Chapter 4: The day of the Bris[1]

1. Fasting on day of Milah:[2]

Letter of law: Some Poskim[3] rule that the father of the newborn is forbidden to eat a meal on the day of the circumcision until the circumcision takes place, as is the law regarding any other time-dependent Mitzvah. However, the mother of the newborn is permitted to eat as normal prior to the circumcision.[4] Furthermore, some Poskim[5] rule that the above prohibition even to the father of the newborn only applies if he himself will be doing the circumcision, however, if he has appointed a Mohel to do so, then it is permitted for him to eat as usual prior to the circumcision. However, in such a case, some Poskim[6] rule that the Mohel is prohibited from eating a meal prior to the circumcision unless the circumcision is not taking place on time. Other Poskim[7] argue on all the above and rule that there was never a prohibition decreed against eating a meal prior to doing the circumcision even for the father the child, and even if he himself is the Mohel. Practically, the custom of many is at the very least not to eat a meal prior to the circumcision even if they appointed a Mohel.[8] However, to eat a snack prior to the circumcision is permitted according to all opinions.

Custom and act of piety: Despite the above letter of the law allowance [to eat a snack and according to many even a meal], it was customary of the original Chassidim [in times of Rishonim] to fast on the day of any Mitzvah which comes on occasion until the actual Mitzvah is performed.[9] Accordingly, some are accustomed for the father of the newborn to fast until after the circumcision.[10]

Sandek: According to all, a Sandek does not need to fast on the day of the Bris. Nonetheless, if the Sandek desires to do so due to Chivuv Mitzvah, then he may.

2. Melacha on day of Milah:[11]

Some Poskim[12] rule that the father of the newborn is forbidden to perform Melacha [i.e. haircut, bathing, etc[13]] on the day circumcision until the circumcision takes place, as is the law regarding any other time-dependent Mitzvah. However, the mother of the newborn is permitted to perform Melacha as normal prior to the circumcision.[14] Furthermore, some Poskim[15] rule that the above prohibition even to the father of the newborn only applies if he himself will be doing the circumcision however, if he has appointed a Mohel to do so, then it is permitted for him to perform Melacha as usual prior to the circumcision. However, in such a case, some Poskim[16] rule that the Mohel is prohibited from doing Melacha prior to the circumcision unless the circumcision is not taking place on time. Other Poskim[17] argue on all the above and rule that there was never a prohibition decreed against doing Melacha prior to doing the circumcision even for the father the child, and even if he himself is the Mohel.

Sandek: According to all, a Sandek may perform Melacha on the day of the Bris.

3. Tachanun:[18]

Shul in which the Bris will be taking place:[19] Tachanun is omitted in the Shul in which a Bris will be taking place that day, as the Mitzvah of Mila was accepted with joy.[20] [This applies even if none of the Baalei Bris will be Davening in the Minyan.[21]] It is not omitted from any other Shul in the community.

Baal Bris present during Minyan:[22] Tachanun is omitted in a Minyan in which the Baal Bris [i.e. father of child or Mohel, or Sandek[23]] is participating in, even if the Bris will not be taking place in that Shul.

After the Bris: Some Poskim[24]  rule that Tachanun is recited in the Mincha prayer if it is taking place after the Bris. This applies even in the Shul in which the Bris took place and even if the Baal Bris is present by the Minyan and even if the baby is still present. Other Poskim[25], however, rule that Tachanun is omitted in the Mincha prayer even if it is taking place after the Bris, if it takes place near the child [i.e. in the room in which the baby is present]. However, in another area not near the child, Tachanun is to be recited even if the Baal Bris is present by the Minyan.[26] Some Poskim[27] arbitrate that if Mincha is prayed in middle of the meal prior to Birchas Hamazon, then Tachanun is to be omitted while if it is Davened after the meal, then it is to be recited. Other Poskim[28], however, negate this.

The Baal Bris:[29] The Baalei Bris themselves do not recite Tachanun neither in Shacharis or Mincha on the day of the Bris, as it is their holiday. This applies even after the Bris has already taken place.

