Shulchan Aruch, Orach Chayim Siman 331

Siman 331

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א עוֹשִׂים כָּל צָרְכֵי מִילָה בְּשַׁבָּת; מוֹהֲלִין וּפוֹרְעִין וּמוֹצְצִין, וְנוֹתְנִין עָלָיו כַּמּוֹן.
1 We perform all that is needed for circumcision on Shabbat, including circumcising, periah [pulling back the foreskin], metitza [sucking the blood], and putting cumin on it.
ב כָּל זְמַן שֶׁלֹּא סִלֵּק יָדוֹ מִן הַמִּילָה חוֹזֵר אֲפִלּוּ עַל צִיצִין שֶׁאֵינָם מְעַכְּבִין; סִלֵּק יָדוֹ, אֵינוֹ חוֹזֵר אֶלָּא עַל צִיצִין הַמְעַכְּבִין. וְאֵלּוּ הֵם הַמְעַכְּבִין, בָּשָׂר הַחוֹפֶה אֲפִלּוּ רֹב גֹּבַהּ שֶׁל עֲטָרָה בְּמָקוֹם א'.
2 As long as he has not removed his hand from circumcising, he is permitted to return, even for the shreds that do not prevent the circumcision from being valid. After he has removed his hand, he can only return for the shreds that would invalidate the circumcision. These invalidate it: flesh that covers the majority of the height of the crown of the penis's height, even if only in one place.
ג בֶּן ח', אִם גָּמְרוּ שְׂעָרוֹ וְצִפָּרְנָיו, מָלִין אוֹתוֹ בְּשַׁבָּת; וְאִם לֹא גָּמְרוּ, אֲפִלּוּ אִם הוּא סָפֵק בֶּן ז' סָפֵק בֶּן ח', אֵין מָלִין אוֹתוֹ. וְאֵין צָרִיךְ לוֹמַר בֶּן ח' וַדַּאי. וְאִם הוּא בֶּן שֶׁבַע וַדַּאי, אֲפִלּוּ לֹא גָּמְרוּ שְׂעָרוֹ וְצִפָּרְנָיו מָלִין אוֹתוֹ וְעַיֵּן בְּיוֹרֵה דֵּעָה סי' רס"ו.
3 If he is eight days old, if his hair and nails have grown, we circumcise him on Shabbat, and if they have not grown, even if he may be a seven-month infant and may be an eight-month infant, we do not circumcise him on Shabbat. It's obvious that if he is definitely an eight-month infant, [we do not circumcise him on Shabbat]. If he is definitely a seven-month infant, even if he has not grown hair or nails, we circumcise him. (See Yoreh Deah Chapter 266.)
ד מִילָה שֶׁלֹּא בִּזְמַנָּהּ אֵינָהּ דּוֹחָה שַׁבָּת.
4 A circumcision that is not at the appropriate time does not supersede Shabbat.
ה אַנְדְּרוֹגִינוּס וְנוֹלַד בֵּין הַשְּׁמָשׁוֹת וְנוֹלַד כְּשֶׁהוּא מָהוּל, וְיוֹצֵא דֹּפֶן, וְעַכּוּ"ם שֶׁיָּלְדָה וְאַחַר כָּךְ נִתְגַּיְּרָה, וּמִי שֶׁיֵּשׁ לוֹ שְׁתֵּי עָרְלוֹת אֵין מִילָתָן דּוֹחָה שַׁבָּת.
5 The following infants' circumcisions do not supersede Shabbat: a hermaphrodite, one born at twilight [on Friday], one born circumcised, one born by C-section, a child of a non-Jew who converted after giving birth, and one with two foreskins.
ו מַכְשִׁירֵי מִילָה שֶׁאֶפְשָׁר לַעֲשׂוֹתָם מֵעֶרֶב שַׁבָּת אֵינָם דּוֹחִים אֶת הַשַּׁבָּת; לְפִיכָךְ אִם לֹא הֵבִיא אִזְמֵל לְמִילָה מֵעֶרֶב שַׁבָּת, לֹא יְבִיאֶנּוּ בְּשַׁבָּת, אֲפִלּוּ בְּמָקוֹם שֶׁאֵין בּוֹ אֶלָּא אִסוּר דְּרַבָּנָן, שֶׁהֶעֱמִידוּ חֲכָמִים דִּבְרֵיהֶם בִּמְקוֹם כָּרֵת. וְלוֹמַר לְעַכּוּ"ם לַעֲשׂוֹתָהּ, אִם הוּא דָּבָר שֶׁאִם עָשָׂהוּ יִשְׂרָאֵל אֵין בּוֹ אִסוּר אֶלָּא מִדְּרַבָּנָן, אוֹמֵר לְעַכּוּ"ם וְעוֹשֶׂהוּ. וְאִם הוּא דָּבָר שֶׁאָסוּר לְיִשְׂרָאֵל לַעֲשׂוֹתוֹ מִן הַתּוֹרָה, לֹא יֹאמַר לְעַכּוּ"ם לַעֲשׁוֹתוֹ. וְעַיֵּן לְעֵיל סי' ש"ז.
6 Tools for the circumcision that could have been procured on Friday do not supersede Shabbat. Therefore, if they forgot to bring the knife on Friday they should not bring it on Shabbat, even in a place where this will only result in a rabbinic prohibition [i.e., there is an eruv], because the rabbis insisted that their laws be followed, because it involves karet. Regarding telling a non-Jew to procure the tools, if it is something that were a Jew to do it, it would only be a rabbinic violation, one can tell a non-Jew to procure them, but if it is something for which it is Toraitically forbidden for the Jew to do, one cannot tell the non-Jew to do it (And see above chapter 307).
