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Brit Milah: Difference between revisions

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==Importance of the Mitzva of Milah==
# The mitzva of milah is equivalent to all other mitzvot in the Torah combined.<ref> Nedarim 32a </ref>
# Without the mitzva of milah, the world would not exist.<ref> Nedarim 32a </ref>
# In the merit of bris milah Hashem said that He split the sea for the Jewish people <ref>Yalkut Shimoni Yirmiyahu 33 [321] </ref>
# In the merit of brt milah, Aharon Hakohen entered the Kodesh Hakodashim every year.<Ref>Vayikra Rabba 21:5</ref>
==The Night Before==
==The Night Before==
===Berit Yitzchak===
===Berit Yitzchak===
# In sephardic communities, it is customary on the night before a Berit Mila to assemble ten men in the home, as well as Torah scholars, to read special passages from the Zohar, in order to give the baby protection.<ref>Yalkut Yosef Sova Semachot Vol. 2 pg. 5, Rav Mordechai Eliyahu's comment on Shulchan Aruch Kitzur 163:8, [http://www.dailyhalacha.com/displayRead.asp?readID=2334 Rabbi Eli Mansour]</ref> During this event the woman should come to the side room and recite Birkat Ha’gomel.<ref> Yalkut Yosef Sova Semachot Vol. 2 pg. 10, [http://www.dailyhalacha.com/displayRead.asp?readID=2334 Rabbi Eli Mansour]</ref>
# In sephardic communities, it is customary on the night before a Berit Mila to assemble ten men in the home, as well as Torah scholars, to read special passages from the Zohar, in order to give the baby protection.<ref>Yalkut Yosef Sova Semachot Vol. 2 pg. 5, Rav Mordechai Eliyahu's comment on Shulchan Aruch Kitzur 163:8, [http://www.dailyhalacha.com/displayRead.asp?readID=2334 Rabbi Eli Mansour]</ref> There is value to reading Zohar even if one doesn't understand it.<ref>Chaim Shaal 1:75:2, Yabia Omer 1:26:10</ref>
# During this event, the mother should come to the side room and recite Birkat Ha’gomel.<ref> Yalkut Yosef Sova Semachot Vol. 2 pg. 10, [http://www.dailyhalacha.com/displayRead.asp?readID=2334 Rabbi Eli Mansour]</ref>
# One does not need to eat bread at the meal for the night of the bris, and if one chooses to do so it would not qualify as a seudat mitzva, and thus would not allow for eating meat during the nine days. <ref> Yalkut Yosef Sova Semachot Vol. 2 pg. 8</ref>
# One does not need to eat bread at the meal for the night of the bris, and if one chooses to do so it would not qualify as a seudat mitzva, and thus would not allow for eating meat during the nine days. <ref> Yalkut Yosef Sova Semachot Vol. 2 pg. 8</ref>
# If the bris is pushed off past the 8th day, one should do the learning the night before the bris instead of on the 8th night.<ref>Yalkut Yosef Sova Semachot Vol. 2 pg. 11</ref>
# If the bris is pushed off past the 8th day, one should do the learning the night before the bris instead of on the 8th night.<ref>Yalkut Yosef Sova Semachot Vol. 2 pg. 11</ref>
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# If a baby is born during [[Bein HaShemashot]], since there is a doubt whether it was day or night, the Brit Milah is performed on the ninth day from the baby's birth. <ref>Shulchan Aruch YD 162:4</ref>Because of the complexity involved in practically determining [[Bein HaShemashot]] an Orthodox Rabbi should be consulted.<ref>Kitzur Shulchan Aruch 163:6</ref>
# If a baby is born during [[Bein HaShemashot]], since there is a doubt whether it was day or night, the Brit Milah is performed on the ninth day from the baby's birth. <ref>Shulchan Aruch YD 162:4</ref>Because of the complexity involved in practically determining [[Bein HaShemashot]] an Orthodox Rabbi should be consulted.<ref>Kitzur Shulchan Aruch 163:6</ref>
==Brachot for the Brit Milah==
==Brachot for the Brit Milah==
