Genesis Rabbah 46

¹“Abram was ninety-nine years old, and the Lord appeared to Abram; He said to him: I am God Almighty; walk before Me, and be faultless” (Genesis 17:1). “Abram was ninety-nine years old.” “Like grapes in the wilderness I found Israel, like a first fruit on the fig tree in its first season…” (Hosea 9:10) – Rabbi Yudan said: A fig tree is initially picked one fig at a time, then two at a time, then three at a time, until one picks it with baskets and rakes [at one’s side]. So, too, initially, “Abraham was one and he inherited the land” (Ezekiel 33:24), then there were two – Abraham and Isaac; then three, Abraham, Isaac, and Jacob; and then: “The children of Israel were fruitful, teemed, increased, and grew exceedingly mighty” (Exodus 1:7). Rabbi Yudan said: Just as a fig has no refuse other than its stem, just remove it and its imperfection is eliminated, so, the Holy One blessed be He said to Abraham: ‘You have no refuse [on your body] other than the foreskin, remove it and the imperfection is eliminated: “Walk before Me, and be faultless.”’ ²“For everything there is a season, and a time for every purpose beneath the heavens” (Ecclesiastes 3:1) – there was a set time for Abraham when circumcision was given to him, as it is stated: “On that [ hazeh ] very day, indicates that it was a preordained time. Abraham was circumcised, and Ishmael his son” (Genesis 17:26). There was a set time for his descendants, who underwent [mass] circumcision twice, once in Egypt and once in the wilderness, as it is stated: “All the people who went out were circumcised [but all the people born in the wilderness, on the way as they came out of Egypt, had not been circumcised]…” (Joshua 5:5). He [Abraham] could have been circumcised at age forty-eight when he came to know his Creator. 30:8. Why did God wait until Abraham was ninety-nine years old to command him to circumcise himself? However, this was not done so as not to close the door in the face of proselytes. And if you ask: He could have been circumcised at age eighty-five, [or] when He spoke with him [at the covenant] between the pieces, chapter 1). this was not done so that Isaac would emerge from a sacred drop. He could have been circumcised at age eighty-six, after the time Ishmael was born. Reish Lakish said: [God said:] ‘I am producing cinnamon in the world.’ Just as with cinnamon, as long as you fertilize it and hoe it, it yields fruit; so it was [with Abraham,] when his blood had become sluggish, his evil inclination depleted, his desire dissipated, when his blood had thickened. He said: ‘If circumcision is so dear [to God], why was it not given to Adam the first man?’ 11:6. ³[“He said to him: I am God Almighty [ Shadai ]” (Genesis 17:1)]. The Holy One blessed be He said to Abraham: ‘It is sufficient [ dai ] that you and I are in the world. If you do not accept upon yourself to be circumcised, My world [as it has existed] to this point is sufficient [ dai ] for Me. It is sufficient [ dai ] for the foreskin [to exist] until this point. And it is sufficient [ dai ] for [the precept of] circumcision to have been forsaken until this point.’ He [Abraham] said: ‘Even before my circumcision, people would come and confront me [in battle]. Certainly after I am circumcised they will come and confront me.’ The Holy One blessed be He said to him: ‘Abraham, it is sufficient [ dai ] for you that I am your God, it is sufficient [ dai ] for you that I am your guardian. And not for you alone, but it is sufficient [ dai ] for My world that I am its God, it is sufficient [ dai ] for My world that I am its guardian.’ Rabbi Natan, Rabbi Aḥa, and Rabbi Berekhya in the name of Rabbi Yitzḥak: “I am God Almighty [ Shadai ]” – it is I who said to My world and to the heavens: ‘Enough [ dai ]’ [and] to the earth: ‘Enough [ dai ],’ as had I not said to them: ‘Enough,’ even now they would be continuously expanding. It is taught in the name of Rabbi Elazar ben Yaakov: [God said:] ‘It is I for whom the world and all its contents are not sufficient [ dai ] for My Godliness.’ Akilas translated [ Shadai ]: Eternal and powerful. ⁴[“Walk before Me, and be faultless”] – Rabbi Levi said: This is analogous to a noblewoman to whom the king said: ‘Pass before me.’ She passed before him, and her face became flushed, [as] she said: ‘Perhaps there is some imperfection to be found in me.’ The king said to her: ‘The only imperfection you have is that the fingernail of your little finger is slightly long. Remove it and the imperfection will be eliminated.’ So, the Holy One blessed be He said to Abraham our patriarch: ‘Your only imperfection is this foreskin. Remove it and the imperfection will be eliminated.’ “I will establish My covenant between Me and you, and will multiply you exceedingly” (Genesis 17:2). “Walk before Me, and be faultless…I will establish My covenant between Me and you…” (Genesis 17:1–2). Rav Huna in the name of bar Kappara: Abraham sat and expounded a verbal analogy: “ Orla is written regarding trees (Leviticus 19:23). and “ orla ” is written regarding man; – in Genesis 17:11, God says: “You shall circumcise the flesh of your orla. ” just as orla that is written regarding the tree is in the place that it produces fruit, so orla that is written regarding a person is in the place that he produces offspring. Rabbi Ḥanina bar Pazi said to him [Rav Huna]: Were verbal analogies, then, transmitted to Abraham? That is a rhetorical question. The explanation is rather that He intimated an allusion to him: “I will establish My covenant between Me and you, and will multiply you exceedingly” – I will establish My covenant between Me and you in the place from which you procreate. ⁵Rabbi Yishmael and Rabbi Akiva, Rabbi Yishmael says: Abraham was a High Priest, as it is stated: “The Lord has taken an oath and will not renounce it: You are a priest forever…” (Psalms 110:4), and it is stated elsewhere: “You shall circumcise the flesh of your orla ” (Genesis 17:11). [Abraham wondered,] from where should he become circumcised? If he would become circumcised from the ear, he would be unfit to perform sacrifices; if from the mouth, he would be unfit to perform sacrifices; if from the heart, he would be unfit to perform sacrifices. From where could he become circumcised and still be fit to sacrifice? You must say, it is the orla of the body. Rabbi Akiva says: There are four kinds of orla [in the Scriptures]. Orla is stated regarding the ear: “Behold their ear is blocked [ orla ]” (Jeremiah 6:10). Orla is stated regarding the mouth: “I am a man of obstructed [ aral ] lips” (Exodus 6:30). Orla is stated regarding the heart: “The entire house of Israel is uncircumcised of heart [ arelei lev ]” (Jeremiah 9:25). And orla is stated regarding the body: “An uncircumcised [ arel ] male” (Genesis 17:14). It was said to him: “Walk before Me, and be faultless.” If he would become circumcised from the ear, he would not be faultless; if from the mouth, he would not be faultless; if from the heart, he would not be faultless. From where could he become circumcised and be faultless? You must say, it is from the orla of the body. Mikra said: [It is written:] “One who is eight days old shall be circumcised among you, every male throughout your generations” (Genesis 17:12). If he would become circumcised from the ear, he would not be able to hear; if from the mouth, he would not be able to speak; if from the heart, he would not be able to think. From where could he become circumcised and still be able to think [and speak and hear]? This is the orla of the body. Rabbi Tanḥuma said: It is a logical inference from this verse: “An uncircumcised male” (Genesis 17:14). Is there such a thing as an uncircumcised female? It is, rather, [to teach you that] from the place where it is recognizable whether a person is male or female, it is there that one circumcises him. ⁶“Abram fell upon his face and God spoke with him, saying” (Genesis 17:3). “Abram fell upon his face and God spoke with him, saying” – Rabbi Pinḥas in the name of Rabbi Levi: Falling on his face is written twice regarding Abraham. Corresponding to them, circumcision was twice withheld from his descendants – once in Egypt and once in the wilderness. In Egypt, Moses came and circumcised them; in the wilderness, Joshua came and circumcised them. ⁷“I, My covenant is hereby with you, and you will be the father of a multitude of nations” (Genesis 17:4). “I, My covenant is hereby with you” – Rabbi Abba, Rabbi Berekhya, and Rabbi Shmuel bar Ami were sitting and encountering difficulty in determining: From where in the Torah is the use of acronyms derived? It is as it is stated: “The father of a multitude of nations [ Av hamon goyim ]” – av ham , which is missing the letter reish . . The reish of “Abraham” is a remnant from his original name, Abram. ⁸“Your name will no longer be called Abram, but your name will be Abraham; for I have made you the father of a multitude of nations” (Genesis 17:5). “Your name will no longer be called Abram, but your name will be Abraham” – bar Kappara said: Anyone who calls Abraham Abram violates a prohibition. Rabbi Levi said: [He violates] a positive commandment, and a prohibition: “Your name will no longer be called Abram” – a prohibition; “but your name will be Abraham” – a positive commandment. But you see that the members of the Great Assembly called him Abram, as it is stated: “You are the Lord the God, who chose Abram, and took him out of Ur of the Chaldeans, and set his name as Abraham.” (Nehemiah 9:7) That case is different, as [it means:] You chose him while he was still called Abram. Similarly, does one who calls Sarah Sarai violate a positive commandment? It was [only] he [Abraham] who was commanded regarding her. Similarly, does one who calls Israel Jacob violate a positive commandment? It is taught: [God’s intent was] not that the name Jacob should be uprooted from its place, but rather, “[Your name is Jacob]…rather, Israel shall be your name” (Genesis 35:10) – Israel is to be the primary name, and Jacob the secondary name. Rabbi Zavda in the name of Rabbi Aḥa: In any case, “your name is Jacob…rather, Israel” – Jacob is the primary name, and Israel is in addition to it. ⁹“I will give to you, and to your descendants after you, the land of your sojourning, the entire land of Canaan for an eternal holding, and I will be their God” (Genesis 17:8). “I will give to you, and to your descendants after you, the land of your sojourning” – Rabbi Yudan said five things: If your descendants accept My Godliness upon themselves, I will be God and patron for them; if not, I will not be God and patron for them. If your descendants enter the land, they will be able to accept My Godliness, but if not, they will not be able to accept it. 110b). If your descendants fulfill the precept of circumcision, they will enter the land; but if not, they will not enter the land. If your descendants accept the Shabbat they will enter the land; but if not, they will not enter the land. “God said to Abraham: And you, you shall observe My covenant, you, and your descendants after you, throughout their generations” (Genesis 17:9). Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Avun ben Rabbi Yosei: It is written: “This is the matter [ hadavar ] that Joshua circumcised” (Joshua 5:4) – Joshua made a statement [ davar ] to them and circumcised them. He said to them: ‘What do you think, that you will enter the land uncircumcised? So the Holy One blessed be He said to Abraham our patriarch: “I will give to you and to your descendants after you, [the land of your sojourning],” with the provision that: “And you, you shall observe My covenant.”’ “And you, you shall observe My covenant” – Rabbi Huna and Rabbi Yoḥanan, Rabbi Huna said: “And you” – from here we learn that the circumciser must himself be circumcised. Rabbi Yoḥanan said: “You shall surely circumcise [ himol yimol ]” (Genesis 17:13) – from here . we learn that the circumciser must himself be circumcised. It is taught: An uncircumcised Israelite may not be a circumciser; all the more so, an uncircumcised idolater. ¹⁰“You shall circumcise the flesh of your foreskin and it shall be a mark of a covenant between Me and you” (Genesis 17:11). “You shall circumcise [ nemaltem ] the flesh of your foreskin” – it is hanging from the body like a mole [ nomi ]. is an acronym for nomi maltem – you cut off a mole. There was once an incident involving King Monabaz and Izates, sons of King Ptolemy, who were sitting and reading the book of Genesis. When they reached the verse: “You shall circumcise the flesh of your foreskin,” one of them turned his face to the wall and began weeping, and the other one [also] turned his face to the wall and began weeping. Both of them [individually] went and became circumcised. Several days later, they were sitting and reading the book of Genesis. When they reached the verse: “You shall circumcise the flesh of your foreskin,” one said to the other: ‘Woe unto you, my brother.’ He said to him: ‘Woe unto you, there is no woe for me.’ They revealed the matter to one another. When their mother realized what had transpired, she went and said to their father: ‘A mole grew in the flesh of your sons, and the doctor ordered that they be circumcised.’ He said to her: ‘Let them be circumcised.’ How did the Holy One blessed be He repay him [Ptolemy]? Rabbi Pinḥas said: When he went out to war, [his enemies] laid an ambush against him, and an angel descended and rescued him. ¹¹“One who is eight days old shall be circumcised among you, every male throughout your generations, born in the house, or purchased with silver from any foreigner, who is not of your descendants” (Genesis 17:12). “One who is eight days old shall be circumcised among you” – it is taught: One who purchases the fetus of an idolater’s maidservant, Rabbi Yoḥanan said: He should be circumcised on the eighth day. 135a). And Rabbi Ḥama bar Yosei [also] taught: He should be circumcised on the eighth day. Shmuel taught the same, as Shmuel said: “For a son and for a daughter” (Leviticus 12:6) – in all cases. ¹²“You shall surely circumcise those born in your house, or those purchased with your silver, and My covenant shall be in your flesh for an eternal covenant” (Genesis 17:13). “You shall surely circumcise [ himol yimol ]” – this . refers to circumcision and the uncovering, [moreover,] it refers to circumcision and removal of the shreds. [Moreover,] himol yimol – from here we learn that the circumciser must himself be circumcised. [Moreover,] himol yimol – this is to include one who was born circumcised. It is taught: Rabbi Shimon ben Elazar says: Beit Shammai and Beit Hillel did not dispute that one must draw covenantal blood from one who is born circumcised, because it is a compressed foreskin. Regarding what do they disagree? Regarding a proselyte who converted when [already] circumcised, as Beit Shammai say: One must draw covenantal blood from him and Beit Hillel say: One need not do so. Rabbi Eliezer son of Rabbi Yosei HaGelili says: Beit Shammai and Beit Hillel did not disagree, neither regarding this case nor regarding that case, [but agree] that one must draw the covenantal blood. Regarding what do they disagree? Regarding one who was born circumcised, when his eighth day coincides with Shabbat, as Beit Shammai say: One must draw the covenantal blood from him, and Beit Hillel say: One need not do so. Rabbi Yitzḥak said in the name of Rabbi Hoshaya: The halakha is in accordance with the statement of the disciple. ¹³“And the uncircumcised male who shall not circumcise the flesh of his foreskin, that soul shall be excised from his people; he has breached My covenant” (Genesis 17:14). “And the uncircumcised male” – Rabbi Ḥagai said: Is there such a thing as an uncircumcised female? The meaning is, rather, [to teach] that one is circumcised at the place on the body where it is recognizable whether he is male or female. “He has breached My covenant” – this refers to one whose foreskin was drawn out. It is taught: One whose foreskin is drawn out need not be circumcised. Rabbi Yehuda said: He should not be circumcised, because it is like a compressed foreskin. They said before Rabbi Yehuda: But is it not so that there were many people in the days of ben Koziva, and all of them had children even though they were re-circumcised? That is what is written: “ Himol yimol ” – even four or five times. “He has breached My covenant” – this refers to one whose foreskin was drawn out.