## Kitzur Shulchan Arukh Siman 163

###### Kitzur Shulchan Arukh 163:1
[Kitzur Shulchan Arukh 163:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/163:1)

מִצְוַת עֲשֵׂה עַל הָאָב לָמוּל אֶת בְּנוֹ, אוֹ לְכַבֵּד וְלַעֲשׂוֹת שְּׁלִיחַ לְיִשְֹרָאֵל אַחֵר שֶׁיָמוּל אוֹתוֹ. וְיֶשׁ לוֹ לְהָאָב לָתֵת אֶת הַיֶלֶד עַל בִּרְכֵּי הַסַּנְדָּק (עַיֵן שַׁעֲרֵי תְשׁוּבָה סִימָן תקנא סָעִיף קָטָן ג) וּלְהושִׁיט אֶת הָאִזְמֵל לִידֵי הַמּוֹהֵל, וְלַעֲמֹד אֶצְלוֹ בִּשְׁעַת הַמִּילָה לְהַרְאוֹת שֶׁהוּא שְׁלוּחוֹ. וּבֵין חִתּוּךְ לִפְרִיעָה, מְבָרֵךְ הָאָב אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַכְנִיסוֹ וְכוּ'. וְיֵשׁ לְאָדָם לַחֲזוֹר וּלְהַדֵּר אַחַר מוֹהֵל וְסַנְדָּק הַיוֹתֵר טוֹב וְצַדִּיק. נוֹהֲגִין שֶׁאֵין נוֹתְנִין סַנְדְּקָּאוּת לְאִישׁ אֲשֶׁר כְּבָר הָיָה אֶצְלּוֹ סַנְדָּק בְּבֵן אַחֵר. אִם כִּבֵּד לְמוֹהֵל אֶחָד, אָסוּר לַחֲזוֹר בּוֹ וּלְכַבֵּד לְאַחֵר, שֶׁנֶּאֱמַר, שְׁאֵרִית יִשְֹרָאֵל לֹא יַעֲשׂוּ עַוְלָה וְלֹא יְדַבְּרוּ כָזָב. וְאִם כִּבֵּד לְאֶחָד וּבְתוֹךְ כָּךְ הָלַךְ זֶה הַמּוֹהֵל מִן הָעִיר וְחָשַׁב הָאָב כִּי לֹא יָבוֹא לִזְמַן הַמִּילָה וְעַל כֵּן כִּבֵּד לְאַחֵר וּבְתוֹךְ כָּךְ בָּא הָרִאשׁוֹן, יְמוּלֶנּוּ הָרִאשׁוֹן.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is a positive mitzvah for the father to circumcise his son, or to grant the honor and appoint another Jew as his agent to circumcise him. The father should place the infant on the knees of the *sandek*, hand over the knife to the *mohel*, and stand by him during the circumcision, to indicate that the *mohel* is his agent. In the interval between the cutting of the foreskin and its laceration, the father recites the *berachah, Asher kideshanu bemitzvosav vetzivanu lehachniso* etc. "Who has sanctified us with His commandments and has commanded us to induct him into the covenant of our father *Avrohom*." You should make an effort to find the best and most righteous *mohel* and *sandek*. It is customary not to select as *sandek*, a man who had already been *sandek* at the circumcision of another one of his sons.¹ 265:11—*Maharil*. Also *Tzava’as Rabbeinu Yehuda Hachassid*. However, the *Nodah Beyehuda Kama* Responsa 86 says the custom is to permit it. See *Chasam Sofer* (*Orach Chaim*) Responsa 158 that you may give the honor more than once to the Rabbi of the city. If you have invited a *mohel*, it is forbidden to retract and invite another one, for it is said, "The remnant of Yisrael will do no injustice and will speak no falsehood."² 3:13. If you appointed a *mohel*, and in the meantime the *mohel* left the city, and the father, thinking that he would not return in time for the circumcision, appointed another (in his stead), but in the meantime the original *mohel* returned, he should perform the circumcision.

