Brit Milah - Revision history

YitzchakSultan1: /* Milah On Shabbat */

2025-04-06T21:18:42Z

Milah On Shabbat

← Older revision		Revision as of 21:18, 6 April 2025
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	#If the mohel knows that by doing the milah on Shabbat the relatives will come to violate Shabbat to get there or the like, many poskim hold that they should push it off to Sunday.<ref>Shevet Halevi 1:205:331, 4:135:1, Orot Hahalacha p. 1164. Minchat Yitzchak 3:35:3-6 also seems to agree with this as he writes that it is lifnei iver for the mohel to do the milah on Shabbat if he knows that the family will drive there on Shabbat. However, since the mohel knew that if he didn't do it, another non-religious mohel would it is only mesaya. With some other factors he's lenient because of that consideration.</ref> Others hold that they should nonetheless do the milah on Shabbat.<ref>Tzitz Eliezer 6:3</ref>		#If the mohel knows that by doing the milah on Shabbat the relatives will come to violate Shabbat to get there or the like, many poskim hold that they should push it off to Sunday.<ref>Shevet Halevi 1:205:331, 4:135:1, Orot Hahalacha p. 1164. Minchat Yitzchak 3:35:3-6 also seems to agree with this as he writes that it is lifnei iver for the mohel to do the milah on Shabbat if he knows that the family will drive there on Shabbat. However, since the mohel knew that if he didn't do it, another non-religious mohel would it is only mesaya. With some other factors he's lenient because of that consideration.</ref> Others hold that they should nonetheless do the milah on Shabbat.<ref>Tzitz Eliezer 6:3</ref>
	#A mohel who is asked to do a milah on Shabbat and he is worried about going and seeing violations of Shabbat, he should nonetheless go and do the milah.<ref>Igrot Moshe YD 1:156. He explains that seeing chilul Shabbat is certainly a negative thing, however, that consideration is not a reason to delay a milah.</ref>		#A mohel who is asked to do a milah on Shabbat and he is worried about going and seeing violations of Shabbat, he should nonetheless go and do the milah.<ref>Igrot Moshe YD 1:156. He explains that seeing chilul Shabbat is certainly a negative thing, however, that consideration is not a reason to delay a milah.</ref>
			#If a baby is born during twilight of Friday night or is a caesarian section the milah does not override Shabbat<ref>Shulchan Aruch O.C. 331:5, Mishna Brurah 331:16</ref> or Yom Tov.<ref>Torat Hamoed (Yom Tov v. 1 p. 84)</ref>
			#There is a dispute if a delayed milah overrides Yom Tov Sheni, though practically the halacha is that it does not override Yom Tov Sheni.<ref>Shulchan Aruch Y.D. 266:8 rules like Rosh that a delayed milah doesn't override yom tov sheni. However, Shach 266:8 disagrees based on Rambam who allows milah on yom tov sheni even if it is delayed. Psakim Uteshuvot 266:9 writes that if the milah is certainly delayed it cannot be done on Yom Tov Sheni, however, if there is a doubt that perhaps it is supposed to be done on Yom Tov Sheni and perhaps it was supposed to be done the day before it can be done on Yom Tov Sheni.</ref> However, in a case where it falls out that the 8th day for a C section baby is on yom tov sheni or there is a safek if the 8th day of the baby's life is yom tov sheni or perhaps it is yom tov rishon, some poskim allow the milah to be done on yom tov sheni, while others disagree.<ref>The logic of those who allow it is that Rambam allows a milah that's delayed to be done on yom tov sheni. Also, it is a doubt if perhaps indeed the milah should be done on that day itself. In combination of those two factors some poskim allow the milah to be done on yom tov sheni. Nitai Gavriel 56:8 quotes Cheshev Haefod 2:134, Yom Tov Sheni Kehilchato quoting Rav Shlomo Zalman Auerbach as permitting it, while Rav Wosner, Rav Chaim Ozer, and Rav Moshe Feinstein did not allow it.</ref>

	==Procedure of Milah==		==Procedure of Milah==

Bchernigoff: grammar

2024-08-19T20:02:08Z

grammar

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	==Brachot for the Brit Milah==		==Brachot for the Brit Milah==