Lamnatzeiach: The Ashkenazi custom is to recite Lamnatzeiach in Shacharis even when a Bris will be taking place in the Shul, or a Baal Bris is present.[30] Practically, according to Chabad custom, whenever Tachanun is omitted from Shacharis, Lamnatzeiach is likewise omitted, including on the day of a Bris.[31]

Keil Erech Apayim:[32] The prayer of Keil Erech Apayim is to be recited even on days that Tachanun is omitted, with exception to a certain list of days.[33] Thus, it is recited even if there is a Bris taking place in Shul. [Practically, however, the widespread Chabad custom today is not to recite it on any day that Tachanun is omitted. Customarily, it is thus omitted if a Bris is taking place in Shul.[34] However, the Rebbe’s personal custom was to say Keil Erech Apayim even on days that Tachanun is omitted, with exception to the list of days brought above.[35] Likewise, it is quoted that the Rebbe directed not to change from the above-mentioned ruling to say Keil Erech Apayim even on days that Tachanun is omitted, with exception to the days listed above.[36] Some Rabbanim[37] profess following the original custom, while others[38] say that the latter custom is to be followed.]

Shabbos:[39] When a Bris is taking place on Shabbos, the prayer of Av Harachamim is omitted.

4. The order of Davening on a fast day if Baal Bris [i.e. Mohel; Sandek; Father] is present:[40]
5. Tachanun [and Lamnatzeiach; Keil Erech Apayim]:[41]

If there is a Baal Bris present by the Minyan on a fast day, then Tachanun, [Lamnatzeiach and Keil Erech Apayim] is omitted. This omission includes the paragraph of Vehu Rachum recited on Mondays and Thursdays.

 

1. Selichos:[42]

Even if there is a Baal Bris present by the Minyan, in which Tachanun is to be omitted, as stated above, nevertheless, Selichos is to be recited. [When saying it within the prayer, one is to begin from Keil Erech Apayim.[43] Some however are accustomed to say an abridged version of the Selichos.]

Does the Chasan or Baal Bris himself recite Selichos?[44] The Baal Bris does not recite Selichos.

1. Avinu Malkeinu:[45]

Even if there is a Baal Bris present by the Minyan, in which Tachanun is to be omitted, as stated above, nevertheless, Avinu Malkeinu is to be recited. [Regarding the Chabad custom: There were years that the Rebbe omitted Avinu Malkeinu during Aseres Yimei Teshuvah if a Bris was to take place. However in other years the Rebbe recited it.]

5. Aliyah on day of Bris [i.e. Shabbos, Monday or Thursday etc]:

Father of child:[46]  The father of a newborn male child is considered a Chiyuv on the day of the Mila if it falls on a day of Kerias Hatorah [i.e. Shabbos, or Monday or Thursday].

Mohel and Sandek: Some are accustomed to treat a Mohel and Sandek as a Chiyuv on the day of the Bris.[47] Nevertheless, the custom today is not be particular in this matter, and not to treat the Sandek and Mohel as a Chiyuv for an Aliya, and rather they are given a different honor, such as Hagbah.[48]

Sandek versus Mohel:[49] The Sandek is an even greater position than the Mohel, and hence receives precedence in getting an Aliyah to the Torah over the Mohel.

 

Q&A on Aliyah during Shabbos May an Avel during Shiva receive an Aliyah if he has a Chiyuv, such as a Baal Bris? Some Poskim[50] rule he may not receive an Aliyah even on Shabbos. Other Poskim[51] rule he may receive an Aliyah on Shabbos.[52]

6. Mohel being Chazan:[53]

It is customary for the Mohel to lead the prayers as Chazan on the day of the circumcision.[54]

7. Tevila in a Mikveh:[55]

It is customary for the Sandek, Mohel, and the father of the child to immerse in a Mikveh in the morning in honor of the Bris.

Mourner:[56] One who is a Baal Bris [i.e. father of child; Mohel; Sandek] may bathe the night before the Bris even if it is taking place within the Shloshim.

