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Biblical Perspectives on Child Development
INSTRUCTOR: SHOSHANA MATZNER - BEKERMAN
rosenina@hotmail.com
Week 4
Welcoming the Newborn
Now that we have learned the Biblical concepts about the creation
of life and the foundation of development we are ready to embark
on the joyous occasion of welcoming the newborn within the framework
of Biblical law, custom, and philosophy. In this session, we will
cover the "berit milah" (circumcision), "pidyon
haben" (redemption of the firstborn), welcoming the baby
girl, and naming the child. As in previous sessions, I look forward
to your comments and feedback. As this session precedes the Passover
holiday recess, I will have supplementary material on this session
(in areas marked ***) available on the JUICE Forum. Details are
available in the exercise section at the end of this session.
BERIT MILAH
"Concerning five things the word "covenant" is written:
circumcision. the rainbow, salt, chastisements, and the priesthood."
(Zohar Chadash, 1, 4b)
There is no act in the universe more capable of symbolizing to
man the secret of the existence in the image of the Almighty than
the fulfillment of the mitzvah of circumcision (Hebrew, milah).
"Happy are the Children of Israel! They willingly offer their
male children as a sacrifice to the Almighty on the eighth day
of their birth. The circumcision brings them into the good estate
of the Almighty."(Zohar 1,93a)
The ceremony of circumcision officially binds the Jewish child
to a life in the framework of Judaism, sealing the covenant with
the Almighty in the flesh of the newborn so that it may never
be violated. "G-d is the Lord of the Covenant, the Torah
is the Book of the Covenant, and circumcision is the Son of the
Covenant" (Zohar II, 66b).
When a Jewish male is circumcised on the eighth day of life, he
becomes a complete human being. "Rabbi Bar Abba said:The
name Avram adds up to 243 in gematria, (the numerical equivalent
of Hebrew words) while the name Abraham adds up to 248. At first
the Almighty gave Abraham full rein over 243 1imbs, and after
he was circumcised, he had control over all 248. The additional
five are his two eyes, his two ears, and the mind." (Nedarim
32) In other words, up to that point, Abraham worshipped the Almighty
with the 1imbs in his control, for man sees, hears. and thinks
things that are beyond his control. When Abraham was circumcised
and joined the covenant of the Almighty, he was given complete
control over his body, and was free to see, hear, and think by
choice in accordance with the will of God. So it is with each
newborn child; upon sealing the covenant with the Almighty, he
becomes master of his own life as an individual created in the
image of the Almighty. Judaism envisages this life as a series
of stages leading to higher level of sanctity. The covenant (berit
milah) is a sign that the force of the Almighty active in the
body as well as the soul. (Eliyahu Kitov, "Man and His Home",
J-m, Yad Eliyahu Kitov, 1977, pg. 294).
Circumcision is such a basic element of Judaism that child does
not enter into account in his generation unless he is circumcised.
(Tanhuma, Vayera 6). Moreover, "The covenant of circumcision
is considered as important as all the mitzvot in the Torah together
(Nedarim 31 -this concept holds true for some other mitzvot as
well, such as Shabbat, tzitzit...).
The fulfillment of the covenant of circumcision is the reason for
the survival of the Jews throughout their traumatic history: "Time
and Byzantium will become but a memory, but the nation which practices
circumcision will endure forever." (Tikkune Zohar, Tikkun
37, 112b). The rite of circumcision is the second commandment
to appear in the Bible. "Every male among you shall be circumcised.
And you shall be circumcised in the flesh of your foreskin and
it shall be a token of a covenant between Me and you, your children
after you; every male shall be circumcised" (Genesis 17:13)
The commandment appears again in Leviticus (12:3) "On the
eighth day, the flesh of his foreskin shall be circumcised."
Why was this commandment given? If the Almighty had created men
circumcised, man would never have the capability to perfect himself.
