Circumcision is one of the most important commandments in Judaism, but whether it’s truly “mandatory” depends on which branch of Judaism you ask and what you mean by mandatory. In traditional Jewish law, it is an obligation, not an option. A father is religiously required to circumcise his son on the eighth day of life. But an uncircumcised male born to a Jewish mother is still Jewish, and some modern Jewish movements have made room for families who choose not to circumcise.
The Biblical Origin
The commandment traces to Genesis 17, where God establishes a covenant with Abraham and instructs him: “Every male among you shall be circumcised. You are to undergo circumcision, and it will be the sign of the covenant between me and you.” The text describes circumcision not as a recommendation but as a binding, permanent obligation for Abraham’s descendants. It explicitly states that any uncircumcised male “will be cut off from his people; he has broken my covenant.”
This passage makes circumcision foundational to Jewish identity in a way that few other commandments are. It is described as “an everlasting covenant” marked in the flesh, applying to every generation. The ceremony built around this commandment, called Brit Milah (literally “covenant of circumcision”), has been practiced continuously for thousands of years.
Its Status in Jewish Law
In Halakha, the system of Jewish religious law, circumcision is classified as a positive commandment, meaning it is something a person is obligated to do rather than something they must avoid. The Shulchan Arukh, the most authoritative code of Jewish law, states plainly: “It is a positive commandment upon the father to circumcise his son, and this commandment is greater than other positive commandments.” That phrasing is significant. Circumcision isn’t just one rule among many; traditional authorities rank it above most other obligations in Jewish law.
If the father does not fulfill this duty, the obligation falls to the Jewish court, and ultimately to the male himself once he reaches adulthood. In Orthodox and most Conservative communities, there is no debate about whether it’s required. It is.
Does Skipping It Make Someone “Not Jewish”?
This is where things get more nuanced than many people expect. The underlying principle in Jewish law is that someone born to a Jewish mother is Jewish regardless of circumcision status. A well-known legal principle holds that “an apostate regarding circumcision is not an apostate for the entire Torah.” In other words, failing to fulfill this one commandment does not erase a person’s Jewish identity.
That said, prominent Orthodox rabbis throughout history have taken a much harsher view in practice. Some declared that an uncircumcised man cannot be counted in a minyan (the quorum of ten needed for communal prayer), cannot be called to read from the Torah, and should essentially be treated as someone who has left the Jewish community. Rabbi Yosef Shaul Nathanson wrote that “whoever is uncircumcised is no longer part of Judaism.” Rabbi Samson Raphael Hirsch argued that someone who denies circumcision is a required commandment “cannot be counted among the collective.” These are strong minority positions, but they reflect how seriously the obligation has been taken.
The more widely accepted legal view, upheld by authorities like Rabbi Yitzhak Elhanan Spector, is that an uncircumcised Jewish man remains Jewish and should be counted for a minyan and called to the Torah. He is in violation of a commandment, but his identity is intact.
How Different Denominations Approach It
Orthodox Judaism treats circumcision as an absolute requirement with no room for opting out on philosophical grounds. The only acceptable reasons to delay or forgo it are medical.
Conservative Judaism also considers it mandatory. In 1946, the Conservative movement’s Committee on Jewish Law ruled that admitting an uncircumcised man into synagogue membership “would be highly improper and should be avoided at all costs” unless a physician determined circumcision would be medically dangerous. A decade later, the committee ruled that circumcision should generally be required before a Bar Mitzvah ceremony.
Reform Judaism takes a different approach. The Central Conference of American Rabbis has been on record since 1893 as accepting conversion “without any initiatory rite, ceremony, or observance whatever,” and that resolution remains the Conference’s official position. Reform authorities encourage circumcision but do not require it. Rabbi Solomon Freehof, the leading Reform legal authority of the twentieth century, maintained that “according to the simple law, an uncircumcised boy is a Jew in all respects.”
Reconstructionist Judaism and Humanistic Judaism go further still, recognizing alternative naming ceremonies that do not involve circumcision at all.
When Circumcision Is Delayed or Exempt
Even in the strictest interpretation of Jewish law, health always comes first. The Talmud and later legal codes are clear: “The danger to life takes precedence over everything. And circumcision can be performed at a later date, while it is impossible to ever restore a single Jewish life.”
Jewish law distinguishes between two types of illness. A systemic condition, like a high fever, requires a mandatory seven-day waiting period after the baby recovers before circumcision can proceed. A localized issue, like a minor injury from a difficult delivery, only requires waiting until the baby is healthy, with no additional buffer period.
Jaundice is one of the most commonly discussed reasons for delay. Babies with elevated bilirubin levels (the substance that causes the yellowish tint) must wait until those levels drop. Premature infants who spend time in an incubator receive a seven-day wait after being taken out. Babies on antibiotics wait seven days after their symptoms resolve, not seven days after finishing the medication. Many practitioners also want the baby to reach a minimum weight of roughly 5.5 pounds before proceeding.
These rules reflect a practical medical conservatism built into the religious tradition itself. The ceremony is important, but never at the expense of the child’s safety.
Brit Shalom as an Alternative
A growing number of Jewish families have opted for a ceremony called Brit Shalom, meaning “Covenant of Peace.” This is a naming ceremony that welcomes a baby boy into the Jewish community without circumcision. There is no single standardized format. Some involve symbolic rituals like washing the baby’s feet. Some are led by a rabbi, others by a layperson.
Brit Shalom is recognized by Humanistic Judaism, the Congress of Secular Jewish Organizations, and Reconstructionist Judaism. Reform Judaism, which does not treat Jewish law as binding in the traditional sense, may permit it as well. Orthodox and Conservative movements do not recognize it as a substitute for Brit Milah.
Who Performs the Circumcision
A Brit Milah is traditionally performed by a mohel, a person specifically trained in both the religious and surgical aspects of the procedure. Training standards have become increasingly formalized. In the UK, for example, a student mohel must be approved by a rabbinical court, pass background checks, and demonstrate competency in surgical technique, anatomy, safe use of pain relief, hygiene protocols, and Jewish law before being certified to practice independently.
Modern standards require mohelim to use sterile or autoclaved instruments, wash with surgical-grade antiseptic, prepare the skin with antiseptic before the procedure, and undergo regular health screenings including tests for hepatitis B immunity and hepatitis C and HIV status every five years. Mohelim who are not medically qualified may only use medications and dressings from an approved list. These standards exist to reconcile a centuries-old religious practice with contemporary medical safety expectations.