Lessons in Memory of my brother Dale Alan Konigsburg
October 25, 2004 - Number 5765-5
Pidyon HaBen and Other Miscellaneous Laws Regarding Birth
Judaism believes that the first of everything belongs to G-d. First fruits were brought to the Tabernacle on Shavuot. The first born of some animals had to be sacrificed at the alter. Animals that were not suitable for sacrifice had to be destroyed. The harvest could not be used until the first tenth was tithed to G-d. Since the first born of human beings could neither be sacrificed or killed, these children had to be redeemed from their obligations from G-d.
In ancient times, the firstborn of each family had ritual responsibilities for the entire family. When these responsibilities were given over to the Levites and the Priests (due to the sin of the Golden Calf) the Torah requires all first born males to be redeemed from their service for the price of five silver shekalim. The ceremony of this redemption is called "Pidyon HaBen" the redemption of the (firstborn) son.
The ceremony only applies to the first born of a woman. If a man has a son by a previous marriage, his son by his second wife, if it is her first born son, can be redeemed. If she has a son by a previous marriage, this new son by her second husband is not redeemed. If the father or the mother carries the title of Levi or Cohen, then the child is not redeemed. If the son is born after a late term miscarriage, the son is not redeemed. (If the miscarriage occurs in the first 40 days then the subsequent birth is redeemed) If a daughter is born first, if the next child is a son, he is not redeemed. If the son is born by Caesarian section, the son is not redeemed since there is no "opening of the womb" that is required by the Torah. If the next son has a normal birth, than he also is not redeemed because he is not the first born.
The boy must be a full 30 days old. This means the ceremony is held on the thirty-first day. One reason for this is because, in ancient times, many children who were born alive, did not live out the first month. Thirty-one days later, there is a presumption that the child will survive. There is a custom that the redemption takes place during the day, but it can be performed at night as well.
Since we no longer use silver shekalim, any five silver dollars can be used. If silver coins are not available, you can use the monetary equivalent. A Cohen must be called upon to redeem the child and many Cohanim who do this ceremony often, may offer special silver coins to be used for the ceremony. The ceremony can be found in any complete Siddur and involves giving the child to the Cohen, the Cohen asking if he should keep the child or will they redeem him. The parents then redeem the child for the five coins and the Cohen accepts the coins in lieu of the child. Since this is an important ceremony, there is a "seudat mitzvah" a meal in celebration of a Mitzvah that follows.
Many times this ceremony is performed because the time needed for a Brit Milah is so short and must be done on time. By giving the family 30 days, they can send out proper invitations and host a proper party. The ceremony is delayed one day if the 31st day falls on Shabbat or on a full holiday. If it falls on the intermediate days of Pesach or Sukkot, it is not delayed. If, for some reason it can not be done on the 31st day, it should be done on the night immediately following.
Other rules relating to childbirth:
While a Brit Milah must take place on the eighth day after birth, if the baby is born by Caesarean Section, we do not perform the ritual on Shabbat. It must be delayed until the following day. If the child is not well and the Brit Milah can not be performed on the eighth day, it must be done on the first day the child is well enough for the surgery. We follow the advice of the baby’s doctor and wait seven days after the child is healed before circumcising.
Adult males who convert to Judaism must be circumcised and must have a Brit Milah. This is usually significant surgery and not done by a mohel. The mohel may assist the surgeon and say the proper blessings or a Rabbi may say the blessings. Usually the surgeon for this surgery should be Jewish. In the rare case where a baby is born without a foreskin, and in the case of a convert who is already circumcised, a special ceremony called "hatafat dam brit" is performed where a drop of blood is taken from the scar of the circumcision (or the place where the circumcision would have been done). This ceremony is not done on Shabbat or holidays.
It is the responsibility of the parents to arrange for a brit milah. If they do not do so, the child, as soon as he is old enough to be on his own, should arrange for it himself.
It is a custom that a mohel be a man but women may train and serve as a mohel as well. A mohel must be Jewish. If the circumcision is performed by a non-Jewish doctor, the circumcision is valid but the ceremony of Hatafat dam brit must be performed.
Next week: Raising Jewish Children
Monday, October 25, 2004
Monday, October 18, 2004
HMS 5765-4; Brit Milah IV - Simchat Bat
Lessons in Memory of my brother Dale Alan Konigsburg
October 18, 2004 - Number 5765-4
Brit Milah IV - Simchat Bat
Traditionally, a baby girl was named in the synagogue on the first day the Torah was read after her birth. The father would come to the synagogue and would be called for an aliyah to the Torah. After the Torah was read and the blessings finished, the gabbi would then add a Mishebayrach, a prayer for the good health of the mother and for the Baby. Since this prayer requires the Hebrew name of the mother and the baby, this also doubled as the naming for the baby girl. After the service, a kiddush would be sponsored by the father in honor of his daughter.
Since this baby naming service is far less joyous than the Brit Milah for a boy, in modern times there has been an attempt to try and equalize the two ceremonies. Judaism does not authorize or condone what is sometimes called "female circumcision". It is absolutely forbidden as mutilation of the body. What we try and do is create a ceremony that will speak to the special ritual statues of a daughter. There are different attempts that have been made over the last 50 years or so and I will try and explain them in terms of how common they have become.
In many places, the time the father comes to synagogue is lengthened to a full month after a girl is born. This allows the mother and baby to be present in the synagogue. If the congregation is egalitarian, than the mother and baby are called with the father to the Torah for the aliyah and for the Mishebayrach. A more elaborate party can follow since there is more time to prepare the food and invite friends and relatives. We usually don’t wait longer than a month lest the family get busy and forget to do the naming until too much time has passed.
There have been many attempts to have home naming ceremonies called, "Simchat Bat" or "The celebration of a daughter". There are many different ceremonies that have been created for this purpose. In some ways one can write their own ceremony since the custom is so new that there are no traditional rituals. Some of the rituals that have been proposed include lighting candles, a cup of wine, seven blessings relating to birth and creation. An prayer that includes the naming is also a part of the service, usually this is a form of the Mishebayrach used at the Torah for the naming.
In some places, the family will have a community naming at the synagogue on a Torah reading day and then invite friends and family to a separate ceremony at their home. When looking for a Simchat Bat service, contact the Rabbi who may have many model services in his or her file to look at and get ideas. Many Rabbis have their own favorite Simchat Bat service and will be happy to share it with you. The ceremony is also followed by a Seudat Mitzvah, a meal in celebration of the mitzvah of naming a girl.
For both boys and girls, if the child is named for a relative, the parents should write and read to the congregation, at the naming, the reason why they chose this name for their son or daughter. They can call attention to the qualities of the person for who he or she was named as to why it speaks to the hopes and dreams of the parents of the child. What can this baby learn from the lives of those for whom he or she was named. After the naming, this "speech" should be put away and saved for future celebrations. At the bar or bat Mitzvah it can be retrieved and read to the friends and family again to see how many of the dreams of the parents have come true. It can also be used at the wedding as a final look at how the memory of the people for whom they are named, has been continued by the actions and life of the now mature child.
Next week: Pidyon HaBen, Adoption and other Miscellaneous laws concerning birth
October 18, 2004 - Number 5765-4
Brit Milah IV - Simchat Bat
Traditionally, a baby girl was named in the synagogue on the first day the Torah was read after her birth. The father would come to the synagogue and would be called for an aliyah to the Torah. After the Torah was read and the blessings finished, the gabbi would then add a Mishebayrach, a prayer for the good health of the mother and for the Baby. Since this prayer requires the Hebrew name of the mother and the baby, this also doubled as the naming for the baby girl. After the service, a kiddush would be sponsored by the father in honor of his daughter.
Since this baby naming service is far less joyous than the Brit Milah for a boy, in modern times there has been an attempt to try and equalize the two ceremonies. Judaism does not authorize or condone what is sometimes called "female circumcision". It is absolutely forbidden as mutilation of the body. What we try and do is create a ceremony that will speak to the special ritual statues of a daughter. There are different attempts that have been made over the last 50 years or so and I will try and explain them in terms of how common they have become.
In many places, the time the father comes to synagogue is lengthened to a full month after a girl is born. This allows the mother and baby to be present in the synagogue. If the congregation is egalitarian, than the mother and baby are called with the father to the Torah for the aliyah and for the Mishebayrach. A more elaborate party can follow since there is more time to prepare the food and invite friends and relatives. We usually don’t wait longer than a month lest the family get busy and forget to do the naming until too much time has passed.
There have been many attempts to have home naming ceremonies called, "Simchat Bat" or "The celebration of a daughter". There are many different ceremonies that have been created for this purpose. In some ways one can write their own ceremony since the custom is so new that there are no traditional rituals. Some of the rituals that have been proposed include lighting candles, a cup of wine, seven blessings relating to birth and creation. An prayer that includes the naming is also a part of the service, usually this is a form of the Mishebayrach used at the Torah for the naming.
In some places, the family will have a community naming at the synagogue on a Torah reading day and then invite friends and family to a separate ceremony at their home. When looking for a Simchat Bat service, contact the Rabbi who may have many model services in his or her file to look at and get ideas. Many Rabbis have their own favorite Simchat Bat service and will be happy to share it with you. The ceremony is also followed by a Seudat Mitzvah, a meal in celebration of the mitzvah of naming a girl.
For both boys and girls, if the child is named for a relative, the parents should write and read to the congregation, at the naming, the reason why they chose this name for their son or daughter. They can call attention to the qualities of the person for who he or she was named as to why it speaks to the hopes and dreams of the parents of the child. What can this baby learn from the lives of those for whom he or she was named. After the naming, this "speech" should be put away and saved for future celebrations. At the bar or bat Mitzvah it can be retrieved and read to the friends and family again to see how many of the dreams of the parents have come true. It can also be used at the wedding as a final look at how the memory of the people for whom they are named, has been continued by the actions and life of the now mature child.
Next week: Pidyon HaBen, Adoption and other Miscellaneous laws concerning birth
Monday, October 11, 2004
HMS 5765-3; Brit Milah III - The Naming
Lessons in Memory of my brother Dale Alan Konigsburg
October 11, 2004 - Number 5765-3
Brit Milah III - The Naming
A boy baby can only be named at a Brit Milah. Girls are named in synagogue, often on the first Shabbat after they are born, but it can be up to a month later if it means the mother can be at the nameing as well. A boy is never named at services.
After the circumcision, the Mohel holds the baby and a special prayer is recited where the baby is given his Hebrew name along with a blessing that he should grow in Torah, be blessed with a good marriage and live a life good deeds.
When naming any Jewish child (boy or girl), the first rule is that there are no rules. One can give the child any name they prefer. The decision on the name belongs to the parent although they may seek advice from anyone they choose. There are, however a few traditions. The most common tradition is not give a baby a name that has ritual significance to another faith. Thus Jesus, Mohammed, Buddah etc. are out. Ashkenazic Jews (from Europe) traditionally name a child after a deceased relative so that their name can live on. If the person who name is being used, died suddenly or very young, often another name is added (like "Alter" meaning "the older" or "Hiyyim" meaning "Life" or "Refael" meaning "Healing") Sefardic Jews name their children after living relatives as a sign of honor.
A third tradition is to give the child a Hebrew name that is similar to the English name to help remember the Hebrew name in the future. Once again, I want to note that this is only a tradition, many people have Hebrew Names that have no relation to their English names at all, and some children don’t even have English names, only Hebrew names.
The Hebrew name must also carry the Hebrew names of both parents. Thus if Moshe is the son of Eliezer and Sheindle, then his name in Hebrew would be "Moshe ben Eliezer v’Sheindle. If the father has a title, it is also added, thus if Eliezer is a Rabbi, the name would be Moshe ben HaRav Eliezer v’Sheindle. If the father or mother are descended from the priests or Leviim, than this is also added to the name. For example, if the father was a Levite, than the name would be Moshe ben Eliezer HaLevy v’Sheindle. If the mother was the daughter of a priest she could carry that title too, Moshe ben Eliezer v’Sheindle HaCohenet (or HaLeviah). Fathers always past their tribe to their children. Mothers can have a tribe, but they do not pass the tribe to their children. Converts, who do not have parents with Hebrew names, are given the names of the first Jewish Parents, Abraham and Sarah.
Hebrew names are used on the naming certificate, at the Bar Mitzvah, any time the person is called to the Torah in Synagogue, on the Ketubah for the wedding, for the prayer for speedy recovery when sick and for the memorial prayer after they have died. Everyone should know their full Hebrew name and the full Hebrew name of their parents and children. Just a century ago, such information would be written down in a family bible. Today it should be written down and placed with other important papers.
The final part of the Brit Milah is the Seudah Mitzvah, the celebration of the Mitzvah. It is a special Mitzvah to celebrate with the parents of the newborn child. One should not just attend the formal ceremony, but stay and celebrate with the family by joining them in eating and drinking in honor of the baby.
Next week: Brit Milah IV - Simchat Bat
October 11, 2004 - Number 5765-3
Brit Milah III - The Naming
A boy baby can only be named at a Brit Milah. Girls are named in synagogue, often on the first Shabbat after they are born, but it can be up to a month later if it means the mother can be at the nameing as well. A boy is never named at services.
After the circumcision, the Mohel holds the baby and a special prayer is recited where the baby is given his Hebrew name along with a blessing that he should grow in Torah, be blessed with a good marriage and live a life good deeds.
