Chapter 5: When to do the Bris[1]

1. Eighth day:[2]

The circumcision of an infant is to be performed on the eighth day after birth, as explicitly stated in Scripture[3] that on the eighth day one is to circumcise the foreskin of the child. One may not circumcise the child until the morning of the eighth day. [Accordingly, one must do everything possible to ensure that the circumcision takes place on the eighth day, including following various medical directives to ensure the child is healthy by the eighth day, and doing whatever one can to lower the babies jaundice level.[4]]

Bedieved if circumcised prior to 8th day:[5] Some Poskim[6] rule that if the child was circumcised during the daytime prior to the eighth day then Bedieved he fulfills his obligation. Nevertheless, Hatafas Dam Bris must be repeated after the morning of the eighth day.[7] [Some Poskim[8] rule that in truth, according to this opinion, even Hatafas Dam Bris is not required to be performed as Bedieved one does fulfill his obligation with a pre eighth day circumcision. Accordingly, the Hatafas Dam Bris may not be done on Shabbos and a blessing may not be recited over it. However, other Poskim[9] rule that one does not fulfill his obligation with a prior to eighth day circumcision, and hence the Hatafas Dam Bris is required [although even in his opinion, may not be done on Shabbos[10]].[11] Practically, one is to suspect for both opinions, and hence although the Hatafas Dam Bris must be performed, nonetheless it is not to be done on Shabbos, and is not to be performed with a blessing.[12]]

Delaying past the eighth day:[13] It is forbidden for one to delay the circumcision past the eighth day as it is forbidden for one to leave the child uncircumcised for even one day past the eighth day. Even in the event that the child was sick and hence the circumcision had to be delayed until he is strong enough for it to take place, it remains forbidden to delay it any further. For every day that a father leaves his son uncircumcised past the eighth day, he transgresses a positive command.

How to calculate the eight days:[14] The eight days are not to be calculated in 24 hour format [i.e. 24×7], but rather in weekdays and hence the day of birth is always considered the first day irrelevant of how many hours are left in the day. Accordingly, if a woman gave birth 5:59 PM on Wednesday and sunset is 6:00 PM in her area, then nonetheless Wednesday is considered day one, and the Bris is to be scheduled for the following Wednesday, which is the eighth day from the birth. [Accordingly, the scheduled day of the Bris is always on the same weekday as the day of birth, one week later, with exception to the eventuality of the child being unhealthy, or being born during twilight, which will be explained below.]

Bein Hashmashos-A child who was born during dusk:[15] If the child was born during Bein Hashmashos[16] then the eight days are to be calculated starting from that evening.[17] [Thus, if the child was born after sunset prior to nightfall on a Wednesday, then the Bris is to be scheduled for the following Thursday which is definitely past the start of the eighth day.] Even if the child stuck out[18] majority[19] of his head[20] during Bein Hashmashos, even though it was only fully removed after nightfall, nevertheless it is considered as if he was born during Bein Hashmashos. [For this reason, special heed must be taken to verify the exact time the baby’s head has protruded in case of a birth taking place near the time of Bein Hashmashos of Erev Shabbos or Shabbos![21] Nevertheless, unless known otherwise[22], we do not assume the head came out much time prior to the body and we thus go in accordance to when the baby was taken out.[23] However other Poskim[24] rule it is always considered a doubt as to whether the head exited during Bein Hashmashos if she was in active labor during Bein Hashmashos and then gave birth at the beginning of the night.]

2. Daytime:[25]

The circumcision may only take place during daytime hours. This applies whether the circumcision is taking place on the eighth day or on a later date for whatever reason. It may not take place at night. [This applies to both the Mila or Peria.[26] This applies even if one began the Bris during daytime, nonetheless, as soon as night arrives one must stop and continue the Bris the next morning. This applies even against fixing and cutting off leftover pieces of foreskin.[27]]

From what time in the morning: The circumcision is not to take place prior to sunrise.[28] However, Bedieved, if it takes place prior to sunrise, but after Alos Hashachar, then one fulfills his obligation [and so may even initially be done in a time of great need[29]].[30]

The best time of day-Zerizin Makdimim Lemitzvos:[31] Although the circumcision may be performed throughout any of the daytime hours of the day[32], nonetheless, Zerizin Makdimin Lemitzvos [those with alacrity precede the performance of a mitzvah to the earliest time possible], and do so at the earliest opportunity of the day, which is in the early morning, [immediately after Shacharis, although not beforehand[33]]. [At the very least, it should take place prior to midday.[34] This applies even by a Mila Shelo Bezmanah i.e. a delayed Bris, that it should nevertheless take place as early as possible in the day.[35] Nonetheless, if delaying the circumcision until later, such as the afternoon, will allow more people to attend, then it is permitted for one to choose to delay the circumcision for this purpose in light of the phrase “Berov Am Hadras Melech.”[36] However, even in such a case, he may choose to do it in the morning in order to oblige by the dictum of Zerizin Makdimin Lemitzvos, and it is not clear that it is better for him to delay it until the afternoon in order to have more people attend.[37]]

Until what time in the day:[38] The circumcision may be performed up until sunset.

After sunset but before nightfall:[39] Some Poskim[40] rule that if it is already after sunset, but prior to nightfall, then if the day is the eighth day, then the circumcision should still take place prior to nightfall.[41] Other Poskim[42], however, disagree and rule that it is better to push off the circumcision for the next day than for the circumcision to take place at a time that is questionably night.

Bedieved if circumcised at night:[43] In the event that one transgressed and performed the circumcision at night then [one does not fulfill his obligation[44] and thus] he must repeat and perform Hatafas Dam Bris during daytime. [Some Poskim[45]  rule that in truth the Hatafas Dam Bris is a mere stringency, and hence the Hatafas Dam Bris may not be done on Shabbos and a blessing may not be recited over it. However, other Poskim[46] rule that the Hatafas Dam Bris is required from the letter of the law, and hence may be done even on Shabbos and is to be performed with a blessing.[47] Practically, one is to suspect for both opinions, and hence although the Hatafas Dam Bris must be performed, nonetheless it is not to be done on Shabbos, and is not to be performed with a blessing.[48] According to all opinions, if one merely performed the Peria during nighttime, then Hatafas Dam Bris is not required.[49]]

May the Bris be performed if the father of the newborn, or Mohel, or Sandek has yet to Daven Shacharis?[50] Yes. They should Daven after the Bris.                                      If one would like to make the Bris of his son in the morning and his parents want him to delay it to the afternoon so they can travel to the Bris, must one listen to his parents? Some Poskim[51] rule that one is not required to adhere to his parents request in such a case, as it is a Mitzvah to perform the circumcision as soon as possible. However, other Poskim[52] rule that it is to be delayed in such a case to fulfill the Mitzvah of honoring one’s parents.

