Halakhah su Genesi 21:37

And know and understand that it was about this intellectual meal of the resurrection of the dead that rabbis z”l interpreted in a midrash in Tractate Pesahim:⁸¹B. Pesahim 119b. “‘And Abraham made a great feast on the day of the weaning [ha–higamel], etc.’⁸²Gen 21:8. The Holy One, blessed be He, will in time to come make a banquet for the righteous on the day when He will reward [yigamel hesed] the seed of Isaac, and the cup of blessing will be given to Abraham to bless and he says to them, “I won’t say the blessing because Ishmael came from me.” The cup of blessing is given to Isaac to bless, and he says, “I won’t say the blessing because Esau came out of me.” The cup of blessing is given to Jacob to bless and he says to them, “I won’t say the blessing because I married two sisters while they were both alive.” The cup of blessing is given to Moses to bless, and he says, “I won’t say the blessing, because I didn’t merit entering the land of Israel.” The cup of blessing is given to Joshua to bless and he said to them, “I won’t say the blessing, because I never merited having a son. The cup of blessing was giving to David to bless, and he says to them, “I will say the blessing, and it is right for me to bless the King (may He be blessed), as it is said, “I raise the cup of deliverance and invoke the name of the Lord.”⁸³Ps 116:13.

Hokhmat Adam strongly decries the conduct of those who fail to serve a proper meal in conjunction with a circumcision but falls short of a condemnation for failure to fulfill a statutory obligation. Indeed, the halakhic origin and status of the meal offered guests upon the occasion of a circumcision is a matter of some controversy. As recorded in Pirkei de-Rabbi Eli'ezer, chapter 29, rabbinic interpretation of the phrase "beyom higamel et Yizḥak" in the verse "and Abraham made a great feast on the day Isaac was weaned" (Genesis 21:8) establishes that Abraham made a "great banquet" on the day of his circumcision of Isaac. Although this rabbinic comment does not unequivocally establish a normative obligation, Sha'arei Teshuvah, Oraḥ Hayyim 551:33, cites one authority who maintains that the repast is "a biblical mizvah." Sefer Haredim, chapter 40, section 3, records participation in a wedding banquet or a circumcision repast in his list of positive commandments derived "from the words of Holy Writ and from the words of the scholars." Yam shel Shlomoh, Bava Kamma 7:37, similarly writes that, in contradistinction to the celebratory meal accompanying the redemption of a first-born son, the circumcision repast constitutes a mizvah and is predicated upon the verse "I rejoice over your word like one who finds abundant spoils" (Psalms 119:162). On the other hand, Teshuvot Bet Ya'akov, no. 73, declares that the status of the repast is rabbinic in nature while Bi'ur ha-Gra, Oraḥ Hayyim 640:6, states that the repast "is not a biblical mizvah and there is no obligation of rejoicing."¹⁴See Sefer ha-Brit 265:159. Magen Avraham, Oraḥ Hayyim 640:13, interprets Teshuvot Maharik, no. 178, as asserting that the meal represents "a mere custom."¹⁵For a conflicting interpretation of Teshuvot Maharik see Eliyahu Rabbah 640:19. See also R. Shimon Konitz, Ot Brit 165:14. Elsewhere, Oraḥ Hayyim 546:5, Magen Avraham declares that a circumcision repast does not entail "rejoicing." However, Mordekhai, Mo'ed Katan, sec. 891, asserts that a mourner may not partake of a meal served in conjunction with a circumcision precisely because it involves rejoicing. That contention is based upon the interpretation by the Gemara, Shabbat 130a and Megillah 16b, of the verse "I rejoice in Your word as one who finds great spoil" (Psalms 119:162) as a reference to circumcision.

