יורה דעה רס״וYoreh De'ah 266

Se’if 1א׳

מִילָה, בֵּין בִּזְמַנָּהּ בֵּין שֶׁלֹּא בִּזְמַנָּהּ, דּוֹחָה צָרַעַת; שֶׁאִם יֵשׁ בַּהֶרֶת בְּעוֹר הָעָרְלָה, אַף עַל פִּי שֶׁיֵּשׁ בִּקְצִיצַת הַבַּהֶרֶת לֹא תַּעֲשֶׂה, חוֹתְכָהּ עִם הָעָרְלָה. אֲבָל אִם לְאַחַר שֶׁנִּמּוֹל גָּדַל בָּשָׂר בְּמִילָתוֹ, עַד שֶׁאֵינוֹ נִרְאֶה מָהוּל וְצָרִיךְ לְחָתְכוֹ, אִם יֵשׁ בַּהֶרֶת בְּאוֹתוֹ הַבָּשָׂר אָסוּר לְחָתְכוֹ, כֵּיוָן שֶׁאֵין צָרִיךְ לְמוּלוֹ פַּעַם אַחֶרֶת אֶלָּא מִדְּרַבָּנָן.

What circumcision overrides Shabbat and Festivals. And it has 14 sections: Circumcision, whether at the proper time or not, overrides the concern for a tzaraat (leprosy-like) affliction. Even if there is a bright spot on the skin of the foreskin, and cutting that spot would violate the prohibition of "You shall not make a cutting in your flesh," it is still cut together with the foreskin. However, if after the circumcision, flesh grows over the circumcision wound to the point that it no longer appears circumcised, and that new flesh needs to be cut away - if there is a bright spot on that new flesh, it is forbidden to cut it, since the child no longer needs to undergo another circumcision except by rabbinic decree.

Se’if 2ב׳

מִילָה דּוֹחָה יוֹם טוֹב וְשַׁבָּת, בִּזְמַנָּהּ. אֲבָל שֶׁלֹּא בִּזְמַנָּהּ, אֵינָהּ דּוֹחָה. וַאֲפִלּוּ בִּזְמַנָּהּ, אֵינָהּ דּוֹחָה אֶלָּא הַמִּילָה עַצְמָהּ וּפְרִיעָה וּמְצִיצָה, וַאֲפִלּוּ פֵּרַשׁ, חוֹזֵר עַל צִיצִין הַמְּעַכְּבִין דְּהַיְנוּ אִם נִשְׁאַר מֵהָעוֹר עוֹר הַחוֹפֶה רֹב גָּבְהָהּ שֶׁל עֲטָרָה אֲפִלּוּ בְּמָקוֹם אֶחָד. וְעַל שֶׁאֵינָם מְעַכְּבִים, אִם לֹא פֵּרַשׁ, חוֹזֵר, וְאִם פֵּרַשׁ, אֵינוֹ חוֹזֵר. וְנוֹתְנִין עָלֶיהָ אִסְפַּלְנִית. הַגָּה: וּמֻתָּר לְטַלְטֵל הָאִזְמֵל לְאַחַר הַמִּילָה לְהַצְנִיעוֹ בְּחָצֵר הַמְעֹרָב, אַף עַל גַּב דְּאֵינוֹ צָרִיךְ לוֹ עוֹד בְּאוֹתוֹ שַׁבָּת, דְּהָא לֹא הֻקְצָה בֵּין הַשְּׁמָשׁוֹת מֵאַחַר דְּהָיָה צָרִיךְ לוֹ בְּאוֹתוֹ שַׁבָּת, כֵּן נִרְאֶה לִי. (הֶתֵּר טִלְטוּל כָּתוּב בתא"ו נָתִיב א', וְהַטַּעַם הוּא דִבְרֵי הַמְּחַבֵּר וּדְלֹא כמהרי"ל). אֲבָל מַכְשִׁירֶיהָ אֵינָם דּוֹחִים, כֵּיוָן שֶׁהָיָה אֶפְשָׁר לַעֲשׂוֹתָהּ מִבְּעוֹד יוֹם. וּלְפִיכָךְ אֵין עוֹשִׂין סַכִּין לִמֹּל בּוֹ, וְאֵין מְבִיאִין אוֹתוֹ מִמָּקוֹם לְמָקוֹם, וַאֲפִלּוּ לְהוֹצִיאוֹ מֵהַבַּיִת וְלַהֲבִיאוֹ דֶּרֶךְ גַּגִּין וַחֲצֵרוֹת וּמְבוֹאוֹת שֶׁלֹּא עֵרְבוּ. אֲבָל אִם שָׁכַח הַסַכִּין בְּגַג וְחָצֵר, מֻתָּר לַהֲבִיאוֹ מִזֶּה לָזֶה, אֲפִלּוּ עֵרְבוּ חֲצֵרוֹת עִם הַבָּתִּים.

