Mishneh Torah — Circumcision (Milah) הלכות מילה, Chapter 2

הַכּל כְּשֵׁרִין לָמוּל. וַאֲפִלּוּ עָרֵל וְעֶבֶד וְאִשָּׁה וְקָטָן מָלִין בְּמָקוֹם שֶׁאֵין שָׁם אִישׁ. אֲבָל עַכּוּ״ם לֹא יָמוּל כְּלָל. וְאִם מָל אֵינוֹ צָרִיךְ לַחֲזֹר וְלָמוּל שְׁנִיָּה. וּבַכּל מָלִין וַאֲפִלּוּ בְּצוּר וּבִזְכוּכִית וּבְכָל דָּבָר שֶׁכּוֹרֵת. וְלֹא יָמוּל בִּקְרוּמִית שֶׁל קָנֶה מִפְּנֵי הַסַּכָּנָה. וּמִצְוָה מִן הַמֻּבְחָר לָמוּל בְּבַרְזֶל בֵּין בְּסַכִּין בֵּין בְּמִסְפָּרַיִם. וְנָהֲגוּ כָּל יִשְׂרָאֵל בְּסַכִּין:

Circumcision may be performed by anyone. Even a person who is himself not circumcised, explains that it refers to a person who was not circumcised because his brothers died because of circumcision. A Jew who intentionally fails to circumcise himself, however, should not be allowed to circumcise others. Rav Yosef Karo also quotes this ruling in the Shulchan Aruch (Yoreh De'ah 264:1).Note also the Ramah (ibid.), who states that an apostate should not be allowed to circumcise others. a slave, a woman, 27a allows a woman to perform a circumcision, because "a woman is considered as if she is circumcised." The matter is, however, one of debate, and other Sages do not allow a woman to perform a circumcision. Tosafot follow this view and their opinion is quoted by the Ramah (ibid.). or a minor may perform the circumcision, if an adult male is not present. A gentile, however, should not be allowed to perform the circumcision at all. (Yoreh De'ah, Responsum 132) explains that when a gentile performs a circumcision, the mitzvah is not performed at all... Nevertheless, if he does so, there is no need for a second circumcision., Responsum 54.)This ruling revolves around the conception that there are two dimensions to circumcision:a) the mitzvah of actually cutting off the foreskin;b) the effect of that cutting, that the person is circumcised.There are, however, other explanations of the Rambam's ruling. The Kessef Mishneh explains that the decision revolves upon whether or not circumcision must be carried out lishmah, for the sake of the fulfillment of the mitzvah.The Ramah (Yoreh De'ah 264:1) rules that although a second circumcision is not required, blood should be extracted. This is the accepted practice today. Some authorities maintain that even the Rambam requires such a step.Any utensil may be used for circumcision, even a flint, glass, or any article that cuts. One should not circumcise with the sharpened side of a reed, because of the danger involved.16b explains that we are afraid that a splinter from the reed may damage the penis. The optimum manner of performing the mitzvah is to use an iron utensil interprets Joshua 5:2 as an indication that iron was used for circumcision even at that early age. The Prishah (Yoreh De'ah 284:7) relates that this custom was instituted after Goliath's iron helmet split open before David's stone. God promised iron that, in recognition of its act on behalf of the Jews, they would use it for a positive purpose in future generations. The Mishnah (Shabbat 19:1) refers to the use of iron utensils for circumcision as an accepted custom. - either scissors or a knife. Throughout the Jewish community, it has become customary to use a knife. 19:6.

כֵּיצַד מוֹהֲלִין. חוֹתְכִין אֶת כָּל הָעוֹר הַמְחַפֶּה אֶת הָעֲטָרָה עַד שֶׁתִּתְגַּלֶּה כָּל הָעֲטָרָה. וְאַחַר כָּךְ פּוֹרְעִין אֶת הַקְּרוּם הָרַךְ שֶׁלְּמַטָּה מִן הָעוֹר בְּצִפֹּרֶן וּמַחֲזִירוֹ לְכָאן וּלְכָאן עַד שֶׁיֵּרָאֶה בְּשַׂר הָעֲטָרָה. וְאַחַר כָּךְ מוֹצֵץ אֶת הַמִּילָה עַד שֶׁיֵּצֵא הַדָּם מִמְּקוֹמוֹת רְחוֹקִים כְּדֵי שֶׁלֹּא יָבוֹא לִידֵי סַכָּנָה. וְכָל מִי שֶׁאֵינוֹ מוֹצֵץ מַעֲבִירִין אוֹתוֹ. וְאַחַר שֶׁמּוֹצֵץ נוֹתֵן עָלֶיהָ אִסְפְּלָנִית אוֹ רְטִיָּה וְכַיּוֹצֵא בָּהֶן:

How is the circumcision performed? The foreskin that covers the crown of the penis is cut off until the entire crown is revealed. [This step is referred to as milah.]Afterwards, should be carried out after the circumcision itself. Today, there are some mohalim who insert a utensil and lift up the membrane before the circumcision, and then cut off the foreskin and the membrane together. Many contemporary authorities have criticized this approach. the soft membrane that is beneath the skin should be split along the mid-line with one's nails, Vol. II, Note 723, states that nails were created for this purpose. and peeled back to either side until the flesh of the crown is revealed. (Yoreh De'ah, Responsum13 248). [This step is referred to as pri'ah.]Afterwards, one should suck sucks out the blood with his mouth. Nevertheless, in previous generations, the Rabbis did grant license to use a pipette because of the possibility that germs in the mohel's mouth might infect the child. Today, there are authorities who suggest the use of a pipette because of the danger that the mohel could contract AIDS. the place of the circumcision until all the blood in the further reaches is extracted, lest a dangerous situation arise. (Shabbat 19:2) relates that internal bleeding caused by the circumcision could cause the penis to swell, and applying suction to remove the blood averts that danger. The Tiferet Yisrael also writes that a danger exists that applying too strong a suction will rupture the blood vessels and cause excessive bleeding. Therefore, he recommends that one should apply gentle suction. [This step is referred to as metzitzah.] Any [mohel] who does not perform metzitzah should be removed from his position. After one has performed metzitzah, one should apply a bandage, a compress, or the like.

יֵשׁ צִיצִין מְעַכְּבִין אֶת הַמִּילָה וְיֵשׁ צִיצִין שֶׁאֵין מְעַכְּבִין אֶת הַמִּילָה. כֵּיצַד. אִם נִשְׁאַר מֵעוֹר הָעָרְלָה עוֹר הַחוֹפֶה רֹב גָּבְהָהּ שֶׁל עֲטָרָה הֲרֵי זֶה עָרֵל כְּמוֹת שֶׁהָיָה. וְזֶה הָעוֹר הוּא צִיץ הַמְעַכֵּב. וְאִם לֹא נִשְׁאַר מִמֶּנּוּ אֶלָּא מְעַט שֶׁאֵינוֹ חוֹפֶה רֹב גָּבְהָהּ שֶׁל עֲטָרָה זֶהוּ צִיץ שֶׁאֵינוֹ מְעַכֵּב:

There are strands of flesh that disqualify a circumcision [if they are not removed], and strands of flesh that do not disqualify a circumcision.What is implied? If, [after circumcision,] a portion of the foreskin is left that covers the majority of the crown of the penis' height, 137b, states that surely if the foreskin is left on the majority of the circumference of the penis' crown, it is unacceptable. When quoting this law, the Shulchan Aruch (Yoreh De'ah 264:5) states that if the majority of the height of the crown is left covered in any one place, the circumcision is not acceptable. Thus, even a thin strand of skin that covers either the majority of the height or the majority of the circumference of the crown can disqualify the circumcision. the child is considered to be uncircumcised, and this flesh is considered a tzitz that disqualifies the circumcision.If only a small portion of flesh remains which does not cover the majority of the crown of the penis' height, it is considered to be a tzitz that does not disqualify the circumcision.

הַמָּל כָּל זְמַן שֶׁעוֹסֵק בַּמִּילָה חוֹזֵר בֵּין עַל הַצִּיצִין שֶׁמְּעַכְּבִין בֵּין עַל צִיצִין שֶׁאֵין מְעַכְּבִין. פֵּרַשׁ, עַל צִיצִין הַמְעַכְּבִין חוֹזֵר, עַל צִיצִין שֶׁאֵינָן מְעַכְּבִין אֵינוֹ חוֹזֵר. מָל וְלֹא פָּרַע אֶת הַמִּילָה כְּאִלּוּ לֹא מָל:

