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ESSAY by SICHOS IN ENGLISH
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The sichah which follows emphasizes a unique aspect of circumcision.
On one hand, circumcision does not bring about any new development. Every Jew shares an inherent connection with G-d that exists even before the mitzvah of circumcision is performed.
On the other hand, it is the performance of the mitzvah which enables this inner connection to be revealed.
This same motif applies with regard to other concepts.
For example, with regard to Mashiach's coming. On one hand, with regard to the verse And the spirit of G-d hovered over the waters
[Bereishis 1:2] which describes the very beginning of creation, our Sages state: This refers to the spirit of Mashiach.
[Bereishis Rabbah 2:4]
Nevertheless, although this is the intent of creation, man's serviceis necessary to bring this intent into fruition.
May the study of the Rebbe's teachings inspire us to shoulder our share of the responsibility in revealing this Divine intent. And may our efforts draw down overtly apparent Divine good and blessing, including the ultimate blessing, the coming of the Redemption, and the fulfillment of the prophecy, [Yeshyahu 26:19] And those who repose in the dust will arise and sing.
Sichos In English
26 Adar II 5755
The time for the fulfillment of the mitzvah of circumcision is the eighth day after the child was born, as it is written in our Torah reading: On the eighth day, you shall circumcise the flesh of his foreskin.
1
If the child is not circumcised on the eighth day, although this act fulfills the mitzvah of circumcision, and a blessing is recited,2 the mitzvah lacks the distinction of a mitzvah bizmano, a mitzvah performed at the appropriate time.
When the mitzvah is performed at the appropriate time, it has a unique quality, as reflected in the fact that when circumcision is performed at the appropriate time it (and all the activities necessary to perform it) supersede the prohibitions against labor on Shabbos, as derived by our Sages3 from the above verse.
When circumcision is not performed at the appropriate time, by contrast, it does not supersede the Shabbos laws.
This appears to lead to the conclusion4 that when a child is circumcised after eight days - even when it was impossible to circumcise him earlier, e.g., the child was sick - the circumcision is not considered to have been performed at the appropriate time.
Moreover, it would appear that the mitzvah of circumcision performed after the eighth day affects only the coming days; it has no retroactive effect on the preceding days when the child was uncircumcised. Seemingly, there is nothing that can be done to amend the past. The person is not considered to have transgressed G-d's commandment. On the contrary, he is forbidden to circumcise the child while ill, for pikuach nefesh, a threat to life supersedes all of the Torah's [commands].5 Nevertheless, the actual performance of the mitzvah is lacking.
As the Rambam explains, we are permitted to circumcise a child only when he is healthy, because: A threat to life takes precedence over everything. It is possible to circumcise [the child] afterwards, but it is impossible to ever bring a Jewish soul back [to life].
6
Nevertheless, upon a deeper analysis, the above conclusion is unwarranted.
This concept is reflected in a careful examination of the wording used by the Rambam, who alludes to two reasons for the delay of the mitzvah:
a threat to life takes precedence over everything,and
it is possible to circumcise [the child] afterwards...,i.e., the mitzvah is not nullified.
The first reason given by the Rambam states the importance of pikuach nefesh. Even if there is no possibility of performing the mitzvah afterwards, the threat to Jewish life takes precedence.
By adding the second reason, he implies that the mitzvah of circumcision which one fulfills afterwards also amends for the previous days and even enables one to attain the advantage of circumcision at the appropriate time.
If the mitzvah would affect only the coming days, the rationale it is possible to circumcise [the child] afterwards...
would not be sufficient in its own right, for the initial days would not have been corrected, and the advantage of fulfilling the mitzvah at the appropriate time would be lacking.
This is somewhat difficult to comprehend: How can a mitzvah have a retroactiveeffect?
There are several instances where the Torah states that an activity will have an effect on a previous time, but in these instances, the activity is not intended to affect a new status, but instead to clarify the nature of the previous situation; alternatively to cause an act that was fulfilled conditionally to becomebinding.7
Because the activity carried out afterwards merely clarifies the previous situation, it is understandable that the activity can have a retroactive effect.
When, however, an activity must bring about a new status, seemingly, it can have an effect only on the future, not on the past. How then can the act of circumcision have an effect on the previous days?
Also, the order in the Rambam's wording raises somewhat of a question:
After stating It is possible to circumcise [the child] afterwards,
the Rambam adds: but it is impossible to ever bring a Jewish soul back [to life].
The latter phrase seems to relate more to the first reason stated by the Rambam, the preeminence of pikuach nefesh.
For, once it is explained that through circumcision at a later date, one can retroactively rectify the lack in the previous days, it is seemingly unnecessary to state: It is impossible to ever bring a Jewish soul back [to life].
The above questions can be clarified based on a passage in Likkutei Torah8 which states that circumcision draws down a level of Divine light which the Jews cannot draw down through their Divine service.
It transcends the levels that can be reached by the efforts of mortals,and instead is drawn down on G-d's initiative.
