Minhaguim of Sheba Berakhot

Today is the 21 of Sivan, 5771

As we have explained last week (see HERE), part of the celebration of the seven days of celebration after the wedding is the recitation of the Sheba Berakhot (seven blessings).

These blessings are recited only when a few conditions are met:

According to the Sephardic custom in Israel (Rabbi O. Yosef)

1.There must be ten adult males present (the chatan is considered one of them)

2.The meal has to take place in the residence of the bride and groom (bet chatanim)

3. There must be at least two new guest (panim chadashot).

When one of these conditions is not met, then if at least three adult male are partaking of the formal meal, they recite just the last berakha (ashe bara…)

The custom in the Mashadi community is the same except that the sheba berakhot are recited, regardless of where the meal is taking place (Rabbi Ben Hayim).

The Ashkenazi custom also allows to recite the sheba berakhot even if the meal does not take place in the residence of the new couple, and even if just one new guest, not two is present (Rabbi Knohl).

When the Sheba Berakhot are recited, the custom is to have two cups of wine: with the first cup, one says Birkat haMazon and at the end of the Sheba Berakhot, he himself says “bore peri hagefen”. With the second cup, they say the other six berakhot. After bore peri hagefen, the wine of the two cups is mixed and given to the bride and the groom (R. O. Yosef)

When only the berakha Asher Bara is recited, the custom is to say first bore peri hagefen and then asher bara.

 

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BERIT MILA: Should the father himself perfom the circumcision?

18 of Sivan, 5771

In the Torah says that Abraham circumcised his son Isaac. Accordingly, the performance of the circumcision is incumbent directly upon the father.

The Sephardic tradition is that when the father performs the circumcision by himself, a different berakha is said. Normally the Mohel (circumcision surgeon) says: ‘al hamila “…that You commanded us the performance of the circumcision…”. But when the father himself circumcises his son he should say: “that You commanded us to circumcise one’s son”.

The question is: since it is a greater merit for the father to perform the Berit, should the father himself be encouraged to circumcise his son?

Some modern Rabbis discourage the father from doing the circumcision (see Penine Halakha, Mishpacha, 3, pg. 166) especially since there have been some cases where, God forbids, tragedies have occurred because of that. Rabbi Melamed also says that “rob gedole Israel”, most prominent rabbis had always preferred to let the Mohel to perform the Berit. After all, the Berit Mila is a delicate procedure, for which one should not take risks (chashash sakana).

“The task of the mohel is not taken lightly. The mohel is required to study Jewish law, be familiar with the ancient traditions included in the circumcision ceremony, and must have expertise in the surgical process. For that, he undergoes intense training, learning the latest hygienic and medical techniques needed for the circumcision. He also receives instruction for evaluating the infant’s health prior to the circumcision, and for providing post-procedural care”.

The general custom, then, is that the father formally appoints an expert Mohel to circumcise his son.

The exception, of course, is when the father himself is a Mohel or a doctor.

 

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Click HERE to read: “A Jewish approach to risk evaluation”, by Daniel Eisenberg, M.D.




The First Mitzvah of the Torah

The first Mitzvah of the Torah and the first blessing given by God to Adam and Eve, is the commandment to (marry and) have children. Bereshit 1: 28 says: “And God blessed them [Adam and Eve] and God said to them, reproduce and multiply“.
The Rabbis of the Mishna, discussed the Mitvza of having children is considered fulfilled.
Bet-Shamai said that the Mitzvah is fulfilled by having at least two boys: same as Adam and Eve, who at the beginning brought two boys to the world: Cain and Abel.
Bet-Hillel, however, says that the Mitzvah is not considered fulfilled until one has at least a boy and a girl. Because this is how God created human civilization: with one man and one woman. The matter was settled like Bet-Hillel.

There is an additional reason for this opinion: if you read carefully the words of the Torah, a husband and a wife must first “reproduce” themselves, in other words, have a replica of themselves (a man and a woman) leaving in this world the same number and kind of lives that one day will be taken away.
One more thing: although the Mitzvah is fulfilled by having one boy and one girl, the rabbis explained that it is a great merit to have as many children as one can. They deduced this guidance from the second word of God’s commandment: “reproduce and multiply“.”Reproduce” means bringing to the world a replica of yourselves. “Multiply” means “bring into this world more souls than yourselves”.
Of course, this Mitzvah does not depend exclusively on our good will: its uniqueness consists that to fulfill this Mitzvah the spouses need to be granted God’s blessing, as the Pasuk says: the blessing of having children.

 




The Seven Days of Celebration

The week following the wedding is a period dedicated to celebration and marked by specific Laws and customs. These seven days (shib’at yeme hamishte) are meant to making the newlywed couple happy.

