May a mohel return to trim cosmetic fringes after stepping away from the circumcision? Rashi (רש"י) limits this to Shabbos (שבת) cases where the mohel remains engaged, while the Rambam (רמב"ם) forbids it entirely based on the principle that inflicting injury for purely aesthetic purposes is prohibited. This machlokes illuminates fundamental questions about cosmetic procedures and the boundaries of permitted self-injury.
This shiur provides a comprehensive analysis of the Gemara (גמרא)'s discussion on circumcision (milah) procedures, particularly focusing on what is permitted on Shabbos (שבת) versus weekdays. Rabbi Zweig begins by explaining the technical aspects of circumcision, distinguishing between milah (cutting the heavier outer skin/orlah) and priah (removing the thinner inner tissue). He notes that Avrohom Avinu was only obligated in milah, while the mitzvah (מצוה) of priah was given to the Jewish people at Sinai. The shiur then delves into the Mishna's statement that all needs of circumcision override Shabbos, including the actual cutting (molin), uncovering (parin), and blood-drawing (metzitzah). The core of the discussion centers on a fundamental disagreement between Rashi (רש"י) and the Rambam (רמב"ם) regarding the interpretation of a key Gemara passage. The Gemara discusses 'tzitzim hamakvin' (fringes that invalidate the circumcision) versus 'tzitzim she-eino makvin' (fringes that are merely cosmetic). The question arises: when is one permitted to return and trim these fringes after the initial circumcision?
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Shabbos 133b
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Why does the Gemara say one Shabbos protects from Amalek while two Shabboses bring redemption? The shiur applies a principle from Kiddushin about repetition changing psychology: the first time doing anything is experimental, but the second demonstrates genuine desire. True Shabbos connection with Hashem requires moving beyond spiritual curiosity to authentic internalization.