footnotes:
¹ See Ramah
² Tzefanya


###### Kitzur Shulchan Arukh 163:2
[Kitzur Shulchan Arukh 163:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/163:2)

נוֹהֲגִין שֶׁכָּל הָעָם שֶׁאֵצֶל הַמִּילָה, עוֹמְדִים, שֶׁנֶּאֶמַר, וַיַעֲמֹד כָּל הָעָם בַּבְּרִית, מִלְּבַד הַסַּנְדָּק שֶׁהוּא תוֹפֵס אֶת הַתִּינוֹק, וְהוּא יוֹשֵׁב. וּלְאַחַר שֶׁבֵּרַךְ הָאָב לְהַכְנִיסוֹ וְעָנוּ אָמֵן, אוֹמְרִים כֻּלָּם, כְּשֵׁם שֶׁנִּכְנַס לַבְּרִית, כֵּן יִכָּנֵס לַתּוֹרָה וְלַחֻפָּה וּלְמַעֲשִׂים טוֹבִים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is customary that all those attending a circumcision, stand throughout the ceremony, for it is said, "And all the people stood in the covenant,"³ excepting the *sandek*, who holds the baby while seated. After the father recites the *berachah, Lehachniso*, and those assembled answer *amein*, they all say, "Just as he was initiated into the covenant, so may he be initiated into the study of Torah, to the *Chupah*, and to the performance of good deeds."

footnotes:
³ II Kings 23:3.


###### Kitzur Shulchan Arukh 163:3
[Kitzur Shulchan Arukh 163:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/163:3)

הַמּוֹהֵל, צָרִיךְ שֶׁיֵדַע הִלְכוֹת מִילָה (הַמְּבֹאָרוֹת בְּיוֹרֶה דֵעָה). וְצָרִיךְ שֶׁיַחְקֹר אִם הַיֶלֶד הוּא בָרִיא. וְגַם לְהַמְיַלֶּדֶת יֵשׁ לְהַזְהִיר, שֶׁאִם תִּרְאֶה אֵיזֶה מֵחוֹשׁ בַּיֶלֶד, תּוֹדִיעַ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is essential that the *mohel* be versed in the laws of circumcision, and he must examine the child to see if he is healthy. The midwife (nurses etc.) should be alerted that in case she observes some weakness or illness in the child, she should notify the *mohel*.


###### Kitzur Shulchan Arukh 163:4
[Kitzur Shulchan Arukh 163:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/163:4)

וּצְרִיכִין לִזָּהֵר בִּמְאֹד מְאֹד שֶׁלֹּא לָמוּל וָלָד שֶׁיֵשׁ בּוֹ חֲשַׁשׁ חֹלִי, כִּי סַכָּנַת נְפָשׁוֹת דּוֹחֶה אֶת הַכֹּל, שֶׁאֶפְשָּר לוֹ לָמוּל לְאַחַר זְמָן, וְאִי אֶפְשָׁר לְהַחֲזִיר נֶפֶשׁ אַחַת מִיִשְֹרָאֵל לְעוֹלָם. וְעַיֵּן יוֹרֶה דֵעָה סִימָן רסב וְסִימָן רסג, מָתַי מָלִין תִּינוֹק שֶׁהָיָה חוֹלֶה וְהִיבְרִיא. וּמִיָד כְּשֶׁהַתִּינוֹק רָאוּי לִמּוֹל, אָסוּר לְעַכֵּב אֶת הַמִּצְוָה מֵאֵיזֶה טַעַם לְהַרְבּוֹת שִׂמְחָה וְכַדּוֹמֶה, אֶלָּא יָמוּל מִיָד כְּשֶׁהוּא רָאוּי (תשובת דב"ש סִימָן קצב) אַךְ לֹא בַשַׁבָּת וְלֹא בְיוֹם טוֹב, כְּמוֹ שֶׁכָּתוּב בְּיוֹרֶה דֵעָה סִימָן רסו.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Extreme care must be taken not to circumcise a child who is possibly ill, for danger to human life overrides all other consideration. Moreover, the circumcision can be performed at a later date, but it is impossible to ever restore one Jewish life. See *Yoreh Deiah*, Chapters 262,263 as to when to circumcise an infant who had been ill and recovered. As soon as the infant is fit for circumcision, it is forbidden to defer the mitzvah for any reason, such as to elaborate the festivities or the like. You must circumcise him immediately when he is fit, but you may not do so on Shabbos or on Yom Tov, as is stated in *Yoreh Deiah* Chapter 266.


