Chapter 3: The week before the Bris[1]

1. Shalom Zachar:[2]

It is customary to host a festive meal on Friday night after the birth of a male child.[3] People come and eat some food near the baby.  [It is customary to announce in Shul after the Friday night prayers the Shalom Zachar event that will be taking place that night.[4]]

Its name: This meal is known as a Shalom Zachor.[5] In the Talmud it was referred to as a “Bei Shavua Haben,” or “Bei Yeshua Haben.”[6] It is called by this name because when a child is born he is saved from his mother’s womb.[7] The Alter Rebbe refers to it as a Seudas Ben Zachar.[8]

Seudas Mitzvah:[9] The Shalom Zachar meal is considered a Seudas Mitzvah.

Where is the meal to take place?[10] The Shalom Zachar meal is to take place at the location where the newborn is found that Friday night. [Thus, if the mother and newborn is staying by her parents on Friday night, then the Shalom Zachar should take place in the home of her parents and not in the family home. Likewise, it should take place in the family home and not in shul. Accordingly, if the baby will remain in the hospital over Shabbos, then the Shalom Zachar should take place in the hospital and not in the home of the family. Practically, however, the custom is not to be particular in this matter and to make the Shalom Zachar in the family home even if the mother is still in the hospital with the newborn.[11] Likewise, many choose to make the Shalom Zachar in Shul even though the baby is at home.[12]]

The menu:[13] It is not customary to serve bread for this meal [as it takes place after the Friday night meal in which everyone already ate bread and recited Birchas Hamazon].[14] It is customary to serve Mezonos products as well as fruits[15], as well as nuts[16] and legumes, including lentils.[17] It is customary to serve the legumes prior to serving the fruits.[18] [Today the custom is to serve chickpeas[19], alcoholic beverages, and beer by the Shalom Zachar.]

When is the Shalom Zachar to take place? The Shalom Zachar is to take place on the first Shabbos after the birth of the male child.[20] This applies even if the circumcision will be delayed past the eighth day due to medical reasons, nevertheless, the Shalom Zachar is to take place on the first Shabbos after the birth and not on the Shabbos prior to the delayed circumcision.[21] [The custom is to cater this meal after the Shabbos Friday night meal.[22]]

Born on Friday night:[23] If the child was born on Friday night, towards the start of the night, then some Poskim[24] rule that the Shalom Zachar is to take place on that Friday night and only if it takes place then is it considered a Seudas Mitzvah.[25] However, if it takes place the next Friday night, then it is not considered a Seudas Mitzvah.[26] Other Poskim[27], however, rule that it is a take place on the next Friday night, and so is the practical custom.[28]

The Shalom Zachar of the Tzemach Tzedek:[29] On Erev Shabbos Shuva of the year 5550, the Alter Rebbe announced that he is inviting all of the members of the city and guests to a Shalom Zachar meal on behalf of his newborn grandson. The family and about 30 guests of the elder Chassidim were invited to wash their hands for the meal, while everyone else was invited to come after they finished their meal prior to reciting Birchas Hamazon, in which they would join in the eating of beans and lentils and then join the Zimun. The meal would take place in the large Shul in the courtyard.

2. Aliyah on Shabbos before the Bris:[30]

The father of the newborn male child is considered a Chiyuv on the Shabbos before the Mila [or Shabbos of the Mila, if he has not yet received an Aliyah after the birth[31]].

If the Bris will be delayed due to weakness or illness of the newborn:[32] In the event that the circumcision will not take place on time due to weakness or illness of the child, then the Chiyuv for the Aliyah is deferred until the Shabbos before the rescheduled Bris.

If after Shabbos the Bris was delayed due to weakness or illness of the newborn:[33] In the event that after the father received an Aliyah on the Shabbos before the Bris the circumcision was delayed due to weakness or illness of the child until after a following Shabbos, then there is no longer any Chiyuv for him to receive an Aliyah on the Shabbos before the rescheduled Bris.

Dinei Kadima-precedence: The father of the newborn male child does not receive precedence for an Aliyah over a Chasan who has an Ufruf that Shabbos or the Shabbos after the wedding, nor over a Bal Yartzite, nor over a Bar Mitzvah boy. However, he does receive precedence over guests, a mourner who desires to receive Maftir, or one who needs to say Hagomel.

Sandek and Mohel: The Sandek and Mohel are considered a Chiyuv on the Shabbos before the Mila or Shabbos of the Mila.[34] Nevertheless, the custom today is not to be particular in this matter, and not to treat them as a Chiyuv for an Aliya, and rather they are given a different honor such as Hagbah.[35]

Sandek versus Mohel:[36] The Sandek is an even greater position than the Mohel, and hence receives precedence in getting an Aliyah to Torah over the Mohel.

                                                                                          

Aliyah on Shabbos that wife comes to Shul:[37]

The father of a newborn son or daughter on the Shabbos that his wife comes to Shul is considered a Chiyuv.[38] If she did not yet come to Shul, then on the 40th day for a boy, and 80th day for a girl, he is considered a Chiyuv. One’s whose wife has a miscarriage of a recognizable fetus, is also considered a Chiyuv.[39] [The above Chiyuv applied only in previous times when it was customary for the wife to not leave the house until she is healthy, in which case her first stop would be to the Shul. However today, this custom of having the wife make her first visit after birth be to a Shul is no longer practiced, and hence this Chiyuv is no longer relevant.[40]]

 

3. Pesukim in the home of the Yoledes:

Learning Torah near the child:[41] Hearing words of Torah has a great impact on the soul of the child from the moment that he is born. After the mother of Rebbe Yehoshua Ben Chanania gave birth to him, she permanently placed his crib in the hall of study for him to only hear words of Torah, and for this reason she had a very holy child who was a great Torah scholar. Accordingly, one should study Torah near his child in order so his ears hear words of Torah.

Having children recite verses of Scripture near the newborn each night prior to the Bris:[42] It is customary for children to be invited to the home of the newborn prior to the Bris Milah to recite various verses of Scripture.[43] This is customarily done each night, and especially on the night prior to the circumcision.[44] The children are to recite [preferably near the newborn] the psalm of Shir Lamaalos, the verses of Kerias Shema[45] until the end of the first paragraph, Hamalach Hagoel, the 12 Pesukim and statements of the sages. The children are given refreshments or treats for the occasion.

 

4. Wach Nacht-The night before the Bris:[46]

The newborn child needs to be guarded:[47] The term Wach Nacht literally means the night of watching or guarding. The reason it is called by this name is because on the night prior to the circumcision, there are evil forces which persecute against the child and try to injure him in order to prevent the Mitzvah from taking place.[48] This concept is hinted to in Scripture[49] which states “Veata Es Brisi Tishmor/and you shall guard my covenant” which hints to the idea that prior to performing the bris a guarding of the child is necessary. [Some write that the main time period in which it is necessary to guard the child from these damaging forces is from the beginning of the night until midnight.[50] Hence, one who is unable to stay up the entire night is at the very least stay up until midnight.]

Hosting a gathering:[51] It is customary for the father of the child to host family, friends, and members of the community on the night prior to the Bris Milah.

Learning Torah all night:[52] It is customary for those gathered [and especially the father of the child] to stay awake throughout the night prior[53] to the Bris Mila studying Torah in the house of the newborn.[54] The Torah is to be studied [at least for some of the time] near the newborn child. At the very least, one should study Torah in the home until midnight.[55] It is proper for those present to be Torah scholars and men of stature, who will speak words of Torah and retell stories of Tzadikim throughout the night.[56]

Hosting a meal:[57] It is customary to serve a festive meal to those gathered on the night prior to the circumcision.[58] [The Mohel, Sandek, and friends and relatives are to be invited to this meal.[59] It is disputed amongst the Poskim as to whether this meal has the status of a Seudas Mitzvah.[60] Some are accustomed to sing and dance during this meal.[61] Practically, it is no longer widely customary to serve an actual meal by this gathering[62], although it is customary to serve light refreshments and Lechayim.[63]

Preparing a table of delicacies without eating:[64] It is, however, forbidden to follow the practice of some to prepare a table full of food the night before the Bris as a sign of good luck, and not eat any of it, as doing so transgresses the prohibition of Darkei Emori.

What is one to learn?[65] It is customary to read several sections from the Zohar, verses of Tanach[66], as printed in certain select Siddurim and available in certain Sefarim written on the Mitzvah of circumcision.[67] Each person who is present is to be honored with reading a section of the learning.[68] It is customary for those gathered to also recite verses of the Shema with the newborn child[69], and so was the custom of the elderly Chassidim.[70] Those present are to use the remainder of the time saying over words of Torah and retelling stories of Tzadikim throughout the night.[71]

Singing Zemiros:[72] Some are accustomed to sing Zemiros at the Wach Nacht gathering.

Children reciting verses of Scripture and Shema: On the night prior to the circumcision one is to gather children to recite [preferably near the newborn] the psalm of Shir Lamaalos, the verses of Kerias Shema[73] until the end of the first paragraph, Hamalach Hagoel, and the 12 Pesukim and statements of the sages. The children are given refreshments or treats for the occasion.

Friday night-A Shabbos Bris:[74] Some[75] write that there is no need to have a Wacht Nacht gathering ceremony on Friday night for a Shabbos day Bris, being that there are no evil forces around on Shabbos[76] from which one needs to guard the baby from. Others however conclude that one is to perform a slight Wacht Nacht ceremony and guarding of the baby even on Friday night.[77]

Night of Pesach-A Pesach Bris: Some write that it is customary not to hold a Wacht Nacht Torah learning ceremony on the Seder night for a Pesach day Bris, being that there are no evil forces around on the first night of Pesach from which one needs to guard the baby from.[78] Others however conclude that one is to perform a Wacht Nacht ceremony of learning [no food or drink] even on the Seder night after the conclusion of the Seder.[79]

Night of Yom Kippur-A Yom Kippur Bris: Some write that it is customary not to hold a Wacht Nacht Torah learning ceremony on the night of Yom Kippur. Others[80], however, write that one is to perform the Wacht Nacht ceremony of learning even on the night of Yom Kippur.

Lighting a candle:[81] Some are accustomed to light a candle near the child starting right after the birth of a boy in order to protect him from Mazikin. This applies especially the night before the Bris.

Placing a chicken near the bed:[82] Some are accustomed to placing a chicken under the bed of the baby on the night before the Bris in order to protect him from Mazikin.

____________________________________________________________________

[1] See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 246-247

[2] See Rama Y.D. 265:12; Luach Birchas Hanehnin 3:16; Shevach Habris 10; Pesakim Uteshuvos 265:40; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 246-247

[3] Rama Y.D. 265:12; Bava Kama 80a and Tosafus ibid in name of Rabbeinu Tam; Terumas Hadeshen 1:269; Orchos Chaim Hilchos Mila; Levush 265:12

The reason for the meal: The reason behind this meal and its attendance by people in the community is because the child is considered like a mourner being that he was forced to forget all of his Torah knowledge which he was taught in his mother’s womb. Accordingly, a mourner’s meal is served and people come to comfort the child. [Taz 265:13 in name of Derisha 264 in end, in name of Teshuvas Rav Menachem] Alternatively, it is a Thanksgiving meal that takes place for the child being saved and peacefully exiting his mother’s womb. [Tosafus Bava Kama ibid; Terumas Hadeshen ibid; Levush ibid; Rashal in Yam Shel Shlomo Bava Kama 80a] Alternatively, the purpose of the meal is to remind the soul of the child of the oath that he took prior to being born, that he would be righteous and not wicked. Hence, the term Zachar in this regards means remembrance, and not male. The meal takes place on Shabbos being that this is the first Mitzvah that the child is approached with. [Migdal Oz Beginning of Hilchos Mila; Chosem Kodesh 9:9; See Nida 30b; Tanya chapter 1]

The reason for Friday night: The meal takes place on Friday night being that that is when people are found in their home and are able to participate. [Taz 265:13 in name of Terumas Hadeshen] Alternatively, the reason is because the Midrash states that the reason that we do not circumcise prior to the eighth day is because God desired that at least one Shabbos pass during the child’s lifetime prior to him being circumcised. This is similar to a king who decreed that no guests will be entered into his presence until they meet with the Queen. So too, Hashem decreed that a sacrifice not be brought him until Shabbos passes. [Taz 265:13; Derech Pikudecha Mitzvah 2; Zohar 3 44a] Alternatively, the meal takes place on Shabbos being that this is the first mitzvah that the child is approached with and we desire to remind the child of the oath he took to be righteous and follow the mitzvot. [Chosem Kodesh 9:9] Alternatively, the reason is based on the custom to greet a Tzadik who arrives to a city, and hence we greet the child on Friday night as he is considered a Tzadik who is free of sin. [Bris Avos Kuntrus Mafteiach Kol Chaiy 43] See also Migdal Oz Pesicha of Hilchos Mila; Otzer Habris 2:2-3

The reason no meal is made for the birth of a daughter: Some explain the reason is because the main purpose of the meal is to remind the child of the oath that he took prior to being born that he would be righteous and not wicked. Now, only the male is given this oath, as the females is included within the male and hence is considered to have been given the oath when her male Zivug took the oath. Accordingly, there is no need to make a remembrance meal for a female birth. [Migdal Oz Beginning of Hilchos Mila] Alternatively, the reason is because there is naturally less joy when a girl is born. [See Bava Basra 16b; Likkutei Sichos 32 p. 233; See Igros Kodesh 23:380]

[4] Noheg Katzon Yosef  Mila; Koreis Habris 265:68; Chosem Kodesh 9:7; Sefer Hasichos 5703 p. 154; Shevach Habris 10:6

[5] Chosem Kodesh 9:9; Sefer Hasichos 5703 p. 154 that so announced the Alter Rebbe by the Shalom Zachar of the Tzemach Tzedek,

The reason: The reason that this feast has been named Shalom Zachar is because part of the purpose of the meal is to remind the soul of the child of the oath that he took prior to being born that he would be righteous and not wicked. Hence, the term Zachar in this regards means remembrance, and not male. The meal takes place on Shabbos being that this is the first mitzvah that the child is approached with. [Chosem Kodesh 9:9]

[6] Bava Kama 80a

[7] Tosafus Bava Kama ibid

Other reasons: Alternatively, it is called by this name because the term Shavua means oath and the purpose of this meal is to remind the child of the oath that he took prior to being born that he would be righteous and not wicked. [Chosem Kodesh 9:9]

[8] Luach Birchas Hanehnin 3:16

[9] Rama Y.D. 265:12; Terumas Hadeshen 1:269 in implication of Bava Kama 80a, Chulin 95b regarding Rav [see Or Zarua 2:107]; Levush 265:12;; Rashal in Yam Shel Shlomo Bava Kama 37; P”M 444 A”A 9; Kovetz Minhagim

Other opinions: Some Poskim rule that the Shalom Zachar is not considered a Seudas Mitzvah. [Chavos Yair 70 in negation of proof of Teurmas Hadeshen ibid; See Otzer Habris 2:2-5]

[10] See Rama ibid “People come and eat some food near the baby.”; Taz ibid that the reason behind this meal and its attendance by people in the community is because the child is considered like a mourner and people come to comfort the child; Even Yisrael 2:1-1; Otzer Habris 2:7; Shevach Habris 10:5

[11] Otzer Habris ibid

[12] Otzer Habris ibid in Mahadura Tinyana; Sefer Hasichos 5703 p. 154 that so was the case with the Shalom Zachar of the Tzemach Tzedek, that it took place in the courtyard of the main Shul, and not inside the home.

[13] Shevach Habris 10:4

[14] However, see Sefer Hasichos 5703 p. 154 “On Erev Shabbos Shuva of the year 5550, the Alter Rebbe announced that he is inviting all of the members of the city and guests to a Shalom Zachar meal on behalf of his newborn grandson. The family and about 30 guests of the elder Chassidim were invited to wash their hands for the meal, while everyone else was invited to they finished their meal prior to reciting Birchas Hamazon, in which they would join in the eating of beans and lentils and then join the Zimun. The meal would take place in the large Shul in the courtyard.”

[15] See Rama Y.D. 265 in end; Chavos Yair 70; Migdal Oz Beginning of Hilchos Mila; Tehila Ledavid [Butchach] on Tehillim 104:14; Aruch Hashulchan 265:37

[16] See Tehila Ledavid ibid; Koreis Habris 265:68

The reason for eating nuts: The reason for eating nuts is because there is a verse in Shir Hashirim 6:17 which connects the Egoz to the Mitzvah of circumcision. [Otzer Habris 2:6]

[17] See Luach Birchas Hanehnin 3:16 “Therefore it is accustomed to first serve legumes by the meal which takes place for the birth of a son”; Tehila Ledavid ibid; Koreis Habris 265:68

The reason for eating lentils: The reason that lentils are served is because lentils is a food served to a mourner and according to some opinions [i.e. Taz 265], the reason behind this meal is in order to comfort the soul of the child who forgot all of his Torah learning after leaving his mother’s womb. [Koreis Habris 265:68 based on Derisha ibid] Alternatively, the reason is because lentils is a food of joy. [Tehila Ledavid ibid in name of Midrash Raba Toldos 63:19]

[18] See Luach Birchas Hanehnin 3:16 “Therefore it is accustomed to first serve legumes by the meal which takes place for the birth of a son”; See Shevach Habris 10 footnote 10 for a lengthy explanation by Rav M. Ashkenazi a”h.

[19] Shevach Habris 10:4

[20] See Rama ibid; Shevach Habris 10:1

[21] Os Shalom Munkatch 265:32; Shevach Habris 10:2 footnote 5 in name of Rav Leibel Groner that so directed the Rebbe

Other opinions: Some Poskim rule that if the circumcision will be delayed past the eighth day due to medical reasons, then the Shalom Zachar is to take place on the Shabbos prior to the delayed circumcision and not on the first Shabbos after the birth. [Implication of Chochmas Adam 129:24; Kitzur SHU”A 163:8

[22] Shevach Habris 10:4

[23] See Shevach Habris 10:1

[24] P”M 444 M”Z 9; Likkutei Maharich Mila

[25] The reason: This is in order to give thanks to God for saving the child at the earliest possible opportunity. 

[26] P”M ibid

[27] Migdal Oz Pesicha Hilchos Mila 15; Korei Habris 265:68; Chosem Kodesh 9-10

[28] Koreis Habris ibid; Chosem Kodesh ibid; Zocher Habris 3:4-5; Bris Avos 46; Shevach Habris 10:3

The reason: 1) As it’s not possible to prepare a last-minute meal.  2) As a true Shavuas Haben meal [which is how it is referred to in the Talmud] is specifically after a week has passed. 3) As some opinion say the Shavuas Haben meal mentioned humbled, refers to the meal which takes place the night before the Bris. [Degul Merivav Y.D. 178]

[29] Sefer Hasichos 5703 p. 154; Shevach Habris 10:6

[30] See M”A 282:18; Levush O.C. 282; Shaareiy Efraim 2:1; Kitzur SHU”A 78:11; Biur Halacha 136:1 “Beshabbos Veyom Tov”; See Piskeiy Teshuvos 136:5-12; Piskeiy Teshuvos 136:9; Shevach Habris 11:1; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 247

[31] Piskeiy Teshuvos ibid

[32] M”A ibid; Shaareiy Efraim 2:8; Biur Halacha 136:1 “Beshabbos Veyom Tov”

[33] M”A ibid; Elya Raba 282; Shaareiy Efraim 2:8

[34] M”A 282:18; Levush O.C. 282

[35] Shaareiy Efraim 2:1; Biur Halacha 136:1 “Beshabbos Veyom Tov”

[36] Rama Y.D. 265:11 “The power of the Sandek is even greater than that of the Mohel, and he hence is to receive precedence to the Torah”;

[37] M”A 282 in end; Levush 282; Elya Raba 219:5; Migdal Oz of Yaavetz; Shaareiy Efraim 4:28; Shaareiy Efraim 2:4; Tosefes Shabbos 282:15; Bigdei Yesha 218:12; Daas Torah 282; Kitzur SHU”A 78:11; Hisorerus Tehsuvah 99; Biur Halacha ibid; See Piskeiy Teshuvos 136:8; Poskim in Nitei Gavriel 69:1-24 and Poskim in footnote 1; Toras Hayoledes 69:8

Shevach Habris 11:2

[38] The reason: A woman who gave birth needs to bring a Karban. Today, during exile, the above practice was instituted in the place of the Karban, through her husband receiving an Aliyah to the Torah upon her return to the outside. [See M”A 282:18; Poskim ibid; Nitei Gavriel 69:1 footnote 1-2]

[39] Biur Halacha ibid

[40] See Piskeiy Teshuvos 136:8

[41] See and Rav Ovadia Bartenura on Avos 2:8; Yerushalmi Yevamos 1:6; Pela Yoeitz Erech Yonkei Shadayim; Shevach Habris 3:8

[42] Chosem Kodesh 9:6; Bris Avos Kuntrus Leil Shimurim 13; Zocher Habris 3:14; Shevach Habris 2:6; Chinuch book by Hartman

[43] The reason: The reading of verses of Scripture by children who have no sin, is a great and definite Segula to banish all of the evil forces from the home of the newborn. [Bris Avos ibid]

[44] See Minhagim Wormz 139; Makor Chaim Bachrach 239; Likkutei Maharich Seder Mila

[45] Minhagim Wormz 139; Makor Chaim Bachrach 239; Likkutei Maharich Seder Mila

[46] See Mateh Moshe Mila; Shevach Habris 12; Chinuch book by Hartman; Pesakim Uteshuvos 265:41; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 247

[47] Mateh Moshe Mila; Shevach Habris 12:1

[48] The reason: The reason the child needs to be guarded from damaging forces is because the Satan cannot withstand that the Jewish people fulfill the Mitzvah of circumcision which saves them from the judgment of purgatory.

[49] Bereishis 17:9

[50] Zecher Dovid Mamar 1:30 in name of Mavor Yabok; Bris Avos Kuntrus Leil Shimurim 12 in name of Divrei Habris “It is customary to learn in the home of the newborn child up until midnight.”

[51] See Zohar 1:93; Shlah Miseches Chulin; Or Tzadikim Hilchos Mila; Halachos Ketanos 2:169; Siddur Yaavetz; Kuntrus Chanoch Lanar p. 7 that so was done by the Wacht Nacht of the Rebbe Rashab, that his uncles who are the holy sons of the Tzemach Tzedek, and dozens of Chassidim gathered together; Shevach Habris 12:3;

[52] Beis Lechem Yehuda 265:1; Zohar 1:93 that there was an individual who gathered his friends to study Torah together throughout the entire night, on the night prior to the Bris; Shlah Miseches Chulin; Or Tzadikim Hilchos Mila; Halachos Ketanos 2:169 that so is the custom of Jerusalem; Siddur Yaavetz; Migdal Oz of Yaavetz; Kuntrus Chanoch Lanar p. 7 that so was done by the Wacht Nacht of the Rebbe Rashab, that his uncles who are the holy sons of the Tzemach Tzedek, and dozens of Chassidim, stayed awake throughout the night learning Torah and reciting sections of Scripture and the Zohar; Shevach Habris 12:3; Kovetz Minhagim; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 247 footnote 22

[53] The custom of the world is to do so only on the night prior to the circumcision. However in previous times in Eretz Yisrael it was customary to do so on all nights prior to the circumcision.

[54] The reason: The learning of Torah at this time has ability a draw down a great holiness onto the child and to all those who are present studying. [Siddur Yavetz ibid]

[55] Zecher Dovid Mamar 1:30 in name of Mavor Yabok; Bris Avos Kuntrus Leil Shimurim 12 in name of Divrei Habris “It is customary to learn in the home of the newborn child up until midnight.”

[56] Zochar Habris 3:18; Otzer Habris 3:7-11

[57] Admur 640:14 “The meal that is eaten by the Yoledes (as was the custom in previous times)”; M”A 640:13; Shach Y.D. 178; Degula Merivava on Shach ibid that this meal is the intended Seduas Yeshua Haben brought in Tosafus Bava Kama 80a; Machzor Vitri; Orchos Chaim Hilchos Mila; Klalei Hamila based on Midrash Tanchuma Tazria; Toras Shalom of Rebbe Rashab p. 78 that so was done by his Wacht Nacht that all the guests who came to Lubavitch to participate in the Bris were served a meal on the night prior to circumcision; Bris Avos Kuntrus Leil Shimurim 1 in name of Zecher David 2; Shevach Habris 12:4 footnote 9 in length