The bride and the groom refrain from performing labor during the week following their wedding. This is not the same prohibition as Shabbat or festive days (Yom tob). Rather the couple should avoid activities that will distract them from rejoicing. Nevertheless, there are some exceptions where the couple would be allowed to perform certain works (a time-sensitive business, a public service, etc).

During these days they should wear festive clothing and hold festive meals. It is a very old custom for relatives and friends to prepare the meals for the couple and host them in different locations. In the times of the Talmud the families and friends of the bride and groom would come to celebrate at the new couple’s home (bet chatanim).

The couple is not formally obligated to make from every meal during this week a festive celebration, they are permitted to eat normal, quiet meals as well. Indeed, there is no obligation to hold even one festive meal per day. But when the couple attends a meal which satisfies certain conditions (as we will explain later on) then the Sheba’ Berakhot (the seven blessing of the bride and groom) should be recited at the end of Bircat haMazon (Grace after a meal).

(From: “The marriage covenant” by Rabbi Elyashiv Knohl)

Click HERE to watch:

“Inoculations. Love comes in many guises” an inspiring short film by Charlie Harary.




BERIT MILA: Sephardic Customs and traditions

There are many traditions and customs practiced in our community and in most Sephardic communities at the time of the Berit Milah.
Among them:
The father of the baby and the Sandak (the person honored to hold the baby as, the Mohel performs the circumcision), both wear a Talit for the ceremony.
After the Berit, all guests are welcome to come to the Sandak and receive a personal blessing from him. The Sandak should prepare himself for this special moment, bearing the merit and responsibly involved in blessing properly each individual.
The family of the baby brings red apples and distributes them among the male guests, after the Berit.
Some families in our community have the custom to do the Berit Itzchak, the night before the Berit Mila. This ceremony takes place after Arbit. In preparation for the Berit Mila the attendees read some texts from the Torah, the Talmud and excerpts from the Zohar. These texts refer to the importance of the Berit Milah, beginning of course, with Abraham Abinu. At the end of the ceremony, the attendees bless the baby and wish him and his family HaShem’s blessings.
In some Ashkenazi communities, the night before the circumcision, young children come to the home of the newborn baby and recite Torah verses. This ceremony is called vacht nacht in Yiddish, “night of watching.
The morning of the Berit, the father should make every effort to attend services (Shacharit) before the Berit.
Our community custom is that, when somebody in the community has a Berit Mila, even if he himself is not present there, we skip the recitation of ANA (Viduy-confession) in all of the community Minyanim (for Shacharit only!).



Rabbi Raphael Karigal (1732-1777)

Today is the 29 of Iyar, 5771/ 44 days of Omer, 5771
One of the first rabbinic luminaries to arrive to America in colonial times was Rabbi Raphael Chaim Yitzchak Karigal. Rabbi Karigal was born in 1732 in the ancient Sephardi kehillah of Hebron in Eretz Israel.
In 1772 Rabbi Karigal arrived to Newport, Rhode Island, a major Jewish community in the colonial era. The Newport kehillah – “Kahal Kadosh Yeshuat Yisrael” – had been founded in 1658, the second Jewish community to be established in North America. (New York had been the first, in 1654.) Like all colonial kehillot, it followed Sephardic practices in both minhag and organizational structure. The beautiful Touro Synagogue, which was constructed by the kehillah in the 1800’s, is still standing. It is a National Historical Site and the oldest synagogue extant in the United States. The outstanding beauty of its architectural lines is still impressive today.
In Newport, Rabbi Karigal was received with great honor, as the most outstanding talmid hakham to have visited the town until then. While in Newport, Rabbi Karigal came into contact with one of the leading non-Jewish intellectuals of colonial life, Rev. Ezra Stiles. Stiles was president of Yale College (click HERE to read “How Hebrew came to Yale”) and a famous Protestant minister. He was very impressed with the demeanor and bearing of Rabbi Karigal and left detailed descriptions of Rabbi Karigal and his actions in his letters and diary. The character and learning of a true talmid chacham were so unusual in eighteenth century America that Stiles became one of Rabbi Karigal’s greatest admirers. He asked him many questions concerning the Jewish religion and the Hebrew language and carefully recorded the answers he received.
Click HERE to read the complete article about the fascinating life of rabbi Karigal and part of the memoirs of Ezra Stiles on rabbi Karigal



Yom Yerushalaim

Today is the 28 day of Iyar, 5771/ 43 days of Omer (6 weeks, 1 day)

In 1967 Egypt, Syria and Jordan with the help of Iraq, Saudi Arabia, Tunisia, Morocco, Algeria, Pakistan and Sudan decided to go to war and destroy the State of Israel. Led by Egypt’s President Nasser, Egypt mobilized its troops into the Sinai desert, expelled the UN peace keeping forces, and initiated other actions which were considered acts of war. They were so confident on their military superiority that the Arab states celebrated victory and rejoiced in the destruction of the Jewish State, even before they started the war.

