The Significance of Brit Mila

 

The "brit mila" - "covenant of circumcision," the ritual circumcision of boys on the eighth day, may be considered the most important ritual in Judaism.  The Tur, one of the most prominent early codes of Jewish law, writes: "This mitzva is greater than other positive commandments, for it involves the punishment of excision."  That is, a man who fails to circumcise himself is subject to the judgement of "karet," a kind of spiritual estrangement from the Jewish people.  Ordinarily, one who neglects a positive commandment incurs no punishment at all, and even most negative commandments are not punished by such a severe penalty. 

 

The only other positive commandment that when not fulfilled carries the punishment of excision, is the offering of the Pesach sacrifice.  These two commandments have as their common factor that they are symbols of belonging to the Jewish people.  So it is then logical that omitting their performance is punished by karet.

 

The Tur continues: "Furthermore, thirteen covenants were made on it [brit mila] in the chapter on circumcision.  And Avraham was not called "whole" until he was circumcised."  In chapter 17 of Bereishit, God says to Avram "I am E-l Sha-dai; go before Me and be whole; and I will make My covenant between Me and you, and I will greatly increase you."  In the course of this chapter, God gives Avram a new name, Avraham, and promises to make him into a great nation that will receive the Land of Israel; Avraham is then commanded to circumcise himself and his descendants.  The word "covenant" is mentioned thirteen times, which our tradition interprets as thirteen separate covenants.

 

The Tur goes on, "And by its [brit mila] merit he entered the covenant of the Land [of Israel].  And it saves from the judgment of Gehinom [hell], as our Sages said: "Avraham sits at the entrance of Gehinom and doesn't let any circumcised man enter."  And the foreskin is repugnant, and the pagans are reproached with it, as it is said 'All of the nations are arelim'" (Tur, beginning of Yoreh Deah 260.)  The word "arel" refers to a man who is not circumcised; the literal meaning is "covered" or "sealed off." 

 

In one short chapter we will barely be able to scratch the surface of the many different aspects and profound insights of the commandment of mila; we will present a few basic ideas which will help us understand this, the most ancient Jewish custom.

 

A SIGN OF THE COVENANT

 

At the most basic level, the circumcision is the sign of the covenant.  A covenant (brit) is more than a mere agreement; it signifies a lasting and encompassing commitment.  Such a commitment requires a tangible symbol.  When God made a covenant with Noach after the flood, He provided a sign – the rainbow.  When Avraham and his seed made a covenant with God, we also were required to provide a sign, a permanent physical distinction that emphasizes our status as a nation set apart.

 

A REPAIR

 

A recurring theme in the sources on mila is the idea that it is an act of repair.  When the Roman ruler asked Rabi Akiva why the Jews perform circumcision, an act he evidently viewed as marring the body, Rabi Akiva pointed out that on the contrary everything we enjoy in the world is improved by human intervention.  From wheat grains we make fancy pastries, from stalks of flax we make beautiful garments, and so on (Tanchuma Vayikra 12:3.)

 

We can find a source for this idea in Scripture.  When God makes the covenant of the mila with Avram, He uses the name "Shad-ai."  Our Sages relate this name to the word "dai," meaning "enough," and say that this name reminds us that God created the world with limitations.  "I am the one who said to the world, Enough!" (Chagiga 12a.) God is saying to Avram, I am the God who created the world with limitations and imperfections; you go before Me, perfect the world and make it a place fit for My holiness.  In this way you will make yourself whole (See chapter 1.)  In the Aleinu prayer we pray that we will be able to "repair the world in the kingdom of Sha-dai" - again this name of God is associated with our role in repairing the world.

 

God didn't give us a perfect world but rather a perfectible one.  Human activity is essential to improving and repairing the world.  Even the human body is not perfect, for men are born with a "superfluous" part, the foreskin.  The brit mila, performed on the infant on the eighth day when he is only a week old, reminds us that if we want to repair the world we must start by repairing ourselves.

 

OPENING UP

 

The verse from Yirmiyahu cited by the Tur compares the gentiles, who are arelim or uncircumcised, with the Jews who are "arelei lev" – uncircumcised of the heart, meaning insensitive to suffering (Yirmiyahu 9:25.)  The statement is ironic, for the prophet is implying that it would be fitting for the circumcised of body to be circumcised of heart as well. 

