8

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 ...


6

From Explaining the Customs of Bris Milah (relevant excerpt): WHY IS THERE A CHAIR FOR ELIYAHU? According to the Midrash, Eliyahu Hanavi attends every bris. Before Eliyahu rose to heaven and assumed the role of an angel, he was the prophet responsible for admonishing the wicked monarchs Achav and Izevel. Eliyahu was a zealot for Hashem’s honor (...


5

Actually, if you look two verses later, it mentions separately ואת המלים אותם (those who circumcised them), and states that they were beheaded (whereas the mothers had their babies hanged from their necks). Presumably, then, הנשים אשר מלו את בניהן means those who arranged for the circumcisions of their sons; they'd be the ones caught red-handed, so to speak,...


5

This is the subject of the fourth discourse of the the Alter Rebbe in the fourth section of the Tanya called Igeret HaKodesh. He explains that process of circumcising the heart is to remove ones material desires through the process of teshuvah to the extent that it reveals the true nature of the innermost essence of ones heart. That at the core of ones ...


4

A woman can be a kvater(in) if the physical layout of the location of the brit allows her to do without tzniut issues. The Rema in Shulchan Aruch YD 265:11 describes how a woman cannot be a sandak because of pritzut (licentiousness) therefore she is the kvater(in) and helps her husband by bringing the baby to the entrance of the synagogue and her husband ...


4

Would that make any problems for the bris? -- Question No. Omitting the correct blessing (or conversely, the wrong blessing) will generally not invalidate the mitzvah. (אבל תרומה משום ברכה הוא וברכה דרבנן ולא בברכה תליא מילתא (ברכות ט״ו The Gemara (Brachos 15a) states that the validity of an action is not dependent on its blessing. There are some ...


4

The Minchas Elozor (Munkatcher Rebbe, also a famous mohel) quotes a number of sources who posit that although we find people who are born somewhat circumcised, nobody today is born completely circumcised. He does, however, bring conflicting reports. [See link for further definition; see also Avnei Nezer YD 334.7] R' Yisroel Belsky reported having officiated ...


4

Circumcising the heart is the example given by Ibn Ezra in his commentary to Exodus 20:1 of a commandment that doesn't seem to make sense: וחלילה חלילה שתהיה מצוה אחת מהן מכחשת שקול הדעת רק אנחנו חייבים לשמור כל אשר צונו השם בין שנגלה לנו הסוד בין שלא נגלה ואם מצאנו אחת מהן מכחשת שקול הדעת אינו נכון שנאמין בו כי הוא כמשמעו רק בספרי חכמינו ז"ל נבקש מה טעמו ...


4

R. Judah Loewe in his supercommentary there explains that the explicit verse would only tell us the fact. The implication of 16:16 is to highlight the praiseworthiness of this fact: אף על גב דכבר כתב בסוף הפרשה בפירוש שהיה בן י”ג כשנמול מכל מקום רצה לומר שזה הכתוב מדבר בשבחו דאילו ממקרא דלקמן לא הוי ידעינן שהכתוב מדבר בשבחו ולכך נכתב זה הפסוק לומר שהוא ...


3

The Riva says that from the second verse, you would only know the age, but from 16:16, you can see that it was not done against Yishma'el's will. חשיב דמהתם נוכל לומר דבעל כרחו נמול לכך למד כאן רש"י מיתורא שמרצונו היה. While it doesn't say so, this might be developed from the last word, "l'Avram" that he was born not just to Hagar, but to Avram and he ...


3

Metzitzah B'Peh is performed by sucking blood from the wound with the mouth at the tip of the organ, not by inserting the organ in the mouth. The Rambam writes (Hilchot Milah 2:2) Afterwards, one should suck the place of the circumcision until all the blood in the further reaches is extracted, lest a dangerous situation arise. The objective is to ...


3

The Talmud (Kiddushin 29a) states the following: למולו מנלן דכתיב וימל אברהם את יצחק בנו והיכא דלא מהליה אבוה מיחייבי בי דינא למימהליה דכתיב המול לכם כל זכר והיכא דלא מהליה בי דינא מיחייב איהו למימהל נפשיה דכתיב וערל זכר אשר לא ימול את בשר ערלתו ונכרתה ‘To circumcise him.’ How do we know it? — Because it is written: And Abraham circumcised his son ...


3

The Gemara in Pesachim 113b (according to the girsa of Tosfos) states: שבעה מנודין לשמים אלו הן יהודי שאין לו אשה ושיש לו אשה ואין לו בנים ומי שיש לו בנים ואין מגדלן לתלמוד תורה ומי שאין לו תפילין בראשו ותפילין בזרועו וציצית בבגדו ומזוזה בפתחו והמונע מנעלים מרגליו ויש אומרים אף מי שאין מיסב בסעודת (בגמ׳: בחבורה) מצוה Tosfos Pesachim 113b: ואין ...


