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_Beginning the Ceremony
Throughout the ceremony, parents have several opportunities to honor close friends and family by holding the infant during various parts of the Bris or reciting blessings. Our sages say their active participation provides positive omens for the honorees’ future. The bris ceremony commences when the Kvatterin or Godmother, a woman relative or friend, takes the baby from the mother and carries him on a pillow and hands the baby to the Kvatter, or Godfather, a male friend or relative, often the Kvatterin’s husband. The Kvatter then brings the infant to the front of the room where the circumcision itself will occur. The baby remains on the pillow for the entire ceremony. The Mohel announces “Baruch Haba”, welcoming the baby to his first Mitzvah. Though not a requirement, in many cases, the Kvatter and Kvatterin are a husband-wife team, and are often a couple looking to have children. The Talmud says that if one prays for someone and simultaneously needs the thing that he’s praying for, G-d helps him as well. Similarly, a couple who conveys someone else’s child to his bris will merit someday to bring a child of their own to a bris. Most communities try to refrain from using a Kvatterin who is pregnant. In some communities, the baby is passed from woman to woman until he gets to the Kvatterin, who then passes him to the Kvatter, and the baby is then passed from man to man until he gets to the Mohel. This allows for more people to join in the mitzvah of escorting the child to this special mitzvah. The Kvatter hands the baby to the person who has been honored with placing the baby on a chair, often a decorative armchair that has been specially designated as the Throne of Elijah (Kisay Shel Eliyahu) which reminds us of the spiritual presence of Elijah the Prophet at every bris. The Mohel recites a short statement announcing the attendance of Elijah and prays that his hand will be properly guided as he embarks upon this special procedure. The Bris Procedure (see below for text for the blessings during the ceremony or click here for a pdf) The Sandak is announced, comes forward and sits in a chair placed near the chair of Elijah. In some Sephardic communities the Sandak sits on the Throne of Elijah itself. The baby, still on the pillow, is then taken off the Throne of Elijah – an honor which is called Meihakiseih – and handed to the father, who places the baby on the Sandak’s lap. It will be the Sandak’s job to cradle the baby during the actual bris. The honor of acting as Sandak serves as the greatest honor one can receive at a bris. Our Sages equate the role of a Sandak with that of a Kohen (priest) serving in the Temple when it stood in Jerusalem. They say that at the moment of the Bris, the Sandak is comparable to the Kohen who offers the holy ketores (special fragrant incense) in the innermost chamber of the Temple. Furthermore, as the Kohen the merited wealth and a long life for this service, a Sandak also receives a blessing for wealth and long life. Parents often bestow this honor to a great rabbi or a grandparent. |
Except for the Sandak, it is customary for all who are present to stand for the duration of the service.
At this point, the father stands near the Mohel and verbally appoints him to carry out the bris procedure. The Mohel then becomes an agent of the father, thus fulfilling the father’s obligation.
The Mohel readies the baby for the circumcision, announces “Os Bris Kodesh”, the sign of the sacred covenant and recites the blessing “al hamilah” and proceeds with the operation. Immediately after the Mohel removes the foreskin, the father says the blessing “lihachniso” declaring that he has entered his son into the convenant of Abraham. At a Sephardic bris, the father makes this blessing before the Mohel begins the procedure. In some communities, the father then recites a third blessing - that of Shechechiyanu(need click etc.) praising G-d that he has reached this momentous occasion.
The guests then, in unison, bless the child with the statement, “Just as he has entered into the bris, so too may he enter into Torah, marriage and good deeds.”
The actual procedure takes about a minute from start to finish, and consists of three parts: removing the foreskin, ensuring that the glans has been completely uncovered, and cleaning the wound. Once complete the Mohel bandages the wound and then dresses the child.
After the Procedure
The actual bris milah completed, the baby is taken from the sandak, an honor called Mehihasandak and is handed to the Sandek Meumad – “Standing Sandak” – who holds the baby during the recitation of the blessings.
A cup of wine is filled and handed to an honoree who recites the blessing of Hagafen on a cup of wine, as wine symbolizes joy and festivity, and a second blessing declaring that this young child permanently carries the sign of the bris. This honor is generally given to a Rabbi.
After the blessings, another honoree (or often the one who said the blessings) says a special prayer as another honoree holds the baby. This prayer wishes the baby a long and productive life of Torah and mitzvos and continues to name the baby as, “Hebrew Name, son of His Father’s Hebrew Name”. At the conclusion of this heartfelt prayer all the guests once again recite “Just as he has entered into the bris, so too may he enter into Torah, marriage and good deeds.”
After the prayers, the person who said the blessings drinks the wine. Customarily, the Mohel now gives the infant a tiny taste of the wine. In Sephardic communities, another blessing is made on besamim (spices), and the baby is given a whiff. The Kvatter and Kvatterin then bring the baby back out to the mother, amid wishes of Mazel Tov. As the guests proceed to the festive meal, typically the mother meets with the mohel who will reiterate the babies treatment for the next few days
At this point, the father stands near the Mohel and verbally appoints him to carry out the bris procedure. The Mohel then becomes an agent of the father, thus fulfilling the father’s obligation.
The Mohel readies the baby for the circumcision, announces “Os Bris Kodesh”, the sign of the sacred covenant and recites the blessing “al hamilah” and proceeds with the operation. Immediately after the Mohel removes the foreskin, the father says the blessing “lihachniso” declaring that he has entered his son into the convenant of Abraham. At a Sephardic bris, the father makes this blessing before the Mohel begins the procedure. In some communities, the father then recites a third blessing - that of Shechechiyanu(need click etc.) praising G-d that he has reached this momentous occasion.
The guests then, in unison, bless the child with the statement, “Just as he has entered into the bris, so too may he enter into Torah, marriage and good deeds.”
The actual procedure takes about a minute from start to finish, and consists of three parts: removing the foreskin, ensuring that the glans has been completely uncovered, and cleaning the wound. Once complete the Mohel bandages the wound and then dresses the child.
After the Procedure
The actual bris milah completed, the baby is taken from the sandak, an honor called Mehihasandak and is handed to the Sandek Meumad – “Standing Sandak” – who holds the baby during the recitation of the blessings.
A cup of wine is filled and handed to an honoree who recites the blessing of Hagafen on a cup of wine, as wine symbolizes joy and festivity, and a second blessing declaring that this young child permanently carries the sign of the bris. This honor is generally given to a Rabbi.
After the blessings, another honoree (or often the one who said the blessings) says a special prayer as another honoree holds the baby. This prayer wishes the baby a long and productive life of Torah and mitzvos and continues to name the baby as, “Hebrew Name, son of His Father’s Hebrew Name”. At the conclusion of this heartfelt prayer all the guests once again recite “Just as he has entered into the bris, so too may he enter into Torah, marriage and good deeds.”
After the prayers, the person who said the blessings drinks the wine. Customarily, the Mohel now gives the infant a tiny taste of the wine. In Sephardic communities, another blessing is made on besamim (spices), and the baby is given a whiff. The Kvatter and Kvatterin then bring the baby back out to the mother, amid wishes of Mazel Tov. As the guests proceed to the festive meal, typically the mother meets with the mohel who will reiterate the babies treatment for the next few days
The Blessings for the Bris Milah Ceremony (pdf here)
Blessed is the one arriving!
בָּרוּךְ אבָּה
The Lord spoke to Moses, saying: Pinchas, the son of Elazar, the son of Aaron the Kohen, has turned My wrath away from the children of Israel when he displayed anger among them in My behalf, so that I did not wipe out the children of Israel in My anger. Therefore say: I grant him My covenant of peace:
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אַשְׁרֵי תִּבְחַר וּתְקָרֵב יִשְׁכֹּן חֲצֵרֶיךָ, נִשְׂבְּעָה בְּטוּב בֵּיתֶךָ, קְדֹשׁ הֵיכָלֶךָ
It is customary for the father to hold the baby towards the east, and says the following verse by verse with the guests repeating:
שְׁמַע יִשְׂרָאֵל יְיָ אֱלֹהֵינוּ יְיָ אֶחָד
יְיָ מֶלֶךְ יְיָ מָלָךְ יְיָ יִמְלֹךְ לְעוֹלָם וָעֶד
יְיָ מֶלֶךְ יְיָ מָלָךְ יְיָ יִמְלֹךְ לְעוֹלָם וָעֶד
אָנָא יְיָ הוֹשִׁיעָה נָא אָנָא יְיָ הוֹשִׁיעָה נָא
אָנָא יְיָ הַצְלִיחָה נָא אָנָא יְיָ הַצְלִיחָה נָא
The baby is brought to the chair of Elijah:
זֶה הַכִּסֵּא שֶׁל אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב
לִישׁוּעָתְךָ קִוִּֽיתִי יְיָ: שִׂבַּרְתִּי לִישׁוּעָתְךָ יְיָ, וּמִצְוֹתֶיךָ עָשִׂיתִי: אֵלִיָּהוּ מַלְאַךְ הַבְּרִית, הִנֵּה שֶׁלְּךָ לְפָנֶיךָ, עֲמֹד עַל יְמִינִי וְסָמְכֵנִי. שִׂבַּרְתִּי לִישׁוּעָתְךָ יְיָ. שָׂשׂ אָנֹכִי עַל אִמְרָתֶךָ, כְּמוֹצֵא שָׁלָל רָב: שָׁלוֹם רָב לְאֹהֲבֵי תוֹרָתֶךָ, וְאֵין לָמוֹ מִכְשׁוֹל: אַשְׁרֵי תִּבְחַר וּתְקָרֵב יִשְׁכֹּן חֲצֵרֶיךָ, נִשְׂבְּעָה בְּטוּב בֵּיתֶךָ קְדֹשׁ הֵיכָלֶךָ
The baby is placed in the fathers hands who then lays him in the Sandak’s lap:
Before the Milah the mohel says:
אָמַר הַקָבָּ"ה לְאַבְרָהָם אָבִינוּ הִתְהַלֵּךְ לְפָנַי וְהְיֵה תָמִּים
The father designates the mohel to be his messenger and whispers:
הִנְנִי מּוּכָן וּמְזוּמָן לְקַיֵּם מִצְוַת עַשֵה שֶצִוַּנִי הַבּוֹרֵא יִתְבָּרַךְ לָמוּל (האב יאמר אֶת בְּנִי): לְשֵׁם יִחוּד קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ בִּדְחִילוּ וּרְחִימוּ לְיַחֵד שֵׁם י"ה בו"ה בְּיִחוּדָא שְׁלִים בְּשֵׁם כָּל יִשְׂרָאֵל: וִיהִי נֹעַם אֲדֹנָי אֱלֹהֵינוּ עָלֵינוּ. וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ. וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ
The mohel blesses:
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָּׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַמִּילָה
After the cut the father blesses:
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָּׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַכְנִיסוֹ בִּבְרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִיעָנוּ לַזְּמַן הַזֶּה
Those present reply: Amen אָמֵן
כְּשֵׁם שֶׁנִּכְנַס לַבְּרִית, כֵּן יִכָּנֵס לְתוֹרָה וּלְחֻפָּה וּלְמַעֲשִׂים טוֹבִים
After the Milah is over the following blessings for the wine are recites:
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּֽפֶן
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדַּשׁ יְדִיד מִבֶּטֶן, וְחֹק בִּשְׁאֵרוֹ שָׂם, וְצֶאֱצָאָיו חָתַם בְּאוֹת בְּרִית קֹדֶשׁ. עַל כֵּן בִּשְׂכַר זֹאת, אֵל חַי חֶלְקֵנוּ צוּרֵנוּ צִוָּה לְהַצִּיל יְדִידוּת שְׁאֵרֵנוּ מִשַּׁחַת, לְמַעַן בְּרִיתוֹ אֲשֶׁר שָׂם בִּבְשָׂרֵנוּ. בָּרוּךְ אַתָּה יְיָ, כּוֹרֵת הַבְּרִית
Tastes the wine:
אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, קַיֵּם אֶת הַיֶּלֶד הַזֶּה לְאָבִיו וּלְאִמּוֹ, וְיִקָּרֵא שְׁמוֹ בְּיִשְׂרָאֵל (פלוני בן פלוני) יִשְׂמַח הָאָב בְּיוֹצֵא חֲלָצָיו וְתָגֵל אִמּוֹ בִּפְרִי בִטְנָהּ, כַּכָּתוּב: יִשְׂמַח אָבִיךָ וְאִמֶּךָ. וְתָגֵל יוֹלַדְתֶּךָ: וְנֶאֱמַר: וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ,
When this verse is recited the mohel lets the baby taste a bit of the wine
וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי, וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי: וְנֶאֱמַר: זָכַר לְעוֹלָם בְּרִיתוֹ, דָבָר צִוָּה לְאֶלֶף דּוֹר: אֲשֶׁר כָּרַת אֶת אַבְרָהָם וּשְׁבוּעָתוֹ לְיִשְׂחָק: וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק, לְיִשְׂרָאֵל בְּרִית עוֹלָם: וְנֶאֱמַר: וַיָּֽמָל אַבְרָהָם אֶת יִצְחָק בְּנוֹ בֶּן שְׁמוֹנַת יָמִים, כַּאֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים: הוֹדוּ לַיְיָ כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ
Those present reply:
הוֹדוּ לַיְיָ כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ:
(פלוני) זֶה הַקָּטָן גָּדוֹל יִהְיֶה, כְּשֵׁם שֶׁנִּכְנַס לַבְּרִית, כֵּן יִכָּנֵס לְתוֹרָה וּלְחֻפָּה וּלְמַעֲשִׂים טוֹבִים. אָמֵן
The mohel says:
מי שברך אבותינו אברהם יצחק יעקב משה אהרן דוד ושלמה הוא יברך את הילד הרך הנימול (פב"פ) בעבור שנכנס לברית וכל הקהל מברכים אותו, וכשם שנכנס לברית כן יכנס לתורה ולחופה ולמעשים טובים ונאמר אמן
מזל טוב Mazal Tov