This Shabbat is located between the birth of a boy and the day of the brit-milah
The names of this day
The Shabbat located between the birth of a boy and the milah is called:
- “shabbat siman tov” among the Sephardim [1]. Siman tov is a good wish that, in this context, makes sense: That this birth is a “good sign”.
- “shalom zakhar” among the ‘hasidim chabad and others. Zakhar means “male” alluding to the birth of a boy;
- “shabbat zakhor” among the Ashkenazim. Zakhor alludes to the remembrance: the newborn will have to relearn during his life – and remember – the Torah that his soul knew before birth.
This day represents the first Shabbat of the child: the first mitzvah to his credit [2].
The Shabbat shalom arrives in the world through the birth of this boy (hence the wish of “siman tov” which concerns not only the child and his family but all the people of Israel) [3].
Custom
On Friday evenings, visitors come to the home of the baby’s parents [4].
In case of birth on Shabbat the solemnity is obvious since the Friday evening is then that of the neigth before the brit-milah (see).
Reception
A small se’uda is naturally organized to welcome visitors. It is also an opportunity to thank Hashem for the good deliverance of the mother and the good health of the child.
The custom is to serve drinks or some pastries, “but not a full meal. » [5]
The se’uda of this evening is sometimes considered to have the rank of se’udat misva [6]. It can be accompanied by singing [7]
For the Ashkenazi custom, see the “Explanations” paragraph below.
Explanations
For some, the choice of this Shabbat day is due to the fact that that evening, “people are generally … more available to come and participate” [8].
A deeper explanation is advanced by the Midrash which relates the following parable: visiting one of the provinces of his kingdom, a king decreed that anyone wishing an audience should first present his tributes to the queen[9]. In the same way, the child who wishes to enter the covenant decreed by Hashem, must first celebrate the Shabbat day.
Another explanation: this Shabbat is the first mitzvah of the baby his birth. Since, upon being born, the child loses the memory of the entire Torah that the fetus had fully studied during its gestation [10], it is appropriate to console him with this loss of the forgotten Torah [11]. The word zakhar (male) is put in relationship with the name zakhor (remember) the fourth of the Ten commandments of the Torah זָכ֛וֹר אֶת־י֥וֹם הַשַּׁבָּ֖ת לְקַדְּשֽׁוֹ׃ “Remember the day of shabbat to sanctify it” (Chémot 20, 8-11) [12]. The baby is “mourning” the Torah acquired before his birth and lost as soon as he comes into the world. Also, the merit of visitors is equated with the merit of those who visit a bereaved (the newborn). This Shabbat brings the hope that during his life the baby will have the opportunity to thoroughly study the whole Torah by his own merit. Zakhor: “remember” what you have already learned, completely re-studying it.
According to Ashkenazi custom on the se’uda are served lentils, beans or chickpeas because these are foods traditionally eaten by the bereaved (the baby is “mourning” his lost Torah) [13].
Father’s ascent to the Torah at the Shabbat morning service
At the Saturday morning service, before the opening of the doors of the cabinet of Torah scrolls (hekhal) and the exit of these scrolls, it is customary to sing:
* a piyout when the father of a newborn is present in the assembly [14];
* psalm 128 (communities of Italian custom) [15].
Priorities – The sandak, the father [16] – and the mohel are each entitled to a Torah ascent – in this order and as far as possible [17]. The father of a boy must give up his right in the presence of the father of a newborn daughter [18] whose mother is going to the synagogue for the first time since giving birth [19]. This underlines the importance of the birth of daughters and the respect due to them, up to the priority given to their father during the kavod marked by the community during the ascent to the Torah.
Announcement – After his ascent to the Torah, the father announces to the assembly the place and time scheduled for the milah. We announce the place, the day and the time, but we will be careful not to invite explicitly. For a person invited to come to meet Eliyahu Hanavi could not (without disrespecting the prophet) give up this opportunity – now, a case of force majeure could occur and make his presence impossible.
Singing – The faithful then sing a piyut in his honor [20]. Generally it is Yareah yakar (title that can be translated: “Dear full moon day”).
R’ Eliyahu Bakis and Hillel Bakis
(c) brit-milah.com
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NOTEBOOK
[1] R’ Settbon David (2006), ‘Alé hadas, p. 438.
[2] R. A. Atlan (1995), p. 32.
[3] According to the Talmudic teaching: “The peace inherent in Shabbat comes into the world with the birth of a boy” (T. B. Nida 31b).
[4] Of course, if this is not incompatible with the observance of Shabbat. This tour is meaningless if one has to break Shabbat laws while traveling by car.
[5] R’ Shraga Simmons, “It’s a boy”, http://www.lamed.fr/index.php?id=1&art=752 , consult. feb. 2010.
[6] Krohn R’ & Scherman R’ (2003).
[7] In Tunisia, a special piyout was also sung during the presentation of wishes to the family. See: R’ Settbon David (2006), ‘Alé hadas, volume 2 (Ma’hzor) p. 203.
[8] Troumat Hadeshen, 269, Cit. R’ Shraga Simmons, “It’s a boy”, http://www.lamed.fr/index.php?id=1&art=752 , consult. feb. 2010.
[9] Wayikra Rabbah 27:10, cit. by http://www.cisonline.org/index.php?option=com_content&task=view&id=28&Itemid=88 (consult. jan. 2010).
[10] See: T.B. Nida 30b.
[11] R. Y. Emdem, Migdal ‘oz – cit. R’ Atlan, p. 32.
[12] Before birth, an angel touches the baby’s lips, causing this forgetfulness.
[13] Za’her HaBrith 3,6 cit. by: http://www.cisonline.org/index.php?option=com_content&task=view&id=28&Itemid=88 (consult. jan. 2010).
[14] This is also the case when a Bar Mitzvah or a groom is present at the service. The audience then sings a special piyout in their honor and this sets a festive air at the service. R.S. Darmon (1995), p. 415.
[15] See the table on page 69 in סדר תפלות כמנהג איטאלייאני, 2010 (תשע״א), ירושלים, 205 p. (= p. 78, http://www.hebrewbooks.org/46130)
[16] In accordance with the teaching of R’ Moshe Isserles (the Rama). See Yoré de’a, 265, 11 (Cit. R’ Settbon David (2006), ‘Alé hadas, p. 438.
[17] An order of priorities is sometimes set. But, when the Torah ascents are sold, the interested persons cannot assert their right because the interest of the community comes first, but the custom is to honor all the same the people with the right or duty to ascend to the Torah (not sale of certain ascents). In the Prague community the order had been specified: this is the right, first of all, of the newlywed in the week of his marriage; of the Bar Mitzvah; of the father and the family of the Bar Mitzvah; of the Sandak; of the Mohel; of the father of the boy. Finally, it is the duty of the one who marks the anniversary of a bereavement (quoted by R. A. Atlan, 1995, pp. 32-33).
[18] We also say “newborn” if we consider new not as an adverb but as an adjective! The adverb is invariable (hence the plural “newborns”) but not the adjective.
[19] R. A. Atlan, 1995, p. 32.
[20] Piyout usually sung in general on this occasion: Yareah yakar – quoted by R. D. Settbon (2006), ‘Alé hadas, p. 438.