When naming any Jewish child (boy or girl), the first rule is that there are no rules. One can give the child any name they prefer. The decision on the name belongs to the parent although they may seek advice from anyone they choose. There are, however a few traditions. The most common tradition is not give a baby a name that has ritual significance to another faith. Thus Jesus, Mohammed, Buddah etc. are out. Ashkenazic Jews (from Europe) traditionally name a child after a deceased relative so that their name can live on. If the person who name is being used, died suddenly or very young, often another name is added (like "Alter" meaning "the older" or "Hiyyim" meaning "Life" or "Refael" meaning "Healing") Sefardic Jews name their children after living relatives as a sign of honor.
A third tradition is to give the child a Hebrew name that is similar to the English name to help remember the Hebrew name in the future. Once again, I want to note that this is only a tradition, many people have Hebrew Names that have no relation to their English names at all, and some children don’t even have English names, only Hebrew names.
The Hebrew name must also carry the Hebrew names of both parents. Thus if Moshe is the son of Eliezer and Sheindle, then his name in Hebrew would be "Moshe ben Eliezer v’Sheindle. If the father has a title, it is also added, thus if Eliezer is a Rabbi, the name would be Moshe ben HaRav Eliezer v’Sheindle. If the father or mother are descended from the priests or Leviim, than this is also added to the name. For example, if the father was a Levite, than the name would be Moshe ben Eliezer HaLevy v’Sheindle. If the mother was the daughter of a priest she could carry that title too, Moshe ben Eliezer v’Sheindle HaCohenet (or HaLeviah). Fathers always past their tribe to their children. Mothers can have a tribe, but they do not pass the tribe to their children. Converts, who do not have parents with Hebrew names, are given the names of the first Jewish Parents, Abraham and Sarah.
Hebrew names are used on the naming certificate, at the Bar Mitzvah, any time the person is called to the Torah in Synagogue, on the Ketubah for the wedding, for the prayer for speedy recovery when sick and for the memorial prayer after they have died. Everyone should know their full Hebrew name and the full Hebrew name of their parents and children. Just a century ago, such information would be written down in a family bible. Today it should be written down and placed with other important papers.
The final part of the Brit Milah is the Seudah Mitzvah, the celebration of the Mitzvah. It is a special Mitzvah to celebrate with the parents of the newborn child. One should not just attend the formal ceremony, but stay and celebrate with the family by joining them in eating and drinking in honor of the baby.
Next week: Brit Milah IV - Simchat Bat
Monday, October 4, 2004
HMS 5765-2; Brit Milah II - The Surgery
Lessons in Memory of my brother Dale Alan Konigsburg
October 4, 2004 - Number 5765-2 Hag Sameach!
Brit Milah II - The Surgery
Maimonides gives us the best description of the surgery involved in a Brit Milah. Since Maimonides was a physician, this is how he describes the procedure: "the entire foreskin which covers the glans is cut so that the whole of the glans is exposed. Then a thin layer of skin beneath the foreskin is torn with the fingernail and turned back with the flesh of the glans completely exposed. Thereafter, one sucks the wound until the blood is drawn from the more remote places so that no danger to the child’s health may ensue... after this has been done, a plaster bandage or similar dressing is applied." (Mishna Torah: Hilchot Milah 2:2; Translation by Rabbi Isaac Klein in "A Guide to Religious Jewish Practice" p.421-2)
From this description we see that there are three stages to a ritual circumcision (Brit MIlah) The cutting of the foreskin. The tearing and folding of the mucous membrane. The suction of the blood.
While Maimonides gives us a description of what the surgery was like in his day, today there are some notable differences. The membrane and the foreskin are often cut at the same time. While any instrument can be used for the surgery, most use a surgical scalpel or a knife used exclusively for circumcision. A "magen" or a shield is used to protect the glans during the cutting. This shield has a slit in its surface so that the foreskin and the membrane can be placed in the slit and the glans itself is protected during the cutting.
It is the baby’s father who has the responsibility to do the circumcision, but usually the father delegates a professional to do the surgery. This expert is called a "mohel". Once the foreskin has been placed in the slit in the shield, sometimes the father will do the actual cut to fulfill this mitzvah.
Brit Milah must be done on the eighth day. Even if it is Yom Kippur. If there is any danger to the child or any illness in the child, the brit is postponed until the child is well. The first day when the child is born is counted as the first of the eight days. A child born by cesarian section is not circumcised on Shabbat or holidays.
The baby is brought into the room by a couple known as "kvatter" and "kvatterin" sometimes translated as "god parents" but not in the legal sense that we use the terms today. There is a custom of sending the mother of the baby out of the room for the Milah, but this is just an vestige of when all women were "hysterical" and could not watch the operation. Today, any mother who wants to be at the front for the Milah are welcome to stay. The person who holds the baby for the operation is called the "sandek" and this is a great honor usually reserved for the most religious member of the family. Before the baby is handed to the sandek, the baby is placed on a chair reserved for Elijah the prophet. Elijah is the guardian of circumcision and is said to be present at every Brit Milah.