On June 5th 1967 Israel launched a preemptive strike and started what is known as the Six Days War. Read about the Six Days War HERE

Against all odds, Israel not only survived the attacks of a more numerous and stronger army–with no American help, by the way--but also conquered the Sinai Peninsula, Judea and Samaria and the Golan heights.

Probably the most important aspect of the Israeli victory was that more than 1900 years after its destruction by the Romans, on the 28th of Iyar 1967 Israel regained control over Yerushalaim.

That was probably the happiest day in the history of the Jewish people, a culmination of our Independence that started in Yom haAtzmaut, 1948.

Many miracles took place in the six days war and very especially in the battles for Yerushalaim. We shouldn’t be surprised: The Torah already promised Am Israel that if we follow haShem’s will, even if we were outnumbered, God will intervene in our behalf ( Vaikra 26, 7-8) You will pursue your enemies…Five of you will chase a hundred, and a hundred of you will chase ten thousand….

God Almighty encouraged us not to be afraid of a more powerful enemy, because He will be fighting with our troops, protecting us and delivering us from destruction (Debarim 20, 1-4): When you go out to battle against your enemies and see horses and chariots and people more numerous than you, do not be afraid of them; for the LORD your God, who brought you up from the land of Egypt, is with you… haShem your God is He who is going with you, to fight for you with your enemies -to save you

All of God’s promises were fulfilled in Yom Yerushalaim!

This is why we celebrate this day with Halel and prayers of gratitude to haShem Almighty.

May haShem Almighty find in us and in our fathers enough merit to deserve His constant Protection against those who relentlessly pursue our destruction.

May we see the Temple of Yerushalaim rebuilt in our days and its inhabitants living in peace.

VERY IMPORTANT INFORMATION to read and share with your friends

Enjoy this video and its music

Yom Yerushalaim Sameach!!!




BERIT MILA: Sephardic Ceremony

Today is the 26 of Iyar, 5771/ 41 days of Omer (5 weeks, 6 days)
 
The ceremony begins when the child is brought into the room where the circumcision will take place and is handed to the father. As the baby is brought into the room, it is customary for guests to greet him singing different songs in Hebrew. The most popular song in Sephardic communities is perhaps: berukhim atem kehal emunai….
 
The father holds the baby and pronounces a few prayers (see link). Then the baby is handed to an honoree (usually the grandfather who is not acting as the Sandak!) who places the baby in the special chair of Eliyahu haNabih.
 
Then the father holds again the baby and formally appoints the Mohel as his “agent” to perform the Berit Milah. “You be my agent to circumcise my son”. This is done because, technically the father is directly commanded to perform the circumcision, so, in case he does not perform the circumcision himself, he must appoint the Mohel as his agent (shaliach).
 
There are three blessings that have to be pronounced at the ceremony of the Berit Milah, two by the father and one by the Mohel. In our community we have the custom that the father recites the first blessing (lehakhniso )before the circumcision takes place.
 
After the father pronounces the third blessing (shehecheyanu) one of the honorees, usually the Mohel or one of the rabbis present at the Berit, says the Kiddush (bore peri hagefen) and the berakha asher kiddesh yedid mibeten.…
 
Then, a special prayer (misheberakh) for the baby is recited, where his Hebrew name is loudly announced for the first time.
Click HERE to see the ceremony, step by step, as it is done in the Mashadi community.





PIRQE ABOT: What does it mean?

Pirqe Abot o Massekhet Abot is the ninth treatise of The Order of “Damages” (Seder Neziqin), the section of the Mishna which deals with civil law (damages, torts, compensation, etc.). In English is know as the “Chapters of the Fathers”, and has also been termed Mishnat hasidim, “Instruction for the Pious”, because of the Rabbinic saying (Baba Kamma, 30a.) “He who wishes to be pious, let him practice the teachings of Abot”.

On account of the nature of its content, it is generally designated in English as the “Ethics of the Fathers”.
The use of the word Abot (=fathers), in the title, is of very ancient date. There are various explanations for it. Samuel de Uceda, in his collective commentary Midrash Shemuel, says that as this tractate of the Mishnah contains advice and good counsel, which, for the most part, come from a parent, the Rabbis mentioned in it adopt the role of “fathers,” and are therefore so designated. Additionally, this treatise is the basis of all subsequent ethical and moral teachings and doctrines, and the Rabbis are, in consequence, the “fathers” or prototypes of all ethical teachers and moralists that will come after them.

