BRIT MILAH (a.k.a BRIS)/Covenant Ritual Circumcision

Important ABRAHAMIC COVENANT Teaching…

 

Note that YAHUSHUA HA MASHIACH had a Bris done 8 days after HIS Birth on earth over 2000 years ago.

In addition, note that The BRIT MILAH Ceremony is also a NAMING CEREMONY or RE-NAMING CEREMONY depending on whether you are a baby boy or an adult male as seen in Genesis 17, etc!

It has been tradition to name a baby boy soon after his Brit Milah on the 8th day of birth!

The two go together!

 

The BRIT MILAH BRACHOT/Circumcision Blessings

 

BRIT MILAH - THE COVENANT OF CIRCUMCISION

 

If you are planning to have the Abrahamic Covenant Ritual Circumcision done to you as an adult, ask YAH (a.k.a ELOHIM) Almighty to give you the Hebrew name (language of creation plus YAH’S prefered language) that HE as your CREATOR/MAKER would like you to bear both spiritually and physically!

As an adult, you don’t have to change your name officially. The name can be between you and YAH Almighty as well the people you fellowship with!

 

You are to do the same for your baby from the day they are born until the 8th day of birth – pray about which name should be given to your child.

 

 

BRIT MILAH marks NEW BEGINNINGS in one’s life (as it is an 8th day Covenant!

Prayer:

May you begin to see good and blessed NEW BEGINNINGS in your life as your faithfully fulfil YAH’S Mitzvah/Commandment, in YAHUSHUA’S Name, AMEN!

 

 

Are you thinking about having a Circumcision procedure done either for yourself or someone else?

 

It is a very worthwhile investment for any male for life! It really does please YAH Almighty as set out in the Abrahamic and Mosaic Covenants!

 

Here is some useful information:

It costs approximately £200 (that is if costs haven’t gone up due to any reason, such as, recession, Brexit, etc).

Please note that:

If you are in Scotland (or anywhere in the U.K), You can get your BRIT MILAH done at the GLASGOW CIRCUMCISION CLINIC (PRIVATE).

Circumcisions are done for baby boys, young boys, teenage boys and men for RELIGIOUS, HYGIENE and OTHER REASONS from all parts of Scotland as well as U.K generally.

Please feel free to contact the clinic even if you DON’T reside in Scotland to enquire.

The details are as follows:

Contact them on:

Website: http://www.circumcisionclinicglasgow.co.uk/

Telephone: 079 5605 0473

Email: CircumcisionClinic@yahoo.co.uk

 

 

There’s also an NHS Private Clinic where circumcision can be done for baby boys up to 4 months for approximately £200. Once that stage of life (that is 4 months of age) has passed, one has to go on the NHS waiting list for sometime through their General Practitioner (G.P a.k.a Doctor) in order to get the circumcision done in an out-patient clinic or go to a Private Circumcision Clinic.

 

 

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According to Wikipedia, the brit milah (Hebrew: בְּרִית מִילָה‎, pronounced [bʁit miˈla]; Ashkenazi pronunciation: [bʁis ˈmilə], “covenant of circumcision”; Yiddish pronunciation: bris [bʀɪs]) is a Jewish religious male circumcision ceremony performed by a mohel (“circumciser”) on the eighth day of a male infant’s life.

The brit is performed anytime between sunrise and sunset on the eighth day from when the child was born.

If health complications delay the circumcision, it is performed immediately after the stable health of the child is confirmed.

Traditionally, it is preferable to perform the circumcision at the synagogue, following morning prayers.

The first person commanded to circumcise himself was Abraham, at the age of ninety-nine. YAHUVEH GOD told him (Genesis 17:7), “And I will establish a My covenant between Me and between you and between your seed after you throughout their generations as an everlasting covenant, to be to you for a YAH and to your seed after you.” Demonstrating his submission to YAH by marking the physical body with the sign of the covenant, Abraham revealed the intrinsic bond every Jew has with YAH.

