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193:) decreed that the privilege should not be given more than once to the same man in the same family, neither should it, unless unavoidable, be given to women. This latter prohibition was based on motives of delicacy. Women were, however, permitted to participate indirectly in the privilege as associates to the sandek. They carried the child to the entrance of the synagogue or to the room in which the circumcision was about to take place, where it was taken by the sandek.
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expresses some skepticism regarding this custom. First, based on its reasoning, the custom should have been that one should not serve more than once as a sandek for any child, not just two different children of one family. Second, the Vilna Gaon writes that no one has become wealthy because he served
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more than once in his lifetime: as God is presumed to reward with wealth the kohen who offers the incense, as many kohanim as possible are given the opportunity to become wealthy. Similarly, the opportunity is afforded to as many people as possible to serve as a sandek and receive God's blessing to
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was known by many other names as well, including "ba'al berit" (master of the covenant), "ba'al berit ha-milah" (master of the covenant of circumcision), "tofes ha-yeled" (holder of the child), "av sheni" (second father), and "shaliach" (messenger). The office was surrounded with marks of honor. A
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and other early rabbinical works testify to the existence of the sandek in the
Talmudic age. In medieval rabbinical literature the references to the office are numerous, and it appears to have been well established and highly esteemed. Thus the "Haggahot Maimuniyyot" mentions that many "covet and
339:, and remains unoccupied during the ceremony; this practice is derived from the tradition that Elijah protects children from danger. According to some sources, the sandek is the "representative" of Elijah.
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The honor was given traditionally to one Jewish male: some older family member (grandfather, great-grandfather), a rabbi, or another important male who was observant and righteous. The sandek also wore the
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outlines how every body part is used in the service of God, and says that the sandek's thighs participate in the service of God by placing the baby on them during the brit.
185:. The privilege was reserved for persons of standing and of good moral and religious character. It was restricted also in other ways. Rabbinical authorities (for instance,
325:(prayer shawl) and held the baby on a pillow while the mohel completed the circumcision. In modern times, among some more liberal Jews, the sandek may be female, or even
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The Rema records a custom that a father should not honor the same individual twice with being the sandek for his children. The reason is that the sandek is compared to a
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Circumcision bench, 18th century. The sandek sits on the left, and the seat on the right is reserved for the prophet Elijah. In the collection of the
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concludes that the custom recorded by the Rema should be observed. The Aruch
Hashulchan notes, though, that the custom in many locales is that the
281:(rabbi) of the city serves as the sandek for all the baby boys. The Aruch Hashulchan justifies this practice by comparing the local rav to the
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special seat, usually richly decorated, was prepared in the synagogue for the sandik, and if the circumcision happened on a day of
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During the brit, a chair is sometimes placed next to the sandek's seat. The chair is reserved for the
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who carries the baby in
Ashkenazi ceremonies, based on the Yiddish word for godfather.
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eagerly desire to hold the child upon their knees as it is circumcised."
602: This article incorporates text from a publication now in the
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Birth
Culture. Jewish Testimonies from Rural Switzerland and Environs
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The origin of the term has been attributed to a derivation from the
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performs the brit milah, or by handing the baby to the mohel.
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served as the sandek for innumerable baby boys. Rabbi
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515:(in German and English). Basel. pp. 54–123.
85:"companion of child") is a person honored at a
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535:: CS1 maint: location missing publisher (
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555:. Jonathan David: New York, 1995.
367:Kogen, Fred R. "Defining Sandek."
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611:; et al., eds. (1901–1906).
621:. New York: Funk & Wagnalls.
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181:, he was entitled to receive an
572:Shoulson, Joel. "Orientation."
403:Jewish Encyclopedia - GODFATHER
271:as a sandek. Nevertheless, the
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483:Vilna Gaon, Yoreh Deah 265:45
511:Lubrich, Naomi, ed. (2022).
207:Jewish Museum of Switzerland
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235:, who is like you?'"; the
164:A number of references in
575:"Mohel Joel Welcomes You"
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303:Yaakov Yitzchak Ruderman
618:The Jewish Encyclopedia
553:The Jewish Book of Why
419:Pirkei deRabbi Eliezer
248:(priest) offering the
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172:In medieval times the
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125:is known in Hebrew as
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381:מילון מורפיקס - הסנדק
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311:(dean) of Yeshivat
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433:, Hilchot Milah, 3
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47:Yaakov Aryeh Alter
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295:Chazon Ish
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221:Vilna Gaon
106:while the
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470:Tractate
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197:Customs
160:History
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223:cites
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104:thighs
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45:Rabbi
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