Chapter 9: Seder Bris-The process of the Bris[1]

1. Minyan:[2]

When possible, there should be a Minyan present by the Bris.[3] If this is not possible, then the Bris is to take place without a Minyan. [Nonetheless, one should gather as many people as possible even if it will be less than a minyan.[4]]

2. Attending a Bris:[5]

It is a Mitzvah to attend a Bris.[6] Whoever attends a Bris his sins are atoned for.[7] Whoever attends a Bris is considered that he has accepted the face of the divine presence.[8] Whoever attends a Bris receives an additional soul just like on Shabbos and Yom Tov. He merits to fulfill all the Torah.[9] One may even nullify Torah study for the sake of attending a Bris.[10]

One who is invited and does not participate:[11] Any individual who was invited to participate in the festive meal of the Bris, and does not participate in the eating is considered excommunicated in heaven. [This however only applies to the meal of the Bris, and not to the actual ceremony. Due to this, the father should not explicitly invite people to the meal of the Bris and should rather simply inform them of the time of the ceremony and the meal. Likewise, the Gabaiy of a shul should not announce that the father is inviting the congregants to the Bris, and rather he should simply state the time and location of the ceremony.[12]]

3. Wearing Tefillin:[13]

On a day that a Bris Milah is taking place [in the Shul right after the prayer] then the Tefillin are not to be removed until after the Milah.[14] [This holds true even according to Chabad custom.[15]]

Q&A If one already removed his Tefillin, is he to re-wear it for the sake of the Bris?[16] Some are accustomed to re-wear the Tefillin for the sake of the Bris. This especially applies to the father of the child, Mohel and Sandek.[17] Others are accustomed not to do so and so is the Chabad custom.[18]   With which Tefillin should the Bris be performed, Rashi or Rabbeinu Tam? Question: I am the Mohel for a Bris which will take place immediately after Shacharis. I would like to know which Tefillin the Kehal and Sandek/father should wear for the Bris. Rashi or Rabbeinu Tam?   Answer: Unless there is a known community custom to do otherwise, the congregation and Sandek/father should remain wearing Tefillin of Rashi. However, some have the custom of wearing Rabbeinu Tam, and some have the custom to remove the Tefillin all-together.   Explanation: It is ruled in Admur and other Achronim that on a day that a Bris Milah is taking place the Tefillin are not to be removed until after the Milah as both the Tefillin and Mila are called an Os.  Now regarding which Tefillin to wear, so seemingly, the intent of the above Halacha is regarding Tefillin of Rashi, just as all the other Halachos prior to this one relating to when to remove the Tefillin refer to Rashi. Nevertheless, some are accustomed to having the Bris done with Tefillin of Rabbeinu Tam, and others are particular to actually remove the Tefillin, unlike the above ruling.   Sources: See Otzer Habris 3:8-4; Pesakim Uteshuvos 265:46; See regarding the general requirement to not remove the Tefillin until after the Bris: Admur 25:38; M”A 25:28; Shach Y.D. end of 265:24; Kitzur SHU”A 10:19; Od Yosef Chaiy Chayeh Sarah 1; Kaf Hachaim 25:92; Os Chaim Vehsalom 25:18; Beir Moshe 8:55; See Levush 29; P”M 31 M”Z 1; Igros Moshe 4:101; Piskeiy Teshuvos 25:29 footnote 221   On Rosh Chodesh, is one to re-wear his Tefillin after Davening for the sake of the Bris?[19] No.

 

4. Tallis:

Father of child, Sandek, Mohel:[20] It is customary for the father of the child, Sandek, and Mohel to wear a Tallis for the Bris. [This was likewise the custom of the Rebbe Rayatz and Rebbe, who wore a Tallis upon being honored with Sandakaus.[21]]

Kibud of Kevater, Chaiyka etc:[22] It is customary for the husband who is serving as the Kvater, as well as anyone who receives a Kibud by the Bris [i.e. Chaiyka; Amida Lebrachos, etc] to wear a Tallis while performing the Kibbud.

Tishe Beav Bris:[23] On Tisha b’Av, if the Bris is taking place in the morning, then a Tallis is not to be worn, although one is not to protest against one who does so.

Is a blessing said on the Tallis?[24] If one is re-wearing his Tallis for the sake of an afternoon Bris, such as if he is the Sandek or the Mohel or the father of the child, then according to the rulings of Admur[25], the blessing is to be repeated if the Tallis is being worn several hours after it was removed by Shacharis, [and certainly if he is wearing a different Tallis for the Bris or wearing it for the first time that day]. Nonetheless, the Chabad custom is not to repeat the blessing, and rather one is to have in mind at the time of the wearing by Shacharis to also include the wearing of the Tallis by the Bris.[26]

5. Lighting a candle:[27]

It is customary to light candles at the time of the Bris Mila[28] [in Shul[29] or in whichever home in which the Bris is taking place[30], and by the meal[31]].

6. Kvatrin:[32]

It is customary[33] to have a married couple [by whom the wife is Tahor[34]] bring the baby into the room for the Bris Mila.[35] [The couple is cordially referred to as the Kevatrin, or Kefatir in Yiddish, which means like the father, as they serve as the emissary of the father to bring in the child.[36] Alternatively, it comes from the word Ketores, as the Mila is connected with Ketores.[37]]

How its done: The wife who acts as the Kvaterin takes the baby [from the mother[38] and] brings the child up until the entrance of the shul or room that the circumcision will be taking place. Her husband, who is the male Kvaterin, then takes the baby from her hands and places him on the chair of Eliyahu.

A couple who does not have children:[39] It is customary to honor with the Kvaterin a couple who has yet to merit having children as a Segula for them to procreate.

Wife is Nida:[40] If the wife is a Nida, then the couple may not serve as a Kvaterin being that she cannot pass the child to her husband, and may not do so even if she uses a Shinuiy.

Pregnant woman:[41] It is customary in many communities[42] for a pregnant woman not to be a Kvaterin by a Bris Mila.[43] However, some Poskim[44] rule that this only applies if her pregnancy is recognizable.

If a married couple is not available:[45] If a married couple is not able to serve as a Kvater then the custom is not to have a man and woman who are not married be the Kvaterin. This applies even if the woman a single, and even if the man and woman are relatives, with exception to a father and daughter, or a son and mother, or brother and sister by whom it is permitted for them to be Kvaterin. [If there is no woman available, then the male Kevater should perform the entire duty himself.[46]]

Chasan and Kallah:[47] A Chasan and Kallah may not be Kvaterin being that they are not yet married.[48] However, some are lenient in this matter.[49]

Giving a gift to the mother:[50] Some communities have the custom for the wife who serves as the Kevater to give a gift to the mother upon taking the baby from her, in order to rejoice her at the time of the mitzvah and help dissipate the pain she will have from the pain of her son.

Shabbos clothing:[51] It is customary for the wife who is serving as the Kvater to wear Shabbos clothing. This applies even during the nine days. However, some Poskim[52] rule that the husband is not required to wear Shabbos clothing, and may not do so during the nine days. Other Poskim[53], however, rule that even the husband is to wear Shabbos clothing, and may do so during the nine days.

Tallis:[54] It is customary for the husband who is serving as the Kvater to wear a Tallis while he brings the baby for the circumcision.

7. Bringing the baby inside:[55]

The mother is to hand the baby to the female Kevatrin.[56] She then brings the baby to the entrance of the shul [or men’s section of the room] and has her husband take the baby from her and enter him into the shul.

8. Standing by a Bris:[57]

The custom is for all those present to stand throughout the entire ceremony of the Bris Milah starting from Kevater.[58] This is with exception to the Sandek who remains seated holding the child.

9. Announcing Kevater and Baruch Haba:[59]

Upon the child entering the room, the word Kevater is announced.[60] After this is announced, the congregation recites Baruch Haba.[61]

10. Reciting Ashrei Tivchar:[62]

After the Baruch Haba is said, the congregation[63] [and Mohel[64]] recite aloud the verse of Ashrei Tivchar…Vayidaber…Pinchas Ben Elazar… until the words Brisi Shalom.

11. Minhag to say certain Pesukim before the Mila:

Some have the custom for the father of the child to recite several verses prior to the circumcision, including the verses of Im Eshkacheich Yerushalayim, Hashem Melech, Ana Hashem Hoshia Nah which is recited several times etc. This is not the Chabad custom.[65]

12. Chaiyka:[66]

It is customary to honor a number of people to hold the child until the child is rested on the chair of Eliyahu Hanavi. These individuals are known as the Chaiyka or Hagasha. This is done in order to honor as many people as possible in participating in the mitzvah. [Some Poskim[67], however, write that this should only be done if each subsequent person holding the baby brings the baby closer to the chair of Eliyahu, and it should not be done in a way that the baby is simply passed around the room.]

13. Kisei Shel Eliyahu:[68]

It is customary to prepare a chair for Elijah Hanavi who is referred to as Malach Habris. The baby is placed on this chair when he is circumcised.[69] Upon placing the baby on the chair the Mohel is to explicitly say that it is the chair of Elijah “Zehu Kisei Shel Eliyahu.”[70] Some are accustomed for the Sandek to sit on this chair and hold the baby on his lap during the Bris[71], and so is the widespread Chabad custom.[72] Others however hold that the chair should be split into two parts and appear like two chairs.[73] For this reason some are accustomed to have a very wide chair for this purpose.[74] Others are accustomed to have two actual chairs, one for Eliyahu, and one for the Sandek[75], and so directed the Rebbe on one occasion.[76] Others have two chairs placed next to each other and cover them with a sheet so they appear like one chair.[77]

14. The honor of Kisei Shel Eliyahu:[78]

After the honoring of people for Chaika/Hagasha, an individual is honored to place the baby on the chair of Eliyahu.

15. Zeh Hakisei and Verses recited by Mohel:[79]

Upon the baby being placed on the chair of Eliyahu, the Mohel is to announce “Zeh Hakisei Shel Eliyahu,” and recite other verses as printed in the Siddur. [This verbal designation of the chair for Eliyahu is extremely important as the Zohar implies that without it being announced Eliyahu does not come.[80]]

 

16. Mihakisei:[81]

After the child is placed on the Kisei Shel Eliyahu, an individual is honored to remove the child from the chair [i.e. Mihakisei]. The Sandek then sits on the chair.

17. Al Hasandek-Placing the child on the Sandek:[82]

The father of the newborn is to take his son from the person holding him [i.e. Mihakisei] and place his son on the lap of the Sandek. [If the father is the Sandek, then another individual is to be honored with this role.]

 

18. Laws for the Sandek:

* See Chapter 7 for the full details of laws relating to the Sandek!

 

1. Preparation & Attire

Tallis:[83] It is customary for the Sandek to wear a Tallis. [This was likewise the custom of the Rebbe Rayatz and Rebbe, who wore a Tallis upon being honored with Sandakaus.[84] According to Chabad custom, the Tallis is worn without a blessing if one had it in mind at the time of the wearing by Shacharis to also include the wearing of the Tallis by the Bris.[85]] On Tisha b’Av, if the Bris is taking place in the morning then a Tallis is not to be worn, although one is not to protest against one who does so.

Concentration:[86] At the time of the circumcision, the father of the child, Mohel, and Sandek are to prepare their minds and thoughts for the Mitzvah. In addition to the seriousness of the moment they should also be filled with joy that G-d has merited them to fulfill such a great Mitzvah which is similar to offering a sacrifice before G-d of which there is no greater level. If the Mohel has proper concentration, this will make a large effect above in heaven and this child will not hurriedly sin and the blood of the circumcision will be marked in the chambers of heaven near the throne of G-d.

1. Where to sit:[87]

It is customary to prepare a chair for Elijah Hanavi who is referred to as Malach Habris. The baby is placed on this chair when he is circumcised.[88] Some are accustomed for the Sandek to sit on this chair and hold the baby on his lap during the Bris[89], and so is the widespread Chabad custom.[90] Others however hold that the chair should be split into two parts and appear like two chairs.[91] For this reason some are accustomed to have a very wide chair for this purpose.[92] Others are accustomed to have two actual chairs, one for Eliyahu, and one for the Sandek[93], and so directed the Rebbe on one occasion.[94] Others have two chairs placed next to each other and cover them with a sheet so they appear like one chair.[95]

1. How to hold onto the child:[96]

Upon placing the child on the thigh of the Sandek, the Sandek should have his feet rest on a low stool in order to elevate his legs and make his holding of the child be sturdier and firmer. [The stool should not be too high in a way that it causes his legs to be elevated towards his chest and rather they are to be flat.] The two legs of the Sandek are to be pressed against each other in order to prevent the child from falling. He should firmly hold onto the legs of the child to prevent them from moving during the circumcision which is of great danger. All in all, it is the Sandek’s job to assist the Mohel and make it possible for him to perform the circumcision in a safe and valid method.

19. Father stands near the Mohel by Mila:[97]

The father of the child is to stand next to the Mohel by the circumcision.[98]

 

 

20. Passing the knife to the Mohel:[99]

It is customary for the father to hand over the Mila knife to the hand of the Mohel and appoint him as his emissary to do the Mitzvah, to show that the Mohel is his messenger. [Upon giving the Mohel the knife one should say to the Mohel “I am making you a messenger to do the Milah on my behalf.”]

21. Concentration & Kavana of the Mitzvah:[100]

At the time of the circumcision, the father of the child, Mohel, and Sandek are to prepare their minds and thoughts for the Mitzvah. In addition to the seriousness of the moment they should also be filled with joy that G-d has merited them to fulfill such a great Mitzvah which is similar to offering a sacrifice before G-d of which there is no greater level. If the Mohel has proper concentration, this will make a large effect above in heaven and this child will not hurriedly sin and the blood of the circumcision will be marked in the chambers of heaven near the throne of G-d. [This of course is in addition to the general Kavana that must be had prior to every Mitzvah, to perform the Bris for the sake of fulfilling the Mitzvah of Hashem.[101]]

22. The blessing:[102]

Al Hamila said by Mohel:[103] Prior to performing the circumcision, the Mohel is to recite the blessing of Al Hamila, which is immediately followed by cutting off the foreskin.

Lehachniso said by father:[104] Immediately after the cutting of the foreskin, but prior to the performance of the Peria, the father of the child is to say the blessing of Lehachniso Bevriso Shel Avraham Avinu.[105]

No father:[106] If the father is not present by the circumcision, or is unable to recite the blessing for whatever reason, then the blessing of Lehachniso is to be recited by the Sandek.[107]

Father is the Mohel:[108] In the event that the father is also the Mohel, then he is to recite both blessings.[109] Both blessings are to be recited prior to the circumcision.[110] However, if another individual will be doing the Peria, then although he is to recite the first blessing of Al Hamila prior to cutting off the foreskin nonetheless, the second blessing of Lehachniso is to only be said prior to the Peria as is normally done.

Adult having circumcision:[111] If an adult is being circumcised then although the Mohel is to recite the blessing of Al Hamila, the adult being circumcised is to recite the blessing of Lehachniso.

Standing when saying the blessing:[112] Both the father of the child [if he is not Sandek] and the Mohel are required to recite the blessing in a standing position. However, the Sandek is to remain sitting even if he is the one saying the blessing [i.e. such as if the father is the Sandek, or if the father is not present].

Covering the Erva:[113] There is no need to cover the Ervah of the baby prior to saying the blessing.[114] Nonetheless, the Mohel is not to hold the Erva in his hand upon saying the blessing.[115]

Changing diaper:[116] The child is to be cleaned from feces prior to the blessing. [Thus, if the child has soiled his diaper then his diaper is to be changed prior to the Mila.]

Hatafas Dam:[117] A blessing is not recited prior to performing the Hatafas Dam, unless one can see a foreskin that is attached to the limb, even if he does not know for certain that it is the foreskin but it appears to be the case.

Fixing an invalid circumcision:[118] If part of the foreskin which invalidates the circumcision was not cut off by the time of the circumcision, then one must repeat the blessings upon cutting it off. However, the blessing of Kayam Es Hayeled Hazeh is not to be repeated.

23. Congregation answering Amen and saying Kisheim Shenichnas:[119]

Those who are present by the Bris and hear the blessing of Lehachniso of the father are to answer “Amen” and then continue and say “Kisheim Shenichnas Lebris Kein Yikaneis Letorah Lechupa Ulimaasim Tovim.”

24. Saying Shehechiyanu:[120]

Sephardic custom: Some Poskim[121] rule that the blessing of Shehechiyanu is recited by the father of the child if he is the Mohel. However, if the father is not the Mohel, then it is disputed[122] as to whether the blessing of Shehechiyanu is to be recited, and practically the Sephardic[123] custom is for the father to recite the blessing in all cases.

Ashkenazi custom:[124] The Ashkenazi custom is not to say the blessing even when the father himself is doing the circumcision.[125] It is not said even if there will be a Pidyon Haben taking place for the child.[126] [However, in Eretz Yisrael, many Ashkenazim are accustomed to reciting the blessing as do the Sephardim.[127] However, the Chabad custom is not recite it even in Eretz Yisrael.[128]]

 

25. The Peria and Metzitza:[129]

Immediately after the foreskin is cut, the Mohel is to quickly perform the Peria and Metzitza.[130]

 

26. Meial Hasandek:[131]

After the completion of the circumcision, an individual is honored to receive the baby from the lap of the Sandak.

27. Amida Lebrachos – Sandak Sheini or Sandek Meumad:[132]

The individual who is honored to receive the baby from the lap of the Sandak then hands over the baby to the individual who is honored to hold the baby for the blessings. This individual is referred to as the Sandek Sheiyni, or Sandek Meumad as he holds the child during the blessings [i.e. Amida Lebrachos]. He holds onto the baby in a standing position while the blessings of Hagafen and Koreis Habris is recited opposite him. [Some Poskim[133] write that the Sandek who held the baby during the circumcision, should also hold the baby while the blessings are being recited.]

28. Hagafen & Koreis Habris – The blessings over the wine:[134]

A cup of wine is poured for the sake of saying the blessings over it and for the recital of the naming of the child.[135]

The blessings:[136] An individual is then honored to recite the blessings of Borei Peri Hagafen, and Asher Kideish Yedid Mibeten which concludes with the words Korei Habris.[137]

Who says the blessings:[138] From the letter of the law, any individual may be chosen to say the blessing including the Mohel[139], the father of the child, or any of the people present.[140] However, practically the honor of saying the blessing should be given to the most prestige of those present.[141]  It should not be given to the father of the child being that the blessing includes words of blessing for the father which should be said by someone else.[142] If the Mohel recite the blessing, then he is the first wash his hands and rinse his mouth in order to say the blessing with cleanliness.[143]

Hadas myrtle:[144] Some have the custom to say a blessing of Besamim over a myrtle branch upon say the blessing over the wine prior to say the blessing of Yedid Mibeten.

 

29. Kayeim Es Hayeled & the naming the child:[145]

Kayeim Es Hayeled:[146] The previous blessings of Borei Peri Hagafen and Asher Kideish Yedid Mibeten is then followed by the prayer of Kayeim Es Hayeled Hazeh and the naming of the child.[147] This blessing should be said by the same person who is honored to say the blessings of Borei Peri Hagafen, and Asher Kideish Yedid Mibeten, and it should not be given to another person to say.[148]

Repeating Bedamayich Chayi:[149] The phrase of “Bedamayich Chayi” is to be repeated twice.[150]

Wine in mouth of baby:[151] Upon saying these words of “Bedamayich Chayi” the Mohel is to place wine into the baby’s mouth, through dipping his finger in the cup of wine. The wine is to be placed into the baby’s mouth each time that the phrase is repeated.