YAHUVEH GOD commanded the Jewish people (Leviticus 12:2), “On the eighth day, the flesh of his foreskin shall be circumcised.” The act of circumcision, marking the completion of the body, is a human act. This teaches us that our spiritual, emotional, moral and ethical perfection requires human effort. YAH cannot do it for us.

There are many partnerships into which a person will enter during his or her lifetime. Most of them, at some point, will come to a natural end, or will be broken by one of the parties. The brit milah,ritual circumcision, is a symbol of our partnership with YAH. Etched in the flesh of our physical bodies, the covenant will never end or be forgotten.

This covenant with YAH surpasses human comprehension. It is a bond that pledges unconditional devotion, no matter what may transpire between YAH and individual. It is a bond that is absolute and unchallengeable. For this reason a Jew is circumcised as an infant, when he has not yet developed his capacity for reasoning or making judgements, for the covenant of circumcision is not an intellectual or calculated partnership. The circumcision of an infant demonstrates that the connection between the Jews and YAH is beyond rationale.

YAH chose the very organ that is the source of life, which can also be chosen to use for the basest acts, as the site to be sanctified with circumcision. This gives us the profound message that we can use every physical drive for holy purposes.

For thousands of years, even under persecution, Jews have circumcised their sons using the services of a mohel, ritual circumciser, who knows all the intricacies of performing the circumcision. By having your son ritually circumcised, you join their ranks in connecting your child with G‑d in an unbreakable covenant.

 

Health Issues

It is of utmost importance that the brit, ritual circumcision, be held on the eighth day after the child’s birth. However, in the case of certain medical circumstances, when there is even a remote possibility that the child is not strong enough to undergo the surgical procedure, Jewish law requires that the circumcision be postponed until he has recovered. As Maimonides puts it, “It is always possible to perform a circumcision, whereas one cannot bring a Jewish soul back to life.”

Thus, if the baby is born premature, weak, or ill in any way, or if he is diagnosed with a health condition such as jaundice or an eye infection, the circumcision is temporarily postponed. We wait for the child’s full recovery before performing the circumcision. In certain cases, we wait seven full days after his recovery before performing the brit. Contact a competent rabbi or mohel, ritual circumciser, to discuss any circumstances that may necessitate a postponement.

In the case of twin boys, when one is healthy and can undergo a circumcision while the other is not, we make each brit separately; we do not wait to circumcise them both at the same time.

The Surgical Knife

The circumcision is almost painless for the child. Ritual circumcision is performed using a finely honed blade of surgical steel, like a scalpel, and a non-constricting guard which is placed over the foreskin. The procedure involves the removal of a small piece of skin; no actual flesh or muscle is cut at all.

A newborn will tend to cry as soon as his diaper is opened and he is uncovered. This may be due to a need to feel enclosed, or merely because he is feeling cold. As a mohel, I have always noticed that the baby starts to cry before the procedure has even begun. Notice, also, that the infant stops crying shortly after the procedure has been completed, and then usually falls asleep.

Many experienced mohels would not use a clamp, since it crushes and severs the skin, the nerve endings, and the blood vessels, causing extreme pain and trauma to the child.

 

PHYSICAL as well as SPIRITUAL CIRCUMCISION is crucial in life in our walk with YAHUSHUA HA MASHIACH as YAHUVEH / YAHWEH has revealed in the HOLY SCRIPTURES and HIS Holy Prophets (for example, Apostle / Prophet Elisheva and Apostle / Prophet Ezra). Remember that ABBA YAHUVEH / YAHWEH used CIRCUMCISION to make a COVENANT WITH ABRAHAM AND HIS DESCENDANTS THEREAFTER as well as MOSES AND, HIS DESCENDANTS THEREAFTER.  Circumcision makes a big change to a boy or man in  the SPIRITUAL REALM! It sets a man apart for YAH or unto YAH in a very special way. There’s a special ANOINTING that flows from HEAVEN above to the man during and after the procedure. The man is more empowered against Satan and his demons.