While the person performing the circumcision is involved in the operation, he should go back and remove both the tzitzim that disqualify the circumcision and the tzitzim that do not disqualify the circumcision. Once he has interrupted his activity, he must return and remove any tzitzim that disqualify the circumcision, but he does not return to remove anytzitzim that do not disqualify the circumcision. (Yoreh De'ah 264) explains that the Rambam's intent is that we are not required to remove this flesh. In contrast, the Sha'agat Aryeh (Responsum 50) interprets the Rambam as stating that, once the mohel has interrupted his activity, he is forbidden to return and cut off the remaining flesh. (The Sha'agat Aryeh himself questions the Rambam's decision. The Merkevet HaMishneh explains that since the circumcision is acceptable, it is forbidden to expose the child to further pain.)The Ramah (Yoreh De'ah 264:5) rules that if the circumcision is performed during the week, one should remove this flesh. This ruling is followed throughout the Jewish community today.When one performs a circumcision without performing pri'ah, it is considered as if the circumcision was not performed. is not mentioned in the Torah, nor was Abraham commanded to carry out this activity, it is part of the oral tradition (halachah leMoshe miSinai), which may not be ignored (Shabbat 137b, Yevamot 71b). The Jerusalem Talmud (Yevamot 8:1) differs, and uses the principles of Biblical exegesis to derive the obligation of removing the membrane.

קָטָן שֶׁבְּשָׂרוֹ רַךְ וּמְדֻלְדָּל בְּיוֹתֵר אוֹ שֶׁהָיָה בַּעַל בָּשָׂר עַד שֶׁיֵּרָאֶה כְּאִלּוּ אֵינוֹ מָהוּל רוֹאִין אוֹתוֹ בְּעֵת שֶׁיִּתְקַשֶּׁה. אִם נִרְאֶה שֶׁהוּא מָהוּל אֵינוֹ צָרִיךְ כְּלוּם. וְצָרִיךְ לְתַקֵּן אֶת הַבָּשָׂר מִכָּאן וּמִכָּאן מִפְּנֵי מַרְאִית הָעַיִן. וְאִם בְּעֵת שֶׁיִּתְקַשֶּׁה לֹא נִרְאֶה מָהוּל חוֹזְרִין וְקוֹצְצִין אֶת הַבָּשָׂר הַמְדֻלְדָּל מִכָּאן וּמִכָּאן עַד שֶׁתֵּרָאֶה הָעֲטָרָה גְּלוּיָה בְּעֵת קִשּׁוּי. וְדָבָר זֶה מִדִּבְרֵי סוֹפְרִים. אֲבָל מִן הַתּוֹרָה אַף עַל פִּי שֶׁהוּא נִרְאֶה כְּעָרֵל הוֹאִיל וּמָל אֵינוֹ צָרִיךְ לָמוּל פַּעַם שְׁנִיָּה:

[The following ruling is given when] a child's flesh is soft and hangs loosely, or if he is very fat and, therefore, it appears that he is not circumcised. We should observe him when he has an erection: if he appears circumcised at that time, 264). it is unnecessary to do anything more. One must, however, correct the flesh on the sides, because of the appearance it creates. ibid.).If, however, he does not appear to be circumcised when he has an erection, the loose hanging flesh on the sides should be cut off until the crown of the penis is revealed while it is erect. 264:6) explains that, in this instance - in contrast to the original circumcision - it is not necessary to reveal the entire crown; it is necessary only to reveal a minimal portion.This was ordained by the Rabbis. According to the Torah itself, even though he [appears] uncircumcised, since he was circumcised once, there is no obligation to circumcise him again.

עוֹשִׂין כָּל צָרְכֵי מִילָה בְּשַׁבָּת. מָלִין וּפוֹרְעִין וּמוֹצְצִין. וְחוֹזֵר עַל צִיצִין הַמְעַכְּבִין אַף עַל פִּי שֶׁפֵּרַשׁ וְעַל צִיצִין שֶׁאֵין מְעַכְּבִין כָּל זְמַן שֶׁלֹּא פֵּרַשׁ. וְנוֹתֵן עָלֶיהָ אִסְפְּלָנִית. אֲבָל מַכְשִׁירֵי מִילָה אֵינָן דּוֹחִין אֶת הַשַּׁבָּת. כֵּיצַד. הֲרֵי שֶׁלֹּא מָצְאוּ סַכִּין אֵין עוֹשִׂין סַכִּין בְּשַׁבָּת וְלֹא מְבִיאִין אוֹתוֹ מִמָּקוֹם לְמָקוֹם. וַאֲפִלּוּ מָבוֹי שֶׁאֵינוֹ מְעֹרָב אֵין מְבִיאִין אוֹתוֹ מֵחָצֵר לְחָצֵר. וְאֵין עֵרוּב מִדִּבְרֵיהֶם נִדְחֶה מִפְּנֵי הֲבָאַת הַסַּכִּין הוֹאִיל וְאֶפְשָׁר לַהֲבִיאוֹ מֵעֶרֶב שַׁבָּת:

Anything that is necessary for the circumcision [itself] may be performed on the Sabbath. We may perform milah, pri'ah, and metzitzah, return and remove the tzitzim that disqualify the circumcision even though one has interrupted one's activity, return and remove the tzitzim that do not disqualify the circumcision if one has not interrupted one's activity, and bandage the circumcision afterwards. The preparation of articles that are necessary for the circumcision does not supersede the prohibitions against labor on the Sabbath.).What is implied? If we are unable to find a knife, a knife may not be made on the Sabbath, nor may we bring it from place to place. It is even forbidden to bring it from one courtyard to another courtyard in an alleyway if there is no eruv. Although the [mitzvah of] eruv is only Rabbinic in origin, it is not superseded by [the necessity] to bring a knife, 92a cites this as an example of the power of Rabbinic law. Although karet (the punishment for not fulfilling the mitzvah of circumcision) is involved, the Sages enforced their decree against carrying in such places and forbade bringing the knife. since it was possible to bring the knife on Friday.

וְכֵן אֵין שׁוֹחֲקִין לָהּ סַמְמָנִין וְאֵין מְחִמִּין לָהּ חַמִּין. וְאֵין עוֹשִׂין לָהּ אִסְפְּלָנִית. וְאֵין טוֹרְפִין יַיִן וְשֶׁמֶן. וְאִם לֹא שָׁחַק כַּמּוֹן מֵעֶרֶב שַׁבָּת לוֹעֵס בְּשִׁנָּיו וְנוֹתֵן. וְאִם לֹא טָרַף יַיִן וְשֶׁמֶן נוֹתֵן זֶה לְעַצְמוֹ וְזֶה לְעַצְמוֹ. זֶה הַכְּלָל, כָּל שֶׁאֶפְשָׁר לַעֲשׂוֹתוֹ מֵעֶרֶב שַׁבָּת אֵינוֹ דּוֹחֶה אֶת הַשַּׁבָּת. אֲבָל אִם שָׁכַח וְלֹא הֵכִינוּ הַמַּכְשִׁירִין תִּדָּחֶה הַמִּילָה לִתְשִׁיעִי:

Herbs may not be ground to [use for the compress], nor may water be heated [to wash the child], nor may a compress be prepared, 23:11). nor may wine and oil be mixed [on the Sabbath itself].If cumin was not ground on Friday, one may chew it on the Sabbath 21:26). and apply it [to the wound]. If one did not mix wine and oil together, they may each be applied individually. This is the general rule: Whatever can be performed on Friday does not supersede [the prohibitions against labor on] the Sabbath. Should one forget and not prepare the accessories necessary for the circumcision, the circumcision should be performed on the ninth day.

מָלוּ אֶת הַקָּטָן בְּשַׁבָּת וְאַחַר כָּךְ נִשְׁפְּכוּ הַחַמִּין אוֹ נִתְפַּזְּרוּ הַסַּמְמָנִין עוֹשִׂין לוֹ הַכּל בְּשַׁבָּת מִפְּנֵי שֶׁסַּכָּנָה הִיא לוֹ. מָקוֹם שֶׁדַּרְכָּן לְהַרְחִיץ אֶת הַקָּטָן מַרְחִיצִין אוֹתוֹ בְּשַׁבָּת בְּיוֹם הַמִּילָה בֵּין לִפְנֵי הַמִּילָה בֵּין לְאַחַר הַמִּילָה, אוֹ בַּשְּׁלִישִׁי שֶׁל מִילָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת. בֵּין רְחִיצַת כָּל גּוּפוֹ. בֵּין רְחִיצַת מִילָה. בֵּין בְּחַמִּין שֶׁהוּחַמּוּ מֵעֶרֶב שַׁבָּת בֵּין בְּחַמִּין שֶׁהוּחַמּוּ בְּשַׁבָּת. מִפְּנֵי שֶׁסַּכָּנָה הִיא לוֹ:

If a child was circumcised on the Sabbath and, afterwards, the hot water was spilled or the herbs [for the compress] were scattered, one may do anything that is necessary for him on the Sabbath, because of the danger involved.In a place where it is customary to wash a child, he may be washed on the Sabbath on the day of his circumcision, both before the circumcision and after the circumcision, and on the third day of his circumcision. The child's entire body may be washed as well as the place of the circumcision itself. [On the third day,] he may be washed with water that was heated on Friday or with water that was heated on the Sabbath itself, because the situation involves danger.

