Tosfos in Pesachim (114a) quotes a Midrash which states that one who partakes in a seudas bris will be saved from Gehinom. The Chachmas Adam, in discussing the importance of the seuda, refers to the Gemara that the mitzvah of bris milah is done joyfully, the source for the festivities after the bris. He also quotes the Gra who would protest against those who would get away with some cake and shnops.
The Bnei Yisaschar (in his sefer Derech Pikudechah), in discussing the importance of the seuda, also decries the heretics who wish to stop it. The sefer Bris Avos quotes the Apta Rav who stated that if one does not make a proper seuda, the child will not grow up spiritually healthy.
HALACHIC DETAILS OF THE SEUDA
The Rama writes that it is customary to have a minyan by the seuda. But it is worth noting that a minyan is not a prerequisite, and even if one cannot have a minyan present, or even if one is alone, he should still make a seuda, celebrating this great mitzvah.
Chazal tell us that one who does not join a seudas bris deserves to be put in cheirem. This is quoted in the Shulchan Aruch. The Pischei Teshuva points out that this is why it is customary not to invite people to a bris. In case there is someone who is unable to come, we do not want him to be concerned of transgressing this important requirement to join.
CUSTOMS AT THE SEUDAS BRIS
Some have a minhag to light candles at a seudas bris. There is a source for this in Tosfos (Sanhedrin 32b), which according to the Maharsha is referring to lighting candles at the seuda. The Maharsha, however, writes that our custom, based on the Yerushalmi, is to light candles only at the bris itself, and not during the meal.
The Machzor Vitri writes that it is customary to sing zemiros at a bris. This is based on a Midrash in Rus, quoted by Tosfos (Chagiga 15a) which tells us that the people were singing at a bris.
The Siddur Yaavetz quotes the custom to sing at the seudas bris: “יוֹם לְיַבָּשָׁה נֶהֶפְּכוּ מְצוּלִים – The day the deep waters turned into dry land,” from the yotzros of the 7th day of Pesach. Similarly, some have a custom to say this pizmon during davening, on the day of a bris. The Mishna Berura quotes the Pri Megadim, who writes that the text of יוֹם לְיַבָּשָׁה should only be used if a bris takes place on the 7th day of Pesach, which is the day that the water split. However, if the bris takes place on any other day, the text should be changed to “יַם לְיַבָּשָׁה – the sea changed to dry land.” According to that, when singing the pizmon at a bris throughout the year, the text should be “יַם לְיַבָּשָׁה.”
There is also a custom to recite “Nodeh L’Shimchah” when introducing the bentching. This minhag is quoted in the Magen Avraham. It is also customary to recite extra “Harachamans” at the end of bentching. This minhag is quoted in the Shaalas Yaavetz.
Summary
One should be sure to make a proper seuda after a bris and one who partakes in a seudas bris will be saved from Gehinom. It is customary to have a minyan by the seuda. We do not invite people to a bris, since one who does not join a seudas bris deserves to be put in cheirem. Some have a minhag to light candles at a seudas bris. It is customary to sing zemiros at a bris and recite “Nodeh L’Shimchah” when introducing the bentching, and extra “Harachamans” at the end of bentching.
Rabbi Scheiner
