Hot answers tagged brit-milah
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.
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 ...
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 ...
Probably the best option is to learn from a mohel or get good advice from a good mohel. The best and most friendliest Mohel I know is Rav Paysach Krohn, this web site has his number and email. I know that he's busy doing britot and lecturing, but, at worst, if he can't train you, I'm quite certain he will advise and, if appropriate, recommend you to the ...
My brother in law who became a Mohel apprenticed for a while with a Mohel who was doing it for many years. When the Mohel was confident in his abilities he gave him the go ahead to do it on his own. I have also heard that many times a new Mohel after apprenticing begins by doing a Bris on his own child. I am pretty certain that most Mohelim begin this ...
A source that the time the child cries at a Bris is an עת רצון is the notes of Rabbi Eliyahu Guttmacher Zatzal on Mesechtas Shabbos 130a. This is mentioned in the Sefer Aderes Eliyahu. He writes שבזמן שהתינוק בוכה מצער המילה, עת רצון היא.
B'reishis Rabba (90:6) indicates that Yosef's decree was designed to provide the Egyptians not only with life in this world, via physical sustenance, but with life in the World to Come which they could merit via circumcision. The Y'fei To'ar commentary (ad loc. and on 91:5) explains this by saying that the Egyptians were steeped in sexual immorality, of ...
One explanation, given by the Lubavitcher Rebbe, paraphrased here, is that he thought his position as viceroy made them in a subservient position and obligated in circumcision just like all Jewish slaves. Another explanation that I saw once (don't remember where) is that he wanted to lessen the animosity towards his family (he was preparing the situation ...
The Medrash Tanchuma (on Noach 6:5) says that 7 were born circumcised, including prior to Abraham: Adam, Seth and Noah. Complete text as brought there: תמים זה אחד משבעה מהולים שנולדו בעולם: אדם הראשון נברא מהול. ושת בנו נולד מהול, דכתיב: (שם ה) ויולד בדמותו כצלמו. נח נולד מהול, דכתיב: תמים היה בדורותיו. יעקב נולד מהול, דכתיב: (שם כה) ...
Sefer Asia - page 244 and page 245 brings different stories quoted by Rabbi Chaim Miller of such situations. Amongst those quoted that urged giving a name prior to a Bris in order to be able to have a name to Daven for were Rabbi Yechezkel Levenstein Zatzal, The Ozorover Rabbi Zatzal, Rabbi Moshe Feinstein Zatzal, Rabbi Eliezer Man Shach Zatzal, and the ...
This website recounts the medrash that says that According to the Midrash (Tanchuma VaYeira 3), Abraham only circumcised himself after consulting with his friend Mamrei.
Rav Shlomo Ephraim (author of the Kli Yakor on the Torah) writes in עוללות אפרים siman 415 this idea, with regards to the baby crying specifically being an eis ratzon see here in Siman 470
In short, sometimes another milah is required, and sometimes not -- it depends on how much skin is left over. The Mishna says (Shabbos 19:6): אֵלּוּ הֵן צִיצִין הַמְעַכְּבִין אֶת הַמִּילָה, בָּשָׂר הַחוֹפֶה אֶת רֹב הָעֲטָרָה. וְאֵינוֹ אוֹכֵל בַּתְּרוּמָה. וְאִם הָיָה בַעַל בָּשָׂר, מְתַקְּנוֹ מִפְּנֵי מַרְאִית הָעָיִן. מָל וְלֹא פָרַע אֶת ...
In all likelihood he was surgically 'circumcised' before the eighth day, being that the newborns are sent home by day two or three. As such, he is not considered circumcised according to halacha. Even if we would rule with any other leniency such as circumcision at night (probably not in a hospital setting) and circumcision by a nonjew (very likely). The ...
The Aruch HaShulchan writes (Y.D. 265:38): וכתבו במנהגים שמלין קודם "עלינו", ואין חולצין התפילין עד אחר המילה (ש"ך סעיף קטן כ"ד). וגם אומרים פיוטים (שם). ואצלינו לא נהגו בפיוטים, וכן למול קודם "עלינו" אין נוהגים, וכן בחליצת התפילין, משום דעל פי רוב אין מלין בבית הכנסת רק בבית המילה. ולכן גם כשמלים לפרקים בבית הכנסת אין המנהג כן. That the custom ...
The Taz asks this question in his Divrei Dovid and answers that Yosef had not actually attempted to have the Egyptians circumcise themselves, he was merely proving to them to what extent they were required to heed his every command. Then afterwards there was no circumcision carried out.
Bnai Yissaschar Tishrei 4:2:7 mentions regarding all those attending a Bris receiving forgiveness for their sins in the name of a Medrash, however he says he has not seen where this Medrash is. כך שמעתי שיש באיזה מדרש ולא ראיתיו
The Midrash Rabbah Lech Lacha 9: "א"ר לוי מל אברהם אין כתיב כאן אלא נימול בדק את עצמו ומצא עצמו מהול " Reb Levi said that the Torah said nimol Avraham opposed to maol Avrham,meaning Avraham checked and saw that he had a milah already.
The other answers seems interesting. However, IIRC, we were advised NOT to name our 1st born son until the brit which was about 4 months after he was born. (Yes, he was a "miracle" baby who's now a miracle adult. Father's biased love, no?? I'm allowed!) The only ones confused by our policy were the non-Jewish hospital doctors and nurses. For "Mi Sheberach", ...
As to your first question -- it's the 19th chapter of Tractate Shabbat (starting on page 130); known as "Rabbi Eliezer d'Milah."
The Talmud in Chaggiga 3a says that Avraham was the first convert. Tosfos there ties that in with being circumcised. There are other opinions of when this started (such as when he recognized G-d). Here is a slew of sources which discuss this concept, including several that explicitly link the Talmud in Nedarim 31a with conversion and draw the conclusion ...
This circumstance happened to a family in my community. The baby was born with a health problem that required deferring the bris for 6 months. Their rabbi told them to name the baby following the same procedure that is followed for baby girls, simply replacing feminine pronouns in the mi shebeirach with masculine ones.
This question is asked by the Toras Hamincha (a student of the Rashba) in his drashos (Lech L'cha drasha 8). Another student of the Rashba R. Yehoshua ibn Shu'aib writes that many have asked this question (parshas vayeira and drasha to Parshas Tzav / Shabbs Hagadol). He writes that some answered that Avraham refrained from doing so because the merit for a ...
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