THE BRIS OF AVRAHAM
Rabbi Mendy Feder
The commandment of circumcision is an essential mitzvah which was transmitted
by G-d to our forefather Abraham. Maimonides in his Mishna Torah in the
laws of Circumcision the third chapter law 8 teaches us that this commandment
is extremely important. The Rambam tells us that Abraham was not called
shalem, complete, or perfect, until he was circumcised. The Rambam quotes
Genesis chapter 17 verse 1, which states, "...Walk before me and be
perfect." We therefore can infer that prior to Abraham's circumcision
he was in a state where he evidently was lacking perfection. The Rambam
additionally states in law 9 that the commandment of a bris is extremely
important because Abraham's krisus bris is mentioned 13 times in the Torah,
whereas the entire commandments of the Torah were only undertaken by three
covenants.
A review of this Rambam raises several important questions. What is so
essential about the commandment of circumcision that the Torah seems to
view it as a more significant covenant than the covenant respecting the
entire Torah? Furthermore, in what way was Abraham lacking perfection prior
to his bris and what does circumcision accomplish? We must attempt to understand
the concept of a tamim, especially in view of G-d's commandment to Abraham
to have a bris and walk before me and be tamim.
Upon examining some of the halachic aspects of the actual maaseh hamitzva,
the positive action of circumcision, we can gain some insights. There are
two blessings made when performing the act of circumcision. The first blessing
is made right before the action and it is the blessing of al hamilah. This
is the blessing of the action of circumcision and like all blessings on
an action, the blessing precedes the action and qualifies it. However, there
is a second blessing which the mohel makes. This is the blessing of lehachniso
bivriso shel avraham avinu, to enter the child into the covenant of Abraham
our father. There is a question amongst the Rabbis as to the nature of this
blessing. If it is a blessing on the action, then it must precede the circumcision,
like the first blessing. If it is a blessing of shevach, of praise, then
it follows the circumcision, which is the basis for our praising G-d. The
Rabbeinu Tam in Tosafos in Pesachim 7a states that it is considered a blessing
of praise and thus recited afterwards. He states that the blessing is a
praise to G-d for granting us the commandment of circumcision. We must also
articulate that the circumcision is being done for the sake of G-d our creator
and not for the sake of idolatry.
This Tosafos raises several problems. Why must we express that this commandment
of circumcision is being done for G-d? Why is the commandment of circumcision
the only Mitzvah that demands that we specifically mention that it is not
done for idolatry? There is a law that the halachic action of slaughtering
cannot be performed by a gentile because we are concerned that he will be
performing the action for idolatry. It would seem that the blessing for
slaughtering would be a more appropriate action for the pronouncement that
it is not being done for idolatry. What is so unique about the commandment
of circumcision?
To comprehend the significance of circumcision we must explain the concept
of tamim. The Rambam in his Mishna Torah in the Laws of Idolatry, at the
end of chapter 11 discusses the positive commandment in the Torah of "tamim
tíheeyeh im hashem elokecha". The Rambam teaches us that sorcery;
witchcraft and divination are all false and nonsensical practices. These
are primitive practices whereby man predicates his daily actions based upon
some irrelevant external events. They are usually superstitious practices
which appeal to man's instinctual insecurities. Amongst these practices
are the individuals who state that "since my stick fell out of my hand,
I cannot travel in that direction". A different example of a prohibited
action is if someone says that said date is a good day for performing certain
actions. If a person consults a charlatan who pretends to speak to the dead
or pretends to predict the future, these are also forbidden practices. These
practices appeal to the dark side of man's nature, the part that wishes
to deny reality and satisfy instinctual urges by (granting?)positing authenticity
to these inane activities which are attractive to the instincts. They appeal
to man's fantasy and create an illusion of great satisfaction. It would
be foolish for modern man to deny the force of these emotions and posit
that this type of behavior is only symptomatic of primitive man. One need
only look at the appeal of horoscopes to dispel such a notion. A recent
leader of the free world, the most powerful man in a supposedly sophisticated
society, based his schedules on this nonsense. Maimonides advised us that
all these activities are categorized as emptiness and vanity. The Rambam
further admonishes against these practices and states that if anyone believes
that these actions are true or contain wisdom, they are ignorant and lack
knowledge. However, if someone has been fortunate to obtain wisdom he will
know that these actions are false and are attractive only to foolish people
whose minds are lacking intellectual clarity. The Rambam concludes that
all these practices are contrary to the Torah's commandment of "tamim
tíheeyeh im hashem elokechaî
There are two parts to human nature. One part is the reality-based part
of the human mind. It is man's crowning glory, his divine image, and the
part of man that can perceive wisdom and knowledge. The other part of man's
nature is the primitive part of the mind which appeals to man's fantasy.
It demands suspension of the critical faculty. In Judaism there is no room
for this part of man's nature to guide his actions. We are commanded to
love G-d. This means, as we recite in the kriat shema, to teach our sons
and to know Torah. The only part of man that can relate to G-d and learn
Torah is the tzelem elokim. The prophets repeatedly have counseled the children
of Israel to have knowledge of G-d. This can only be accomplished by a long
searching process which begins with the part of man that perceives G-d's
knowledge.
Therefore the concept of tamim means that man should guide his life based
upon the part of man which can perceive G-d's knowledge. This part of the
human personality must always retain control and exercise its force on the
person's actions. One can only be tamim, complete, when the soul of man
is not affected by the instinctual part of his nature. The ruling part of
his soul must be the part of man that can recognize G-d. The state of tamim
is only achieved when there is only one ruling principle in the soul, namely
the tzelem elokim. Nothing else can affect the person who is tamim.
Maimonides in his Guide to the Perplexed states that an uncircumcised
person is more perfect physically. Since he is born that way he is more
physically perfect. G-d created man uncircumcised, which must be a physically
more perfect state respecting his physical existence. Circumcision reduces
man's instinctual drive. It makes us less perfect physically but demonstrates
that we must perfect ourselves spiritually. Milah signifies man's conquest
over the instinctual part of his nature. Circumcision represents an institution
in man which demonstrates a reduction of his instinctual drive. The instinctual
part of man's nature is the source of his superstitious tendencies. Man's
instinctual nature detracts from his being tamim. Therefore milah is the
establishment of an institution in man, which installs in man the ruling
element of his soul. This is the part of the soul which can recognize G-d.
Therefore milah is the institution which signifies that man must guide his
actions by chochma not the instinctual, and that one strives to be tamim.
Circumcision is mentioned thirteen times in the Torah, compared to the
covenant of the very acceptance of the Torah, which is only mentioned three
times. Circumcision is the institution which reflects that an individual's
actions must be guided by the tzelem elokim. Acceptance of the Torah is
only possible if there are individuals, gavras, who are capable of dedicating
their lives to its intellectual precepts. Therefore, milah is essential
because it creates individuals who are tamim, complete and whose ruling
part of their soul is the intellect. Only then is the system of Torah capable
of being perpetuated.
The commandment of milah was given over specifically to Abraham. Abraham
had the intellectual conviction to reject the primitive and pagan beliefs
that pervaded his society. He had the intellectual courage to recognize
G-d as the source of reality and deny the idolaters of his day. Therefore
he was blessed with the institution of milah. The personality of Abraham
was deserving of this institution. However, Abraham was not shalem, not
complete, until he performed the Mitzvah of milah. He had to demonstrate
through this commandment, that the ruling part of his soul was the intellectual.
Through the performance of this mitzvah he rendered himself an adam hashalem,
complete. Abraham demonstrated that all parts of his personality were subdued
except the part of his soul which recognized and related to the creator.
He thus became tamim and was able to walk before G-d.
We can now appreciate the Rabbeinu Tam's concept of the second blessing
made at the circumcision. It is a blessing of praise which uniquely articulates
that its objective is for the sake of G-d. Circumcision is the only commandment
which, by its very performance, subordinates the instinctual forces in man.
The very essence of its objective is the demonstration that we aspire to
guide our own lives based upon the part of man that can perceive reality
and relate to G-d. Therefore, we express our intentions that we are performing
this unique commandment for the sake of G-d and not for idolatry, which
appeals to the lower part of man's nature.
The importance of milah is also attested to by the fact that if one does
not perform the mitzvah, he is mechayev kares. Similarly, if one fails to
partake of the korban pesach he is also mechayev kares. These are the only
two positive commandments that if one fails to perform, makes him subject
to kares. Circumcision is essential because it signifies that the gavra,
the individual, is one who is capable of living a life of Torah. The korban
pesach was commemorative of the exodus of Egypt and the birth of a nation
dedicated to the principles of the Torah. Thus, both these mitzvos are essential
components for the Torah system, milah insofar as the individual is concerned
and korban pesach with respect to the nation.
|