Relevant HOLY SCRIPTURAL Readings:

Genesis 17; 21; 34

Exodus 12:43-45

Yesha‘yahu (Isaiah) 40:27–41:16

Acts 7:1–8;

Romans 3:19–5:6;

Galatians 3:15–18; 5:1–6;

Colossians 2:11–15;

Messianic Jews (Hebrews) 7:1–19; 11:8–12

 

 

There is a DOUBLE BLESSING AND ANOINTING in CIRCUMCISION as commanded by YAHUVEH a.k.a YAHWEH GOD Almighty!!!

 

YAHUVEH has revealed this to HIS Holy Prophets.

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When YAHUSHUA HA MASHIACH was a new born baby, he had a Bris done as well as Named the name we call HIM now as instructed by ABBA YAHUVEH and SHKINYINYAH GLORY/RUACH HA KODESH!

 

Please watch the following Holy Prophetic videos to obtain some vital information:

 

 

Exodus 12:43-45 Complete Jewish Bible (CJB)

43 Adonai said to Moshe and Aharon, “This is the regulation for the Pesach lamb: no foreigner is to eat it. 44 But if anyone has a slave he bought for money, when you have circumcised him, he may eat it. 45 Neither a traveler nor a hired servant may eat it.

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Genesis 17:1-6, 9-14, 23-31 Complete Jewish Bible (CJB)

17 When Avram was 99 years old Adonai appeared to Avram and said to him, “I am El Shaddai [God Almighty]. Walk in my presence and be pure-hearted. I will make my covenant between me and you, and I will increase your numbers greatly.” Avram fell on his face, and God continued speaking with him: “As for me, this is my covenant with you: you will be the father of many nations. Your name will no longer be Avram [exalted father], but your name will be Avraham [father of many], because I have made you the father of many nations. I will cause you to be very fruitful. I will make nations of you, kings will descend from you.

God said to Avraham, “As for you, you are to keep my covenant, you and your descendants after you, generation after generation. 10 Here is my covenant, which you are to keep, between me and you, along with your descendants after you: every male among you is to be circumcised. 11 You are to be circumcised in the flesh of your foreskin; this will be the sign of the covenant between me and you. 12 Generation after generation, every male among you who is eight days old is to be circumcised, including slaves born within your household and those bought from a foreigner not descended from you. 13 The slave born in your house and the person bought with your money must be circumcised; thus my covenant will be in your flesh as an everlasting covenant. 1Any uncircumcised male who will not let himself be circumcised in the flesh of his foreskin — that person will be cut off from his people, because he has broken my covenant.”

23 Avraham took Yishma‘el his son, all the slaves born in his house and all who had been bought with his money, every male among the people in Avraham’s household, and circumcised the flesh of their foreskin that very day, just as God had said to him.

(Maftir) 24 Avraham was ninety-nine years old when he was circumcised in the flesh of his foreskin, 25 and Yishma‘el his son was thirteen years old when he was circumcised in the flesh of his foreskin. 26 Avraham and Yishma‘el his son were circumcised on the same day; 27 and all the men in his household, both slaves born in his house and those bought with money from a foreigner, were circumcised with him.

 

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Genesis 21:4-5 Complete Jewish Bible (CJB)

Avraham circumcised his son Yitz’chak when he was eight days old, as God had ordered him to do. (v) Avraham was one hundred years old when his son Yitz’chak [laughter] was born to him.

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Genesis 34:13-19 Good News Translation (GNT)

The Rape of Dinah

13 Because Shechem had disgraced their sister Dinah, Jacob’s sons answered Shechem and his father Hamor in a deceitful way. 14 They said to him, “We cannot let our sister marry a man who is not circumcised; that would be a disgrace for us. 15 We can agree only on the condition that you become like us by circumcising all your males. 16 Then we will agree to intermarriage. We will settle among you and become one people with you. 17 But if you will not accept our terms and be circumcised, we will take her and leave.”