	#The father of the baby makes the Bracha "ברוך אתה ה' אלוקינו מלך העולם אשר קידשנו במצותיו וציונו להכניסו בבריתו של אברהם אבינו" (“Baruch Atta Hashem Elokenu Melech HaOlam Asher Kiddeshanu BeMitzvotav VeTzivanu LeHachniso BeBrito Shel Avraham Avinu”) before the Milah.<ref>Shulchan Aruch YD 265:1 writes that this Bracha should be made after the cutting of the Orlah before the Periyah, however, Yalkut Yosef (Sova Semachot vol 2 pg 60) writes that the minhag is to make it before the Milah and the Birchat Hamilah altogether. Yalkut Yosef Milah p. 77 writes that the minhag of Israel, Bavel, and Eastern Sephardi countries is to recite Lhachniso before the Milah. Even though Shulchan Aruch holds like the Rosh (Shabbat 14:10, Teshuva 26:1) that it can be said afterwards, the Rambam (Rav Avraham Ben HaRambam cited by Yabia Omer OC 2:17:7) and Rif (Teshuva 293) hold it should be said beforehand.</ref> This bracha should be said standing.<ref>Rama YD 265:1, Yalkut Yosef Milah 8:7 </ref>		#The father of the baby makes the Bracha "ברוך אתה ה' אלוקינו מלך העולם אשר קידשנו במצותיו וציונו להכניסו בבריתו של אברהם אבינו" (“Baruch Atta Hashem Elokenu Melech HaOlam Asher Kiddeshanu BeMitzvotav VeTzivanu LeHachniso BeBrito Shel Avraham Avinu”) before the Milah.<ref>Shulchan Aruch YD 265:1 writes that this Bracha should be made after the cutting of the Orlah before the Periyah, however, Yalkut Yosef (Sova Semachot vol 2 pg 60) writes that the minhag is to make it before the Milah and the Birchat Hamilah altogether. Yalkut Yosef Milah p. 77 writes that the minhag of Israel, Bavel, and Eastern Sephardi countries is to recite Lhachniso before the Milah. Even though Shulchan Aruch holds like the Rosh (Shabbat 14:10, Teshuva 26:1) that it can be said afterwards, the Rambam (Rav Avraham Ben HaRambam cited by Yabia Omer OC 2:17:7) and Rif (Teshuva 293) hold it should be said beforehand.</ref> This bracha should be said while standing.<ref>Rama YD 265:1, Yalkut Yosef Milah 8:7 </ref>
	#The Mohel makes the Bracha "ברוך אתה ה' אלוקינו מלך העולם אשר קידשנו במצותיו וציונו על המילה" (“Baruch Atta Hashem Elokenu Melech HaOlam Asher Kiddeshanu BeMitzvotav VeTzivanu Al HaMilah”) prior to the Milah.<ref>Shulchan Aruch YD 265:1, Yalkut Yosef 8:4 </ref> The text is the same whether it is the father or the mohel reciting it.<ref>Yalkut Yosef Milah 8:3</ref> This bracha should be said standing.<ref>Rama YD 265:1, Yalkut Yosef Milah 8:7 </ref>		#The Mohel makes the Bracha "ברוך אתה ה' אלוקינו מלך העולם אשר קידשנו במצותיו וציונו על המילה" (“Baruch Atta Hashem Elokenu Melech HaOlam Asher Kiddeshanu BeMitzvotav VeTzivanu Al HaMilah”) prior to the Milah.<ref>Shulchan Aruch YD 265:1, Yalkut Yosef 8:4 </ref> The text is the same whether it is the father or the mohel reciting it.<ref>Yalkut Yosef Milah 8:3. The Rambam's view, cited by Shulchan Aruch 265:2, is that if the father is the mohel, then the phrase למול את הבן is recited. </ref> This bracha should be said while standing.<ref>Rama YD 265:1, Yalkut Yosef Milah 8:7 </ref>
	#According to Sephardim, a Shehechiyanu is recited at the Brit Milah.<ref>Shulchan Aruch YD 265:7, Yalkut Yosef (Sova Semachot vol 2 pg 72) </ref> According to Ashkenazim a [[Shehecheyanu]] is not said at the Brit Milah except when a father is doing a Brit Milah for a firstborn son who is obligated in [[Pidyon HaBen]].<ref>Rama YD 265:7 </ref> Today, the Ashkenazic minhag is not to recite Shechiyanu outside of Israel.<ref>Otzar Habrit 3:15:21</ref>		#According to Sephardim, a Shehechiyanu is recited at the Brit Milah.<ref>Shulchan Aruch YD 265:7, Yalkut Yosef (Sova Semachot vol 2 pg 72). This is based on the view of Rambam (Milah 3:3 and Berachot 11:9). </ref> According to Ashkenazim, a [[Shehecheyanu]] is not said at the Brit Milah<ref>Gemara Shabbat 137b enumerates the two berachot cited above, but makes no mentions of Shehechiyanu by a Brit Milah. Rambam (cited in previous footnote) reasons that since it's a Mitzvah that isn't applicable all the time, it's fit to recite a Shehechiyanu, as we find by Pidyon HaBen (which is explicit on Pesachim 121b that a Shehechiyanu is recited).
	#~~Next~~ Hagefen is made on wine and then the bracha of Asher Kidesh Yedid MeBeten.<ref>Shulchan Aruch YD 265:1, Yalkut Yosef Milah 8:18 </ref> The text is אשר קידש ידיד מבטן, אל חי חלקנו צורנו צוה להציל ידידות שארנו משחת.<ref>Yalkut Yosef Milah 8:19</ref> The one who recited this bracha should taste the wine before the paragraph of "אלוקינו ואלוקי אבותינו קיים את הילד וכו'" and naming the baby.<ref>Yalkut Yosef Milah 8:20, Yabia Omer 7:23</ref> It is sufficient to taste the wine and not drink a cheekful.<ref>Yalkut Yosef Milah 8:22</ref>
	#When the one reciting the bracha says ואומר לך בדמייך חיי the mohel takes a drop of wine and places it on the lips of the baby.<ref>Yalkut Yosef Milah 8:21</ref>		Hagahot Maimonit (Milah 3:4) gives a few different justifications for the Minhag of the Ashkenazim not to say Shehechiyanu. The first is based on Ketubot 8a, which states that the phrase "She'Ha'Simcha B'Meono" is only said in the Zimmun of a Sheva Berachot and not a Milah, because there is no Simcha while the baby is in pain. Similarly, Shehechiyanu should not be recited while the baby is in pain. The challenge to this explanation, raised by Shut Rashba (1:245), is that Berachot 59b discusses a case in which one loses a family member, and then recites Dayan HaEmet for the loss, and Shehechiyanu for receiving a big inheritance. We see that Shehechiyanu can be recited, even though a person is in pain.
	#When reciting the bracha of אשר קידש ידיד מבטן Ashkenazim have the Sandak stand and hold the baby (Amidah Lbrachot)<ref>Otzar Habrit 3:15:23</ref>, while Sephardim have the Sandak continue to sit.<ref>Yalkut Yosef Milah 8:26</ref>
	#After the bracha of אשר קידש ידיד מבטן there is a prayer said for the welfare of the baby and the mother and in that paragraph the baby is named.<ref>Yalkut Yosef Milah 8:27</ref>		Hagahot Maimonit cites the second explanation from Rokeach, who says that since the baby is a nefel (non-viable) until it becomes 30 days old (Shabbat 135b), we don't say Shehechiyanu. Beit Yosef (265-7) quotes R' Yerucham who argues with this reasoning, saying that we should follow the majority of babies who are viable and will survive. Beit Yosef cites a third explanation from Tosafot (Bechorot 49a s.v. l'achar) that Chazal only institued a Shehechiyanu on Pidyon HaBen which isn't so common, as opposed to Milah which comes up much more frequently.

			</ref>, except when a father is doing a Brit Milah for a firstborn son who is obligated in [[Pidyon HaBen]].<ref>Rama YD 265:7 </ref> Today, the Ashkenazic minhag is not to recite Shechiyanu outside of Israel.<ref>Otzar Habrit 3:15:21</ref>
			#After this, the Hagefen is made on wine, and then the bracha of Asher Kidesh Yedid<ref>There is a discussion in the Rishonim as to the identity of this "Yedid". Rashi (Shabbat 137b s.v. asher) thinks that it refers to Yitzchak, while Rabbenu Tam (s.v. yedid) thinks that it refers to Avraham. </ref> MeBeten is recited.<ref>Shulchan Aruch YD 265:1, Yalkut Yosef Milah 8:18 </ref> The text is אשר קידש ידיד מבטן, אל חי חלקנו צורנו צוה להציל ידידות שארנו משחת.<ref>Yalkut Yosef Milah 8:19</ref> The one who recited this bracha should taste the wine before the paragraph of "אלוקינו ואלוקי אבותינו קיים את הילד וכו'" and naming the baby.<ref>Yalkut Yosef Milah 8:20, Yabia Omer 7:23</ref> It is sufficient to taste the wine and not drink a cheekful.<ref>Yalkut Yosef Milah 8:22</ref>
			#When the one reciting the bracha says ואומר לך בדמייך חיי, the mohel takes a drop of wine and places it on the lips of the baby.<ref>Yalkut Yosef Milah 8:21</ref>
			#When reciting the bracha of אשר קידש ידיד מבטן, Ashkenazim have the Sandak stand and hold the baby (Amidah Lbrachot)<ref>Otzar Habrit 3:15:23</ref>, while Sephardim have the Sandak continue to sit.<ref>Yalkut Yosef Milah 8:26</ref>
			#After the bracha of אשר קידש ידיד מבטן, there is a prayer said for the welfare of the baby and the mother, and in that paragraph the baby is named.<ref>Yalkut Yosef Milah 8:27</ref>
	#If the Brit Milah takes place on [[Shabbat]], if the one making the [[Brachot]] didn't yet make [[Kiddush]], he should drink from the cup of wine a Melo Lugmav (cheekful) and another [[Revi'it]].<ref>Kitzur Shulchan Aruch 77:14</ref> Sephardim hold that altogether he should drink a Reviyit or a Melo Lugmav.<ref>Yalkut Yosef Milah 8:23</ref>		#If the Brit Milah takes place on [[Shabbat]], if the one making the [[Brachot]] didn't yet make [[Kiddush]], he should drink from the cup of wine a Melo Lugmav (cheekful) and another [[Revi'it]].<ref>Kitzur Shulchan Aruch 77:14</ref> Sephardim hold that altogether he should drink a Reviyit or a Melo Lugmav.<ref>Yalkut Yosef Milah 8:23</ref>
	#The father of the baby and mohel don't need to close their eyes or cover the nakedness of the baby when reciting the brachot.<ref>Yalkut Yosef Milah 8:10</ref>		#The father of the baby and mohel don't need to close their eyes nor cover the nakedness of the baby when reciting the brachot.<ref>Shulchan Aruch Yoreh Deah 265:8 and Yalkut Yosef Milah 8:10. Beit Yosef cites a view in the Rishonim that the baby's nakedness does need to be covered while performing the Milah. Tur quotes the Baal HaIttur who says that as long as a Katan is not fit to have Bi'ah (marital relations), then his nakedness is not halakhically considered an Ervah. </ref> However, the baby should be clean from feces before the bracha is recited.<ref>Rama 265:8</ref>

	==Mohel==		==Mohel==

	#Sephardim hold that a woman can be a mohel.<ref>Shulchan Aruch Y.D. 264:1</ref> Ashkenazim hold that a woman shouldn't be a mohel ~~but~~ if there's no man available she should do the milah.<ref>Rama Y.D. 264:1 ~~writes that since some hold that a woman can't do milah the minhag is to specifically get a male mohel.~~</ref>		#Sephardim hold that a woman can be a mohel.<ref>Shulchan Aruch Y.D. 264:1</ref> Ashkenazim hold that a woman shouldn't be a mohel. However, if there's no man available, then she should do the milah.<ref>Rama Y.D. 264:1 </ref>

	==Sandakut (holding of the baby)==		==Sandakut (holding of the baby)==

Bchernigoff: Edited grammar

2024-08-18T18:39:34Z

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← Older revision		Revision as of 18:39, 18 August 2024
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	#The Brit Milah is performed on the eighth day after the baby's birth.<ref>Vayikra 12:3, Tur and Shulchan Aruch Y.D. 262:1</ref> It may not be performed before the eighth day. If it is done before the eighth day, there is a dispute if the child should have a hatafat dam brit ceremony on the eighth day.<ref>Rama Y.D. 262:1 rules that bdiavad (after the fact), a milah performed during the day before the eighth day is acceptable. However, if the Milah is performed at night before the eighth day, even if it's the eighth night, then hatafat dam brit would be required. Shach 262:2 disagrees and requires a hatafat dam brit in all cases if the Milah was performed before the eighth day. Shach notes that Hatafah in this case wouldn't be performed on Shabbat. Bear Heitiv 262:1 cites the Shach.</ref>		#The Brit Milah is performed on the eighth day after the baby's birth.<ref>Vayikra 12:3, Tur and Shulchan Aruch Y.D. 262:1</ref> It may not be performed before the eighth day. If it is done before the eighth day, there is a dispute if the child should have a hatafat dam brit ceremony on the eighth day.<ref>Rama Y.D. 262:1 rules that bdiavad (after the fact), a milah performed during the day before the eighth day is acceptable. However, if the Milah is performed at night before the eighth day, even if it's the eighth night, then hatafat dam brit would be required. Shach 262:2 disagrees and requires a hatafat dam brit in all cases if the Milah was performed before the eighth day. Shach notes that Hatafah in this case wouldn't be performed on Shabbat. Bear Heitiv 262:1 cites the Shach.</ref>
	#It is permitted for a Jewish doctor to perform a hospital circumcision for a non-religious Jew before the eighth day.<ref>[https://www.yutorah.org/lectures/lecture.cfm/931524/rabbi-aryeh-lebowitz/from-the-rabbis-desk-hospital-circumcision/ Rabbi Lebowitz] explained that ~~doing a milah before the eighth day might not be effective and have~~ to ~~do it again. But since~~ the Rama ~~holds it is effective it is still worthwhile to do~~ the ~~milah~~. ~~Even if~~ it is ineffective ~~and they would need a hatafat dam brit later~~ that doesn't make it forbidden to do. Since it might make the child not an arel it is permitted for the doctor to do it. They should be aware that they cut the necessary amount that it would be a valid circumcision according to the halacha, the anesthesia and the clamps used today that allow for a little bleeding wouldn't invalidate the circumcision. He concluded by quoting Rav Mordechai Willig as permitting this.</ref>		#It is permitted for a Jewish doctor to perform a hospital circumcision for a non-religious Jew before the eighth day.<ref>[https://www.yutorah.org/lectures/lecture.cfm/931524/rabbi-aryeh-lebowitz/from-the-rabbis-desk-hospital-circumcision/ Rabbi Lebowitz] explained that according to the aforementioned Rama, the Milah would bdiavad (after the fact) acceptable in this case. Nonetheless, even according to Shach who believes it to be ineffective, that doesn't make it forbidden to do. Since it might make the child not an arel it is permitted for the doctor to do it. They should be aware that they cut the necessary amount that it would be a valid circumcision according to the halacha, the anesthesia and the clamps used today that allow for a little bleeding wouldn't invalidate the circumcision. He concluded by quoting Rav Mordechai Willig as permitting this.</ref>
	#The Brit Milah may be performed any time during the day, after [[HaNetz HaChama]], however, one should make an effort to fulfill the mitzvah of Brit Milah early in the morning because of "Zarizin Makdimin LeMitzvot".<ref>Pesachim 4a says that the Brit Milah may be performed any time during the day but those who have alacrity in fulfilling mitzvot will do it early. The gemara learns this concept of Zarizin Makdimin LeMitzvot from Avraham Avinu when he went to perform the Akeda early in the morning. Shulchan Aruch Y.D. 262:1 codifies this as halacha.</ref>		#The Brit Milah may be performed any time during the day, after [[HaNetz HaChama]], however, one should make an effort to fulfill the mitzvah of Brit Milah early in the morning because of "Zarizin Makdimin LeMitzvot".<ref>Pesachim 4a says that the Brit Milah may be performed any time during the day but those who have alacrity in fulfilling mitzvot will do it early. The gemara learns this concept of Zarizin Makdimin LeMitzvot from Avraham Avinu when he went to perform the Akeda early in the morning. Shulchan Aruch Y.D. 262:1 codifies this as halacha.</ref>
	#If one performed the Brit Milah before [[HaNetz HaChama]] after [[Olot HaShachar]] one fulfills one's obligation.<ref>[[Megillah]] 20a, Rama 262:1</ref>		#If one performed the Brit Milah before [[HaNetz HaChama]] after [[Olot HaShachar]] one fulfills one's obligation.<ref>[[Megillah]] 20a, Rama 262:1</ref>

