txt/Halakhah/Shulchan Arukh/Shulchan Arukh, Yoreh De'ah/English/Shulchan Aruch by Yosef Karo, translated from Hebrew by Wikisource.txt

Shulchan Arukh, Yoreh De'ah
שולחן ערוך, יורה דעה
Shulchan Aruch by Yosef Karo, translated from Hebrew by Wikisource
https://en.wikisource.org/wiki/Translation:Shulchan_Aruch

Shulchan Arukh, Yoreh De'ah



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It is a positive commandment for the father to circumcise is son. And this commandment is greater than all the other positive commandments.

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א The time of circumcision for the Healthy, Sick and Androginous: We don't circumcise until netz hachamah (sunrise) on the eigth day from birth (and if it was first light it is ok)""mishna 82 megilla"" and all day is kosher for milah but we try to be zealous in the mitzvah and the correct time for the circumsision is in the morning. And even if we do a milah not at its time we don't do except for during the day. Ab) If he is over and circumcises at night he is required to redo it and do hatif dum brit (draw some blood) mishna there Circumcises before the eigth day and during the day is is ok the rosh, in perek Rabbi Eliezer de Milah, Rashba and not as we will learn in 264
ב We don't circumcise a sick child until it is healthy. And we learn that we don't circumcise him until seven complete days after he is better. With what do we say this when he has a fever or his whole body is sick, but if only one of his limbs is sick like he has a problem with his eye, or problem with his מועט and similar to this we wait until he is healthy and after this we circumcise him. ( but if his eyes hurt him greatly, we treat it like a sickness of the complete body)
ג Androgynous, and those that have two foreskins and those that were born by Caesars Section are circumcised on the eigth day.
ד If he was born during twilight he is circumcised on the ninth day because of doubt when the eigth day is. And if the head was out of the vagina while it was still day or a cry from it even if it was born after many days we count eight days from the day that the head came out or the time the cry from it was heard (There are those who say it in the plain case but if his mother says the baby was resting with the claim like most time and his nose was not yet born the general rule that even though we heard the cry from him while it was still day and even though babies don't cry until their head is outside of the vagina the mother is believed the rest of the time when she says the baby cried( rabbi Yoel haLevi))
ה If he was born at a time that you could see many small stars in the sky, it is close to questionable stars circumcise him starting starting the count tomorow since it was not shabbats and not om tov even though there was in the sky one needs to be careful since there was no light of day.
ו If after the head has gone out of the vagina one sees 3 medium sized stars Since it was close to night even if it was after shabbos but if it was a while after the birth and he had seen that it was still day when the head was out then we circumcise him on the eigth day even if it is shabbos.
ז This matter is not put aside by prayers. If he prayed and it was still day we are not lenient or stringent

Siman 263

רסג One who was born and was red or yellow or whose children had died from cirumcision: א A baby that was born and was yellow (jaundiced) this is a sign that he does not have enough blood and we don't circumcise him until the blood returns and he looks like the majority of babies. So too if we find that he is red it is a sign that his blood is not in his limbs but in his flesh and we don't circumcise him until his blood returns. We need to be very careful in these matters so that we don't circumcise him or have a suspicion of ilness. Danger to his life pushes away all that if there is a posibility to circumcise him after the time then we should be careful about the life of one jew so that he endures.
ב A women whose first son died as a result of circumcision it lost its strength. They circumcised the second one and he died as a result of the circumcision. We don't circumcise the third one until he is grown up and reached his full strength because he might die. This is the law if a man had a son and he died from the circumcision, he had another who died from the circumcision we don't circumcise the third one whether they were from one wife or from two. (there are those who argue and hold that it is not with a man only with a woman (chidush agudah we see in perek rabbi Eliezer de milah) and in questions of life we are lenient)
ג And this is the law if a women had a son who died from the circumcision and her sister also had a son who died from the circumcision with the rest of the sisters we don't circumcise their children until they have grown and have become stronger.
ד One who was born and it is as if he was circumcised we have draw some blood and we may find that the foreskin is ingrown and he needs circumcision. You should check very closely by hands and look with your eyes but should not probe with metal that he should not לעייק and you should see and be very careful that if you circumcise him and you should wait a long time and don't suspect the eigth day so that he won't come to danger.
ה A baby that died before his eigth day you circumcise him before burial with a reed of a knife. You don't make a blessin on the circumcision but you give him a name to the boy so that Hashem will have mercy and that he will be resurected at the end of days.

