[Avodah] Metz is fine but not on Shabbos

[Meir Rabi]

*Let me firstly say, I am making no observations at all about the medical
risks that may be transmitted from the Mohel to the baby.*

*
*

*My question is quite simple: performing Metz is Chillul Shabbos. It is
permitted by the Mishnah and Gemara, only because it is medically valuable
for the baby. According to all modern mainstream medical experts, Metz
offers no medical benefit to the baby. So I ask, what Halachic device
permits the Mohel to perform Metz on Shabbos? *

*
*

*Reb Micha has responded to my earlier posting:  -  Please reread
http://www.aishdas.org/avodah/vol30/v30n124.shtml#11 and the subsequent
post for my list of sources …. My reply was intended as being in addition
to what was already said.*

*
*

*  MR – there is not a single proof in Reb Micha’s link to indicate that
Metz is a Torah obligation for any reason other than MEDICAL concerns. That
being the case, since today our medical knowledge indicates that it is of
no medical value; I ask – by what device are we Mechallel Shabbos in order
to perform Metz? *

*I suspect the true answer is, that if we do not perform Metz on Shabbos
then it will be abandoned by everyone other than the hard core
traditionalists. And I believe that although the logic to permit Chillul
Shabbos is flawed the understanding of community tendencies is correct. To
this end I suggest that COSMETIC Metz be performed on Shabbos; i.e. do
everything but actually create the vacuum.

*

*Reb Micha suggests that I don't actually answer the questions:
(1) Why does metzitzah qualify as minhag if people were doing it solely
because of Aristotilian medical theory?
(1b) And why didn't bloodletting in other contexts qualify as minhag?

*

*  MR – These questions are of no consequence to my discussion of Chillul
Shabbos for Metz.*

* *

*(2) Why would RSRH, RYESpektor, etc... require MBP if Aristotle didn't
give reasons for such a preference?

*

*  MR -  Why is this relevant to my discussion of performing Metz on
Shabbos?*

* *

*Reb Micha suggests he has proof that medicine was not the only reason for
Metz.*

* *

*  MR  - Please furnish whatever proofs you have. So far I have seen none.

Reb Micha concedes: “The gemara is clear that without Metzitzah one is
still a Mahul, circumcised. The Gemara is also clear that a mohel who does
not perform Metzitzah should be dismissed for risking the welfare of the
baby.”*

*Yet somehow Reb Micha still feels that  -  “That's not the same as saying
the only reason for metzitzah are those medical reasons, and there is no
qiyum asei involved.”*

*
*

*  MR  -   What Asei is fulfilled by performing Metz, other than the
Mitzvah of looking after the health of the baby?

*

*
Reb Micha cites, in
http://www.aishdas.org/avodah/vol30/v30n123.shtml#09the Avnei Neizer
who explains the gemara as being readable either way.
*

* *

*  MR  - fine, let’s have a look at the AN*

* *

*Reb Micha also suggests that the Meishiv Nefesh does similarly with the
Rambam. *

* *

*  MR -  There is noting in the RaMBaM to support even a suggestion that
Metz has anything to do with Beris. There is no honest dialogue if we are
presented with conclusions rather than with an argument. “Reb Chaim says”
is not an argument, it is a conclusion. Let Reb Chaim’s argument stand on
its own two feet.*

*
*





Best,

Meir G. Rabi
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