שָׁכְחוּ וְלֹא הֵבִיאוּ סַכִּין מֵעֶרֶב שַׁבָּת אוֹמֵר לְעַכּוּ״ם לְהָבִיא סַכִּין בְּשַׁבָּת. וּבִלְבַד שֶׁלֹּא יָבִיא אוֹתוֹ דֶּרֶךְ רְשׁוּת הָרַבִּים. כְּלָלוֹ שֶׁל דָּבָר כָּל דָּבָר שֶׁעֲשִׂיָּתוֹ בְּשַׁבָּת אֲסוּרָה עָלֵינוּ מִשּׁוּם שְׁבוּת מֻתָּר לָנוּ לוֹמַר לְעַכּוּ״ם לַעֲשׂוֹת אוֹתָן כְּדֵי לַעֲשׂוֹת מִצְוָה בִּזְמַנָּהּ. וְדָבָר שֶׁעֲשִׂיָּתוֹ אֲסוּרָה עָלֵינוּ מִשּׁוּם מְלָאכָה אָסוּר לָנוּ לוֹמַר לְעַכּוּ״ם לַעֲשׂוֹתוֹ בְּשַׁבָּת:

If a knife was forgotten and not brought [to the place of the circumcision] on Friday, one may instruct a gentile to bring it on the Sabbath, provided he does not bring it through the public domain.The general principle governing this matter is: It is permissible to tell a gentile to perform any activity that we are forbidden to perform as a sh'vut, 21:1, the Rambam defines a sh'vut as follows:[With regard to the Sabbath,] the Torah has told us, "You shall rest." This implies that we are obligated to rest from the performance of [certain] activities even though they are not included among the forbidden labors.In Chapters 21 and 22 of those halachot, the Rambam explains the concept of sh'vut in detail. so that we may perform a mitzvah at its appropriate time. 6:9, the Rambam mentions this leniency with regard to bringing a shofar on Rosh HaShanah [i.e., in Jerusalem to be sounded in the Temple]. Although Tosafot (Gittin 8b) maintain that the leniency should not be extended beyond the scope of the mitzvah of circumcision, the Rambam's ruling is accepted by the Shulchan Aruch (Orach Chayim 307:5). When, however, an activity is prohibited because a forbidden labor is involved, we may not instruct a gentile to do it [for us] on the Sabbath., Orach Chayim 331:6.)

מַכְשִׁירֵי מִילָה אֲפִלּוּ בִּזְמַנָּהּ אֵינָן דּוֹחִין אֶת יוֹם טוֹב הוֹאִיל וְאֶפְשָׁר לַעֲשׂוֹתָן מֵעֶרֶב יוֹם טוֹב. וְקַל וָחֹמֶר הַדְּבָרִים, אִם לֹא דָּחוּ מַכְשִׁירֵי מִילָה שְׁבוּת שֶׁהוּא מִדִּבְרֵיהֶם הֵיאַךְ יִדְחוּ לֹא תַּעֲשֶׂה שֶׁבַּתּוֹרָה. אֲבָל שׁוֹחֲקִין לָהּ סַמָּנִין בְּיוֹם טוֹב הוֹאִיל וְרָאוּי לִקְדֵרָה. וְטוֹרְפִין לָהּ יַיִן וְשֶׁמֶן:

[The preparation of] the accessories for circumcision - even when the circumcision is being performed at the appropriate time - does not supersede [the prohibitions against labor on] the holidays, because it is possible to complete them before the commencement of the holiday.[This ruling can be derived through the following] process of inference: If [the preparation of] the accessories for circumcision is not significant enough to supersede the Rabbinic prohibitions of sh'vut, why should they supersede a negative commandment of the Torah? 1:1.) [Nevertheless, there are certain greater leniencies on festivals:] One may grind herbs for [the compress], since these herbs are fit to be used in food. Similarly, oil and wine may be mixed together.).