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19

Perhaps they are referring to the idea mentioned here. That is one shouldn't invite anyone to a bris as declining such an invitation would be bad (Rema Yoreh Deah 265:12). But if you don't receive an invitation at all, one can choose not to show up.


13

The Gemara in Megilla 6a says Rebbi Yehuda Hanasi went to the bath house on 17 Tammuz. The Shulchan Aruch OC 550:2 rules that bathing is permitted on the 'minor' fasts and is only forbidden on Tisha B'av and Yom Kippur. The Mishna Brura there (sk 6) says that a meticulous person ("baal nefesh") should be stringent on all the 5 afflictions of tisha b'av ...


13

Chizkuni asks this and offers two answers: The reason the Egyptians were circumcised was because of the hunger of the famine. Yosef however was rich and therefore the only reason he would circumcise himself would be if he was Jewish. Although all the Egyptians were in fact circumcised, the brothers were not aware of this this and would recognize Yosef on ...


12

As with all questions of practical halachah, CYLOR (especially since there may be public policy issues involved). However: Responsa Hillel Omer (Yoreh De'ah 144) addresses such a case. He says that the boy is certainly allowed to have an aliyah, considering that it's not his fault that he is uncircumcised; at that age the responsibility still rests on his ...


12

The Rambam in Mishna Torah Hilchos Milah 1:7 says that someone who has 2 Orlos they make the Bris for both on the 8th day. ומי שיש לו שתי ערלות, מלין את שתיהן בשמיני. The Aruch HaShulchan Yoreh Deah 262:13 and the Sefer Minchas Ani - Hilchos Milah 13 says that although the Bris is done on the 8th day by such a child it would not be done on the 8th day ...


11

The Mishna Berura says: בימינו נהגו הנשים לומר ג"כ על בריתך שחתמת בבשרנו ועל תורתך שלמדתנו וכו' והכוונה על ברית הזכרים שחתמת בבשרנו וכן תורתך שלמדתנו על למוד הזכרים שבזכות התורה והברית נחלו ישראל את הארץ ועוד שגם הנשים צריכות ללמוד מצות שלהן לידע היאך לעשותן. Loosely translated: "These days the Minhag is that women also say "for the covenant...", and ...


11

after the circumcision, the foreskin is buried (some prepare a dish with dirt in it to "bury" the foreskin immediately). Some bury it in earth that has a new tree planted in it as a symbolic connection but the operative point is respect and burial for the body part. cf Do surgically removed body parts require Kevurah? the comments on the question which ...


10

According to the Ben Ish Chai, one can ride a bicycle on Shabbos inside an eiruv for leisure. Outside of an eruv, a mitzvah purpose might be needed, which includes attending shul to daven with a minyan, and certainly would include performing a bris. So according to the Ben Ish Chai, the answer is yes.


10

Actually the order for a convert is: first have circumcision, then wait for that to heal, then immerse in the mikvah. The immersion is what finalizes the conversion. The law of "a convert upon conversion is like a newborn" is limited to certain laws, primarily that Torah law regards the convert as no longer related to their prior relatives.


10

Medrash Shochar Tov 9 says that Terach was born circumcised.


9

A mohel is not allowed to insist on payment. Sh"A Y"D says: האב שאינו יודע למול, ויש כאן מוהל שאינו רוצה למול בחנם, רק בשכר, יש לב"ד לגעור במוהל זה, כי אין זה דרכן של זרע אברהם, ואדרבה מוהלים מהדרין שיתנו להם למול. ואם עומד במרדו, ואין יד האיש משגת לתת לו שכרו, הוי כמי שאין לו אב שב"ד חייבים למולו, ולכן ב"ד היו כופין אותו, מאחר שאין אחר שימול (רשב"א סי' ...


9

I couldn't find the source of our Minhag to give the name only after the Bris and when it started, but I have an idea of why it is like this: In the case of Yitzchak the name was already known. Hashem gave it to the newborn even before there was a newborn, so there is no need to postpone it as we do today.


9

Pirkei D'Rebbi Eliezer 29 says that Shem Ben Noach performed Avraham's bris. The Medrash Rabba Bereishis 49:2 says that Hashem held Avraham's hand and helped him perform the bris. The verse in Bereishis 17:24 supports that it was performed by someone else, as it uses the passive language בהמולו, when he was circumcised, and Rashi there points out that this ...


8

The root is מול, sometimes considered a biliteral root, מל. Compare קם. There are cases in the Semitic languages where a full consonant appears in the middle of such roots to "fill them out" to the usual triliteral form. Compare Aramaic רהט "run" (Hebrew רץ).