Yam shel Shlomoh, Beizah 2:5, develops the thesis that every joyous repast requires meat but that, subsequent to the destruction of the Temple, there is an additional requirement to drink wine in order to dispel melancholy. Magen Avraham, Oraḥ Hayyim 249:6, cites Maharam of Lublin who maintains that the "mizvah of rejoicing [on the occasion] of a circumcision cannot be fulfilled with dairy dishes."²¹Cf., however, Magen Avraham 151:5, who, in a different context, remarks that the requirement of a se‘udat miẓvah can be fulfilled with “bread and legumes.” R. Jacob Emden, Migdal Oz, naḥal 9, sec. 17:3, declares that both meat and wine must be served at a se'udat mizvah.²²Tosafot Ḥadashim, Sanhedrin 8:2, also indicate that a se‘udat miẓvah requires both meat and wine. Migdal Oz comments that a banquet is termed a "mishteh," as in Genesis 21:8, because of the drink that is served. He assumes that the noun "mishteh" is derived from the verb "shatoh," meaning "to drink." Migdal Oz finds an allusion to partaking of meat in particular at a circumcision repast in Psalms 50:5 which he renders as "those who enter into a covenant with Me by slaughter."

If a Seifer Torah is found to be defective due to an error, if the error is a serious one we are not permitted to read from it, and another Seifer Torah must be taken out [of the ark] (see Chapter 79: 10). What constitutes a serious error? For example, [if there is] one letter too many, or one missing, or even if one letter is exchanged [with another] and as a result the pronunciation is changed, for example [if the word] tomim (twins)¹Genesis 25:24, 38:27. [is written with an added aleph, and would now be read] te'omim, or the word migresheihen²Numbers 35:3, 35:7. [with a nun at the end] [would be written] migresheihem [ending in a mem], even though the meaning of the word is the same, [i. e., their ground], nevertheless, since the pronunciation is not the same, it is considered a serious error. Likewise, if the error is such that the word could be pronounced, as though it were written correctly, but it was written in a way that changes its meaning; for instance, in the [weekly] portion Terumah³Exodus 25:10. [in the phrase] amah vacheitzi rochbo, the word rochbo (with a vav at the end) was instead written rochbah (with a hei at the end) although (even with the erroneous spelling) the beis can be pronounced with a cholam -o- (vocalized rochbo) nevertheless, since, as it is written [now] it is an error, because the meaning of the word is changed, it is also considered a serious mistake. And if the error is of the kind that it changes neither the pronunciation nor the meaning [of the word],⁴If massoretic rules regarding exceptions in the size or shape of certain letters are not complied with in the writing, no other Seifer Torah has to be taken out. (Mishnah Berurah 143:27) for example, if instead of the correct [spelling] of the word avosam with a vav after the beis, it is found [written] without a vav, or vice versa, or, if instead of the correct [spelling of a word] with an auxiliary yud [to indicate the plural], as for instance, if the word avoseichem is found written without a yud, or vice versa, or any similar case, we do not take out another Seifer Torah, (because [nowadays] our Sifrei Torah are not so exact that we can say [with certainty] that the other one will be more fit.) But if a Yud is missing that is part of the root [of the word], if, for instance, [in the verse] mah lach Hagar al tire'i,⁵Genesis 21:17. [what's the matter Hagar? Do not fear]. the word (tire'i) [would be written] without a yud after the tav, or if [in the verse] al tira Avraham [do not fear, Avraham]⁶Genesis 15:1. the word tira would be written [without a Yud], then another Seifer Torah should be taken out.

