Shabbat 132A

שכן אם עבר זמנה בטלה. אלא היינו טעמא דרבי אליעזר, דאמר קרא: ״וביום השמיני ימול בשר ערלתו״, ואפילו בשבת.

in each, as if its time passed, it is void, unlike the mitzva of circumcision, which can be fulfilled at a later date if the child is not circumcised on the 8th day. Rather, this is the reason for the opinion of R' Eliezer, as the verse says: “And on the 8th day the flesh of his foreskin should be circumcised” (Leviticus 12:3), indicating that he is circumcised on the 8th day even if it falls on Shabbat.

וליכתוב רחמנא במילה, וליתו הנך וליגמרו מיניה! משום דאיכא למיפרך: מה למילה שכן נכרתו עליה שלש עשרה בריתות.

The Talmud asks: And let the Torah write this principle only with regard to the mitzva of circumcision, and let these other mitzvot come and derive their halakhot from it. The Talmud answers: Because this suggestion can be refuted: What is unique about the mitzva of circumcision? That 13 covenants were established over it, as the word covenant is mentioned 13 times in the passage dealing with the circumcision of Abraham (Genesis 17). Owing to its great significance, other mitzvot cannot be derived from it.

עד כאן לא פליגי רבנן עליה אלא במכשירי מילה, אבל מילה גופה דברי הכל דוחה שבת, מנלן? אמר עולא: הלכה. וכן אמר רבי יצחק הלכה.

The Talmud departs from the facilitators of circumcision to the halakha of circumcision itself and asks: The Rabbis only disagree with R' Eliezer with regard to actions that facilitate circumcision, which, in their view, do not override Shabbat; however, with regard to circumcision itself, everyone agrees that it overrides Shabbat. From where do we derive this halakha? Ulla said: This is a halakha transmitted to Moses from Sinai, but there is no biblical basis for it. And so too, R' Yitzḥak said: It is a halakha transmitted to Moses from Sinai.