Chapter 10: Circumcision hazards, restrictions & Segulos

A compilation of Shemiras Hanefesh laws related to the Mitzvah of Mila, taken from our corresponding compilation “Shemiras Hanefesh Encyclopedia” Vol. 2

1. A Bris on a cloudy day:[1] [Talmud/Achronim]

It is dangerous to circumcise a child on a cloudy day, and hence in previous times people would push off the circumcision if it was a cloudy day.[2] Nonetheless, today the populace is no longer careful in this matter, and therefore it is permitted and an obligation to circumcise a child even on cloudy day.[3]

2. Choosing a Mohel:[4] [Sefer Chassidim/Achronim]

A Mohel should only be chosen due to his expertise and not due to one’s friendship with him, unless the friend is in truth also an expert.

3. Circumcising two babies at same time: [Achronim]

When circumcising two babies on the same day, some Poskim[5] rule that one is not to recite a single blessing on behalf of both children and circumcise them simultaneously due to Ayin Hara. Other Poskim[6], however, rule it is permitted to do so. Practically, the custom is like the former opinion.[7]

4. Circumcising twins on same day:[8] [Achronim]

In the event that one is circumcising twin boys on the same day, then one is to recite the verse of Hamalach Hagoel in order to avoid the evil eye [i.e. Ayin Hara].

5. Being a Sandek for two sons of a father:[9] [Tzavah of Rav Yehuda Hachassid/Achronim]

A person should not be a Sandek for more than one son of an individual, unless the previous son has died r”l. [This is practiced even today.[10] Some are stringent in this even if the child has died.[11] If one is unsure if a person has already been honored to be the Sandek for one of his sons, he is to be stringent.[12]]

Father of child: Some Poskim[13] rule that this restriction applies even to the father of the child that he should not be a Sandek for more than one of his sons. Other Poskim[14], however, rule that there is no issue for a father [and some say even other relatives[15]] to be a Sandek for more than one of his sons.

Is the prohibition on the Sandek himself: Some Poskim[16] rule that this prohibition only applies to the father of the child, that he may not honor the same person to be Sandek twice. However, if a person was offered to be Sandek for a second son, then there is no prohibition for him to take it. Other Poskim[17], however, rule that the worry applies both to the father of the child and to the Sandek himself, and hence he is to refuse being Sandek for more than one child.

Rav of city: Some Poskim[18] permit to make an exception for the Rav of the community, that he may be Sandek for more than one son of the same father. Other Poskim[19], however, are stringent even in such a case.

6. Being a Sandek more than once:[20] [Achronim]

There is no issue with being a Sandek more than once. [However, some Poskim[21] are stringent in this matter.]

7. Lighting a candle:[22] [Shulchan Aruch]

It is customary to light a candle at the time of the Bris Mila. [Some are accustomed to light a candle near the child starting right after the birth of a boy in order to protect them from Mazikin. This applies especially the night before the Bris.[23]]

8. Placing a chicken near the bed:[24] [Achronim]

Some are accustomed to placing a chicken under the bed of the baby on the night before the Bris in order to protect him from Mazikin.

9. Metzitza:[25] [Shulchan Aruch]

Metzitza must be performed in order to suck out the blood from the distanced areas of the limb in order to prevent danger to the child.

10. Swallowing the foreskin: [Achronim]

There are barren women who are accustomed to swallow the circumcised foreskin after dipping it honey as a Segula for having children.[26] The Poskim[27], however, vehemently opposed this custom and it is to be abolished.

11. Bamboo reeds: [Talmud/Shulchan Aruch]

One may not slaughter with a bamboo reed.[28] [Some Poskim[29] rule that even Bedieved it is invalid. Other Poskim[30], however, rule that it is valid Bedieved.]

12. Kvaterin:[31] [Achronim]

A pregnant woman should not be a Kvaterin. However, some Poskim[32] rule that this only applies if her pregnancy is recognizable.

13. Two siblings which died after Mila:[33]

Maternal siblings: A woman who has had two sons who have died after circumcision, is not to circumcise a third son, until he is much older and stronger. This applies even if the sons are not all from the same fathers.[34]

Paternal siblings: Likewise, a man who has had two sons who have died after circumcision, is not to circumcise a third son, until he is much older and stronger. This applies even if the sons are not all from the same mothers. However, some Poskim[35] rule that this worry only applies to maternal siblings and not to paternal siblings. Practically, one is to be stringent.[36]

Third child lived:[37] If the third child was already circumcised and lived, then it is possible that the danger no longer applies.

