The Minchas Yitzchok has a fascinating Teshuvah (8:89) where he discusses whether one may use a laser beam to perform a bris milah. R’ Rafoel Soloveitchik (son of Brisker Rov) read in a paper, about a thirteen year old child who suffered from hemophilia who recently had a bris milah using a laser beam. He wanted to know if such a thing is lechatchilah [ideal], bedieved, or pointless, so he asked the Minchas Yitzchok what he thought.
The Minchas Yiztchok starts his Teshuva by quoting R’ Horowitz who was on his Beis Din, who rules that even though normally it’s more ideal to use a knife, in such a case, where using a knife is not possible, just like one may use “glass, or any article that cuts”, similarly one may use a laser beam.
However, one of the requirements for a kosher bris milah is hatofas dam bris, that there should be blood, and the whole advantage of the laser is that there is no blood? We even say in the one of the horachamans which we say at the bris: הרחמן הוא יברך המל בשר ערלה ופרץ ומצץ דמי המילה איש הירא ורך הלבב עבודתו פסולה אם שלש אלה לא יעשה לה – “The Compassionate One, May He bless the one who circumcised the flesh that was uncut, and uncovered, and drew the bloods of the circumcision. A person who is fearful and faint hearted his service is unfit, if he doesn’t perform these three acts.” R’ Horowitz says, hatofas dam bris, is a big maylah [advantage] and certainly one should make sure to do it, but in pressing circumstances, such as one who suffers from hemophilia, the milah is kosher without it.
However, priah (the removal of the prepuce and the membrane) is me’akev, therefore, when using a laser beam one has to make sure to do priah.
Imrei Yosher
The Minchas Yitzchok then cites R’ Meir Arik (Imrei Yosher 2:14:3) who questions whether bris milah may be performed by applying a caustic substance to "burn" the orlah [foreskin]. Although he determines that there is no problem using chemicals in place of a knife, he insists that the milah must be performed by a human act, known as “koach gavra.” He derives this requirement from the obligation to pierce the ear of an eved ivri who refuses to be freed. Rashi (Kiddushin 21b d.h. mi’et) explains a chemical may not be used to pierce the ear of the slave, as the hole must be performed with "koach adam," and not on its own (mei-eilav).
The Minchas Yitzchok then writes, that although applying a caustic substance may be no good, that’s because there is no koach gavra involved, as the substance cuts on its own. When using a laser beam, however, there is someone who is directing the beam, so it may in fact be considered as if one is cutting it, and it is not considered to be happening on its own. He is unsure about this point.
See Derech Pikudecha (Mitzvas Aseh 2, Chelek Hamochshova) for reasons based on kabbolah.
It’s a bit tzorich iyun [needs clarification] of how this fits with the nussach of the horachaman.
It’s Still Dangerous
Nevertheless, the Minchas Yitzchok concludes, that before performing such a procedure and for a few days after, a coagulating agent is administered to ensure the child doesn’t bleed, so we see that it’s not so simple that there is no blood, and that it is still dangerous. Since the procedure still has its risks involved, the child is exempt from bris milah, and it is better that he stays an orel [uncircumcised] his whole life, then to put him at risk.
Shevet HaLevi
On the other hand, R’ Shmuel Wosner (Shevet HaLevi 9:212) concludes that in extenuating circumstances, such as a case of hemophilia, a laser may be used. However, he rules that the birchas hamitzvah should not be recited, but the berachah of “lehachnisoi beveriso” may be recited, as the child is no longer considered to be an orel.