###### Kitzur Shulchan Arukh 163:5
[Kitzur Shulchan Arukh 163:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/163:5)

אִשָּׁה שֶׁמֵּתוּ שְׁנֵי בָנֶיהָ מֵחֲמַת מִילָה, שֶׁנִּרְאֶה כִּי הַמִּילָה הִכְחִישָה אֶת כֹּחָם, אֵין מָלִין אֶת הַשְׁלִישִׁי, עַד שֶׁיִגְדַּל וְיִתְחַזֵּק כֹּחוֹ. וְכֵן אִשָּׁה שֶׁמֵּת לָהּ יֶלֶד אֶחָד מֵחֲמַת מִילָה וְגַם לַאֲחוֹתָה אֵרַע כֵּן, אֲזַי גַּם שְׁאָר הָאֲחָיוֹת לֹא יָמוּלוּ בְנֵיהֶן, עַד שֶׁיִגְדְּלוּ וְיִתְחַזָּקוּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a woman has lost two sons from the effect of circumcision, as it appears that the circumcision had weakened their strength, you may not circumcise the third son until he gets older and stronger. Also a woman who lost a child from the effect of circumcision, and the same thing happened to her sister's son, then the other sisters, too, should not have their sons circumcised until they get older and stronger.


###### Kitzur Shulchan Arukh 163:6
[Kitzur Shulchan Arukh 163:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/163:6)

תִּינוֹק שֶׁנוֹלַד בֵּין הַשְׁמָשׁוֹת אוֹ קְצָת קֹדֶם, יַעֲשׂוּ שְׁאֵלַת חָכָם, מָתַי יִמּוֹל.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a baby is born during twilight, or close to it, you must consult a competent *poseik* as to when he should be circumcised.


###### Kitzur Shulchan Arukh 163:7
[Kitzur Shulchan Arukh 163:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/163:7)

תִּינוֹק שֶׁמֵּת קֹדֶם שֶׁנִּמּוֹל (בֵּין בְּתוֹךְ שְׁמוֹנָה יָמִים בֵּין אַחַר כָּךְ), מָלִין אוֹתוֹ אֵצֶל קִבְרוֹ לְהָסִיר חֶרְפָּתוֹ מִמֶּנוּ, שֶׁלֹּא יִקָּבֵר בְּעָרְלָתוֹ, כִּי חֶרְפָּה הִיא לוֹ. וְאֵין מְבָרְכִין עַל הַמִּילָה, אֲבָל קוֹרְאִין לוֹ שֵׁם, לְזֵכֶר שֶׁיְרַחֲמוּהוּ מִן הַשָּׁמַיִם וְיִחְיֶה בִּתְחִיַת הַמֵּתִים, וְתִהְיֶה בוֹ דֵעָה לְהַכִּיר אָבִיו וְאִמּוֹ. (וְאִם מֵת בְּיוֹם טוֹב, עַיֵן לְקַמָּן סִימָן ר סָעִיף ח וְסָעִיף ט). אִם שָׁכְחוּ לְמוּלוֹ וּקְבָרוּהוּ בְּעָרְלָתוֹ, אִם נִזְכְּרוּ מִיָד, שֶׁעֲדַיִן אֵין לָחוּש שֶׁנִּתְנַוֵּל בַּקֶּבֶר, צְרִיכִין לִפְתֹּחַ אֶת הַקֶּבֶר וּלְמוּלוֹ. אֲבָל אִם לֹא נִזְכְּרו עַד אֵיזֶה יָמִים לְאַחַר מוֹתוֹ, אֵין לִפְתֹּחַ אֶת הקֶּבֶר (נוֹדַע בִּיהוּדָה תִּנְיָנָא סִימָן קסד).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
An infant who dies before circumcision (whether within the eight days or thereafter,) is circumcised at the grave in order to remove (the foreskin) which is a disgrace to him, so he should not be buried with his foreskin which is considered a disgrace to him.⁴. No *berachah* is recited on this circumcision, but a name is given to him as a remembrance that mercy will be shown him from Heaven and he will be included in the resurrection of the dead, and that he may then have sufficient understanding to recognize his father and his mother. If they forgot to circumcise him, and they had already buried him with his foreskin, if they became aware of it immediately, when there is as yet no reason to suspect that the body has begun to decompose in the grave, they should open the grave and circumcise him. But if they had not become aware of it until several days after his death, his grave should not be opened (*Nodah Beyehudah Tinyana* No. 164).

footnotes:
⁴ Kolbo


###### Kitzur Shulchan Arukh 163:8
[Kitzur Shulchan Arukh 163:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/163:8)

נוֹהֲגִין לַעֲשׂוֹת סְעוּדָה בְּיוֹם הַמִּילָה. שֶׁכָּל מִצְוָה שֶׁקִּבְּלוּ יִשְֹרָאֵל בְּשִׂמְחָה (כְּמוֹ מִצְוַת מִילָה), עֲדַיִן עוֹשִׂין בְּשִׂמְחָה. וּכְתִיב, שָׂשׂ אָנֹכִי עַל אִמְרָתֶךָ וְגוֹ', וְדָרְשֵׁינָן, זוֹ מִילָה. וּמִי שֶׁאֶפְשָׁר לוֹ לַעֲשׂוֹת סְעוּדָה הֲגוּנָה וּמְקַמֵּץ וְאֵינוֹ עוֹשֶׂה אֶלָּא בְּקַאפֶע וּמִינֵי מְתִיקָה וְכַדּוֹמֶה, לֹא יָפֶה עוֹשֶׂה. מִי שֶמַּזְמִינִין אוֹתוֹ לִסְעוּדַת בְּרִית מִילָה, וְיוֹדֵעַ שֶׁיֵשׁ שָׁם אֲנָשִּׁים מְהֻגָּנִים, מְחֻיָּב גַּם הוּא לָלֶכֶת. עוֹד נוֹהֲגִין לַעֲשׂוֹת סְעוּדָה בְּמִינֵי פֵרוֹת וּמַשְׁקִין בְּלֵיל שַׁבָּת שֶׁקֹּדֶם הַמִּילָה, וְגַם זוֹהִי סְעוּדַת מִצְוָה. עוֹד נוֹהֲגִין, שֶׁבַּלַּיְלָה שֶׁלִפְנֵי הַמִּילָה, מִתְקַבְּצִין בְּבֵית הַתִּינוֹק וְעוֹסְקִין בַּתּוֹרָה וְעוֹשִֹין קְצָת סְעוּדָה, וְזוֹ אֵין לָהּ דִּין סְעוֹדַת מִּצְוָה, שֶׁאֵינָהּ אֶלָּא מִנְהָג בְּעָלְמָא.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is customary to make a feast on the day of the circumcision; for every mitzvah which Jews accepted with joy, (like the precept of circumcision), they still perform with joy. It is written, "I am happy with your word"⁵ 119:162. etc. and the Sages⁶ 130a. explain that this refers to circumcision. He who can afford to make a proper feast, but economizes, and makes it only with coffee and sweets, or the like, does not act properly. If you are invited to a circumcision feast, and you know that worthy men will be present, you are obligated to attend. It is also customary to make a feast of various fruits and drinks on the Friday night before the circumcision.⁷ 80a. This feast is also considered a mitzvah.⁸ 262:12. It is also customary that the night prior to the circumcision, people assemble in the house where the baby is, and study Torah. Some refreshments are served, but this feast is not considered a mitzvah, for it is merely a custom.

footnotes:
⁵ Psalms
⁶ Maseches Shabbos
⁷ See Tosafos Maseches Baba Kama
⁸ Remah