Bchernigoff: Edited grammar

2024-08-18T18:28:20Z

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YitzchakSultan1: /* Brachot for the Brit Milah */

2024-07-01T21:29:10Z

Brachot for the Brit Milah

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	==Brachot for the Brit Milah==		==Brachot for the Brit Milah==

	#The father of the baby makes the Bracha "ברוך אתה ה' אלוקינו מלך העולם אשר קידשנו במצותיו וציונו להכניסו בבריתו של אברהם אבינו" (“Baruch Atta Hashem Elokenu Melech HaOlam Asher Kiddeshanu BeMitzvotav VeTzivanu LeHachniso BeBrito Shel Avraham Avinu”) before the Milah <ref>Shulchan Aruch YD 265:1 writes that this Bracha should be made after the cutting of the Orlah before the Periyah, however, Yalkut Yosef (Sova Semachot vol 2 pg 60) writes that the minhag is to make it before the Milah and the Birchat Hamilah altogether. Yalkut Yosef Milah p. 77 writes that the minhag of Israel, Bavel, and Eastern Sephardi countries is to recite Lhachniso before the Milah. Even though Shulchan Aruch holds like the Rosh (Shabbat 14:10, Teshuva 26:1) that it can be said afterwards, the Rambam (Rav Avraham Ben HaRambam cited by Yabia Omer OC 2:17:7) and Rif (Teshuva 293) hold it should be said beforehand.</ref> This bracha should be said standing.<ref>Rama YD 265:1, Yalkut Yosef Milah 8:7 </ref>		#The father of the baby makes the Bracha "ברוך אתה ה' אלוקינו מלך העולם אשר קידשנו במצותיו וציונו להכניסו בבריתו של אברהם אבינו" (“Baruch Atta Hashem Elokenu Melech HaOlam Asher Kiddeshanu BeMitzvotav VeTzivanu LeHachniso BeBrito Shel Avraham Avinu”) before the Milah.<ref>Shulchan Aruch YD 265:1 writes that this Bracha should be made after the cutting of the Orlah before the Periyah, however, Yalkut Yosef (Sova Semachot vol 2 pg 60) writes that the minhag is to make it before the Milah and the Birchat Hamilah altogether. Yalkut Yosef Milah p. 77 writes that the minhag of Israel, Bavel, and Eastern Sephardi countries is to recite Lhachniso before the Milah. Even though Shulchan Aruch holds like the Rosh (Shabbat 14:10, Teshuva 26:1) that it can be said afterwards, the Rambam (Rav Avraham Ben HaRambam cited by Yabia Omer OC 2:17:7) and Rif (Teshuva 293) hold it should be said beforehand.</ref> This bracha should be said standing.<ref>Rama YD 265:1, Yalkut Yosef Milah 8:7 </ref>
	#The Mohel makes the Bracha "ברוך אתה ה' אלוקינו מלך העולם אשר קידשנו במצותיו וציונו על המילה" (“Baruch Atta Hashem Elokenu Melech HaOlam Asher Kiddeshanu BeMitzvotav VeTzivanu Al HaMilah”) prior to the Milah.<ref>Shulchan Aruch YD 265:1, Yalkut Yosef 8:4 </ref> The text is the same whether it is the father or the mohel reciting it.<ref>Yalkut Yosef Milah 8:3</ref> This bracha should be said standing.<ref>Rama YD 265:1, Yalkut Yosef Milah 8:7 </ref>		#The Mohel makes the Bracha "ברוך אתה ה' אלוקינו מלך העולם אשר קידשנו במצותיו וציונו על המילה" (“Baruch Atta Hashem Elokenu Melech HaOlam Asher Kiddeshanu BeMitzvotav VeTzivanu Al HaMilah”) prior to the Milah.<ref>Shulchan Aruch YD 265:1, Yalkut Yosef 8:4 </ref> The text is the same whether it is the father or the mohel reciting it.<ref>Yalkut Yosef Milah 8:3</ref> This bracha should be said standing.<ref>Rama YD 265:1, Yalkut Yosef Milah 8:7 </ref>
	#According to Sephardim a Shehechiyanu is recited at the Brit Milah.<ref>Shulchan Aruch YD 265:7, Yalkut Yosef (Sova Semachot vol 2 pg 72) </ref> According to Ashkenazim a [[Shehecheyanu]] is not said at the Brit Milah except when a father is doing a Brit Milah for a firstborn son who is obligated in [[Pidyon HaBen]].<ref>Rama YD 265:7 </ref> Today the Ashkenazic minhag is not to recite Shechiyanu outside of Israel.<ref>Otzar Habrit 3:15:21</ref>		#According to Sephardim, a Shehechiyanu is recited at the Brit Milah.<ref>Shulchan Aruch YD 265:7, Yalkut Yosef (Sova Semachot vol 2 pg 72) </ref> According to Ashkenazim a [[Shehecheyanu]] is not said at the Brit Milah except when a father is doing a Brit Milah for a firstborn son who is obligated in [[Pidyon HaBen]].<ref>Rama YD 265:7 </ref> Today, the Ashkenazic minhag is not to recite Shechiyanu outside of Israel.<ref>Otzar Habrit 3:15:21</ref>
	#Next Hagefen is made on wine and then the bracha of Asher Kidesh Yedid MeBeten.<ref>Shulchan Aruch YD 265:1, Yalkut Yosef Milah 8:18 </ref> The text is אשר קידש ידיד מבטן, אל חי חלקנו צורנו צוה להציל ידידות שארנו משחת.<ref>Yalkut Yosef Milah 8:19</ref> The one who recited this bracha should taste the wine before the paragraph of "אלוקינו ואלוקי אבותינו קיים את הילד וכו'" and naming the baby.<ref>Yalkut Yosef Milah 8:20, Yabia Omer 7:23</ref> It is sufficient to taste the wine and not drink a cheekful.<ref>Yalkut Yosef Milah 8:22</ref>		#Next Hagefen is made on wine and then the bracha of Asher Kidesh Yedid MeBeten.<ref>Shulchan Aruch YD 265:1, Yalkut Yosef Milah 8:18 </ref> The text is אשר קידש ידיד מבטן, אל חי חלקנו צורנו צוה להציל ידידות שארנו משחת.<ref>Yalkut Yosef Milah 8:19</ref> The one who recited this bracha should taste the wine before the paragraph of "אלוקינו ואלוקי אבותינו קיים את הילד וכו'" and naming the baby.<ref>Yalkut Yosef Milah 8:20, Yabia Omer 7:23</ref> It is sufficient to taste the wine and not drink a cheekful.<ref>Yalkut Yosef Milah 8:22</ref>
	#When the one reciting the bracha says ואומר לך בדמייך חיי the mohel takes a drop of wine and places it on the lips of the baby.<ref>Yalkut Yosef Milah 8:21</ref>		#When the one reciting the bracha says ואומר לך בדמייך חיי the mohel takes a drop of wine and places it on the lips of the baby.<ref>Yalkut Yosef Milah 8:21</ref>