3. Shabbos:[53]

*See Chapter 11 for the full details of this subject!

The circumcision of an infant is to be performed on the eighth day after birth even if it falls on Shabbos.[54] [The custom is to perform it after Musaf.[55]]

A delayed Bris:[56] If it is past the child’s eighth day and for whatever reason[57] the child has yet to be circumcised, then the circumcision may not be done on Shabbos.[58]

Bein Hashmashos of Shabbos-A child who was born during twilight:[59] A child who was born during Bein Hashmashos[60] of either Erev Shabbos or Motzei Shabbos is not to be circumcised on Shabbos, but rather on Sunday.[61] Even if the child stuck out[62] majority[63] of his head[64] during Bein Hashmashos, even though it was only fully removed after nightfall, nevertheless it is considered as if he was born during Bein Hashmashos and the circumcision may not be done on Shabbos. [For this reason, special heed must be taken to verify the exact time the baby’s head has protruded in case of a birth taking place near the time of Bein Hashmashos of Erev Shabbos or Shabbos! Nevertheless, unless known otherwise[65], we do not assume the head came out much time prior to the body and we thus go in accordance to when the baby was taken out.[66] However other Poskim[67] rule it is always considered a doubt as to whether the head exited during Bein Hashmashos if she was in active labor during Bein Hashmashos and then gave birth at the beginning of the night.]

C-section/Caesarean:[68] A child who was born Caesarean is not to be circumcised on Shabbos even if it coincides with his 8th day.[69]

4. Yom Tov:[70]

*See Chapter 11 for the full details of this subject!

The circumcision of an infant is to be performed on the eighth day after birth even if it falls on Yom Tov.

Delayed Bris:[71] If it is past the child’s eighth day and for whatever reason[72] the child has yet to be circumcised, then the circumcision may not be done on Yom Tov. In the Diaspora, the circumcision is to be delayed until after the second day of Yom Tov.[73]

Bein Hashmashos-A child who was born during twilight:[74] A child who was born during Bein Hashmashos which is Safek eight days prior to a holiday [i.e. Bein Hashmashos of Sunday or Monday and Yom Tov is next Monday], then the circumcision is not to take place on Yom Tov, but rather after Yom Tov. Some Poskim[75] rule that in the Diaspora, the circumcision is to be delayed until after the second day of Yom Tov. Other Poskim[76], however, rule that in the Diaspora the circumcision is to take place on the second day of Yom Tov, with exception to Rosh Hashanah, by which it is to be delayed until after both days of Rosh Hashanah. [Some Poskim[77] rule that the above debate is only in the event that the second day of Yom Tov is definitely past the eighth day from birth, such as if the child was born Bein Hashmashos of nine days earlier and hence the second day of Yom Tov is either the ninth day or 10th day. If, however, the second day of Yom Tov is the eighth day from birth, and hence the second day of Yom Tov is either the eighth day or ninth day then everyone agrees that the circumcision is to be done on that day.]

5. Child is sick or weak:[78]

One is not to circumcise a sick[79] child until the child recovers and is [strong and] healthy [as prior to this time it is not considered the child has reached the time for circumcision even if it is the eighth day[80]]. This applies, even if the child is only sick in a single limb. Likewise, this applies even if the child is only slightly ill or weak[81] or has a slight pain, such as if he has pain in his eyes.[82] In all these cases, one is to delay the circumcision until the child fully recovers and then is to circumcise him immediately. [Even if it is a case of mere doubt, or a double doubt, one is to be stringent and not perform the circumcision until the child is strong enough and one is not to be lenient in this matter.[83] One must be very careful in these matters, as it is always possible for one to circumcise the child at a later date but it is not possible to resurrect a child.[84] This is in addition to the idea that when one does eventually do the circumcision, it counts retroactively.[85] Accordingly, part of the job description of the Mohel is to verify that the child does not have any medical issues and likewise it is obligatory of the parents to inform the Mohel of any medical issues a child may have had during birth or after birth.[86]]

Waiting seven days from after recovery:[87] If the child became sick in his entire body [such as a fever[88]], or is suffering from acute pain [i.e. acute eye pain[89]], then one is required to wait 7 full 24 hour days from the moment that the child recovers prior to circumcising him.[This applies even if the child was sick for only a short amount of time and then quickly recovered.[90] Certainly this applies if the child needed to be resuscitated immediately after birth that one must wait 724 hour days from after the resuscitation.[91] It, however, does not apply if the child was merely weak and not sick and is now strong enough to be circumcised.[92]] If, however, the child only had mild localized pain, then it is not necessary to wait seven days after recovery.

Delaying the circumcision unnecessarily after recovery:[93] It is forbidden for one to delay the circumcision for even one day past the date the child is deemed medically and Halachically strong enough for it to take place. For every day that a father leaves his son uncircumcised past the eighth day, he transgresses a positive command. [By twin boys, one is not to delay the circumcision until both boys are healthy enough to be circumcised and rather each boy should be circumcised when they are independently ready and strong enough.[94]]

Delaying due to surgery or other medical procedure:[95] It is permitted for one to delay circumcision in order to perform surgery or a medical procedure which is necessary for the child’s health and physique, such as procedures that are done to fix birth defects. This especially applies if the procedure will be taking place prior to the eighth day.

A premature baby:[96] Based on standard medical advice, it is suggested to always wait until the 36-37th week prior to circumcising, even if the child is Halachically allowed to be circumcised.

6. Jaundice and redness:[97]

Yellowness [or gold or green or blue color[98]], known as jaundice, or redness is considered a type of illness for which we abstain from circumcising until it is healed, which is defined as when the yellowness or redness disappears and the skin returns to the normal color. Yellowness is a sign that the blood has not fully penetrated the child, while redness is a sign that the blood has not penetrated the limbs of the child but rather rests between the flesh and skin. Whatever the case, we do not circumcise the child until he is a proper balance of blood within his skin and limbs.

Tactics to lower the jaundice level of the baby:[99] One must do everything possible to ensure that the circumcision takes place on the eighth day, including following various medical directives to ensure the child is healthy by the eighth day, and doing whatever one can to lower the babies jaundice level. [Various Segulos have been suggested and followed in this regard, including: placing a gold item on the baby, washing the hands of the baby three times every day non-consecutively as we do in the morning, placing the baby in the sun, overfeeding him, under feeding him, placing the baby in a bathtub together with carp fish, using a blue light to shine on the baby.[100]]

Waiting seven days from recovery:[101] Most Poskim[102] rule that in cases of high-level jaundice one is to wait seven complete days after the child has been healed of his high level of jaundice. Some Poskim[103] however rule that it is never necessary to wait seven days for natural jaundice that is not the result of an infection [i.e. not pathological jaundice], being that it is not defined as an illness, and one simply has to wait until it goes down to a normal level. Practically, the Lubavitcher Rebbe directed[104], based on the ruling of the Tzemach Tzedek[105], that in cases of high-level jaundice one is to wait seven complete days after the child has been healed of his high level of jaundice, and so is the Chabad custom. Regarding the number level of bilirubin jaundice for which a circumcision is to be delayed and requires a seven-day wait, there are different approaches amongst the Poskim[106] and even amongst Chabad Rabbis and Mohalim.

