web analytics
May 18, 2013 /9 Sivan, 5773
At a Glance ▼
Judaism
Sponsored Post
jumping Following a Passion for Sports to Israel

In Israel, a new five month scholarship program being offered to young aspiring athletes – one of them could be you.



Home » Judaism » Parsha »

Women And Bris Milah

Published: January 11th, 2012
tell a friend

After Moshe had agreed to go to Pharaoh to beseech him on Klal Yisrael’s behalf, he began traveling to Mitzrayim with his wife Tziporah and their sons – including the newborn. The Torah tells us that they stopped to lodge, and a malach tried to kill Moshe Rabbeinu. Tziporah understood that this was because Moshe had not yet performed a bris milah on their younger son. So she performed the bris milah, and Moshe was saved.

The Gemara in Nedarim 31b explains that the reason that Moshe Rabbeinu had not performed a bris milah on his son was because he was caught in the following dilemma: Hashem had just commanded him to go to Mitzrayim; if he were to perform the bris milah immediately, prior to his departure, he would not be able to depart right away since it would be dangerous for the baby to travel immediately following the bris milah. Also, if he were to wait the necessary time until the baby was fit for travel (three days), he would have prolonged the fulfillment of Hashem’s commandment to go to Mitzrayim.

The Gemara in Avodah Zarah 27a says that there is a machlokes as to whether a woman is allowed to perform a bris milah. The Gemara asks how anyone can say that a woman is unfit to perform a bris milah when the Torah tells us that Tziporah performed a bris milah on her son. The Gemara suggests two answers: 1) that Tziporah did not actually perform the bris milah; rather she arranged for a man to perform it. 2) Alternatively, Tziporah started performing the bris milah and Moshe finished it. (Everyone agrees that a woman may initiate a bris milah. The dispute only regards its completion.)

Even according to the opinion that holds that women are fit to perform a bris milah, the Gemara in Kiddushin 29a derives from a pasuk that women are exempt from the obligation to perform a bris on her son. Tosafos (Avodah Zarah 27a) explains that according to the opinion that a woman is unfit to perform a bris milah, the pasuk is only needed to exempt a woman from the obligation to arrange and ensure that her son has a bris milah performed on him.

The Rishonim in Kiddushin 29a ask the following question: Why did the Gemara deem it necessary to derive from a pasuk that a woman is exempt from the obligation to perform a bris milah on her son? After all, bris milah is a mitzvas assei she’hazman grama (time-sensitive mitzvah), and she should be exempt due to the general rule that women are exempt from all mitzvos assei she’hazman grama.

Tosafos answers that although the mitzvah does not begin until a specific time (the eighth day), since from the time that one can begin performing the mitzvah (from the eighth day forward) it can continuously be performed at all times. It is not considered a mitzvas assei she’hazman grama. Tosafos adds that this answer is only applicable in accordance with the opinion that a bris milah can be performed even at night; otherwise it would not be continuous and thus it would be considered a mitzvas assei she’hazman grama. According to the opinion brought in Yevamos 72 that a bris milah can only be performed during the day, Tosafos still asks why it is necessary to make a drasha to exempt women from the obligation to perform a bris milah on their sons – since in accordance with that view, bris milah is considered a mitzvas assei she’hazman grama.

The Ramban and several other Rishonim write a different reason why the rule that generally exempts women from mitzvas assei she’hazman grama does not apply to this mitzvah. They say that the rule only applies to mitzvos that pertain exclusively to the individual, such as tefillin and lulav. The obligation regarding this mitzvah is to ensure that someone else (her son) has a bris milah performed on him. In such circumstances we do not apply the rule to exempt women from the obligation, and therefore it is necessary to derive it from a pasuk.

The Shulchan Aruch paskins in Yoreh De’ah 264 that a woman is fit to perform a bris milah. There is a discussion as to whether a woman performing a bris milah should recite a berachah, since the pasuk excluded them from this mitzvah.

