(18) Moses went back to his father-in-law Yeter and said to him, “Let me go back to my kinsmen in Egypt and see how they are faring.” And Yitro said to Moses, “Go in peace.” (19) Ad-nai said to Moses in Midian, “Go back to Egypt, for all the men who sought to kill you are dead.” (20) So Moses took his wife and sons, mounted them on a donkey, and went back to the land of Egypt; and Moses took the rod of God with him. (21) And Ad-nai said to Moses, “When you return to Egypt, see that you perform before Pharaoh all the marvels that I have put within your power. I, however, will stiffen his heart so that he will not let the people go. (22) Then you shall say to Pharaoh, ‘Thus said Ad-nai: Israel is My first-born son. (23) I say to you, “Let My son go, that he may worship Me,” yet you refuse to let him go. Now I will slay your first-born son.’” (24) And it was, on the way to the inn, Ad-nai encountered him and sought to kill him. (25) So Tzipporah took a flint and cut off her son’s foreskin, and touched his legs with it, saying, “You are truly a bridegroom of blood to me!” (26) And he withdrew from him, she added, “A bridegroom of blood because of the circumcision.” (27) Ad-nai said to Aaron, “Go to meet Moshe in the wilderness.” He went and met him at the mountain of God, and he kissed him. (28) Moshe told Aaron all the words of Ad-nai, that He had sent him, and all the signs about which He had instructed him.
~ What is the "scene at the inn" doing here?
~ When in the arc of Moses's story is this happening?
~ Only one son is mentioned in Ex. 2:22, called Gershom, "because I am a stranger [ger] in a foreign land". Why do you think the text now talks about two sons?
~ Who is present at the inn?
~ Whose life is under threat?
~ Who has done what that deserves punishment?
~ How does Tzipporah know what to do?
A few things:
First, the text seems inserted in a place of the narrative where it makes sense. However, there is an issue to be noticed at which is the repetition of the conversation of Moshe going down to Egypt, first to Yitro (v. 18) and then with God (v. 19). So Moshe might be or not be at the inn.
Besides that issue, all pronouns in the text are "he" and it is not very clear about whom we are talking, Moshe or one of the sons, Gershom or Eliezer. The Mechilta opens up this discussion:
(ג) ואת שני בניה וגו' נכריה, ר' יהושע אומר, ארץ נכריה היתה לו ודאי. ר' אלעזר המודעי אומר, בארץ נכריה [נכר יה]. אמר משה, הואיל וכל העולם עובדי עבודה זרה, אני אעבוד למי שאמר והיה העולם. שבשעה שאמר משה ליתרו, תן לי צפורה בתך לאשה, אמר לו יתרו, קבל עליך דבר זה שאומר לך ואני נותנה לך לאשה, אמר לו מהו, אמר לו בן שיהיה לך תחלה יהיה לעבודה זרה, מכאן ואילך לשם שמים, וקבל עליו. אמר לו השבע לי, וישבע לו, שנ' (שם ב) ויואל משה. אין אלה אלא לשון שבועה שנ' (שמו"א יד) ויואל שאול את העם לאמר, וכתיב (מל"ב ה כג) ויאמר נעמן הואל וקח ככרים. לפיכך הקדים המלאך להרוג את משה, מיד ותקח צפורה צר ותכרות את ערלת בנה וגו' וירף וגו'. ר' אלעזר בן עזריה אומר, מאוסה ערלה שנתגנו בה רשעים, שנ' (ירמיה ט) כי כל הגוים ערלים וכל בית ישראל ערלי לב. ר' ישמעאל אומר, גדולה מילה ששלש עשרה בריתות נכרתו עליה. ר' יוסי הגלילי אומר, גדולה מילה שדוחה את השבת החמורה שחייבין עליה כרת. ר' יהושע בן קרחא אומר, גדולה מילה שלא נתלה למשה עליה מלא שעה. ר' נחמיה אומר, גדולה מילה שדוחה את הנגעים. רבי אומר, גדולה מילה שכל זכיותיו של משה לא עמדו לו בשעת דחקו, כשאמר לו המקום לך הוצא את עמי בני ישראל ממצרים, ועל שנתעצל במילה שעה אחת, בקש המלאך להרגו, שנ' ויהי בדרך במלון. ר' יוסי אומר, חס ושלום לאותו צדיק שנתעצל במילה שעה אחת, אלא אמר, ימול ויצא הרי סכנת נפשות, ישהה וימול, המקום אמר לו לך והוציא את עמי ישראל ממצרים; אלא על שנתרשל בלינה קודם המילה, לכך בקש המקום להרגו, שנ' ויהי בדרך במלון וגו'. ר' שמעון בן גמליאל אומר, לא בקש המלאך להרוג את משה אלא לתינוק, שנאמר כי חתן דמים אתה לי, אמרת צא וראה מי קרוי חתן, תינוק או משה, הוי אומר תינוק.
(3) (Exodus 18:3) "and her two sons … in a foreign land": R. Yehoshua says "foreign": as stated (i.e., literally). R. Elazar Hamoda'i says: in a land of foreign (gods, i.e., idolatry); Moses said: Since the whole world serves idolatry, I will serve Him who spoke and brought the (whole) world into being. But when Moses said to Yitro: 'Give me your daughter Tzipporah as a wife' Yitro answered: 'If you do what I ask of you, I will give her to you as a wife'. Moses: 'What do you ask?' Yitro: 'Your first son must serve idolatry. All others will be for (G-d) in heaven.' Moses accepted. Yitro: Swear. And he swore, as it is written (Exodus 2:21) "Vayoel Moses, etc.", this being an expression for swearing, as in (I Samuel 14:24) "Vayoel Saul the people" (in context: "And Saul beswore the people.") And it is written (II Kings 5:3) "Hoel (in context: "Swear") and take two talents, etc." Therefore, the angel came forward to kill Moses (viz. Exodus 4:24), whereupon (Ibid. 25) "Tzipporah took a flint and cut off the foreskin of her son … (26) "And he (the angel) let go of him." R. Elazar b. Azaryah says: Repulsive is the foreskin, by which the wicked are demeaned, viz. (Jeremiah 9:25) "for all the nations are uncircumcised, and all the house of Israel is uncircumcised of heart." R. Yishmael says: Great is circumcision over which thirteen covenants was made. R. Yossi Haglili says: Great is circumcision, which overrides the Sabbath, which is liable to kareth (cutting-off). R. Yehoshua b. Korcha says: Great is circumcision, laxity in which did not permit all of Moses' merits to protect him for even a short time. R. Nechemiah says: Great is circumcision, which overrides plague-spots (viz. Devarim 24:8). Rabbi [Yehudah Hanasi] says: Great is circumcision, all of Moses' merits not standing for him in his duress. When Hashem told him "Take out My people, the children of Israel from the land of Egypt," because he was lax for a short time in (the) circumcision (of his son), the angel sought to kill him, viz. (Exodus 4:24) "and he was on the way in the lodging, etc." R. Yossi says: G-d forbid that that tzadik should be lax in circumcision for even a short while, but Moses thought: Circumcising him (his son) and journey (to Egypt) — that would involve a risk of life (for the child.) Shall he wait and circumcise — the L-rd has said to him: "Go and take My people Israel out of Egypt." But (his lapse was that) he preoccupied himself with his lodging before circumcising, wherefore the L-rd sought to kill him, viz.: "And he was on the way in the lodging, etc." R. Shimon b. Gamliel says: The angel did not seek to kill Moses, but the child, viz. (Ibid. 25) "for you are a groom of blood to me." Who is called a "groom" (in this context), the child or Moses? The child.
