Parshas Vayeira
1. In the Midrash1 it is related that "Yitzchak and Yishmael were disputing with one another: this one said, I am more beloved than you, for I was circumcised at thirteen years; and this one said, I am more beloved than you, for I was circumcised at eight days."
That "I was circumcised at thirteen years" should be more "beloved" is understood simply (as the Midrash continues, that Yishmael argued) — "for it was in my power to protest and I did not protest."2 But one must understand: what superior quality is there in "I was circumcised at eight days," on account of which Yitzchak said "I am more beloved than you"?3
The commentators4 say that the advantage lies in that "a mitzvah in its proper time is preferable" — and the time of milah is indeed "at eight days."5
But this is not smooth. For [in addition to the fact that, since the Almighty commanded Yishmael concerning his circumcision only when he was thirteen years old, there is no room to say that by him there was a lack in "a mitzvah in its proper time," because by him that (age thirteen) was the "proper time" of the mitzvah;6
(and as has been discussed on another occasion7 regarding the reason why Avraham Avinu was able to circumcise himself on Yom Kippur,8 whereas the law is that a circumcision not in its proper time does not override Shabbos and Yom Tov9 — and Avraham Avinu did fulfill the entire Torah before it was given10 — that since he was commanded concerning milah at that time, by him it was a circumcision in its proper time),
so in addition to this]:
The matter of "a mitzvah in its proper time is preferable" is only a particular advantage within the fulfillment of the mitzvah — the time of the mitzvah. How, then, can one compare the belovedness of fulfilling the mitzvah "in its proper time" with the advantage of Yishmael's circumcision, an advantage bearing on the fulfillment of the mitzvah as a whole ("for it was in my power to protest and I did not protest"), to the point that on account of it Yitzchak should say "I am more beloved than you"?
One must therefore say that the matter of being circumcised at eight days is not merely a detail within the mitzvah — its time — but rather it bears on the entire matter of milah; circumcision at eight days has a different character, a different quality.
This is also proven from that which Chazal say:11 "Adam HaRishon was commanded concerning seven mitzvos … to Noach was added the limb of a living creature … Avraham was commanded concerning milah, Yitzchak inaugurated it at eight days" (because Yitzchak "was the first to be circumcised at eight days"12).
And seemingly: why does the Midrash divide the mitzvah of milah into two13 — the command concerning it (to Avraham) and the matter of "he inaugurated it at eight days" (through Yitzchak)? Is it because by Yitzchak the (single) detail of "circumcised at eight days" was added that this suffices to attribute to him the "inauguration" of the mitzvah of milah?14 And more than that — to single it out as a category of its own, akin to the distinction (and addition) of milah relative to the limb of a living creature and so forth?
It follows from this that the matter of being circumcised at eight days accomplishes an essential novelty in the entire matter of milah.
2. And this is the explanation of the matter:
The content of the bris milah is, in the language of the verse,15 "And My covenant shall be in your flesh for an everlasting covenant": through the bris milah an eternal bond is effected between the one circumcised and the Almighty, as it were.
It is like the making of a covenant between two who love one another: when they wish to secure the love between them permanently, in a manner that nothing and no circumstance should disrupt it, they reinforce it with strength and might by making a covenant between themselves.16
But with regard to a covenant between human beings — where, by a created being, changes are possible — it is possible that the covenant too should afterwards become nullified. When, however, the Almighty makes a "covenant," in our case with a Jew (through the fact that a Jew circumcises himself), it is an "everlasting covenant," in which no change is possible.17
And this is one of the explanations18 why Avraham Avinu did not circumcise himself until the Almighty commanded him concerning it — even though Avraham Avinu fulfilled the entire Torah before it was given10 — because a created being, being subject to change, cannot by its own power effect a matter of eternity, an "everlasting covenant." This can be effected only through the power of the Creator, who commands (and this gives the power), "And My covenant shall be … an everlasting covenant."