8. Getting a Haircut:[57]

It is customary for the Sandek, Mohel, and the father of the child to get a haircut in honor of the Bris. [It is best to do so the day before the Bris, and not the day of the Bris.[58]]

Sefiras Haomer:[59] When a Bris Milah is taking place during one’s Sefira period of mourning, it is permitted for the father of the child, the Mohel and the Sandek to cut their hair the day before the Bris.[60] They should do so close to night, prior to going to shul [for Maariv].[61] [Nevertheless, those who are accustomed to abstain from getting a haircut throughout Sefira, as explained above, avoid doing so even in the event of a Bris.[62]]

Three weeks and nine days:[63] Some Poskim[64] rule it is permitted for a Baal Bris to get a haircut even during the 9 days. Others[65] rule it is permitted only until the week of Tisha B’av. Other Poskim[66] rule it is permitted only until Rosh Chodesh Av. Other Poskim[67] rule it is forbidden throughout the entire three weeks. Practically, the custom is to allow it until the week of Tisha B’av.[68] The haircut may only be done on the day or night before the Bris.[69] If Tisha B’av falls on Shabbos, one may be lenient up until Tisha B’av.[70]

9. Shabbos clothing during a Bris:[71]

It is accustomed that the father [and mother[72]] of the child, the Mohel and the Sandek [and Kevatrin[73] and grandparents[74]] to wear Shabbos clothing for the Bris. [Furthermore, the custom is for also other close relatives to wear Shabbos clothing.[75]]

Dressing the baby in elegant clothing:[76] In honor of the circumcision, the baby, who is the Chasan of the Bris, is to be dressed in elegant clothing similar to the day that he enters the chuppah.

Nine days and Tishe Beav: When a Bris is taking place during the nine days, it is accustomed for the father [and mother[77]] of the child, the Mohel and the Sandek [and grandparents[78]] to wear Shabbos clothing. [Furthermore, the custom is for also other close relatives to wear Shabbos clothing.[79]]

Tishe Beav:[80] The Baalei Habris may wear Shabbos clothing when a Bris takes place on Tishe Beav. The Shabbos clothing may be worn until after the Bris. However, they may not wear leather shoes.[81]

Mourner:[82] An Avel who is a Baal Bris [Father of son; Mohel; Sandek] may wear Shabbos clothing for the Bris, until after the Mila.[83] Some Poskim[84] rule that this applies even during Shiva. Other Poskim[85], however, rule that this applies only after the Shiva is over, during Shloshim, however during the Shiva they may not wear Shabbos clothing. Other Poskim[86] rule it applies only after the Shloshim, during the year of Aveilus. The above is only regarding Shabbos clothing, however, during Shiva they may not wear leather shoes.[87]

10. Reviewing the laws of circumcision beforehand:[88]

It is incumbent upon the Mohel to review the laws and customs of the circumcision, as well as its concentrations, prior to performing it in order so he does not forget any details and so there not be a blemish in his work. This especially applies by this Mitzvah by which the soul of the child is dependent on.

____________________________________________________________________

[1] See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 247-249

[2] See Pesakim Uteshuvos 262:6 footnotes 39-43

[3] Nachlas Tzevi 262:1; Daas Torah of Maharsham 262; Peri Hasadeh 3:75; Poskim in Pesakim Uteshuvos 262:6 footnote 39

[4] Nachlas Tzevi ibid

[5] Nachlas Tzevi ibid; See Poskim in Pesakim Uteshuvos 262:6 footnote 40 for dissenting opinions

[6] Nachlas Tzevi ibid; See Pesakim Uteshuvos 262:6 footnote 40 in name of Betzel Hachochma 4:60 for dissenting opinions

[7] Maharam Shick O.C. 287; Yad Shaul 265; Pesakim Uteshuvos 262:6 footnote 41

[8] Birurei Halachos 48:8

[9] Rokeiach 353

[10] Mamar Mordechai O.C. 468:1; Daas Torah of Maharsham 262 in name of Besamim Rosh 74; See Pesakim Uteshuvos 262:6 footnote 41 and 43