18 These terms seemed fair to Hamor and his son Shechem, 19 and the young man lost no time in doing what was suggested, because he was in love with Jacob’s daughter. He was the most important member of his family.

20 Hamor and his son Shechem went to the meeting place at the city gate and spoke to the people of the town: 21 “These men are friendly; let them live in the land with us and travel freely. The land is large enough for them also. Let us marry their daughters and give them ours in marriage. 22 But these men will agree to live among us and be one people with us only on the condition that we circumcise all our males, as they are circumcised. 23 Won’t all their livestock and everything else they own be ours? So let us agree that they can live among us.” 24 All the citizens of the city agreed with what Hamor and Shechem proposed, and all the males were circumcised.

25 Three days later, when the men were still sore from their circumcision, two of Jacob’s sons, Simeon and Levi, the brothers of Dinah, took their swords, went into the city without arousing suspicion, and killed all the men, 26 including Hamor and his son Shechem. Then they took Dinah from Shechem’s house and left. 27 After the slaughter Jacob’s other sons looted the town to take revenge for their sister’s disgrace. 28 They took the flocks, the cattle, the donkeys, and everything else in the city and in the fields. 29 They took everything of value, captured all the women and children, and carried off everything in the houses.

30 Jacob said to Simeon and Levi, “You have gotten me into trouble; now the Canaanites, the Perizzites, and everybody else in the land will hate me. I do not have many men; if they all band together against me and attack me, our whole family will be destroyed.”

31 But they answered, “We cannot let our sister be treated like a common whore.”

 

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If you are in Scotland, You can get your BRIT MILAH done at the GLASGOW CIRCUMCISION CLINIC (PRIVATE). Circumcisions are done for babies, boys and men for RELIGIOUS, HYGIENE and OTHER REASONS from all parts of Scotland.

Please feel free to contact the clinic even if you don’t reside in Scotland to enquire. The details are as follows:

Contact them on:

Website: http://www.circumcisionclinicglasgow.co.uk/

Telephone: 079 5605 0473

Email: CircumcisionClinic@yahoo.co.uk

 

 

 

Why don’t we come to earth already circumcised?

The answer takes more than one fascinating form:

1. To make us partners

Providing us mitzvahs to do is the ultimate act of generosity. If He had made a perfect world and beamed us down to enjoy it, He would effectively be rendering us parasites. By leaving some things incomplete and instructing us to fill them in, He promotes us to a full partnership in His creative work. And what aspect of His creative work? That which fulfills its true inner purpose, His innermost desire.

2. To render us real

Taking that a little further: Imagine a world conjured out of G-d’s imagination, instantly behaving exactly the way He wished it should behave. What is there that is real or significant about this creation? What makes it any more than a whimsical fantasy?

Imagine you just made Pinocchio. Imagine you wanted Pinocchio to be your little boy. But imagine that Pinocchio has no free will, and even if he did, had everything laid out for him with no options in which to express that free will. Pinocchio is not your little boy, he’s just a nicely carved hunk of wood with suspenders.

By turning to us, the conscious characters within that creation, and saying, “Please do this . . . ,” G‑d provides us free will, along with the areas in which to express that free will. Mitzvahs, then, are the elements that render us real, to become “a significant other.” Or, in Torah language, kadosh—which we translate as holy.

Not only we, but also all the objects and activities that are implicated in the mitzvah, are rendered significant and kadosh.

Which, by the way, solves an enigma in the life story of the patriarch Abraham. At one hundred years of age, Abraham underwent circumcision. But didn’t he know earlier that circumcision was a desirable act for spiritual hikers, like himself, trying to get close to G‑d? The question is especially acute according to the Talmud’s statement that Abraham fulfilled the entire Torah although it was not yet given.2 So why did he leave out this not-such-a-detail mitzvah until he had to be told?

Our answer, however, solves the puzzle. If Abraham had performed the circumcision before being commanded, he would be doing it just like any other created being doing something nice. Once G‑d declares that it is now His official will that Abraham and his household be circumcised, the act of circumcision becomes a mitzvah, rendering the body of the circumcised significant and kadosh. Since circumcision, unlike other mitzvot, is a one-time-only opportunity, Abraham waited for G‑d’s command before opting in.