The number-How high is high:[107] There is a difference between jaundice that is due to infection which is known as pathological jaundice, versus jaundice that comes as a result of high bilirubin levels in the blood which is known as physiological jaundice. Regarding the latter, there are numerous approaches on this matter amongst Rabbanim[108] and Mohalim in terms of the definition of a high enough level of jaundice, which is based on the bilirubin level found in the blood as well as the color of the baby, to justify or obligate the delay of the circumcision. The Chabad approach in this matter is more stringent than that of other sects, in light of the statement of the Shulchan Aruch that it is always possible to circumcise while it is never possible to return a life. Rabbi Zalman Shimon Dworkin was of the following opinion:[109] Until number 10, the circumcision may take place on time. From number 10 until 15 one is to wait until the number descends below 10 and he may then immediately be circumcised the next day. If however the number read above 15 then the child is considered sick and one must wait seven full days after the number descends to below 10. Rav Eli Landau, who is himself a veteran Mohel, related that his father ruled, as well as other rabbis, that if the bilirubin level is above 13 than one should wait 7 days [from when it goes down below 11], and that he personally does not do a Bris if the number is above 11.

How to determine the bilirubin level:[110] Rav Eli Landau related that when relying on a machine to determine the bilirubin level, one should not rely only on one machine, as often they are not all accurate. A blood test is the most accurate way of determining the number. Also, he relates that he does not rely only on the number but also on the color of the baby, near the naval area. 

7. Fatal family history:[111]
8. Two siblings which died after Mila:[112]

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.[113]

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[114] rule that this worry only applies to maternal siblings and not to paternal siblings. Practically, one is to be stringent.[115]

Third child lived:[116] If the third child was already circumcised and lived, then it is possible that the danger no longer applies.

1. Two cousins which died after Mila:[117]

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.

8. A delayed Bris, when to schedule:[118]

It is forbidden for one to delay the circumcision for even one day past the date the child is deemed medically and Halachically strong enough for it to take place. For every day that a father leaves his son uncircumcised past the eighth day, he transgresses a positive command.[119] [Accordingly, it is understood that it is absolutely forbidden to delay the scheduling of the circumcision simply due to technical issues, such as the desired hall being booked, or relatives not being able to come in that day.[120]]

The best time of day-Zerizin Makdimim Lemitzvos:[121] Although the circumcision may be performed throughout any of the daytime hours of the day, nonetheless, Zerizin Makdimin Lemitzvos [those with alacrity precede the performance of a mitzvah to the earliest time possible], and do so at the earliest opportunity of the day, which is in the early morning, [immediately after the morning prayers[122]]. [At the very least, it should take place prior to midday.[123] This applies even by a Mila Shelo Bezmanah i.e. a delayed Bris, that it should nevertheless take place as early as possible in the day.[124]]

Shabbos:[125] If it is past the child’s eighth day and for whatever reason[126] the child has yet to be circumcised, then the circumcision may not be done on Shabbos.[127]

Yom Tov:[128] If it is past the child’s eighth day and for whatever reason[129] the child has yet to be circumcised, then the circumcision may not be done on Yom Tov. In the Diaspora, some Poskim[130] rule that the circumcision is to be delayed until after the second day of Yom Tov. Other Poskim[131], however, rule that in the Diaspora the circumcision is to take place on the second day of Yom Tov, with exception to Rosh Hashanah, by which it is to be delayed until after both days of Rosh Hashanah. [Some Poskim[132] rule that the above debate is only in the event that the second day of Yom Tov is definitely past the eighth day from birth, such as if the child was born Bein Hashmashos of nine days earlier and hence the second day of Yom Tov is either the ninth day or 10th day. If, however, the second day of Yom Tov is the eighth day from birth, and hence the second day of Yom Tov is either the eighth day or ninth day then everyone agrees that the circumcision is to be done on that day.]

Thursday, Friday:[133] Some Poskim[134] rule that due to the prohibition to delay the circumcision for even one day unnecessarily without medical reason, therefore, a delayed Bris may be scheduled for a Thursday or Friday if that is the earliest opportunity for it to be performed.[135] Other Poskim[136], however, rule that one is not to schedule a delayed Bris for a Thursday, [but it may be scheduled for a Friday, and hence if the earliest opportunity falls on a Thursday, then it is to be pushed off until Friday[137]].[138] Other Poskim[139], however, rule that per this approach which restricts one from scheduling the circumcision for Thursday, then one is also not to schedule a delayed Bris for a Friday, and hence if the earliest opportunity falls on a Thursday or onwards, then it is to be pushed off until Sunday.[140] Some Poskim[141], however, rule that the above only applies if the Bris was delayed due to health reasons of the child and not if it was delayed due to being born on  Bein Hashmashos. [Practically, the custom of the Sephardic communities is to suspect for the opinion of the Tashbeitz and not circumcise on a Thursday or Friday when the circumcision is delayed due to illness.[142] However, by Ashkenazim, unless there is an explicit accepted custom otherwise[143], one is not to delay the circumcision at all any longer then it was already delayed, and hence one is to perform it on a Thursday or Friday if that is the earliest opportunity for it to be done.[144] This is likewise the Chabad custom.[145] Nonetheless, in the event that the child is still slightly weak and can use a few more days for his body to gain strength, then one may delay the circumcision until Sunday even though the child is already healthy enough to handle a circumcision on a Thursday or Friday.[146]]

9. A Bris on a cloudy day:[147]

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.[148] 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.[149]

____________________________________________________________________

[1] See Shevach Habris 7; See Encyclopedia Talmudit Vol. 46 Erech Mila p. 486-502

[2] Michaber and Rama Y.D. 262:1, 3; Admur 331:1; Shabbos 137a; See Encyclopedia Talmudit Vol. 46 Erech Mila p. 486-488

[3] Parshas Tazria

[4] See Pesakim Uteshuvos 262:1 footnote 1-2

[5] See Rama Y.D. 262:1; Pesakim Uteshuvos 262:8 footnotes 49-50; See Encyclopedia Talmudit Vol. 46 Erech Mila p. 486-488, 491-492