The Berit Milah symbolizes the concept that just as man perfects
his own body, he also has the power and possibility of perfecting
his soul through his deeds Finally, it is said that the root of
the commandment of circumcision is the Almighty's wish that there
to be a permanent sign among the people He had separated from
all nations to be named after Him. Just as the Israelites have
a unique soul, they will also be physically unique - specifically
in the 1imb which is the means of procreation." (Rabbi Aharon
Ha-Levi, Sefekr Hakhinnukh, J-m, Eshkol 1960. Pg. 1)
The commandment of circumcision applies to all Jews in every corner
of the globe at all times. The responsibility of circumcising
male children rests on the father and not the mother. If the father
neglects this duty, the bet din is authorized to fulfill it. If
there is no father, the bet din (Jewish court of law) has the
responsibility of circumcising the child. The circumcision may
be performed by any qualified Jew, but it is better if the person
who carries out the circumcision (the mohel) is a pious Jew. In
cases where a male mohel is lacking, a woman may perform the circumcision
(as in the case of Zipporah, who circumcised Moses' son).(Exodus
10:25;Shulkhan Arukh, Yoreh Deah, siman 264/a). In accordance
with the Code of Jewish Law, the mohel must know the laws of circumcision
specified in the Talmud and by later rabbinic authorities.(Yevamot
4, Shabbat 19, Yoreh Deah 266, Rambam, Hilkhot Milah) The mohel
must also be capable of examining the infant to determine whether
he is healthy enough to undergo circumcision (in addition to the
required examination by the doctor or midwife who assisted in
the delivery( Kitzur Shulkhan Arukh 163:3). If the father knows
how to perform the circumcision, it is his prime responsibility
to do so. If he does not have the knowledge or experience required,
he may and usually does delegate his duty to a qualified mohel
(Kiddushin 29a). In the talmudic period the mohel was a qualified
surgeon and there was a special street where the professional
circumcisers lived. (Sanhedrin 17a; Jerusalem Talmud, Eruvin5:5).Contemporary
circumcisers must receive training in asepsis and in the method
of circumcision as well as rabbinic recognition.
THE CEREMONY
The festivities accompanying the circumcision ceremony begin on
the Friday night after the birth. At this time relatives and friends
come to the home of the child's parents to participate in the
happy event (Rabbi Abraham Isaac Sperling, "Sefer Taamei
Haminhagim", J-m Eshkol, 1957) and also to console the infant
for having forgotten everything he had learned while in his mother's
womb.The guests recite psalms and biblical passages relevant to
the occasion. (Genesis 48:16 "The angel which redeemed me
from all evil, bless this lad….) This happy event is called
the "shalom zakhar" because it celebrates the safe birth
of the child on the Sabbath, which is called "Shalom"
-peace. According to the Code of Jewish Law, it is a mitzvah to
attend the "shalom zakhar", and it is customary for
all male friends and relatives to attend.(Kitzur Shulkhan Arukh
105) Various cakes, fruits, and other delicacies are served, as
well as the symbolic lentils to mark the cycle of life.
Following the shalom zakhar is another festivity on the eve of
the circumcision ceremony. This is the "vachnacht",
or "night of the guard," when the mohel, the sandak,
(the child's patron) and close relatives and friends again gather
at the home of the proud parents to recite psalms and prayers
to ward off Lilith and other demons who are after the souls of.
infants before they are circumcised to prevent the fulfillment
of the mitzvah.(J.D. Eisenstein, "Otzar Yisrael" J-m,
2:18.) It is customary for schoolchildren to come and recite the
"Shema"(Hear O' Israel…) and the biblical passage:
"The angel which redeemed me from all evil, bless the children.
. . ."(Genesis 48:16) A Bible is placed under the mattress
of the infant while the parents recite the hopeful prayer that
their child will perform everything that is written in the Bible.
In some communities it is the custom to place a book of a learned
sage under the mattress so that the child will grow up to be a
wise scholar. It is customary to maintain a watch over the infant
until after midnight. On this occasion as well, the parents serve
wine and all sorts of delicacies to display their happiness at
fulfilling the commandment of milah/ On the eve of the milah,
the mohel examines the child to determine whether he is fit for
the operation. The actual ceremony takes place on the eighth day
after birth. Although, technically, it may take place any time
in the day, it is more desirable that it be performed in the morning
after prayers, to emulate Abraham's eagerness to carry out the
mitzvah on the same day that the Lord spoke to him (Genesis 17,
Shulkhan Arukh, Yoreh Deah, siman 262a). The performance of milah
on the eighth day for a healthy child has precedence over the
laws determining the sanctity of the Sabbath and other festivals..Nevertheless,
all technical preparations, such as bringing the necessary equipment
to the place of the circumcision, must be done before the Sabbath."
This includes preparing a bowl with earth in which to place the
foreskin to commemorate the Lord's promise to multiply the Jewish
people like the earth and sand.
As this is such a joyful occasion, marking the birth of the son
and the fulfillment of a basic mitzvah, it is customary to share
the privilege with honored guests. The "shoshbinim"
are a couple chosen to assist in bringing the child into the synagogue.