8

The Shearim Metzuyanim B'Halacha brings a Machlokes whether one should wear Tefilin at a Bris. The Shach, Magein Avraham, Chida, Taz and others say you should. However the Aters Tzvi and others say you should not.


8

Firstly, we circumcise because it the sign specifically commanded in the Torah, by God to the Abraham and his descendants for entering the eternal covenant with God (Bereshit, 17). In return, God made Abraham the father of a multitude of nations. Made him exceedingly fruitful, into nations, and kings. God gave his decedents the entire land of Canaan for an ...


8

According to this article, it is from the Medieval German word, Gottvater (godfather).


8

The Tashbatz in Siman 397 writes that it is inappropiate for a lady to be the Sandak even if her husband is the Mohel. The Rama in Yore Deah 265:11 writes that if a man is available a lady should not be Sandak as it is Peritzus.


8

From part of my answer here: The Lubavitcher Rebbe (Likutei Sichot Volume 5, page 146) gives a very practical reason why Avraham waited to have a bris. Rashi explains that G-d's commandment to Noach after the flood, forbidding spilling a mans blood (Genesis 9:6) applies to spilling ones own blood as well. As such, Avraham was legally unable to circumcise ...


8

In order to convert one has to accept all the commandments, which includes circumcision. If one would clearly not want to accept one of the commandments no Orthodox Rabbi would do such a conversion. http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_12136_14.pdf


8

You've already cited the relevant source, but maybe it's worth seeing the Shulchan Arukh (YD 264:1) inside: הכל כשרים למול אפי' עבד אשה וקטן וערל ישראל שמתו אחיו מחמת מילה ואם יש ישראל גדול שיודע למול הוא קודם לכלם (וי"א דאשה לא תמול וכן נוהגין להדר אחר איש).‏ All can circumcise, even a slave or a woman or a child or an uncircumcised Jew. And if ...


7

The author of the Sefer Shaleiach Teshalach (English edition p. 98) writes that he was personally told by R' Elyashiv and R' Chaim Kanievsky that "there is no Midrashic or Rabbinic source whatsoever connecting the honor of kvatter with being blessed with children." He also cites R' Shlomo Zalman Aurbach to this effect (from the Sefer V'aleihu Lo Yibol). ...


7

There are mohalim that do not accept payment for their services. I know because I used one. I offered him $300 (the amount I paid my previous children's mohalim) and he refused to take it. Interestingly, the very next day my car was towed from a no-standing zone. The bill (ticket plus towing) was exactly $300. Maybe I shouldn't have re-pocketed the cash ...


7

Reb Yossele Weisberg z"l, the famous mohel in Yerushalayim, used to quip about this: מל ולא פרע כאילו לא מל (Play on words: The term פרע refers to the act of פריעה, but in other contexts it means "to pay"). Joking aside, I was told by Rabbi Mozes of Lakewood, one of the most prolific mohelim around, that the range is 360-500 (IIRC). This was a few years ...


7

Shach (Yoreh De'ah 305:12) discusses such a case, and writes that the circumcision should be done first, for the reason you mentioned: the mitzvah of pidyon haben exists only because there's an existing covenant between Hashem and us. However, R' Dov Aharon Brisman (what an appropriate name for this discussion!), the rav of Young Israel of Elkins Park, ...


7

I don't know of a halachic reason, but I can think of some good practical reasons. With naming after people being a way to memorialize family members who have passed on, different family members may have different ideas about which family member is most important to remember. You really don't want to go into a Simchah with In-laws fighting with each other ...


7

The reaoson we do not name children until the Bris is based on the fact that Hashem changed Avraham's name in conjunction with his Bris at age 99. In addition, a boy receives the total Neshama at the Bris, and a person cannot be name until attaining that completion. (See Zohar - Lech Lecha 93a, Ta'amei Minhagim 929) Perhaps, Avraham knew that Yitzchok ...


7

The Divrei Malkiel writes (Vol 4, siman 86) that it is forbidden for a woman to be the sandek because being sandek is tantamount to being the mohel (because both assist in the actual performance of the bris), and a woman cannot be a mohel. see also responsa Mishna Halachos from the recently deceased Rabbi Menashe Klein (Second edition, vol 2, siman 162)


7

No they are not Jewish. Judaism is inherited from the mother. Having or not having a bris has no effect on if a person is Jewish. I'm a little surprised the child had a brit - usually the mohel (person doing the circumcision) checks first if the child is actually Jewish to avoid situations like this. Perhaps it was a medical circumcision not a brit? Also, ...


7

On a very practical level: Infant circumcision by a competent mohel is minimally painful and soon forgotten. The medical clamp procedure is more painful, but equally forgotten. No lasting effects on the literally millions that have had it. It is not a zero risk procedure, but having the baby driven around in a car is going to represent greater risk in life. ...



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