A modern mohel will perform the surgery quickly so that there will not be much pain. After securing the baby in the hands of the Sandek, the mohel will remove the diaper and take a small "probe" and insert it under the foreskin to free the mucus membrane from the glans. Then a clamp is used to grab both the foreskin and the membrane and pull it away from the glans. A Magen clamp is then opened, with the foreskin/membrane placed in the slot and the glans secure under the shield. The clamp is closed and the Mohel (or the parent if they wish) then take the knife and cut across the top of the shield. There is a blessing recited before the cut is made, and another after the cut. Usually the father gives "permission" to the mohel to make the cut and the mohel says the blessing before cutting. The parents recite the blessing after. The clamp is then opened, the remaining foreskin is pulled back behind the glans. An antibiotic is applied to the bandage and the bandage is put into place. Often a special "steri-bandage" is used to promote faster healing. The diaper is replaced and the Milah is complete.
Next week: Brit Milah III - The Naming
October 4, 2004 - Number 5765-2 Hag Sameach!
Brit Milah II - The Surgery
Maimonides gives us the best description of the surgery involved in a Brit Milah. Since Maimonides was a physician, this is how he describes the procedure: "the entire foreskin which covers the glans is cut so that the whole of the glans is exposed. Then a thin layer of skin beneath the foreskin is torn with the fingernail and turned back with the flesh of the glans completely exposed. Thereafter, one sucks the wound until the blood is drawn from the more remote places so that no danger to the child’s health may ensue... after this has been done, a plaster bandage or similar dressing is applied." (Mishna Torah: Hilchot Milah 2:2; Translation by Rabbi Isaac Klein in "A Guide to Religious Jewish Practice" p.421-2)
From this description we see that there are three stages to a ritual circumcision (Brit MIlah) The cutting of the foreskin. The tearing and folding of the mucous membrane. The suction of the blood.
While Maimonides gives us a description of what the surgery was like in his day, today there are some notable differences. The membrane and the foreskin are often cut at the same time. While any instrument can be used for the surgery, most use a surgical scalpel or a knife used exclusively for circumcision. A "magen" or a shield is used to protect the glans during the cutting. This shield has a slit in its surface so that the foreskin and the membrane can be placed in the slit and the glans itself is protected during the cutting.
It is the baby’s father who has the responsibility to do the circumcision, but usually the father delegates a professional to do the surgery. This expert is called a "mohel". Once the foreskin has been placed in the slit in the shield, sometimes the father will do the actual cut to fulfill this mitzvah.
Brit Milah must be done on the eighth day. Even if it is Yom Kippur. If there is any danger to the child or any illness in the child, the brit is postponed until the child is well. The first day when the child is born is counted as the first of the eight days. A child born by cesarian section is not circumcised on Shabbat or holidays.
The baby is brought into the room by a couple known as "kvatter" and "kvatterin" sometimes translated as "god parents" but not in the legal sense that we use the terms today. There is a custom of sending the mother of the baby out of the room for the Milah, but this is just an vestige of when all women were "hysterical" and could not watch the operation. Today, any mother who wants to be at the front for the Milah are welcome to stay. The person who holds the baby for the operation is called the "sandek" and this is a great honor usually reserved for the most religious member of the family. Before the baby is handed to the sandek, the baby is placed on a chair reserved for Elijah the prophet. Elijah is the guardian of circumcision and is said to be present at every Brit Milah.
A modern mohel will perform the surgery quickly so that there will not be much pain. After securing the baby in the hands of the Sandek, the mohel will remove the diaper and take a small "probe" and insert it under the foreskin to free the mucus membrane from the glans. Then a clamp is used to grab both the foreskin and the membrane and pull it away from the glans. A Magen clamp is then opened, with the foreskin/membrane placed in the slot and the glans secure under the shield. The clamp is closed and the Mohel (or the parent if they wish) then take the knife and cut across the top of the shield. There is a blessing recited before the cut is made, and another after the cut. Usually the father gives "permission" to the mohel to make the cut and the mohel says the blessing before cutting. The parents recite the blessing after. The clamp is then opened, the remaining foreskin is pulled back behind the glans. An antibiotic is applied to the bandage and the bandage is put into place. Often a special "steri-bandage" is used to promote faster healing. The diaper is replaced and the Milah is complete.
Next week: Brit Milah III - The Naming
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