Here we see a few questions:
- who is the potential victim?
- why death penalty/life threatening?
- what is the sin?
~ What are the most surprising things about this midrash?
Eleazar HaModa'i thinks the victim is Moshe, and he has no problem with an image less-than-perfect of Moshe: dedicating his first born to idolatry! But, this comes with the price of life - and Moshe is saved by Tziporah. Circumcision is seen as the basic connection to G-d - the child is circumcised and therefore he does not belong to Avodah Zarah. This appears to be Gershom!
Yehoshua ben Korcha and Rebbi Yehudah HaNasi both think that the victim is actually Moshe - but because he delayed circumcision, they do not even bring up the idea of giving the child to idolatry. Shimon ben Gamliel brings the idea that the victim is the child. This might be Eliezer.
All agree that the "sin" is delaying circumcision somehow.
וַיְהִי בַדֶּרֶךְ בַּמָּלוֹן, חֲבִיבָה מִילָה שֶׁלֹא נִתְלָה משֶׁה עָלֶיהָ אֲפִלּוּ שָׁעָה אַחַת, לְפִיכָךְ כְּשֶׁהָיָה בַּדֶּרֶךְ וְנִתְעַסֵּק בַּמָּלוֹן וְנִתְעַצֵּל לָמוּל לֶאֱלִיעֶזֶר בְּנוֹ, מִיָּד וַיִּפְגְּשֵׁהוּ ה' וַיְבַקֵּשׁ הֲמִיתוֹ. אַתְּ מוֹצֵא מַלְאָךְ שֶׁל רַחֲמִים הָיָה וְאַף עַל פִּי כֵן וַיְבַקֵּשׁ הֲמִיתוֹ. וַתִּקַּח צִפֹּרָה צֹר, וְכִי מִנַּיִן יָדְעָה צִפּוֹרָה שֶׁעַל עִסְקֵי מִילָה נִסְתַּכֵּן משֶׁה, אֶלָּא בָּא הַמַּלְאָךְ וּבָלַע לְמשֶׁה מֵרֹאשׁוֹ וְעַד הַמִּילָה. כֵּיוָן שֶׁרָאֲתָה צִפּוֹרָה שֶׁלֹא בָּלַע אוֹתוֹ אֶלָּא עַד הַמִּילָה הִכִּירָה שֶׁעַל עִסְקֵי הַמִּילָה הוּא נִיזֹּק, וְיָדְעָה כַּמָּה גָדוֹל כֹּחַ הַמִּילָה שֶׁלֹא הָיָה יָכוֹל לְבָלְעוֹ יוֹתֵר מִכָּאן, מִיָּד וַתִּכְרֹת אֶת עָרְלַת בְּנָהּ וַתַּגַּע לְרַגְלָיו, וַתֹּאמֶר כִּי חֲתַן דָּמִים אַתָּה לִי, אָמְרָה חֲתָנִי תִּהְיֶה אַתָּה נָתוּן לִי בִּזְכוּת דָּמִים הַלָּלוּ שֶׁל מִילָה, שֶׁהֲרֵי קִיַּמְתִּי הַמִּצְוָה, מִיָּד וַיִּרֶף הַמַּלְאָךְ מִמֶּנּוּ. אָז אָמְרָה חֲתַן דָּמִים לַמּוּלֹת, אָמְרָה כַּמָּה גָּדוֹל כֹּחַ הַמִּילָה שֶׁחֲתָנִי הָיָה חַיָּב מִיתָה שֶׁנִּתְעַצֵּל בְּמִצְוַת הַמִּילָה לַעֲשׂוֹתָהּ, וְלוּלֵי הִיא לֹא נִצָּל.
And it happened on the way of the inn - beloved is circumcision, that Moshe could not delay on it even an hour, therefore when he was on the way and took care of [the needs in] the inn and was careless regarding circumcising his son Eliezer, immediately "Hashem encountered him and tried to kill him." You find that this was a merciful angel, and still he wanted to kill him. "And Tzipporah took a flint" - and how did Tzipporah know that Moshe was endangered because of the dealings with circumcision? The angel came and swallowed Moshe from his head until his [place of] circumcision. When she saw that the angel did not swallow him completely, but just up the circumcision she realized that it was because of circumcision that he was being attacked, and she understood how great is the power of circumcision because the angel could only swallow him up to there, immediately she cut the foreskin of her son "and touched his feet with it, and she said 'because you are a bridegroom of blood to me'" - she said: 'you will be my groom , given to me for the merit of this blood of circumcision, that behold I kept the mitzvah', and immediately the angel let him go. And then she said 'a bridegroom for the blood of circumcisions', she said: 'how powerful is circumcision, that my groom was liable for death because he delayed to do the mitzvah, and weren't for it he would not have been saved.
~ How does Shemot Rabbah answer the questions above?
~ Who is the center of the story for Shemot Rabbah?