[11] See Pesakim Uteshuvos 262:6 footnotes 44-45

[12] See Nachlas Tzevi 262:1; Daas Torah of Maharsham 262; Peri Hasadeh 3:75; Poskim in Pesakim Uteshuvos 262:6 footnote 39 and 44

[13] See Michaber 232:2

[14] Nachlas Tzevi ibid

[15] Nachlas Tzevi ibid; See Poskim in Pesakim Uteshuvos 262:6 footnote 40 for dissenting opinions

[16] Nachlas Tzevi ibid; See Pesakim Uteshuvos 262:6 footnote 40 in name of Betzel Hachochma 4:60 for dissenting opinions

[17] Maharam Shick O.C. 287; Yad Shaul 265; Pesakim Uteshuvos 262:6 footnote 41

[18] See Admur 131:5-6; Siddur Admur; Rama 131:1; Michaber O.C. 131:4; Y.D. 265:13; Ketzos Hashulchan 24:5; Shevach Habris 13; Piskeiy Teshuvos 131:17-19; See Pesakim Uteshuvos 265:44-45; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 248 footnotes 32-36

[19] Admur 131:5; Siddur Admur; Michaber ibid; Rama ibid; Shibbulei Haleket 30; See Shabbos 130a; See Pesakim Uteshuvos 265:44

[20] Furthermore, being that it is a time of happiness and that everyone is in a state of joy, it arouses the attribute of mercy above similar to Shabbos and Yom Tov, and therefore we do not recite Tachanun in order not to arouse the attribute of judgment during the time of divine compassion.

[21] M”B 131:22

[22] Admur 131:6; M”A 131:11; Kneses Hagedola 131; Derech Hachaim 38:8; Kitzur SHU”A 22:6; M”B 131:22

[23] Derech Hachaim ibid; Kitzur SHU”A ibid; M”B ibid; See Michaber 559:8-9; Rama 559:8; M”A 559:12

[24] 1^st opinion in Admur 131:6; Rama ibid; Levush 131; Directive of Rebbe to Rav Leibel Bistritzky, brought in Hiskashrus

[25] 2^nd opinion in Admur 131:6; Taz 131:11; M”A 131:11; Bach 131 in name of Rashal; Ketzos Hashulchan 24:5; Toras Menachem 2:282; Shevach Habris 13:2 footnote 7; Hiskashrus 590:16

[26] Admur ibid

[27] Elya Raba 131:11; Chayeh Adam; Derech Hachaim Kitzur SHU”A; M”B 131:25

[28] P”M 131 M”Z 11

[29] Chayeh Adam 32:33; Hashlama of Admur 131:6; Kitzur SHU”A 22:6; Ketzos Hashulchan 24:5; See Beis Yosef 559:9; Zohar 1:95; Shevach Habris 132; See Pesakim Uteshuvos 265:45

[30] Admur 602:4; Rama O.C. 131:1; Y.D. 265:13 [regarding Keil Erech Apayim]; Shach 265:24; Rokeiach 113; Maharam Mintz; Maharil

The reason: Due to the pain of the child. [Rama ibid]

[31] Siddur Admur

The reason: As the day of the circumcision is a day of joy and not a day of oppression. [Shach 265:24 in name of Abudarham and Kol Bo]

^[32] See Divrei Nechemia 131:9; Otzer Minhagei Chabad Tishreiy p. 166; Siddur of Rav Raskin; Koveitz Hearos Ubiurim 738:73; 743:78; 746:91; 915:88; 922:226

Background from Divrei Nechemia: The Divrei Nechemia 131:9 brings three opinions regarding the saying of Keil Erech Apayim:1) It is only omitted by a day that Hallel is recited or a day that has the status of a Yom Tov like Erev Pesach. [This is the opinion of the Rama 429:2] 2) It is omitted on every Erev Yom Tov and on Isru Chag. 3) Every day that Tachanun is omitted so is Lamnatzeiach. [So rules Peri Chadash 131] The Divrei Nechemia concludes that by Lamnatzeiach we rule like the third opinion, however by Keil Erech Apayim we rule like the opinion who rules it is to be recited. The Ketzos Hashulchan 25:1 rules that it is to be recited when a Chasan is present.

