Brit Milah

(11) As regards circumcision, I think that one of its objects is to limit sexual intercourse, and to weaken the organ of generation as far as possible, and thus cause man to be moderate. Some people believe that circumcision is to remove a defect in man's formation; but every one can easily reply: How can products of nature be deficient so as to require external completion, especially as the use of the fore-skin to that organ is evident. This commandment has not been enjoined as a complement to a deficient physical creation, but as a means for perfecting man's moral shortcomings. The bodily injury caused to that organ is exactly that which is desired; it does not interrupt any vital function, nor does it destroy the power of generation. Circumcision simply counteracts excessive lust; for there is no doubt that circumcision weakens the power of sexual excitement, and sometimes lessens the natural enjoyment: the organ necessarily becomes weak when it loses blood and is deprived of its covering from the beginning. Our Sages (Beresh. Rabba, 100:80) say distinctly: It is hard for a woman, with whom an uncircumcised had sexual intercourse, to separate from him. This is, as I believe, the best reason for the commandment concerning circumcision. And who was the first to perform this commandment? Abraham, our father! of whom it is well known how he feared sin; it is described by our Sages in reference to the words, "Behold, now I know that thou art a fair woman to look upon" (Gen. 12:11).

(12) There is, however, another important object in this commandment. It gives to all members of the same faith, i.e., to all believers in the Unity of God, a common bodily sign, so that it is impossible for any one that is a stranger, to say that he belongs to them. For sometimes people say so for the purpose of obtaining some advantage, or in order to make some attack upon the Jews. No one, however, should circumcise himself or his son for any other reason but pure faith; for circumcision is not like an incision on the leg, or a burning in the arm, but a very difficult operation. It is also a fact that there is much mutual love and assistance among people that are united by the same sign when they consider it as [the symbol of] a covenant. Circumcision is likewise the [symbol of the] covenant which Abraham made in connexion with the belief in God's Unity. So also every one that is circumcised enters the covenant of Abraham to believe in the unity of God, in accordance with the words of the Law, "To be a God unto thee, and to thy seed after thee" (Gen. 17:7). This purpose of the circumcision is as important as the first, and perhaps more important.

(2) It is from the roots of this commandment [that it is] because God wanted to establish in His nation, that He separated to be called by His name, a permanent sign on their body; to separate them from the other nations in the form of their bodies just like they are separated from them in the form of their souls, the going out and coming in of which are not similar. He established this difference in the 'golden fountain,' because this is the reason for the existence of people, besides being a completion of the physical body as we mentioned. God wanted to complete His plan with the chosen nation. He wanted men to complete the creation of his body, as He did not create him complete from the womb; [so as] to hint to him that just like the completion of the form of his body is through him, so [too] is it in his hand to complete the form of his soul, by refining his actions.

(1) . והיתה בריתי בבשרכם לברית עולם, “and this My covenant shall remain on your flesh as an eternal covenant.” According to the plain meaning of the text these words mean that the removal of the foreskin will remain an irreversible sign that the person who has undergone this procedure believes in G-d and in His uniqueness. He will not change his belief either while he is alive on this earth or thereafter. It was part of the purpose of this commandment that G-d become the national G-d of the descendants of Avraham, as we read in verse seven of this chapter. (2) A Midrashic approach to our verse views the commandment as similar to the offering of a sacrifice. Just as when a person offers a sacrifice on the altar and the blood of the offering achieves atonement for him, so the blood lost by the person being circumcised acts as atonement for him. This is why this rite has to be performed on the eighth day of the baby’s life. Just as an animal sacrifice is not admissible as such until the eighth day of the animal’s life (compare Leviticus 22, 27: ומיום השמיני והלאה ירצה, “and from the eighth day on it will be welcome as a sacrifice for G-d. In connection with the sacrificial offering the Torah writes (Exodus 29,33) ואכלו אותם אשר כפר בהם, “They- who received atonement through them (the offerings)- shall eat them;” so we make a festive meal to celebrate the induction of the circumcised baby into the Jewish community. In fact, the effect of the circumcision is far greater than that of an animal sacrifice. An animal sacrifice represents only a financial sacrifice by the donor whereas the rite of circumcision involves his body. The organ which is cut is one that radiates feelings to all parts of the body of the person concerned. This is why it is called ראש הגויה, “head of the whole body” in Negaim 6,7. This is why this organ was chosen to serve as a demonstration of self-sacrifice and why someone who undergoes circumcision is considered in the eyes of G-d as if he had sacrificed his entire body on G-d’s behalf. This is also why in Psalms 50,5 the psalmist Assaph describes circumcision as “who made a covenant with Me over sacrifice.” G-d Himself describes His pious as having made a covenant with Him by means of circumcising themselves. (3) In Bereshit Rabbah 21,14 we find that Rabbi Abba interprets the words (Genesis 3,24 ) את החרב המתהפכת, as a reference to circumcision. He explains his reason as being Joshua 5,2 where the instruments used to circumcise the people are described as חרבות צורים “swords of flint.” The other Rabbis consider the word חרב in that verse in Genesis 3,24 as referring to the Torah. They point to Psalms 149,6 וחרב פפיות בידם, “and a two-edged sword in their hands,” as their reason. Rabbi Abdimai also interprets the entire verse there as connected to both Gehinom and circumcision; he considers circumcision as an insurance against a Jew becoming a permanent victim of Gehinom. G-d is portrayed as asking; “who will save My children from the blazing fire (in Gehinom)? The answer given is that the rite of circumcision will be the instrument saving Jews from Gehinom and its fires.