Seudat Brit Milah
Attendance at a ''brit milah'' (circumcision) and its subsequent ''seudah'' is of such great significance that Rabbi Moses Isserles, Moshe Isserles ("the Rama") notes that a Talmudic saying that one who is invited but does not participate in the ''seudat brit milah'' is ostracized by God. For this reason, people are generally not invited, but merely informed of the ''brits time and location. Chazal, Talmudic sages have compared a ''brit'' to a Korban, Temple sacrifice, and eating at a ''seudat brit milah'' to eating a Temple sacrifice. Hasidic Judaism, Hasidic Jews generally insist on serving meat at a ''seudat brit milah'' since most Temple offerings were meat. Sharing a meal is considered a bonding experience celebrating the covenant between God and the Jew, Jewish people.Seudat Pidyon HaBen
Unlike other ''seudot mitzvah'' in which the meal (''seudah'') follows the act or ceremony which warrants the festive meal, the pidyon haben, redemption ceremony for a first-born Jewish male child (called ''Pidyon HaBen'' in Hebrew language, Hebrew), is actually ''part'' of the meal. The ceremony is led by a kohen, who ritually washes his hands, recites the blessing over bread, and partakes of some bread before beginning the ceremony. The ceremony, which follows a traditional text, is a verbal exchange between the kohen and the father of the child. The kohen asks the father if he prefers to keep his money, or pay the equivalent of five silver shekels to redeem his child. The father chooses the latter option and hands over the money, as well as recites a special blessing ("''al pidyon haben''"). Then the kohen verbalizes the redemption, blesses the child, and says the traditional blessing over a cup of wine, which he then drinks. The ''seudat mitzvah'' continues with all guests in attendance washing for bread and partaking of the festive meal. While attending the ''seudah'' for a ''Pidyon Haben'', the Vilna Gaon was asked whether it was true that all the Torah's commandments are alluded to in ''Bereishit (parsha), Bereishit'', the first portion of the Torah. After the Gaon affirmed this, he was asked where the commandment of ''pidyon haben'' was alluded to and the Gaon replied that it was in the word ''Bereishit'', the Hebrew initials which stand for ''Ben Rishon Achar Sheloshim Yom Tifdeh'' or "a firstborn son after thirty days redeem".Rabbi Dov EliachSeudat Bar Mitzvah
Rabbi Solomon Luria, Shlomo Luria ("Maharshal") notes that the occasion of a youth becoming obligated to obey 613 mitzvot, the commandments is to be celebrated with a religious feast, usually including a sermon the youth has prepared. It is customary at a ''bar mitzvah'' meal for parents to give thanks and praise to Names of God in Judaism, God for giving them the merit to raise a child to ''bar mitzvah'' and to educate him in the ways of Torah and the commandments.Rabbi Nissan Dovid DuboSeudat Siyum Masechet
Based on the Talmud and Midrash, the ''seudah'' celebration upon the completion of a Talmudic tractate is considered a ''seudat mitzvah''. This ''seudah'' is made to rejoice over the accomplishment, and also to motivate and inspire others to do the same. Rabbi Chaim Elazar Shapiro (the "Munkatcher Rebbe") observes in his work ''Sha'ar Yissachar'' that the Yetzer hara, evil inclination does not want to see this type of shared joy, noting that one of the names of the evil inclination, "Samael, Sama'el," may be seen as an acronym for ''Siyum Masechet Ain La'asot'', or "do not make a siyum".Shlomo KatzSeudat Hoda'ah
''Seudat Hoda'ah'' (Hebrew: סעודת הודיה) literally means a meal of thanksgiving. At a public meal that is given to recognize the good - Hakarat HaTov - the beneficiary gives something to others - the ability to say blessings - Berakhah, Brachot.Seudat Nissuin
