Shabbos Daf 133 שבת דַף 133

Rav Yehudah said in the name of Rav that the halacha is like Rebbe Akiva’s klal  that כל מלאכה שאפשר לעשותה מערב שבת אינה דוחה את השבת – any melacha that can be performed erev Shabbos cannot push aside Shabbos restrictions. He states that the halacha is like Rebbe Akiva, by milah, and he states this in regards to korban Pesach, as well.

The Gemara says that Rav Yehudah needed to teach that the halacha is like Rebbe Akiva in both cases. If he had only taught that the preliminaries for milah do not override Shabbos, one might think that this is because not fulfilling the mitzvah does not involve an issur kares, but by korban Pesach, with which one receives kares if one does not fulfill the mitzvah, one might think that the preliminaries do override Shabbos. And if he had only said that the halacha is like Rebbe Akiva by korban Pesach, one might have thought that specifically the preliminaries for the korban Pesach do not override Shabbos restrictions, but in regards to milah, with which thirteen brisos (covenants) were made over the mitzvah, perhaps Shabbos is pushed aside. Therefore, Rav Yehudah taught that the halacha is like Rabbi Akiva in both cases.

The next Mishnah states, עושין כל צרכי מילה בשבת  - We may perform all the needs for milah on Shabbos, and then proceeds to lists various needs such as priyah (uncovering the crown), metzitzah (drawing the blood), and bandaging.

The Gemara asks what the Mishnah meant to include when it stated כל צרכי מילה - all the needs of milah, given that the Mishnah’s list seemingly included everything. The Gemara answers by bringing a Baraisa that teaches that as long as one is involved in the milah, חוזר בין על הציצין המעכבין את המילה בין על הציצין שאין מעכבין את המילה – he may return to the shreds that impede the validity of the milah and to those that do not invalidate the milah as well. This is what the Mishnah was coming to include.

The Baraisa concludes that once one withdrew from the milah because he thought that it was complete, he may only return to the tzitzin that invalidate the milah, not to those that do not .

It was taught in a Baraisa that the passuk, זה קלי ואנוהו – This is my G-d and I will beautify Him, implies התנאה לפניו במצות – beautify oneself before Him in the fulfillment of mitzvos . For example, one should make a beautiful Sukkah, lulav, shofar, tzitzis, sefer Torah, and write using a beautiful ink, a beautiful pen , and an expert scribe, and wrap the Torah in beautiful silks.

Abba Shaul says ואנוהו – הוי דומה לו - The word v’anveihu, implies to be like Him. Rashi explains that Abba Shaul understands v’anveihu as a contraction of the words אני והוא (I and He) מה הוא חנון ורחום אף אתה היה חנון ורחום – Just as Hashem is gracious and compassionate, so too you should be gracious and compassionate.