Unknown user: The paragraph was missing the word "no"

2023-06-14T13:18:44Z

The paragraph was missing the word "no"

Show changes

Unknown user: /* Milah On Shabbat */

2023-04-17T17:44:17Z

Milah On Shabbat

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	# A father can do a brit on Shabbat even if he could have someone else do it.<Ref>Shulchan Aruch OC 338</ref>		# A father can do a brit on Shabbat even if he could have someone else do it.<Ref>Shulchan Aruch OC 338</ref>
	# Regarding putting away the milah knife after the milah see [[General_laws_of_Muktzeh#Muktzeh_that.E2.80.99s_in_already_in_one.E2.80.99s_hands]].		# Regarding putting away the milah knife after the milah see [[General_laws_of_Muktzeh#Muktzeh_that.E2.80.99s_in_already_in_one.E2.80.99s_hands]].
			# If the mohel knows that by doing the milah on Shabbat the relatives will come to violate Shabbat to get there or the like, many poskim hold that they should push it off to Sunday.<ref>Shevet Halevi 1:205:331, 4:135:1, Orot Hahalacha p. 1164. Minchat Yitzchak 3:35:3-6 also seems to agree with this as he writes that it is lifnei iver for the mohel to do the milah on Shabbat if he knows that the family will drive there on Shabbat. However, since the mohel knew that if he didn't do it, another non-religious mohel would it is only mesaya. With some other factors he's lenient because of that consideration.</ref> Others hold that they should nonetheless do the milah on Shabbat.<ref>Tzitz Eliezer 6:3</ref>
			# A mohel who is asked to do a milah on Shabbat and he is worried about going and seeing violations of Shabbat, he should nonetheless go and do the milah.<Ref>Igrot Moshe YD 1:156. He explains that seeing chilul Shabbat is certainly a negative thing, however, that consideration is not a reason to delay a milah.</ref>

	==Procedure of Milah==		==Procedure of Milah==

Unknown user: /* When a Brit Milah should take place */

2021-12-15T16:39:42Z

When a Brit Milah should take place

← Older revision		Revision as of 16:39, 15 December 2021
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	==When a Brit Milah should take place==		==When a Brit Milah should take place==
	# The Brit Milah is performed on the eighth day after the baby's birth.<ref>Vayikra 12:3, Tur and Shulchan Aruch 262:1</ref> It may not be performed before. If it is done before the eighth day there is a dispute after the fact and the child should have a hatafat dam brit ceremony on the eighth day.<ref>Rama Y.D. 262:1 rules that after the fact a milah before the eighth day during the day, and not the night, is acceptable. However, the Shach 262:2 disagrees and requires a ~~hatafarat~~ dam brit, but that wouldn't be performed on Shabbat. Bear Heitiv 262:1 cites the Shach.</ref>		# The Brit Milah is performed on the eighth day after the baby's birth.<ref>Vayikra 12:3, Tur and Shulchan Aruch Y.D. 262:1</ref> It may not be performed before. If it is done before the eighth day there is a dispute after the fact and the child should have a hatafat dam brit ceremony on the eighth day.<ref>Rama Y.D. 262:1 rules that after the fact a milah before the eighth day during the day, and not the night, is acceptable. However, the Shach 262:2 disagrees and requires a hatafat dam brit, but that wouldn't be performed on Shabbat. Bear Heitiv 262:1 cites the Shach.</ref> It is permitted for a Jewish doctor to perform a hospital circumcision for a non-religious Jew before the eighth day.<ref>[https://www.yutorah.org/lectures/lecture.cfm/931524/rabbi-aryeh-lebowitz/from-the-rabbis-desk-hospital-circumcision/ Rabbi Lebowitz] explained that doing a milah before the eighth day might not be effective and have to do it again. But since the Rama holds it is effective it is still worthwhile to do the milah. Even if it is ineffective and they would need a hatafat dam brit later that doesn't make it forbidden to do. Since it might make the child not an arel it is permitted for the doctor to do it. They should be aware that they cut the necessary amount that it would be a valid circumcision according to the halacha, the anesthesia and the clamps used today that allow for a little bleeding wouldn't invalidate the circumcision. He concluded by quoting Rav Mordechai Willig as permitting this.</ref>
	# The Brit Milah may be performed any time during the day, after [[HaNetz HaChama]], however, one should make an effort to fulfill the mitzvah of Brit Milah early in the morning because of "Zarizin Makdimin LeMitzvot".<ref>Pesachim 4a says that the Brit Milah may be performed any time during the day but those who have alacrity in fulfilling mitzvot will do it early. The gemara learns this concept of Zarizin Makdimin LeMitzvot from Avraham Avinu when he went to perform the Akeda early in the morning. Shulchan Aruch YD 262:1 codifies this as halacha.</ref>		# The Brit Milah may be performed any time during the day, after [[HaNetz HaChama]], however, one should make an effort to fulfill the mitzvah of Brit Milah early in the morning because of "Zarizin Makdimin LeMitzvot".<ref>Pesachim 4a says that the Brit Milah may be performed any time during the day but those who have alacrity in fulfilling mitzvot will do it early. The gemara learns this concept of Zarizin Makdimin LeMitzvot from Avraham Avinu when he went to perform the Akeda early in the morning. Shulchan Aruch Y.D. 262:1 codifies this as halacha.</ref>
	# If one performed the Brit Milah before [[HaNetz HaChama]] after [[Olot HaShachar]] one fulfills one's obligation.<ref>[[Megillah]] 20a, Rama 262:1</ref>		# If one performed the Brit Milah before [[HaNetz HaChama]] after [[Olot HaShachar]] one fulfills one's obligation.<ref>[[Megillah]] 20a, Rama 262:1</ref>
	# If it will cause a fight among the family to perform the Brit Milah very early, one may delay it, but one should still try to make it as early as possible.<ref>Rav Mordechai Eliyahu's comment on Kitzur Shulchan Aruch 163:1</ref>		# If it will cause a fight among the family to perform the Brit Milah very early, one may delay it, but one should still try to make it as early as possible.<ref>Rav Mordechai Eliyahu's comment on Kitzur Shulchan Aruch 163:1</ref>
	# If there is a concern of a health risk to the baby, the Brit Milah should be delayed until the baby is healthy. Once the baby is healthy, in the case of some illnesses the Brit Milah should be performed without delay, while in other cases, the Brit Milah is only performed after 8 days after the baby became healthy.<ref>Shulchan Aruch 262:2, Kitzur Shulchan Aruch 163:4</ref> Needless to say, because of the complexity of these issues, it is incumbent for a person to consult an Orthodox Rabbi to assess the situation. For more details about a delayed Milah, see the [[#A Delayed Milah]] section.		# If there is a concern of a health risk to the baby, the Brit Milah should be delayed until the baby is healthy. Once the baby is healthy, in the case of some illnesses the Brit Milah should be performed without delay, while in other cases, the Brit Milah is only performed after 8 days after the baby became healthy.<ref>Shulchan Aruch 262:2, Kitzur Shulchan Aruch 163:4</ref> Needless to say, because of the complexity of these issues, it is incumbent for a person to consult an Orthodox Rabbi to assess the situation. For more details about a delayed Milah, see the [[#A Delayed Milah]] section.
	# If a baby is born during [[Bein HaShemashot]], since there is a doubt whether it was day or night, the Brit Milah is performed on the ninth day from the baby's birth.<ref>Shulchan Aruch YD 162:4</ref>Because of the complexity involved in practically determining [[Bein HaShemashot]] an Orthodox Rabbi should be consulted.<ref>Kitzur Shulchan Aruch 163:6</ref>		# If a baby is born during [[Bein HaShemashot]], since there is a doubt whether it was day or night, the Brit Milah is performed on the ninth day from the baby's birth.<ref>Shulchan Aruch Y.D. 162:4</ref>Because of the complexity involved in practically determining [[Bein HaShemashot]] an Orthodox Rabbi should be consulted.<ref>Kitzur Shulchan Aruch 163:6</ref>

