26 —המשמעות הרוחנית של מילה ופריעה, ושמות אברהם אליהו

B"H, [date as in source].

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Shalom u'Vrachah!

In response to your blessing for the coming year, know that whoever blesses will be blessed with abundant increase both materially and spiritually, as will your household. Certainly, anyone who blesses also strives, to the extent possible, to ensure his blessing is fulfilled—including blessings for Melach and Machane Yisrael in general. Surely you too are doing all you can to bring the goals of "Melach" and "Machane Yisrael," as outlined by our Rebbe shlita, from potential into actuality—that is, through work in the spirit of their programs.

By way of a subtle hint: The name Avraham Eliyahu itself is significant. The Talmud says that a name is meaningful (Yoma 83b), and much can be derived from it regarding the entire process of hishtalshelus (spiritual evolution) and avodah (service). In hishtalshelus: Avram becomes Avraham—representing a concealed intellect beyond comprehension until there must be a statement: Asher Areka (which means "I will show you") (see Torah Or, Lech Lecha discourses). Eliyahu represents Malach HaBrit—the angel of the covenant—foundation and completion of the body, a messenger descending to the lowest level (see discourse V'atah Yigdal Na, Atar).

The order of service: Avraham is one of the seven shepherds (Sukkah 52b), representing water descending from above downward. Eliyahu is from the group of Nesiah—ascending from below upward (see Chanukah discourses). The general idea after the sin of Etz HaDaas is that our work is to refine the world and illuminate darkness; after seven generations distanced the Shechinah from below upward (Bereishis Rabbah ch. 19), Avraham began bringing down the Shechinah by illuminating the world. Therefore he was given the mitzvah of milah so that through mitzvos and Torah study there would be Divine influence drawn down into physicality (see Likkutei Torah Lech Lecha discourse for further explanation).

However, periah was not given to him (Yevamos 71b) because at first there was not yet room for such an intense revelation—the thin membrane would block it (see discourses Lamnatzeiach Al Hashminis; also some explanation in V'Atem Tehiu Teres). But later periah was also commanded so that even higher light could be revealed through ongoing avodah throughout generations—requiring removal even of this thin shell and refinement of physicality. The ultimate refinement comes with Eliyahu Hanavi whose body ascended in a storm (see Simach Tismach discourse which also mentions Chanoch; but see Torah Or Mi Sam Peh where Chanoch does not relate so much to this world).

In avodah this relates to milah and periah—revealing both outer and inner heart: "Umaltem" (you shall circumcise) and "umal Hashem Elokecha" (the L‑rd your G‑d will circumcise) (see Iggeres Hakodesh sec. 4; BeYom Hashmini Atar)—currently only "umaltem" applies but "umal Hashem Elokecha" will apply to all in Messianic times. Although Avraham—and on an individual level this can happen now—reached this level already (see Torah Or & Likkutei Torah Lech Lecha discourses), it will be accomplished by Eliyahu who comes "to prepare their hearts," as Rambam writes at end of Hilchos Melachim: "And he shall turn back..." May Hashem grant us immediate complete teshuvah leading immediately to complete redemption.

Summary

The Rebbe teaches that milah and periah represent stages in spiritual refinement—first revealing outward holiness, then inner transformation—paralleled by Avraham’s pioneering role and Eliyahu’s ultimate preparation for redemption.