“and on the eighth day he shall be circumcised.” (VaYikra 12,3)
The word ביום means that even if that day happens to be a Sabbath circumcision is to be performed (Shabbat 131). This holds true only when one can be absolutely certain that the Sabbath is indeed the eighth day after the baby’s birth. When there is any doubt about this, such as the baby being born after sunset but before dark, the circumcision is postponed as we do no desecrate the Sabbath unless we are sure thereby to comply with the Torah’s instructions. The Talmud Shabbat 137 states that an infant may legally be circumcised (earliest opportunity) either on the eighth, the ninth, the tenth, the eleventh or the twelfth day of his life. He must not be circumcised sooner, and unless sick and weak not later (on pain of neglecting performance of a positive commandment incumbent on the father). If the baby has been born clearly during the day or night and is healthy he is to be circumcised on the eighth day. If he was born during dusk, he is to be circumcised one day later providing that day is neither Sabbath or festival. If he is born at dusk on Friday he is to be circumcised on Sunday, i.e. the tenth day. If the Sabbath is followed by a festival such as Passover or Tabernacles his circumcision takes place on Monday, i.e. the eleventh day. If the Sabbath is followed by New Year, he is circumcised on the twelfth day of his life, i.e. on the Tuesday following New Year. If the baby was sick, circumcision is postponed until after he is well again.
A Midrashic approach (Tanchuma Tazria 5). The wicked Roman governor Turnusrufus once asked Rabbi Akiva whose works were more beautiful (beneficial to mankind) G’d’s or man’s? Rabbi Akiva answered that man’s accomplishments were superior. Turnusrufus, [taken aback by the unexpected answer, Ed.] countered: “can man then create heaven and earth that you say man’s accomplishments are greater than G’d’s?” Rabbi Akiva answered: “do not speak to me of matters which are above earth or below earth (beyond the human habitat), but let us discuss only matters within man’s province. Thereupon Turnusrufus asked Rabbi Akiva: “why do you people perform the rites of circumcision?” Rabbi Akiva said: “did I not know that this was the question which really troubled you! This is precisely why I told you right away that man’s accomplishments on earth are greater than G’d’s.” Rabbi Akiva proceeded to illustrate his point and brought Turnusrufus both ears of corns and hot rolls. He pointed to the former, saying “this is G’d’s work;” then he pointed to the rolls and said: “this is man’s work!.” Turnusrufus then said: “if your G’d is so desirous of the male infant being circumcised why did He not arrange for it to be born this way?” To this Rabbi Akiva replied: “why does the baby’s navel get born with it, trailing behind, so that its mother has to sever it?” As to your question why the infant is not born without a foreskin, the reason is that G’d gave us His commandments in order to refine human beings through their observance. This is the meaning of Proverbs 30,5: “every word of G’d is meant to purify.”
“and the skin disorder appears to be deeper than the skin of the flesh,” (Vayikra 13,3)
Rashi explains that whenever the Torah speaks of “a deeper white appearance” this is to be understood as similar to the contrast between the appearance of sunny areas surrounded by shade which also appears to be “lower,” or “deeper” than the surrounding shaded area although in fact it is not.
Nachmanides writes as follows concerning this verse: “there is a whitish looking substance which sparkles and affects one’s eyes as if one were being blinded by sunshine.” The human eye is unable to tolerate this brightness; this is why it appears to be “deeper,” recessed. The reason why the eye can tolerate the brilliance of sunshine is that it has a black area (pupil) which “absorbs” that brilliance. The pupil of the eye does not however, absorb the shine or sparkle emitted from this whitish material of which the Torah speaks here. Seeing it does not absorb it, it “rejects” it, i.e. it appears more distant than it is in actual fact. This is what the Torah means when it speaks about the appearance of this whitish mass appearing as “deeper” than the skin around it.
The whitish mass associated with the affliction called בהרת which is as bright as snow will become dimmed when exposed to sunlight, provided it will not sprout a black hair in its midst. If it does produce a black hair this is a sign that the affliction will not heal but will spread, as the black hair strengthens the ability to see.
שאת, on the other hand, while also a whitish looking mass, is not as blinding as the snow-like whiteness of the brightest בהרת. It does not weaken the ability of the afflicted person to see and as a result to expand. When one approaches to inspect it, it appears close by, “elevated instead of recessed,” similar to the impression one has when looking at the stars in the sky. The stars appear to protrude against the black sky “behind” them.”