	==Brachot for the Brit Milah==		==Brachot for the Brit Milah==

Unknown user: /* Meat or Dairy */

2021-02-17T01:22:19Z

Meat or Dairy

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	===Meat or Dairy===		===Meat or Dairy===
	# Ideally the meal should have meat but one fulfills the minhag even with chicken or fish.<ref>Magen Avraham 249:6 citing the Maharshal requires meat for a brit milah meal. Yalkut Yosef Sova Semachot 2:11:3 based on Taamei Haminhagim writes that the meal should have meat initially but if that's not possible it could have chicken or fish. Rabbenu Bechay Beresheet 21:8 writes that the minhag to have a seuda after a Brit Milah is based on the party Avraham made for Yitzchak and the midrash writes that the party was for fact he was able to give Yitzchak a Milah. </ref>		# Ideally the meal should have meat but one fulfills the minhag even with chicken or fish.<ref>Magen Avraham 249:6 citing the Maharshal requires meat for a brit milah meal. Yalkut Yosef Sova Semachot 2:11:3 based on Taamei Haminhagim writes that the meal should have meat initially but if that's not possible it could have chicken or fish. Rabbenu Bechay Beresheet 21:8 writes that the minhag to have a seuda after a Brit Milah is based on the party Avraham made for Yitzchak and the midrash writes that the party was for fact he was able to give Yitzchak a Milah. </ref>
			# Those who are lenient to have dairy for the milah meal should at least serve wine.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-56-January-31-2021.pdf Rav Schachter (Corona teshuva #56)]</ref>

	===Bread===		===Bread===
	# The meal should be a bread meal.<ref>Yalkut Yosef Sova Semachot 2:11:3</ref>		# The meal should be a bread meal.<ref>Yalkut Yosef Sova Semachot 2:11:3</ref>

Unknown user: /* Tallit and Tefillin for Brit Milah */

2020-12-29T22:09:30Z

Tallit and Tefillin for Brit Milah

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	# At the end of the milah the Sephardic minhag of Yerushalayim is to recite שיר המעלות אשרי כל ירא ה' and Kaddish Yemey Shelemah.<ref>Yalkut Yosef Milah 8:27</ref>		# At the end of the milah the Sephardic minhag of Yerushalayim is to recite שיר המעלות אשרי כל ירא ה' and Kaddish Yemey Shelemah.<ref>Yalkut Yosef Milah 8:27</ref>
	===Tallit and Tefillin for Brit Milah===		===Tallit and Tefillin for Brit Milah===
	# The Ashkenazic minhag is for everyone involved and observing the milah to keep on Tefillin for the Brit Milah since the Brit Milah is a sign between us and Hashem and so is the Tefillin.<ref>Mishna Brurah 25:55, Piskei Teshuvot 25:29</ref> Sephardim, however, have the practice not to keep on Tefillin, yet those who do have the practice to leave on Tefillin have what to rely upon.<ref>Yalkut Yosef (Sova Semachot 2:7:2)</ref>		# The Ashkenazic minhag is for everyone involved and observing the milah to keep on Tefillin for the Brit Milah since the Brit Milah is a sign between us and Hashem and so is the Tefillin.<ref>Mishna Brurah 25:55, Piskei Teshuvot 25:29. Avnei Yishfeh 7:7:8 explains that unlike Shabbat or Yom Tov which are a day that is a sign between us and Hashem, brit milah is a temporary mitzvah and doesn't not require removing tefillin. Siach Tzadikim (Brit Milah p. 145) quotes the practice of the Satmer Rebbe to remove his tefillin for milah because the brit milah is a sign like Shabbat and tefillin is also a sign.</ref> Sephardim, however, have the practice not to keep on Tefillin, yet those who do have the practice to leave on Tefillin have what to rely upon.<ref>Yalkut Yosef (Sova Semachot 2:7:2)</ref>
	#If the milah is on a Rosh Chodesh and the congregation already took off their tefillin many hold that they should not put it back on for the Brit Milah. The Ashkenazic minhag is that the father of the baby, the Mohel, and Sandak put back on their tefillin,<ref>Piskei Teshuvot 25:29</ref> while Sephardim have the practice not to put them back on.<ref>Yalkut Yosef (Sova Semachot 2:7:2)</ref>		#If the milah is on a Rosh Chodesh and the congregation already took off their tefillin many hold that they should not put it back on for the Brit Milah. The Ashkenazic minhag is that the father of the baby, the Mohel, and Sandak put back on their tefillin,<ref>Piskei Teshuvot 25:29</ref> while Sephardim have the practice not to put them back on.<ref>Yalkut Yosef (Sova Semachot 2:7:2)</ref>
	# The minhag is for sandak and father of the baby to wear a tallit during the brit milah.<ref>Yalkut Yosef (Sova Semachot 2:7:2)</ref>		# The minhag is for sandak and father of the baby to wear a tallit during the brit milah.<ref>Yalkut Yosef (Sova Semachot 2:7:2)</ref>