Forming the name Shakaiy:[152] Upon placing the wine in the mouth of the baby, the Mohel is to make a form of the name Shakaiy upon doing so. [There are different ways in how this can be done using one’s fingers. The following are the different ways of doing so, and some Mohalim do all possible methods:[153]

• With one’s fingers forming the name Shakaiy, with the thumb forming the Yud and the finger next to it being used for the dipping in the mouth and the Etzba finger forming the Daled.[154]
• With one’s fingers forming the name Shakaiy, with the thumb forming the Daled and the pinky being used for the dipping in the mouth and form the Yud.[155] Practically, some conclude that one is to do both methods, and hence dip his finger twice into the baby’s mouth.[156]
• Figuratively writing the letters of Shakaiy within the mouth of the child.[157]
• Thinking the name Shakaiy when placing the finger into the mouth of the child.[158]

Mamzer:[159] All of the usual blessings are to be recited upon doing the circumcision of a Mamzer, as is usually done, until the words Koreis Habris [i.e. Al Hamila, Lehachniso Beveriso Shel Avraham Avinu, Hagafen, Asher Kidesh Yedid Mibeten]. However, the prayer of Kayeim Es Hayeled Hazeh which is normally recited after the blessing of Koreis Habris, is not to be recited as one is not to supplicate on behalf of such a child.[160] [Likewise, those in attendance of the circumcision are not to recite the blessing of Kisheim Shenichnas.[161]]

30. Drinking the wine:[162]

After the prayer of Elokeinu is recited, a child[163] [who is over the age of Chinuch[164], or the actual newborn[165]] is to be given to drink from the wine.[166] Alternatively, the person who said the blessing is to drink it himself.[167] Alternatively, some Poskim[168] write that the Sandek who held the baby should be given the wine to drink. Whatever the case, from the letter of the law, it may be drunk by anyone who heard the blessing and intended to fulfill their obligation.[169] Whoever drinks it, even a child, is to drink Malei Lugmav [his personal cheek full] of wine.[170]

Shabbos Bris:[171] If a Bris is taking place on Shabbos prior to the congregation saying Kiddush, then it is customary to give the wine to a child [who is over the age of Chinuch[172]] to drink.[173] If there is no child present, then the person who said the blessing should drink it having in mind to fulfill his obligation of Kiddush through drinking a full Revius of the wine.[174] If possible, it is best for him to drink an additional Revius, in addition to the majority of a Revius which he is to drink to fulfill his obligation of Kiddush.[175] [This, however, is only necessary if he does not plan on eating any Mezonos after drinking the wine. If he does plan on eating Mezonos after drinking the wine, then he may even initially drink from it and it is not necessary to give it to a child and to drink more than the majority of a Revius.[176]]

Fast day:[177] When a Bris is taking place on a fast day, including Tishe Beav, then the wine is to be given to drink to a child [who has reached the age of Chinuch[178]].

Yom Kippur:[179] Some are accustomed to omit the use of a cup of wine when a Bris takes place on Yom Kippur, as in any event there is no one who is allowed to drink it.[180] Others are accustomed to use a cup of wine, as is the usual practice, and then give it to drink to the child who is being circumcised.[181] He must be given some of the woine to drink from the cup in addition to the wine that is placed in his mouth by the saying of the words “Bedamayich Chayi.”[182] [However, some Poskim[183] rule that he does not need to drink Malei Lugmav, and even the slightest amount suffices, and so is implied from Admur here.] Others are accustomed to follow the same practice as Tishe Beav, which is to use a cup of wine and give it to drink to any child [who is over the age of Chinuch[184]].[185] Practically, although one is not to follow this latter opinion on Yom Kippur [and is rather to follow the second opinion brought above which is to give the newborn to taste from the wine[186]], nonetheless those who do so do not need to be protested.[187]

31. Ribono Shel Olam:[188]

After drinking the wine, both the father of the newborn and the Mohel should recite the prayer of Ribono Shel Olamin in which they beseech G-d that the child merit to receive a high soul and study Torah and teach it to others and that he be blessed with a long life, as printed in the Siddur.

32. Mi Shebeirach:[189]

After the recital of the Ribono Shel Olamin prayer by the father and Mohel, the Mohel alone recites a Mi Shebeirach for the child.

33. Aleinu Leshabeiach:[190]

The above prayers are then followed by the prayer of Aleinu Leshabeiach which is recited by the entire congregation.[191] This is then followed by Kaddish Yasom.[192]

34. Returning baby to Kevater:[193]

After the completion of the ceremony, the person holding the baby is to return him to the male Kevater who then brings the baby to his wife the female Kevater who originally brought the baby into the room.

35. The meal:[194]

It is customary to host a festive meal after the performance of the Bris.[195] This meal is considered a Seudas Mitzvah.[196] The father is to be overly joyous during this meal and celebrate the great mitzvah that he merited to fulfill.[197]

When:[198] The meal should be held on the same day as the Bris [unless it is a fast day in which case it is to take place the following night].

Minyan of participants:[199] It is customary to have at least a Minyan of men participate in the festive meal that is held for the occasion of the Bris.

Inviting the poor:[200] It is customary to invite paupers to participate in this meal, and this helps to banish any prosecutions from the prosecuting angel above in heaven.

One who is invited and does not participate:[201] Any individual who was invited to participate in the festive meal of the Bris, and does not participate in the eating is considered excommunicated in heaven. This however only applies if the participants of the meal are men of stature and fear of heaven whom it is befitting for one to mingle with. [Thus, if one knows that amongst the participants there will be women who are dressed immodestly, or that there will not be a Mechitza during the meal, then one is not required to participate. Likewise, if the atmosphere will be one that is not befitting of a G-d-fearing Jew then he is not required to participate. The above divine punishment only applies to one who does not participate in the meal itself, however, not to the ceremony of the Bris.[202]]

Not to directly invite people to a Bris:[203] Due to the above punishment for not participating in the meal of Bris when invited, the father should not explicitly invite people to the Bris and should rather simply inform them of the time of the ceremony and the meal. Likewise, the Gabaiy of a shul should not announce that the father is inviting the congregants to the Bris, and rather he should simply state the time and location of the ceremony. [Although in truth there is no issue with inviting people to the ceremony of the Bris, independent of the meal, as the above divine punishment only applies to one who does not participate in the meal itself, nonetheless, the custom is to be stringent even regarding the ceremony.[204]]

The menu:[205] Out of great joy for performing the Mitzvah, the father is to hold a festive meal with an abundance of food and delicacies.[206] One should wash on bread for this festive meal.[207] Some Poskim[208] rule that one should serve animal meat and wine during this meal. Other Poskim[209], however, rule that it suffices for one to serve poultry or fish, and some Poskim[210] rule that even serving dairy suffices. This especially applies if one cannot afford to serve meat or poultry.[211] [According to this latter opinion, many today are accustomed to serve fish and dairy, such as lox and cream cheese. This especially applies when the Bris is taking place in the early morning after the Shacharis prayers when people are not accustomed to eating a heavy meat meal.] However, one should not be stingy and serve only light refreshments, such as coffee and cake.[212] However, one who simply cannot afford it otherwise, may serve light refreshments.[213] [Practically, whoever can afford to do so should serve actual animal meat. One who cannot afford animal meat should serve poultry. One who cannot afford poultry should serve fish.[214] However, one should not serve only dairy, without serving fish, although some are Milameid Zechus on those who only serve dairy for the meal.[215]]

The Nine days:[216] One may eat meat and drink wine during a Seudas Mitzvah which is taking place during the nine days, prior to the week of Tishe eav, such as a Bris Mila,.[217] However, only those who are coming to the meal out of respect for the Baal Hasimcha, or other similar reason, are allowed to eat.[218] However, those joining simply to be allowed to eat meat and drink wine are forbidden to eat meat and wine.[219] Within the week of the Tisha B’av, only ten people, [in addition to the relatives[220] and father of child and Mohel and Sandek[221]], are to eat meat or drink wine during the meal.[222] All others are to simply eat the other foods.[223]

Mamar and Devar Torah:[224] Words of Torah that relate to the mitzvah of circumcision should also be recited during the festive meal. It is customary amongst Chassidim for the father to say over a Maamer on the subject of Bris Milah during the meal.[225] [Many are accustomed to review the Hasidic discourse of the Alter Rebbe “Bietzem Hayom Hazeh Nimul Avraham” printed in Torah Or Parshas Lech Licha p. 13.[226]]

Zemiros and Daled Bavos:[227] It is customary to sing Zemiros during the festive meal held on occasion of the Bris.[228] The Chabad custom is to sing the Niggun of Daled Bavos of the Alter Rebbe during the meal.[229]

Donate to Yeshiva:[230] The Chabad custom is to donate during the meal, or after the meal, a sum of money to a Yeshiva as a pre-payment towards tuition for one’s child in that Yeshiva.

Buy letter in Sefer Torah: One should buy a letter in a Sefer Torah for the baby after the Bris Milah.

Birchas Hamazon:[231] One does not recite Shehasimcha Bemiono by Birchas Hamazon being that the child is found in a state of pain and hence the joy is not complete.[232] At the conclusion of Birchas Hamazon, prior to the Harachaman of Yizakeinu Leyemos Hamashiach, one is to recite the six Harachamans for a Bris Mila.[233] One can honor six different people to recite it. The fourth Harachaman should not be recited by the Mohel [as a it is a blessing towards him] but rather by someone else.[234] Likewise, the first Harachaman should not be said by the father of the child [as it is blessing him]. Likewise, the second Harachaman should not be said by the Sandek [as it is blessing him].[235]

36. A Friday Bris:[236]

Whenever a Bris Mila is performed on Friday, whether it being the 8th day after birth or past the 8th day after birth[237], the festive meal may be celebrated on that day, following the directives given below.[238] If due to this meal one is unable to eat the Friday night meal, then he is to eat three meals on Shabbos day.

When on Friday should the meal be eaten?[239] When possible, it is a Mitzvah to initially begin the Seudas Mitzvah prior to the [beginning[240] of the] 10th hour [Zmaniyos[241]] of the day [or earlier, as much as possible[242]]. [Practically, this is three Zmaniyos hours prior to sunset. Thus, if there are 60 minutes per Zmaniyos hour that day and sunset is at 6:00 P.M. one is to start the feast before 3:00 P.M.] If it is not possible to begin the meal prior to the 10th hour of the day, one may begin the meal up until sunset.[243]

How many people may be invited to the Seudas Mitzvah?[244] It is proper[245] not to invite more than ten male guests for the meal. These ten guests are in addition to the invitation of those guests which are personally connected to the Simcha such as the relatives[246], and Baalei Habris[247] by a Bris.[248] Thus, one may invite ten more guests besides for the above guests.

 

37. Mila to twins or any two children:[249]
38. Circumcising two babies at same time:

When circumcising two babies on the same day, some Poskim[250] rule that one is not to recite a single blessing on behalf of both children and circumcise them simultaneously due to Ayin Hara. Other Poskim[251], however, rule it is permitted to do so. Practically, the custom is like the former opinion.[252]

Twins:[253] Upon circumcising twins simultaneously, a single blessing is to be recited on behalf of both children.

 

1. Hamalach Hagoel when circumcising twins on same day:[254]

In the event that one is circumcising twin boys on the same day, then one is to recite the verse of Hamalach Hagoel in order to avoid the evil eye [i.e. Ayin Hara].

38. Traveling after the Bris:[255]

One is not to travel with a circumcised baby until three days after the circumcision.

_______________________________________________________

[1] Shulchan Aruch chapter 265; See Pesakim Uteshuvos 265; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila

[2] Michaber Y.D. 265:6; Tur 265:6; Or Zarua Mila back end; Darkei Moshe 265:1; Shevach Habris 14:2; See Pesakim Uteshuvos 265:21; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 25-251 footnotes 81-85

[3] The reason: This is done in order to testify in front of 10 people on the father of the child that he has entered his son into the covenant of circumcision. [Or Zarua ibid] Alternatively, this is done in order to give thanks to Hashem for the survival of the child in front of 10 people. Alternatively, the reason it is done in front of a minyan is in order to publicize the mitzvah. [Darkei Moshe 265:1]

[4] Koreis Habris 265:48

[5] Shevach Habris 14:3; See Pesakim Uteshuvos 265:21 and 39

[6] Bris Avos 6:1 based on Tikkunei Zohar Tikkun Ayin

[7] Bnei Yissachar Mamarei Chodesh Tishrei Mamar 4 in name of Midras; See Tosafus Pesachim 114a; Bris Avos 5:31; 6:8

[8] Mavor Yabok Eter Anan Haketores 5; Bris Avos 6:8

[9] Klalei Hamila p. 10; Hagahos Beir Yaakov

[10] Elya Raba 687:3; Zechor Leavraham O.C. 1:40; Bris Avos 6:1; See Koreis Habris 265:60

[11] Rama 265:12; Pischeiy Teshuvah 265:18; Derech Pikudecha Mitzvas Mila; Kitzur SHU”A 163:8; Zocher Habris 25:10-12; Otzer Habris 17:5; Article of Rav A”C Naah in Ohalei Sheim 5:31; Shevach Habris 19:2; Pesakim Uteshuvos 265:39

[12] See Pischeiy Teshuvah 265:18; Otzer Habris 17:5; Shevach Habris 19:2; Pesakim Uteshuvos 265:39

[13] Admur 25:38; M”A 25:28; Shach Y.D. end of 265:24 in name of Hagahos Minhagim; Kitzur SHU”A 10:19; Od Yosef Chaiy Chayeh Sarah 1; Kaf Hachaim 25:92; Os Chaim Veshalom 25:18; Beir Moshe 8:55; See Levush 29; P”M 31 M”Z 1; Igros Moshe 4:101; Piskeiy Teshuvos 25:29 footnote 221; See Pesakim Uteshuvos 264:46

Other opinions: Some write that one is never to wear Tefillin during a Bris Milah, as it contradicts the Os of the Bris and is similar to wearing Tefillin on Shabbos. [See P”M 31 M”Z 1; Ateres Tzevi [Ziditchav] Parshas Tazria that Chozeh Milublin did not wear Tefillin; Zocher Habris 21:25; Piskeiy Teshuvos 25 footnote 224; Siddur Admur with Hearos of Rav Raskin]

[14] The reason: As both the Tefillin and Mila are called an Os. [M”B 25:55]

[15] So responded Rav Eli Landa to our question that there is no such custom by Chabad to remove the Tefillin before the Bris, and on the contrary when it takes place after Shacharis the Tefillin would remain worn, at least of Rabbeinu Tam. See however Hearah 2 of Rav Raskin on Siddur, new edition, who leaves this matter in question.

[16] See Os Chaim Veshalom 25:18; Piskeiy Teshuvos 25:29; Koreis Habris 265

[17] See Maras Ayin Chida; Od Yosef Chaiy Chayeh Sarah 1; Os Chaim Veshalom ibid; Kaf Hachaim 25:96

[18] See Aruch Hashulchan end of 265; Machazik Bracha 25:11; Toras Yekusiel 23; Toldos Yaakov 1; Shevach Yakar 18:3; See Os Chaim Veshalom ibid in name of Chozeh Melublin

[19] Kaf Hachaim 25:96; Piskeiy Teshuvos 25:29

[20] Pischei Teshuvah 265:13; Mateh Efraim 621:3; Koreis Habris 265:60; Sefer Matamim Erech Mila 59; Zocher Habris 17:16; Shevach Habris 17:7

[21] Shevach Habris ibid footnote 22

[22] Sefer Matamim Mareches Mila 59; Bris Avos 5:18; Otzer Habris 12:12; Shevach Habris 16:5; 18:1; See Pesakim Uteshuvos 265:29

[23] Pischei Teshuvah 265:13; Mateh Efraim 621:3; Koreis Habris 265:60; Sefer Matamim Erech Mila 59; Zocher Habris 17:16; Shevach Habris 17:7

[24] See our corresponding Sefer “The laws and customs of Tzitzis” chapter 2 Halacha 15!

[25] See Admur 8:24; Siddur Admur; M”B 8:37; Biur Halacha “Pashat”; Kaf Hachaim 8:55; Ketzos Hashulchan 7 footnote 17

Other opinions: Some write that the repetition of the blessing is never dependent on a time interval but rather on one’s personal removal of his mind from the Tallis. [Piskeiy Teshuvos 8:23 and 27, see there for ten rules regarding the definition of Hesech Hadaas that requires a blessing. His opinion is clearly negated by Admur and other Poskim which clearly mention a time frame regarding the definition of Hesech Hadaas.] Other Poskim rule that one has the amount of time between Shacharis and Mincha. [Beir Heiytiv 8:16 in name of Olas Tamid] Other Poskim rule that a half an hour is already considered an interval. [See Yabia Omer 8:2; Or Letziyon 2:44-10] Others rule it is the period of an hour. [Teshuvos Vehanhagos 1:32] Others rule that even going to Mikveh and returning is considered an interval. [See Poskim in Piskeiy Teshuvos 8 footnote 245] Some Poskim rule one must always repeat the blessing when re-wearing the Tallis, even if he had in mind to re-wear it, and is doing so right away. [Michaber 8:14 based on Maharam, brought in Igur ibid] Practically, even the Sephardim do not follow this ruling of the Michaber, and rather require some level of interval to allow the blessing to be repeated. [Rav Poalim 2:5; Ben Ish Chaiy Bereishis 10; Chida in Chaim Sheol 2:15; Birkeiy Yosef 7:3; Kaf Hachaim 8:52; Yabia Omer 1:40]

[26] Sichas 7^th Adar Sheiyni 1951, printed in Toras Menachem 5711 2:277; Reshimos 65; See A in footnotes and glosses of Rav Raskin pages 667-668; This was also the custom of the Munkatcher, as brought in Darkei Chaim Veshalom 41; Shevach Habris ibid footnote 22

Custom of the Rebbe and Rebbe Rayatz: The Rebbe Rayatz would re-wear his Tallis Gadol when he was a Sandek by an afternoon Bris, without saying a blessing. This custom was likewise followed by the Rebbe. [This was also the custom of the Munkatcher, as brought in Darkei Chaim Veshalom 41] This was despite the fact that the Bris took place between 3-4 hours after Shacharis, and was despite the fact that he could have used another person’s Tallis to avoid a question regarding the blessing. This was done in order to show that one is not required to recite another blessing even after an interval has been made. [Sichas 7^th Adar Sheiyni 1951] Upon the Rebbe Rayatz being asked by the Rebbe as to why he did not say the blessing, he replied that he had in mind in the morning when he wore the Tallis to wear it again later by the Bris. The Rebbe concludes with a Tzaruch Iyun based on Admur in the Siddur. [Reshimos 65] There are a number of explanations behind this custom of the Rebbe Rayatz, which opposes the ruling here of Admur in the Siddur and 8:24 a) The Rebbe Rayatz holds like the opinion of the Maharash brought in the Igur that when one is still wearing a Tallis Katan he is not required to repeat the blessing even if many hours pass [See Siddur Admur; Beis Yosef O.C. 8 in name of Maharach Or Zarua; Taz 8:13 in his understanding of the Rama 8:14 and Rav Chaim Or Zarua, brought in Iggur 23; See Piskei Dinim 8], or b) If you have in mind to wear the Tallis again you do not repeat the blessing even if many hours pass. [Piskeiy Teshuvos 8:27, as he explains in length in 8:23 that Hesech Hadaas is not dependent at all on time] Or c) when wearing a Tallis for Kavod we do not say a blessing. [See glosses of Rav Raskin page 667-668;] Due to the different possible explanations behind this custom of the Rebbe Rayatz and Rebbe, it is difficult to deduce any practical Halachic decisions from this custom, especially if it opposes the ruling of Admur, and hence the practical directive from this custom is limited to its exact case of wearing a Tallis for a Bris, after having in mind.

[27] Rama Y.D. 265:5; Shach 265:21; Maharil Hilchos MilaTosafus Sanhedrin 32b; Kuntrus Chanoch Lanar p. 8 that so was done by the Bris of the Rebbe Rashab; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:11; Shevach Habris 18:1; See Pesakim Uteshuvos 265:20; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 250 footnotes 78–79

[28] The Reason: This is done as a sign of joy. [Tosafus ibid] Alternatively, it is done in play of the verse which states “Layehudim Haysa Orah.” [Maharsha Sanhedrin ibid] Alternatively, it is done because in the past when circumcisions were outlawed, they would light candles to let people know the circumcision is taking place. Now even though this decree is no longer applicable, nonetheless the custom is not nullified. [Yerushalmi Kesubos 1:5]

[29] Shach ibid

[30] Yad Haketana Mila 25

[31] Koreis Habris 265:46

[32] See Rama Y.D. 265:11 [regarding wife bringing to Sandek]; Maharil Hilchos Mila; Bris Avos 5:3; Koreis Habris 265:63; Chosem Kodesh Y.D. 17; Zocher Habris 19:14; Likkutei Sichos 22:56-58; Shevach Habris 16:1-5; Bris Nasan p. 32; See Pesakim Uteshuvos 265:31

[33] See Rama ibid that from the letter of the law, the man can do everything himself and there is no need to involve the woman.

[34] See below

[35] The reason for having a married couple: Some suggest the reason for this custom of having a married couple bring the child into the room is because in majority of cases it is not possible for the father to take the child from his wife who is impure and it is improper for him to take the child from another woman, and hence we have a married couple do so. [Sefer Matamim Mareches Mila 35] The reason a woman is used to bring the child is because women are connected to the Mitzvah of Mila, as connected in scripture in the verses of Tazria. [Likkutei Sichos 22 p. 56]

[36] Sefer Matamim p. 39; Bris Nasan ibid

[37] Aruch Hashulchan Y.D. 265:35

[38] Minhagei Wormz 

[39] Beis Dovid 265:28; Otzer Habris 12:9; Ashrei Yoladito p. 141 based on Midrash Raba Emor 27 and Midrash Tanchuma ; Shevach Habris 16:2

[40] Shiureiy Sheivet Halevi p. 253; Kitzur Dinei Taharah 3:6

[41] Bris Avos 5:26 in name of Likkutei Sefer; Toras Alef 3:34; Zocher Habris 11:13; Michtav Oz of Minchas Elazar; Likkutei Sichos 22:56-58 [custom of many places], printed in Shaareiy Halacha Uminhag 2:34 and Shulchan Menachem 5:111; Sefer Shemiras Haguf Vihanefesh [Lerner] 152:1; Beir Moshe; See Shevach Habris 1:17 and 16:4 p. 28 and footnote 29; Nitei Gavriel 56:8

[42] Likkutei Sichos ibid that it requires further research as to whether this is the custom in all places

[43] The reason: Several reasons are recorded behind this custom, including: 1) It is a [mystical] danger for her fetus due to the evil eye; 2) She won’t pay proper attention to the infant she is holding. [Bris Avos 5:26; Toras Alef 3:34] Alternatively, the reason is because we only desire that two people escort the child and not three, and a woman who is pregnant is considered as if she is two people. [Likkutei Sichos ibid]

[44] Minchas Elazar on Sefer Zocher Habris; Sefer Shemiras Haguf Vihanefesh [Lerner] 152:2

[45] Koreis Habris 265:63; Chosem Kodesh Y.D. 17; Zocher Habris 19:14; Shevach Habris 16:2; See however Aruch Hashulchan 265:35 who writes that one can have a husband and wife act as the Kevatrin, or a single girl and single boy.

[46] See Rama ibid

[47] Shevach Habris 16:2

[48] Chosem Kodesh Y.D. 17; Zocher Habris 19:14; See Os Shalom 265:28

[49] Otzer Habris 3:12 footnote 45; See Aruch Hashulchan 265:35

[50] Minhagei Wormz 

[51] M”A O.C. 551:3; Shevach Habris 16:5

[52] M”A O.C. 551:3; Chayeh Adam 133:21; Kitzur SHU”A 122:15; M”B 551:3; See Machatzis Hashekel ibid

[53] Elya Raba 551:27; Beis Meir 551; Shaar Hatziyon 551; See Machatzis Hashekel ibid

[54] Sefer Matamim Mareches Mila 59; Bris Avos 5:18; Otzer Habris 12:12; Shevach Habris 16:5

[55] Rama Y.D. 265:11; Maharil Mila; See Pesakim Uteshuvos 265:32

[56] Yad Ketana 22

[57] Rama Y.D. 265:1; Siddur Admur have “and those who are standing there recite”; Ovadia Bartanura on Bikkurim 3:3; Kitzur Shulchan Aruch; Shevach Habris 18:2; See regarding that it is proper to stand in front of anyone who is performing a Mitzvah in one’s presence: Taz Y.D. 361:2 based on Michaber 361:4 and Tur 361 in name of Maharitz Geios and Yerushalmi who rules that one must stand by funeral because of the Gomlei Chassadim; and based on Kiddushin 33; Tanya chapter 46 “Therefore, the Sages obligated one to stand in front of one who is doing a Mitzvah even if he is a complete ignoramus” ; Ben Ish Chaiy Ki Seitzei 2:19; Pesakim Uteshuvos 265:5; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 249 footnote 46 and p. 251 footnotes 86-90 and 120-124

[58] The reason: This is based on the verse [Melachim 2 23:3] which states “and all of the nation stood up for the covenant.” [Rama ibid]

[59] Shevach Habris 18:3; See Pesakim Uteshuvos 265:32; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 249 footnotes 47-54

[60] Koreis Habris Pesach Eliyahu 5; Habris Avos 7:1; Sefer Matamim Erech Mils 34

[61] Abudarham Brachos 9; Mateh Moshe Inyanei Mila 4:11; Zecher Dovid Mamar 1:68

The reason: The words Baruch Haba have the same numerical value as the number eight which corresponds to the child who is circumcised on the eighth day. [Abudarham ibid]

[62] Siddur Admur; Taz 265:12; Darkei Moshe 265:4; Zohar 1:94; Shevach Habris 18:3; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 249 footnotes 47-54

[63] Implication of Siddur Admur; Taz ibid that it is accustomed for the entire congregation to recite this verse; Mishmeres Shalom 18:2; See Shevach Habris 18:3 footnote 9

Other customs: According to the Zohar ibid, the beginning of the verse [Ashreiy..Chatzeirecha] is recited by the father of the child, and the second half of the verse [Nishbeah…Heichalecha] by the congregation. This however is not the Ashkenazi custom. [Taz ibid; Darkei Moshe ibid] The Sephardic custom however follows this approach.

[64] Today, it is mostly customary for only the Mohel to recite this verse. Vetzaruch Iyun.

[65] Omitted from Siddur Admur

[66] Migdal Oz Nachal 9; Shaareiy Teshuvah 551:3; Koreis Habris Pesach Eliyahu 5; Bris Avos 5:2; Shevach Habris 18:4; See Aruch hashulchan 265:35; Mishneh Halachos 12:177; See Pesakim Uteshuvos 265:32; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 248 footnotes 38-39

[67] Rav SZ”A in Otzer Habris ibid

[68] Michaber 265:11; Siddur Admur; Tur 265; Rokeiach 113; Or Zarua Mila 107; Maharil Hilchos Mila; Pirkei Derebbe Eliezer 29; Mavor Yabok 4:5; Shevach Habris 15:1; See Pesakim Uteshuvos 265:27; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 249 footnotes 55

[69] The reason: The baby is placed on the chair in order to be blessed by Eliyahu the prophet. [Rokeiach ibid]

[70] Michaber 265:11; Siddur Admur; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 249 footnotes 57-59

[71] Aruch Hashulchan 265:34; Sdei Chemed Mareches Beis Hakeneses 39

[72] Toras Shalom p. 79 that so was done by the Bris of the Rebbe Rashab, in which the Tzemach Tzedek was the Sandek and sat on the chair of Elyahu; Igros Kodesh 4:129, printed in Shulchan Menachem 5:110, that he is almost certain that so was done by a Bris in which the Rebbe Rayatz was Sandek; Reshimos of Rav Groner;  Shevach Habris ibid footnote 4; Koveitz Minhagim

[73] Derech Pikudecha Asei 2 Chelek Hamaaseh 13; Yad Haketana Mila 85

[74] Darkei Chaim Veshalom Munkatch 519

[75] Machzor Vitri 505; Orchos Chaim Hilchos Mila; Rokeiach 113; Maharil Hilchos Mila; Implication of Zohar 1:93

[76] Hiskashrus 644 that so directed the Rebbe to one individual

[77] Hiskashrus 645 p. 18 that so directed the Rebbe Rayatz; So was done by Rav Eliyahu Landa by the Bris of my son Eliezer Avraham in 5782

[78] See Michaber 265:11; Shevach Habris 18:5

[79] Siddur Admur; Michaber 265:11; Shevach Habris 18:5

[80] See Zohar 1:93; Tolas Yaakov Sod Bris Mila; Shelah Miseches Chulin; Zocheir Habris 20:1; Otzer Habris 15:18

[81] Shevach Habris 18:4

[82] Shaareiy Teshuvah 551:3; Kitzur SHU”A 163:1; Zocher Habris 21:29; Az Nidbaru 7 Inyanei Mila 11; Shevach Habris 18:4; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 249 footnotes 60

[83] Pischei Teshuvah 265:13; Mateh Efraim 621:3; Koreis Habris 265:60; Sefer Matamim Erech Mila 59; Zocher Habris 17:16; Shevach Habris 17:7

[84] Shevach Habris ibid footnote 22

[85] See Chapter 9 Halacha 4 for the full details of the subject

[86] Levush 264:1; Migdal Oz Nachal 9, 11, and 12; Zocher Habris 17:15 and 18:16; Shevach Habris 17:9

[87] Michaber 265:11; Tur 265; Rokeiach 113; Or Zarua Mila 107; Maharil Hilchos Mila; Pirkei Derebbe Eliezer 29; Mavor Yabok 4:5; Shevach Habris 15:1

[88] The reason: The baby is placed on the chair in order to be blessed by Eliyahu the prophet. [Rokeiach ibid]

[89] Aruch Hashulchan 265:34; Sdei Chemed Mareches Beis Hakeneses 39

[90] Toras Shalom p. 79 that so was done by the Bris of the Rebbe Rashab, in which the Tzemach Tzedek was the Sandek and sat on the chair of Elyahu; Igros Kodesh 4:129, printed in Shulchan Menachem 5:110, that he is almost certain that so was done by a Bris in which the Rebbe Rayatz was Sandek; Reshimos of Rav Groner;  Shevach Habris ibid footnote 4; Koveitz Minhagim

[91] Derech Pikudecha Asei 2 Chelek Hamaaseh 13; Yad Haketana Mila 85

[92] Darkei Chaim Veshalom Munkatch 519

[93] Machzor Vitri 505; Orchos Chaim Hilchos Mila; Rokeiach 113; Maharil Hilchos Mila; Implication of Zohar 1:93

[94] Hiskashrus 644 that so directed the Rebbe to one individual

[95] Hiskashrus 645 p. 18 that so directed the Rebbe Rayatz; So was done by Rav Eliyahu Landa by the Bris of my son Eliezer Avraham in 5782

[96] Zocheir Habris 19:11; Bris Avos 12:2; Migdal Oz Nachal Tes; Chosem Kodesh 10:7-8;  Shevach Habris 17:8

[97] Michaber Y.D. 265:9; Levush 265; Mateh Moshe Inyanei Mila 4:11; Kitzur SHU”A 163:1; See Pesakim Uteshuvos 265:24; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 251 footnotes 91-92

[98] The reason: This is done in order to inform the Mohel that he is his emissary to perform the Mitzvah. [Michaber ibid] Alternatively, the reason is because when a person brings an offering he must be standing over and the circumcision of one’s son is considered an offering of the father. [Mateh Moshe ibid in name of Tur] According to this reason, even if the father explicitly appoints the Mohel as his emissary, he should still stand next to him. [Aruch Hashulchan 265:31]

[99] Kitzur SHU”A 163:1; Shulchan Gavoa 265:16; Shevach Habris 18:5; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 251 footnote 93

[100] Levush 264:1; Migdal Oz Nachal 9, 11, and 12; Zocher Habris 17:15 and 18:16; Shevach Habris 17:9; Pesakim Uteshuvos 265:1 footnote 8-12; See Encyclopedia Talmudit Vol. 46 Erech Mila p. 483-486

[101] See Encyclopedia Talmudit ibid p. 483-486 regarding if done not Lishma

[102] Pesakim Uteshuvos 265:2-3; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 251-252 footnotes 94-127

[103] Michaber Y.D. 265:1; Siddur Admur; Shevach Habris 18:6; Pesakim Uteshuvos 265:2

[104] Siddur Admur; Michaber Y.D. 265:1; ; Kitzur SHU”A 163:1; Tur ibid; Levush ibid; Shevach Habris 18:7; Pesakim Uteshuvos 265:3; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 251-252 footnotes 99-107

[105] The reason: The reason the blessing is said between the cutting of the foreskin and the Peria is because some authorities hold that the blessing should be recited after the circumcision while others hold that it should be recited before the circumcision, and hence we make a compromise to say it in between. [Rosh Shabbos 19:10; Tur 265; Shach 265:1]

[106] Rama Y.D. 265:1; Shevach Habris 18 footnote 23; Pesakim Uteshuvos 265:4; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 251 footnotes 91-92

[107] The reason: As in the event that the father does not arrange the circumcision for his son, the obligation falls upon the Jewish court, and hence they too are obligated in this Mitzvah. Practically, this blessing is delegated to the Sandek who is holding down the child for the circumcision. [Rama ibid]

[108] See Michaber 265:2; Pesakim Uteshuvos 265:12; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 252 footnotes 113-118

[109] The Nussach of the blessing: Some Poskim rule that when the father is the Mohel he is not to say the wording off Al Hamila, but rather is to say the wording “Lamul Es Haben” [Michaber 265:2 in name of Rambam] Practically, however, the custom is to say the regular Nussach of Al Hamila even when the father performs the circumcision. [Rama ibid]

[110] Taz 265; Beir Heiytiv 265:1; Maharil Hilchos Mila; Derech Hachaim 231:1; Chochmas Adam 149:20; Misgeres Hashulchan 163:2

[111] Rashbash 89

[112] Michaber ibid; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 253 footnotes 120-124

[113] Admur 75:7; Michaber Y.D. 265:8; Baal Haittur Mila 3; Sefer Haeshkol Hilchos Mila; See Pesakim Uteshuvos 265:23; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 253 footnotes 125-127

[114] The reason: As the Erva of a child is not considered an Erva until age 9. [2^nd and main opinion in Admur 75:7; 2^nd reason in Shach 265:18; Rama O.C. 75:4] Alternatively, as the Mitzvah of Mila makes the encampment holy, and hence having his Erva revealed does not transgress Machanecha Kadosh. [1^st reason in Shach 265:18; See 1^st opinion in Admur ibid that even a Katan’s Erva is forbidden]

[115] Yeish Mi Sheomer in Admur ibid; M”A 75

[116] Rama 265:8; See Pesakim Uteshuvos 265:23

[117] Michaber 265:3; Shach 263:4; Tur 263; Bach 263

[118] Rama 265:3; Admur 432 KU”A 2; Pesakim Uteshuvos 265:13

[119] Siddur Admur; Michaber Y.D. 265:1; Shach 265:3; Kitzur SHU”A 163:2; Shevach Habris 18:7; For different Nusschaos of this blessing, see: Michaber ibid; Shach ibid; Taz 265:2; Pesakim Uteshuvos 265:6; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 253 footnotes 128-132

[120] Shevach Habris 18:7; See Pesakim Uteshuvos 265:22

[121] Michaber Y.D. 265:7

[122] See Michaber ibid brings two opinions, with the second opinion being that of the Rambam who holds the blessing is to always be recited by the father.

[123] So is the custom of residence of Israel, Egypt, and Syria. [Michaber ibid]

[124] Rama Y.D. 265:7; Shach 265:17; Setimas Admur in Siddur who omits this blessing

[125] The reason: This is due to several reasons, including: 1) The pain of the child impedes the joy and hence does not justify the blessing of Shehechiyanu. [Ravayah Shabbos 289] 2) As the child has not yet left the status of a Nefel. [Ravayah ibid, brought in Hagahos Maimanis

[126] Shach 265:17; Beir Heiytiv 265; Derech Hachaim 233:8; Setimas Admur in Siddur who omits this blessing

Other opinions: Some Poskim rule that if there will be a Pidyon Haben taking place then the blessing is to be said by the circumcision instead of the Pidyon Haben. [Rama ibid]

[127] Otzer Habris 15:23

[128] See Igros Kodesh 20:309, printed in Shulchan Menachem 5 p. 125-126; Shevach Habris ibid

[129] Siddur Admur; Michaber Y.D. 264:3;  Kuntrus Hasiddur of Gra”ch Na”ah 11; Shevach Baris 18:6

[130] The reason: The reason the Peria is to be performed immediately after the Mila is in order to prevent the area from getting filled with blood which will make it difficult to perform. [Bris Avos 12:7; Os Chaim Veshalom 264:10; Zocher Habris 14:16 and 18; Sod Hei 8 and Sharvit Hazahav; Shevach Habris 18 footnote 17]

[131] Shevach Habris 18:8

[132] Bris Avos 7:28; Shevach Habris 18:8

[133] Hagahos Rav Akiva Eiger 265:1

[134] Michaber Y.D. 265:1; Siddur Admur; Shevach Habris 18:9; Pesakim Uteshuvos 265:7-8; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 254-256 footnotes 147-162

[135] The reason: The reason that the blessings are to be said over a cup of wine is because we do not recite praise to God without a cup of wine. [Beis Yosef in name of Mordechai]

[136] See Pesakim Uteshuvos 265:7-8

[137] The blessing of Asher Kideish Yedid Mibeten is a blessing of praise and thanks to God. [Aruch Hashulchan 265:16]

[138] See Pesakim Uteshuvos 265:7

[139] 2^nd option in Michaber ibid; Taz and Shach ibid write that so is the custom

[140] Michaber 265:1; See Siddur Admur whose wording implies that the honor of saying the blessings should be given to the Mohel, however the Kuntrus Hasddur 11 writes that this sentence was not written by Admur but rather by the printer

[141] Shach 265:4

[142] Os Shalom 265:5

[143] Rama ibid

[144] Michaber ibid

[145] See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 256-257 footnotes 147-162

[146] Pesakim Uteshuvos 265:9

[147] This prayer is a supplication on behalf of the newly circumcised child that he recover and be healthy. It is therefore not considered an interval between the blessing and drinking of the wine. [See Tur 265 in name of Ittur; Beis Yosef 265; Bris Dovid 265:32]

[148] Koreis Habris 265:14; Os Chaim 265:5; However, see Bris Avos 7:27 that in some communities the custom is to delegate the blessings to two different people

[149] Taz 265; Shach 265

[150] The reason: This is done in order to hint that through the circumcision the child will merit a portion of this world and the next world.

[151] Michaber Y.D. 265:2; Admur O.C. 621:5; M”A 621:3; Taz 265:6; Abudarham; Koreis Habris Pesach Eliyahu 38;  Shevach Habris 18:9

[152] Taz 265:6; Beis Yosef 265 that so he heard; Derisha 265:3; Beir Hagoleh 265:6; Shevach Habris 18:8

[153] See Mishmeres Shalom Kudinav 18:19; Bris Avos 7:29; Otzer Habris 3:15-23; Zocher Habris 23:14; Koreis Habris Zecher Eliyahu 38; Shevach Habris p. 81

Background: The Beis Yosef records that he heard that it is customary to make the form of a Shin upon doing so. Now, there are three different ways recorded in the Poskim regarding how this can be performed. The first two methods involve mimicking the letters Shin, Daled, and Yud with one’s fingers, by having one of the outer fingers fold in the shape of a Daled, and another finger in the shape of a Yud, and three fingers slightly fold and act as the Shin. [However, it is a dispute as to which of the fingers are to perform the letters Yud, Shin, and Daled. Some say that the thumb should form the Yud and the one next to it which is called the Etzba forms the Daled and is the finger that enters the wine to the mouth, and the three last fingers form the Shin. However, some say a totally different order, that the thumb forms the Daled, and the three middle fingers form the Shin, and the Zeres/pinky forms the Yud and enters the wine into the baby’s mouth. Practically, some conclude that one is to do both methods, and hence dip his finger twice into the baby’s mouth.] However, there is a third opinion and method which exists that understands the intent of the above statement completely differently. In their understanding, the intent is not that one should mimic the name Shadaiy with one’s fingers, but rather that one should move one’s wine dipped finger inside the mouth of the child, in the motions of writing the letters Shin Daled and Yud. A possible fourth opinion that is recorded is for the Mohel to think of the name Shakaiy in his mind while placing the wine into the baby’s mouth.

[154] Yaavetz in Migdal Oz Nachal Hasiri 1:3; Chasdei Avos Parshas Lech Licha; Yad Ketana

[155] Zechor Leavraham Erech Mila; Shulchan Gavoa 265:3; Machshirei Mila 5:32; Zechor David 1:71; Bris Avos 7:29; Otzer Habris 3:15-23

[156] Mishmeres Shalom Kudinav 18:19; Koreis Habris Zecher Eliyahu 38

[157] Derech Pikudecha Mila 24; Sefer Habris 265:54

[158] Chasam Sofer  Y.D. 327

[159] See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 257 footnotes 177-179

[160] The reason: As the Jewish people who are holy do not desire for the Mamzer population to become established. [Shach 263:9]

[161] Shach 263:9 in name of Maharil

[162] See Shevach Habris 18:10; ; Pesakim Uteshuvos 265:16; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 257 footnotes 170-176

Background of opinions: Some Poskim rule that the wine is to be drunk by the Sandek [Rama 265:4 that so is the custom], which refers to the process of the blessings. [Gr”a ibid] Other Poskim however write that the custom is not to do so and rather the wine is given to young lads to drink. [1^st custom in Rama ibid; Shach 265:14] Others negate this custom of giving to young lands to drink being that they do not pay attention to the blessing and do not have in mind to fulfill their obligation and hence rather it is to be drunk by the person who said the blessing. [Pischeiy Teshuvah 265:8 in name of Chamudei Daniel]

[163] Siddur Admur “the child”; Rama ibid; Shach ibid; See Hearos of Rav Raskin footnote 44

[164] See Admur 190:4; 621:5; M”A 559:9; Beir Heiytiv 621:11

Other opinions: Some Poskim rule that it may even initially be given to a Katan who is under the age of Chinuch. [2^nd opinion in Admur 190:4]

  97 footnote 6

[165] Possible understanding of Admur in Siddur; So rule regarding Yom Kippur: Admur 621:5; Rama O.C. 621:3; Y.D. 265:4; Mordechai Remez 727; See Admur 190:4 in parentheses regarding Kos Shel Brachs “Even a one day old child” although writes that initially it must be given to a Gadol, however according to the second opinion there it may even initially be given to a Katan

The reason: Now, although in general to be able to make a blessing for a child the child must be of age Chinuch, nevertheless, here since the blessing is done for the sake of the circumcised child, he may be given to drink. [Admur 621:5]

[166] Siddur Admur

[167] Rama 265:4 as explained in Gr”a ibid that Sandek here refers to the Mivareich; Siddur Admur; Pischeiy Teshuvah 265:8 in name of Chamudei Daniel that so is the preferred option

[168] Hagahos Rav Akiva Eiger 265:1

[169] See Shach 265:14 and Pischeiy Teshuvah 265:8 in name of Chamudei Daniel

[170] 1^st opinion in Admur 190:4 in parentheses

Other opinions: Some Poskim rule that it is not necessary to drink Malei Lugmav and a mere taste suffices. [2^nd opinion in Admur 190:4; Taz 265:10]

[171] See Admur 273:9; Rama 273:5; Levush 273; Perisha 273:4; Shevach Habris 18:12; SSH”K 54:23; Piskeiy Teshuvos 273:11; Pesakim Uteshuvos 265:16

[172] See Admur 190:4; 621:5; M”A 559:9; Beir Heiytiv 621:11

Other opinions: Some Poskim rule that it may even initially be given to a Katan who is under the age of Chinuch. [2^nd opinion in Admur 190:4]

  97 footnote 6

[173] The reason: As it is forbidden for an adult to eat or drink before kiddush and hence we give it to a child.

[174] Admur ibid; Implication of Rama ibid; Even Heozer 273

The reason: One is to drink a full Revius in order to fulfill his obligation of Kiddush Bemakom Seuda according to those who hold that a single Revius of Kiddush suffices. [See Admur ibid]

[175] Admur ibid; Taz 273:4; Levush 273; Bach 273; See M”A 273:12; Elya Raba 273:8

The reason: This is done in order to fulfill his obligation of Kiddush Bemakom Seuda even according to those who hold that a single Revius of Kiddush does not suffice for this purpose. [Admur ibid]

[176] See Admur ibid; M”A 273:13; Birkeiy Yosef, brought in Shaareiy Teshuvah 273:7

[177] Rama Y.D. 265:4; Admur 621:4 and 6 regarding Tishe Beav; Michaber 559:7 [unlike YD. 265:4]; M”A 559:9; Beir Heiytiv 621:11; See Shevach Habris 18:19; Pesakim Uteshuvos 265:15 See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 257-258 footnotes 180-190

Other opinions: Some Poskim rule that no blessing is to be said over the wine on a fast day, with exception to the three fasts other than Yom Kippur and Tishe Beav, and even then, only if the Yoledes is not fasting and can be given the wine to drink. [Michaber Y.D. 265:4]

[178] See Admur 621:5; M”A 559:9; Beir Heiytiv 621:11

[179] Admur 621:4-6; See Shevach Habris 18:19; Pesakim Uteshuvos 265:15

[180] Admur 621:4; Michaber O.C. 621:3; Y.D. 265:4;  Rambam; Mordechai; Ran

The reason: Even a child cannot drink it, as although by Tishe Beav we rule leniently that a child may be given to drink being that it is an uncommon event, nevertheless, by Yom Kippur, since the fast is Biblical, we are stringent despite the fact that the event is uncommon. [Admur 621:4]

[181] Admur 621:5; Rama O.C. 621:3; Y.D. 265:4; Mordechai Remez 727

The reason: Now, although in general to be able to make a blessing for a child the child must be of age Chinuch, nevertheless, here since the blessing is done for the sake of the circumcised child, he may be given to drink. [Admur 621:5]

[182] Admur 621:5; M”A 621:3

[183] Taz 265:10; 2^nd opinion in Admur 190:4; Implication of Admur 621:5 “Ketzas”

Opinion of Admur: Some Poskim rule that it is necessary for the child to drink his own personal Malei Lugmav and a mere taste does not suffice. [1^st opinion in Admur 190:4 in parentheses] Vetzaruch Iyun from here

[184] See Admur 621:5; M”A 559:9; Beir Heiytiv 621:11

[185] Admur 621:6; M”A 621:3; Levush 621:3; Tosafus Shabbos 139a; Eiruvin 40b

[186] See Shevach Habris 18:19

[187] Admur 621:6; M”A ibid; Levush ibid

[188] Siddur Admur; See Shevach Habris 18:10; See Pesakim Uteshuvos 265:11 footnote 101

[189] Siddur Admur; Shaar Hakolel 14:9 that the Mi Shebeirach is only said by the Mohel and not by the father of the child; Shevach Habris 18:10; ; See Pesakim Uteshuvos 265:11 See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 258 footnotes 194

[190] Levush O.C. 133 end; P”M 585 A”A 1; Shevach Habris 18:10 that so is Chabad custom; See Pesakim Uteshuvos 265:11; Omitted from Siddur Admur

If Bris is taking place immediately after Shacharis: In t he event that the Bris is taking place immediately after the morning prayers, then it is to be done before the prayer of Aleinu. [Shach 265 end; Maharil Hilchos Mila; Levush 265] However, practically, today this is no longer the custom and rather it is done after the Davening is complete. [Aruch Hashulchan 265 end] Hence, Aleinu Leshabeiach is recited at the end of Shacharis, as usually done, and then again after the Bris. [Bris Avos 3:16; See Os Shalom 265:39; Koreis Habris; Shevach Habris 18 footnote 36]

[191] The reason: The reason for the recital of the prayer of Aleinu Leshabeiach is because in this prayer we praise God for making the Jewish people distinguished from the Gentile nations and this is done through the mitzvah of Mila. [Poskim ibid]

[192] Koreis Habris; Bris Avos 7:33

[193] M”A 551:3; Bris Avos 7:33; Zocher Habris 23:14; Shevach Habris 18:11

[194] Michaber 265:12; Admur 249:6; See Shevach Habris 19:1-7; See Pesakim Uteshuvos 265:35; 42 regarding Shelishi Lemila See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 257-259 footnotes 195-222

[195] The reason: The reason behind holding a festive meal is because every Mitzvah that the Jewish people accepted with joy, such as the mitzvah of circumcision, we still perform with joy. Likewise, when Yitzchak was born Avraham hosted a festive meal on the occasion of his Bris. [See Shabbos 130a; Pirkei Derebbe Eliezer 29]

[196] Rama 265:12; Admur 249:6; 325:6; 444:6; 492:1

[197] Machzor Vitri 2:506; Orchos Chaim Hilchos Mila

[198] See Admur 249:6; Pesakim Uteshuvos ibid

[199] Rama 265:12; See Pesakim Uteshuvos 265:38

[200] Orchos Chaim Hilchos Mila; Siddur Yaavetz Minhagei Bris Nachal 13:17

[201] Rama 265:12; Pischeiy Teshuvah 265:18; Derech Pikudecha Mitzvas Mila; Kitzur SHU”A 163:8; Zocher Habris 25:10-12; Otzer Habris 17:5; Article of Rav A”C Naah in Ohalei Sheim 5:31; Shevach Habris 19:2; Pesakim Uteshuvos 265:39

[202] See Pesakim Uteshuvos ibid

[203] See Pischeiy Teshuvah 265:18; Otzer Habris 17:5; Shevach Habris 19:2; Pesakim Uteshuvos 265:39

[204] See Pesakim Uteshuvos ibid

[205] Shevach Habris 19:3; See Pesakim Uteshuvos 265:35

[206] See Chochmas Adam Y.D. 149:24; Bris Avos 13:1 in name of Apter Rav; Darkei Chaim Veshalom 932

[207] Chochmas Adam Y.D. 149:24; See Admur 325:6

[208] Admur 249 Kuntrus Achron 1; M”A 249:6; Machatzis Hashekel ibid; Shelah Miseches Shabbos in name of Maharash Lublin; Migdal Oz Nachal Tes; Os Bris 265:14; Darkei Chaim Veshalom 932 See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 259 footnote 219

[209] Shelah ibid; Koreis Habris Y.D. 265:65; Zocheir Habris 25:7;

[210] See Shelah ibid; Chasam Sofer Y.D. 213; Maharam Shick Y.D. 266; Zecher Dovid Mamar Gimel 4; Os Bris 265:14; Zocher Habris 25:9; Aruch Hashulchan ibid [due to poverty]; Shevach Habris ibid footnote *7

[211] See Bris Avos 13:4 in name of Eretz Chaim [Sitvan] that in Tzefas they instituted to serve fish by the Mila and not meat being that meat was very expensive and they do not want to shame someone who cannot afford it

[212] Chochmas Adam ibid; Bris Avos 13:1 in name of Apter Rav; Darkei Chaim Veshalom 932

[213] Aruch Hashulchan 265:35

[214] Shevet Halevi 3:18

[215] See Shelah ibid; Chasam Sofer Y.D. 213; Maharam Shick Y.D. 266; Zecher Dovid Mamar Gimel 4; Os Bris 265:14; Zocher Habris 25:9; Aruch Hashulchan ibid [due to poverty]; Shevach Habris ibid footnote *7

[216] Rama 551:10

[217] The reason: As the Sages never decreed that one not eat meat and wine by a Seudas Mitzvah during the nine days. [Mateh Yehuda ibid; Kaf Hachaim 551:138]

[218] Rama ibid “All those which are affiliated with the meal”

[219] M”A 551:35; Taz 551:12; Drashos Maharil; M”B 551:76 based on Rama ibid “but not anymore than this amount”; Kaf Hachaim 551:163

[220] M”A 551:35; Taz 551:12; M”B 551:77

Definition of relative: A relative is defined as any relative that is invalid to give testimony regarding the Baalei Hasimcha [the person celebrating the Mitzvah]. [Kuntrus Achron 249:1; Ketzos Hashulchan 69 footnote 9] This includes the following relatives: Siblings and brother and sister in-laws; Parents and stepparents; Grandparents and step grandparents; children and their spouses; Grandchildren and their spouses; Uncles and Aunts including great Uncles and Aunts; First Cousins; Nephews. [See Choshen Mishpat 33:2]

[221] Kuntrus Achron 249:1; See Taz 551:12

[222] Rama ibid; Admur 249:7 and Kuntrus Achron 249:1; M”A 551:35; Taz 551:12; Levush 551:10; Shiyurei Kneses Hagedola 551; Elya Raba 551:26; M”B 551:77; Shevach Habris 3:11

[223] M”A 551:36; Shelah beginning of Miseches Shabbos

[224] Kelalei Hamila p. 68; Migdal Oz Nachal 13; Likkutei Sichos 7:306; Shevach Habris 19:4

[225] Kovetz Minhagei Chabad Inyanei Hirayon Vileida p. 33

[226] Shevach Habris 19:4 footnote 11

[227] See Shevach Habris 19:4

[228] Kelalei Hamila p. 68; Os Shalom 265:29

[229] Sefer Hasichos 5688 p. 12

[230] Hayom Yom p. 41; Sefer Haminhagim p. 23; Toras Menachem 2:281; Igros Kodesh 30:300;  Kovetz Minhagei Chabad Inyanei Hirayon Vileida p. 33; Shevach Habris 19:5

[231] Shevach Habris 19:6; See Pesakim Uteshuvos 264:37

[232] Kesubos 8a; Abudaraham Hilchos Brachos Shaar 9; Migdal Oz Nachal 13; See Koreis Habris 265:66 regarding if a Chasan and Kallah are present

[233] See Hagahos of Tzemach Tzedek on Siddur; Shaar Hakolel 14:8

[234] Siddur Shelah

[235] Shevach Habris 19:6 footnote 16

[236] Admur 249:5-6; Shevach Habris 19:7; See Pesakim Uteshuvos 265:36

[237] Such as when it had to be delayed due to illness or yellowness of the infant, and now is the first opportunity that they have to do the Mila. Furthermore, even if there was simple negligence involved that delayed the Bris, such as the parents were irreligious, and now on Friday the opportunity to do the Bris has presented itself, the Bris is nevertheless performed on Friday.

[238] The reason: The prohibition to establish  a large feast on Erev Shabbos only applies with regards to an optional feast, or a Seudas Mitzvah which is optional in terms of the date in which one must set it for, and it is thus possible for one to delay it to a later date. However a Seudas Mitzvah which has fallen out to be eaten specifically on Erev Shabbos, may be set on Erev Shabbos, even if due to this one will be unable to eat the Friday night meal as this meal is likewise a Seudas Mitzvah just as is the Friday night meal. [And hence there is no requirement to push off the Friday Seudas Mitzvah as we why should one delay one Seudas Mitzvah for the sake of another Seudas Mitzvah.] Now, since one may not leave a Jewish child uncircumcised even one day, the day that the Bris is performed is considered its proper time, as it is forbidden to be delayed. Therefore the Seudas Mitzvah is also considered to have fallen on that day. [Admur ibid]

[239] Admur 249:7; M”A 249:6; Bach 249; Ketzos Hashulchan 69 footnote 8

Other Opinions: Some Poskim rules that the meal should be eaten in the morning [prior to midday]. [Mishneh Berurah 249:13; Kaf Hachaim 249:14; 581:66;  He bases this ruling on the ruling of the Rama in 695:2 that when Purim falls on Erev Shabbos one is to start the meal prior to midday. The Ketzos Hashulchan [69 footnote 8] however argues that one cannot learn from the Purim feast laws that all meals of a Seudas Mitzvah are to be eaten prior to midday as there is much greater of a chance of becoming drunk by a Purim meal, and hence it was initially set to be eaten before midday. However other feast of a Seudas Mitzvah can be eaten even initially up to the 10^th hour.]

[240] Admur 249:9

[241] See Admur 444:4; Siddur Admur Hilchos Tefillin; Levush 233:1; Biur Hagr”a 459

[242] Ketzos Hashulchan 69 footnote 8, as the earlier one can make the meal the more praiseworthy it is for the honoring of Shabbos. Practically it is the custom to make the meal as early as possible.

[243] So is implied from 249:6

[244] Admur 249:7; Kuntrus Achron 249:1; Maharash Melublin, teacher of Shelah, brought in Shelah Miseches Shabbos; M”A 249:6; Elya Raba 249:6; Machatzis Hashekel 249:6

Other Opinions: Some Poskim rule that until midday one may invite as many guests as he desires, even 1000. [Shulchan Hatahor Komrana 249:7] This is because he learns the main prohibition is to set a weekly meal for Friday, while by occasional feasts the prohibition is mainly on the Baal Haseuda and not the guests. However clearly this is not the opinion of Admur.

[245] Lit. Tov. In Kuntrus Achron 249:1 Admur explains that the implication from the Rama/Levush is that one may be completely lenient in this regard and invite as many guests as he desires. Thus, Admur here simply writes it is proper to be stringent in this and not that it is an actual obligation.

[246] Definition of relative: A relative is defined as any relative that is invalid to give testimony regarding the Baalei Hasimcha [the person celebrating the Mitzvah]. [Kuntrus Achron 249:1; Ketzos Hashulchan 69 footnote 9] This includes the following relatives: Siblings and brother and sister in-laws; Parents and stepparents; Grandparents and step grandparents; children and their spouses; Grandchildren and their spouses; Uncles and Aunts including great Uncles and Aunts; First Cousins; Nephews. [See Choshen Mishpat 33:2]

[247] Such as the Mohel, and Sandek by a Bris.

[248] Kuntrus Achron 249:1; See Taz 551:12

[249] See Pesakim Uteshuvos 265:18-19; See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 259-261 footnotes 223-239

[250] Perisha E.H. 62, brought in Chelkas Mechokeik 62:3, as rules Rama E.H. 62:2 regarding a Chupah

[251] Michaber and Rama Y.D. 265:5; Taz 265, brought in Chelkas Mechokeik 62:3; Admur 213:7

[252] Admur 213:7 that it is better to say two different blessings by two children of two fathers; See Pesakim Uteshuvos 265:18

[253] Admur 213:7 in parentheses 

[254] Sefer Zechira; Shemiras Hanefesh 139; Kaf Hachaim 116:182; Sefer Shemiras Haguf Vihanefesh [Lerner] 151:1; See also Rama E.H. 62:3 and Chelkas Mechokeik 62:3

[255] Nedarim 31b; See Aruch Hashulchan 263:5; Sefer Shemiras Haguf Vihanefesh [Lerner] 153:6 footnote 8