As it is required for the house of Israel to read from the scrolls, and to teach in the Torah, and to conclude with the prophets, on each day according to its subject matter — laws of Pesaḥ on Pesaḥ, laws of Shavuot on Shavuot, laws of Sukkot on Sukkot, as it is written "And Moses spoke the appointed-times of haShem to the children of Israel" (Leviticus 23:44), and it is commanded to read every matter at its time and extrapolate on the subject of the day, as taught, "Rabbi Shimon ben Elazar says:¹In our manuscripts, it says "The Rabbis taught" here. Moses ordained for Israel that they would investigate and extrapolate on the matter of the day — laws of Pesaḥ on Pesaḥ, laws of Shavuot on Shavuot, laws of Sukkot on Sukkot" (Megillah 32a:17). On Ḥanukkah we read the princes (Numbers 7). On Purim we read "And Amalek came" (Exodus 17:8—16). When Rosh Ḥodesh Adar falls on Shabbat we read the portion of the sheqalim (Exodus 30:11—16). "And Rabbi Yitzḥaq Nappaḥa said: when Rosh Ḥodesh Adar falls on Shabbat, bring three Torah scrolls, and read one for the matter of the day, and one for the new moon, and one from Ki Tissa. And Rabbi Yitzḥaq Nappaḥa said: when Rosh Ḥodesh Tevet falls on Shabbat, bring three Torah scrolls, and read one for the matter of the day, and one for Rosh Ḥodesh, and one for Ḥanukkah" (Megillah 29b:22). On Ḥanukkah and on Purim three people read, on Rosh Ḥodesh and on Ḥol ha-Moed four people read — since there is Musaf, we add [mosifin] a person. When Rosh Ḥodesh Adar falls on Shabbat, we read the portion of the sheqalim (Exodus 30:11—16). When it falls on another day of the week, we advance the reading of the portion of the sheqalim, and interrupt the special readings. On the second² Shabbat of the month we read 'Remember' (Deuteronomy 25:17—17). On the third, the red heifer (Numbers 19:1—22). On the fourth, 'This month' (Exodus 12:1—20). If it falls on the sixth, then 'This month' is on the fifth. After that they return to the regular order. And everyone interrupts the order for Rosh Hodesh, Ḥanukah, Purim, fast days, festival days, and Yom Kippur (Mishnah Megillah 3:5). On Pesaḥ they read the portion of the festivals. And a mnemonic is: "during the bull, sanctify with money, cut in the desert, send the firstborn." On Shavuot, "On the third day" (Exodus 19:1–20:23), and on the second day, "Every firstborn" (Deuteronomy 15:19—16:37). On Rosh Hashanah, "And haShem remembered Sarah" (Genesis 21:1–34) and on the second day, "And God tested Abraham" (Genesis 22:1—24). On Yom Kippur, "after the death" (Leviticus 16:1—34). On Sukkot, the offerings for Sukkot (Numbers 29:12—34). On Ḥanukkah, the princes (Numbers 7). On Purim, "And Amalek came" (Exodus 17:8—16). On Rosh Hodesh, "And on your new months" (Numbers 28:1–15). On the watches, the matter of creation (Genesis 1:1—2:3). On fast days, "And Moses petitioned" (Exodus 32:11—14, Exodus 34:1–10). On Mondays and Thursdays and on Shabbat in the afternoon they read according to the order, but they are not counted in the order. As it is said, "And Moses spoke the appointed-times of haShem to the children of Israel" (Leviticus 23:44) — it's commanded that they read each and every one at its time.

As noted earlier, the practice of serving a festive meal in conjunction with a brit is derived from the verse "And Abraham made a great feast on the day that Isaac was weaned" (Genesis 21:8). Pirkei de-Rabbi Eli'ezer understands the Hebrew "higamel" (literally: he was weaned) as a combination of the letters "heh" (having the numerical equivalent of five) and "gimmel" (having the numerical equivalent of three) and the word "mal" (meaning "he circumcised") which renders the entire verse as "And Abraham made a great feast on the day 'heh gimmel' (having the numerical equivalent of eight) on which he circumcised Isaac." That comment is cited by Tosafot, Shabbat 130a, s.v. sas anokhi. Similar statements regarding a festive meal in conjunction with a brit are found in Midrash Tehillim, no. 112, and Yalkut Shim'oni, Parashat Lekh Lekha, no. 81. Indeed, the Gemara, Ketubot 8a, declares that inclusion of the phrase "Let us praise our God in whose habitation there is joy" in conjunction with recitation of Grace after Meals would have been required on such occasions if not for the fact that the circumcised child experiences pain.³¹See also additional sources cited by Sefer ha-Brit 265:158.

