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Brit Milah: Difference between revisions
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* However, the Sh”t Tzitz Eliezer 12:43 rejects the Chida because he points out that the Tashbetz himself wasn’t sure whether to hold like Rebbe that one must stipulate or Rabben Shimon and one wouldn’t have to stipulate and only as a stringency did the Tashbetz hold like Rebbe. The Tzitz Eliezer concludes that it’s illogical that the Tashbetz would have postponed the Milah from Thursday just because of a stringency of holding like Rebbe. [See further in the Birkei Yosef who gives a second defense of the Rashbetz and Tzitz Eliezer who rejects it as well.] </ref> | * However, the Sh”t Tzitz Eliezer 12:43 rejects the Chida because he points out that the Tashbetz himself wasn’t sure whether to hold like Rebbe that one must stipulate or Rabben Shimon and one wouldn’t have to stipulate and only as a stringency did the Tashbetz hold like Rebbe. The Tzitz Eliezer concludes that it’s illogical that the Tashbetz would have postponed the Milah from Thursday just because of a stringency of holding like Rebbe. [See further in the Birkei Yosef who gives a second defense of the Rashbetz and Tzitz Eliezer who rejects it as well.] </ref> | ||
# Everyone agrees that if a baby boy is born during the [[Bein HaShemashot]] (halachic twilight) on Wednesday can have the Brit Milah on Thursday next week. <Ref>Menuchat Ahava (vol 1, 1:7) and Sh”t Yabia Omer YD 5:23(4) explain that since the Brit Milah’s original time was set for Thursday because of a doubt it’s not considered like it was delayed specifically for that time. </ref> | # Everyone agrees that if a baby boy is born during the [[Bein HaShemashot]] (halachic twilight) on Wednesday can have the Brit Milah on Thursday next week. <Ref>Menuchat Ahava (vol 1, 1:7) and Sh”t Yabia Omer YD 5:23(4) explain that since the Brit Milah’s original time was set for Thursday because of a doubt it’s not considered like it was delayed specifically for that time. </ref> | ||
==Procedure== | ==Procedure of Milah== | ||
# There are two parts to every Milah, the milah and the priyah. Milah entails cutting the Orlah skin which covers the Atarah and priyah entails peeling back the thin membrane beneath that skin until the Atarah is uncovered. <ref>The Mishna (Shabbat 133a) outlines the 3 stages of milah including milah, priyah, and metsisah. For a discussion of metsisah see further. Rashi s.v. mohalin refers to cutting the orlah skin. Rambam (Milah 2:2) elaborates that the orlah skin is the skin that covers the Atarah. Rashi s.v. veporin writes that priyah is peeling back the membrane covering the tip of the gid. Rambam (Milah 2:2) elaborates the priyah is the membrane underneath the orlah skin. </ref> | # There are two parts to every Milah, the milah and the priyah. Milah entails cutting the Orlah skin which covers the Atarah and priyah entails peeling back the thin membrane beneath that skin until the Atarah is uncovered. <ref>The Mishna (Shabbat 133a) outlines the 3 stages of milah including milah, priyah, and metsisah. For a discussion of metsisah see further. Rashi s.v. mohalin refers to cutting the orlah skin. Rambam (Milah 2:2) elaborates that the orlah skin is the skin that covers the Atarah. Rashi s.v. veporin writes that priyah is peeling back the membrane covering the tip of the gid. Rambam (Milah 2:2) elaborates the priyah is the membrane underneath the orlah skin. </ref> | ||
# The last stage of milah is metsisah. There is a great controversy whether this is considered a ritual part of the milah procedure or simply a medical practice of the days of the gemara and wouldn't be necessary today. <ref> The Mishna (Shabbat 133a) writes that metsisah is the last stage of milah. The gemara (133b) comments that the reason that is practiced on Shabbat is because if it isn't done there is a critical danger to the baby's life. The Rambam (Milah 2:2) echoes this and says that metsisah is for medical reasons. The Tiferet Yisrael writes that the entire purpose of metsisah is medical and if nowadays | # The last stage of milah is metsisah. There is a great controversy whether this is considered a ritual part of the milah procedure or simply a medical practice of the days of the gemara and wouldn't be necessary today. <ref> The Mishna (Shabbat 133a) writes that metsisah is the last stage of milah. The gemara (133b) comments that the reason that is practiced on Shabbat is because if it isn't done there is a critical danger to the baby's life. The Rambam (Milah 2:2) echoes this and says that metsisah is for medical reasons. The Tiferet Yisrael (Boaz Shabbat 19:1) writes that the entire purpose of metsisah is medical and if nowadays it causes a medical danger it doesn't need to be done. See also the Maharam Shik (OC 152) takes the position that there is no danger with metsisah. However, the Mishkenot Yacov (YD 63) writes that drawing blood (hatafat dam) is an integral part of the ritual milah. He proves this from the Zohar and Rashi (Shabbat 134a s.v. lekarchei).</ref> There is a further discussion if metsisah should be done with one's mouth or a utensil. <ref>Har Tzvi (YD 214) writes that since there are dangers with doing metsisah with one's mouth, one may do it with a utensil.</ref> Because of the danger involved, many poskim hold that one should and may not do metsisah with one's mouth.<ref>A number of poskim are quoted in an article by David Shabtai and Raymond Sultan entitled Medical Risk Taking in Halacha in 'Journal of Halacha and Contemporary Society, 2006. See also the Binyan Tzion 23 who writes that a mohel who does metsisah must be certain that he is not infected with herpes and cause the baby to become infected.</ref> | ||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
[[Category:Lifecycles]] | [[Category:Lifecycles]] | ||