During the festive meal, ''seudat nissuin'' following a Jewish wedding, guests participate in the mitzvah (commandment) of ''L'Sameach Chatan v'Kallah'', to bring joy to the groom and bride. The emphasis of the celebration is on entertaining the newlyweds. At Orthodox Judaism, Orthodox wedding meals, men and women dance separately - sometimes separated by a ''mechitza'' ("divider") - for reasons of ''tzniut'' (modesty). At the end of the ''seudat nissuin'', Birkat HaMazon (Grace After Meals) is recited, and the ''Sheva Berachot'' (seven blessings) that were recited under the ''chupah'' (wedding canopy) are repeated.Seudat Havraah
''Seudat Havraah'' is the "meal of consolation" or comfort provided for a mourner upon his or her return from the cemetery following interment of the deceased.Rabbi Mordechai TorczynerSeudat Shabbat and Seudat Yom Tov
These include three meals on Shabbat, the Sabbath, as well as two (dinner and lunch) on each festival day making four each (outside Israel) for Shavuot, Rosh HaShana, Sukkot, two each for Shemini Atzeret#Shemini Atzeret and Simchat Torah, Shemini Atzeret and Shemini Atzeret#Shemini Atzeret and Simchat Torah, Simchat Torah, eight (outside Israel) for Passover. The Passover Seders are ''seudot mitzvah''. Except for ''Seudah Shlishit'' (the "third meal" of Shabbat) all of these meals are preceded by ''Kiddush'' (the blessing, made over wine, recognizing the holiness of the day). If one recites ''Kiddush'', Jewish law states that one must immediately eat the ''seudah'' in the same place that he heard/recited ''Kiddush''. At Shabbat meals, it is customary to sing ''Zemirot'' (songs), learn Torah (as at meals in general) and discuss the week's parsha, portion of Scripture.Seudah HaMafseket
''Seudah HaMafseket'' is the "separating meal" eaten before the fasts of Yom Kippur and Tisha B'Av. The pre-Yom Kippur meal is a festive meal, which may include meat."Yom Kippur: How We Prepare"Seudat Purim
On Purim day, typically toward evening, a festive meal called ''Seudat Purim'' is held, with wine as a prominent beverage, where drunkenness is not uncommon. The custom of drinking at this meal stems from a statement in the Talmud attributed to a rabbi named Rava that says one should drink on Purim until he can "no longer distinguish between ''arur Haman'' ('Cursed is Haman') and ''baruch Mordechai'' ('Blessed is Mordecai')." The reason Rava instituted the custom of drinking may have been as a critique of treating Mordecai as a hero, instead of a villain. Another view is that these phrases have the same gematria, numerical value, and some authorities, including the ''Be'er Hagolah'' and ''Avraham Gombiner, Magen Avraham'', have ruled that one should drink wine until he is unable to calculate these numerical values.) This saying was codified in the Isaac Alfasi, Rif, Asher ben Jehiel, Rosh, ''Jacob ben Asher, Tur'', ''Shulchan Aruch'' (''Orach Chayim'' 695), and is interpreted simply (as explained above) by the ''Chatam Sofer''. This interpretation of the Talmudic statement, or the acceptance of the statement itself, is disputed (for various reasons) by the Tosafists, ''Ba'alei Tosafot'' (based on the Jerusalem Talmud), Maimonides, Rabbeinu Ephraim, ''Ba'al HaMa'or'', Nissim of Gerona, Ran, ''Orchot Chaim'', ''Be'er Hagolah'', ''Avraham Gombiner, Magen Avraham'', ''David HaLevi Segal, Taz'', Moses Isserles, Rema, Vilna Gaon, Maharsha, Rashash, ''Tzeidah LaDerech'', ''Haggahot Maimuniyyot, Hagahot Maimoniyot'', Ra'avyah, ''Korban N'tan'el'', ''Yoel Sirkis, Bach'', Israel Isserlin, Maharil, ''P'ri M'gadim'', ''Kol Bo'', ''Chochmat Mano'ach'', ''Mishnah Berurah'' (by the Chafetz Chaim), and others. These authorities all advocate drinking wine in some quantity, but all (excepting ''Hagahot Maimoniyot'' and Ra'avyah) discourage the level of drunkenness suggested by the ''Chatam Sofer''. The Rema says that one should only drink a little more than he is used to drinking, and then try to fall asleep (whereupon he certainly will not be able to tell the difference between the two phrases indicated by the Talmud). This position is shared by the ''Kol Bo'' and ''Mishnah Berurah'', and is similar to that of Maimonides.See also
* Shabbat meals * Seudah Shlishit * Melaveh malkah * Psalm 100 * Hakarat HaTovReferences