3

Restating the question To set this up, let's start with the context: This is the absolute climax of the story of Yosef and his brothers. In the v. 3, Yosef reveals that he was not just the viceroy of Egypt, but Yosef, the brother they'd cast into a pit and then sold down the river so many years ago. The brothers, shocked, are unable to answer, so Yosef asks ...


3

The sefer Pidyon HaBen KeHilchaso 8:37 brings two customs. One is as you described. The custom of starting the meal first and then performing the pidyon haben is brought by the Maharil, Shu"t Mahari Bruna § 121, Be'er HaGoleh 305:10, Migdal Oz 9:5, and Chochmas Adam 150:7, amongst others. The Mahari Bruna gives the following reason for the custom: If the ...


3

Aruch HaShulchan Yoreh De'ah 265:35: וקורין לזה קוואט"ר. ויראה לי שזהו מלשון "קטורת", דאמרינן בכריתות (כריתות ו ב): מה לשון "קטורת"? דבר שקוטר ועולה. ופירש רש"י: קוטר – שמתמר ועולה כמקל, עיין שם. וכיון שנתבאר שהמילה היא כקטורת, לכן נקרא זה שמקרב התינוק אל המילה, שמקרבו להקטרת. ועל פי שינוי הלשונות נתחלף בין "קוטר" בחד וי"ו לקוואט"ר בשני ווי"ן.‏ ...


3

Rav Pesach Feinhandler in his Avnei Yashfei 1:196:6 is puzzled by this custom of people not revealing the name of the baby before the bris. He doesn't understand the insistence on not doing so. He explains that if one knows that the bris won’t be done in the correct time then the name should be given before the bris (some say better after the eighth day). He ...


2

Ibn Ezra explains that this was a standard form of displaying the servant's subservience to the master, and notes that it is still in practice in India: והקרוב אלי שהיה משפט בימים ההם לשום אדם ידו תחת ירך מי שהוא ברשותו והטעם אם אתה ברשותי שים נא ידך תחת ירכי והאדון יושב וירכו על היד הטעם הנה ידי תחת רשותך לעשות רצונך וזה המשפט עודנו היום בארץ הודו Many ...


2

If you are speaking of general anesthesia, R Moshe Chaim Friedman answers here for babies General anesthesia, which is putting the baby to sleep for the b’ris, is simply not done, because virtually all practitioners would agree that it is not worth taking the greater risk of general anesthesia for such a simple procedure. For children younger than ...


2

Shulchan Aruch Yoreh De’ah 265:12 writes that the custom is to make the celebratory meal on the day of the brit. The implication is that the meal need not immediately follow the brit, but should be on the same day. (Rav Aviner here understands Shulchan Aruch similarly.) Pitchei Teshuvah ad loc. writes that if for whatever reason the meal was not held on ...


2

According to the Chida Avraham was afraid to circumcise himself so he was circumcised by a scorpion. The Chida brings a remez from the passuk . Text :


2

In Sefer Hamidos it states: ה. מִי שֶׁנּוֹלַד מָהוּל, בְּיָדוּעַ שֶׁכּחַ הַמְדַמֶּה שֶׁלּוֹ טוֹב וְיָפֶה. One who is born circumcised, it is certain that his power of imagination is good and proper. Sorry, I do not know of any recent Tzaddikim who were born circumcised.


1

I once asked this question of a very famous mohel. He said the people you listed were born mohul. However, no one nowadays is born that way. There may be just a little skin, but everyone has something and needs a bris.


1

If, by "funeral" you mean the "ceremony" done in a funeral chapel prior to burial, you should know that this is absolutely optional. Many people forego this "ritual" and have the "ceremony" (if that's the correct term, here,) at the grave. As for burial, itself, I have attended numerous funerals all attended by at least one Orthodox rabbi who supervised the ...


1

Yevamos 72a talks about the case of משוך, someone who stretched out the skin to look uncircumcised. There's a machlokes there whether he needs a second bris milah, and the halachah is that he does need one, derabanan (Rambam, Hilchos Trumos 7:10). Bepashtus, the same would apply if the foreskin actually grew back somehow, although maybe you'd have to ...


1

A small contribution to an answer. I have not had time to check the sources quoted. Daat.ac.il has an article on bris milah Shmuel Pinchas Gelbard writes: המכניס את הילד למקום שבו נימול נקרא "כפאטיר" או קוואטער(בלעז) נזכר לראשונה בלקט יושר ח"א או"ח עמ' 97וח"ב יו"ד עמ' 54, מנהגי יהדות אשכנז פרושים)כז The one who brings the child to the place ...


1

I understand Rashi's explanation there to be that the point of dispute by the showbread is whether removing and replacing the bread are considered one process or two processes. According to the Sages they are considered as two distinct actions; thus, if you don't replace the bread at the same moment as you remove it, the table will be considered as not ...


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