~ Rashi will present this as his explanation, plus Nedarim, below
GEMARA: It is taught in a baraita that Rabbi Yehoshua ben Korḥa says: So great is the mitzva of circumcision that all the merits that Moses our teacher accrued when he performed mitzvot did not protect him when he was negligent about performing the mitzva of circumcision, as it is stated: “And the Lord met him and sought to kill him” (Exodus 4:24). Rabbi Yehuda HaNasi said: Heaven forbid that Moses our teacher was neglectful of the mitzva of circumcision. Rather, this is what he said: If I circumcise the child now and depart to begin my journey, it is a danger for the child, as it is stated: “And it came to pass on the third day, when they were in pain” (Genesis 34:25). If I circumcise him immediately and wait three days, this is problematic, as the Holy One, Blessed be He, said to me: “Go, return into Egypt” (Exodus 4:19), i.e., go immediately. So Moses did not circumcise the child immediately, but no neglect existed on his part. But according to this explanation, for what reason was Moses punished? Because he was occupied with lodging first and did not immediately perform the mitzva of circumcision, as it is stated: “And it came to pass on the way at the lodging-place” (Exodus 4:24). Rabban Shimon ben Gamliel says: It was not Moses our teacher that Satan wanted to kill, but rather, that infant who was not circumcised, as it is stated: “Surely a bridegroom of blood are you to me” (Exodus 4:25). Go out and see: Who does it make sense would be the one that is called the bridegroom in this instance? You must say this is the infant. Rabbi Yehuda bar Bizna taught: At the time that Moses our teacher was negligent about the circumcision, the destructive angels named Af, meaning anger, and Ḥeima, meaning wrath, came and swallowed him, and only his legs were left outside. Immediately, “Zipporah took a flint, and cut off the foreskin of her son” (Exodus 4:25), and immediately “He let him alone” (Exodus 4:26). At that moment, Moses our teacher wanted to kill them, as it is stated: “Cease from anger [af ] and forsake wrath [ḥeima]” (Psalms 37:8), which indicates that he wanted to harm the angels. And there are those who say: He killed the angel named Ḥeima, as it is stated: “Wrath is not in me” (Isaiah 27:4). The Gemara asks: How is it possible to say that he killed Ḥeima? Isn’t it written that Moses himself said much later: “For I was in dread of the anger and wrath” (Deuteronomy 9:19)? The Gemara answers: There are two types of wrath. And if you wish, say that the army of Ḥeima remained but not the angel itself.
~ The Talmud builds on the Mechilta, so the first piece of the discussion is known to us. But it is not clear if the Talmudic rabbis had the version in Shemot Rabbah that we read today.
~ How does the Talmud answer the question of how did Tzipporah know what to do?
~ How many angels are present in this version, and what are their names?
~ Who is the potential victim?
~ Could Moshe really harm the angels?
~ Up to here, all agree: Moshe is at the inn. But other voices challenge this:
ויהי בדרך במלון ויפגשהו ה' ויבקש המיתו; Moses was not present at the inn. The Torah had written prior to this that Moses had taken his wife and his sons and let them ride on the donkey. (verse 20) The meaning of the verse is that he sent his family ahead of him. [Rabeinu Chananel notices that the verb is "vayashav", he returned, and not "vayashuvu", they returned, which is what you would expect with a family of 4 people] Immediately afterwards we are told that Moses himself returned to Egypt. If the Torah reports sequentially, Moses could not have been at the inn at the time Tzipporah had this encounter. ויבקש המיתו, the person under threat of death was the boy, seeing that the angel had assumed the form of a serpent about to swallow the little boy. This serpent then spit out the boy and began to devour him from the opposite end, swallowing up to the part where the circumcision was to be performed. At that point, ותקח צפורה צור, Tzipporah understood what the problem was, i.e. that they were being punished for being tardy in performing the boy’s circumcision so that she herself performed it with a sharp flint.
Rabeinu Chananel is from Tunisia, 10th century, so he does not know Rashi, but knows the sources that Rashi will bring in his commentary. The great issue between the two is that Rashi assumes Moshe is the one being punished, but Rabbeinu Chananel assumes the baby is the one. The text in Nedarim is unclear about whom we are talking about.
(כד) ויהי בדרך. היתה קבלה בידם שלא יומל הבן ביום השמיני אם הוא חולה או הוא בדרך שאין יכולת במוליכו להתעכב. ובעבור כי משה לא יוכל להתעכב בשליחות השם. ראה בעצתו שלא יומל כי יסתכן הנער אם יוליכו אותו בדרך. והנה שלח השם מלאך להזכיר משה שיניח עצתו ויומל הנער וילך לו לבדו. והנער יהיה עם אמו עד שיתרפא והנה טעם ויפגשהו שבא חולי על משה מהשם שלא עלה על לבו. וזהו ויבקש המיתו אם לא יומל בנו. ובעבור שאחזתו רעדה לא יוכל הוא למולו ומלה אותו צפורה כי הוא גלה לה זה הסוד. ואל תתמה בעבור שהוא כתוב ויפגשהו ה'. כי מלאך ה' הוא. וכמוהו וה' הולך לפניהם יומם ושם כתוב ויסע מלאך האלהים. ורב שמואל בן חפני אומר חלילה להיות השם מבקש להמית משה שהולך בשליחותו להוציא עמו. רק בקש להמית אליעזר. והוא סימן ויפגשהו גם המיתו. ואחרי כן פירש שהוא אליעזר. על כן כתיב את ערלת בנה ולא הזכירו בתחלה. כי עוד לא נקרא שמו. וכמוהו ויהי בלדתה ויתן יד
(24) And it happened in the way - They had a tradition that an eight-day son should not be circumcised if he was sick or traveling since there wasn't a possibility for delaying the travel. And this was because Moses could not be delayed in his Divine mission. He saw by his own counsel not to circumcise, since the youngster would be in danger if he was put to travel. And behold, HaShem sent an angel to remind Moses to pause himself and circumcise the child and go on his way on his own. And the youngster would stay with his mother until he healed, and behold the reason of "he met him" is that sickness from HaShem came to Moses because he didn't think of it. And this is "he sought to kill him" if he didn't circumcise his son. And due to the trembling that seized him he wasn't able to circumcise his son, and Tzipporah circumcised him, because he revealed to her the secret. And do not be surprise to read "HaShem met him" because it was an angel/messenger of HaShem. And like [this verse, we have] "And HaShem walks in front of them during the day" (Exodus 13:21) and there it is written "And God's angel traveled" (Exodus 14:19). And Rav Shmuel ben Chofni says God forbid that God would want to kill Moses, who goes in a Divine mission to save his people! He just wanted to kill Eliezer. And the sign is that "he met him" and "he wanted to kill him", and after "him" is explained to be Eliezer, because it is written "the foreskin of her son", and this is not explicit in the beginning, since his name had not been given yet. And like [this verse, we have] "And it was on her giving birth, and he put his hand" (Genesis 38:28)
~ How is Ibn Ezra (Spain, 12th c.) different from Rashi and the midrashim?
~ How does he understand the Talmud piece?
Ibn Ezra disputes Rashi and the midrash. He thinks it makes no sense for Moshe to be killed, given that he is on a Mission with capital M. But he takes issue with Nedarim, affirming, like Rashi, that the angel--turned-into-snake sought to get Moshe.
(כד) ויפגשהו ה' קרה יום מילת בנו אשר בו תשרה שכינה לעמוד בברית, כענין נמולו אתו וירא אליו ה' ואולי זאת היא סבת המנהג להכין כסא כבוד במקום המילה:
(24) ויפגשהו ה', God encountered him on the 8th day on which he should have circumcised his son occurred because on that day the presence of the Lord, שכינה is present in the brit (circumcision), as with (Abraham) he was circumcised "and God appeared to him" (Gen. 18:1). Perhaps this is the source of the practice to place a chair of honor in the place where a the circumcision is happening.
(כד) ויבקש המיתו מלאך הממונה על זה ביקש להרוג את משה בשביל שנתרשל:
(24) [When the time passed without Eliezer being circumcised] The angel in charge of circumcision requested to kill Moses for being negligent.
Sforno, Italy, 16th c
~ How is Moshe remiss, according to Sforno?
~ Is there a chair for Elijah, in Sforno's understanding?
So for Sforno, Moshe is remiss - he missed the 8th day. Notice that Sforno does not have a strong tradition that the chair is for Elijah - the chair can be for the Shechina.
(כה) ותאמר כי חתן דמים אתה לי עשיתי זה כי אתה כשנשאתני והיית חתן לי התנית עמי שנמול את בנינו ונוציא מהם דם ברית, וכל זה אמרה לזכות משה לפני המבקש להמית:
(25) ותאמר כי חתן דמים אתה לי. I have done this seeing that when I became married to you and you were my bridegroom you stipulated that our sons would have to be circumcised and that we would extract a certain amount of blood as the mark of the covenant with G-d. Tzipporah said all this to the angel who wanted to kill her husband in his defense.
~ What is the place of Tzipporah, in his understanding?
~ Who is the bridegroom?
~ The piece of the Zohar, below, is happening within the following scene: R. Abba and R. Jacob, his son, are on their way to R. Abba's father-in-law. They stop at an inn, and the host has sons himself. The host, his sons, R. Abba and R. Jacob are all studying Torah precisely at midnight. They are discussing brit milah (circumcision), and we pick up mid-discussion.
(א) אָמַר רַבִּי אַבָּא זַכָּאִין אִנּוּן יִשְׂרָאֵל דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרָעֵי בְּהוֹן מִכָּל שְׁאָר עַמִין, וְיָהִיב לוֹן אָת קְיָימָא דָא, דְּכָל מַאן דְּאִית בֵּיהּ הַאי אָת, לָא נָחִית לַגֵּיהִנֹּם אִי אִיהוּ נָטִיר לֵיהּ כְּדְקָא יָאוּת דְּלָא עָיִיל לֵיהּ בִּרְשׁוּתָא אָחֳרָא וְלָא מְשַׁקֵּר בִּשְׁמֵיהּ דְּמַלְכָּא, דְּכָל מַאן דִּמְשַׁקֵּר בְּהַאי, כְּמַאן דִּמְשַׁקֵּר בִּשְׁמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא דִּכְתִיב, (הושע ה׳:ז׳) בַּה׳ בָּגָדוּ כִּי בָּנִים זָרִים יָלָדוּ.
(ב) תוּ אָמַר רַבִּי אַבָּא בְּזִמְנָא דְּבַר נָשׁ אַסִּיק בְּרֵיהּ לְאָעֳלֵיהּ לְהַאי בְּרִית, קְרֵי קוּדְשָׁא בְּרִיךְ הוּא לְפַמַּלְיָא דִילֵיהּ וְאָמַר חָמוּ מַאי בְּרִיָּה עֲבָדִית בְּעָלְמָא. בֵּיהּ שַׁעֲתָא אִזְדַּמַּן (ליה) אֵלִיָהוּ וְטָאס (מו ב) עָלְמָא בְּד' טָאסִין וְאִזְדַּמַּן תַּמָּן.
(ג) וְעַל דָּא תָּנִינָן דְּבָעֵי בַּר נָשׁ לְתַקָּנָא כֻּרְסְיָיא אָחֳרָא לִיקָרָא דִּילֵיהּ, וְיֵימָא (יג א) דָּא כֻּרְסְיָיא דְּאֵלִיָּהוּ, וְאִי לָאו לָא שָׁרֵי תַמָּן. וְהוּא סָלִיק וְאַסְהִיד קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא.
(ד) תָּא חֲזֵי, בְּקַדְמִיתָא כְּתִיב, (מלכים א י״ט:ט׳-י׳) מַה לְּךָ פֹה אֵלִיָּהוּ וְגו'. וּכְתִיב קַנֹּא קִנֵאתִי לַה׳ (אלהי צבאות) כִּי עָזְבוּ בְּרִיתְךָ בְּנֵי יִשְׂרָאֵל וְגו'. אָמַר לֵיהּ חַיֶּיךָ בְּכָל אֲתַר דְּהַאי רְשִׁימָא קַדִּישָׁא יִרְשְׁמוּן לֵיהּ בָּנַי בִּבְשַׂרְהוֹן אַנְתְּ תִּזְדַּמַּן תַּמָּן, וּפוּמָא דְּאַסְהִיד דְּיִשְׂרָאֵל עָזְבוּ, הוּא יַסְהִיד דְּיִשְׂרָאֵל מְקַיְימִין הַאי קְיָימָא. וְהָא תָּנִינָן עַל מָה אִתְעַנַּשׁ אֵלִיָּהוּ קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא עַל דְּאָמַר דִּלְטוֹרָא עַל בְּנוֹי.
(ה) אַדְהָכִי הֲוָה אָתֵי נְהוֹרָא דְיוֹמָא וְהֲווּ אֲמָרֵי מִלֵּי דְאוֹרַיְיתָא. קָמוּ לְמֵיזַל. אָמַר לֵיהּ הַהוּא גַבְרָא בַּמֶּה דְּעַסְקִיתוּ בְּהַאי לֵילְיָא אַשְׁלִימוּ. אֲמָרֵי מַאי הוּא. אָמַר לֶהוּ דְּתֶחמוּן לִמְחָר אַנְפּוֹי דְּמָרֵיהּ דְּקַיָימָא, דְּהָא דְּבִיתָאי בָּעָאת בָּעוּתָא דָא מִנַּיְיכוּ. וּגְזַר קְיָימָא דִּבְרֵי דְּאִתְיְילִיד לִי, לְמָחָר לֵיהֱוֵי הִלּוּלָא דִילֵיהּ. אָמַר רַבִּי אַבָּא הַאי בְּעוּתָא דְּמִצְוָה אִיהוּ וּלְמֶחמֵי אַפֵּי שְׁכִינְתָּא נֵיתִיב.
(ו) אוֹרִיכוּ כָּל הַהוּא יוֹמָא, בְּהַהוּא לֵילְיָא כָּנַשׁ הַהוּא גַבְרָא כָּל אִנּוּן רְחִימוֹי, וְכָל הַהוּא לֵילְיָא אִשְׁתַּדָּלוּ בְּאוֹרַיְיתָא וְלָא הֲוָה מַאן דְּנָאִים, אָמַר לֶהוּ הַהוּא גַבְרָא בְּמָטוּ מִנַּיְיכוּ כָּל חַד וְחַד לֵימָא מִלָּה חַדְתָּא דְאוֹרַיְיתָא:
(ז) פָּתַח חַד (רבי אבא) וְאָמַר (שופטים ה׳:ב׳) בִּפְרוֹעַ פְּרָעוֹת בְּיִשְׂרָאֵל בְּהִתְנַדֵב עָם בָּרְכוּ ה׳. מַאי קָא חָמוּ דְּבוֹרָה וּבָרָק דְּפָתְחוּ בְּהַאי קְרָא. אֶלָּא הָכִי תָּנִינָן לֵית עָלְמָא מִתְקָיְימָא אֶלָּא עַל הַאי בְּרִית דִּכְתִיב, (ירמיהו ל״ג:כ׳) אִם לֹא בְרִיתִי יוֹמָם וָלַיְלָה וְגו' דְּהָא שְׁמַיָא וְאַרְעָא עַל דָּא קָיְימִין.
(ח) בְּגִין כָּךְ כָּל זִמְנָא דְיִשְׂרָאֵל מְקַיְימִין הַאי בְּרִית, נִמּוּסֵי שְׁמַיָא וְאַרְעָא קָיְימִין בְּקִיּוּמַיְיהוּ, וְכָל זִמְנָא דְּחַס וְשָׁלוֹם יִשְׂרָאֵל מְבַטְּלִין הַאי בְּרִית, שְׁמַיָא וְאַרְעָא לָא מִתְקָיְימִין, וּבִרְכָאן לָא מִשְׁתַּכְּחִין בְּעָלְמָא.
(ט) תָּא חֲזֵי, לָא שַׁלִּיטוּ שְׁאָר עַמִּין עַל יִשְׂרָאֵל אֶלָּא כַּדּ בְּטִילוּ מִנַּיְיהוּ קְיָימָא דָּא. וּמַה בְּטִילוּ מִנַיְיהוּ. דְּלָא אִתְפָּרְעָן וְלָא אִתְגַּלְיָין. וְעַל דָּא כְּתִיב וַיַּעַזְבוּ בְּנִי יִשְׂרָאֵל אֶת ה׳ וְגו' וַיִּמְכֹּר אוֹתָם בְּיַד סִיסְרָא, וַיַּעַזְבוּ אֶת ה׳ מַמָּשׁ. עַד דְּאֲתַת דְּבוֹרָה וְאִתְנַדְּבַת לְכָל יִשְׂרָאֵל בְּמִלָּה דָא, כְּדֵין אִתְכְּנָעוּ שַׂנְאֵיהוֹן תְּחוֹתַיְיהוּ.
(י) וְהַיְינוּ דְּתָנִינָן דְּאָמַר קוּדְשָׁא בְּרִיךְ הוּא לִיהוֹשֻׁעַ וְכִי יִשְׂרָאֵל אֲטִימִין אִנּוּן וְלָא (בא מ' א') (ע) אִתְפְּרָעוּ וְלָא אִתְגַּלְיָיא וְלָא קָיְימִין קְיָימָא דִילִי, וְאַתְּ בָּעֵי לְאָעֳלָא לְהוּ לְאַרְעָא וּלְאַכְנָעָא שַׂנְאֵיהוֹן. (יהושע ה׳:ב׳) שׁוּב מוֹל אֶת בְּנִי יִשְׂרָאֵל שֵׁנִית. וְעַד דְּאִתְפְּרָעוּ וְאִתְגַּלְּיָיא הַאי בְּרִית לָא עָאלוּ לְאַרְעָא וְלָא אִתְכְּנָעוּ שַׂנְאֵיהוֹן. אוּף הָכָא כֵּיוָן דְּאִתְנַדְּבִין יִשְׂרָאֵל בְּהַאי אָת אִתְכְּנָעוּ שַׂנְאֵיהוֹן תְּחוֹתַיְיהוּ וּבִרְכָאן אִתְחֲזָרוּ לְעָלְמָא הֲדָא הוּא דִכְתִיב בִּפְרוֹעַ פְּרָעוֹת בְּיִשְׂרָאֵל בְּהִתְנַדֵּב עָם בָּרְכוּ ה׳.
(יא) קָם אָחֳרָא פָּתַח וְאָמַר, (שמות ד׳:כ״ד) וַיְהִי בַדֶּרֶךְ בַּמָּלוֹן וַיִּפְגְּשֵׁהוּ ה׳ וַיְבַקֵּשׁ הֲמִיתוֹ לְמַאן לְמשֶׁה. אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא וְכִי אַתְּ אָזִיל לְאַפָּקָא יַת יִשְׂרָאֵל מִמִּצְרָיִם וּלְאַכְנְעָא מַלְכָּא רַב וְשַׁלִּיטָא, וְאַתְּ אַנְשְׁיֵית מִנָךְ קְיָימָא. דִּבְרָךְ לָא אִתְגְּזַר, מִיָּד וַיְבַקֵּשׁ הֲמִיתוֹ.
(יב) תָּאנָא נָחַת גַּבְרִיאֵל בְּשַׁלְהוֹבָא דְּאֶשָׁא לְאוֹקְדֵיהּ, וְאִתְרְמִיז חַד חִיוְיָא מִתּוֹקְדָא לְשָׁאפָא לֵיהּ בְּגַוֵּיהּ. אַמַּאי חִיוְיָא, אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא אַתְּ אָזִיל לְקַטְלָא חִיוְיָא רַבְרְבָא וְתַקִּיפָא וּבְרָךְ לָא אִתְגְּזַר. מִיָּד אִתְרְמִיז לְחַד חִיוְיָא לְקַטְלָא לֵיהּ,
(יג) עַד דְּחָמַת צִפּוֹרָה וְגַזְרַת לִבְרָהּ וְאִשְׁתְּזִיב הֲדָא הוּא דִכְתִיב וַתִּקַּח צִפּוֹרָה צוֹר. מַהוּ צוֹר, אֶלָּא אַסְוָותָא. וּמַאי אַסְוָותָא דִּכְתִיב וַתִּכְרוֹת אֶת עָרְלַת בְּנָהּ. דְּנִצְנְצָא בָּהּ רוּחַ קוּדְשָׁא.
(1) Said R. Abba: ‘Happy are Israel in that God has chosen them from all peoples and has given them this sign of the covenant; for whoever has this sign of the covenant will not descend to Gehinnom if he guards it properly, not subjecting it to another power or playing false with the name of the King; for to betray this sign is to betray the name of God, as it is written, “they have dealt treacherously against the Lord in that they have born strange children” (Hos. 5:7).’
(2) Said R. Abba further: ‘When a man takes up his son to initiate him in this covenant, God calls to the ministering angels and says, “See what a creature I have made in the world!” At that moment Elijah traverses the world in four sweeps and presents himself there;
(3) and for this reason we have been taught that it behooves the father to prepare an extra chair for his honor, and to say “this is the chair of Elijah”; and if he neglects to do so, Elijah does not visit him nor go up and testify before the Almighty that the circumcision has taken place.
(4) Why has Elijah to testify? For this reason. When God said to him “What are you doing here, Elijah?” (I Kings 19:9), he answered, “I have been very jealous for the Lord, the God of Hosts, for the children of Israel have forsaken thy covenant.” Said God to him: “As you live, wherever my children imprint this sign upon their flesh, you will be there, and the mouth which charged Israel with forsaking the covenant shall testify that they are observing it.” Our teachers have also taught that the reason why Elijah was punished was because he brought false charges against God’s children.’
(5) By this time it was full daylight and they [the students] rose to go, but the host came to them and said: ‘Will you not finish the subject on which you were engaged tonight?’ They said to him: ‘What do you mean?’ He said: ‘Tomorrow you have a chance of seeing the sponsor of the covenant, for tomorrow is the celebration of the circumcision of my son, and my wife begs you to stay.’ Said R. Abba: ‘We are invited to a pious act, and if we stay, it will be to behold the divine presence.’ They accordingly stayed the whole of that day.
(6) When night came the host brought together all his friends and they studied the Torah all that night and not one of them slept. Said the host to them, ‘May it please you that each one should give an exposition of the Torah.’
(7) Then one began on the text: For that there was an uncovering of flesh in Israel, for that the people offered themselves willingly, bless you the Lord (Jud. 5:2). He said: ‘The reason why Deborah and Barak commenced their song with these words was as follows. The world, as we have been taught, rests only upon this covenant of circumcision, according to the verse in Jeremiah (33:25), “If not for my covenant day and night, I had not set the ordinances of heaven and earth.”
(8) Hence as long as Israel observe this covenant, the heaven and earth go on in their appointed course. But if Israel neglect this covenant, then heaven and earth are disturbed, and blessing is not vouchsafed to the world.
(9) Now in the time of the Judges the Gentiles gained power over Israel only because they neglected this covenant, to this extent, that they did not uncover the flesh after circumcision: this is indicated by the words “And [the children of Israel] forsook the Lord” (Judges 2:13). Hence God delivered them into the hand of Sisera, until Deborah came and made all Israel vow to circumcise properly; then their enemies fell before them.
(10) Similarly, as we have learnt, God said to Joshua, “Do you not know that the Israelites are not circumcised properly, as the flesh has not been uncovered; how then can you expect to lead them into the land and subdue their enemies?” Hence God said to him, “Circumcise again the children of Israel a second time” (Josh. 5:2); and until the uncovering was performed, they did not enter the land and their enemies were not subdued. So here, when Israel vowed to observe this sign, their enemies were overcome and blessing returned to the land.’
(11) Another one then discoursed on the text: And it came to pass on the way at the lodging place that the Lord met him and sought to kill him (Ex. 4:24). He said: ‘By “him” is here meant Moses. Said God to him: “How can you think to bring Israel out of Egypt and to humble a great king, when you have forgotten my covenant, since your son is not circumcised?” Forthwith “he sought to slay him”.
(12)That is, as we have learnt, Gabriel came down in a flame of fire to destroy him, having the appearance of a burning serpent which sought to swallow him. Why a serpent? The Holy Blessed One said to him: 'you are going to destroy the great serpent and your son is not circumcised?! (Ezek. 29:3 compares Pharaoh to a serpent). Immediately [the angel] appeared to him as a serpent to kill him,
(13) Zipporah, however, saw in time and circumcised her son, so that Moses was released; so it is written, “And Zipporah took a flint." What is flint? A remedy. And what was the remedy? As it is written: "and she cut off the foreskin of her son”, in her sparkled a sudden inspiration [ruach hakodesh]
~ How does the Zohar understand our reading? Who is being punished, and why?
~ How does Tzipporah know what to do?
(א) הֵיכָלָא חֲמִישָׁאָה. הֵיכָלָא דָּא, אִיהוּ הֵיכָלָא דְּאִקְרֵי (מצורע נ"ד ע"א) שְׁאוֹ"ל, לָקֳבֵל הַהוּא שְׁמָא דְּאִקְרֵי עָרֵל, וְהָא אוֹקִימְנָא דְּדָא אִיהוּ רָזָא דְּעָרְלָה. בְּהַאי הֵיכָלָא, אִית חַד פִּתְחָא, וְחַד מְמָנָא עָלֵיהּ. וְדָא אִיהוּ מְמָנָא לְאַתְעֲרָא תָּדִיר קִטְרוּגָא עַל עָלְמָא, וְהַאי רוּחָא אִקְרֵי אֵיבָ"ה, בְּגִין דִּשְׁמָא דְּהַאי פִּתְחָא אֵיבָ"ה שְׁמֵיהּ, וְסִימָנִיךְ (בראשית ג׳:ט״ו) וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וְגוֹ'.
And the fifth palace. This palace, called Sheol, to receive the name Arel (uncircumcised) and behold - here we already explained the secret of the Orlah. In that palace, there is a gate, and an appointed [spirit] on it. And that appointed [spirit] is there to accuse the entire world, and this spirit is called Eivah (hatred) as the name of that gate is Eivah, and your sign is "I will set hatred between your children and the woman's children" (Gen. 3:15).
~ Orlah is a word for externalities that cover the core, that prevent the inner forces to come out. So the Text will speak of trees that need three years of ungathered fruit, and the heart that is stopped up, or "uncircumcised". All those readings are already found in the Torah: Gen. 17; Lev. 19:23; Deut. 10:16
בְּהַאי הֵיכָלָא קַיְּימָא חַד רוּחָא דְּשַׁלִּיט עַל כֹּלָּא, וְהַאי אִקְרֵי שׁוֹדֵ"ד. וְאִיהוּ (שוד) (ישעיהו נ״ט:ז׳) שׁוֹד וָשֶׁבֶר. וְדָא הוּא שׁוֹדֵד בְּטוּרֵי רָמָּאֵי, גּוֹ טִנָרִין וְטוּרִין. מֵהֵיכָלָא דָּא יַנְקֵי כָּל אִינּוּן מְשַׁדְדֵי וּמְשַׁצֵי בְּחָרְבְּנִין. וּמֵהָכָא נָפְקִין, כָּל אִינּוּן דְּקַטְלֵי בְּסַיְיפִין וְרוּמְחִין, וְאַזְלִין בָּתַר לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לְשֵׁיצָאָה כֹּלָּא.
In this palace there is a spirit that governs all, and it is called Shoded, and this is "destructiveness shod and brokenness" (Isaiah 59:7). And this is the destructive forces on the high hills, inside stones and hills. From this palace all the destroyers and obliterators in places of complete ruin. It is from this palace that all those who kill with swords and spears receive their life-force, and go after the fiery swirling sword (Gen. 3:24) to destroy everything.
~ From where do those who cause wanton destruction and enjoy killing and maiming come from? The Zohar has an answer to that question, specifically. There is a drunkenness in the power of destruction.
מֵהַאי נָפִיק רוּחָא אַחֲרָא, וְאִקְרֵי שׁוֹד. וְכַד שַׁלִּיט כַּפְנָא עַל עָלְמָא, הַאי רוּחָא דְּאִקְרֵי שׁוֹ"ד, אִיהוּ אִשְׁתְּכַח. וְרוּחָא אַחֲרָא אִשְׁתָּתַּף עִמֵּיהּ, דְּאִקְרֵי כָּפָ"ן. וְאִלֵּין אַזְלֵי בְּעָלְמָא, וּמִשְׁתַּכְחֵי לָקֳבֵל בְּנֵי נָשָׁא, וְהַיְינוּ דִּכְתִיב, (איוב ה׳:כ״ב) לְשֹׁד וּלְכָפָן תִּשְׂחָק. וְאִלֵּין עַבְדִין קִטְרוּגָא לִבְנֵי נָשָׁא, וּמְשַׁדְדֵי לְכֹלָּא. חַד דְּאִקְרֵי שׁוֹד, דְּבָתַר דְּאָזִיל בְּגוֹ טוּרִין רָמָאִין, וְשָׁדִיד וְחָרִיב וְשֵׁצֵי כֹּלָּא. כְּדֵין תָּב וְשָׁדַד לִבְנֵי נָשָׁא, וּמֵתִין בְּחוּלְשָׁא דִּילֵיהּ. וְכַד אַכְלֵי בְּנֵי נָשָׁא, לָא שַׂבְעִין, בְּגִין דְּאִיהוּ שַׁלְטָא בְּעָלְמָא.
From here another spirit comes out, and it is called Shod (robbery). And when hunger rules the world, this spirit called Shod is found. And another spirit joins it, and that is called Kafan (starvation). And those two go out in the world, and set themselves against the humans, as it is written "you will laugh at violence and starvation" (Job 5:22). And they set accusations against a person, and destroy all. One is called Shod, because after going to all high places and destroying and obliterating everything, then it tries to destroy humans, and people die through [showing] weakness to this spirit. And after the spirits consume humans, they are not satiated as they are after the entire world.
~ Death here is simply becoming less than a human. Robbery due to fear of starvation, or we could say, robbery due to perceived lack, transforms humans in less than.
And at that time [of famine] a person who does lovingkindness [hesed] to people, and brings food and water to them, is able to expel those two spirits, so they will not govern the world. And when Israel does not do hesed with people and the world, and the other nations do, then those two spirits envelop and imbue them (other version: the rest of the nations and strengthen them) and they go against Israel. This is how the Other Side is strengthened and Israel is weakened and becomes pliant.
וְכַד יִשְׂרָאֵל עַבְדֵּי חֶסֶד, אִתְכַּפְיָא הַהוּא סִטְרָא אַחֲרָא וְאִתְחַלָּשׁ, וְסִטְרָא דִּקְדוּשָּׁה אִתְקַף. וְכַד יִשְׂרָאֵל לָא מִתְעָרֵי בְּחֶסֶד, אִינּוּן תְּרִין רוּחִין (ד"א מתבסמי, חד אתבסם להו לשאר עמין) וּמִתְהַפְּכֵי לְאַכְפְּיָיא לוֹן לְיִשְׂרָאֵל, וּכְדֵין אִינּוּן בִּרְכָאָן דְּנַחְתֵּי מִלְּעֵילָּא, מִסְּטָר יְמִינָא, יַנְקֵי לוֹן שְׁאַר עַמִּין. (ד"א וקיימא לההוא סטרא) וְהֲדָא הוּא דִכְתִיב, (שיר השירים א׳:ו׳) שָׂמוּנִי נוֹטֵרָה אֶת הַכְּרָמִים, אִלֵּין שְׁאַר עַמִּין. כַּרְמִי שֶׁלִּי לא נָטַרְתִּי, אִלֵּין יִשְׂרָאֵל. בְּגִין דִּשְׁאַר עַמִּין מַשְׁכֵי לֵיהּ בְּגַוַויְיהוּ, בְּאִינּוּן חֲסָדִים דְּעַבְדִּין עִם בְּנֵי נָשָׁא. וְיִשְׂרָאֵל מְרַחֲקָן לֵיהּ מִגַוַויְיהוּ, בְּגִין דְּלָא מִשְׁתַּדְּלֵי בְּאִינּוּן חֲסָדִים כִּשְׁאַר עַמִּין.
And when Israel does lovingkindness [hesed], the Other Side is humbled and weakened, and the Holy Side is strengthened. And when Israel does not act with lovingkindness, those two spirits switch so as to subdue Israel (another possibility involve/imbue Israel, making Israel similar to the other nations). And so those blessings that come from Above, from the right side, come to feed the other nations (another possibility: and stay on that side). And so it is written "they made me guard their vineyards [my own vineyard I did not guard]" (Song of Songs 1:6). "They" are the other nations. "My vineyard I did not guard" is Israel. This is how the other nations attract Israel, through the lovingkindness they do to all humans. And Israel distances themselves from them, because they don't deal with lovingkindness as the rest of the peoples do.
