Brit Milah/Circumcision

Rarely does a friend relate the wonderful feelings of religiosity, or the beautiful bonding of family and community as they welcome the newest member into our Covenant. Mentioned, even less often, is the parents' and grandparents' indescribable spirit of love and inspiration. Perhaps this is because so many modern Jews don't understand the significance of the procedure.

At every brit (Covenantal circumcision) I perform, I ask those assembled if this is the first brit they have attended. I then ask if anyone can tell me the meaning of the word brit. Since very few can, I give a short explanation so they can better share in the specialness of the moment.

Brit means covenant and milah means circumcision. The Brit milah is a ceremony of identity, providing physical identity through the circumcision, and spiritual identity with appropriate blessings and the bestowing of his Jewish name. This ceremony links Jews with almost four thousand years of tradition.

WHO? A healthy eight day old Jewish boy. However, controversy often surrounds this issue. If the mother is Jewish, there is no question of the child's Jewish identity to any of Judaism's many branches. The Reform movement, through the auspices of the Central Conference of American Rabbis and the Reconstructionist movement, have declared that the child of one Jewish parent is under the presumption of Jewish descent if that child undergoes appropriate and timely public and formal acts of identification with the Jewish faith and people. For a newborn male, brit milah is the first formal act of public Jewish identity that can be performed.

This child will not be recognized by the Conservative or Orthodox as Jewish unless he goes through a formal conversion at a later time with hatafat dam brit (drawing of a drop of blood from the remaining preputial skin, a relatively painless procedure) as well as immersion in a mikveh (ritual bath) and approval by a bet din (rabbinic court). In either situation, a circumcision is the first step.

WHO ELSE? There are special honors bestowed for the ceremony. The sandak has the highest honor - holding the child during the circumcision. A grandfather often has this honor and with it, goes the responsibility of being the child's advocate and companion during the ceremony. He usually sits higher than a normal chair, on a bar stool, table or chair built up with pillows, and holds the baby on another pillow on his lap, in a way making his lap an altar. This is the one honoree who must be Jewish.

The kvatterin and kvatter bring the baby into the room. The mother hands the child to the kvatterin who brings him to the kvatter who will place him on a chair left for Elijah (kisei shel Eliyahu). Elijah is presumed to be present at every brit. Although some consider the Kvatter and Kvatterin to mean godparents, this is not legally so in Judaism. These words have been interpreted to mean many things including "intimate friends." One Jewish tradition suggests that a married couple having difficulty conceiving will enhance their fertility with this honor.

HOW MANY? A minyan (ten adult men) is not required for a brit milah, but family, friends and community in attendance make the welcoming of a new member into the Covenant a joyous event. This event is considered to be so important that it must be done even if only the parents, child and mohel are present.

Finally, a mohel or mohelet is necessary to complete the list. This is a trained male or female ritual circumciser who is equally adept at circumcision and performing the appropriate rituals. Of course, if the family desires to have their rabbi or cantor present, this is encouraged and the ceremony can be shared with the mohel.

WHEN? On the eighth day. "Day" being the operative word, the ceremony takes place during daylight hours. The day of birth is the first day. Therefore, if a child is born on a Monday, before sundown, the brit is usually on the next Monday. After sundown, the Jewish "day" ends and the ceremony is on the next Tuesday.

SHABBAT AND HOLIDAYS? If the baby is born on Shabbat, or any holy day, the brit takes precedence. It is not unusual to perform a brit in a synagogue on Shabbat or even Yom Kippur. What a wonderful way to welcome a new Jewish boy! This often creates a problem for Orthodox mohelim who cannot drive on Shabbat or holy days. They must live within walking distance or be put up in the parents', or a nearby, home. In most instances they will be unable to perform the brit and suggest that it be put off until Sunday. However, that too creates a problem because the brit is supposed to be done on the eighth day. If you are conflicted about this, consult your rabbi for his or her opinion. Both the Reform and Conservative movements now have trained and certified mohelim who enable you to have, what I consider, a "double simcha" - a Shabbat brit.

The brit must be postponed if the baby's health is in question. Once the eighth day has passed, the brit must be done as soon as possible on any day EXCEPT Shabbat or a holy day.

WHERE? My oldest son was born at Michael Reese Hospital in Chicago at a time when all Jewish mothers and newborns remained for eight days. The brit was performed in a designated brit room that accommodated family and friends. By the time my second son was born, most mothers and children were discharged within 48 hours. Today, some mothers go home within 24 hours. Therefore, most britot take place at home now. However, I have performed them at family or friend's homes, synagogues, hotels, rec. rooms and restaurants.

WHAT IS NEEDED? Techniques will vary with each mohel, but the ceremony is fairly standard. Candles, though optional, enhance the beauty of the setting and offer an opportunity to honor those who light them. Red sweet kosher grape wine is traditional, although some prefer white. Providing wine for the guests during the ceremony is optional and it is usually served in small plastic cups. If the family is worried about the carpet, I suggest red wine for the kiddush cup and that guests be provided with white grape wine.

