20

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.


17

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. בראשית רבה מט ב. אמר לפניו ומי ימול אותי? אמר: אתה בעצמך. מיד נטל אברהם סכין, והיה אוחז בערלתו ובא לחתוך והיה מתירא שהיה זקן, מה עשה הקדוש ברוך הוא? שלח ידו ואחז עמו והיה אברהם ...


16

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 if ...


16

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 ...


14

According to Talmud (Yevamot 71–72) the reason circumcision was not practiced in the desert is: Because of the hardships of the way - a 40 year journey is no joke. Since is would have been dangerous for someone right after circumcision to get on the road, and they had no choice but to be on the road, they waited until the trek was over. Because there was ...


13

The Shulchan Arukh (YD 268:1) rules (like the Tur, quoting a Gaon; see too Tosfot Yevamot 46b) that a male whose genitals have been removed ("Nikhrat haGid") doesn't need Milah or Hatafat Dam Berit, and can just go to the Mikva directly (like a woman). The Arukh haShulchan there explains this is because there is nothing to circumcise, and the Gra notes that ...


12

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 ...


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 ...


11

Bavli, Avoda Zara 27:1: אשה כמאן דמהילא דמיא a woman is like someone circumcised


11

In short, you need a Jewish person to do the circumcision לכתחילה. The basis for this is Shulchan Aruch Yoreh Deah Siman 264: "Every Jew is eligible to perform circumcision, including someone who is himself uncircumcised because his brothers had dies as a result of circumcision. If an adult Jewish male is present who knows how to circumcise he takes ...


10

Medrash Shochar Tov 9 says that Terach was born circumcised.


10

There is a general consensus among the poskim that one who has an orlah cannot convert without having a milah. See here who refers to the views of: שו״ת ארץ טובה סי׳ ב׳, ומשברי ים סי׳ ט״ו, זכר זכר יצחק סי׳ ג׳, מלמד להועיל סי׳ פ״ו, דעת כהן סי׳ ק״נ, ועיין בשרידי אש ח״ב סי׳ ק״ב־ק״ג שכתב שלתשובתו הסכימו כל גדולי הדור,ובכללם מרן הגאון רח״ע גדודזנסקי זצ״ל. This ...


10

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


10

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 ...


10

Normally the circumcision preformed by a physician is sufficient to meet the physical requirements of "milah" (circumcision), nevertheless a process known as "hatafas dam bris" (הטפת דם ברית) is necessary (Shulchan Aruch, Yoreh Deah 268:1). In this process the Mohel draws a ritual drop of blood from the place of circumcision for the sake of the covenant. It ...


9

A couple of other pertinent sources not cited here: - The Chida (Yosef Ometz 85) allows the MOTHER of the child to be a sandeket; - The Ben Ish Hai (Rav Peilim Helek 4, Sod Yesharim, 11) notes that the Zohar equates being a sandak with the bringing of the ketoret - a job reserved for men – such that, "l'hathila", a man should be the Sandak, but implying ...


9

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 ...


9

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 ...


9

No. Halacha requires Jewish males to be circumcised. The Shulchan Aruch states this with unusual strength in Yoreh Deya' 260-261: מִצְוַת עֲשֵׂה לָאָב לָמוּל אֶת בְּנוֹ, וּגְדוֹלָה מִצְוָה זוֹ מִשְּׁאָר מִצְוֹת עֲשֵׂה.‏ אִם לֹא מָל הָאָב אֶת בְּנוֹ, חַיָּבִים בֵּית דִּין לְמוּלוֹ. וְאִם לֹא מָלוּהוּ בֵּית דִּין, חַיָּב הוּא, כְּשֶׁיַּגְדִּיל, לָמוּל אֶת ...


9

This custom couldn't have been popular in times of the Amoraim since it is brought (BT Chullin 9a): ואמר רב יהודה אמר רב תלמיד חכם צריך שילמוד ג' דברים כתב שחיטה ומילה Trans. (Soncino): Rab Judah said in the name of Rab: A scholar must learn three things, viz.: writing, shechitah, and circumcision. R. Yitzchak Lampronti (d. 1756) writes in ...


9

Here is an excerpt from Encyclopedia Halachit Refuit from Dr. Avraham Steinberg. Translation (my own): A women who underwent surgery to appear like a man, even if they formed for her a male limb, there is no obligation to do a bris on this limb, even if it is formed from her natural clitoris. In regards to a non-jewish woman that underwent gender ...


8

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, ...


8

The halacha to circumcise and name a newborn baby boy who has died before his bris milah is brought down in the Kitzur Shulchan Aruch at 163:7: An infant who died before he was circumcised -- whether within eight days or afterward -- we circumcise him before burial to remove from him his shame, so that he should not be buried with his foreskin intact, ...


8

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. ...


8

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 ...


8

Kitzur Shulchan Aruch Yalkut Yosef 1:388:27: מוהל שנקרא למול מילה בזמנה בערב שבת אחר פלג המנחה, והוא כבר קיבל עליו את השבת, ויש שם עוד מוהלים אחרים שלא קיבלו עליהם שבת, יש להסתפק אם מותר לו למול, או שיש להעדיף מוהלים אחרים שלא קיבלו עליהם שבת A mohel who was asked to perform a circumcision on the eighth day which was on a Friday, after plag hamincha ...


7

Your question is really the other way around. Generally speaking it's the person who does the mitzva action that says the bracha (Rambam Brachot 11:10). In the case of an aliyah, you are right that in most congregations an appointed reader is designated to read each persons portion out loud and with proper cantillation; however Shulchan Aruch (OC 141:2) ...


7

The gemara strongly implies that metzitzah is done for health reasons. Nowadays, we can follow that tradition safely by doing it with a tube. It seems ironic to to follow the gemara's health-suggestions in a way (b'peh) that we know to cause health-risks. However, some groups feel that there are other reasons for doing Metzitzah and that it should still be ...


7

According to Mordechai Halperin, in "הקדמת קריאת שם היילוד אשר מילתו מתעכבת עקב מחלה", our Minhag of naming the child right after the Berit Milah is mentioned neither in the Talmud( Shabbat 137b) nor in the Mishneh Torah( in the beginning of Hilkhot Milah Ch. 3). Moreover, both Ba'al ha-Itur( mentioned by the Tur Yoreh De'ah 265), and the Abudraham( in ...


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