האם נצטרך לעשות ברית מילה כשיבוא משיח?

00:00 Welcome to another share in Hilchas of the Mashiach. This year we're gonna be talking about whether we need-- we'll, we will need to have a Bris Milah when Mashiach comes. We find that some Sefer writes on the passage in Parshas Ach, "Mi reish itshay sheiseichem titin la'shem trumala de'reiseichem," which is talking about the mitzvah of giving challah. So he writes on the word "ledereiseichem" that the passage is telling us that for all generations, meaning even when Mashiach is gonna come, and, uh, it's gonna grow fully, uh, cakes, fully baked cakes are gonna grow from the ground, nevertheless, we still have to be mafrish challah from it. And the same thing, it goes on and says the same thing ab-a-about tzitzis. We see by tzitzis it says, "Ve'asa lam tzitzis al kanfiy bigdehem ledereisom," meaning for the generations. So there too, the passage is telling us that even though we find in the Gemara in Shabbos that we will also have fully made garments, uh, woolen garments will also grow from the ground when Mashiach comes, nevertheless, we will still have the mitzvah of tzitzis. We'll have to add tzitzis to these garments. And then it goes on and it says the same thing is that we find regarding Bris Milah on Shabbos. So the Gemara has a discussion on how do we know that a Bris Milah, if it falls out, if the eighth day falls out on Shabbos, you still do the Bris Milah. And then there's different deis, but one of the opinions

01:29 is that we learned it out that by Shabbos-- by Shabbos it says, "VeShav Bnei Yisrael es Hashabbas lasos es Hashabbas ledereisom Bris Eliyah." It says it's a Bris for generations regarding Shabbos. And it also says, also regarding the, the Bris Milah, it also says, but when Hashem is talking to Avraham about the Bris, he says it's gonna be Bris, "Ve'aka me'eseh esi beni venacho venzeracha acharacha ledereisom," the Bris Elion. It's gonna be for all generations and further generations. And therefore, we learn exegesis of it, just like by Shabbos it says that there is some, same thing by your Bris it says that there is some. Therefore, it overrides Shabbos, and you can do a Bris on Shabbos. And some Sefer says that also we, we learn out from the word ledereisom, just like by the other two places, that, that when it says ledereis, it's for generations. It's coming to tell us that even when Mashiach is gonna come, we're still gonna have to do it. So the same thing is by the Bris Milah. It's coming to tell us that even though when Mashiach's gonna come, people are gonna be born already having had a Bris Milah, nev-nevertheless, when Mashiach's gonna come, you're still gonna have to do a Tafis Dam Bris, uh, you give a prick in the, the-- for some blood to come out, and it's telling us that since we're learning it out from Exegesis of Shabbos, it's telling us that this too will be derech Shabbos. Meaning even though normally

02:51 nowadays if, if, if someone has already a Bris, you don't do a Tafis Dam Bris on Shabbos, you have to push it off for later. Nevertheless, when Mashiach's gonna come, it will be derech Shabbos because nowadays you still have the concept of a Bris for everybody else, most people who don't have a Bris Milah. So they'll be... The-- when the Torah tells us that it's derech Shabbos, that's what's derech Shabbos. For this person who's Tafis Dam Bris, he's, he's, he's an exception and, and it won't push off Shabbos. But when Mashiach comes, everyone's gonna have already a Bris. And therefore, the passage is telling us, and this is part of the Exegesis of Shabbos, that it will push off Shabbos and a Tafis Dam Bris, which we will have to have because everybody will be mel adamah, that will push off Shabbos. Now, this thing that the-- some Sefer says that everybody's gonna be born already having had a Bris seems to be actually a chiddash of some Sefer. Um, but it seems to be based on the concept of why do we have to have a Bris in general. Uh, as we find that some Sefer himself writes and, and the Recha'im and others explain that the beginning when Hashem created Adam Harishon, he didn't have to have a Bris. He was fine. He didn't, he didn't have a Bris. Uh, after he ha-- he did the Chet Hey, Chet Hey Etz Hadaas, so it says in, uh, some Sefer that he made, uh,

