This night is a night of \u00a0guard in order to protect the child. It is explicitly named “night of protection” by Hasidic masters.<\/p>\n
<\/p>\n
She is known by various names :<\/p>\n
* Leil Shimurim<\/strong> Zohar (Sephardim) ;<\/p>\n * Wache Nacht<\/strong> or Leil Wacht-Nacht<\/strong> (\u05d9\u05d9\u05dc \u05d4 \u05d4\u05d5\u05d5 \u05d4\u05d0-\u05e0\u05d0\u05d0) [1];<\/p>\n * Berit Yitzhak<\/strong> [covenant of Isaac] [2];<\/p>\n * Bilada<\/strong> (among Jews from Tunisia or Eastern Algeria). The term bilada probably comes from the word vilada<\/em> which means ‘night’ in Spanish [3];<\/p>\n * Among the Habad Hasidim, the expression \u201cnight of protection\u201d<\/strong> is used for this eve of circumcision [4].<\/p>\n <\/p>\n This custom is related to the teachings of the Zohar hakadoch [5]: “This is an invitation to fulfill a Mitzvah, to receive the Shekhina … At nightfall, the housemaster invited all his friends, and they studied the Torah together until the morning. No one slept all night. The housemaster, addressing his guests, said to them: I would like each of you to pronounce a new word about the Torah (milah ‘hadta beorayta)” [6]. By the merit of the Torah study done during this night, the infant receives great protection. Now, this protection is necessary because Satan is trying to harm the newborn to prevent the milah. The author of Mate Moshe (7:4) gives this reason, explaining that “the merit of this mitzvah is such that it protects the Jew from gehinam. \u00bb [7]<\/p>\n <\/p>\n Study<\/p>\n This study is done close to the child. It is possible to place the latter in his cradle and bring this cradle to the room where the collective study is being done.<\/p>\n On the eve of the milah, a minyan<\/em> (ten men observing Shabbat) meets for an evening of study [8]: the “custom is that one stays awake and keeps the child, during the night before circumcision. \u00bb[9]<\/p>\n Several texts are read during this night\u00a0 [10].\u00a0The choice of readings is quite varied depending on the customs [11] , the main thing being the study (which can even take the form of a Torah commentary) [12]. Some read the Zohar hakadoch<\/em> on the paracha Lekh lekha<\/em> which deals with circumcision, texts that are collected in booklets intended for these moments [ 13 ]. This is the majority practice today.<\/p>\n However, some read the texts retained by the rav ‘Hida (Hod Berit<\/em>) [14] which include, in addition to the passages quoted from the Zohar,<\/em> the study of the Mishnah (T. B. Berakhot<\/em> treatise in its entirety, 19th chapter of the T. B. Shabbat<\/em> treatise, 3rd chapter of the Nedarim treatise), the study of the Gemara<\/em> (T. B. Nedarim<\/em> 31b) and the Midrash<\/em> (Bereshit Rabbah<\/em> \u00a7 46, Wayikra Rabbah<\/em> \u00a7 14)[15].<\/p>\n Others use a selection of texts from the Torah, ShulchanAruch, Talmud and Midrash [16].<\/p>\n In Tunisia, the father of the newborn invited a group of rabbis or scholars to his home who studied a treatise on the Talmud (with Rashi and the Tosafot) throughout the night [17]. This custom was followed in the 20th century (North Africa, France) and it is still perpetuated today in some families.