3. That’s just the way innermost desires work

Plunging yet deeper for the intrepid intellect, this is an inherent distinction between secondary and primary desires. Feeling intrepid? Hang in there.

Let’s start with a parallel from the human being. We also have intrinsic, primary desires rumbling beneath the surface of our consciousness—for example, the desire for territory, for love, for confirmation of our existence—whatever they are and however you wish to express them. These desires surface in the form of secondary desires: to earn money, to look good, to compete—all the mad races of human beings upon this planet.

Now take a look at how these two sorts of desires manifest. The secondary desires jump out immediately and spontaneously. The inner, primary desires, on the other hand, unfold gradually, sometimes after many years—in some cases, never achieving fruition. We run through our entire lives rarely, if ever, understanding why we do all the things we do.

Why is it this way, that inner desires do not manifest spontaneously, but unfold? Rabbi Shalom DovBer of Lubavitch explained: If a desire has any outward expression, it is already not the real you. As soon as you can know of it and feel it and act upon it, it is already a movement away from the innermost core.

Ironically, by this paradigm, the deepest expressions of the divine will are those acts which He did not expressly tell us to do, but which Jewish communities derived through study and celebration of His Torah. Examples are the rabbinical enactments and safeguardscustomsand embellishments known as hiddur mitzvah. We, as a community, decided to send gifts of food to one another on Purim, to eat fruits on Tu B’Shvat, to dance with the Torah on the day we conclude the cycle of its readings. These are the most exquisite expression of desire closest to the core—that which cannot be commanded or told, sometimes not even alluded to in a nuance of the text, but sensed only by those who are immersed with their entire souls in His Torah with love.

It seems more than slightly absurd to apply human psychology to the One who came up with their design to begin with. In truth, the idea applies to Him in its most absolute sense. We are but the cheap imitation, created this way, “in His image,” so that we can come to some understanding of His workings with this world by more deeply examining ourselves.

You see, our innermost desires are innate: since we are human beings, we desire territory, love, etc. Our desires are really needs. The Creator has no needs; He is entirely free in every respect to choose whatever He wishes to desire. Once He has so chosen, however, then certain needs spring into place. Since those needs are conceived by necessity, they are born into existence by necessity. But since the inner desires are chosen by His free will, they are manifest in our world through our free will.

Let’s take an example: G‑d decides to desire that the seventh day will be a day of rest, so that Creator and created can commune in a state of un-movement. That’s an inner desire—nothing preceded it, demanding that it must be so. But once that desire is in place, there is now a need for a world that is created in six days, so that on the seventh, G‑d will rest, and His created beings will rest along with Him.

The second desire appeared spontaneously, and therefore is manifest in the same way: G‑d never asks the creation to create itself in six days, or forbids it to be created in five or seven or any other way. He dictates and so it occurs. The primary desire, however, that we should rest together, appears as a mitzvah: Just as G‑d chose it of His free will, so the human being must choose of his free will to observe the Shabbat.

Another example: G‑d chose of His free will that there will be conscious beings inside His creation that will declare His oneness every morning and night—a.k.a. “Shema Yisrael.” Accordingly, there must be morning and there must be night. That implies us creatures living upon a planet where darkness and light alternate, which in turn is fulfilled by a simple relationship between the movements of our planet and that of a fiery globe beyond us. Again, the patterns of nature are set in firmware, while the underlying desire that gave rise to those patterns is left as a user event.

And one more: G‑d chose to desire that physical beings make a covenant with Him through their physical bodies—and by implication there must be physicality, bodies, and a certain place on the body for circumcision. That which exists by implication becomes the natural order, occurring spontaneously within our natural world. The innermost desire is left up to us to choose, and to carry out.

Along with our choice to rescue survivors, heal the sick, and wherever we can, otherwise fix the world.

 

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