04:15 kainis erv for Adam, uh, from Adam Cha, like a, a, a leather garment, uh, over, over the skin. And there was nothing left of that, but people born after that don't have anything left of that. But for a zecher, he left the, the arlah, uh, the part that we cut off by the, by the, by the Bris Milah, and that's supposed to be a remembrance that we have a remembrance of the, of the Chet Hey Etz Hadaas. And therefore, if someone wants to get rid of the Etz Hadaas, of the Chet Hey Etz Hadaas, you do a Brit, a Bris Milah, you get rid of that. The same thing the, the, the Recha'im, uh, writes it a little differently, but also the same concept that the, that the arlah that they have is a, a, a, a, a remnant of the Etz Hadaas, and therefore we have to get rid of it. And, and by women, that would be the, the, the mitzvah of nidah. So by men it's the, the arlah, and, and by, by m-- by, by women it's, it's, it's, it's, it's nidah. And there it also brings this, that the, that the concept of, of the a-- of the, of the, of the Bris Milah is that to get ri-rid of this mo-miastic thing that's left over from the Etz Hadaas. So therefore, it would, it would seem that the Chasam Sofer is saying it's only logical that when Mashiach comes, we won't be born with this arlah, and we-- in

05:33 other words, we'll be born already mal. That's what the Chasam Sofer says. Now, we find the Rambam regarding a Bris Milah, he says in, in Hilchot Milah Perek Alef, Halakha Zayin, he says that a ger that's coming to be megayer, so you have to give him a Bris Milah. If he's coming that he was already mal, he already had a Bris when he was, when he was not Jewish, so then you have to do a Tafis Dam Bris The day that he's megar. And the same thing, a katan, if he's born with a brit milah, so you have to do hataf zdam brit on the, on the eighth day. And the Rambam later in Halakha Yirahal, he writes that a katan, if he's born with a brit milah, um, so then, so that person, it's not, it's not derech as a Shabbos, and you push it off to the next day, to the, to the ninth day. And then later, we'll put it all together, and later in Perek Gimel, Halakha Vav, also of Hilchot Brit Milah, he says that a ger that had a, had a brit milah before was the ger, and the, and the same thing, uh, a katan was noled with, he was mol. So when you do the hataf zdam brit, you don't have to, you don't make a bracha. In other words, you do it, but you don't, you don't, you don't make a bracha. These are all different things that the Rambam holds. On this last halakha, meaning

06:58 Perek Gimel, Halakha Vav of Hilchot Brit Milah, so the Kesef Mishneh of Yosef Cairo writes that the reason why a, the Rambam holds that a katan who's born with a brit milah, um, you do the hataf zdam brit, but nevertheless, you don't make a bracha on it, is because the Rambam holds that, that the reason why you have to do hataf zdam brit is we're worried that maybe there's a orla kevusha there. Maybe there's, there's a orla that, that is hidden there. Maybe he really doesn't have a full brit milah. It appears that he has a brit milah, but it's maybe not fully a brit milah, and therefore you do, you have to do hataf zdam brit. And this is based on the Gemara, Gemara in, in Shabbos, kuf lamed hei omed alef. So we find there a machlikis, uh, whether someone who's a katan shenelah sh'mol, whether it's derech Shabbos or not. Uh, so Rabbi Yehuda brings katan sh-- noleh sh'mol. Uh, um, it says, so it says, "Orlah sei, yimil b'sar orlah sei." You should be, you should, you should do a brit milah on, on, on, on his, on his orla. So it says, "Orlah sei." In other words, orla va'ade is derech Shabbos, for sure an orla. But if it's not, if it's noleh sh'mol, it's not derech-- it doesn't push off Shabbos if it's noled, if it's born with, with, with a ready, uh, brit milah. And he brings a machlikis because Beit Shammai says that you have to do

