Timeless Torah

Mazal Tov! You’ve just been blessed with a newborn boy. On the one hand, what a joy; on the other, what a responsibility. Not only are you occupied with providing for the newborn’s physical needs, you are also obligated to concern yourself with his spiritual welfare. After all, this youngster represents the newest link in the golden chain of our People stretching back over three and a half thousand years.

No wonder than that we immediately introduce our ‘little bundle’ to the world of Torah and commandments. Indeed, with barely a week having passed since his birth, the child already undergoes his first mitzvah. Although mitzvohs are commonly translated as commandments, a more etymologically correct translation would be connection. Mitzvohs are not just mandates and rules that one must obey, they are actions designated by G-d to give us mortals the ability to spiritually elevate themselves and connect with G-d.

It is logical to assume that the very first mitzvah would therefore stand out as symbolic of all mitzvohs. In the context that these Divine laws offer a link between the human being and G-d, the mitzvah of circumcision is most appropriate. Even it’s Hebrew name, bris, which means covenant, accurately reflects this intrinsic bond between a heavenly G-d and an earth-bound human.

How does circumcision symbolize this universal concept relevant to all mitzvohs? The mitzvah of circumcision, as it is deduced from various Biblical verses, actually consists of three particulars. #1.There is the act of circumcising; #2.One must remain in a circumcised state; #3.One cannot possess a foreskin.

This division into three criteria carries with it ramifications in Jewish law. For example, if an infant is born without a foreskin, he is in a circumcised state (criteria 2) and he has no foreskin(criteria 3). Nonetheless, since the act of circumcising (criteria 1) is missing, the child must undergo a modified act of circumcision, in which a brief pinprick produces a miniscule drop of blood.

In another imaginary case, a Jew who in his adult life surgically extends any remaining foreskin to reverse the circumcision, has both undergone the act of circumcision (#1) and is technically of non-foreskinned status (# 3), but he has not remained in a state of circumcision (#2). (Tragically, this scenario actually occurred with Jewish athletes who wished to participate in the early Olympics during the era leading up to Chanukah.)

Finally, if an infant is born with two foreskins and only one is circumcised, he has undergone the act (#1), and is now in the ranks of those circumcised (#2), but he does not meet criterion #3: he still has a foreskin.
King David states, “Veer from evil and do good.” But isn’t veering from evil automatically good? Not necessarily! Avoiding wrong, is basically a non-action. If you don’t steal or lie, you’ve veered from evil. But what about doing good? Avoiding sin isn’t enough. You’ve got to stand up and take action.
The circumcision particulars spiritually represent this dichotomy. A spiritually ‘circumcised’ Jew means one who does good. It represents one who takes down those inner barriers so that his Jewish soul can physically express itself in thinking, speaking and doing mitzvohs in daily life. Conversely, a ‘non-foreskinned’ status means to veer from evil. This occurs automatically when one refrains from acting immorally and not giving in to one’s base human drives.

However, just as Jewish law dictates that an infant born circumcised must still undergo the act of circumcision, so too spiritually.

Certain individuals are born with the natural character to do good. These automatic do-gooders are, as a matter of course, scrupulous, charitable, pious, and naturally moralistic. They’re born ‘circumcised’.
Others are born spiritually of ‘non-foreskinned status’. They naturally avoid evil. They are the impassionate fellows who don’t get excited about life’s temptations, and are inherently vigilant, follow rules, and don’t get into trouble.

Still, all their traits are inborn. Neither has performed any spiritual act. Neither has exerted themselves beyond their natural levels of doing good or veering from evil. Both have failed to attain the third criteria of circumcision, the act itself.

These three aspects of circumcision symbolize universal concepts applicable to all mitzvohs. It is this lesson we wish to hammer home, both for the parents and child. We don’t care how cute, bright, and alert you are. Those qualities are not ones you can take credit for. Thus, being connected to G-d is not based upon the character traits one was endowed with at birth. But exerting oneself with actions beyond our nature, will unite us with the Eternal.