[6] Rama Y.D. 262:1

[7] Shach 262:2; Taz 262:2

Other opinions: Some Poskim rule that Hatafas Dam Bris is never required as it does not accomplish anything, as what was done was done. [Shaagas Aryeh 52; See Pesakim Uteshuvos 262:8 footnotes 53]

[8] Taz 262:2 in understanding of Rama ibid; See Pesakim Uteshuvos 262:8 footnotes 51

[9] Shach 262:2; Taz 262:2; Shaagas Aryeh 52; See Pesakim Uteshuvos 262:8 footnotes 52

[10] Shach ibid; Beir Heiytiv 262:1

[11] Shach ibid [from the letter of the law] Taz ibid [as a stringency]

Other opinions: Some Poskim rule that Hatafas Dam Bris is never required as it does not accomplish anything, as what was done was done. [Shaagas Aryeh 52; See Pesakim Uteshuvos 262:8 footnotes 53]

[12] Bach 262; Chochmas Adam 149:2; Aruch Hashulchan 262:5; Pesakim Uteshuvos 262:8 footnotes 54

[13] Rama 261:1; Admur 249:6; Rambam Mila 1:2; Chochmas Adam 149:2; Shevach Habris 7:4

[14] Shabbos 137a; Yevamos 71b; Shevach Habris 7:2

[15] Admur 331:5; Michaber Y.D. 262:4-6; 266:8; Shevach Habris 8:2; Pesakim Uteshuvos 262:15-16

Born after Davened Maariv, before sunset: Is considered day. [Michaber 262:7; See Pesakim Uteshuvos 262:17]

[16] When is Bein Hashmashos? Between sunset and nightfall. [Siddur as rules Geonim and so is the custom of all Jewry today; Birkei Yosef, brought in M”B 331:14, writes that the custom has spread like the Geonim in all Eretz Yisrael; This ruling is in contrast to the ruling of Admur in the Shulchan Aruch in 331:5 and 261:5] Practically according to Admur in the Siddur Bein Hashmashos only begins a few minutes [between 3 and 5 minutes-see Kitzur Hilchos Shabbos Miluim p. 99] after the visual sunset. The start of Nightfall varies in each area. An expert Rav is to be contacted in cases of any doubt as to the Halachic definition of the time the child was born.] See Pesakim Uteshuvos 262:15 footnotes 117-123

When is Shekia: See Pesakim Uteshuvos 262:15 footnotes 123-126

Opinion of Rabbeinu Tam-The ruling of the Shulchan Aruch [Admur 331:5 and Michaber Y.D. 266:9: In the Shulchan Aruch Admur [and the Michaber Y.D. 266:9] rules like the opinion of Rabbeinu Tam [unlike the Yereim/Geonim] that Bein Hashmashos begins 15 minutes prior to nightfall, which in turn begins only 72/96 [depending on calculation of Mil in Admur] after sunset. Hence for up to 56.5-78 minutes after sunset it is still considered day for all purposes. Thus, if a child was born during this time on Erev Shabbos he is to be circumcised the next Friday. If he was born at this time on Shabbos he is to be circumcised on Shabbos. The reason we are not stringent like the opinion of the Yireim in this case to suspect that perhaps it is already after Shabbos when he was born is because no one in these provinces are accustomed like the Yireim regarding Melacha on Erev Shabbos, hence there is no need at all to be stringent here and push off the circumcision due to their opinion. [Admur ibid; No mention of the opinion of the Geonim is made by Admur in his Shulchan Aruch. Now although in 251:5 Admur rules regarding one who accepted Shabbos before Plag Hamincha of Rabbeinu Tam, to be stringent like Yireim, perhaps there it is different as by one accepting Shabbos at that time he has shown that he suspects for the opinion of the Yireim. Alternatively, in that case there is nothing to lose by being stringent while here if one is stringent the Bris will be delayed from its proper time according to the main opinion.]

Other Poskim-Opinion of Shach and Maharam Alshiker: The Shach [Yoreh Deah 266:11] brings the Maharahm Alshiker who rules to be stringent like the Geonim and push off the Bris if the child is born on Shabbos anytime between sunset and nightfall [of Rabbeinu Tam]. [This is unlike the ruling of Admur in the Siddur who rules completely like the Geonim that if born after nightfall of Geonim on Erev Shabbos, the Bris is to be done on Shabbos even though it is still Friday according to Rabbeinu Tam.] Birchei Yosef [brought in M”B 331:14] writes that the custom has spread like the Geonim in all Eretz Yisrael.

[17] The reason: As there is doubt as to whether Bein Hashmashos is part of the previous day or the coming day. Hence if born right after sunset of Wednesday, the coming Wednesday is questionable whether it is the child’s 7^th day or 8^th day, and it is forbidden to circumcise a child prior to entering the eighth day. 

[18] See Piskeiy Teshuvos 331:6 and Pesakim Uteshuvos 262:16 footnotes 132-135 for a discussion in Poskim on the exact definition of the head coming out. Is it defined as having come out once it exists the Prozdor to the Beis Hachitzon, or is it only considered to have come out when it enters to the actual air of the world. The custom is like the latter opinion. [Chasam Sofer Yoreh Deah 167; Sidrei Taharah 194:26; Pischeiy Teshuvah 266:8]

[19] It is disputed in Poskim as to how one is to measure the majority of the head. Is it the majority of the forehead, or the entire forehead. [see Piskeiy Teshuvos 331:6 and Pesakim Uteshuvos 262:16 footnotes 128-131]

[20] Regarding a child which was born breached [leg first] then when majority of the body exits it is considered to have been born. Practically once the naval has come out majority of the body is considered to have exited. [see Piskeiy Teshuvos 331:6]

[21] Pesakim Uteshuvos 262:16 footnotes 13138

[22] Such as a case that the mother had difficulty pushing the child out.

[23] See Piskeiy Teshuvos 331:6 in name of Migdal Oz [Yaavetz]; Pesakim Uteshuvos 262:16 footnotes 136-141

[24] Pischeiy Teshuvah 266:8

[25] Michaber Y.D. 262:1; Shevach Habris 7:5; See Pesakim Uteshuvos 262:7; See Encyclopedia Talmudit Vol. 46 Erech Mila p. 488-492

[26] Meiri Shabbos 133b; Machatzis Hashekel 331:4

[27] Shut Rav Akiva Eiger Kama 174; Avnei Nezer O.C. 49:5

[28] Michaber Y.D. 262:1

[29] Perisha 262:1; See Poskim in Pesakim Uteshuvos 262:1 footnote 3

[30] Rama Y.D. 262:1; Beis Yosef 261; See Pesakim Uteshuvos

[31] Michaber Y.D. 262:1; Aruch Hashulchan 260:9; Shevach Habris 7:6; See Igros Kodesh 4:154, brought in Shulchan Menachem 5:112; Pesakim Uteshuvos 262:3-4