08:30 hataf zdam brit. Beit Hillel says you don't have to do hataf zdam brit, and therefore it doesn't push off Shabbos. However, Rav Shim'on bar Lazars says over there that Beit Shammai and Beit Hillel are not arguing about a katan who's noled if he's mol. Everybody holds that you have to do hataf zdam brit. Why? 'Cause or-orla kevusha hi. It's-- We, we think that there's a, perhaps we're worried there's an orla that's hidden there. So for sure, you have to do a hataf zdam brit for a child that's born with an, with, with a brit. What is Beit Shammai and Beit Hillel arguing about? They're arguing about a ger she nisgayer. With-- So he already had a brit, but over here we already know that there's nothing hidden there 'cause he had an actual brit. He wasn't Jewish when he had it, but he had an actual brit. So with there, Beit Shammai and Beit Hillel are arguing whether you have to have a hataf zdam brit or not. And the Kesef Mishneh says that he's paskening like Rav Shim'on bar Lazars, that, that they both, Beit Shammai and Beit Hillel both hold that a katan noled mol has to have a hataf zdam brit. Why? Because we're worried maybe there's a orla kevusha hi. Meaning that the reason for a da-- a hataf zdam brit is because of a safek maybe there wasn't, maybe there's still hi- still an orla. Maybe he wasn't properly, didn't properly have a brit milah. So based on this, so

09:54 we find, uh, Rav Lipsky in his sefer, Yemei HaMashiach BaHalacha chelek gimel siman mem beis, which many or if not most of the shiur is from, is from there. So he asks on this, he could ask in the Chsam, uh, Chsam Sefer, if we say that l'asid l'avei, we won't have the concept of the orla 'cause everyone's gonna be born mol. Why? Because we're not gonna have the, the whole eitz hadas thing is gonna be taken care of. We're not gonna have any remnants of the cheit eitz hadas. So if so, why do you have to have hataf zdam brit? Hataf zdam brit is only because of a safek maybe the person is a orla. Maybe he's an orla, and therefore you have to do hataf zdam brit. But over here, it's not a safek. We know everybody's born without, with, without an orla, and therefore you don't have to, you shouldn't have to do hataf zdam brit if that's the whole reason for hataf zdam brit. Second of all, how do you say if the whole reason for hataf zdam brit is because of a safek? So the Chsam Sefer said that even though nowadays it doesn't push off Shabbos, but l'asid l'avei will push off Shabbos. But again, if the whole reason for, for hataf zdam brit, according to the Kesef Mishneh, is, and Rav Shim'on bar Lazars in the Gemara, is because of it's a safek whether the person had a brit milah or not. So you don't, you don't-- We're not,

11:21 we're not mechallel Shabbos because of a, uh, because of a safek. Whether it's-- We know for all the other suekas about a brit milah, born bein hashmashos and so on, you know, it doesn't push off Shabbos. So the same thing, this should not push off Shabbos. So A, we have a question, why do you have to have hataf zdam brit according to, according to, to the Rambam? According to this, that, that the whole orla is only because of the cheit eitz hadas, so why should we have to have hataf zdam brit? Um, and second of all, if you do have to have hataf zdam brit, why is it pushing off Shabbos? It's only because of a safek. Maybe there's a, maybe there's a orla left over there. So he could understand this based on another question on the Rambam, also about someone who's noled mol. The Rambam in Hilchot Trumot, Perek Zain Halakha Alef, about someone who's born mohel, with a Brit Milah. So he says, the Rambam paskens that a noled mol ochel betruma. Someone who's born with, with, with a Brit Milah is allowed to eat truma. In other words, normally, someone who doesn't have a Brit is not allowed to eat, not allowed to eat truma. But if the person is born with a Brit Milah, so then they are allowed to have-- they're allowed to eat truma. So the Rabbi Akiva Eiger in his Chidushim on the Rambam notes that in the Yam shel Shlomo from the Rashal, he asks that--

12:52 he says that from here, from this din, that we see that someone who's noled mol can eat truma. Says from here, it seems it's a rayyah that the halakha is actually like Rav. Um, Rav meaning in the Gemara that we brought earlier. So we said that the Rambam is pa-paskening like Rav Shimon ben Elazar. But, but the truth is, it's, it's a machloket. That Shmuel holds the halakha is like Rav Shimon ben Elazar, and Rav holds that the halakha is like the Tanna Kama, or over here it would actually be Rabbi Yehuda, that, that says that there's actually arguing, Beit Shammai and Beit Hillel are actually arguing whether noled mol has to have a tafas dambris or not. Beit Shammai says it has to have a tafas dambris, and Beit Hillel says it doesn't have to have, right? Rav Shimon and Elazar said that Beit Shammai and Beit Hillel all agree that it has to have, and they're arguing about a ger. But the Tanna Kama says no, they're arguing about someone who's actually born mol. And Beit Shammai says it has to have a tafas dambris, Beit Hillel says it doesn't. The halakha is like Beit Hillel. And Rav says the halakha is like the Tanna Kama. And therefore, we see that it doesn't have to have a tafas dambris. And since it doesn't have to have a, a tafas dambris, so therefore, that's the reason why you're allowed to eat truma. 'Cause it's not a problem that they're noled mol. Noled mol, you

14:15 had a good-- it's, it's considered you had a good Brit. Um, and, and then, so you can eat truma. But the Rabbi Akiva Eiger asks, "But how does this jive with what we said earlier from the Rambam?" The Rambam holds that you do have to have a tafas dambris. Why does he say that you have to have a tafas dambris? Seemingly, 'cause we explained before from the Kesef Mishnah, 'cause it's a safek orla kevusha. In other words, maybe the etzem you don't have to have, but it's a safek, maybe there's, there's orla still there. So may-- and therefore, you have to have a tafas dambris. But if it's because it's a safek, maybe there's still a-- the s- the child is still considered orl, someone who didn't have a Brit, and that's why you have to have a tafas dambris. So according to the Rambam, why does he eat truma? He shouldn't be allowed to eat truma. Even if he's a safek orla, he shouldn't be allowed to eat truma according to the Rambam. If you say you don't have to have a tafas dambris, okay, so then you could-- we understand why he's allowed to eat truma. And that's, that's, that's what the Rabbi Akiva-- Yam shel Shlomo would hold. Um, that, that we paskin like, like, like Rav, and therefore, it's not a problem, he can eat truma. But according to what we explained in the Rambam earlier, he shouldn't be allowed to eat truma. He's a safek orla, and a safek orla

15:32 is not allowed to eat truma. So to answer this question, various, various mefarshim answer sort of in the same, in the, in the, in the same vein. Um, so the Gra, the Chiddushei HaGra, ha-ha, last pencil. In, in Bava Kama, um, and also the similarly, also the Mishkenos Yaakov also says similarly in Yoreh Deah siman lamed gimmel, says, answers in a similar way, but we'll stick with the Gra 'cause he says it in a more simple way. So he brings this Gemara that we brought before, that's-- and seemingly, the Rambam paskens, as we explained, it would seem for, at first glance, that the Rambam paskens like Rav Shimon ben Elazar, that you have to have a tafas dambris because maybe there's some orla, orl, uh, orla still sitting there hidden, and therefore, you have to have a, a, a Brit. And then he says that although that's what would seem to be from our Gemara, from the Gemara in Shabbos, what we find in the Gemara in, in Yevamos, in Ta'anis Yevamos, brings from the Bahag, Ba'al HaDeshes HaGadol, that a ger, sh'nisgayer mol has to have a tafas dambris. Meaning even though we know for sure they had, they had a Brit, they, for sure they had a, a, a, a proper Brit Milah, they have to have a tafas dambris. Um, so he says although some try to explain that perhaps there's two reasons why you have to have a tafas dambris, maybe, well, A, maybe we didn't have a Brit Milah, a

17:16 proper Brit Milah, maybe there's something hidden there. And B, also because it's-- there's a pasuk, we learn it from a pasuk. It says, "Ve'atez briti tishmer." And from that pasuk, we learn that there's a special mitzvah that you have to have even when you can't actually do a Brit Milah, you have to have a tafas dambris. So there's two things. But the, the, the, the Gra goes further and says you can't say that according to the Rambam there's two things. There's, A, maybe he didn't have a, the tafas dambris, there's safek, and also there's a special zeh sakasaf that you have to have a Brit, a tafas dambris even if someone had a, a, a Brit Milah. Why? It's 'cause we, uh, um, 'cause, 'cause the Rambam paskens that- From in, in a, by the, by the terumah, he paskins that you're allowed to eat terumah. If you're pa- if you're allowed to eat terumah, means that we're not worried that maybe there's a brit milah, there's a, a milah there, just it's a, a, arlah there. Arlah is still there, and therefore you need some sort of brit milah because if that's the key-- if that is even one of the reasons why you have to have a hatafas dam brit, so then you still would not be allowed to eat terumah. If you're born mohel, but maybe you're still an arlah, you can't, you can't eat terumah. So therefore, we must say, according to the Rambam, that there's-- even if there's no safek

18:39 whatsoever, whether you had a proper milah or not, you may have ger shani, ger shani is gayrid. We know it's fully off. Um, nevertheless, there's a special gezeiras hakasuv that someone, noeled mohel, you have to have-- we learned it from the pa- from, from, from the pasuk, , that you have to have hatafas dam brit. Even if you had a good brit milah, there's this gezeiras hakasuv that you have to have hatafas dam brit. And therefore, for-- with regards to eating terumah, you technically didn't do hatafas dam brit yet, but you're not an arlah. We, we know you're not an arlah. That you, you, you don't have an arlah there. You got rid of it, and therefore, you don't have to have hatafas dam, y-y- you-- dam brit in order to eat terumah because you're not an arlah. Now there's a separate mitzvah of gezeiras hakasuv that someone who's noeled mohel or someone who-- a ger who has already a milah, there's a separate gezeiras hakasuv that they have to have hatafas dam brit. And therefore, when Mashiach comes, you're gonna be noeled mohel, so these issues of terumah and so on, that's technically not an issue. But there's a separate gezeiras hakasuv not related to getting rid of the arlah, which the getting rid of the arlah, that has to do with the , and that will be noeled mohel 'cause we won't have the anymore. Nevertheless, there's this separate pasuk, that's that, that you have to have hatafas dam brit if you already--

20:04 even if you already had a, a brit milah, you already-- you have to have hatafas dam brit. And that, we're still gonna have to have when Mashiach comes, and since that is gonna be the ikar onion of the brit milah when Mashiach comes, 'cause the other concept of brit milah, everybody's gonna be born already with a brit, so that we will not have to do. So therefore, some sefer says that that will be de'orayta Shabbes when Mashiach comes, even though hatafas dam brit is not de'orayta Shabbes. We're still left, however, with the question, if so, why does the Rambam say that you don't make a berakhah for hatafas dam brit? If before we were saying that the reason why you, you wouldn't make a berakhah hatafas dam brit is because the whole reason that you make hatafas dam brit is because of safek. Maybe there's a arlah there, maybe not, so therefore, you have to have hatafas dam brit. So if it's a safek, you don't make a berakhah on, on something that's a safek. But if we say that it's-- that there's a separate thing of hatafas dam brit, it has nothing to do with the safek, so seemingly, according to the Rambam, we should still have to make a berakhah on hatafas dam brit. But for that, we find, uh, actually, the Gra also elsewhere, not related to what we said before, but he's, he brings, uh, in . So he's, he brings this thing about noeled mohel, and he says that you,

21:26 we don't make a berakhah on hatafas dam brit. He just says, because anything that the-- he holds-- says that the Rambam holds that anything that we're not doing the mitzvah in its complete way of how it is done or how, how it should be done, uh, we don't do the mitzvah completely, um, in, in its complete-- in its completeness, so we don't make a berakhah on it. So even though we're making hatafas dam brit not because of safek, because of a separate gezeiras hakasuv to make hatafas dam brit, nevertheless, it's not fully taking off. We're not taking off the whole, the whole arlah. The arlah is gone. It's a separate thing that we're making hatafas dam brit. We're not doing the mitzvah as it is in the Torah that it says that you should take off arlah . It doesn't-- we're not doing it that way. We have-- 'cause, 'cause it's born without it. So therefore, although it's te- it's technically, but we're , we're not doing it that way because it's noeled mohel. So therefore, we're only, we- we're, we're only doing hatafas dam brit, since and, and since that's not the complete way of doing the mitzvah, so therefore, we don't make a berakhah. But it's nothing to do with safek, berakhis, lehakkal, or anything like that. Uh, we should be , as it says, that Eliyahu HaNavi comes to every brit. So just like he comes to every brit, so he should come also with the , shlama, may be speedily in

22:49 our days.