A challah (braided bread) is required for the hamotzi (blessing over bread) before the seudat mitzvah (festive meal), enjoyed after the ceremony. A pillow is needed for the sandak who holds the baby on his lap. Some decorate a special chair for Elijah. The child can wear a shirt top, onesy that opens at the bottom or, preferably, a gown.

A wimple is a lovely optional custom. A 30 by 30 inch cloth, used to swaddle the baby during the ceremony, is cut into 4 squares making a 15 by 60 inch banner. It can be embroidered, or otherwise decorated, with the child's and parents' names, birth day the the inscription, "May he grow to attain a life of Torah, chuppah (the wedding canopy) and a life of good deeds." Traditionally the wimple is also used to bind the Torah at special occasions, his bar mitzvah and auf ruf (the synagogue or temple Torah reading before the wedding).

WHAT ELSE? The father, and anyone else in the ceremony, may wear a tallit (prayer shawl) and it is nice to have yarlmekas or kippot (skull caps) available for all.

Often, parents prepare some words about the baby's name, which are read during the naming ceremony. Other members of the family may also contribute readings. I recommend these thoughts be written so that they are placed in his baby book. In this way the child will always be able to read the origins and significance of his name. Any songs, blessings, readings or poetry that can enhance the beauty of this ceremony are welcome additions.

WHY? Genesis 17 describes how Abraham was asked at the age of 99 years to circumcise himself and all of the men in his household. In return, his wife, Sarah, 90 years old and previously barren, would have a baby. Sarah laughed at the idea of having a baby at her age, but Abraham had the faith to carry out God's request. Within a year, Sarah gave birth to Isaac (which means child of laughter). When Isaac was 8 days old, Abraham was told to circumcise him. Isaac was to learn how to circumcise his son and this practice was to continue through all future generations. In return, Abraham's descendants would multiply like the stars in the heavens above and always have a homeland. This was Abraham's Covenant with God.

Brit milah is our continuing Covenant, renewed with every generation - a chain unbroken by Jews for almost 4000 years. Throughout history, a few Jews, any many enemies of Judaism have tried to break this Covenant. Many Jews died to protect our right to continue our pact with God. The philosopher Spinoza said that if we had no other commandment other than brit, Judaism would continue to exist.

Today, brit milah is undergoing another threat. A small, but well-organized, group of anti-circumcision advocates are trying to eradicate circumcision in the United States. They have gathered for a variety of reasons including children's rights, fear of pain and outright anti-semitism. In order to further their cause they use well chosen buzz words like barbaric, mutilation and child abuse. They dwell on pain, sexual dysfunction and psychologic trauma. They base their arguments onÊ emotional, rather than medical evidence, and any time medical evidence is cited, they dismiss it without any rational basis. Common denominators among them are anger and perhaps a forum for for personal publicity and attention.

There is a solid base of medical data showing that circumcision protects against a host of problems. Infant urinary tract infections are severe and up to from 10 to 39 times more prevalent in uncircumcised neonatal boys. Sexually transmitted diseases are more easily transmitted in the uncircumcised, and studies in Africa show a nine-fold greater chance of becoming HIV-positive when not circumcised. (This doesn't mean that circumcised men can go unprotected.) In subequatorial Africa, tens of thousands of adult men are now being circumcised in order to try to stem the tide of the AIDS epidemic.

There has been a suggested link between certain strains of venereal warts in unprotected men and cancer of the cervix. Cancer of the penis is virtually unknown in men circumcised at birth and yet we have a thousand new cases a year in the United States, with a 25% to 35% death rate. Up to 10% of boys not circumcised will need surgery when older.

Childhood circumcision has never been proven to be a source of sexual dysfunction, while adult circumcision is often necessary to alleviate sexual and other medical problems. Foreskin problems are often seen in diabetics and the geriatric population, particularly in nursing homes.

Pain, the one valid complaint against circumcision, has been attended to with the advent of local anesthesia. In 1999, the American Academy of Pediatrics recommended its universal use. At the same time, the Academy stated that, "Existing scientific evidence demonstrates potential medical benefits of newborn male circumcision."

A dedicated Jew does not need any medical reason to embrace circumcision. The anti-circumcision groups air their attacks and specious threats at those who are unsure of their Jewish faith. If they had their way, we would forfeit the very heart of our belief, as well as give up a medically sound procedure. It doesn't make sense that God would ask his people to embrace a procedure that would be harmful to them. Almost 4000 years later, modern technology has more than proven the value of our ancient tradition.

Samuel Kunin, M.D., a urologist in Southern California, is now a full- time mohel. A lecturer at both the University of Judaism and Hebrew Union College, he is the author of Circumcision: Its Place in Judaism, Past and Present. For further information, call (818) 881-4548

Reprinted, by permission, from the Jewish Calendar Digest and Magazine, Volume 13, No. 2, Chanukah - 1993, and revised March, 2003.