All are fit to be an agent for betrothal except the deaf-mute,²¹In Jewish legislation deaf and dumb persons are frequently classed with minors and insane people and are considered unable to enter into some transactions requiring responsibility and will. The deaf-mute as well as the deaf or mute was not competent to be a witness to any transaction; for all testimony was given by word of mouth and the witnesses had to be able to hear the exhortation of the court. insane, and minor because they are lacking mental capacity, and the Gentile because he is not a son of the covenant²²This refers to one who is considered Jewish. The identifying mark of the male would be the circumcision. Circumcision is a religious rite performed on all male children of Jews on the eighth day after birth. It was commanded by God to Abraham (Gen. 17:10-14, Gen. 21:4) and his descendents as a “token of the covenant.” The penalty for non-observance was “Karet,” according to Rabbinic interpretation, a punishment by God. and the slave for he is not within the laws of betrothal. [Note: There are those who say that the first agent is able to appoint a second agent (Halachot, R. Mordechai Ben Hillel, Chapter “Hamekabel” in the name of some anonymous Rabbis) if he transmits to him the betrothal money or object that the owner transmitted to him, but if the owner did not transmit to him the betrothal money but only commanded him to betroth with any money he might want, he cannot appoint an agent. And there are those who say that in all cases the first agent cannot appoint a second agent (Hagahot Mordechai, Chapter Haish Mekadesh). If he sends a document through a non-Jew to an Israelite friend who is in another place and appoints him to be an agent to betroth him a woman there are those who say that the law is like in Gittin;²³Name of a treatise of the Mishnah, elaborated in the Palestinian and Babylonian Gemaras. It belongs to the third, out of six orders, “Nashim” (woman). While the name of the treatise signifies “documents” it is specifically applied to bills of divorce and only incidentally refers to other documents. and there are those who say that (as is explained below, Chapter 141) (Rabenu Yerucham) all agree that with regard to kidushin she is consecrated according to biblical law. (Thus it is written in Bet Yosef.)]

And I have also heard from the mouth of sages that there is a great secret in the matter of the Jubilee and that all the days and years of the world are hinted to in it (see Ramban on Leviticus 25:2 and Ibn Ezra on Leviticus 25:2). Also in the matter of the sevens - that we were commanded to count the years seven at a time, and not eight at a time or nine at a time, or less than [seven] - did they say that there is a great and goodly matter of wisdom about it as well. They have known it, but did not want to give it over to every person. And even though their secret was not revealed to us, we have paid heed to this thing - that the span of sevens is arranged in many of our commandments: Behold, we continue our work six days, and we rest on the seventh; we work the land six years, and we rest on the seventh; after seven cycles of seven years, we also rest a year - and that is the Jubilee that we have come [to write] about [here]; behold the holiday of Pesach is seven days, and likewise the holiday of Sukkot is seven, and after the seven, we celebrate [Shemini] Atseret; likewise, we count seven seven-year cycles from Pesach to [Shavuot], and after the tally of the seven, we celebrate [Shavuot]; likewise the cutting of a covenant (treaty), which is something done for preservation of a matter, is on the basis of seven, as it is written (Genesis 21:30), "Rather take these seven sheep from my hand"; likewise Bilaam, who was a wise man, made seven altars; so too, some of the sages said that the word, oath (shevuah) - which is translated [into Aramaic] as preservation - is derived from the expression, seven (shevah); and so [too,] many that I have not raised now on the tip of my pen. And you, my precious son, should merit and research and see and add to your knowledge and understand the matters. But I have already finished my work here to arouse your spirit about the question.

2. We take out two Torah scrolls. In the first one, we read five portions from "God attended Sarah" [Genesis 21:1] until "After these things" [Genesis 22:1]. If it is Shabbat, we read seven portions [from this selection]. The maftir reads from the second scroll from Pinchas, "In the seventh month..." [Numbers 29:1] and for the haftarah, "There was a man from Ramatayim" [1 Samuel 1:1] until "He will bring triumph to His annointed one" [1 Samuel 2:10]. Rem"a: Some places have the custom of calling up the shofar blower for one of the five aliyot to the Torah (Kol Bo).