[33] Admur 429:12 “Throughout the month, although Tachanun is not recited, we do recite Keil Erech Apayim on Mondays and Thursdays.”; 602:4 “If there is a Bris between Rosh Hashanah and Yom Kippur, Tachanun is not recited, although (Keil Erech Apayim is recited)”; Siddur Admur “Erech Apayim is omitted on the following list of days..”; Implication of Rama 429:2; Darkei Moshe 602; Minhagim Tirana p. 167; Maharil Minhagei Chodesh Nissan; Divrei Nechemia 131:9; Kaf Hachaim 602:12; Ketzos Hashulchan 25:1; Sefer Haminhagim p. 13 quotes the ruling in Siddur ibid

Background of ruling of Admur: In the Shulchan Aruch [429:12; 602:4] Admur rules that Keil Erech Apayim is recited even on days that Tachanun is omitted, and so is likewise the ruling of Admur in his Siddur. [Some explain that Admur in 602:4 placed this ruling in parentheses being that it is not brought in previous Poskim in Shulchan Aruch. [Shulchan Menachem ibid footnote 2] Vetzaruch Iyun as it is brought by Admur in 429:12 without parentheses, and is likewise clearly implied from the Rama 429:2] 

[34] Sichas Bilti Mugah 6^th Tishrei 1975 5, printed in Sichos Kodesh 4735 1:48-49, that the Rebbe equates Keil Erech Apayim with Lamnatzeiach , that it is to be omitted on days that Tachanun is omitted; Practical directive printed in Siddur Tehillas Hashem in editions from 1978 and onwards with the Rebbe’s approval [See Hearos Ubiurim 746:91 for the Maaneh Kesav Yad; Igros Kodesh vol. 33; See also Hiskashrus 86:18 footnote 6]; Article of Rav Leibal Groner in Hearos Ubiurim 915:88 that the Rebbe instructed for it to be omitted; See Shulchan Menachem 3:293; Glosses of Rav Raskin p. 165; Hiskashrus 438 p. 17

The reason behind the Rebbe’s ruling: The Rebbe explains that the ruling in the Shulchan Aruch of Admur follows the ruling of the Rama that differentiates between the laws of Tachanun and that of Lamnatzeiach. However according to Admur in the Siddur that rules Lamnatzeiach is always omitted when Tachanun is not said then likewise Keil Erech Apayim is to be omitted in all days that Tachanun is not said. [Sichas Kodesh ibid, printed in Shulchan Menachem ibid] As for the reason why Keil Erech Apayim is omitted this is because it mentions sin, and we do not desire to mention sin on any day that Tachanun is omitted. [See Shaar Hakolel 36:2; Shulchan Menachem ibid footnote 5] The major question on this Sicha is that it contradicts the explicit ruling of Admur in the Siddur regarding Keil Erech Apayim. Some want to suggest that perhaps indeed the ruling in the Siddur is not from Admur. Others suggest that the Sicha is Bilti Mugah and hence unreliable; Vetzaruch Iyun. See Koveitz Hearos Ubiurim 738:73

[35] Glosses of Rav Raskin p. 165; Minhagei Melech p. 31; Rav Mondshine in Hearos Ubiurim 746; In Nissan 5748 the Rebbe was witnessed to say Keil Erech Apayim on Monday’s and Thursdays

[36] See Hearos Ubiurim 922:226 that Rav Y.L. Groner stated at the time of the Sicha that the Rebbe explicitly told him not to swerve from the ruling of the Siddur; See Hiskashrus 86:18 footnote 6 that the Rebbe told Rav Groner not to add the above statement to Sefer Haminhagim p. 13 which quotes the ruling of Admur in the Siddur ibid

[37] Rav Baruch Oberlander; Rav S.B. Levin

[38] Rav Raskin

[39] Admur 284:14; Rama 284:7

[40] See Pesakim Uteshuvos 264:43; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 248 footnotes 38-39

[41] Admur 602:4; Ketzos Hashulchan 24:7

[42] Michaber Michaber O.C. 131:5; Y.D. 265:13; Hashlama of Admur 131:7; Ketzos Hashulchan 24:7; Shevach Habris 13:3

[43] Kuntrus Hasiddur of Rav Avraham Chaim Naah 91; Shevach Habris 13:3

[44] Beis David 347; Avodas Hakodesh Kesher Gudal 19:24; Hashlama of Admur 131:7; Shaareiy Teshuvah 131:15; See Koreis Habris 264:69

[45] Admur 602:4; Rama 602:1 in name of Minhagim; Mateh Efraim 602:12

[46] See regarding the Shabbos: M”A 282 in end; Biur Halacha ibid; Monday and Thursday: Piskeiy Teshuvos 136:6;

[47] See regarding the Shabbos: M”A 282:18; Biur Halacha ibid; Piskeiy Teshuvos 136:6 and 11

[48] Shaareiy Efraim 2:1; Biur Halacha 136:1 “Beshabbos Veyom Tov”

[49] Rama Y.D. 265:11 “The power of the Sandek is even greater than that of the Mohel, and he hence is to receive precedence to the Torah”;

[50] Taz 400:1 in name of Rashal 71; Maharit; Kneses Hagedola, Nachalas Shiva 17; Neman Shmuel 39, brought in Birkeiy Yosef 400; Poskim brought in Nitei Gavriel 116 footnote 11 and 136:6

[51] Peri Chadash; Daas Eish 6 brought in Pischeiy Teshuvah 400:5

[52] The reason: As otherwise it is considered public Aveilus. [ibid]

[53] Rama Y.D. 265:11; Admur 53:6; See Pesakim Uteshuvos 265:34; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 247 footnotes 23-29

[54] The reason: As the verse states “Romemus Keil Bigronam Vicherev Pifiyos Beyadam.” [Rama ibid]

[55] Shelah Chulin; Migdal Oz Nachal 9; Maharil beginning of Mila; Birkeiy Yosef 265:18; Zocheir Habris 17:10 and 18:15; Shevach Habris 17:7; Pesakim Uteshuvos 265:1 footnote 6-7

[56] Taz 381:2 in name of Rashal in name of Maharam; Nitei Gavriel Vol. 2 10:10

[57] Admur 493:4; Migdal Oz Nachal 9; Shevach Habris 17:7; Pesakim Uteshuvos 265:1 footnote 2-5

[58] See Nachlas Tzevi 262:1; Daas Torah of Maharsham 262; Peri Hasadeh 3:75; Poskim in Pesakim Uteshuvos 262:6 footnote 39 and 44; See Halacha 2 above!

[59] Admur 493:4; Rama 493:2

[60] If the Bris falls on Shabbos they may take a haircut on Erev Shabbos. If the Bris falls on Sunday see Q&A!

[61] Admur ibid; Darkei Moshe 493:3; Chok Yaakov 493:8

[62] Igeres Ramaz 2; Shaareiy Teshuvah 493:4; Moed Lekol Chaiy 6:4; Kaf Hachaim 493:13 and 37

[63] See Shaareiy Teshuvah 551:3; Kaf Hachaim 551:10; Piskeiy Teshuvos 551:6

[64] Panim Meiros 3:37; Chasam Sofer 158

[65] Elya Raba 551:28; Chida in Machazik Bracha 551:2; Zera Emes 76; P”M 551 M”Z 13; Or Nelam 10; Makor Chaim 551; Shaareiy Teshuvah 551:3 in name of Poskim; Binyan Tziyon 31; Kitzur SHU”A 122:15; Orchos Chaim Spinka 551 in name of Neziros Shimshon; Kaf Hachaim 551:10

[66] Beir Heiytiv 551:3; Beis Yehuda 2:85; Mateh Yehuda 551; Kitzur Shlah; Sheilas Yaavetz 2:63; Mur Uketzia 551; Noda Beyehuda Kama 28;

[67] Sdei Chemed Bein Hametzarim 1:7

[68] Kaf Hachaim 551:10; Piskeiy Teshuvos 551:6

[69] Sdei Chemed ibid; However, see 493:4 regarding Sefiras Haomer that it may be done the day before the Bris close to night.

