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Brit Milah: Difference between revisions

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==Brit Milah Ceremony==
==Brit Milah Ceremony==
# When the baby is brought in, those in attendance should say Baruch Haba Beshem Hashem out loud. The father of the baby says the pasuk אשרי תבחר ותקרב ישכון חצריך and those standing there answer נשבעה בטוב ביתך קדוש היכלך.<Ref>Yalkut Yosef Milah 8:1</ref>  
# When the baby is brought in, those in attendance should say Baruch Haba Beshem Hashem out loud. The father of the baby says the pasuk אשרי תבחר ותקרב ישכון חצריך and those standing there answer נשבעה בטוב ביתך קדוש היכלך.<Ref>Yalkut Yosef Milah 8:1</ref>  
# Everyone in attendance of the Brit Milah should stand except for the Sandak who is holding the baby.<ref>Kitzur Shulchan Aruch 163:2, Yalkut Yosef Milah 8:2</ref>
# Everyone in attendance of the Brit Milah should stand except for the Sandak who is holding the baby.<ref>Rama Y.D. 265:1 cites the Maharam who made n allusion to the concept of standing for a Brit Milah from ויעמד העם בברית (Melachim 2:23:3). This is codified by the Kitzur Shulchan Aruch 163:2 and Yalkut Yosef Milah 8:2.</ref>
# After the Bracha of LeHachniso, those in attendance should answer [[Amen]] and add "כשם שנכנס לברית כן תכניסהו לתורה ולחופה למצוות ולמעשים טובים" - "Keshem SheNichnas LaBrit Ken Yikanes LeTorah ULeChpah ULeMaasim Tovim".<ref>Kitzur Shulchan Aruch 163:2, Otzar Habrit 3:15:20</ref> Sephardim have the practice to say "כשם שהכנסתו לברית כן תכניסהו לתורה ולחופה למצוות ולמעשים טובים" unless the father isn't there in which case they say "כשם שנכנס לברית כן תכניסהו לתורה ולחופה למצוות ולמעשים טובים".<ref>Yalkut Yosef Milah 8:5</ref>
# After the Bracha of LeHachniso, those in attendance should answer [[Amen]] and add "כשם שנכנס לברית כן תכניסהו לתורה ולחופה למצוות ולמעשים טובים" - "Keshem SheNichnas LaBrit Ken Yikanes LeTorah ULeChpah ULeMaasim Tovim".<ref>Kitzur Shulchan Aruch 163:2, Otzar Habrit 3:15:20</ref> Sephardim have the practice to say "כשם שהכנסתו לברית כן תכניסהו לתורה ולחופה למצוות ולמעשים טובים" unless the father isn't there in which case they say "כשם שנכנס לברית כן תכניסהו לתורה ולחופה למצוות ולמעשים טובים".<ref>Yalkut Yosef Milah 8:5</ref>
# The mohel places the baby on the Kiseh of Eliyahu and says  זה כסא של אליהו הנביא מלאך הברית.<ref>Yalkut Yosef Milah 8:8</ref>
# The mohel places the baby on the Kiseh of Eliyahu and says  זה כסא של אליהו הנביא מלאך הברית.<ref>Yalkut Yosef Milah 8:8</ref>
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# Immediately after the brachot of the father the Sephardic minhag is to recite the 13 middot of Rachamim.<ref>Yalkut Yosef Milah 8:17</ref>
# Immediately after the brachot of the father the Sephardic minhag is to recite the 13 middot of Rachamim.<ref>Yalkut Yosef Milah 8:17</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>
# 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>
===Tallit and Tefillin for Brit Milah===
# 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. Avnei Yishfeh 7:7:8 explains that unlike Shabbat or Yom Tov which are a day that is a sign between us and Hashem, brit milah is a temporary mitzvah and doesn't not require removing tefillin. Siach Tzadikim (Brit Milah p. 145) quotes the practice of the Satmer Rebbe to remove his tefillin for milah because the brit milah is a sign like Shabbat and tefillin is also a sign.</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>
# 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 int he presence of a [[minyan]]<ref>Piskei Maharach Or Zaruah (Milah n. 36), Shulchan Aruch Y.D. 265:12</ref> in order to publisize the fact that a crucial mitzvah is being performed to bring the child into the covenant of Avraham Avinu. Additionally, it is a oppurtune 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>
# Some say that one should not delay a brit milah in order to get a minyan for the milah, while others allow delaying.<ref>Mishna Halachot 19:196 responded to Az Nidbaru 14:46 who held that it is better to do the milah immediately and not wait for a minyan in order to fulfill zerizut. Mishna Halachot argues that it is better to wait for the minyan even if it means waiting until after chatzot. Obviously though he doesn't allow delaying the brit milah for no reason.</ref>
#One should not delay a brit milah in order to get a minyan for the seuda.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1495&pgnum=263 Maharam Shik YD 386] writes that to perform a mitzvah in a more enhanced manner it is permitted to delay it as we see by Birkat Halevana. However, having a minyan for the brit milah isn't a sufficient reason to delay the milah.</ref>
#One should not delay a brit milah in order to get a minyan for the seuda.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1495&pgnum=263 Maharam Shik YD 386] writes that to perform a mitzvah in a more enhanced manner it is permitted to delay it as we see by Birkat Halevana. However, having a minyan for the brit milah isn't a sufficient reason to delay the milah.</ref>
# A person doesn't have to mevatel Torah to participate in a brit milah unless there wouldn't be a minyan without him.<ref>Lhorot Natan YD 15:65</reF>


==The Meal of the Brit Milah==
==The Meal of the Brit Milah==
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===Meat or Dairy===
===Meat or Dairy===
# Ideally the meal should have meat but one fulfills the minhag even with chicken or fish.<ref>Magen Avraham 249:6 citing the Maharshal requires meat for a brit milah meal. 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>
# Ideally the meal should have meat but one fulfills the minhag even with chicken or fish.<ref>Magen Avraham 249:6 citing the Maharshal requires meat for a brit milah meal. 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>
# Those who are lenient to have dairy for the milah meal should at least serve wine.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-56-January-31-2021.pdf Rav Schachter (Corona teshuva #56)]</ref>
===Bread===
===Bread===
# The meal should be a bread meal.<ref>Yalkut Yosef Sova Semachot 2:11:3</ref>
# The meal should be a bread meal.<ref>Yalkut Yosef Sova Semachot 2:11:3</ref>
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* 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>
* 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>
# It is permitted to wear gloves for brit milah.<ref>[https://www.torahmusings.com/2013/09/must-a-mohel-wear-gloves/ Rabbi Aryeh Lebowitz on torahmusings.com] citing Rav Schachter and Rav Zilberstein Pesachim 57</ref>
# It is permitted to wear gloves for brit milah.<ref>[https://www.torahmusings.com/2013/09/must-a-mohel-wear-gloves/ Rabbi Aryeh Lebowitz on torahmusings.com] citing Rav Schachter and Rav Zilberstein Pesachim 57</ref>
# It is the minhag for the mohel to dip his finger in the wine to feed it to the baby while the pasuk of "בדמייך חיי" is recited.<ref>Magen Avraham 269:1 records the minhag to give some of the wine to the baby at the brit milah. Yalkut Yosef (Sova Semachot 2:8:21) writes that the minhag is that the mohel dips his finger in the wine and gives a drop of the wine to the baby during the recitation of בדמייך חיי.</ref>


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