<\/p>\n R’ Avraham Cohen-Yi\u00e7’haki, during each bilada night, gathered his students to study the texts not included in the usual yeshivot program (such as the Mishnah Zera’im<\/em>; the Mishnah Taharot;<\/em> the seven little treatises, Torat Cohanim, Sifri, Mekhilta,<\/em> etc. ” The hidushim launched during these particular study nights were so brilliant that they constituted the Third volume of his famous work Michmerot Kehouna<\/em>” [18].<\/p>\n <\/p>\n During this evening, some serve a seuda to the guests who came to participate in the readings.<\/p>\n The assistants sing piyutim<\/em> (traditional sung poems) in honor of Eliyahu Hanavi.<\/p>\n <\/p>\n R’ Eliyahu Bakis and Hillel Bakis<\/p>\n (c) brith-milah.com<\/p>\n <\/p>\n <\/p>\n \u2014\u2014\u2014\u2014\u2014\u2014\u2013<\/p>\n NOTEBOOK<\/p>\n <\/p>\n [1] “It is customary to arrange a meal during the night which is called Wach Nacht” – See Shnei Lou’hot Ha Berit, on the laws of circumcision<\/em>, (chap. 11, paragraph 918) cit. http:\/\/www.hassidout.org\/sj\/component\/content\/article\/165-judaisme\/2496-les-coutumes-de-la-circoncision<\/em> <\/a>; (Likutei Maharya’h<\/em>, volume 3, page 122b).<\/p>\n [2] R’ Krohn & R’ Scherman (2003), p. 170; R\u2019 Simmons.<\/p>\n [3] R. D. Settbon (2006), ‘Al\u00e9 hadas<\/em>, p. 438.<\/p>\n [4] On these nights in the family of the Lubavitcher Rabbi, see: Sefer Ha Sichot<\/em> 5703, p. 155; Hanoch Le Naar<\/em>, p. 6 (where the expression \u201cnight of protection\u201d is used); and the Hasidic discourse \u201cBlessed is He whom You have chosen\u201d (delivered by Rabbi R. M.M. Schneerson in 1991), in Sefer Ha Maamarim Melukat, volume 5, p. 233. See: R. M.M. Schneerson (2001), Waiting and having a child..<\/em>., p. 15, n. 1.<\/p>\n [5] Paracha Berechit<\/em>, 93b (see: beginning of the Migdal Oz, the Ya’abets; Talmudic Encyclopedia<\/em>, T. 4, article Circumcision). Cit. Schneerson, R. M.M. (2001), Waiting and having a child…, p. 16, n. 2.<\/p>\n [6] Zohar Lekh l\u00e9kha 93 a. The vocalized text is taken up by R. A. Atlan (1995), and provided with a translation inspired in particular by Mopsik (Verdier), pp. 115-185.<\/p>\n [7] Cited by R. D. Settbon (2006), ‘Al\u00e9 hadas<\/em>, p. 438.<\/p>\n [8] “It is the custom to invite at home the evening before the Brit Milah, the Mohel, the Sandak as well as relatives and friends, for a study session of texts of the Zohar …” writes for example the Mohel Aharon Altab\u00e9, http:\/\/aharon.perso.sfr.fr\/issourmagen2.htm<\/em><\/a> <\/span>(consult. feb. 2010). Nowadays, quite often the Mohel does not attend this evening of a rather family character.<\/p>\n [9] Likutei Maharya’h, volume 3, p. 122b – cit. http:\/\/www.hassidout.org\/sj\/component\/content\/article\/165-judaisme\/2496-les-coutumes-de-la-circoncision<\/em><\/span>.<\/p>\n [10] This custom is mentioned by the Zohar (Lekh Lekha 93a) and by Rishonim (Ma’hzor Vitry<\/em>; R\u2019 Aharon HaCohen of Lunel in Or’hot chaim<\/em>) \u2013 cit. R’ David Settbon (2006), ‘Al\u00e9 hadas,<\/em> p. 439.<\/p>\n [11] The Siddur<\/em> of the Ya’abets (at the beginning of the laws of circumcision), specifies what should be studied during this night. Cit. Schneerson, R. M.M. (2001), Waiting and having a child<\/em>…, p. 16, n. 2.<\/p>\n [12] Cited by R’ Krohn & R’ Scherman (2003), Circumcision, Paris. pp. 170.<\/p>\n [13] Berit Avraham Hacohen Halakhot uminhagu\u00e9 berit milah<\/em> (c. 5754). On the Internet: Hebrewbooks_org_15201<\/em> (638 pages) see pages 502-611 guimel-kouf youd aleph.<\/em><\/p>\nOrigin<\/h3>\n
Seudah<\/h3>\n