the door and changes bandages for milah? What was Avram doing when the malachim... What? It says clearly he was changing his bandages. He was changing bandages. Chelek of the mitzvah. The bandages, the refuos, are chelek of the mitzvah. So just like he did the mitzvah b'farhesya, Chazal tell us, he did the changing of the bandages. Oh. Why was he doing it b'farhesya? What happened? The Teretz is, just like he was doing the milah b'farhesya, he was changing the bandage b'farhesya. Sheino vart? All right, your rebbe knows how to learn a little bit. Okay, now listen carefully. Lefi zeh I want to say another chiddush lahalacha, and I'll tell you to move on. A mohel, we spoke, who takes money, we spoke about this shaila, a mohel who takes money for his milah, do you have to pay him right after the bris milah, or you could wait a few days? So we said over that if the minhag is that they pay right after the bris milah, you have to pay him right there and then. That's Reb Chaim Kanievsky. I said over בשם Reb Chaim Kanievsky, if the minhag is to pay right after the milah, so you're mechuyav miyad to pay right after the milah. So, pashut, he's not supposed to, but those that do charge, b'yom eiti tischar, you're mechuyiv to give him his wages. So then we said over, but let's say it's not a minhag, there's no set minhag, so then the poskim say — that's a Kribli Yosher, we spoke from the poskim — that since he has to come back in two, three days to check the Band-Aids and fix the Band-Aids and put on a new one, so his job, lichoira, isn't finished till when? Till after. The way we're learning is garnisht. Because the Band-Aids is a chelek of the milah; it's part of his keitzad milah. He didn't finish his job till then. He didn't finish. Reb Chaim says because the minhag is, the milah, they pay you for every part. And the pshat is, it's like a guy has a job, he gets paid every week. So then he's paid for — there's a month job, and he gets paid every week. So that's the minhag. The minhag is to get paid every week. If there is no minhag, then a chanami, you're not mechuyiv to pay until he finishes changing all the Band-Aids, because the Band-Aids is a chelek of the maaseh ha-milah. Rabosai, have a nice day. And hu ha-din, if let's say the mohel didn't come back, didn't come back, whatever.

Basically, he had to get a different mail to go do the band-aids afterwards, a day later to change the band-aid and put on another one. Either you're not mechuyiv to pay him at all because he didn't do the job complete, or al kol panim you're not mechuyiv to pay all of it. I'm mechuyiv to pay all the money that he made up with you. He didn't finish the milah. He did not finish his job. He demand the money back. Well, if he stayed, he didn't do it, he didn't do it. He's mechuyiv to pay. He's mechuyiv to give you back the money. According to this Rambam, if this is everything we're saying is true, we have a nice thing.