# The father of the baby makes the Bracha "ברוך אתה ה' אלוקינו מלך העולם אשר קידשנו במצותיו וציונו להכניסו בבריתו של אברהם אבינו"  (“Baruch Atta Hashem Elokenu Melech HaOlam Asher Kiddeshanu BeMitzvotav VeTzivanu LeHachniso BeBrito Shel Avraham Avinu”) before the Milah <ref> Shulchan Aruch YD 265:1 writes that this Bracha should be made after the cutting of the Orlah before the Periyah, however, Yalkut Yosef (Sova Semachot vol 2 pg 60) writes that the minhag is to make it before the Milah and the Birchat Hamilah altogether. </ref> This bracha should be said standing. <ref>Rama YD 265:1, Yalkut Yosef Milah 8:7 </ref>
# The father of the baby makes the Bracha "ברוך אתה ה' אלוקינו מלך העולם אשר קידשנו במצותיו וציונו להכניסו בבריתו של אברהם אבינו"  (“Baruch Atta Hashem Elokenu Melech HaOlam Asher Kiddeshanu BeMitzvotav VeTzivanu LeHachniso BeBrito Shel Avraham Avinu”) before the Milah <ref> Shulchan Aruch YD 265:1 writes that this Bracha should be made after the cutting of the Orlah before the Periyah, however, Yalkut Yosef (Sova Semachot vol 2 pg 60) writes that the minhag is to make it before the Milah and the Birchat Hamilah altogether. Yalkut Yosef Milah p. 77 writes that the minhag of Israel, Bavel, and Eastern Sephardi countries is to recite Lhachniso before the Milah. Even though Shulchan Aruch holds like the Rosh (Shabbat 14:10, Teshuva 26:1) that it can be said afterwards, the Rambam (Rav Avraham Ben HaRambam cited by Yabia Omer OC 2:17:7) and Rif (Teshuva 293) hold it should be said beforehand.</ref> This bracha should be said standing. <ref>Rama YD 265:1, Yalkut Yosef Milah 8:7 </ref>
# The Mohel makes the Bracha "ברוך אתה ה' אלוקינו מלך העולם אשר קידשנו במצותיו וציונו על המילה" (“Baruch Atta Hashem Elokenu Melech HaOlam Asher Kiddeshanu BeMitzvotav VeTzivanu Al HaMilah”) prior to the Milah.<ref> Shulchan Aruch YD 265:1, Yalkut Yosef 8:4 </ref> The text is the same whether it is the father or the mohel reciting it.<ref>Yalkut Yosef Milah 8:3</ref> This bracha should be said standing. <ref>Rama YD 265:1, Yalkut Yosef Milah 8:7 </ref>
# The Mohel makes the Bracha "ברוך אתה ה' אלוקינו מלך העולם אשר קידשנו במצותיו וציונו על המילה" (“Baruch Atta Hashem Elokenu Melech HaOlam Asher Kiddeshanu BeMitzvotav VeTzivanu Al HaMilah”) prior to the Milah.<ref> Shulchan Aruch YD 265:1, Yalkut Yosef 8:4 </ref> The text is the same whether it is the father or the mohel reciting it.<ref>Yalkut Yosef Milah 8:3</ref> This bracha should be said standing. <ref>Rama YD 265:1, Yalkut Yosef Milah 8:7 </ref>
# According to Sephardim a Shehechiyanu is recited at the Brit Milah.<ref>Shulchan Aruch YD 265:7, Yalkut Yosef (Sova Semachot vol 2 pg 72) </ref> According to Ashkenazim a [[Shehecheyanu]] is not said at the Brit Milah except when a father is doing a Brit Milah for a firstborn son who is obligated in [[Pidyon HaBen]].<ref>Rama YD 265:7 </ref> Today the Ashkenazic minhag is not to recite Shechiyanu outside of Israel.<ref>Otzar Habrit 3:15:21</ref>
# According to Sephardim a Shehechiyanu is recited at the Brit Milah.<ref>Shulchan Aruch YD 265:7, Yalkut Yosef (Sova Semachot vol 2 pg 72) </ref> According to Ashkenazim a [[Shehecheyanu]] is not said at the Brit Milah except when a father is doing a Brit Milah for a firstborn son who is obligated in [[Pidyon HaBen]].<ref>Rama YD 265:7 </ref> Today the Ashkenazic minhag is not to recite Shechiyanu outside of Israel.<ref>Otzar Habrit 3:15:21</ref>
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# At the end of the milah the Sephardic minhag of Yerushalayim is to recite שיר המעלות אשרי כל ירא ה' and Kaddish Yemey Shelemah.<ref>Yalkut Yosef Milah 8:27</ref>
# At the end of the milah the Sephardic minhag of Yerushalayim is to recite שיר המעלות אשרי כל ירא ה' and Kaddish Yemey Shelemah.<ref>Yalkut Yosef Milah 8:27</ref>


==The meal of the Brit Milah==
