3. Bris Mila on Yom Kippur:

When should the Bris take place?[1] The Bris is to take place after the reading of the Torah before Musaf.[2] Some are accustomed to have it take place prior to Ashreiy of Musaf[3], while others first say Ashreiy and then do the Bris.[4] [If taking place after Ashreiy, some Poskim[5] rule that the Sefer Torah is to be returned prior to the Bris.] If the Bris is not taking place in the Shul, then after the Torah reading, the scroll is to be returned to the Aron[6] and the congregation is to go to the location of the Bris. After the Bris, they are to return to Shul for Musaf. [The Seudas Mitzvah is to take place after the fast.]

The wine:[7] Some are accustomed to omit the use of a cup of wine when a Bris takes place on Yom Kippur, as in any event there is no one who is allowed to drink it.[8] Others are accustomed to use a cup of wine, as is the usual practice, and then give it to drink to the child who is being circumcised.[9] He must be given to drink from the cup in addition to the wine that is placed in his mouth by the saying of the words “Bedamayich Chayi.”[10] [However, some Poskim[11] rule that he does not need to drink Malei Lugmav, and even the slightest amount suffices, and so is implied from Admur here.] Others are accustomed to follow the same practice as Tishe Beav, which is to use a cup of wine and give it to drink to any child [who is over the age of Chinuch[12]].[13] Practically, although one is not to follow this latter opinion on Yom Kippur [and is rather to follow the second opinion brought above which is to give the newborn to taste from the wine[14]], nonetheless those who do so do not need to be protested.[15]

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[1] Admur 621:3; See also Admur 584:9; Piskeiy Teshuvos 284:18

[2] The reason: We do not delay until after the prayer to do the Bris as Zerizin Makdimim Lemitzvos. Rather it takes place after the Torah reading, prior to the Shofar blowing, in order to proximate the Bris of Avraham to Akeidas Yitzchak, as Hashem remembers Akeidas Yitzchak when the Shofar is blown. [Admur 584:9; Levush; Beis Yosef in name of Terumas Hadeshen 266] The Levush explains that due to the Mitzvah of Zerizin Makdimin one is to have the Mila take place before midday and if we delayed the Mila until after Davening it would be delayed past midday. Another reason recorded is because the Shechina resides during the Torah reading and we desire the Shechina to reside also on the child. [Rokeiach 217 brought in Beis Yosef ibid]

[3] Michaber 621:2; Elya Raba 591:2; Mur Uketzia 621; Mateh Efraim 584:26; M”B 621:7

[4] Rama 621:2

[5] Aruch Hashulchan 621:3; See Piskeiy Teshuvos ibid footnotes 161-162

Other opinions: Many Poskim rule that even in such a case, the Sefer Torah is to be returned only after the Bris. [Levush 591:1; Ashel Avraham 621] The Sefer Torah is to be held on the Bima. [Mateh Efraim 621:2]

[6] The reason: As it is not respectful for people to leave the Shul while the Sifrei Torah are still out of their set place. [Admur ibid]

[7] Admur 621:4-6; See Shevach Habris 18:19; Pesakim Uteshuvos 265:15

[8] Admur 621:4; Michaber O.C. 621:3; Y.D. 265:4;  Rambam; Mordechai; Ran

The reason: Even a child cannot drink it, as although by Tishe Beav we rule leniently that a child may be given to drink being that it is an uncommon event, nevertheless, by Yom Kippur, since the fast is Biblical, we are stringent despite the fact that the event is uncommon. [Admur 621:4]

[9] Admur 621:5; Rama O.C. 621:3; Y.D. 265:4; Mordechai Remez 727

The reason: Now, although in general to be able to make a blessing for a child the child must be of age Chinuch, nevertheless, here since the blessing is done for the sake of the circumcised child, he may be given to drink. [Admur 621:5]

[10] Admur 621:5; M”A 621:3

[11] Taz 265:10; 2^nd opinion in Admur 190:4; Implication of Admur 621:5 “Ketzas”

Opinion of Admur: Some Poskim rule that it is necessary for the child to drink his own personal Malei Lugmav and a mere taste does not suffice. [1^st opinion in Admur 190:4 in parentheses] Vetzaruch Iyun from here

[12] See Admur 621:5; M”A 559:9; Beir Heiytiv 621:11

[13] Admur 621:6; M”A 621:3; Levush 621:3; Tosafus Shabbos 139a; Eiruvin 40b

[14] See Shevach Habris 18:19

[15] Admur 621:6; M”A ibid; Levush ibid