Nevertheless, the act of circumcision is necessary, because as long as the foreskin is present, the light will not be drawn down. It is only when the foreskin is removed that the light will revealitself.
Similar concepts apply with regard to the concept that the entry of the soul of holiness into the body takes place through the mitzvah of circumcision.9 This refers to a level of soul which transcends our powers of understanding.10
There is no way we can tap this level of soul through our own efforts and Divine service. Instead, every Jew shares an inherent, essential bond to this level. Nevertheless, it is through circumcision that this inherent connection is revealed.
On this basis, we can understand how circumcision effects the past. For it, like the situations mentioned previously is not bringing about a new development. It is revealing a factor which existed previously.11
To cite another example: Teshuvah which is motivated by love has a retroactive effect, transforming one's sins into merits.12
For teshuvah does not bring about a new situation.13 Even at the time a person commits a sin, his soul remains faithful to G-d,14 but its connection with Him is hidden. Since teshuvah brings this inner bond to the surface, it has a retroactive effect, elevating one's previous conduct.
Similarly, with regard to circumcision, if one does not perform the circumcision afterwards, the Jew's inherent connection to G-d remains hidden.
This runs contrary to the intent for the creation as a whole, and the intent of the descent of that particular soul. For the purpose of the creation is that a Jew should - by virtue of his own Divine service - reveal the G-dly nature of his soul.15
When, however, a Jew who was not circumcised at the appropriate time circumcises himself afterwards, he reveals this inherent, [timeless] connection. Therefore, this also has a retroactive effect on the previous days.16
On this basis, we can understand why after mentioning the two reasons spoken of previously, the Rambam adds: It is impossible to ever bring a Jewishsoul back [to life].
In addition to the obvious meaning of this phrase, it also explains why when a child is circumcised after the appropriate time, the circumcision has a retroactive effect.
The Jews' connection with G-d transcends any and every factor. It continues at all times, regardless of the nature of the Jews' conduct, as it is said:17 Regardless, they are My children; to exchange them for another nation (heaven forbid) is impossible.
With the words It is impossible to ever bring a Jewish soul
the Rambam is alluding to the fact that G-d can never retract His covenant with the Jewish people.
Moreover, this covenant does not merely involve the people as a whole; it effects every individual Jew. G-d has bound Himself with every individual Jew with a bond that cannot be retracted, for G-d loves every Jew with essential love.
As the Baal Shem Tov would say:18 Every Jew is cherished by G-d like an only child born to his parents in their old age; indeed, he is even dearer to Him.
The intent of the creation is: for the sake of the Jews who are called
19first.
This applies not only with regard to the Jewish people as a whole, but with regard to every individual Jew.20
The intent of the creation as a whole depends on every individual Jew, and therefore everyone is required to say:
21The world was created for me.
And for that same reason, whoever saves one Jewish soul is considered as if he saved the entire world.21 For when a lack is experienced by one Jew, the entire world is effected.
Since It is impossible to ever bring a Jewish soul back,
i.e., the bond between G-d and every Jew is always completely intact with the fullness of its power. All that is necessary is that it be revealed. For this reason, It is possible to circumcise [the child] afterwards,
and there will be a retroactive effect, because circumcision is revealing the inherent connection to G-dliness which exists at all times, even before the circumcision.
As mentioned previously,22 the mitzvah of circumcision alludes to general concepts involving our Divine service. Similarly, the concepts described above are reflected within our personal sphere.
Every Jew must realize the immediate demands of his Divine service. Work must be accomplished. A person cannot lie down and rest, confident that he shares a latent connection with G-d.
He may not remain content with the promise that ultimately No one will ever be estranged from Him,
23 and that his conduct in the immediate present is of no significance. For this inner connection must be brought into revelation, and this can be accomplished only through work.24
This work involves the acts of milah, cutting the thick foreskin, and priyah, ripping open the thin membrane, which on a spiritual plane refers to our service of subduing our material desires.25
Afterwards, one must perform metzitzah, sucking out the blood, removing the excitement from material things from one's body as a whole.
On the other hand, a person must appreciate that his efforts to circumcise the foreskin of [his] heart
26 have far greater effects than could possibly be brought about through his ownlabor.
These endeavors will lead to a revelation from above and the fulfillment of the promise: And G-d your L-rd will circumcise your heart,
27 which in a complete sense will be manifest at the time of the complete and ultimate Redemption to beled by Mashiach; may it take place in the near future.
End of Text - Likutei Sichos - Tazria
We cannot, however, say that the blessing is recited because of this factor, because a blessing is not recited over an activity performed to prevent the violation of a prohibition.
For example, there are authorities (see Issur ViHeter, Shaar 68, sec. 104) who explain that a blessing is not recited before nikkur, the removal of forbidden fats and blood vessels from meat, because the object of the activity is to prevent the violation of these transgressions.
Accordingly, the fact that a blessing is recited in this instance indicates that the positive dimension of the mitzvah of circumcision is indeed fulfilled even when the circumcision takes place after the eighth day.