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Siman 265

Seif 1 - The circumciser blesses “who sanctified us with his commandments and commanded us regarding circumcision.” The father blesses between the cutting of the foreskin and peeling back: “who sanctified us with his commandments and commanded us to bring him into the covenant of Abraham, our father.” HAGAH – If the father of the boy is not at the Bris, there are those who say that another man makes this blessing because the court is obligated to circumcise him and our practice is that the one who holds the boy makes this blessing. So too if the father is at the Bris, but does not know how to make the blessing. The father and the mohel need to stand when they bless, but the one holding the boy customarily sits when he blesses. There are those who say that all people at the Bris must stand because it says that “all the nation stood in covenant.” This is our custom except for the one holding the boy who sits down. And if others are standing there, they say “just as you brought him into the covenant, so too should you bring him in to Torah, to the wedding canopy, and to good deeds.” The father or the mohel, or one of the people there blesses on a cup: “who creates the fruit of the vine.” And some have the custom to take a myrtle in their hands, to bless on it and to smell it. He says “BAA EMH who sanctified his dear one from the womb etc.” Our custom is when we reach “BeDamayich Chayii” to put wine on his finger and in the mouth of the baby. (And when the mohel makes the blessing, he should wipe his hands and mouth first so that he does it in cleanliness.)
Seif 2 - If the father of the boy is himself the mohel, he blesses “to circumcise a son” according to the Rambam. (But there are those who disagree, and our custom is not to differentiate. However, if he blessed “limol” or “lehachnieso” alone, he has fulfilled his obligation.
Seif 3 - A convert who was circumcised before he converted, and minor who was born circumcised, when we take a drop of blood from them (הטפת דם) they do not require a blessing. Similarly, one possessing both male and female genitalia, their circumcision does not require a blessing because they are not a male for certain. Rema: But when going back (to cut) flaps of skin that prevent the circumcision [from being kosher], one is required to go back and bless all of the blessings, but one does not say the phrase: “keep this child…”
Seif 4 - A mamzer is like a (regular) Jew and we bless the blessing for circumcision until [the point in the blessing when it says] “who makes the covenant”, and we do no has for mercy for him. And we make it public knowledge during his circumcision that he is a mamzer). During Yom Kippur and the other 4 fasts one should not make the blessing over a cup [of wine], however, during the three fasts where a woman who has recently given birth does not need to fast, it is permissible to make the blessing over a cup [of wine], and the woman should taste it if she hears the blessing and intends not to make an interruption between hearing the blessing and drinking the wine, but during Yom Kippur and the 9th of Av, when the woman who has recently given birth is not allowed to drink, we do not make the blessing over a cup [of wine], and during the 9th of Av we do not bring a myrtle, because the reasoning being that we (similarly) don’t make the blessing over the spices when the 9th of Av falls on Saturday night. Rema: And there are those who say that one makes the blessing over the cup [of wine] on all of the fasts, and he gives the blessing (i.e. the wine on which the blessing was made) to the small children. And this is how we practice, and during Yom Kippur, our practice is to give [some wine] to the child who was circumcised. And there are those who say that this is sufficient even when it is not a fast day, but we don’t practice accordingly; rather, the sandek should drink [from the cup] when it is not a fast day.
Seif 5 - Someone who has two babies to circumcise should make a single blessing for the two of them, even if two people are circumcising them, the first should make the blessing over the circumcision, which will cover the second circumcision, and the second person should make the blessing: “who Hashem sanctified” and the blessing will count for the first child, and even if the child is not in front of him during the blessing, since he was focused on the child, provided that he was not distracted in the interim.
Seif 6 - When it is possible, the circumcision should be done among 10 individuals, and when it is not possible, it can be done among less than ten.
Seif 7 - When the father himself is circumcising his son, he makes the blessing שהחיינו, and if the one who is doing the circumcising is someone else, there are those who say that the blessing שהחיינו is not said, and according to the Rambam, the father always makes the blessing שהחיינו for every circumcision, and this is how we practice in all of the community of the land of Israel, and in Syria, and in its environs, and in the Egyptian community. And in these places, the custom is not to bless שהחיינו, even when the father himself is circumcising his son, unless he is circumcising his firstborn son who is obligated in being redeemed, then he makes the blessing שהחיינו during the circumcision and does not make the blessing during the redemption, but when the child is exempt from being redeemed, he does not make the blessing שהחיינו.
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Seif 9 - The Father of a son [who is about to be circumcised] stands over the mohel [i.e., the one performing the circumcision procedure] to let [the mohel] know [that when performing the circumcision procedure,] he is [acting as] the father’s agent.
Seif 10 - The Orla (foreskin} must be placed (buried) in sand or dirt. Rama: So too the blood from metzitzah should be spit into dirt.
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Seif 12 - It is customary to have a meal on the day of the circumcision. Rama: And it is customary to assemble a minyan [i.e., a quorum of ten] for the circumcision meal, and it is considered a “mitzvah meal” [i.e., a meal following the performance of certain commandments]. And anyone who does not participate in a mitzvah meal are like those outcast by God, but only if honest/worthy people are [in attendance] there. But if dishonest/unworthy people are [in attendance at the mitzvah meal], one is not obligated to eat there.
It is also customary to make a meal and a feast on the Friday night after the birth of a son, and for people to come and partake [of food] near the baby. This is also a mitzvah meal.