14. Two cousins which died after Mila:[38]

Two sisters which each have a son who have died after circumcision, the other sisters are not to circumcise their son, until he is much older and stronger.

15. Traveling:[39]

One is not to travel with a circumcised baby until three days after the circumcision.

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[1] See Igros Kodesh 6:196; 9:79; Shulchan Menachem 5:116

[2] Rav Papa in Yevamos 72a; Beis Yosef Y.D. 262 in name of Ritva on Yevamos ibid in name of Ra’ah

[3] Setimas Kol Haposkim who all omit this law of Yoma Deiva [i.e. Michaber in his Shulchan Aruch; Rif, Rambam, Rosh]

Other opinions: Some Poskim rule that one who desires to be stringent and not rely on Shomer Pesaim Hashem, may delay the Bris if it is a cloudy day. [Beis Yosef Y.D. 262 in name of Ritva on Yevamos ibid in name of Ra’ah]

[4] Sefer Chassidim 973; Shemiras Hanefesh 138; Kaf Hachaim 116:183; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:1

[5] Perisha E.H. 62, brought in Chelkas Mechokeik 62:3, as rules Rama E.H. 62:2 regarding a Chupah

[6] Michaber and Rama Y.D. 265:5; Taz 265, brought in Chelkas Mechokeik 62:3

[7] See Pesakim Uteshuvos 265:18

[8] Sefer Zechira; Shemiras Hanefesh 139; Kaf Hachaim 116:182; Sefer Shemiras Haguf Vihanefesh [Lerner] 151:1; See also Rama E.H. 62:3 and Chelkas Mechokeik 62:3

[9] Tzavaas Rebbe Yehuda Hachassid 40 [or 35 or 42, depending on print]; Pischeiy Teshuvah Y.D. 265:15; Shemiras Hanefesh 138; Kaf Hachaim 116:183; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:2-8

[10] Other opinions: Some write that in today’s times we no longer suspect for the above matter and hence one may be a Sandek for two children of the same father. [Shemiras Hanefesh 139; Kaf Hachaim ibid; See Noda Beyehuda Kama Y.D. 86; Yechaveh Daas 3:77; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:10]

[11] See Shivim Temarim ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:7

[12] Shivim Temarim ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:8

[13] Chasam Sofer O.C. 158 [that so is the custom, although he questions this on the basis that a Kohen may withhold his Matanos for himself]; Igros Kodesh 12:444 [in answer to Rav Meir Avtzon a”h who wanted to be a Sandek a second time by one of his sons Mila; Shevach Habris 17:6  

[14] Migdal Oz 9:5; Siddur Yaavetz; Shivim Temarim on Tzavah Os 40; Yad Shaul Y.D. 265; Zecher Dovid 1:75; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:5

[15] Yad Shaul Y.D. 265 [i.e. grandfather and other relatives]; However, see Shivim Temarim ibid who negates this and says the allowance is only for the father; See Sefer Shemiras Haguf Vihanefesh [Lerner] 150:6 footnote 9 

[16] Yad Shaul Y.D. 265; Mili Dechassidusa

[17] Shivim Temarim 12

[18] Noda Beyehuda Kama Y.D. 86; Chasam Sofer O.C. 158; Shaareiy Teshuvah O.C. 551:3; Y.D. 265:14; Chasam Sofer; Mili Dechassidusa 40

[19] Shivim Temarim 12

[20] Shach Y.D. 265:22; Pesach Eiynayim Yuma 67; Birkeiy Yosef 265:19; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:9

[21] Beis Dovid, brought in Birkeiy Yosef ibid

[22] Rama Y.D. 265:5; Shach 265:21; Tosafus Sanhedrin 32b; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:11

[23] Zecher David 1:22; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:11

[24] Zecher David 1:22; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:11

[25] Michaber Y.D. 264:3; Admur 328:54; 331:1; Shabbos 133b

[26] Sefer Mareh Hayeladim Mareches Hei Os 10; Custom recorded in Machaneh Yisrael 84, Rashbash 518; Yifei Mareh p. 240

The reason for its allowance: As some Poskim [Raavad Machalos Assuros 2:3; Ran Kesubos 24b; Ramban Vayikra 11:3 and Chidushim Kesubos 60b; Rashba Teshuvah 1:364, 3:257 and Chidushim Kesubos 60b; Implication of Tosafus Kesubos 60a; Rosh Kesubos 5:19, although is Rabbinically forbidden to cut off body and eat in his opinion; See Taz Y.D. 79:3 in opinion of Rosh; Peri Chadash 79:6 in opinion of Michaber and Tur who omitted the prohibition, and so is his conclusion Lehalacha; See Rashbash ibid] rule that there is no prohibition against eating human flesh. [Machaneh Yisrael 84]

[27] Shulchan Gavoa 79:7; Machaneh Yisrael 84; Rashbash 518; Machazik Bracha 79:2; Zivcheiy Tzedek 79:15; Darkei Teshuvah 79:15; Ben Ish Chaiy Emor 2:5; Kaf Hachaim 79:12; Sova Semachos [Y. Yosef] 2:8 footnote 15; 60:15; Otzer Habris Shaar 3 chapter 3:13; Sefer Rafael Hamalach; Or Torah Vol. 398:38

The reason: As a) One is required to bury the Arla in earth. [Michaber Y.D. 260:10; Tur 265; Beis Yosef 265; Pirkei Derebbe Eliezer 29; Targum Yonason Bamidbar 23:10; Baal Haturim Bamidbar 23:10; Zohar Lech Lecha 91a; Yireim 402; Hagahos Maimanis Mila 3:5; Rikanti 599; Rokeiach; Ittur; Hamanhig; Or Zarua; Abudarham; Rashal Yevamos 8:4; Levush 265; Shelah Chulin 91 in name of Tolas Yaakov; Tzeror Hamor Lech Lecha and Ki Seitzei; Hagahos  Maharash Vital Shaar Mamarei Chazal Shabbos 2; Sefer Bnei David Tazria 9; Nehar Afarsimon O.C. 27; Otzer Habris 3:15-22; Pesakim Uteshuvos 265:25] b) Some Poskim rule that it is Biblically forbidden to eat human flesh. [Rama 79:1; Darkei Moshe 79:2; Bach 79; Rambam Machalos Assuros 2:3; Maggid Mishneh on Rambam ibid; Ritva Kesubos 60a; Ran Kesubos 60a; Reah, brought in Shita Mekubetzes Kesubos 60b [transgresses Biblical negative command]; Taz Y.D. 79:3; Shach Y.D. 81:3; Kneses Hagedola 79:5; Lechem Chamudos 79:1; Erech Hashulchan 79:1; Peri Toar 79:3; Karban Aron Shemini; Ben Ish Chaiy Emor 2:5; Kaf Hachaim Y.D. 79:9; and 12; Halichos Olam 6:221; Malbim Vayikra 11:4]

[28] Michaber Y.D. 264:2; Chulin 16b; Sefer Shemiras Haguf Vihanefesh [Lerner] 151:2;224:2

The reason: Some say that this is because pieces of the reed could potentially break off and cause him injury, or an invalid slaughter. [Rashi ibid] Others rule it is because of Ruach Ra’ah. [Yerushalmi; Beis Yosef 6]

[29] Baal Haittur, based on Rashi Chulin ibid

[30] Beis Yosef ibid in name of Yerushalmi

[31] Bris Avos 5:26; Likkutei Sichos 22:56-58; Sefer Shemiras Haguf Vihanefesh [Lerner] 152:1; See Shevach Habris 1:17 and footnote 29

[32] Minchas Elazar on Sefer Zocher Habris; Sefer Shemiras Haguf Vihanefesh [Lerner] 152:2

[33] Michaber Y.D. 263:2-3; Sefer Shemiras Haguf Vihanefesh [Lerner] 153:1-2

[34] Michaber Y.D. 263:2

[35] Agudah, brought in Rama Y.D. 263:3

[36] Rama ibid; Shvus Yaakov 1:79

[37] Maharit; Reb Akiva Eiger 263; Gilyon Maharsha 263; Sefer Shemiras Haguf Vihanefesh [Lerner] 153:5

[38] Michaber Y.D. 263: 3; See Shvus Yaakov 1:79; Birkeiy Yosef 263; Gilyon Mahrsha; Pischeiy Teshuvah 263:7; Sefer Shemiras Haguf Vihanefesh [Lerner] 153:3

[39] Nedarim 31b; See Aruch Hashulchan 263:5; Sefer Shemiras Haguf Vihanefesh [Lerner] 153:6 footnote 8