I think that it is imperative from the abovementioned Rishonim that she would recite the berachah. By a mitzvas assei she’hazman grama, in which women are exempt, most Rishonim opine that a woman who is performing the mitzvah should recite the berachah even though she is exempt. The reason for this is because even though they are exempt from performing the mitzvah, they are nonetheless included in the mitzvah (they are simply not obligated to perform it).

tell a friend

About the Author: For questions or comments, e-mail RabbiRFuchs@gmail.com.


You might also be interested in:


no comments

You must log in to post a comment.

SocialTwist Tell-a-Friend

Current Top Story
Arab rioters hurling rocks at Israeli soldiers during clashes in the village of Aboud, near Ramallah, March 8, 2013.
IDF Latest Response to Arab Riots: ‘Nerf’ Bullets
Latest Judaism Stories
Torah-Anytime-logo
Judaism → Torah

I watch my children use blocks to build a large structure, observing the trepidation with which they add each block. As the structure becomes larger there is a greater risk of it collapsing, thus bringing an end to an hour of playful labor. I anticipate what will happen when one child adds a block to the top floor, compromising the integrity of the building and resulting in the collapse of the entire structure. The argument that ensues is predictable, as each child blames the other for “ruining” the fun. As an adult, I wonder about the need to attribute blame. Will assigning blame be instrumental in rebuilding the structure?

Taste-of-Lomdus-logo
Judaism → Parsha

In this week’s parshah the Torah discusses the halachos of when one steals from another and when confronted in beis din, the thief swears falsely with his denial that he stole. This parshah was already taught in parshas Vayikra; however, there are two halachos that the Torah adds in this parshah to this topic.

Judaism → Halacha & Hashkafa

In order to carry from one’s home into the street (even when the area is enclosed by a properly constructed eruv), the eruvin ceremony must be performed. This ceremony involves the placing of food in one designated home on behalf of all Sabbath observers in the enclosed area. In order for the eruvin ceremony to be valid, however, it must be performed on behalf of all owners of streets and homes in the enclosed area.

Business-Halacha-logo
Judaism → Halacha & Hashkafa

Hymie was visiting Israel and enjoying an afternoon with his grandchildren in the park. After pushing them on the swings and watching them slither down the slides, he went to sit down on a bench in the corner of the park.

Judaism → Halacha & Hashkafa

Question: On Friday night the chazzan in many shuls ascends the bimah for Kabbalat Shabbos but goes to the amud starting for Barchu. Why?

Judaism → Ask the Rabbi

Question: As Shavuot is fast approaching – a holiday on which we dwell on the story of Ruth and the origins of the royal house of David – I was wondering if you could help me resolve something. Some people say that Rabbi Yehudah HaNassi, the redactor of the six orders of the Mishnah and a scion of King David, purposely kept any mention of Chanukah and the Hasmonean kings out of the Mishnah because the Hasmoneans improperly crowned themselves and ignored the rule that all Jewish kings are supposed to come from the tribe of Yehudah. Is this true?

Menachem
(Via E-Mail)

Judaism → Parsha

The Rema writes (Ohr Hachaim, 494:4), “It is customary to spread branches of trees in our synagogues and homes [on Shavuos] in order to commemorate that which the sages say [Rosh Hashanah 16a] that on Shavuos the world is judged concerning [how many] fruits the trees will produce [that year].”

Judaism → Halacha & Hashkafa

Summer Eruvin
‘A Separate Contribution From Each’
(Eruvin 72b)

Judaism → Parsha

If a man suspects his wife of infidelity, he is to bring witnesses and warn her not to go into private quarters with the man in question. If she violates that warning, he is to bring her to the kohen, who will give her the “bitter waters” to drink. If she was falsely accused and was innocent, she will be blessed with children. If she was guilty, she will die a gruesome death.

Judaism → Columns → Lessons In Emunah

A flash of red caught my eye, and I looked up and saw a cardinal perched on the picnic table on my deck. What a miracle, I marveled. You’re beautiful. Thanks, Hashem. And then my mind’s wheels began to roll, and it struck me that several miracle stories had come my way this week. The stories prodded me to think of and feel Hashem’s presence as a more tangible and vivid reality.

