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[1] Genesis 17:9-12. Brit Milah is sometimes referred to as "Brit Avraham Avinu" - the covenant of Abraham our Father. [Back] |
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[2] The rabbis wanted to prevent the possibility of obliterating the traces of circumcision - following the tendency of many Hellenistic Jews (particularly those who participated in athletics at the gymnasium) to perform an operation to conceal their circumcision, and during the period of Hadrianic persecution when a prohibition against circumcision was issued. [Back] |
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[3] Words spoken by Elijah the Prophet(I Kings 19:10) "for the children of Israel have forsaken your covenant," were understood by the rabbis to mean that the Israelites during King Ahab's reign had abandoned the rite of circumcision (which is always referred to, on the basis of Genesis 17:9), as the brit - covenant). After admonishing prophet King Ahab and Queen Jezabel for their sins, Elijah flees for his life. According to the midrash (Pirkei-de-Rabbi Eliezer, chap. 29) the Lord appears to him saying, "Your whole life is dedicated to a passionate zeal for My covenant. By your like, I promise you that the Children of Israel will not perform any circumcision until you come and witness it yourself, for Elijah, may he be remembered for good, is called the Messenger of the Covenant." [Back] |
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[4] In the Sephardi communities of Turkey and the Balkans, the ceremony is known by a different name in each region. The ceremony has no fixed date, but is usually held sometime between seven days (as in Izmir) and thirty days (as in Rhodes) after birth, and is conducted by a rabbi, usually at home but sometimes in the synagogue. The infant is clothed in elaborate dress and jewelry; in Izmir and Rhodes seven candles are placed on a tray filled with rice and candies, and relatives are given the honor of lighting them. Celebrating the first time an infant girl is laid in her cradle is common in several (central Asian) Jewish communities. In Bokhara, for example, small children are called to participate in "snatching" away the sweet treats that have been placed around the baby in the cradle. During this ceremony, the cradle was lifted up several times. In the Bene Israel community (India) the naming ceremony usually takes place on the twelfth day after her birth. Held in the home, it is intended primarily for the women and children of the family. A special new garment is sewn for the child, her cradle is decorated with flowers and colored paper and placed in the middle of the house; cooked chickpeas, peeled pieces of coconut and cookies are arranged along the inner edges of the cradle. The custom of naming a girl involving special rituals existed also in Southern Germany, Alsace and Switzerland, where it was called "Hollekreisch." This very old Ashkenazi naming ceremony, known as early as the 12th century, spread among the Jews in the Rhineland and Alsace, and lasted well into the 20th century. During the ceremony conducted by the rabbi, children were invited to lift the cradle three times while calling out "Hollekreisch, what shall the baby be named?" They would then shout out the baby's name while the rabbi read additional biblical verses. The children were then rewarded with fruit and sweets. (According to one interpretation, Hollekreisch comes from the German, meaning "to cry out the profane," since the children call out the baby's secular, as opposed to Hebrew, name. Another interpretation is that it derives from the name of the German goddess Holle or Hulda, who attacks newborns before they are named. According to a third interpretation, the word derives from the French "haut la creche" meaning "lift up the cradle.") [Back] |