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Text Excerpt
כי פליגי ב״על ביעור״. מר סבר: מעיקרא משמע, ומר סבר: להבא משמע.
Where they disagree is with regard to the formula: Concerning the elimination of leaven. One Sage, Rav Pappi, maintains that it is referring to an act that was performed previously. Since this formula is referring to the removal of leaven as a task already completed, it would be more appropriate for a blessing recited after performance of that mitzva was completed. And the other Sage, Rav Pappa, maintains that this expression refers to the future.
מיתיבי: ״ברוך ... אשר קדשנו במצותיו וצונו על המילה״!
The Talmud raises an objection to Rav Pappi’s opinion from the formula of the blessing recited just prior to circumcision: Blessed are You…Who has made us holy through His mitzvot and has commanded us concerning circumcision. Apparently this expression indeed is referring to a future act.
התם, היכי נימא? נימא ״למול״ — לא סגיא דלאו איהו מהיל? אבי הבן מאי איכא למימר? אין הכי נמי.
The Talmud rejects this contention: That is no proof, as what alternative formula can we recite there? If we say: He, Who has made us holy through His mitzvot and commanded us to circumcise, is there no alternative to he himself, i.e., the boy’s father, circumcising his son? The father is commanded to circumcise his son, and he may appoint one who is not commanded to circumcise his son to act in his stead. Therefore, the more general formula of the blessing is recited: About the circumcision. The Talmud raises a difficulty: In a case where the child’s father himself circumcises his son, what can be said? The Talmud responds: Yes, it is indeed so. If the father himself performs the circumcision he in fact recites the blessing: And has commanded us to circumcise.