.The woman brings the infant into the women's section or to the
site where the milah is to take place, and the man then takes
him from her arms and brings him to the place where the milah
is to be performed. (The shoshbinim are also called "kvaterin").As
the child is brought into the room, all those present welcome
him with the greeting "Barukh ha-ba". Since the numerical
equivalent of the word "ha-ba" is eight, the greeting
has a special meaning suitable for the occasion: "blessed
is he who is circumcised on the eighth day of life."(Sperling,
pg. 387) According to the Code of Jewish Law, it is desirable
for at least ten males to be present at the ceremony, but if this
is not possible, the milah may be performed with fewer in attendance.
The guests remain standing during the actual performance of the
circumcision to commemorate the fact that the Jewish nation stood
when the covenant with the Almighty was sealed.(Responsa of Maharil
85, Shulkhan Arukh, Yoreh Deah, siman 256/6). Before the mohel
begins the technical surgery, an honored guest takes the child
from the arms of the shoshbin and places him on a special ornate
chair set aside as "Elijah's chair." This symbolic act
is a part of each berit milah ceremony to honor the prophet Elijah,
who is considered the Angel of the Covenant because he fought
for the fulfillment of the commandment at a time when the kingdom
of Ephraim had neglected it. For this reason, it is said that
the Almighty promised Elijah that he would be present at each
milah performed for a Jewish child. The following blessing is
recited: "This chair is devoted to Elijah the prophet, may
his remembrance be for the good." Another honored guest lifts
the child from Elijah's chair and places him on the lap of the
sandak (the Jewish godfather). The sandak holds the infant throughout
the ceremony. Before the circumcision is performed, the following
blessings are recited: If the father himself performs the milah,
he says: "I am ready and willing to perform the commandment
. . . which the Creator, praised be He, commanded me to circumcise
my son." If a professional rnohel is delegated to perform
the rnilah, he says "Praised be Thou, 0 Lord our G-d, King
of the Universe, who has sanctified us with Thy commandments,
and commanded us concerning the rite of circumcision." The
circumcision is performed, and immediately before "periah"
(circumcision) the father (or the sandak if there is no father)
recites: "Praised be Thou, 0 Lord our G-d, King of the Universe,
who has sanctified us by Thy commandments, and hast bidden us
to make him enter into the covenant of Abraham our fatherf."
Those assembled at the rnilah reply: "As he has been brought
into the covenant, so may he be introduced to the study of Torah,
to the marriage canopy, and to good deeds," After "periah"
and "rnetzitzah", the circumciser takes a goblet of
wine and recites: "Praised be Thou, 0 Lord our G-d. King
of the Universe, who has created the fruit of the vine."
He continues with a blessing for the welfare of the newborn and
naming formality.
"Praised be Thou, 0 Lord our G-d, King of the Universe,
who has sanctified the well-beloved (Isaac) from the womb
and has set Thy statute in his flesh, and has sealed his offspring
with the sign of the holy covenant Therefore, because of this,
living G-d, our portion and our rock, command that the dearly
beloved of our flesh be delivered from destruction for the
sake of the covenant Thou has set in our bodies. Praised be
Thou, 0 Lord our G-d, who has made the covenant. Our G-d and
G-d of our Fathers, preserve this child to his father and
to his mother, and let his name be called in Israel ________
son of ________. Let the father rejoice in his offspring,
and let the mother be glad with her children; as it is written:
"Let thy father and thy mother rejoice, let her that
bare thee be glad" And it is said; " And I passed
by - thee, and I saw thee weltering in thy blood, and I said
unto thee: 'In thy blood thou shalt live.' Yea, 1 said, 'In
thy blood thou shalt live."'
Next, the mohel ( circumciser) places a few drops of wine on the
lips of the infant and continues:
"And it is said: He has remembered his covenant forever,
the word which He commanded to a thousand generations: which
he made with Abraham, and his oath with Isaac, and established
it as Law with Jacob to Israel for a lasting covenant. And
it is said: "And Abraham circumcised his son Isaac when
he was eight days old, as G-d commanded him." "
give thanks to the Lord, for He is good, for his loving-kindness
endures forever. This little child-may he become great. As
he has been brought into the covenant, so may he be introduced
to the study of the Torah, to the nuptial canopy and to good
deeds." This is followed by a solemn prayer recited by
the mohel ( circumciser) while standing: "Creator of
the Universe, may it be Thy gracious will to accept this [milah]
as if I had brought the infant before Thy glorious throne.