← Older revision		Revision as of 18:28, 18 August 2024
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	#The mitzva of milah is equivalent to all other mitzvot in the Torah combined.<ref>Nedarim 32a </ref>		#The mitzva of milah is equivalent to all other mitzvot in the Torah combined.<ref>Nedarim 32a </ref>
	#Without the mitzva of milah, the world would not exist.<ref>Nedarim 32a </ref>		#Without the mitzva of milah, the world would not exist.<ref>Nedarim 32a </ref>
	#In the merit of ~~bris~~ milah Hashem ~~said that He~~ split the sea for the Jewish people <ref>Yalkut Shimoni Yirmiyahu 33 [321] </ref>		#In the merit of brit milah, Hashem split the sea for the Jewish people <ref>Yalkut Shimoni Yirmiyahu 33 [321] </ref>
	#In the merit of ~~brt~~ milah, Aharon Hakohen entered the Kodesh Hakodashim every year.<ref>Vayikra Rabba 21:5</ref>		#In the merit of brit milah, Aharon Hakohen entered the Kodesh Hakodashim every year.<ref>Vayikra Rabba 21:5</ref>

	==The Night Before==		==The Night Before==
	===Berit Yitzchak===		===Berit Yitzchak===

	#In ~~sephardic~~ communities, it is customary on the night before a Berit Mila to assemble ten men in the home, as well as Torah scholars, to read special passages from the Zohar, in order to give the baby protection.<ref>Yalkut Yosef Sova Semachot Vol. 2 pg. 5, Rav Mordechai Eliyahu's comment on Shulchan Aruch Kitzur 163:8, [http://www.dailyhalacha.com/displayRead.asp?readID=2334 Rabbi Eli Mansour]</ref> There is value to reading Zohar even if one doesn't understand it.<ref>Chaim Shaal 1:75:2, Yabia Omer 1:26:10</ref>		#In Sephardic communities, it is customary on the night before a Berit Mila to assemble ten men in the home, as well as Torah scholars, to read special passages from the Zohar, in order to give the baby protection.<ref>Yalkut Yosef Sova Semachot Vol. 2 pg. 5, Rav Mordechai Eliyahu's comment on Shulchan Aruch Kitzur 163:8, [http://www.dailyhalacha.com/displayRead.asp?readID=2334 Rabbi Eli Mansour]</ref> There is value to reading Zohar even if one doesn't understand it.<ref>Chaim Shaal 1:75:2, Yabia Omer 1:26:10</ref>
	#During this event, the mother should come to the side room and recite Birkat Ha’gomel.<ref>Yalkut Yosef Sova Semachot Vol. 2 pg. 10, [http://www.dailyhalacha.com/displayRead.asp?readID=2334 Rabbi Eli Mansour]</ref>		#During this event, the mother should come to the side room and recite Birkat Ha’gomel.<ref>Yalkut Yosef Sova Semachot Vol. 2 pg. 10, [http://www.dailyhalacha.com/displayRead.asp?readID=2334 Rabbi Eli Mansour]</ref>
	#One does not need to eat bread at the meal for the night of the bris, and if one chooses to do so it would not qualify as a seudat mitzva, and thus would not allow for eating meat during the nine days.<ref>Yalkut Yosef Sova Semachot Vol. 2 pg. 8</ref>		#One does not need to eat bread at the meal for the night of the bris, and if one chooses to do so, it would not qualify as a seudat mitzva, and thus would not allow for eating meat during the nine days.<ref>Yalkut Yosef Sova Semachot Vol. 2 pg. 8</ref>
	#If the ~~bris~~ is pushed off past the 8th day, one should do the learning the night before the bris instead of on the 8th night.<ref>Yalkut Yosef Sova Semachot Vol. 2 pg. 11</ref>		#If the brit is pushed off past the 8th day, one should do the learning the night before the bris instead of on the 8th night.<ref>Yalkut Yosef Sova Semachot Vol. 2 pg. 11</ref>
	#If the ~~bris~~ is on Shabbat morning, one should do the learning on Thursday night, and if possible to gather ten people to learn on Friday night.<ref>Yalkut Yosef Sova Semachot Vol. 2 pg. 11 </ref>		#If the brit is on Shabbat morning, one should do the learning on Thursday night, and if possible to gather ten people to learn on Friday night.<ref>Yalkut Yosef Sova Semachot Vol. 2 pg. 11 </ref>

	==Obligation of the Mitzvah of Brit Milah==		==Obligation of the Mitzvah of Brit Milah==
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	#A father is obligated to perform a Brit Milah (circumcision) on his son or to appoint a pious Mohel to do so on his behalf.<ref>Kitzur Shulchan Aruch 163:1, Yalkut Yosef Sova Semachot Vol. 2 pg. 12.		#A father is obligated to perform a Brit Milah (circumcision) on his son or to appoint a pious Mohel to do so on his behalf.<ref>Kitzur Shulchan Aruch 163:1, Yalkut Yosef Sova Semachot Vol. 2 pg. 12.

	*The Gemara Kiddushin 29a states that a father is obligated to perform a Brit Milah for his son. Some ~~rishonim~~ assume that the entire obligation on the father is to make sure that the Milah takes place but he doesn't need to personally perform it nor even appoint a Mohel, as long as it is taken care of. These rishonim include the Maharach Or Zaruah (responsa n. 11) and Tosfot Rid (Kiddushin 29a s.v. Otto). However, most rishonim assume that there is an obligation upon the father to actually perform the ~~milah~~ and if he doesn't know how, he should appoint a Mohel to do it for him. These ~~rishonim~~ include the Rambam (Milah 1:1), Darkei Moshe (YD 264:1), and Rosh Chullin 6:8.		*The Gemara Kiddushin 29a states that a father is obligated to perform a Brit Milah for his son. Some Rishonim assume that the entire obligation on the father is to make sure that the Milah takes place, but he doesn't need to personally perform it nor even appoint a Mohel, as long as it is taken care of. These rishonim include the Maharach Or Zaruah (responsa n. 11) and Tosfot Rid (Kiddushin 29a s.v. Otto). However, most rishonim assume that there is an obligation upon the father to actually perform the Milah, and if he doesn't know how, then he should appoint a Mohel to do it for him. These Rishonim include the Rambam (Milah 1:1), Darkei Moshe (YD 264:1), and Rosh Chullin 6:8.
	*The Ohr Zaruah (v. 2, Siman 107) writes that if the father knows how to do the Milah ~~and~~ nonetheless asks a Mohel to do it for him, he is losing out on his mitzvah. Shach CM 382:4 agrees. The Darkei Moshe 264:1 argues that we always use the principle of agency (Shaliach Adam KeMoto, Kiddushin 41a) and this mitzvah should be no different. The Kesot CM 382:2 defends the Ohr Zaruah saying that Brit Milah is a mitzvah that needs to be done with your body, and can't be delegated to be done by someone else.</ref>		*The Ohr Zaruah (v. 2, Siman 107) writes that if the father knows how to do the Milah, but nonetheless asks a Mohel to do it for him, he is losing out on his mitzvah. Shach CM 382:4 agrees. The Darkei Moshe 264:1 argues that we always use the principle of agency (Shaliach Adam KeMoto, Kiddushin 41a), and that this mitzvah should be no different. The Kesot CM 382:2 defends the Ohr Zaruah saying that Brit Milah is a mitzvah that needs to be done with your body, and can't be delegated to be done by someone else.</ref>
	#The father of the baby should stand near the Mohel (the one who is performing the circumcision) in order to show that the Mohel is his proxy.<ref>Kitzur Shulchan Aruch 163:1</ref>		#The father of the baby should stand near the Mohel (the one who is performing the circumcision) in order to show that the Mohel is his proxy.<ref>Kitzur Shulchan Aruch 163:1</ref>

	==When a Brit Milah should take place==		==When a Brit Milah should take place==

	#The Brit Milah is performed on the eighth day after the baby's birth.<ref>Vayikra 12:3, Tur and Shulchan Aruch Y.D. 262:1</ref> It may not be performed before. If it is done before the eighth day there is a dispute ~~after the fact and~~ the child should have a hatafat dam brit ceremony on the eighth day.<ref>Rama Y.D. 262:1 rules that after the fact a milah before the eighth day ~~during~~ the day, ~~and not~~ the night, ~~is acceptable~~. ~~However, the~~ Shach 262:2 disagrees and requires a hatafat dam brit~~, but~~ that wouldn't be performed on Shabbat. Bear Heitiv 262:1 cites the Shach.</ref> It is permitted for a Jewish doctor to perform a hospital circumcision for a non-religious Jew before the eighth day.<ref>[https://www.yutorah.org/lectures/lecture.cfm/931524/rabbi-aryeh-lebowitz/from-the-rabbis-desk-hospital-circumcision/ Rabbi Lebowitz] explained that doing a milah before the eighth day might not be effective and have to do it again. But since the Rama holds it is effective it is still worthwhile to do the milah. Even if it is ineffective and they would need a hatafat dam brit later that doesn't make it forbidden to do. Since it might make the child not an arel it is permitted for the doctor to do it. They should be aware that they cut the necessary amount that it would be a valid circumcision according to the halacha, the anesthesia and the clamps used today that allow for a little bleeding wouldn't invalidate the circumcision. He concluded by quoting Rav Mordechai Willig as permitting this.</ref>		#The Brit Milah is performed on the eighth day after the baby's birth.<ref>Vayikra 12:3, Tur and Shulchan Aruch Y.D. 262:1</ref> It may not be performed before the eighth day. If it is done before the eighth day, there is a dispute if the child should have a hatafat dam brit ceremony on the eighth day.<ref>Rama Y.D. 262:1 rules that bdiavad (after the fact), a milah performed during the day before the eighth day is acceptable. However, if the Milah is performed at night before the eighth day, even if it's the eighth night, then hatafat dam brit would be required. Shach 262:2 disagrees and requires a hatafat dam brit in all cases if the Milah was performed before the eighth day. Shach notes that Hatafah in this case wouldn't be performed on Shabbat. Bear Heitiv 262:1 cites the Shach.</ref>
			#It is permitted for a Jewish doctor to perform a hospital circumcision for a non-religious Jew before the eighth day.<ref>[https://www.yutorah.org/lectures/lecture.cfm/931524/rabbi-aryeh-lebowitz/from-the-rabbis-desk-hospital-circumcision/ Rabbi Lebowitz] explained that doing a milah before the eighth day might not be effective and have to do it again. But since the Rama holds it is effective it is still worthwhile to do the milah. Even if it is ineffective and they would need a hatafat dam brit later that doesn't make it forbidden to do. Since it might make the child not an arel it is permitted for the doctor to do it. They should be aware that they cut the necessary amount that it would be a valid circumcision according to the halacha, the anesthesia and the clamps used today that allow for a little bleeding wouldn't invalidate the circumcision. He concluded by quoting Rav Mordechai Willig as permitting this.</ref>
	#The Brit Milah may be performed any time during the day, after [[HaNetz HaChama]], however, one should make an effort to fulfill the mitzvah of Brit Milah early in the morning because of "Zarizin Makdimin LeMitzvot".<ref>Pesachim 4a says that the Brit Milah may be performed any time during the day but those who have alacrity in fulfilling mitzvot will do it early. The gemara learns this concept of Zarizin Makdimin LeMitzvot from Avraham Avinu when he went to perform the Akeda early in the morning. Shulchan Aruch Y.D. 262:1 codifies this as halacha.</ref>		#The Brit Milah may be performed any time during the day, after [[HaNetz HaChama]], however, one should make an effort to fulfill the mitzvah of Brit Milah early in the morning because of "Zarizin Makdimin LeMitzvot".<ref>Pesachim 4a says that the Brit Milah may be performed any time during the day but those who have alacrity in fulfilling mitzvot will do it early. The gemara learns this concept of Zarizin Makdimin LeMitzvot from Avraham Avinu when he went to perform the Akeda early in the morning. Shulchan Aruch Y.D. 262:1 codifies this as halacha.</ref>
	#If one performed the Brit Milah before [[HaNetz HaChama]] after [[Olot HaShachar]] one fulfills one's obligation.<ref>[[Megillah]] 20a, Rama 262:1</ref>		#If one performed the Brit Milah before [[HaNetz HaChama]] after [[Olot HaShachar]] one fulfills one's obligation.<ref>[[Megillah]] 20a, Rama 262:1</ref>