ז לֹא הָיָה לוֹ כַּמּוֹן שָׁחוּק מֵעֶרֶב שַׁבָּת, לֹא יִשְׁחֲקֶנּוּ אֶלָּא לוֹעֵס בְּשִׁנָּיו. אִם לֹא עֵרֵב מֵאֶתְמוֹל יַיִן וְשֶׁמֶן לִתֵּן עֲלֵיהֶם, לֹא יְעָרְבֵם הַיּוֹם אֶלָּא יִתֵּן כָּל אֶחָד לְבַדּוֹ.
7 If one does not have cumin powdered before Shabbat, he should not powder it [on Shabbat] but should chew it with his teeth. If he didn't mix wine and oil yesterday to put on it, he shouldn't mix them today but should put each on separately.
ח אֵין עוֹשִׂין לָהּ חָלוּק אֶלָּא כּוֹרֵךְ עָלֶיהָ סְמַרְטוּט; וְאִם אֵין לוֹ, כּוֹרֵךְ עַל אֶצְבָּעוֹ דֶּרֶךְ מַלְבּוּשׁ, לְשַׁנּוֹת מִדֶּרֶךְ הוֹצָאָה בַּחֹל, וּמֵבִיא דֶּרֶךְ חָצֵר אַחֶרֶת אֲפִלּוּ לֹא נִשְׁתַּתְּפוּ יַחַד.
8 We do not make a chaluk [some sort of bandage that prevents it from growing back] but we instead rap a rag around it. If there is no rag, he can bring one by rapping it around his finger as if it were clothing so as to change the way it is normally carried on weekdays. After doing this, he can bring it from another courtyard, even if it is not adjacent.
ט בִּזְמַן חַכְמֵי הַגְּמָרָא אִם לֹא הָיוּ רוֹחֲצִים אֶת הַוָּלָד לִפְנֵי הַמִּילָה וּלְאַחַר הַמִּילָה, וּבְיוֹם שְׁלִישִׁי לַמִּילָה בְּמַיִם חַמִּין, הָיָה מְסֻכָּן; לְפִיכָךְ נִזְקְקוּ לִכְתֹּב מִשְׁפָּטוֹ כְּשֶׁחָל לִהְיוֹת בְּשַׁבָּת; וְהָאִדָּנָא לֹא נָהֲגוּ בִּרְחִיצָה כְּלָל, וְדִינוֹ לִרְחֹץ בְּשַׁבָּת, אִם רָצוּ, כְּדִין רְחִיצַת כָּל אָדָם. הַגָּה: וּבִמְדִינוֹת אֵלּוּ נוֹהֲגִים לְרָחֲצוֹ לִפְנֵי הַמִּילָה בְּחַמִּין שֶׁהֻחַמּוּ מֵאֶתְמוֹל, וּלְאַחַר הַמִּילָה בְּמוֹצָאֵי שַׁבָּת. וְכֵן אִם הָיָה יוֹם ג' לְמִילָתוֹ בְּשַׁבָּת, וְרוֹאִים שֶׁיֵּשׁ צֹרֶךְ לְרָחֲצוֹ, מְכִינִים חַמִּין מִבְּעוֹד יוֹם וְרוֹחֲצִים אוֹתוֹ בְּשַׁבָּת. וְכָל זֶה מִן הַסְּתָם, אֲבָל אִם רוֹאִים שֶׁיֵּשׁ לָחוּשׁ לְסַכָּנָה אִם לֹא יִרְחֲצוּ אוֹתוֹ אַחַר הַמִּילָה, בְּוַדַּאי מֻתָּר לְרָחֲצוֹ וּלְחַלֵּל עָלָיו שַׁבָּת מִדֵּי דְּהָוֵי אַשְּׁאָר חוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה.
9 In the time of the Sages of the Gemara, if they did not wash the newborn in hot water before circumcision, after circumcision, and on the third day after circumcision, it was dangerous. Therefore, they thought it necessary to write down rules concerning this if it falls on Shabbat. Today, we do not wash the baby at all, and the law regarding washing it are the same as the laws of washing any man. Rema: In these countries it is the practice to wash him before circumcision in water that was heated yesterday and then after the circumcision at night once Shabbat has ended. Similarly, if Shabbat is the third day after his circumcision and the baby needs washing, we heat water for him [on Friday] during the day and wash him on Shabbat. This is all for general cases, but if it is seen that there is potential danger if they don't wash him after circumcision, it is certainly permitted to wash him and to desecrate Shabbat for him, similar to the law regarding other dangerously ill people.
י אָדָם שֶׁלֹּא מָל מֵעוֹלָם לֹא יִמּוֹל בְּשַׁבָּת, אֲבָל אִם מָל כְּבָר פַּעַם אַחַת מֻתָּר לָמוּל בְּשַׁבָּת, אֲפִלּוּ אִם הוּא אֲבִי הַבֵּן. הַגָּה: וְעַיֵּן עוֹד דִּינֵי מִילָה טוּר יוֹרֶה דֵּעָה סי' רס"ו.
10 A man who has never performed a circumcision should not circumcise on Shabbat. However, if he has performed one circumcision, he is allowed to circumcise on Shabbat, even if he is the father of the infant. Rema: See more laws of circumcision in Yoreh Deah Chapter 266.
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