And Thou, in Thy abundant mercy, send through thy holy angels
a holy and pure heart to ___________ son of ______________
who was just now circumcised in honor of Thy great name. And
may his heart be wide open to accept Thy Torah, that he may
learn and teach, keep and carry out Thy laws."
The ceremony is concluded at this point with a special prayer
for the infant:
" May He who blessed our fathers. Abraham. Isaac. and
Jacob, bless this tender infant who was circumcised and cure
him completely: may his parents (or relatives) have the privilege
to raise him up to the study of the Torah, to the wedding
canopy, and to good deeds, and let us say, Amen."
Those assembled then recite "Aleinu le-shabbe'ach" to
conclude the morning prayers-and to include the circumcised infant
in the community as a full-fledged Jew.(Shulkhan Arukh, Yoreh
Deah siman 265/24a.
The milah itself involves the amputation of the foreskin wit a
double-edged knife,(Shulkan Arukh yoreh Deah siman 265/24a) thus
disclosing the mucous membrane.The mohel grasps the edge of the
mucous membrane firmly between the thumbnail and the index finger
of his hand and tears down swiftly through the center as far as
the cornea. This manual technique is called the "periah".
The goal of this surgery as we have seen, is to complete the form
of the human being by removing the foreskin, which is an unnecessarv
addition. Finally, the mohel performs the metzitzah (or suction),
intended to remove the blood from other parts of the wound. (Rambam,
Hilkhot Milah). "Metzitzoh" is considered by some rabbinical
authorities not to be part of the actual mitzvoh but rather for
medical reasons, to ensure the safe healing of the wound.(Rambam,
Hilkhot Milah). Therefore, even though the father may in many
instances perform the circumcision, the metzitzoh is done by someone
else. (Shabbat 133) The technical procedure must be carried out
in accordance with Jewish Law. After the circumcision ceremony,
the kvotterin takes the infant from the mohel and hands him back
to the mother. The guests then wash their hands and sit down to
a festive feast, which, according to the Code of Jewish Law should
be prepared bountifully in order to commemorate the festive meal
prepared by Abraham on the occasion of the circumcision of Isaac.
All three ceremonies celebrated in connection with circumcision
(sholom zokhor, vachnocht, and miloh) are carried out in a merry
spirit, just as the Jewish nation accepted this commandment with
joy. (Shabbat 130)
As the milah celebration began with honored guests actively participating
in the commandment, it is concluded by delegating various passages
of the Grace After the Meal to honored guests. At the end of the
Grace, the following passages are recited:
"May the AII-Merciful bless the father and the mother
of the child, may they be worthy to rear him, to educate him,
and grant him wisdom; from this eighth day on. May his blood
be accepted and may the Almighty be with him. May the Almighty
bless the godfather who has overseen the circumcision, and
has delighted to perform this act of piety; may He reward
him for this with a double recompense and always exalt him
more and more. May the AII-Merciful bless the tender infant
who has been circumcised on the eighth day of life, and may
his hands and heart be firm with the Almighty, and may he
be worthy to appear before the Shekhinah [Divine Presence]
three times a year. "
The berit milah ceremony is a most fitting beginning for a Jewish
child's life, for it constitutes an induction into the world of
Judaism in a spirit of joy, through the fulfillment of a basic
mitvah (commandment).
HALAKHIC RULINGS AND SPECIAL CASES
We have seen that milah is a basic commandment in Judaism, equal
to all the other mitzvot together. Because of its importance in
Jewish life, the Code of Jewish Law stipulates that one must be
very, very careful not to circumcise an infant who is ill. The
life of the individual has precedence over all laws; while it
is possible to circumcise a child at another time, it is impossible
to revive a soul who is lost. Specific laws concerning when it
is possible to circumcise a child who is ill during the primary
date for milah on the eighth day of life and recuperates later
on appear in Yoreh Deah 262-263.(Kitzur Shulkhan Arukh 163). Technically,
one must circumcise the child seven days after he has been determined
to be healthy. Various rulings on such cases have been summarized
in "Laws Concerning Medicine and Medical Practitioners"
by Abraham Steinberg in his book "Hiklhot Refu'ah Verofim
(Jerusalem, Mossad Harav Kook, 1978). As there are extensive controversies
involved in cases of jaundice and other medical problems, a Rabbi
should be consulted in all these cases. ***
It is interesting to note that the talmudic scholars were aware
of the consequences of circumcision for a hemophiliac - an infant
who has inherited a blood disease from the mother. Accordingly,
talmudic law stipulates that if the mother has lost two sons as
a result of circumcision, or if two sisters each lose one child
after milah, subsequent male children born to either of them or
to another sister are not to be circumcised until they are determined
medically fit for the operation. (Yevamot 64b)
Concerning the performance of the circumcision, the "Tzitz
Eliezer" rules out the use of the Mogen clamp and the Gumco
clamp in the actual surgery.(Steinberg, pg. 217)' Indeed, it has
been found that the traditional manual technique causes the least
pain to the infant. The question of whether anesthesia may be
used so that the infant will not feel any pain during circumcision,
is considered in the Responsa literature. We find that partial
anesthesia to the area involved may be permitted, however, the
use of general anesthesia is controversial because it is like
sealing a covenant with a stone, which does not feel anything,
and not with a human being. Such a covenant would have no validity.