The Rabbis of Abot are also the “fathers” or “ancestors of Rabbinic Judaism” also known as CHAZAL. “Abot” is used here as it is used in the Hebrew expression abot ha-olam the “fathers of the world,” which designate the most distinguished teachers, which is a true characterization of the Rabbis of Abot

For an English translation of Pirqe Abot online click here:



Rabbi Gershom Mendes Seixas: The First Native-Born U.S. Rabbi

Rabbi Gershom Mendes Seixas was born in New York on January 15, 1745. He was the son of Isaac Mendes Seixas and Rachel Levy, both descendants of Sephardic families who emigrated from Portugal and Spain to the New World, settling in the small but influential Jewish community of New York.

His father, Isaac, was a merchant and one of the founders of Shearith Israel, the oldest synagogue in North America.

From a young age, Gershom dedicated himself to the study of Torah. At that time, there were no yeshivot or rabbinical centers in America, but he studied Torah, Tanakh, and Jewish tradition with local teachers and books brought from Europe. Although he lacked formal rabbinic studies, due to his knowledge, fluency in Hebrew, and leadership, he was appointed as hazzan (cantor), preacher, and religious guide at Shearith Israel—a role that in Sephardic communities was equivalent to that of Hakham or Rabbi .

Education and Religious Leadership

He was fluent in English and Hebrew and had knowledge of Spanish and Portuguese, reflecting his Sephardic heritage. In 1768, at just 23 years old, he was appointed hazzan and religious leader of Shearith Israel. During the War of Independence, his leadership was put to the test. The Jewish community was divided between loyalists to the British Crown and patriots. Gershom firmly supported independence. When British troops occupied New York in 1776, he left the city along with other patriots, relocating to Philadelphia.

Patriotism and Service in Philadelphia

In 1780, he left Stratford and settled in Philadelphia, the revolutionary capital. There he was appointed hazzan and rabbi of Mikveh Israel, the second oldest congregation in the United States. During the critical years of the war, he officiated, preached, and kept Jewish religious life alive in the community. When the war ended and New Yorkers began to return, Mikveh Israel did not want to let him go, but Seixas returned to New York, where he would reside for the rest of his life.

Family and Personal Life

He had two children with his first wife, Elkaleh Cohen. After her passing, he married Hannah Manuel, with whom he had ten children. His descendants continued to be influential in American Jewish life, maintaining the Seixas surname as a symbol of Sephardic pride.

His brothers were also prominent figures in Jewish communal and American civic life:

  • Isaac Mendes Seixas was an officer in the New Jersey militia during the American Revolution and fought in George Washington’s army. He died in 1780.
  • Moses Mendes Seixas was a successful merchant and president of the Jewish community in Newport, Rhode Island. He received George Washington and wrote a very famous letter to the first American president.
  • Benjamin Mendes Seixas was a successful merchant and a founder of the New York Stock Exchange.

Community and Civic Roles

His duties as hazzan were not limited to leading prayers. He was also responsible for education, circumcision, kosher ritual slaughter (shechita), and was the main religious and community authority of New York’s Jews, a small and united community.

Seixas also represented Jews to broader society. Between 1784 and 1815, he served as a Regent of Columbia College alongside figures such as Alexander Hamilton and John Jay, being the first Jew to hold such a position at an American university. He held this post for over three decades, reflecting the integration of Jews into American civic life.

Sermons and Teachings

A distinctive feature of his service at Shearith Israel was his custom of delivering sermons in English, something that reflected his new role as a comprehensive spiritual guide and would be vital for his influence in his American homeland.

Members of the congregation transcribed and preserved his sermons.

Among them stand out:

  • His prayer for Thanksgiving Day in 1789, where he spoke of the duty of Jews to thank God for living in a country of freedom.
  • His Rosh Hashana and Yom Kippur messages, emphasizing moral responsibility and the importance of mitzvot as a guarantee of Jewish continuity.

He died on July 2, 1816, in New York at the age of 71, and was buried in the old Shearith Israel cemetery. Today, he is remembered as the first American Jewish leader to openly support independence—a patriot who trusted that the United States would be a place where Jews could practice their religion with freedom and dignity.

As historians note, “Seixas was to American Judaism what George Washington was to the United States: a founding father.” His life and legacy symbolize the integration of Jews into America without ever renouncing their faith and traditions.

At George Washington’s inauguration, he offered the following prayer, reflecting both his patriotism and faith

April 30, 1789 | Congregation Shearith Israel, New York

 

“Our God and God of our fathers: We implore You to pour out Your blessings upon the President of the United States and upon all those in authority under him. May they be strengthened with Your power to fulfill the duties of their respective offices with honesty and integrity. May they be guided by wisdom, advised by understanding, and sustained by Your strength.

May this government be a blessing to all the inhabitants of this land; may it promote the honor of Your holy Name and knowledge of You and Your law, so that justice and peace prevail, truth flourish in the days of our lives, and we may be allowed to see the coming of the Redeemer in peace. Amen.”

Read the complete article about Rabbi Mendes Seixas, by Seymour “Sy” Brody, here: