Brit Mila: The Seuda
It goes without saying that a brit will always include a festive meal following the ceremony.[1] It is interesting to note, however, that serving a meal at a brit is actually more of a custom than a halachic requirement.[2] It is said that the source for serving a meal at a brit derives from Avraham Avinu who did the same.[3] One who does not participate in the seuda, the festive meal following a brit, deserves to be excommunicated.[4] It is taught that one who presents his son to a mohel to be circumcised is compared to a Kohen bringing an offering on the altar.[5] Indeed, a number of sources equate the mitzva of circumcision with the bringing of sacrifices in the Beit Hamikdash.[6] It is suggested that the Hebrew word "mila" can be seen as an acronym for "a feast must be made for those who attend".[7]
The meal held in honor of a brit is the most sacred and symbolic from among all the other festive meals which are ever held. This is because it is the only meal which highlights not only our love for a mitzva and our celebration for having fulfilled it but it also confirms the relationship between God and the Jewish people as His treasured nation.[8] This meal should be held in an especially joyous and celebratory manner.[9] In some communities it is customary to hire a band to play at the seudat brit mila.[10]
The meal which is held in honor of a brit need not be held on the same day that the brit takes place. This is especially true for a brit which had to be postponed. In such a situation, some authorities even allow waiting up to three days before holding the meal. Indeed, it is worth noting that there was once a widespread custom to hold an additional festive meal three days following a brit in order to recall that God revealed Himself to Avraham on the third day following his own brit. Even when the brit mila seuda must be delayed, the meal which is eventually held will still have the status of a seudat mitzva,[11] though some authorities disagree.[12]It is interesting to note that the meal served in celebration of a brit is held after the ceremony, while the meal served in celebration of a pidyon haben is served first.[13] One should ensure that there are at least ten individuals ("a minyan") in attendance at a brit.[14]
Most authorities insist that any meal held in honor of a mitzva must include meat in order to be awarded the status of a "seudat mitzva".[15] This is related to the idea that "there is no joy, except with meat and wine"[16], and the foods served at the seuda should reflect the joyous nature of the brit. As mentioned, our sages equate a brit to a korban, an offering in the Beit Hamikdash, and as such, the meal which follows the brit corresponds to the eating of the offering. Indeed, it is for this reason as well that many authorities insist that meat be served at the seudat brit mila - just like the korbanot were primarily animal based, so too the seudat brit mila should consist of meat. It is also noted that one who is ignorant of Torah is forbidden to eat meat.[17] As such, eating meat at a brit symbolizes the hope that the child will grow up to be a Torah scholar. Meat is also to be served at a brit which takes place during the Nine Days when eating meat is ordinarily forbidden.[18]
Considering that most brit milas take place in the early morning, sitting down to a meat meal at that time of day is not viewed as appetizing to most people, to say the least.[19] As such, a number of authorities hesitantly find justification for the practice to serve dairy at a brit[20] while others permit doing so outright.[21] It is also noted that since the destruction of the Beit Hamikdash meat does not arouse the same level of joy that it once did. According to some authorities, the obligation to hold a meal with foods of "joy" may be discharged with serving wine or grape juice in the course of a dairy meal.[22]
There is even an opinion that serving dairy at a brit is actually quite appropriate, as it recalls how Sara was miraculously able to nurse her child, as well as many other children, on the day of Yitzchak's brit.[23] Some suggest that if one must serve dairy at the seuda then one should arrange that at least a minyan of individuals can enjoy a meat meal in honor of the event.[24] There is also an opinion that there is no obligation for the seuda to have the status of a "joyous" meal at all, thereby rendering meat at a brit completely unnecessary.[25]
According to some authorities it is acceptable to serve poultry instead of actual meat, as it too, is considered to be a food which brings one "joy".[26] Another option for the brit menu is fish which is also said to be a food which reflects the joyous nature of an event.[27] If one simply cannot afford to serve meat to the many guests that are expected to attend, then meat need not be served.[28] There were even communities in the past in which meat was never served at a brit in order not to embarrass those in the community who couldn’t afford to serve it at their simchas.[29] Indeed, there were even communities in which the meal following a brit consisted of little more than a "l'chaim" and some cake due to the dire financial straits of the time.[30] Under extenuating circumstances one is able to discharge the obligation of serving a meal at a brit with simply some bread and condiments.[31]
[1] Y.D. 265:12
[2] Y.D. 265:12
[3] Tosfot;Shabbat 130a, Pirkei D'rabbi Eliezer 29
[4] Rema Y.D. 265:13
[5] Midrash Socher Tov;Tehillim 112, Shibolei Haleket, cited in Bishvilei Haparasha;Seudat Brit Mila
[6] Rabbeinu Bachaye;Lech Lecha
[7] Chavot Yair 70, Mateh Moshe, cited in Bishvilei Haparasha;Seudat Brit Mila
[8] Pirkei D'rabbi Eliezer Chapter 29, Derech Pikudecha Mitzva 2:6, cited in Chikrei Minhagim (Gurary) Vol. II
[9] Darchei Chaim V'shalom (Munkatch) 932, cited in Chikrei Minhagim (Gurary) Vol. II
[10] Chaim Sha'al 1:21
[11] Bishvilei Haparasha p.30
[12] Bishvilei Haparasha p.31
[13] Y.D. 305:10. See Minchat Yitzchak 8:11 and Mahari M'bruno 121 for more on this.
[14] Tur 265, Y.D. 265:6
[15] Magen Avraham 249:6, Minchat Pitim Y.D. 265:12
[16] Pesachim 109a
[17] Pesachim 49b
[18] O.C. 551:9
[19] Chatam Sofer O.C. 69
[20] Teshuvot V'hanhagot 2:485, 3:294, Maharam Schik Y.D. 366
[21] Shlah;Shabbat 131a
[22] Ot Brit 265:14, Biur Halacha 529 s.v. Keitzad
[23] Zecher David 3:4, cited in Chikrei Minhagim (Gurary) Vol. II
[24] Torat Chaim O.C.551:26
[25] Maharam Schik Y.D. 366
[26] Chavot Yair 178
[27] Yerushalmi Pesachim 4:1, Rashi;Bamidbar 29:36, Magen Avraham 533:8, 552:2, Shevet Halevi 3:18
[28] Teshuvot V'hanhagot 2:285
[29] Kerem Chemed 45, Eretz Chaim Y.D. 265:12, cited in Chikrei Minhagim (Gurary) Vol. II
[30] Aruch Hashulchan 265:37. See also Chachmat Adam 149:24 and Ot Shalom 265:29
[31] Shevet Halevi 3:18:2