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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

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


7

Circumcision is one of the Torah's 613 commandments (#86 of the רמב"ם's list; בראשית יז:י). A convert to Judaism has to accept all of them. If he does not accept even one of those commandments, he is not accepting Judaism, and has not converted. If he accepts that is a valid commandment but doesn't wish to fulfill it, he might as well not convert, so ...


7

Maimonides says no, though it is preferable that the mohel be a Jewish adult male. A Gentile should not preform the circumcision, but if he does, it need not be repeated (I assume by way of drawing blood). Shulkhan Arukh agrees. So for Sephardic Jews, there is no problem as long as the mohel is Jewish, and it is preferred that he not be a Gentile. However ...


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. ...


5

Someone who damages someone else in the body has to pay for 5 things: 1) נזק - monetary loss. This is evaluated by the loss of value of the person damaged as a slave in the market due to the deformity. 2) צער - pain. This is evaluated as what would a person pay to avoid this. So if a government decreed that this had to be done to him, and he could pay to ...


5

If the brothers knew about it, they would have known the reason - that they were forced to do it in order to obtain food. Yosef, as the second in command, would not have been forced due to his position (giving out the food to everyone else). So the fact that he was circumcised would have had to have been for a different reason. ברוך שכוונתי וכו


5

In the הסכמות to the sefer נחמד מזהב, Rav Shmuel Yaakov Koppel Katz says that from the time that Avraham was commanded to do Bris Milah until Har Sinai, all of Bnei Noach were commanded in this mitzvah, but they were not commanded to do priah (the uncovering). But Tosfos writes that Avraham himself did do priah since Yisrael were to be commanded to do so in ...


4

For conversion too, circumcising oneself is acceptable. Avodah Zarah 10b: There was once a Caesar who hated the Jews. One day he said to the prominent members of the government. 'If one has a wart on his foot, shall he cut it away and live [in comfort] or leave it on and suffer discomfort?' To which they replied: 'He should cut it away and live in ...


4

Avraham Avinu did it himself so clearly its ok furthermore the Chasam Sofer on parshas naso brings a proof from hilchos sotah, that despite her hair being uncovered the kohen is permitted to read the parshas sotah to her, he explains that since this is the "derech hamitzvah" it is not called halachic ervah. so too by the milah, the eiver can be uncovered.


4

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.


3

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) ...


3

Rav Ovadia S'forno says that some of the dam nidus is still around (and unassimilated) in the baby's body for the first week, so it wouldn't be fitting to perform a mitzva on it during that time. (I don't believe he specifies the reason beyond common sense for the latter part.)


3

The Chasam Sofer brought here explains the connection with the gemara Niddah 31b, which teaches that the reason why a woman who give birth to a male is unclean for seven days and not fourteen days like for a female, is so that it should not be that everyone is happy (because of the joy of the occasion of the Bris Milah) but the father and mother will be sad. ...


3

The Midrash Tanchuma on parshas Lech Lecha (י"ז) says: Why was he (Avraham) circumcised only at the age of 99? To teach converts; that if a man comes to convert he should not say “I am an old man, so how can I convert?” He should rather learn from Avraham who circumcised himself at the age of 99!


3

(Although this answer contains some of what has been said already, since it comes from the pen of the Netziv, and since he grounds his explanation in the language of the posukim, it is very worthwhile to add it here.) The Netziv here writes: Since logic mandates that a boy be given a name only after he has entered the covenant of the bris of Avraham ...


3

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 ...


2

Kli Yakar explains that one who has relations with an Aramis (gentile) his Orla gets stretched (Moshcha Orloso). He wanted to show the brothers that he is the same Tzadik and did not sin while he was in Egypt.


2

Excellent treatment of the clal 'ain maavirin al hamitzvot' http://www.dailyhalacha.com/Display.asp?ClipDate=7/16/2006 You perform the Pidyon at its proper time. A delayed Brit may follow. Citing The Chida (Rabbi Chayim Yosef David Azulai, Israel, 1724-1806), in his work of responsa Chayim Sha'al (1:31), writes that even if an infant is sick and unable to ...


2

Rambam Sefer Ahava Hilchos Mila 2:6 says one may not carry the Mila knife on Shabbos even in a area where it is a D'Rabanan since it is possible to bring before Shabbos. כיצד הרי שלא מצאו סכין אין עושין סכין בשבת ולא מביאין אותו ממקום למקום. ואפילו מבוי שאינו מעורב אין מביאין אותו מחצר לחצר. ואין עירוב מדבריהם נדחה מפני הבאת הסכין הואיל ואפשר להביאו ...


2

The Connection is given in Talmud Bavli Shabbas 135A. אמר רבי אסי: כל שאמו טמאה לידה - נימול לשמונה, וכל שאין אמו טמאה לידה - אין נימול לשמנה, שנאמר (ויקרא יב) אשה כי תזריע וילדה זכר וטמאה וגו' וביום השמיני ימול בשר ערלתו. אמר ליה אביי: דורות הראשונים יוכיחו, שאין אמו טמאה לידה - ונימול לשמנה! - אמר ליה: נתנה תורה ונתחדשה הלכה. There is a dispute between ...


2

The sefer כםף נבחר here writes (the following is paraphrased summary): Chazal learn from the verse וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ that Bris Milah should be done on the eighth day, even if the eighth day falls out on Shabbos. But why does the Torah allude to this halachah here - what relevance does it have to the Torah’s discussion about ...


2

Mishna B'rura (131:24, Shaar Hatziyun :21) says those who pray in the synagogue's lobby without an aron (cabinet for the Torah scrolls) and teva (lectern) are thereby "drawn after" the synagogue and so skip tachanun if the b'ris will be in the main synagogue (and even if the participants in the b'ris are absent for the service). It seems from his wording ...


2

As Shalom alluded to there are two ways to evaluate circumcision vis-a-vis a Ger. One is that it is part of the process of becoming Jewish (for a man). In that case, there is really nothing to start with - if he isn't getting a circumcision it isn't doing the process, he doesn't become Jewish. However, in the case where he can't have a circumcision, there ...


2

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.


1

Per Chabad.org it is permitted כשעושים סעודת ברית מילה או פדיון הבן במוצאי תשעה-באב, מותר להזמין כמה אנשים שרוצים, וכולם מותרים אז בבשר ויין


1

I have a discussion of this point in my blog at Parsha Tazria - Why is Milah in the middle of Tum'ah. One section is Rav Samson Rafael Hirsch has stated that the numbers 6, 7, and 8 connect with Maasei Bereishis [creation] to show the way a person exists. The number 6 is the creation of the natural world. It is the set up of the laws and instincts ...


1

Tol'dos Yitzchak (by Rav Yitzchak Karo, uncle of the Bes Yosef) mentions that circumcision is on the eighth day "because the boundary of acute illness is the seventh day. That he left his mother's womb for the world's atmosphere is an acute illness and major change, so its boundary, too, is the seventh day. If he were to be circumcised within seven days, ...


1

The Tol'dos Yitzchak (by Rav Yitzchak Karo, uncle of the Bes Yosef) explains that medical experts have identified three natural causes of tzaraas: poor diet, intercourse with a menstruant, and not being circumcised. Thus, before discussing the laws of tzaraas, the Torah discusses proper diet (in parashas Sh'mini), intercourse with a woman who is like a ...


1

I heard an answer to this question not half an hour ago. The Talmud Bavli Nidah 31B says ומפני מה אמרה תורה מילה לשמונה שלא יהו כולם שמחים ואביו ואמו עצבים The reason the bris is on the eighth day and not the seventh day is because on the seventh day, the woman is still teameiah and cannot be with her husband (or do any of the chumros that stem from ...



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