Circumcision overrides the festival and Shabbat when done at the proper time, but not when done at an improper time. Even when done at the proper time, only the circumcision itself, the uncovering, and the tearing away of the remaining membrane are permitted to override Shabbat. Even if the mohel only partially removes the remaining membrane that covers most of the crown in one area, which renders it invalid, he may return to complete it. However, any remaining membrane that does not invalidate the circumcision - if he did not initially remove it, he may not go back, but they may apply an adhesive bandage. Note: It is permitted to move the circumcision implements after the circumcision to store them in the courtyard shared by multiple dwellings, even though they are no longer needed that Shabbat, since they were not set aside as muktzeh before Shabbat, having been needed on that Shabbat. (This permissibility of moving them is written in the Toldot Adam VeChava, Pathway 1, and the reasoning is that of the author of the Shulchan Arukh, contrary to Maharil).However, the implements themselves do not override Shabbat since they could have been prepared beforehand. Therefore, one may not make a knife for circumcising, nor bring it from place to place, nor even take it out of the house [and bring it] through rooftops, courtyards and alleyways that were not included in the eiruv. However, if the knife was forgotten on a roof or courtyard, it is permitted to bring it from one to the other, even if the courtyards were combined with the houses in an eiruv.

Se’if 3ג׳

אֵין שׁוֹחֲקִין סַמָּנִים, וְלֹא מְחַמִּין לוֹ חַמִּין, וְאֵין עוֹשִׂין לָהּ אִסְפַּלְנִית, וְלֹא טוֹרְפִין לָהּ יַיִן וְשֶׁמֶן. אִם לֹא שָׁחַק כַּמּוֹן מֵעֶרֶב שַׁבָּת, לוֹעֵס בְּשִׁנָּיו. אִם לֹא טָרַף יַיִן וְשֶׁמֶן מֵעֶרֶב שַׁבָּת, נוֹתֵן זֶה לְעַצְמוֹ וְזֶה לְעַצְמוֹ. וְאֵין עוֹשִׂין לָהּ חַלּוּק, אֲבָל כּוֹרֵךְ עָלֶיהָ סְמַרְטוּט, וְאִם לֹא הִתְקִין מֵעֶרֶב שַׁבָּת, כּוֹרֵךְ עַל אֶצְבָּעוֹ וּמֵבִיא דֶּרֶךְ מַלְבּוּשׁ, אֲפִלּוּ מֵחָצֵר אַחֶרֶת שֶׁלֹּא עֵרְבָהּ.

One may not grind spices, nor heat water, nor make an adhesive bandage, nor mix wine and oil. If no cumin was ground before Shabbat, he may chew it with his teeth. If no wine and oil were mixed before Shabbat, he may place them separately for himself. One may not make a garment for the child, but may wrap it in a rag. If nothing was prepared before Shabbat, he may wrap it in a piece of cloth from his garment and bring it, even from another courtyard that was not included in the eiruv.