Jerusalem Talmud Shabbat 19:6

משנה: אֵילּוּ הֵן צִיצִים הַמְעַכְּבִין אֶת הַמִּילָה בָּשָׂר הַחוֹפֶה אֶת רֹב הָעֲטָרָה וְאֵינוֹ אוֹכֵל בַּתְּרוּמָה. אִם הָיָה בַעַל בָּשָׂר מְתַקְּנוֹ מִפְּנֵי מַרְאִית הָעָיִן. מָל וְלֹא פָרַע אֶת הַמִּילָה כְּאִילּוּ לֹא מָל׃ MISHNAH: The following are the fibers which invalidate a circumcision: the flesh which covers most of the corona; then he could not eat heave²²If it looks as if he were uncircumcised there should be a cosmetic correction.. If he was fat one corrects him because of the bad impression²³Since otherwise the circumcision is incomplete.. If he circumcised but did not uncover⁷One has to cut the membrane under the prepuce to expose the penis’s corona. the circumcision it is as if he did not circumcise²⁴The question is whether R. Eliezer permits to perform preparations on the Sabbath which could have been made on Friday for circumcision only or in general for any action prescribed for the Sabbath even if it involves doing work which under other circumstances would be Sabbath violations..

הלכה: אֵילּוּ צִיצִין הַמְעַכְּבִין אֶת הַמִּילָה. רִבִּי אַבוֹנָּא בְשֵׁם רַב יִרְמְיָה. בְּחוֹפֶה רוֹב גּוֹבְהָהּ שֶׁלְעֲטָרָה. רִבִּי יוֹסֵה בֶּן חֲנִינָא אוֹמֵר. בְּחוֹפֶה רוֹב גּוֹבָה עֲטָרָה. רִבִּי טֵבַיי בְשֵׁם שְׁמוּאֵל. בּוֹדְקִין אוֹתוֹ בְּשָׁעָה שֶׁמִּתְקַשֶּׁה. HALAKHAH: “The following are the fibers which invalidate a circumcision.¹⁵²Mishnah 6.” Rebbi Avuna in the name of Rav Jeremiah¹⁵³In Yebamot: R. Abinna in the name of Rebbi Jeremiah. The text here is correct since also in the Babli, Šabbat 137b, this is a statement of Rebbi Abinna in the name of the Babylonian Rav Jeremiah bar Abba and R. Avina lived two generations before Rebbi Jeremiah (cf. Berakhot Chapter 6, Note 148).: If it covers most of the height of the corona¹⁵⁴Making clear that “most” in the Mishnah refers to the vertical, not the horizontal.. Rebbi Yose ben Ḥanina¹⁵⁵In Yebamot: Yose ben Yose. This also was the version of the scribe here, “Ḥanina” is the scribe’s own correction. But it seems that the Yebamot version is correct and the late Galilean Amora R. Yose ben Yose endorses the earlier Babylonian ruling. said, if it covers most of the top of the corona. Rebbi Tebi in the name of Samuel: One checks at the time of an erection¹⁵⁶This refers to the fat baby mentioned in the Mishnah; if only the uncovered part of his corona is visible, nothing has to be done. In the Babli 137b this is a statement of Samuel, modifying a tannaitic statement of Rabban Simeon ben Gamliel (Tosephta Shabbat 15:9, ed. Liebermann)..

מָל וְלֹא פָרַע אֶת הַמִּילָה כְּאִילּוּ לֹא מָל׃ תַּנֵּי. וְעָנוּשׁ כָּרֵת. רִבִּי אָחָא בְשֵׁם רִבִּי אַבָּהוּ. הָדָא דְתֵימַר בְּשֶׁאֵין בּוֹ כְדֵי לְמָרֵק. אֲבָל אִם יֵשׁ בּוֹ כְדֵי לְמָרֵק מְמָרֵק וְאֵינוֹ חוֹשֵׁשׁ. תַּנֵּי. כָּל־שָׁעָה שֶׁעוֹסֵק בְּמִילָה חוֹזֵר בֵּין עַל צִיצִין הַמְעַכְּבִין בַּמִּילָה בֵּין עַל צִיצִין שֶׁאֵין מְעַכְּבִין. פִּירֵשׁ. אֵינוֹ חוֹזֵר אֶלָּא עַל צִיצִין הַמְעַכְּבִין בַּמִּילָה. אָמַר רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי יוֹסֵי. אֲפִילוּ עַל צִיצִין שֶׁאֵין מְעַכְּבִין הַמִּילָה. אִם פִּירֵשׁ חוֹזֵר. הֵיי דֵן רִבִּי יוֹסֵי. הֵיי דְתַנִּינָן תַּמָּן. רִבִּי יוֹסֵי אוֹמֵר. יוֹם טוֹב הָרִאשׁוֹן שֶׁלְחַג שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. וְשָׁכַח וְהוֹצִיא אֶת הַלּוּלָב בְּרָשׁוּת הָרַבִּים. פָּטוּר. מִפְּנֵי שֶׁהוֹצִיאוֹ בִרְשׁוּת: אַף בְּסַכִּין שֶׁלְמִילָה אַף בְּמַצָּה כֵן. מִמַּה דָמַר רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי יוֹסֵה. אֲפִילוּ עַל צִיצִין שֶׁאֵין מְעַכְּבִין בַּמִּילָה. אִם פִּירֵשׁ חוֹזֵר. הָדָא אָֽמְרָה. אֲפִילוּ בְּסַכִּין שֶׁלְמִילָה וְאַף בְּמַצָּה כֵן ¹⁵⁸The parallel is in Yebamot 8:1 (Notes 104 ff., 9a l. 43, א).“If he circumcised but did not uncover⁷One has to cut the membrane under the prepuce to expose the penis’s corona. the circumcision it is as if he did not circumcise²⁴The question is whether R. Eliezer permits to perform preparations on the Sabbath which could have been made on Friday for circumcision only or in general for any action prescribed for the Sabbath even if it involves doing work which under other circumstances would be Sabbath violations..” It was stated: He is subject to divine extirpation¹⁵⁹The person incorrectly circumcising on the Sabbath.. Rebbi Aḥa in the name of Rebbi Abbahu: That is to say if there is no time left [in the day]¹⁵⁷Probably the original version was the composite בּוֹ בַיּוֹם “on the same day”. The scribe originally wrote ביום and corrected to בו. to correct it. But if there is time left [in the day] to correct, he corrects without hesitation. ¹⁶⁰This paragraph is repeated from above, Notes 136 ff. It was stated: As long as he is occupied with the circumcision, he may return both to fibers which invalidate the circumcision as also to fibers that do not invalidate the circumcision. Once he has stopped, he may return only to fibers which invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we had stated there: “Rebbi Yose said, if the first day of Tabernacles falls on a Sabbath and somebody forgot [that it was the Sabbath] and took the palm branch into the public domain he is not liable since he took it out with permission.” Is it the same for the knife of circumcision, for a mazzah? Since Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision, that means the same holds for the knife of circumcision, for a mazzah.