The Gemora states that although it might be preferable for the older brother to perform a yibum, we do not wait for him. This is based on the principle that we do not delay the performance of a mitzvah in expectation of some future, better performance.
The Terumas Hadeshen (35) comments that the only time you do delay the performance of the mitzvah is we are concerned that by delaying, the mitzvah will not be fulfilled.
Similarly, the Gr”a (O”C 426) rules that this halacha is only applicable if the brother is overseas, but otherwise, we would be required to wait for him.
Sheorim Mitzuyanim B’halacha brings a proof from here to the Rama’s ruling regarding Kiddush Levanah. One should wait to recite the blessing for the moon for Motzei Shabbos if it will occur prior to the tenth of the month, but if it is afterwards, one should not wait for Motzei Shabbos, and he should recite the blessing in middle of the week. This is because there might be a few consecutive cloudy days and he will have missed the opportunity for the mitzvah this month.
There is an argument between the Radvaz (187) and the Chacham Tzvi (106) regarding a person who was in jail and he did not have the ability to perform any mitzvos and his captors gave him one day that he can choose to be released and perform the mitzvos of that day, which day should he choose. The Radvaz says he should choose the first opportunity that he has and the Chacham Tzvi disagrees and holds that one should wait until there is a mitzva of great prominence.
The Gemora in Yoma (34a) discusses the obligation of nesachim - the wine libations by the two temidin which were brought every day. There is an argument there if we derive the morning tamid from the afternoon or vice-versa. Tosfos comments that there would be a difference l'halacha if they would have only enough nesachim for one korban; which tamid should have the nesachim. Is the primary tamid the morning or the afternoon? Rabeinu Chananel says that there is no difference l'halacha; it's just a matter as to how we expound the pesukim. The Sfas Emes asks on Tosfos that the din should be clearly that whichever mitzva one is holding by, that is the one he should perform and if one is ready to bring the morning tamid, he should bring the nesachim with that one, even if the afternoon tamid is the primary one.
The Biur Halacha (109) has a shaila if one davens normally a long Shemoneh Esrei and he will certainly miss kedusha, should he daven with the tzibur and fulfill the mitzva of tefila b'tzibur or should he wait and fulfill the mitzva of reciting kedusha.
The Terumas Hadeshen (35) comments that the only time you do delay the performance of the mitzvah is we are concerned that by delaying, the mitzvah will not be fulfilled.
Similarly, the Gr”a (O”C 426) rules that this halacha is only applicable if the brother is overseas, but otherwise, we would be required to wait for him.
Sheorim Mitzuyanim B’halacha brings a proof from here to the Rama’s ruling regarding Kiddush Levanah. One should wait to recite the blessing for the moon for Motzei Shabbos if it will occur prior to the tenth of the month, but if it is afterwards, one should not wait for Motzei Shabbos, and he should recite the blessing in middle of the week. This is because there might be a few consecutive cloudy days and he will have missed the opportunity for the mitzvah this month.
There is an argument between the Radvaz (187) and the Chacham Tzvi (106) regarding a person who was in jail and he did not have the ability to perform any mitzvos and his captors gave him one day that he can choose to be released and perform the mitzvos of that day, which day should he choose. The Radvaz says he should choose the first opportunity that he has and the Chacham Tzvi disagrees and holds that one should wait until there is a mitzva of great prominence.
The Gemora in Yoma (34a) discusses the obligation of nesachim - the wine libations by the two temidin which were brought every day. There is an argument there if we derive the morning tamid from the afternoon or vice-versa. Tosfos comments that there would be a difference l'halacha if they would have only enough nesachim for one korban; which tamid should have the nesachim. Is the primary tamid the morning or the afternoon? Rabeinu Chananel says that there is no difference l'halacha; it's just a matter as to how we expound the pesukim. The Sfas Emes asks on Tosfos that the din should be clearly that whichever mitzva one is holding by, that is the one he should perform and if one is ready to bring the morning tamid, he should bring the nesachim with that one, even if the afternoon tamid is the primary one.
The Biur Halacha (109) has a shaila if one davens normally a long Shemoneh Esrei and he will certainly miss kedusha, should he daven with the tzibur and fulfill the mitzva of tefila b'tzibur or should he wait and fulfill the mitzva of reciting kedusha.
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