וּתְחוֹת אִלֵּין רוּחִין, קַיְימִין כָּל אִינּוּן דְּאִקְרוּן עָרְלָה. זְמוֹרֵי עָרְלָה, עַנְפֵי עָרְלָה. וְעֵילָּא מִנְּהוֹן חַד מְמָנָא, דְּאִקְרֵי גְּזַר דִּינַיָּ"א. וְהַאי אִיהוּ קַיְּימָא עַל כָּל אִינּוּן דְּלָא נַטְרֵי שְׁנֵי עָרְלָה דְּאִילָנָא. וְעַל כָּל אִינּוּן, דִּמְעַכְּבֵי אֶת קַיָּימָא לִבְרַיְיהוּ. וְעַל דָּא, בָּעָא חִוְיָא לְקָטְלָא לִבְרֵיהּ דְּמֹשֶׁה. עַד דְּגַזְרַת לֵיהּ צִפוֹרָה, דִּכְתִּיב, (שמות ד׳:כ״ה) וַתִּקַּח צִפוֹרָה צֹר וַתִּכְרֹת אֶת עָרְלַת בְּנָהּ וְגוֹ'.
And under all those spirits are the spirits that are called Orlah. Prunings of Orlah, Branches of Orlah. And over those there is one appointed [spirit], called Gzar Dinaya (G'zar din, decision of judgment, implies harshness). And this hovers over all those who do not observe the (three) years of a tree's Orlah, and over all who prevent the establishment of the covenant with their sons. And this is why the serpent wanted to kill Moshe. Until Tzipporah cut it out, as it says "and Tzipporah took a flint and cut the orlah of her son" (Ex. 4:25).
(ז) וְהַאי רוּחָא, מְמָנָא עַל בְּנִי נָשָׁא דִּמְחַבְּלֵי אָרְחַיְיהוּ, וְלָא חַיְישֵׁי לִיקָרָא דְּמָארִיהוֹן, לְמֵיטַר אָת קַיָּימָא קַדִישָׁא. וְהַאי אָעִיל לוֹן לַגֵיהִנָּם, לְהַהוּא אֲתָר דְּאִקְרֵי שְׁאוֹל וַאֲבַדוֹן, וְאִתְדָּן תַּמָּן, כְּמָה דְּאוֹקִימְנָא הָכָא.
And this spirit is appointed over those who destroy their path, and do not worry about the honor of their Master, that don't guard the sacred covenant, they go to Gehinom, to the place called Sheol and Avadon (destruction), and there they are judged, as we explained above.
Circumcision may be performed by anyone. Even a person who is himself not circumcised, a slave, a woman, or a minor may perform the circumcision, if an adult male is not present. An idol worshipper, however, should not be allowed to perform the circumcision at all. Nevertheless, if he does so, there is no need for a second circumcision.
Any utensil may be used for circumcision, even a flint, glass, or any article that cuts. One should not circumcise with the sharpened side of a reed, because of the danger involved. The optimum manner of performing the mitzvah is to use an iron utensil - either scissors or a knife. Throughout the Jewish community, it has become customary to use a knife.
הכל כשרים למול אפי' עבד אשה וקטן וערל ישראל שמתו אחיו מחמת מילה ואם יש ישראל גדול שיודע למול הוא קודם לכלם (וי"א דאשה לא תמול (סמ"ק והגהות מרדכי) וכן נוהגין להדר אחר איש) אבל עובד כוכבים אפי' הוא מהול לא ימול כלל ואם מל אין צריך לחזור ולמול פעם שנית: הגה וי"א דחייבים לחזור ולהטיף ממנו דם ברית (טור בשם סמ"ג) וכן עיקר. מומר לכל התורה כולה או שהוא מומר לערלות דינו כעובד כוכבים (כ"מ בש"ס פ"ב דע"א ובטור וב"י בשם הר' מנוח וב"ה וד"מ שבא"ז מסתפק) . תינוק שהוצרכו למולו תוך ח' מפני הסכנה אין חילוק בין ישראל לעובד כוכבים דכל תוך ח' לא מיקרי מילה מיהו אם נשארו ציצין המעכבין המילה או שמל ולא פרע יגמור ישראל המילה לח' או לאחר שיתרפא (רשב"א) ויש לאדם לחזור ולהדר אחר מוהל ובעל ברית היותר טוב וצדיק (א"ז) ואם נתנו לאחד אסור לחזור בו מיהו אם חזר בו הוי חזרה (מרדכי ס"פ כל הגט) ואין מועיל בזה קבול קנין (הגהות מרדכי דשבת ותשובת הרא"ש כ"ב) אבל אם נשבע לו היו כופין אותו שיקיים (שם בהרא"ש) ואם נתנו לא' ולא היה בעיר והאב היה סבור שלא יהיה שם בזמן המילה ושלח אחר אחר ובתוך כך בא הראשון ימהלנו הראשון דודאי לא חזר מן הראשון (ב"י בשם תשו' ר"מ ומהרי"ק שורש ע"ו) אשה אינה יכולה ליתן לאחר למול דהרי אינה שייכה במצות למול את בנה (שם בתשובה בשם ר"מ):
א Everyone is kosher perform circumcision even a slave, a woman, a child and an uncircumcised Jew whose brother had died from circumcision. But if there is an adult male Jew that knows how to perform circumcision he gets precedence over them all. (And there are those who say that a woman does not circumcise סמק והנהות מרדכי and this is our custom to beautify this mitzvah through a male mohel) but an idol worshiper, even if he himself is circumcised, should not perform a circumcision. But if an idol worshiper did circumcise, one does not need to go and perform the circumcision a second time. Isserles: there are those who say that one is obligated to do hatafat dam brit [extract blood for the covenant] and this is correct. A rebellious Jew, whether for the entire Torah or the foreskin alone, is judged as an idol worshiper. If a baby needs a circumcision berfore the 8th day, due to a health issue, there is no distinction between a Jew and an idol worshiper, as during those 8 days it is not called brit milah. But if there were leftovers or the circumcision was not performed completely, then on the 8th day a Jew comes and completes it, or when the boy gets healed (Rashba). And a person should try to find an observant, good and righteous person to do this, and if the honor was given to a certain person, it is forbidden to go back and retract it, and there is no distinction whether there is a payment involved or not.