[32] Admur 444:6

[33] See Aruch Hashulchan 260:9; Pesakim Uteshuvos 262:5 footnotes 27-29

Before versus after Aleinu: In the event that the Bris is taking place immediately after the morning prayers, then it is to be done before the prayer of Aleinu. [Shach 265 end; Maharil Hilchos Mila; Levush 265] However, practically, today this is no longer the custom and rather it is done after the Davening is complete. [Aruch Hashulchan 265 end] Hence, Aleinu Leshabeiach is recited at the end of Shacharis, as usually done, and then again after the Bris. [Bris Avos 3:16; See Os Shalom 265:39; Koreis Habris ; Shevach Habris 18 footnote 36]

If Mohel did not yet Daven: See Pesakim Uteshuvos 262:5 footnotes 30-32

Shabbos and Yom Tov: Custom is to do after Musaf. [See Pesakim Uteshuvos 262:5 footnote 33]

Rosh Hashanah: After the Torah reading, before the blowing of the Shofar, if taking place in Shul. [See Admur 584:9; Michaber 584:4; Pesakim Uteshuvos 262:5 footnotes 35-36]

Purim: After the Torah reading, before the Megillah reading, if taking place in Shul. [See M”A 687:5; Opinion in Terumas Hadeshen 266; 4; Chayeh Adam 154:6 brought in M”B 687:9; Pesakim Uteshuvos 262:5 footnote 8]

[34] Poskim in Pesakim Uteshuvos ibid footnote 12 and 19-21; Rav Groner in name of Rebbe, brought in Shevach Habris ibid footnote 12, that the Rebbe was very particular that the circumcision be scheduled for prior to midday and that even if for whatever reason it had to take place after midday, the invitation should state a time prior to midday, and that if it gets delayed then it gets delayed.

[35] Poskim in Pesakim Uteshuvos 262:4 footnote 22

[36] Igros Kodesh 4:154, brought in Shulchan Menachem 5:112; See Poskim in Pesakim Uteshuvos ibid footnote 10

Other opinions: Some Poskim rule that the aspect of Zerizin Makdimim Lemitzvos is of greater importance than Berov Am Hadras Melech, and overrides it and hence the circumcision should always take place in the morning. [Sdei Chemed Zayin Kelal 3; Pesakim Uteshuvos ibid footnote 15-17]

Opinion of Admur: See Admur 25:4 that Zerizin Makdimim overrules delayed Hiddur, although in 94:5 writes that later Hiddur overrides Zerizin Makdimim; See Likkutei Sichos 19 p. 76 in footnote 73 that both rulings are correct, as in 25:4 it discusses an external Hiddur of preceding the Tallis which is Tadir, and in 94:5 it discusses a Hiddur in the actual Mitzvah; See Poskim in Pesakim Uteshuvos ibid footnote 10

[37] See Igros Kodesh that the Rebbe offered a mere Limud Zechus, and not an actual directive

[38] Shevach Habris 7:5

[39] See Pesakim Uteshuvos 262:7 footnotes 49-50

After Maariv, before sunset: Is considered day. [See Michaber 262:7; See Pesakim Uteshuvos 262:17]

[40] Sheilas Yaavetz 1:35; Pischeiy Teshuvah 262:3; Bris Avos 3:4; Shevach Habris 7:5 footnote 9; Pesakim Uteshuvos 262:7 footnote 49-50

[41] The reason: It is better for the circumcision to the place during twilight at a time which is questionably the eighth or the ninth day from birth then for it to take place the next day which is definitely past the eighth day from birth. [Poskim ibid]

[42] Minchas Kohen Mamar 2:1; Shevet Halevi 8:214; See Pesakim Uteshuvos 262:7 footnote 50

[43] Rama Y.D. 262:1; Pesakim Uteshuvos 262:8 footnotes 49-50; See Encyclopedia Talmudit Vol. 46 Erech Mila p. 488-4492

Other opinions: Some Poskim rule that Hatafas Dam Bris is never required as it does not accomplish anything, as what was done was done. [Shaagas Aryeh 52; See Pesakim Uteshuvos 262:8 footnotes 53]

[44] Shach 262:2; Taz 262:2 even according to Rama ibid; Shaagas Aryeh 52; See Pesakim Uteshuvos 262:8 footnotes 51

[45] Taz 262:2; Bach 262; See Pesakim Uteshuvos 262:8 footnotes 51-52

[46] Shach 262:2; See Pesakim Uteshuvos 262:8 footnotes 52

[47] See Taz ibid and Shach ibid; Beir Heiytiv 262:1

[48] Bach 262; Chochmas Adam 149:2; Aruch Hashulchan 262:5; Pesakim Uteshuvos 262:8 footnotes 54

[49] Maharam Shick Y.D. 240

[50] Aruch Hashulchan 260:9

[51] Avnei Yashpei 1:186 Anaf 2

[52] Kibbud Horim 12 footnote 17 in name of Rav Elyashiv; See Vayivarech Dovid 1:68

[53] Admur 331; Michaber O.C. 331; Y.D. 266; Shevach Habris 8:1; See Encyclopedia Talmudit Vol. 46 Erech Mila p. 502-538

[54] Admur 331:1, 4;  Michaber Y.D. 266:2

The scriptural source: As the verse states, “And on the eighth day circumcise his foreskin.” The word “day” is expounded to include even Shabbos. [Admur ibid]

[55] See Pesakim Uteshuvos 262:5 footnote 33

[56] Admur 331:14;  Michaber Y.D. 266:2; Shevach Habris 8:1

[57] Such as the infant was ill and could not be circumcised on his eighth day. [Admur ibid]

[58] The reason: The reason for this is because it is possible to circumcise the child after Shabbos without diminishing any fulfillment of the Mitzvah, as in any event it will not take place on its proper time whether it is done on Shabbos or after. [Admur ibid] Meaning pushing it off one more day due to Shabbos does not lessen one’s quality of performance of the Mitzvah once it is past the 8^th day. For this reason, it must be delayed until after Shabbos.

[59] Admur 331:5; Michaber Y.D. 262:4-6; 266:8; Shevach Habris 8:2

[60] When is Bein Hashmashos? Between sunset and nightfall. [Siddur as rules Geonim and so is the custom of all Jewry today; Birkei Yosef, brought in M”B 331:14, writes that the custom has spread like the Geonim in all Eretz Yisrael; This ruling is in contrast to the ruling of Admur in the Shulchan Aruch in 331:5 and 261:5] Practically according to Admur in the Siddur Bein Hashmashos only begins a few minutes [between 3 and 5 minutes-see Kitzur Hilchos Shabbos Miluim p. 99] after the visual sunset. The start of Nightfall varies in each area. An expert Rav is to be contacted in cases of any doubt as to the Halachic definition of the time the child was born.]

