Brit Milah: Difference between revisions
From Halachipedia
→Tallit and Tefillin for Brit Milah
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# The Ashkenazic minhag is for everyone involved and observing the milah to keep on Tefillin for the Brit Milah since the Brit Milah is a sign between us and Hashem and so is the Tefillin.<ref>Mishna Brurah 25:55, Piskei Teshuvot 25:29</ref> Sephardim, however, have the practice not to keep on Tefillin, yet those who do have the practice to leave on Tefillin have what to rely upon.<ref>Yalkut Yosef (Sova Semachot 2:7:2)</ref> | # The Ashkenazic minhag is for everyone involved and observing the milah to keep on Tefillin for the Brit Milah since the Brit Milah is a sign between us and Hashem and so is the Tefillin.<ref>Mishna Brurah 25:55, Piskei Teshuvot 25:29</ref> Sephardim, however, have the practice not to keep on Tefillin, yet those who do have the practice to leave on Tefillin have what to rely upon.<ref>Yalkut Yosef (Sova Semachot 2:7:2)</ref> | ||
#If the milah is on a Rosh Chodesh and the congregation already took off their tefillin many hold that they should not put it back on for the Brit Milah. The Ashkenazic minhag is that the father of the baby, the Mohel, and Sandak put back on their tefillin,<ref>Piskei Teshuvot 25:29</ref> while Sephardim have the practice not to put them back on.<ref>Yalkut Yosef (Sova Semachot 2:7:2)</ref> | #If the milah is on a Rosh Chodesh and the congregation already took off their tefillin many hold that they should not put it back on for the Brit Milah. The Ashkenazic minhag is that the father of the baby, the Mohel, and Sandak put back on their tefillin,<ref>Piskei Teshuvot 25:29</ref> while Sephardim have the practice not to put them back on.<ref>Yalkut Yosef (Sova Semachot 2:7:2)</ref> | ||
# The minhag is for sandak and father of the baby to wear a tallit during the brit milah.<ref>Yalkut Yosef (Sova Semachot 2:7:2)</ref> | |||
===Minyan for Brit=== | ===Minyan for Brit=== | ||
# When possible a Brit Milah should be done in the presence of a [[minyan]]<ref>Pirkei Drabbi Eliezer ch. 19, Maharil (Milah n. 2), Tur 265:6 citing Rav Sar Shalom, Piskei Maharach Or Zaruah (Milah n. 36), Shulchan Aruch Y.D. 265:6. Pirkei Drabbi Eliezer ch. 19 postulates that Hashem always made public testimonies in the presence of ten people. It then applies this dictum to Brit Milah, Chalitza, and Sheva Brachot for a wedding.</ref> in order to publicize the fact that a crucial mitzvah is being performed to bring the child into the covenant of Avraham Avinu. Additionally, it is a opportune moment to thank Hashem in public for the healthy birth of a baby boy.<ref>[http://www.chabad.org.il/Magazines/Article.asp?ArticleID=9093&CategoryID=1683 chabad.org.il]. See Otzar Habrit p. 183 and 238</ref> | # When possible a Brit Milah should be done in the presence of a [[minyan]]<ref>Pirkei Drabbi Eliezer ch. 19, Maharil (Milah n. 2), Tur 265:6 citing Rav Sar Shalom, Piskei Maharach Or Zaruah (Milah n. 36), Shulchan Aruch Y.D. 265:6. Pirkei Drabbi Eliezer ch. 19 postulates that Hashem always made public testimonies in the presence of ten people. It then applies this dictum to Brit Milah, Chalitza, and Sheva Brachot for a wedding.</ref> in order to publicize the fact that a crucial mitzvah is being performed to bring the child into the covenant of Avraham Avinu. Additionally, it is a opportune moment to thank Hashem in public for the healthy birth of a baby boy.<ref>[http://www.chabad.org.il/Magazines/Article.asp?ArticleID=9093&CategoryID=1683 chabad.org.il]. See Otzar Habrit p. 183 and 238</ref> | ||