[70] Elya Raba ibid; Binyan Tziyon ibid; Kaf Hachaim ibid; Piskeiy Teshuvos ibid

[71] Michaber and Rama 551:1; Shevach Habris 17:7; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 248 footnotes 40-42

[72] Chayeh Adam 133:21; Kitzur SHU”A 122:15; Kaf Hachaim 551:7

[73] See M”A O.C. 551:3; Elya Raba 551:27; Beis Meir 551; Chayeh Adam 133:21; Kitzur SHU”A 122:15; M”B 551:3;  Shaar Hatziyon 551; Shevach Habris 16:5; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 248 footnote 42 that only the woman needs to wear Shabbos clothing

[74] Shaareiy Teshuvah 551:1

[75] Shaareiy Teshuvah 551:1; Ashel Avraham Butchach Tinyana 551

[76] See Mateh Moshe Seder Mila; Machzor Vitri 505; Even Ezra Shemos 4:5; Kelalei Hmaila p. 64; Koreis Habris 265:60; Bris Avos 7:2; Likkutei Sichos 22:58; Shevach Habris 18:1

[77] Chayeh Adam 133:21; Kitzur SHU”A 122:15; Kaf Hachaim 551:7

[78] Shaareiy Teshuvah 551:1

[79] Shaareiy Teshuvah 551:1; Ashel Avraham Butchach Tinyana 551

[80] Rama 559:8

[81] Bigdei Yesha , brought in Biur Halacha 559 “Umutar”

[82] See Pnei Baruch 20:3 and 14; Nitei Gavriel 23:25; 24:3 and 10 footnote 6

[83] Rama 391:2 “An Avel who is a Baal Bris or Mohel may wear Bigdei Shabbos until after the Mila”; Teshuvas Maharil 116 in name of Sefer Haparnes 240; Tashbeitz Katan 425; Shevus Yaakov 2:102 regarding Pidyon Haben; See Noda Beyehuda Tinyana Y.D. 213, brought in Pischeiy Teshuvah 391:6, who questions this ruling although concludes to follow Rama,

[84] One way of learning Rama 391:2; Pnei Baruch 20:3; Nitei Gavriel 24:3 footnote 6 in name of Poskim

[85] One way of learning Rama 391:2 and so learns Darkei Hachaim 14:8; Birkeiy Yosef 391:1 regarding Sandek; Elya Raba 132:4 that that all laws of Aveilus apply to him just like a Sandek; Darkei Hachaim 14:8 Biur 3 prohibits wearing within Shiva and says he may only wear freshly laundered clothing if another wears it first; Nitei Gavriel 23:21 in name of Maharil Milah; Yifei Nof 156; See Nitei Gavriel 23:25 and 24:10 and Pnei Baruch 20:14

[86] Derech Hachaim 263:5 and Kitzur SHU”A 212:3 in their way of learning Rama 391:2 that within Shloshim the Baalei Bris may not wear Shabbos clothing

[87] Birkeiy Yosef 391:1 regarding Sandek; Elya Raba 132:4 in name of Aguda and that that all laws of Aveilus apply to him just like a Sandek; Poskim brought in Pnei Baruch 20 footnote 6 and Nitei Gavriel 24:3 footnote 4 and so he concludes there to be stringent

Other opinions: Some Poskim rule the father is permitted to wear regular shoes. [Poskim brought in Nitei Gavriel 24:3 footnote 3]

[88] Migdal Oz Nachal 13; Zocher Habris 17:14; Shevach Habris 17:10