Opinion of Rabbeinu Tam-The ruling of the Shulchan Aruch [Admur 331:5 and Michaber Y.D. 266:9: In the Shulchan Aruch Admur [and the Michaber Y.D. 266:9] rules like the opinion of Rabbeinu Tam [unlike the Yereim/Geonim] that Bein Hashmashos begins 15 minutes prior to nightfall, which in turn begins only 72/96 [depending on calculation of Mil in Admur] after sunset. Hence for up to 56.5-78 minutes after sunset it is still considered day for all purposes. Thus, if a child was born during this time on Erev Shabbos he is to be circumcised the next Friday. If he was born at this time on Shabbos he is to be circumcised on Shabbos. The reason we are not stringent like the opinion of the Yireim in this case to suspect that perhaps it is already after Shabbos when he was born is because no one in these provinces are accustomed like the Yireim regarding Melacha on Erev Shabbos, hence there is no need at all to be stringent here and push off the circumcision due to their opinion. [Admur ibid; No mention of the opinion of the Geonim is made by Admur in his Shulchan Aruch. Now although in 251:5 Admur rules regarding one who accepted Shabbos before Plag Hamincha of Rabbeinu Tam, to be stringent like Yireim, perhaps there it is different as by one accepting Shabbos at that time he has shown that he suspects for the opinion of the Yireim. Alternatively, in that case there is nothing to lose by being stringent while here if one is stringent the Bris will be delayed from its proper time according to the main opinion.]

Other Poskim-Opinion of Shach and Maharam Alshiker: The Shach [Yoreh Deah 266:11] brings the Maharahm Alshiker who rules to be stringent like the Geonim and push off the Bris if the child is born on Shabbos anytime between sunset and nightfall [of Rabbeinu Tam]. [This is unlike the ruling of Admur in the Siddur who rules completely like the Geonim that if born after nightfall of Geonim on Erev Shabbos, the Bris is to be done on Shabbos even though it is still Friday according to Rabbeinu Tam.] Birchei Yosef [brought in M”B 331:14] writes that the custom has spread like the Geonim in all Eretz Yisrael.

[61] The reason: As we do not override the Shabbos prohibitions if there is question as to whether the Mitzvah is to be performed that day. [Admur ibid] As there is doubt as to whether Bein Hashmashos is part of the previous day or the coming day. Hence if born on Bein Hashmashos of Erev Shabbos the coming Shabbos is questionable whether it is the child’s 8^th day or 9^th day. In the case the child was born on Bein Hashmashos of Motzaei Shabbos it is questionable if the coming Shabbos is the 7^th or 8^th day.

[62] See Piskeiy Teshuvos 331:6 for a discussion in Poskim on the exact definition of the head coming out. Is it defined as having come out once it exists the Prozdor to the Beis Hachitzon, or is it only considered to have come out when it enters to the actual air of the world. The custom is like the latter opinion. [Chasam Sofer Yoreh Deah 167; Sidrei Taharah 194:26; Pischeiy Teshuvah 266:8]

[63] It is disputed in Poskim as to how one is to measure the majority of the head. Is it the majority of the forehead, or the entire forehead. [see Piskeiy Teshuvos 331:6]

[64] Regarding a child which was born breached [leg first] then when majority of the body exits it is considered to have been born. Practically once the naval has come out majority of the body is considered to have exited. [see Piskeiy Teshuvos 331:6]

[65] Such as a case that the mother had difficulty pushing the child out.

[66] See Piskeiy Teshuvos 331:6 in name of Migdal Oz [Yaavetz]

[67] Pischeiy Teshuvah 266:8

[68] Admur 331:6; Michaber O.C. 331:5; Y.D. 266:10; Shabbos 135; Shevach Habris 8:3; See Os Chaim Veshalom 266:8

[69] The reason: As there is doubt as to whether an infant born through Caesarean is required to be circumcised immediately, or on his 8^th day. The reason for this is because the Torah juxtaposes the command of circumcision on the 8^th day to a woman’s impurity due to the birth, and since such a woman did not become impure due to the birth perhaps the obligation to circumcise on the 8^th day does not apply. [Admur ibid] [Background: The Gemara [Shabbos 135] suggests that a child born to a mother who did not become impure in the process is not required to be circumcised on the 8^th day. Hence it does not override the Shabbos prohibitions.]

[70] Michaber Y.D. 266:8; See Encyclopedia Talmudit Vol. 46 Erech Mila p. 525-526

[71] Michaber Y.D. 266:2; Shevach Habris 8:1

[72] Such as the infant was ill and could not be circumcised on his eighth day. [Admur ibid]

[73] Birkeiy Yosef O.C. 331:3 in name of Tashbeitz 3:284

[74] Michaber Y.D. 266:8

[75] Michaber ibid; Rosh; Chasam Sofer 250; Tashbeitz 3:284; Pischeiy Teshuvah 266:7 that the main opinion is like this opinion; Noda Beyehuda O.C. 30, brought in Pischeiy teshuvah 266:7 that this is the main opinion

[76] Shach Y.D. 266:8; Rambam; Semag Asei 28; Kol Bo 73; Noda Beyehuda O.C. 30, brought in Pischeiy teshuvah 266:7 that one who is lenient like this opinion is not to be protested

[77] Noda Beyehuda O.C. 30, brought in Pischeiy Teshuvah 266:7

[78] Michaber Y.D. 262:2; Shevach Habris 9:1-6; See Pesakim Uteshuvos 262:9-13; See Encyclopedia Talmudit Vol. 46 Erech Mila p. 427-431

[79] Definition of illness and a summary of various types of conditions and illnesses that may require deferring the circumcision: See Pesakim Uteshuvos 262:10 regarding fever, antibiotic treatment for infection, respiratory complications and intubation or respirator after birth, lack of blood, blood transfusion, footer hand injury, fractured limbs, a child who fell from a certain height, born with a cleft lip or cleft cheek, child vomiting, child refuses to nurse, premature birth, low weight, cardiovascular conditions or complications, born with a defect or illness

Trusting a doctor’s opinion: See Pesakim Uteshuvos 262:13

[80] See Shevach Habris footnote 7; See a debate in Poskim in Pesakim Uteshuvos 262:9 footnote 63 regarding Bedieved if it is considered that one fulfilled the obligation if he circumcised the child while he was sick, and if Hatafas Dam Bris is still required, although most authorities agree that one does fulfill his obligation Bedieved.

[81] Definition of weakness: See Shach 262:3; Pesakim Uteshuvos 262:11 regarding 1) Looks weak 2) loss of blood 3) Umbilical cord did not fall off.

