ייחודיות מצות מילה וקשרו לחודש אלול

B"H, Alef Elul, 5713.

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We find in the mitzvah of milah something not present in all other mitzvos. To preface: The fact that minors are not obligated in mitzvos can be explained in two ways: (a) That Torah and mitzvos are not relevant to them at all, as they were given only to adults; (b) That Torah and mitzvos were given to all Jews, but minors are not obligated or liable because they lack understanding. The practical difference between these explanations: According to the first, a minor (specifically—since adults are warned everywhere regarding minors) does not transgress by performing a forbidden act, since it does not pertain to him at all and is therefore permitted; thus, there is no concept of teshuvah or atonement (see Yevamos 48b; see Yaavetz and Ahavas Eitan). This is not so according to the second explanation. Therefore—the law that an adult should accept upon himself something for teshuvah and atonement for what he did as a minor (Shulchan Aruch Orach Chaim end of siman 343)—even where there is no specific teaching about this, as in Rambam Hilchos Asei B3:17 and Hilchos Nedarim P11:4 and commentaries there—see also Rishonim on Kiddushin 19a—proves like the second approach.

Additionally, regarding the mitzvah of Torah study—not only does it apply to minors like other mitzvos, but the Torah obligates (the father and teacher, through positive action) to teach minors Torah. Moreover, the general obligation of Torah study is connected with this—as our Sages said (Kiddushin 29b): "Anyone whom others are commanded to teach him is himself commanded to teach himself." (It can be explained that this is not just a sign but a reason or cause; thus, Torah study overall is not only connected but also dependent on 'and you shall teach them to your children').

Furthermore—and uniquely—in the mitzvah of milah: Not only does it apply to minors and obligate others to perform it for them—as with Torah study—but even more so: In Torah study, the obligation for minors applies only when they grow up somewhat; moreover, the mitzvah can be fulfilled even without minors since 'and you shall teach them to your children' includes also grown sons—for 'and you shall teach them' refers to all Torah study, and one who is fifteen studies Gemara. This is not so with milah: its essence pertains specifically to a minor—and an extremely young one—immediately after birth. As our Sages ask (Niddah 31b): Why did the Torah say milah on the eighth day (and not earlier)?

The reason for these differences may be explained: Since as soon as one becomes an adult he becomes obligated in all mitzvos, it is necessary that before this he engage in learning that leads to action; preparation for adulthood applies only when one has grown somewhat. Since this necessity stems only from action-related matters—the mitzvah of Torah study can be complete even just among adults. In contrast, the essence of milah is a covenant with Hashem—a weakening of materiality and desire (Moreh Nevuchim III ch.49; see Bachya end Parshas Lech Lecha), the beginning of entry for the holy soul (Shulchan Aruch Admur Hazaken Mahadura Basra end Siman 159; see also Maamar Ani Ledodi 5709), so that one can stand against the animal soul—the foolish king—that comes immediately upon birth. Therefore, adulthood is irrelevant here; on the contrary—it benefits from holy folly against the spirit of folly that causes sinning. As Rambam writes in Hilchos Deos P2:2 (see also Kuntres Umaayan M26-7). It must therefore be done immediately upon birth—as explained in Moreh Nevuchim there: "As if he were still in his mother's womb until seven days have passed; then he counts among those who see daylight." See also Zohar III 43b; Devarim Rabbah ch.6.

This is also the avodah of Chodesh Elul—the acronym "uMal Hashem Elokecha es levavcha v'es levav" (Hashem your G‑d will circumcise your heart and your descendants' hearts) (see Baal HaTurim Devarim 30:6)—an avodah beyond logic and reason. Through this we seek Your face ('of a soul of holiness'), "Your face Hashem I seek"—a covenant with Hashem.

Summary

The Rebbe teaches that milah's uniqueness lies in its immediate relevance even for infants—signifying an innate covenant with G‑d beyond intellect—and connects this idea to Elul's avodah: transcending logic through heartfelt connection with Hashem.