3. With this one will understand why the time of the bris milah is specifically in the smallest state of smallness, at eight days, when the one being circumcised is still an infant and cannot participate at all by his own power in the fulfillment of the mitzvah:
Something that a person carries out with his own powers requires a preparation in time until he is sufficiently ready and has the capacity to do it. Not so the "covenant" that is effected through the mitzvah of milah: it comes entirely from the side of the Creator — there is no grasp of the hand of the person being circumcised in it.
The act of the mitzvah itself is indeed performed by a human being, but the covenant that is created through it is effected entirely from the side of the Almighty.19 That is to say, the meaning is not that through the mitzvah of milah a person binds himself to the Almighty, but on the contrary: when a Jew circumcises himself, the Almighty binds the Jew to Himself in an "everlasting covenant."
And therefore there is no reason to wait until the child becomes an adult and is able himself to participate in the fulfillment of the mitzvah, because in any case this will not at all be his accomplishment; and therefore, on the contrary — at the first possibility (as soon as the child is strong enough20) he is circumcised.
4. Accordingly one will also understand the advantage in the circumcision of Yitzchak — "the first to be circumcised at eight days"21 — over the circumcision of Avraham*20 (and of Yishmael)21:
To Avraham the mitzvah of milah was given only after he had prepared himself for it through his earlier avodah, until he reached ninety-nine years, with an order and gradation: beginning from "he recognized his Creator" (with the various levels in this:22 at three years, at forty, at forty-eight), his avodah of publicizing G‑dliness in the world, and so forth, until he attained the highest perfection possible for a created being — and only afterwards was the mitzvah of milah given to him (from Above), through which he became "whole."23
And therefore in his fulfillment of the mitzvah of milah it was not emphasized and evident in a revealed way that this is a "covenant" and a bond that comes altogether and entirely only from Above.
That is to say: even by Avraham it was not in a manner that his earlier avodah was a vessel for the covenant, a cause and factor bringing about the covenant — for, as above: the covenant effected through milah — an everlasting covenant, eternity — is not within the law of a created being, for "everything that comes into being perishes";24 a created being cannot accomplish anything in this, and the greatest of the great (who grasps the mitzvah thoroughly) is no "closer" to it than the smallest of the small —
rather, his avodah was merely a matter of preparation for the covenant: that through Avraham's having done his avodah in perfection, as much as a created being can accomplish as a created being, the Almighty afterwards gave him a gift from Above,25 that he should have the "everlasting covenant,"
(in the manner of "had he not given satisfaction to his soul, he would not have given him a gift"26 — where the "giving satisfaction to his soul" is not a payment for the gift, and certainly not something that compels that the gift must be given to him, since a gift comes from the side of the giver; but, on the other hand, the gift is given specifically when there is the "giving of satisfaction to his soul").
But nevertheless, since it came after the preliminary avodah of Avraham — his avodah was "mixed into" his fulfillment of the mitzvah of milah,27 to the point that the mitzvah of milah itself was by him bound up with his "decision" that he must circumcise himself.28
And therefore in this it was not emphasized and evident in a revealed way how the covenant comes entirely from Above.29
[And similarly by Yishmael, who circumcised himself at thirteen years, when one is already possessed of understanding — it comes out that Yishmael agreed with his own intellect to circumcise himself and to bind himself to the Almighty.]30
Specifically by Yitzchak, who was circumcised at eight days, it was revealed what the matter of bris milah is — a bond that is created (not from the side of the person being circumcised, a created being, but) entirely from the side of the Almighty.
(From the sichah of Acharon shel Pesach, 5741)
Notes
1) Bereishis Rabbah on our parsha 55:4. And see the sources noted in the following note.