[58] The reason: As the holiness of the Mitzvah begins to shine already on the night before the Bris, and hence this is commemorated with a festive meal. [Bris Avos ibid in name of Zecher David; See Admur 493:4; Chok Yaakov 493:8]

[59] M”A ibid in name of Nachals Shiva

[60] See Admur ibid from whom it is unclear as to whether this meal is also considered a Seudas Mitzvah; M”A ibid records a dispute in this matter [Nachalas Shiva holds it is a Seudas Mitzvah while others hold its not, and hence concludes to be stringent regarding a Neder]; P”M O.C. 444 M”Z 9 concludes that it is not considered a Seudas Mitzvah

[61] Beis Lechem Yehuda 265:1 “and on the night of the circumcision it is customary to dance and rejoice”

[62] See Admur ibid in parentheses “so was customary in previous generations”; Aruch Hashulchan 640:15 “we are not aware of this meal at all”; See Os Shalom 265:30

[63] Bris Avos ibid in name of Zecher Dovid ibid; Shevach Habris ibid

[64] Rama Y.D. 177:3; Shach 178:6; Gra; Rabbeinu Yerucham Nesiv 17:5; Shabbos 67b; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 247 footnotes 20-21

[65] Shevach Habris 12:3

[66] Chabad custom: It is unclear as to what is the Chabad custom regarding reading verses of Scripture [i.e. Tehillim] during the Wacht Nacht ceremony. In Kuntrus Chanoch Lanar p. 7 it states that so was done by the Wacht Nacht of the Rebbe Rashab, that his uncles who were the holy sons of the Tzemach Tzedek, and dozens of Chassidim, stayed awake throughout the night learning Torah and reciting sections of Scripture and the Zohar; Following this approach, the author of the Shevach Habris records a list of verses that is to be recited as part of the ceremony. However, according to Rav Yochanon Gurary, author of Bris Nasan, as per his inquiry by a number of elderly members of Anash, it is not our custom to say these verses with the exception to the verses brought in the Zohar. This is due to the general restriction against reciting Tehillim, and Torah Shebichsav at night. Rav Eli Landa Shlita responded to our inquiry [as to what we should practically do], that one should read all the verses, as writes Shevach Habris.

[67] See Sefer Bris Yitzchak; Siddur Yaavetz; Otzer Habris

[68] Mishmeres Shalom 18:1

[69] Minhagim Wormz 139; Makor Chaim Bachrach 239; Likkutei Maharich Seder Mila

The reason: The saying of the Shema has the power to banish evil forces, and is hence recited at night as part of the bedtime Shema, and so should be done prior to the circumcision. [Likkutei Maharich ibid; Shevach Habris ibid footnote 4]

[70] Shevach Habris ibid in name of Rav Groner

[71] Zochar Habris 3:18; Otzer Habris 3:7-11

[72] Zecher Dovid Mamar 1:30 in name of Mavor Yabok; See Beis Lechem Yehuda 265:1 “and on the night of the circumcision it is customary to dance and rejoice”

[73] Shevach Habris 12:5

[74] Shevach Habris 12:5

[75] Zocher Habris 3:4; Shevach Habris ibid footnote 12 in name of Rav Eliyahu Shein and Rav Z.S. Dworkin that on Shabbos there is no need to guard the child although we do recite the sections Zohar.

[76] See regarding that on Shabbos we do not conclude with the blessing of Shomer Amo Yisrael in Maariv has done during the week, being that the Shabbos itself guards the Jewish people. Admur 267; Michaber 267; Tur 267

[77] Zecher Dovid 1:30

The reason: As Shabbos only protects the Jewish people as a community and does not give protection to the individual. [See Admur ibid; M”A ibid]

[78] See Zocher Habris 3:20; Shevach Habris ibid

[79] Zecher Dovid 1:30

The reason: As the child is still uncircumcised and therefore doesn’t merit protection. [See]

[80] Zecher Dovid 3:71

[81] Zecher David 1:22; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:11

[82] Zecher David 1:22; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:11