As the upcoming parshios discuss the mitzvah of bris milah, and as a practicing mohel, I would like to take this opportunity to share some highlights on this topic.
There are two brochos recited at the time of the milah, with the first brochah, “al hamilah,” the brochah recited on the mitzvah of performing the bris milah, recited by the mohel.
But if the mitzvah is incumbent on the father, and the mohel is merely a shaliach (emissary), why doesn’t the father recite the brochah? Furthermore, we must understand how, in fact, the mohel can recite a brochah on someone else’s mitzvah, especially when the text of the brochah is “v’tzivanu,” “that He commanded us,” if the father was commanded and not the mohel.
In truth, we find this concept not just in regard to milah, but in regard to many mitzvos, and when a mitzvah is performed by a shaliach, the shaliach recites the brochah. We must therefore ascertain the mechanics of a mitzvah done by a shaliach, which will help us understand why the one who is required to perform the mitzvah does not recite the brochah and how the shaliach can recite the brochah.
A BROCHAH IS RECITED ON AN ACTION
In the last siman in Shulchan Aruch (Choshen Mishpat), we find the rules of a maaka, erecting a fence on one’s roof. As with any mitzvah, before erecting the fence, one recites a brochah. The question arises as to who recites the brochah if the fence is being erected by a worker. The Machaneh Efraim asserts that it will depend on the type of worker. If it is someone who is hired to work per hour, we can apply the Talmudic concept of yad po’el k’yad baal habayis, the worker’s hand is an extension of the owner’s, and it is considered as if he did the work himself. Consequently, the owner can recite the brochah, even if the worker is a non-Jew.
However, the Machaneh Efraim points out that this concept does not apply if the worker is a contractor being paid for the job, and the worker’s hand is not an extension of the owner’s. Since, in such a case, the owner is not involved in the performance of the mitzvah, he cannot recite the brochah.
In Minchas Shlomo (2:58), Rav Shlomo Zalman Auerbach elaborates on this concept and affirms that, in order to recite a brochah, one must be actively involved in the performance of the mitzvah. He marshals proof to this from the Rishonim regarding the mitzvah of bitul chometz, nullifying the chometz, before Pesach. Although nullifying chometz is a mitzvah, we do not recite a brochah. They explain that a brochah is only recited on an action, and since the nullification in one’s mind is not an action, no brochah is recited.
Based on this understanding, we can understand why the father does not recite the brochah. Since a mohel is being paid for the job (or doing it for free), and the father is not actively involved, he cannot recite the brochah. The Minchas Shlomo concludes that if the father does take an active involvement (e.g., doing part of the cutting), he would, in fact, be able to recite the brochah.
SUMMARY
A brochah is recited by the one performing the mitzvah. Since the mohel is doing it, and the father is not actively involved, the mohel recites the brochah.
RABBI NACHUM SCHEINER