In addition, it is not permitted to perform circumcision on a
sleeping baby, for this is considered wounding the child. (Responsa
Seridei Esh, 3:96).
If the child was born by Caesarean section and the eighth day of
birth falls on the second day of the New Year, circumcision must
be postponed to the following day (Steinberg, pg. 217) If the
birth was normal and occurred during the twilight hours, rabbinical
authorities should be consulted as to the day of circumcision.
(Kitzur Shulkhan Arukh 163:6) The importance that Judaism attaches
to circumcision is ingrained in the very essence of the Jewish
people. Throughout Jewish history, from the Roman period through
the Nazi terror and the communist persecution, we find that Jews
sacrificed their lives in order to perform this mitzvah.
Modern medical research has discovered that when circumcision
is performed in infancy, it offers almost complete protection
against the development of cancer of the penis in later life (as
well as cancer of the cervix in women). Circumcision provides
protection against inflammation of the prepuce and glans. Despite
the medical benefits, circumcision is not performed as a medical
operation, but as a basic mitzvah that opens the gate of Judaism
for every newborn Jewish male. Regarding all questions about the
timing of the berit milah and other medical or technical problems,
a competant Rabbi must be consulted.
PIDYON HA-BEN
Judaism grants a special status to the firstborn male child. In
every home, the birth of the first child is a special occasion
preceded by preparations and a sense of excitement. The attitude
toward the newborn is usually one of doubt and hope that they
are "doing the right thing"! With the birth of subsequent
children, the feelings are more settled and preparations become
more routine. The special excitement and wonder accompanying the
birth of the firstborn male is captured in Judaism in the special
ceremony for the redemption of the first son, "pidyon ha-ben".
One explanation given for this commandment is that it commemorates
the great miracle that took place in Egypt when the Almighty killed
all the firstborn Egyptian males and spared the Jewish sons.(Rabeinu
Aharon Halevi, Sefer ha-Chinnukh (Jerusalem:Eshkol, 1960). Furthermore,
the firstborn male child has special rights concerning inheritance
and a certain religious obligation to fast on the eve of Passover.
This stems from the historic fact that the Almighty sanctified
the firstborn males of the Jewish people while they were still
in bondage in Egypt, so that they would devote their lives as
priests in the Tabernacle and the Temple. This is interpreted
by Elihau Kitov as a reward for the faith and trust in G-d displayed
by the Jewish people, who fulfilled the commandment of circumcision
and the Passover sacrifice while in Egypt and under the difficult
conditions imposed upon them. As the entire nation proved their
loyalty to G-d by joining the covenant, the Almighty did not isolate
the entire nation for the priesthood, but only their firstborn,
as it is written: "Sanctify each firstborn male child to
Me, among the children of Israel(Exodus 13:1) However, since the
firstborn males joined the nation in their act of worshipping
the golden calf in the desert, the Almighty replaced them with
the Levites, ordaining: "And each firstborn male child shall
be redeemed"(Exodus 13:1) " And you shall take the Levites
for Me, the Almighty, instead of each firstborn male child in
Israel."(Numbers 3:41.
The sanctity of the firstborn is retained in his birthright and
in the religious regulations specific to him, such as the "pidyon
ha-ben" ceremony and the obligation to fast on the eve of
Passover. (If the firsborn attends a "Seudat Mirtzvah"
such as a ceremony for the completion of a tractate of the Talmud,
he is exempt from this obligation).
The ceremony for the redemption of the firstborn is a mitzvah bound
in religious law. The root of this mitzvah is that by performing
the determined symbolic act of redeeming his firstborn male child
from the Almighty, man acknowledges that all belongs to the Creator
and that man has only that which G-d wishes to bestow upon him.
It is the duty of the father to redeem the son, and the mother
is not responsible for fulfilling this commandment. If redemption
is neglected or omitted for any reason, the bet din may compel
the father to do so. The responsibility rests on the father forever,(Halevi
sec 234) but if he does not fulfill this mitzvah, the son must
redeem himself after he has reached the age of maturity (bar mitzvah
- thirteen years of age).
Since an infant is not considered viable until after his thirtieth
day of life, the redemption ceremony must take place thirty-one
days after birth. If the thirty-first day of life is a Sabbath
or festival, the ceremony is postponed to the following day. It
is desirable for the father to hasten to fulfill the mitzvah as
soon as it is time to do so. (Kitzur Shulkhan Arukh 164:3)
The father redeems his son by giving a priest the equivalent of
five shekalim (Numbers 3:47) The exact amount is determined by
rabbinical authorities in each Jewish community.The redemption
equivalent may be given in the form of other assets except for
property and legal notes.
THE CEREMONY
The pidyon haben ceremony is a significant event for the parents,
relatives, and friends of the male firstborn. The infant is especially
dressed for the occasion in his best formal outfit and is bedecked
with jewels and ornaments. In some communities it is customary
to lay the child on a special silver platter for the ceremony.
The father brings the child before the "kohen" (priest)
and places the five shekalim before him. The father then declares
:
"This, my firstborn son, is the firstborn of his mother. And
the Holy one, blessed be He, hath commanded to redeem him, as
it is said, 'And those that are to be redeemed of them, from a
month old shalt thou redeem, according to thine estimation for
the sum of five shekels, in commemoration of the shekel of the
sanctuary, the shekel being twenty gerahs. [Num- 18:151 And it
is said, "Sanctify unto Me all the firstborn, whatsover openeth
the womb among the children of Israel, both of man and of beast;
it is Mine'. [Exod. 13:2]
The kohen then asks the father whether his wife has ever had a
miscarriage or given birth to a child. The father replies: "No".
The father then lays the child before the kohen and the latter
asks him: "Which wouldst thou rather give me - thy firstborn
son, the firstborn of the mother, or redeem him for five shekalim,
which thou are bound to give according to the Torah?" The
father replies: "I want to redeem my son, and here is the
value of his redemption; which I am obliged to give according
to the Torah " The father then holds the redemption money
in his hand and before handing it over to the kohen, he he recites:
"Blessed art thou. 0 Lord, our God, King of the Universe,
who hast sanctified us by Thy commandments and commanded us to
redeem the firstborn son. Blessed art Thou, 0 Lord our G-d, King
of the Universe, who has kept us in life and bast preserved us
and enabled us to observe this occasion"
The kohen then receives the money and holds it over the head of
the child while reciting: "This is instead of that, this
substitutes for that, this in remission of that. May this child
enter into life, the Torah, and the fear of heaven. May it be
G-d's will that even as he has been admitted to redemption, so
may he enter into the Torah, the nuptial canopy and into good
deeds. Amen." The kohen then places his hand on the child's
head and recites the following benediction: "May G-d make
thee as Ephraim and Manasseh. The Lord bless thee and keep thee;
the Lord make His face shine upon thee, and be gracious unto thee;
the Lord turn His face unto thee, and give thee peace. The Lord
is thy guardian; the Lord is thy shade upon thy right hand. For
length of days, and years of life and peace shall they add to
thee. The Lord shall guard thee from all evil: He shall guard
thy soul. Amen."
It is customary for the kohen to recite the blessings over wine
and in some communities over myrtles immediately after the benedictions.(Kitzur
Shulkhan Arukh 164:4)
Following the ceremony, it is customary to invite the guests to
a festive dinner which is a "seudat mitzvah". The usual
custom is for the pidyon ha-ben ceremonv to take place after the
guests have washed and recited the blessing over bread, before
they actually sit down for the festive meal.(Kitzur Shulkhan Arukh
164:4).
As the status of the firstborn depends upon the mother, in some
pidyon ha-ben ceremonies the mother participates in her own right.
The order of the ceremony is as described above, but the rabbis
taught that the following prayer is recited at the beginning of
the "negotiation" for redemption: The kohen begins by
saying: "Blessed art Thou, 0 Lord our G-d, who has sanctified
the fetus in his mother' womb, and on the fortieth day from conception,
divided his 1imbs into 248 1imbs, and then gave him a soul, as
it is written: " And G-d gave man a soul" [Gen. 2:7].
He dressed him in skin and covered him with bones as it is written:
"Thou hast clothed me in skin and flesh, and Thou hast covered
me with bones and veins" [Job, 10:11]. And the Lord commanded
that he be supplied with food and drink, honey and milk for him
enjoy, and ordered two guardian angels to watch over him in mother's
womb, as is written: "Thou hast given me life and goodness
[Job l0:12].
The mother then recites the following declaration: "This
is my firstborn son, with whom the Almighty hath opened the doors
of my womb." The father follows by pronouncing: "This
is my firstborn son, whom I am warned to redeem, as is written:
"And every firstborn male child shall be redeemed" [Exodus
13:13].
The benedictions that follow are those described for the contemporary
ceremony. The occasion of the pidyon ha-ben is enhanced by the
beautiful prayers composed for celebration and the fact that it
takes place one month after birth, w hen both parents as well
as friends and relatives can enjoy the festivities.
HALAKHIC RULINGS AND SPECIAL CASES
The father is obliged to redeem his firstborn male son to his wife,
as it written: "Every first issue of the mother's womb -
among human beings and beasts - is Mine (Exodus 13:2) . If the
firstborn is born to his mother after a miscarriage, a rabbi should
be consulted concerning the requirement for redemption. Usually,
if the miscarriage occurred before Fourtieth day of pregnancy,
the first viable male child must be redeemed. However, if the
mother had a miscarriage which rendered her impure according to
the Halakhah (Biblical law) the firstborn viable male need not
be redeemed. A distinction is made in this matter between the
firstborn "for the Kohen" (i.e. who requires redemption)
and the firstborn for inheritance privileges, as specified in
tractate Bechorot (Kitzzur Shulkhan Arukh 164).
A firstborn male child born through Caesarean section is exempt
from redemption. Kohanim and Levites are also exempt from redemption.
Thus, if a daughter of a kohen or a Levite marries an Israelite,
her firstborn male child is exempt from redemtpion. If she marries
a non-Jew, however, her firstborn male child requires redemption,
for she has forfeited her sanctity.ince low weight does not determine
the viability of a child if he is not ill, an incubator baby whose
low weight has kept him from being circumcised is nevertheless
redeemed on time. (Rambam, Hilkhot Milah, Kitzur Shulkhan Arukh,
164:3)
THE BLESSING OF THANKS
While the festivities after birth naturally center around the newborn,
the mother is never forgotten in Jewish tradition. According to
the Code of Jewish Law, women are not exempt from reciting the
"birkat ha-gomel" (the blessing of thanks) after being
saved from mortal danger or after recuperating from an illness
((Shulkhan Arukh, Orach Chaim, siman 219).The occasion of a safe
delivery naturally falls in this category. Therefore, it is customary
for the mother to come to the synagogue on the Sabbath after she
has regained her strength. (In some communities this is done forty
days after the birth of a boy and eighty days after the birth
of a girl.) At that time, the father rises to read the Torah,
and after he recites the second blessing on the Torah, the mother
recites the "birkat ha- gomel" from the women's gallery
as follows: "Blessed art Thou O Lord our G-d, King of the
Universe, who bestows goodness to the undeserving and who has
dealt kindly with me." The other women present answer as
follows: "May - He who has shown you kindness deal kindly
with you forever." (The Hertz prayer book includes a special
prayer composed for the occasion.) In many communities only the
father recites the blessing. In other communities, the blessing
is recited on the Saturday night after birth, or after the milah
a minyan (ten peaple) come to pray in the home of the mother,
and after the "maariv" (nighttime) prayer the mother
recites the blessing and those gathered reply " Amen".
Yet others maintain that the blessing should be recited during
the milah ceremony. In this case, it is a unique opportunity -
for the woman to fulfill the commandment, thus emphasizing the
importance of conception in Judaism and the special status awarded
to mothers. In some communities the father rises to read the Torah,
and the mother recites: "Blessed art Thou, the blessed eternally."
A JEWISH GIRL IS BORN
Although Judaism places great value on the birth of a boy (Pessachim
65), the arrival of a girl in the family is also celebrated with
great joy and love .There are no specific religious rituals as
in the case of A boy, however, the birth of a baby girl is marked
with a festive naming ceremony which takes place in the synagogue.
It is customary to name the new baby girl on the first Shabbat
after birth. The father is given an "alivah" (called
to read the Torah portion), and to honor the occasion the cantor
recites the benediction for the mother who has just given birth
and for the baby girl "who was born to her with good luck,
and whose name shall be in Israel ________." Thus, with the
first formal use of her name, the girl's birth is announced to
the community in the framework of the synagogue. In some communities,
it is the custom to announce the birth and name the girl in the
synagogue on the first Tuesday or Thursday after birth, when the
Torah is read in the morning prayers. In yet other communities,
the naming ceremony is held thirty days after birth. Following
the naming declaration, it is customary to hold a festive Kiddush
(light meal) in the synagogue. Many parents also schedule a special
Kiddush on the Sabbath in honor of the occasion.
An interesting statement in the Talmud adds a symbolic note to
the fact that the naming ceremony is held at the same time that
the father is given an aliyah: "Man should be accessible
to grant his daughter her needs with kindness."
Despite the fact that a girl's birth does not bring any specific
economic benefits for her parents, and does not ensure the continuance
of the family name, Judaism attributes great importance to her
status as a future "woman of valor")Proverbs 31) and
affords her the same protection and possibilities for development
to her maximum capabilities as in the case of boys. Thus, Judaism
acknowledges the need for all children to receive the care and
attention they require according to their needs (San 69)
NAMING THE JEWISH CHILD
The name given to a Jewish child is carefully chosen and usually
methodically planned. The event of naming is incorporated in the
religious ceremonies after birth, and the choice of a name is
integrated with Judaic philosophy and the historic or family sentiments
of the parents. The importance attached to names is perhaps best
explained by the following passage from the Midrash: "Man
has three names: one by which his fond parents call him, another
by which he is known to the outside world, and a third, the important
of all, the name which his own deeds have procured for him."
(Tanchuma, Vayakhel) Jewish parents have three main categories
of names to choose from. The most common choice is that of a deceased
close relative. The custom of naming children after members of
the family arose only after the fourteenth century. Often a is
given more than one name so as to commemorate more one ancestor.
The second category of Jewish names comprises the names of the
patriarchs and of prominent historical figures. The Talmud recommends
that names be chosen from the list of Jewish patriarchs and prominent
personalities (Rosh Hashana 18a) but not from the oppressors or
enemies of the Jews, as it is stated: "Have you ever seen
a person who named his son Pharaoh, Sisera, or Sancherib? But
he calls him Abraham, Isaac, Jacob, Reuben or Simeon."(Genesis
Rabbah 41:1) Finally, there are foreign names which have been
translated into Hebrew throughout the course of history as the
Jewish people came in contact with other nations. (Examples of
these are Abba (from Aramaic), Alexander (from Greek). Many Hebrew
names have some meaning or symbolical significance. The Hebrew
name is most important when the person is called to read the Torah
in the synagogue or when prayers are recited on his or her behalf,
in times of trouble or illness. The Talmud emphasizes that the
people of Israel were redeemed from bondage in Egypt as a result
of their admirable tenacity in adhering to their Hebrew names
even while in exile (as a symbol of their religious identity).(Sotah
11b) The importance of giving the Jewish child a Hebrew name is
also based on the concept that the language of the "celestial
court" is Hebrew. This is related to a custom originating
with the kabbalists of the seventeenth century, in which everv
Jewish child chooses a biblical verse beginning with the first
letter of his/her name and ending with the last letter of the
Hebrew name This verse is recited after the "Shemoneh Esreh"
prayer. and it is believed that the soul reports to the celestial
angels with this verse in order to advance the processing of its
earthly record after death. It is also believed that the Messiah
will use the Hebrew names when he calls upon the departed to arise.
***
EXERCISES:
A) The following are some informative internet sites relating
to the berit milah, pidyon haben and naming the child:
www. circumcision.net
www. ritualr.com
www. jewfaq.org/brit
www.brismilah.com
www. cs.bris.ac.uk
B) Further information on halakhic rulings and special cases regarding
"berit milah" and Jewish names may be available on the
JUICE Forum which you can enter via the JUICE Cafe link on the
JUICE home page.
Best wishes to you all for a Happy Kosher Pesach! In our next session
after the holiday recess we will begin to discover the Biblical
Perspective on the "First Five Years: From Infant to Child
[Week 1] [Week
2] [Week3] [Week
4] [Week 5] [Week
6]
[Week 7] [Week
8] [Week 9] [Week 10] [Week
11] [Week 12]
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