 

We may consider this a central message of the mila.  While traditionally almost all non-Jewish men are uncircumcised, calling a non-Jew an arel as a term of reproach is applied particularly towards individuals who are cruel and insensitive – such as the wicked Goliath (Shmuel I 17:36.)

 

The mishna in Nedarim states that "the circumcised" refers to Jews, even if they happen not to have had a circumcision.  The mila is not just a distinguishing act, it is considered to be a distinguishing quality.  And what is the distinguishing quality of Jews as a nation?  "This nation is distinguished by three characteristics: they are merciful, bashful, and perform acts of kindness" (Yevamot 79a) - that is, distinguished by emotional sensitivity and openness.  These two distinguishing characteristics, the one physical and the other emotional, are closely related if we view the covering of the male organ as a symbol of a covering of the heart.

 

The choice of the male organ for this "superfluous" body part corresponds with this explanation.  This organ is the instrument of union of man and wife – a union that ideally represents the fullest emotional and spiritual closeness two humans can achieve (See chapter 145.)  Yet we are well aware that this very act can sometimes embody the exact opposite, the highest degree of exploitation of one person by another.  It is precisely in the means of union between man and woman that the message of openness and sensitivity is most essential.

 

NAMING THE CHILD

 

Traditionally, a boy is given a name at his circumcision.  If the mila is delayed due to health reasons, naming the child is also put off unless the delay is very long.  A person's name is part of his or her identity; waiting until the brit to give a name emphasizes that this child is forming his identity in the context of his membership to the Jewish people and his joining their historical covenant with God.

 

This custom has a precedent in the first brit mila, for it is during the establishment of this covenant that God changes Avram's name to Avraham, as we mentioned above.

 

ELIYAHU, THE ANGEL OF THE BRIT

 

A prominent presence at the brit mila is the prophet Eliyahu.  In all Jewish communities it is the custom to prepare a special chair for Eliyahu to greet him, and to place the infant on his chair, as if to receive a blessing from one of our greatest prophets.  The source for this custom is in the Zohar. 

 

Eliyahu performed a mighty miracle at Mount Carmel.  In a public spectacle witnessed by thousands, a heavenly fire descended and consumed his sacrifice, though it had been soaked in water.  The idolatrous prophets of Baal were disgraced and eliminated, and the inspired crowd proclaimed, "Hashem He is God, Hashem He is God!" (Melakhim I chapter 18.)  This certainly should have augured the full return of the children of Israel to whole-hearted worship of God. 

 

Yet within days of this remarkable spiritual triumph Eliyahu found himself alone and forlorn in the desert, fleeing for his life from the soldiers of I'zevel (Jezebel).  After a long sojourn he arrives at Mount Sinai, where he receives a revelation.  He complains to God, "I have been very jealous for God, the Lord of Hosts, for the children of Israel have forsaken Your covenant."  God replies, "Return, go back on your way."

 

The Midrash says that God reproved Eliyahu for his statement.  No matter how righteous Eliyahu was, and no matter how bitter his experience, he was not justified in criticizing the holy Jewish people, and certainly not in asserting that they had abandoned the covenant (Shir ha-Shirim Rabba on verse 1:6.)

 

The Zohar goes further and comments that God then decreed that Eliyahu be present at every brit mila that takes place, in order to personally testify that the Jewish people are indeed committed to the covenant.  "By your life, in every place that My children will make this holy mark in their flesh, you will be there, and the very mouth that testified that Israel abandoned [the covenant], will testify that Israel fulfills this covenant."  Therefore, we are required to prepare a seat to honor this holy guest and his awesome mission (Zohar Lekh Lekha, I: 93a; Vayigash, I 209b.)

 

To this day, brit mila continues to be one mitzva fulfilled by the vast majority of Jews, even by those who observe very few laws and customs.  Eliyahu the prophet is present to testify before God that even though many Jews are not careful with particular observances, they are committed to the Jewish people and to our ancient covenant with God that preceded the commandments.