Judaism → Rebbetzin's Viewpoint

Over the years I’ve received letters from all over the world in which people share feelings and thoughts they’ve experienced upon becoming became Torah observant. Usually these letters arrive not long after the writers had heard one of my speeches. No matter where a particular speech took place, and no matter whether I spoke the language or had to use a translator, the magic always works. In reality, it’s not magic at all but a little voice in the soul – the “Pintele Yid,” that spark of G-d’s Word engraved on all our neshamahs. Here is one recent letter.

Judaism → Parsha

By the time these words are printed, there will be only a few more days left before Shavuos. We hope that up until that point, we will still have been counting the days of Sefiras Ha’Omer with a bracha, but we also know that too often, despite our best efforts, we drop out of counting with a bracha some time before the count is complete.

Judaism → Parsha

In this week’s parshah the Torah tells us that the bechorim were replaced by the levi’im to serve in the Mikdash. The Torah says that there were 273 more bechorim than levi’im. Those bechorim could not simply be replaced, and had to be redeemed. Hashem told Moshe that each bechor should give five shekalim to Moshe, who, in turn, should give them to Aharon and his sons. With that, they would be redeemed.

Judaism → Halacha & Hashkafa

Question: Is there anything special that one should do on Yom Yerushalayim?

Judaism → Ask the Rabbi

Question: As the shamash in a small community shul with an aging population, I am faced with numerous challenges. The following is only one of them. During sefirah, different people daven for the amud for Ma’ariv. Once, a bar mitzvah was one of them. On another occasion, a very recent ger lead the service. Were these individuals allowed to lead the congregation in counting sefirah? I also wonder, in general, if everyone should be trusted to lead the counting. What if someone forgot to count on one of the previous nights but does not inform anyone of this?

No Name
(Via E-Mail)

More Articles from Rabbi Raphael Fuchs
Taste-of-Lomdus-logo
Judaism → Parsha

In this week’s parshah the Torah discusses the halachos of when one steals from another and when confronted in beis din, the thief swears falsely with his denial that he stole. This parshah was already taught in parshas Vayikra; however, there are two halachos that the Torah adds in this parshah to this topic.

Judaism → Parsha

In this week’s parshah the Torah tells us that the bechorim were replaced by the levi’im to serve in the Mikdash. The Torah says that there were 273 more bechorim than levi’im. Those bechorim could not simply be replaced, and had to be redeemed. Hashem told Moshe that each bechor should give five shekalim to Moshe, who, in turn, should give them to Aharon and his sons. With that, they would be redeemed.

Judaism → Parsha

In parshas Behar the Torah reiterates some of the halachos of ribbis, and teaches several new halachos as well. The pasuk says that one should not take ribbis from his fellow, he should fear God, “v’chei achicha imach – and your brother shall live with you.” The Gemara derives from the end of this pasuk that if one does charge ribbis and collects it, it must be returned.

Judaism → Parsha

This week I will be addressing a question from a previous column – with a new answer.

The pasuk in this week’s parshah (Vayikra 23:14) says, “V’lechem v’kali v’karmel lo sochlu ad etzem hayom hazeh ad haviachem es korban elokeichem – And you shall not eat bread [etc.] on this very day until you bring the offering of your God.” This pasuk teaches us that all of the five grains (wheat, spelt, rye, oats, and barley) are forbidden from the time they are harvested until after the korban omer is brought.

Judaism → Parsha

Both of this week’s parshiyos discuss the various arayos – forbidden relationships. The Gemara in Kiddushin 67b states that if one attempts to perform kiddushin on one of the arayos, the kiddushin is invalid.

Judaism → Parsha

The Rambam writes the halachos of Sefiras Ha’Omer in Hilchos Temidim U’musafin (7:22-25). He says that there is a mitzvas assei to count seven complete weeks from the day that the korban omer was brought. The mitzvah is to count the days and the weeks. We count at night because the mitzvah requires that we count at the beginning of the day, which is at night. If one forgot to count at night he may count by day.

    Latest Poll

    Which is the most beautiful location in Jerusalem?









    View Results

    Loading ... Loading ...

Printed from: http://www.jewishpress.com/judaism/parsha/women-and-bris-milah/2012/01/11/

Scan this QR code to visit this page online:

No related posts.

Close