Study Avodah Zarah folio 27A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
We are dealing with an expert physician, who will not risk his reputation by harming a child. This is similar to that which R' Yoḥanan said, as when Rav Dimi came from Eretz Yisrael to Babylonia, he said that R' Yoḥanan says: If the physician was considered a recognized expert, it is permitted for
The latter clause of the baraita states that R' Yehuda maintains that a Samaritan may circumcise a Jewish infant. The Talmud asks: And does R' Yehuda actually hold that it is permitted for a Samaritan to perform circumcision? But isn’t it taught in a baraita: A Jew may circumcise a Samaritan but a S
R' Yosei said to him: And where do we find that the mitzva of circumcision from the Torah must be performed for the sake of fulfilling God’s will? Rather, a Samaritan may continue to circumcise Jews until his soul leaves his body, i.e., until the Samaritan dies, and there is no room for concern. Bu
Rather, actually you should reverse the opinions in the baraita as we reversed them initially. And as for the difficulty raised with regard to one statement of R' Yehuda against the other statement of R' Yehuda, that opinion, that a non-Jew may not perform circumcision, is actually the opinion of R'
The Talmud cites a proof that according to the opinion of R' Yehuda HaNasi a non-Jew is not qualified to perform circumcision. As it is taught in a baraita that R' Yehuda HaNasi says: From where is it derived with regard to circumcision performed by a non-Jew that it is not valid? The verse states: