(Mishnah): 'Konam I will not benefit from Areilim (uncircumcised people)' - he may benefit from an Arel Yisrael, but not from a Mahul (circumcised) Nochri;

'I will not benefit from Mulim', he may not benefit from an Arel Yisrael, but he may benefit from a circumcised Nochri;

This is because only Nochrim are called Areilim. It says "Ki Kol ha'Goyim Areilim v'Chol Beis Yisrael Arlei Lev", and it says "v'Hayah ha'Felishti he'Arel ha'Zeh k'Achad Mehem", and it says "Pen Tismachnah Benos Pelishtim Pen Ta'aloznah Benos ha'Areilim."

R. Eliezer ben Azaryah says, the foreskin is repulsive. The wicked are debased through it - "Ki Kol ha'Goyim Areilim v'Chol Beis Yisrael Arlei Lev."

R. Yishmael says, circumcision is great. Thirteen covenants were made over it.

R. Yosi ha'Gelili says, circumcision is great. It overrides the severe [Isur Melachah of] Shabbos.

R. Yehoshua ben Korchah says, circumcision is great. [The punishment of] Moshe ha'Tzadik [for not performing it] was not suspended even a short time (he would have been killed, had Tziporah not circumcised his son)!

R. Nechemyah says, circumcision is great. It overrides [the Isur of cutting off] Tzara'as.

Rebbi says, circumcision is great. In spite of all his Mitzvos, Avraham was not called complete until he circumcised himself - "His'halech Lefanai ve'Heye Samim."

Also - circumcision is great, for if not for it, ha'Kadosh Baruch Hu would not have created His world - "Ko Amar Hash-m Im Lo Verisi Yomam va'Laylah Chukos Shamayim va'Aretz Lo Samti."

Also - circumcision is great, for it is equal to all the Mitzvos in the Torah - "Hinei Dam ha'Beris Asher Karas Hash-m Imachem Al Kol ha'Devarim ha'Eleh."

(Gemara - R. Yochanan bar Maryei): It says "Ba'Yom ha'Hu Karas Hash-m Bris Es Avraham Leimor..." until "v'Es Berisi Akim Es Yitzchak" - 13 Brisos are mentioned [in the Parshah].

"Uva'Yom ha'Shemini Yimol" - even on Shabbos. How do I fulfill "Mechaleleha Mos Yumas"? This refers to other Melachos, except for Milah.

Suggestion: Perhaps ["Mechaleleha Mos Yumas"] refers even to Milah. How would I fulfill "uva'Yom ha'Shemini Yimol"? This refers to other [days], except for Shabbos!

Rejection: "Uva'Yom [ha'Shemini]" - even on Shabbos.

In Torah, Nevi'im and Kesuvim we find that Shabbos is equal to all the Mitzvos in the Torah;

In Torah it says "Ad Anah Me'antem Lishmor Mitzvosai v'Sorosai... Re'u Ki Hash-m Nasan Lachem ha'Shabbos";

In Nevi'im it says "va'Yamru Vi... b'Chukosai Lo Halachu...", and it says "v'Es Shabsosai Chilulu Me'od."

In Kesuvim it says "v'Al Har Sinai Yaradta... v'Es Shabbos Kadshecha Hodata Lahem..."

(R. Elazar bei R. Avinah): "Mitzvos" of Shabbos (i.e. in that verse "v'Es Shabbos Kadshecha...") is written full (with two Vovim), to inform you that [Shabbos] is equal to all the Mitzvos in the Torah, and Milah overrides it.

A parable for [Shabbos and Milah] is two esteemed women who were coming towards each other, and you do not know who is greater than her colleague. The one who descends due to her colleague, you know that her colleague is greater than her.

Idolatry is more severe than all [Aveiros] - "v'Chi Sishgu v'Lo Sa'asu Es Kol ha'Mitzvos ha'Eleh."

(R. Yudah bar Pazi): Chilul Hash-m is worse than all of them - "v'Atem Beis Yisrael Ko Amar Hash-m Elokei Yisrael Ish Gilulav Lechu Avodu... v'Es Shem Kodshi Lo Sechalelu."

Since Moshe was lazy about Milah, the angel wanted to kill him - "va'Yifgeshehu Hash-m va'Yvakesh Hamiso."

Rebuttal (R. Yosi): Heaven forbid, Moshe was not lazy about Milah! Rather, he judged for himself, and said 'if to circumcise and leave - it is dangerous. If to delay - ha'Kadosh Baruch Hu told him "Lech Shuv Mitzrayim"!

Rather, he was 'lazy' (i.e. engaged) in the lodging before the Milah. This is why it says "va'Yhi va'Derech ba'Malon."

(R. Shimon ben Gamliel): Heaven forbid, the angel did not want to kill Moshe, rather, the baby. See who is called Chasan - Moshe or the baby?! (It says "Chasan Damim Atah Li.")

Some teach that Moshe is called Chasan, and some teach that the baby is called Chasan;

The one who says that Moshe is called Chasan - [Tziporah said to her baby] 'my Chasan (Moshe, his) blood was sought (he was about to be killed) due to you!' (PNEI MOSHE)

The one who says that the baby is called Chasan - [she said to her baby] 'Chasan, through your blood [of Milah] you remain [alive] to me.'

"Va'Tikach Tziporah Tzor va'Tichros Es Orlas Benah va'Tiga l'Raglav" - R. Yudah, R. Nechemyah and Rabanan [argued about this]. One said, [she put the foreskin] at the legs of Moshe. Another says, at the legs of the angel. Another says, at the legs of the baby.

The one who says at the legs of Moshe - 'here, cut your obligation!' (She could not do it, for a woman may not circumcise.)

The one who says at the legs of the angel - 'you did your mission' (to show that he will die if Milah is not done. Now, go away!)

The one who says at the legs of the baby - she touched the baby's body (cut his Orlah - PNEI MOSHE).

"Va'Yiref Mimenu Az Amrah Chasan Damim la'Mulos" - [the plural] is the source for two Milos - one is Milah itself and one is Peri'ah (pulling back the skin that covers the end of the Ever). One is Milah itself, and one is strands [of Orlah that remain; cutting them is Me'akev the Mitzvah].

"Yimol Besar Orlaso" - even if there is a Baheres (Tzara'as) there. How do I fulfill "Hishamer b'Nega ha'Tzara'as Lishmor Me'od v'La'asos" (not to cut off Tzara'as)? It is except for Milah.

Suggestion: Perhaps it is even for Milah (one may not cut the Orlah while there is a Nega on it)! How do I fulfill "Yimol Besar Orlaso"? It is when there is no Baheres there.

Rejection: "Besar" [is extra, to teach] even if there is a Baheres there.

Question: According to R. Yonah, who says that a Mitzvas Aseh overrides a Mitzvas Lo Sa'aseh even if it is not written b'Tzidah, this is fine. (R. SHIMSHON, Chalah 2:1 b'Sof - 'b'Tzidah' means near it. Alternatively, the Mitzvos were given at different times; Milah was give to Avraham, and Tzara'as, at Matan Torah.) According to R. Yosah, who says that a Mitzvas Aseh overrides a Mitzvas Lo Sa'aseh only if it is written near it, (why does Milah override Tzara'as? SHIREI KORBAN - R. Yonah holds that we need a verse, lest we think that there is also an Aseh of Tzara'as (La'asos), so Milah does not override it.)

Answer: Since it is written "Besar Orlaso" [to teach, even if there is a Baheres there], it is as if it is written b'Tzidah.