2) And similarly in Targum Yonasan and Rashi on our parsha 22:1. Another version in Bereishis Rabbah there. Tanchuma (Buber) on our parsha 42. And see Rashi, Lech Lecha 16:7. — And in Tanchuma on our parsha (18): "and I endured the pain." But to note that from the lengthy wording in Bereishis Rabbah there it is implied that Yishmael's claim "that it was in my power to protest, etc." is a matter additional to what he said before it, "that I was circumcised at thirteen years" (and it was specifically to this that Yitzchak said "would that, etc."). And see Nezer HaKodesh HaShalem on Bereishis Rabbah there (s.v. "another version"). And it may be said that the advantage in "I was circumcised at thirteen years" is as the plain meaning of the words — that he had the fulfillment of a mitzvah as one obligated in it (even before the Giving of the Torah; see the words of our Sages — including Rashi — on the verse (Toldos 25:27) "and the lads grew up"), whereas by Yitzchak, who was circumcised at eight days, the fulfillment of a mitzvah is not applicable to him. And to note the language of the Gemara (Sanhedrin 89b): "I am greater than you in mitzvos."
3) And to note that in the sources cited in the previous note (Targum Yonasan and Rashi on our parsha, Sanhedrin, Tanchuma, Tanchuma Buber and the other version in Bereishis Rabbah) — only Yishmael's claim that he is greater than Yitzchak is cited, and not that which Yitzchak said, "I am more beloved than you."
4) Yefeh Toar on Bereishis Rabbah there. And see Yefeh Toar HaShalem there for further explanations (in the dispute between Yitzchak and Yishmael). And this is not the place for it.
5) Lech Lecha 17:12.
6) But in this it may be said that the intent of the Midrash is that the very fact that specifically by Yitzchak the mitzvah was fulfilled in its proper time as Avraham was commanded (Lech Lecha there) for the generations — indicates his belovedness in the eyes of G‑d (and this is sweetened by the language of the Midrash, "more beloved than you" and not "greater than you," in the manner of the wording in the sources cited in note 2). And Yishmael claimed that the fact that it was given to him at thirteen years, when he is obligated (as above, note 2), indicates his belovedness.
7) Likkutei Sichos vol. 10, p. 126, note 16.
8) Pirkei d'Rabbi Eliezer ch. 29 (cited also in Tosafos below; Bachya, Lech Lecha 17:13) — or on the fifteenth of Nissan, the eve of Pesach (see Tosafos, s.v. "ela," Rosh Hashanah 11a; and see Chiddushei Aggados of the Maharsha there; Seder HaDoros, year 2047).
9) Shabbos 132b.
10) Mishnah, end of Kiddushin. Yoma 28b.
11) Shir HaShirim Rabbah on the verse (Shir HaShirim 1:2) "Let him kiss me" (5). And similarly in Pesikta d'Rav Kahana, parsha "BaChodesh HaShlishi," at its beginning. And see the end of the following note.
12) Mattnos Kehunah on Shir HaShirim Rabbah there. And in Tanchuma, Shemos 4: "for he began with circumcision at eight first." And see Bereishis Rabbah (53:7) "a statute went forth to the world," and in Midrash Lekach Tov there (our parsha 21:3) "to circumcise at eight days" (as the Radal and Maharzav have it in Bereishis Rabbah there). And note that in the continuation of the passage in Bereishis Rabbah there it reads "that he inaugurated it at eight" (as the wording in Shir HaShirim Rabbah, and similarly in Pesikta d'Rav Kahana, there) and not "that it was given at eight" (see Bereishis Rabbah, Theodor-Albeck edition).
13) See Yefeh Kol on Shir HaShirim Rabbah there.
14) And see Shemos Rabbah (30:9), which counts only Avraham. And so it is in Rambam, Hilchos Melachim 9:1.
15) Lech Lecha 17:13. And similarly there, 17:7.
16) Likkutei Torah, beginning of Parshas Nitzavim (44b). And in many places. And see Torah Or, end of Parshas Lech Lecha (regarding milah). And see the following note.
17) To note from Toras Chaim, Lech Lecha (94c ff.), that the matter of the covenant of milah is an aspect of the binding of the Essence, which is only for a sign and a remembrance, "and not in order that they should not separate, for it is impossible for them to separate at all, ever." See there.
