Choosing a Mohel

While it is preferable for a father to perform the brit mila on his son rather than appoint someone else to do so,[1] it is usually not possible. This is because most people simply don’t have the required training or expertise needed to perform a brit. As such, most parents are forced to appoint a certified mohel to perform the brit mila on their son. It is considered ideal for both the mother and father to agree on the mohel for their son. Ultimately, however, the father has the final say on which mohel is chosen. This is because the mitzva of brit mila is essentially a mitzva upon the father to perform, not the mother.[2]

One should ensure that the mohel one chooses is an individual who is fully qualified and competent to perform a brit. One should also ensure that he is a God-fearing and righteous individual.[3] It is interesting to note that according to some authorities, a father does not properly discharge the mitzva of brit mila on his son unless he does the brit himself.[4] Thankfully, however, the halacha is not in accordance with this view.[5]

Once one has commissioned a particular mohel to perform a brit one may not renege on the agreement in favor of a different mohel. Nevertheless, there are a number of exceptions to this rule. For example, if a different mohel who has a previously existing relationship with the family becomes available, one would be permitted to cancel on the first mohel and use the second mohel instead. So too, it is permitted to change mohels in favor of one who is distinctly more righteous than the mohel one had first hired. Even in such circumstances, however, it is only permissible to change mohels if it is clear that if the second mohel been available in the first place, one would have gone directly to him first.[6] As a general rule, one should never back out of any commitment that one has made whether written or verbal.[7] Indeed, one should keep one's word to its fullest even if doing so might cause one a loss.

There is much discussion on whether a woman is permitted to perform a brit mila. It is noted that it was Tzippora, not Moshe, who circumcised their son Gershom.[8] It also seems that women performed britot mila during the Maccabean era[9] and beyond.[10] Nevertheless, common custom nowadays is that women do not perform britot.[11] On a related note, it is written that one should endeavor to choose a mohel whose wife is careful to dress modestly.[12] A non-Jew is disqualified from performing a brit mila. This is because only a member of the Jewish people can welcome and admit someone else into the Jewish people. Although frowned upon, in an emergency one may use a non-observant mohel, such as a secular Jewish doctor who is familiar with ritual circumcision.[13] On that note, it might just be preferable to always use a mohel who is also a doctor.[14]

There is much discussion on whether a mohel is obligated to travel in order to perform a brit. This is especially true if he would have to leave his family for a Shabbat or holiday in order to do so. This issue often arises when a baby is born in a place in which there is no mohel, and as such, an out of town mohel is invited to perform the brit. According to some authorities, a mohel is not required to inconvenience himself and leave his family in order to perform a brit even if the brit will have to be delayed as a result. Other authorities rule that he is obligated to travel to perform such a brit.[15]

[1] Kiddushin 29a. There is an opinion that a father who appoints another person to perform the brit mila on his son fulfills no mitzva at all. This is based on the approach that there is no allowance for “shlichut” in the performance of the mitzva of mila. Or Zarua, Mila 107:5; Shach, CM 382:4; Ketzot Hachoshen 382:2.

[2] Rema, YD 264:1.

[3] YD 264:1.

[4] Shach, CM 184:4.

[5] Darkei Moshe, YD 264; Gra, YD 264:35; Maharach Ohr Zarua, 11; Tzafnat Pane’ach 33.

[6] Taz, YD 264:5; Chatam Sofer, YD 246. See also Aruch Hashulchan, YD 261:5.

[7] Bava Kama 49a.

[8] Shemot 4:24-26.

[9] Maccabees II 6:12; Megillat Antiochus verse 35.

[10] See: Shabbat 134a; Hullin 47b; Yerushalmi Yevamot Chapter 6; Tosefta, Shabbat 6:8.

[11] Tosfot, Avoda Zara 27a; Rema, YD 264:1; Beit Yaakov 104.

[12] Teshuvot Rabbi Azriel Hildesheimer 1:231.

[13] Avoda Zara 27a; YD 264:1; Melamed L’hoil 2:80; Yabia Omer 10:25; Shevet Halevi 5:146, 8:216; Teshuvot V’hanhagot 1:471; Minchat Yitzchak 4:101.

[14] Sanhedrin 17b, Rashi.

[15] For sources that discuss this issue see: Beit Shearim, OC 120; Beit Yitzchak, OC 42; Maharsham 1:209; Levushei Mordechai 29; Minchat Yitzchak 2:75; Avnei Nezer, OC 2:92:10; Mishne Halachot 10:74. See also my “Da’at V’din” for more on this topic.