Tosafos (Shabbos 131a) states that Even if the time for circumcision passes, the mitzvah is not nullified. For the very same circumcision which he is obligated to perform on the eighth day is performed on the ninth.
This reflects the view that all the advantages of performing circumcision at the appropriate time are attained even when the mitzvah was performed at a later date. (Seemingly, this would apply even when one willfully delayed observance of the mitzvah. See, however, footnote 11).
Nevertheless, this concept still requires consideration, for Tosafos concludes If he had circumcised [the child] on the eighth day, he would not circumcise him on the ninth day.
Seemingly, this is self-evident. It is possible to say that Tosafos' intent is that one does attain the advantage of circumcising the child at the appropriate time, but one does not retroactively amend the lack of the previous days.
See the analysis of this concept in the letter of the Rogatchover (printed in the miluim to the S'dei Chemed, Kuntres HaMetzitzah, sec. 6, p. 2735 and Tzofnas Paneach, Hilchos Milah, the conclusion of ch. 1).
Anything which will surely be cut off, is considered as if it is cut off already.See also Shulchan Aruch, Even HaEzer 124:1, S'dei Chemed, Klallim 20, 142.
Anything which will surely be cut off, is considered as if it is cut off already.For this reason, circumcision has a retroactive effect.
It must be clarified if this also applies when one neglected to circumcise the baby at the appropriate time, for it is unclear whether the foreskin would be considered surely [to] be cut off
in such a situation.
return,coming back to one's essence, as explained in Likkutei Torah (Parshas Haazinu, see also Likkutei Sichos, Vol. I, p. 409).
On this basis, a distinction can be made between the repentance of non-Jews (for example, the inhabitants of Ninveh) and the teshuvah of Jews. With regard to non- Jews, the concept of returning to an essential bond with G-d does not apply in a complete sense. Therefore, in contrast to the teshuvah of the Jewish people, their repentance effects only the future.
See also the commentary of the Tzemach Tzedek to the verse (Eichah 1:8): Israel has surely sinned.
He writes: It is with regard to Israel alone that the concepts of sin and teshuvah are relevant.
See also the Jerusalem Talmud, Nazir 9:1; Tikkunei Zohar, Tikkun 21 (54b); Minchas Chinuch, the conclusion of Mitzvah 364.
Nevertheless, even when he is compelled to divorce by the Jewish court, he must make a statement that he wants to divorce his wife, for his true desire must be given actual expression.
Tazria
Circumcision - Always a Timely Act
The Purpose of Punishment
The Torah portion Tazria opens by saying: "When a woman conceives
and gives birth to a boy.... On the eighth day, [the child]...
shall be circumcised."
This is so only if the infant is healthy; if the child
is not completely well, milah (the ritual of circumcision)
is delayed until he is fully recovered.
The Rambam explains why only a healthy child is circumcised:
"A threat to life sets everything else aside; it is possible to
circumcise later on, but it is impossible to return a Jewish soul
[to its body after its passing]."
The Rambam's exposition - "it is possible..." - indicates that he
is providing two reasons:
"The threat to life sets everything else aside" means that even
if the mitzvah of circumcision can never be performed because of
"a threat to life," it is to be forever forfeited, since "a
threat to life sets everything else aside."
The second reason - "it is possible to circumcise later on" -
suggests that when milah is delayed because of ill-health,
nothing is really lost.
We thus understand that performing the mitzvah of milah at
a later date affects the previous days as well, so much so
that, retrospectively, it is equal to circumcision on the
eighth day.
How can an action so affect the past?
We must also understand the following: At the conclusion of the
second reason of "it is possible to circumcise later on" the
Rambam adds: "but it is impossible to ever return a Jewish soul."
Seemingly, these words are more closely related to the first
reason of "A threat to life sets everything else aside"?
Chassidus explains that milah allows the drawing down of
a Divine illumination far greater than man's service alone
could accomplish; the illumination reflects an "arousal from
Above."
So long as a person is uncircumcised, his state acts as a barrier
to this light. Milah removes this barrier.
The same is true regarding the "entry of the holy soul"
accomplished through circumcision: The ritual draws down a level
of soul that transcends intellect. This, too, cannot be realized
through man's service alone - it forms an essential part of every
male Jew, and is merely revealed through milah.
Since circumcision merely exposes a pre-existing spiritual state,
it is able to affect the past as well. If milah is never
performed, then the spiritual state remains concealed. But once
milah is performed and the pre-existing state is revealed, it
influences the past as well. Accordingly, the Rambam states:
"but it is impossible to ever return a Jewish soul" after both
reasons, in order to explain how milah performed "later on" is
considered as if it were done on time.
A Jew's connection with G-d transcends all bounds, and is always
whole.
"It is impossible to ever return a Jewish soul" thus means that
the bond with G-d can never be "returned," i.e., severed.
This being so, all that is required is for this bond to be
revealed.
This is accomplished by milah even "later on" - even then, its
effect is the same as that of milah performed in its proper time.
Based on Likkutei Sichos Vol. III pp. 979-983.
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