18) See at length (in the manner of Chassidus) the discourse "BeEtzem HaYom HaZeh" — 5601, and Toras Chaim, end of Parshas Lech Lecha. And elsewhere.
19) As is explained in many places (the discourse "LaMenatzeiach al HaSheminis" — Likkutei Torah, Tazria (20c ff.); Siddur, Shaar HaMilah (139a ff.); Or HaTorah, Vayikra (vol. 2) p. 502 ff.; Sefer HaMitzvos of the Tzemach Tzedek, mitzvas milah part 2 (60b ff.); and elsewhere) that milah is an aspect of an arousal from Above that an arousal from below does not reach, and the action of the milah is only the removal of the foreskin that conceals this revelation. See there.
20) See Moreh Nevuchim (part 3, ch. 49, near its end) regarding the reason that one circumcises at eight days. — And see in the sources cited in the previous note regarding the connection between milah and specifically the eighth day (the aspect of "eighth" which is above the order of progression — and see Responsa of the Rashba (vol. 1, siman 9), "the eighth guards the circumference").
*20) And see Tikkunei Zohar Chadash, Lech Lecha (88a), that the soul of Yaakov was more complete than that of Yitzchak, "for Yitzchak fathered Yaakov when he was circumcised at eight days" (unlike Yitzchak himself, who although he was born from the light and flow of Avraham when he was circumcised, Avraham was circumcised at ninety-nine).
21) See also at length Likkutei Sichos vol. 1, p. 19 ff. — on the difference between the circumcision of Yitzchak and the circumcision of Yishmael.
22) See regarding all this at length — Likkutei Sichos vol. 20, p. 14 ff., and sources cited there.
23) Lech Lecha 17:1 and Rashi there (from Bereishis Rabbah, beginning of ch. 46). And see Nedarim (32a). — And see Likkutei Sichos vol. 8 (p. 83 ff.) that through the milah there was added in Avraham (not only a further level, but) an elevation and perfection in his avodah as a whole, and also in his avodah that preceded it. See there.
24) Moreh Nevuchim part 2, ch. 26. And in many places.
25) See above, note 19 — and this is indeed the aspect of a gift (Likkutei Torah, Shir HaShirim 24b).
26) So it is cited in many places. And see Gittin 50b; Bava Basra 156a. And see also Megillah 26b; Bava Metzia 16a.
27) And it may be said that this is also the meaning of "and You found his heart faithful before You" (Nechemiah 9:8, which refers also to milah — Bereishis Rabbah 49:2; Rashi, Lech Lecha 17:24) "and You made with him the covenant" — in addition to the above — that the performance of the milah was by Avraham.
28) "HaYom Yom," 9 Cheshvan. — That is, that Avraham's fulfillment of the mitzvah of milah was not only out of the command alone, but also that from the side of his own intellect he "decided" that he must circumcise himself (and on account of this decision he merited "and the L‑rd appeared to him" — HaYom Yom there).
29) A category of its own (in our case) is the milah of conversion (and the whole matter of conversion): he is not capable of preparation, and moreover, even if he transgressed all the mitzvos incumbent upon him (the opposite of "giving satisfaction") — an everlasting covenant (and conversion) is given to him; but (on the other hand) this depends solely and exclusively upon his own decision to convert, for there is no command at all upon a non-Jew to convert (unlike by Avraham and Yishmael). And this is not the place for it.
30) See at length Likkutei Sichos cited in note 21.
Key Lesson
A bond that a person builds with his own hands is only as durable as the person who built it, and a created being is by definition subject to change. That is why the covenant of milah is made at eight days, when the child can contribute nothing at all — precisely because nothing he contributes could make it eternal. Avraham's circumcision came after a lifetime of preparation, and so his own avodah was "mixed in"; Yitzchak's showed the thing itself in the open: it is not that a Jew binds himself to G‑d, but that G‑d binds the Jew to Himself, with a bond that nothing can undo.