==The Meal of the Brit Milah==
# It is a proper practice to make a meal on the day of a Brit Milah and it is considered a Seudat Mitzvah. <Ref>Shulchan Aruch YD 265:12, Shulchan Aruch Kitzur 163:8. See Gemara [[Shabbat]] 130a</ref>
# It is a proper practice to make a meal on the day of a Brit Milah and it is considered a Seudat Mitzvah. <Ref>Pirkei DRabbi Eliezer ch. 29, Shulchan Aruch YD 265:12, Kitzur Shulchan Aruch 163:8. See Gemara [[Shabbat]] 130a</ref>
# The practice is not to invite people to this meal because there is an issue for someone who was invited to a meal of Brit Milah and didn't attend.<Ref>Rav Mordechai Eliyahu's comment on Shulchan Aruch Kitzur 163:8, Bayit HaYehudah vol. 10 pg. 182, see also [http://www.yutorah.org/lectures/lecture.cfm/750891/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Inviting_People_to_a_Bris Rabbi Aryeh Lebowitz] </ref>
# The practice is not to invite people to this meal because there is an issue for someone who was invited to a meal of Brit Milah and didn't attend.<Ref>Rav Mordechai Eliyahu's comment on Shulchan Aruch Kitzur 163:8, Bayit HaYehudah vol. 10 pg. 182, see also [http://www.yutorah.org/lectures/lecture.cfm/750891/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Inviting_People_to_a_Bris Rabbi Aryeh Lebowitz] </ref>
# Ideally the meal should have meat but one fulfills the minhag even with chicken or fish.<ref>Yalkut Yosef Sova Semachot 2:11:3 based on Taamei Haminhagim writes that the meal should have meat initially but if that's not possible it could have chicken or fish. Rabbenu Bechay Beresheet 21:8 writes that the minhag to have a seuda after a Brit Milah is based on the party Avraham made for Yitzchak and the midrash writes that the party was for fact he was able to give Yitzchak a Milah. </ref>
# The meal should be a bread meal.<ref>Yalkut Yosef Sova Semachot 2:11:3</ref>


==A Delayed Milah==
==A Delayed Milah==
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==Procedure of Milah==
==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 (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 [http://hebrewbooks.org/pdfpager.aspx?req=1095&pgnum=264 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 not and may not do metsisah with one's mouth.<ref>Rav Hershel Schachter in a shiur on [http://www.yutorah.org/lectures/lecture.cfm/798611/Rabbi_Hershel_Schachter/Hilchos_Shabbos_3_-_Choleh_BeShabbos_&_Kiddush# yutorah.org ("Hilchos Shabbos 3" min 27-30)] said that there is a real danger to the life of the baby with doing metsisah with one's mouth and it is foolish to continue doing it today. 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>
# 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 [http://hebrewbooks.org/pdfpager.aspx?req=1095&pgnum=264 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 not and may not do metsisah with one's mouth.<ref>Rav Hershel Schachter in a shiur on [http://www.yutorah.org/lectures/lecture.cfm/798611/Rabbi_Hershel_Schachter/Hilchos_Shabbos_3_-_Choleh_BeShabbos_&_Kiddush# yutorah.org ("Hilchos Shabbos 3" min 27-30)] said that there is a real danger to the life of the baby with doing metsisah with one's mouth and it is foolish to continue doing it today. 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. Yalkut Yosef Sova Semachot v. 2 ch. 6 fnt. 1 writes that one may use metzitza bkli such as with a tube if there's a concern of danger, otherwise it is done with one's mouth as the Sdei Chemed (Kuntres Metzitza) writes.
* With respect to the general question of relying on doctors to ascertain that there's no danger see Rav Kook's teshuva about metzitza in Daat Kohen YD 140 who argues that we can never rely on doctors to make such a claim. Yabia Omer OC 7:53 likes this idea.</ref>


==Related Pages==
==Related Pages==