Regarding low weight: See Pesakim Uteshuvos 262:11 footnotes 92-93

[82] The reason: We delay the circumcision even on behalf of a mere pain or illness in order to avoid any chance of danger. [Shach 262:3]

Eye Pain and eye conditions: See Pesakim Uteshuvos 262:12

[83] Directive of Tzemach Tzedek, brought in Igros Kodesh of Rayatz 9:90, and Igros Kodesh 7:143; Shevach Habris 9:4

[84] Michaber 263:1; Rambam Mila 1:18

[85] Tzafnas Paneiach on Rambam 1, brought in Igros Kodesh 7:143

[86] Poskim in Pesakim Uteshuvos 262:9 footnotes 61-62

[87] Michaber and Rama Y.D. 262:2; Shevach Habris 9:2; See Pesakim Uteshuvos 262:9 footnotes 57-60 regarding dispute if illness must be lethal

[88] Aruch Hashulchan 262:11

[89] Rama ibid; Avoda Zara 28b and Rashi ibid; See Koveitz Or Yisrael 21:11-12 for a letter of the Rebbe Maharash written on the subject

[90] Poskim in Pesakim Uteshuvos 262:9 footnotes 59

[91] Poskim in Pesakim Uteshuvos 262:9 footnotes 60

[92] See Pesakim Uteshuvos 262:11 footnotes 90-91

[93] See Admur 249:6 “and so too the circumcision, even if it is not on the eighth day from birth, it is not possible to push it off to another day, as it is forbidden for one to be left uncircumcised even single day” [See also Admur 248 KU”A 1; Admur 331:4]; M”A 249:5; 568:10; Rama Y.D. 261:1; Rambam Mila 1:2; Noda Beyehuda Tinyana Y.D. 166; Chochmas Adam 149:2; Igros Kodesh 24:396; 7:143; Shevach Habris 7:4; Pesakim Uteshuvos 262:4 and Poskim in Footnotes 23-26

[94] Igros Kodesh 7:143; Kisvei Rav Hankin 2:85

[95] Avnei Nezer  Y.D. 321; See Poskim in Pesakim Uteshuvos 262:2 footnote 5-7

[96] Otzer Habris 8:27; Piskeiy Teshuvos 331:4; Pesakim Uteshuvos 262:10; See Kaf Hachaim 331:2; Minchas Yitzcha 4:123; Pesakim Uteshuvos 262:10 footnotes 79-82; See Igros Moshe Yoreh Deah 2:121 that if a child is in an incubator, he is considered ill and cannot be circumcised until 7 days have passed after he is removed.

[97] See Michaber Y.D. 263:1; Rambam Mila 1:17; Abayey and Rav Nasan in Shabbos 134a; Beis Yitzchak Y.D. 2:90-5; Avnei Nezer Y.D. 320:5; Mishmeres Shalom 263:3; Minchas Yitzchak 3:25; Koreis Habris 263:2; Nishmas Avraham 263; Encyclopedia Hilchatit Refuit 4 Erech Mila pp. 547-562; Pesakim Uteshuvos 263:1-2; Shevach Habris 9:3

[98] Migdal Oz Nachal 5; See Os Chaim Veshalom 263:1

[99] See Pesakim Uteshuvos 262:1 footnote 1-2

[100] See Pesakim Uteshuvos 262:1 footnote 2

[101] See Beis Yitzchak Y.D. 2:91; Aruch Hashulchan Y.D. 263:2; Koreis Habris 263:1; Os Shalom Munkatzh 263:1; Sefer Habris 263:3; Shevach Habris ibid footnote 8; See Pesakim Uteshuvos 263 footnote 3 and 11-13

[102] Hagahos Hagr”a 263:1 regarding Yarok; See Pesakim Uteshuvos 263 footnote 3 and 11-13 for a long list of both Rishonim and Achronim who all ruled that it is necessary to wait seven days for Tzahevet.

[103] So rule regarding Yarok, and some regarding Tzahevet: Bach 263; Derech Pikudecha; Chochmas Adam 149:4; Avnei Nezer Y.D. 320; Aruch Hashulchan 263:3; Tzitz Eliezer 13:81; Shevet Halevi 3:142; See Pesakim Uteshuvos 263 footnote 3 and 11-13 for a long list of both Rishonim and Achronim who all ruled that it is not necessary to wait seven days.

[104] See Likkutei Sichos Tazria 3; Igros Kodesh 7:143; Heichal Menachem 1:47; Koveitz Minhagei Chabad Inyanei Hirayon Vileida p. 22

[105] See Tzemach Tzedek in Piskeiy Dinim 263 to wait seven days for redness of skin

[106] See Poskim in Pesakim Uteshuvos 263:2 footnote 12

[107] See Sefer Habris 263:4; Koveitz Zera Yaakov Koveitz 21 p. 29-44; Pesakim Uteshuvos 263 footnote 12

[108] See Poskim in Pesakim Uteshuvos 263:2 footnote 12

[109] Heard from Rav Yosef Simcha Ginzburg, in name of the Mohel Rabbi Moshe Klein; Shevach Habris ibid footnote 8 from Reshimos of Rabbi Groner

[110] See Sefer Habris 263:4; Koveitz Zera Yaakov Koveitz 21 p. 29-44; Pesakim Uteshuvos 263:2 footnotes 8-9

[111] See Pesakim Uteshuvos 263:3-5

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

[113] Michaber Y.D. 263:2

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

[115] Rama ibid; Shvus Yaakov 1:79

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

[117] 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

[118] Michaber Y.D. 262:2 “after the recovery of the child he is to be immediately circumcised”; Admur 249:6 “and so too the circumcision, even if it is not on the eighth day from birth, it is not possible to push it off to another day, as it is forbidden for one to be left uncircumcised even a single day” [See also Admur 248 KU”A 1; Admur 331:4]; M”A 249:5; 568:10; Rama Y.D. 261:1; Rambam Mila 1:2; Noda Beyehuda Tinyana Y.D. 166; Chochmas Adam 149:2; Igros Kodesh 24:396; 7:143; Shevach Habris 7:4; Pesakim Uteshuvos 262:4 and Poskim in Footnotes 23-26

[119] Gilyon Maharsha 262 in name of Maharanach in Mayim Amukim 39, in name of Ravad Mila 1:2

[120] Gilyon Maharsha 262

[121] Michaber Y.D. 262:1; Aruch Hashulchan 260:9; Shevach Habris 7:6; See Igros Kodesh 4:154, brought in Shulchan Menachem 5:112; Pesakim Uteshuvos 262:3-4

[122] See Aruch Hashulchan 260:9

Before versus after Aleinu: In the event that the Bris is taking place immediately after the morning prayers, then it is to be done before the prayer of Aleinu. [Shach 265 end; Maharil Hilchos Mila; Levush 265] However, practically, today this is no longer the custom and rather it is done after the Davening is complete. [Aruch Hashulchan 265 end] Hence, Aleinu Leshabeiach is recited at the end of Shacharis, as usually done, and then again after the Bris. [Bris Avos 3:16; See Os Shalom 265:39; Koreis Habris ; Shevach Habris 18 footnote 36]

[123] Poskim in Pesakim Uteshuvos ibid footnote 12 and 19-21; Rav Groner in name of Rebbe, brought in Shevach Habris ibid footnote 12, that the Rebbe was very particular that the circumcision be scheduled for prior to midday and that even if for whatever reason it had to take place after midday, the invitation should state a time prior to midday, and that if it gets delayed then it gets delayed.

