by Rabbi Yair Hoffman for 5TJT.com

This article is presented in honor of the Bris Milah of Tehila and Dr. Noah Michaels this morning.

There are halachic and procedural differences in the manner in which the Bris Milah is performed.  There are two types of Bris Milahs, and they are different not only in the manner and style of how the Bris is actually performed, but they also produce different physical results as well.

The best way to characterize the two different methods are with the following terms:

• The two-step method
• The one-step method

There are mohelim that practice the two-step method.  This is the more traditional method – practiced for thousands of years.  This method is near universal among Chassidish Mohalim. There are mohelim that practice the one-step method.  In America, in the Litvish world, this is the most common method.

Few mohalim, however, will practice both methods, but some do.

Mohalim are also rather territorial about their particular method.  It is a somewhat touchy issue with many of them, so proceed with caution when and if you bring up the subject.

What follows is not for the faint of heart – so proceed with caution.   However, the material under discussion is Torah – and we are obligated in learning all sections of Torah – even those that can make us a little queasy.  So here goes.

THE ORLAH HAS TWO PARTS

The Orlah actually has two parts – the outer part and the inner part.  The inner part is referred to as the “or hapriyah.”  The inner part is actually termed a “mucous membrane” and is similar to the inside of an eyelid.  Imagine the lip – the outer side is dryer skin, while the inner side is not.

THE TWO STEP METHOD

In the two step method, the upper part is lifted upward and cut with the Mohel’s knife.  This is the first step. The inner part is peeled back and torn with the Mohel’s sharpened thumbnail, and then pulled down toward the body of the baby.  This is the second step.  The lowered inner part eventually fuses together with the remnant of the upper part.

The thumbnail’s role in the second step is even mentioned in the Midrash.  The Yalkut Shimoni (#723) on the verse in Tehillim, “Kol Atzmosai Tomarnah” – states as follows:  Dovid HaMelech says, “I praise You (Hashem) with each of my limbs and fulfill Mitzvos with them.. fingernails – to perform Priyah with them..”

THE ONE STEP METHOD

In the one-step method, the Mohel uses a hemostat to grasp both the inner orlah along with the upper orlah.  A hemostat looks like a scissors, but it is actually a clamp type of device.  Generally speaking, the inner Orlah does not go up with the outer Orlah so easily without the hemostat.  When they are clamped together –  it does go up.  The mohel then takes his Mohel knife and cuts both off together.  In this method, the Milah and the Priyah are accomplished at the same time.  There are one step Mohalim who are able to grab it in a manner that they can cut the inner orlah as well – even without a hemostat.

The physical differences between the one-step method and the two-step method are not minimal.  The one step method actually takes off more of the inner skin.  The two-step method involves tearing, peeling, and moving the inner part of the Orlah downward, but not actually removing it.

Rabbi Moshe Bunim Perutinsky z”l, author of the Sefer HaBris, writes that although in the time of the Rishonim, the one step method was not used, it was used in the times of the Gaonim.  He admits that the one step method was not commonly done in Europe nor in the time of the Rishonim or Acharonim.

THE BENEFITS OF THE ONE STEP METHOD

Rabbi Perutinsky claims (See Sefer HaBris p. 206) that there are five benefits to the one step method:

• There is less blood.
• The operation is much faster.
• The wound heals quicker.
• There are no problems of the Or HaPriyah ever coming back to necessitate a possible Rabbinic re-do.
• When a hemostat is used there is no concern that too much or too little of the Orlah will be cut.

He also writes that these benefits make the one step method preferable to the two-step method.  It is just that not everyone was able to do it in this manner and that the two step method was easier, and therefore, more common.

THE WORDING OF THE SHULCHAN ARUCH

The proponents of the two step method claim that the wording of both the Rambam (Hilchos Milah chapter 2) and the Shulchan Aruch (YD 264:3) is clearly like them.  It states that first one does the Milah and then one does the Priyah.  Indeed, the language of the Rosh is that the blessing of “lehachniso lebriso shel avrohom avinu” is recited in between the Milah and the Priyah.

Dayan Weiss (Minchas Yitzchok Vol. IX #100) cites a number of Acharonim that condemn any changes in the traditional method of Milah.

He writes that Heaven forbid for someone to change the method of the way Bris Milah has been performed throughout the ages and strongly urges that the Milah be done with the two step method.

Rav Perutinsky responds that this is not considered a change since Rav Hai Gaon used to do it in this manner.  He also writes that had the Acharonim seen the responsum of Rav Hai Gaon they would never have written against the one step method.

Rav Vosner zt”l, the author of the Shaivet HaLevi (Vol. IV #133) writes that since the Rambam and Shulchan Aruch essentially ignored the responsum, they either disagreed with it or felt that the responsum was of dubious authenticity. The Rivash in Responsa #165 also dismisses a different responsum attributed to Rav Hai Gaon.

In contrast to Dayan Weiss zt”l and Rav Vosner zt”l, Rav Moshe Feinstein zt”l (Igros Moshe YD I #155) does not consider the one-step method a problem at all, but states that “meheyos tov” to leave over some of the or haPriyah to be removed by the fingernail – since this method is explicitly mentioned in the Midrash.

Nonetheless, it is this author’s recollection that Rav Yisroel Belsky zt”l, a talmid muvhak of Rav Moshe Feinstein, still did the two step method.

The Sefer Milah K’hilchasa recommends that if one does the one-step method that one should actually leave over ½ of the or hapriyah in order to fulfill the opinion of the Yad Ketanah in the Shulchan Aruch as to what would define priyah.

Both methods hold that the other method is valid.  The question is which one is preferable.  One should, of course, consult with one’s own Rav or Posaik as to which method to pursue in this regard.

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