[124] Poskim in Pesakim Uteshuvos 262:4 footnote 22

[125] Admur 331:14;  Michaber Y.D. 266:2; Shevach Habris 8:1

[126] Such as the infant was ill and could not be circumcised on his eighth day. [Admur ibid]

[127] The reason: The reason for this is because it is possible to circumcise the child after Shabbos without diminishing any fulfillment of the Mitzvah, as in any event it will not take place on its proper time whether it is done on Shabbos or after. [Admur ibid] Meaning pushing it off one more day due to Shabbos does not lessen one’s quality of performance of the Mitzvah once it is past the 8^th day. For this reason, it must be delayed until after Shabbos.

[128] Michaber Y.D. 266:2; Shevach Habris 8:1

[129] Such as the infant was ill and could not be circumcised on his eighth day. [Admur ibid]

[130] Michaber ibid; Rosh; Chasam Sofer 250; Tashbeitz 3:284; Birkeiy Yosef O.C. 331:3 Pischeiy Teshuvah 266:7 that the main opinion is like this opinion; Noda Beyehuda O.C. 30, brought in Pischeiy teshuvah 266:7 that this is the main opinion

[131] Shach Y.D. 266:8; Rambam; Semag Asei 28; Kol Bo 73; Noda Beyehuda O.C. 30, brought in Pischeiy teshuvah 266:7 that one who is lenient like this opinion is not to be protested

[132] Noda Beyehuda O.C. 30, brought in Pischeiy Teshuvah 266:7

[133] See Pesakim Uteshuvos 266:17; Otzer Habris 2:9, 6:26-27; Shevach Habris 7:7 footnote 14; Yabia Omer 5 Y.D. 23; See Encyclopedia Talmudit Vol. 46 Erech Mila p. 493-495

[134] Shach 266:18 in negation of the opinion of Tashbeitz; Admur 249:6 regarding Erev Shabbos; M”A 331:9; Chacham Tzevi Hosafos 14; Sheilas Yaavetz 2:95; Maaseh Rav; Chasam Sofer Y.D. 252; Gilyon Maharsha 262; Shevach Habris 7:7; Many Poskim in Otzer Habris ibid footnote 74; Many Poskim in Pesakim Uteshuvos ibid footnote 121; See Igros Kodesh 7:143

[135] The reason: As it is forbidden for one to be left uncircumcised even single day. [Admur 249:6]

[136] Tashbeitz 1:21, brought in Bedek Habayis Y.D. 262, brought in Taz 262:3 and Bach 262, brought [and negated] in Shach 266:18

[137] Bedek Habayis Y.D. 262; Shach 266:18 [and in Nekudos Hakesef] and Birkeiy Yosef 248 and Rav Akiva Eiger 262 that according to Tashbeitz it is permitted on Friday, as explicitly writes the Bedek Habayis; Bach 262

[138] The reason: According to this opinion, it is not to be scheduled for Thursday being that in such a case the third day would fall on Shabbos, which would possibly necessitate desecration of Shabbos, being that the third day of the circumcision is the most difficult on the child. [Tashbeitz ibid; Rav Akiva Eiger ibid; Birkeiy Yosef ibid] Alternatively, the reason is because on the third day the child is in the greatest pain and one should not schedule for the child to be in pain on Shabbos. [Taz ibid, brought and negated in Rav Akiva Eiger ibid and Birkeiy Yosef ibid]

[139] Shach 266:18 and Taz 262:3 in opinion of Tashbeitz ibid

[140] The reason: As some opinions rule that the second day of circumcision is the most dangerous for the child [Maggid Mishneh Shabbos 2:14 in name of Rashba and Ramban Shabbos 134b, Rashi and Rambam Pirush Hamishnayos on Mishneh Shabbos 86a; Beis Yosef 262; ] and hence if we suspect for the above matter and prevent scheduling the circumcision for a Thursday, then it is also not to be scheduled for a Friday being that in such a case the second day would fall on Shabbos, which would possibly necessitate desecration of Shabbos. [Shach ibid; Taz ibid]

[141] Pischeiy Teshuvah; Hagahos Rav Akiav Eiger; Poskim in Pesakim Uteshuvos ibid footnote 126

Other opinions: According to the reason of the Taz and Shach ibid, seemingly it is to be delayed in all cases.

[142] Kneses Hagedola 331; Birkeiy Yosef O.C. 248; Rav Poalim 4:28; Nehar Mitzrayim; Kaf Hachaim 331:31; Yabia Omer ibid;  Poskim in Otzer Habris ibid footnote 73; Poskim in Pesakim Uteshuvos ibid footnote 124

[143] Ashkenazi custom: The custom of the vast majority of Ashkenazi communities is not to suspect for the above opinion and to circumcise even on a Thursday or Friday, although there does exist a minority of Ashkenazim, especially the Chassidim from Galizia, who are stringent like the Tashbeitz. [See Poskim in Otzer Habris ibid footnote 73 and Pesakim Uteshuvos ibid footnote 122]

[144] Otzer Habris ibid; Pesakim Uteshuvos ibid and footnote 121;

[145] Rav Eliyahu Landa in correspondence; Shevach Habris ibid footnote 14 in name of Rav Eliyahu Shein, in name of Rav Zalman Shimon Dworkin; See Igros Kodesh 7:143 “Regarding a delayed Mila and the special days in which it is to take place, I have not heard regarding this, and it is proven from numerous sources that there is no special dates for this matter, and hence one should not delay without due reason”

[146] Shevach Habris ibid footnote 14 in name of Rav Eliyahu Shein, in name of Rav Zalman Shimon Dworkin

[147] See Igros Kodesh 6:196; 9:79; Shulchan Menachem 5:116; Pesakim Uteshuvos 262:1 footnote 1

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

[149] Setimas Kol Haposkim who all omit this law of Yoma Deiva [i.e. Michaber in his Shulchan Aruch; Rif, Rambam, Rosh]; See Pesakim Uteshuvos 262:1 footnote 1

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]