2. The Mitzvah of Mila in Chassidus:

A. The purpose of the Mitzvah of Milah:[1]

The level of Avram: The name “Avram” stands for the words “Av/father” and “Ram/high”. This represents a level of intellect that is so elevated that it surpasses the conscious mind. This level of intellect is called “Sechel Hanelam Mekol Raayon/Intellect that is above all thought”. It is the level of Mochin [intellect] that surpasses even the level of Chochmah of Atzilus. [It is similar to a great and sublime idea that one has in the back of his mind but is unable to express in a way that others can understand. In G-dliness, this level represents the level of Mochin that is above Chochmah of Atzilus. This is known as Chochmah Setima.] Although this level of intellect is above comprehension, its purpose has to be revealed below; the objective is for this level of Mochin, which surpasses even Atzilus, to be drawn down to the lower worlds of Beriyah, Yetzira, and Assiyah. Accordingly, this is the meaning of the verse, “And Hashem said to Avram, ‘Go from your land’”: Hashem is telling Avraham that his sublime level of Av Ram should descend and reveal itself in order to refine and fix the world. Until the time of Avraham, the world had experienced “Sheviras Hakeilim”, the generation of the Flood. From Avraham began the world of Tikkun, which requires him to go out and begin to refine the world. Avraham embodied this very high level of G-dliness called Av-Ram, through the revelation of which he could perfect the world and make it a dwelling place for G-d.

The purpose of the Mitzvah of Milah: As a prerequisite for the revelation of the level of Av Ram, Avram had to perform the Mitzvah of Milah. The Arla [foreskin] represents the level of Kelipas Nogah [neutral evil] that covers over holiness and conceals it. So long as the foreskin surrounds holiness, the level of holiness cannot be revealed, as this would allow the side of Kelipas Nogah to nurture from this revelation and receive greater vitality and life-force then it was allocated during its creation. For this reason, after the Milah the verse states that that Avraham would be “Av Hamon Goyim/Father of all nations”, as the removal of Avraham’s Arla gave the ability for his level of Av Ram to be revealed and hence become a light onto the nations and assist them in their refinement. The refinement of the nation’s takes place due to a great revelation of G-dliness. This is similar to a great torch that attracts all of the smaller sparks to join it. Every item of food and drink contains Holy sparks within it. The torch of G-dliness uncovered through Avraham’s revelation would attract the sparks of G-dliness hidden throughout the nations of the world. The purpose of the Jews entering into exile is to refine these sparks and have them included within holiness. It is precisely the Mitzvah of Milah that allows the source of Holiness to be revealed and allows the sparks to become attracted to Kedusha.   

B. The reason why Hashem commanded Avraham to perform the physical Mitzvah of Milah:[2]

Although, as stated above, the Avos only fulfilled the Mitzvos in their spiritual aspects, nevertheless regarding the Mitzvah of Milah Avraham merited receiving an actual physical Mitzvah just like after Matan Torah. This physical Mitzvah was given to Avraham as a gift when he reached the age of 99, and he was given the opportunity to draw down G-dliness into the actual physical world. This Mitzvah was given to him in order to allow Yitzchak to be born in purity and subsequently have Yaakov, who would have only pure and holy children that could then serve as the Jewish people, who would later receive the physical Torah. The inability of Avraham and Yitzchak to receive the Torah can be seen from the fact that Yishmael came from Avraham, and Eisav from Yitzchak. It was only Yaakov who enjoyed a “complete bed”, 12 holy children, to whom the external part of the Torah could be given.

C. Milah is level of Shamayim above Havayah:[3]

It states regarding Milah “Mi Yaleh Lanu Hashmayma.” This refers to the Mitzvah of Mila, as its first letters form the word Milah.  Thus, Milah is in the level of Shamayim, which is higher than Havayah, as is evident from the fact that Havayah is the end of letters of the above verse.

D. Two types of Milah/repentance:[4] 

In spiritual terms there are two types of Milah. One that comes from Hashem and one that comes from us, as is apparent from two different verses in scripture. This corresponds to the two types of repentance, one that comes from us and in which is dependent the redemption, and one that is brought about from Hashem after the redemption, after the time of the gathering of exiles and the fulfillment of the entire Torah. This latter level of Milah/Teshuvah is higher than the level of Torah and name of Havayah, as Torah is not in heaven but on earth by man, while this level of Milah is in heaven. It is on this level of Milah that the Torah says there were 13 covenants made over it, which corresponds to the 13 attributes of mercy which are responsible for drawing down this level of Milah below. Therefore, this level of Milah is also higher then Havayah, as its above Seder Hishtalshilus.

E. Why Avraham waited so many years to circumcise despite having fulfilled all the Torah:

From Torah Or:[5]  The reason Avraham did not fulfill the command of Milah until he was actually told to do so by Hashem, is because he wanted to merit the higher form of Milah which comes from above and is much higher than can be accomplished on one’s own. This is the reason that the verse states that Avraham “became circumcised” and not that “he circumcised himself” as this level of Milah was the level of above to below.

From Likkutei Sichos:[6] A stringency may not override an obligation. The entire concept that our forefathers accepted upon themselves to guard Torah and Mitzvos even prior to it being given, is a mere stringency and matter of scrupulousness which was a result of their righteous behavior. However, under no circumstances was this an obligation. Accordingly, it’s clearly understood that these stringencies [of keeping the 613 commands] may only be kept and guarded if they do not contradict any direct commands or prohibitions that they are already obligated in, as certainly a mere stringency cannot override an obligation. This is one of the explanations behind why Avraham did not circumcise himself until he was directly commanded by G-d to do so, despite it being claimed that he kept all the Mitzvos prior to them being given. The reason for this is because it is an absolute prohibition under the seven Noahide laws for one to injure himself and spill his own blood. Hence, Avraham had to wait for a direct command from G-d to do so and override the general prohibition that he was obligated in under the seven Noahide laws, and could not choose to do so himself.

F. The reason the Jewish people needed to make signs by the plague of the firstborn:[7]

The difference between the plague of the firstborn and the previous plagues: There are a number of differences that we find between the last plague, the plague of the firstborn, and all the other previous plagues. By all the previous plagues, the Jewish people were naturally and automatically saved from any harm, as the plagues only attacked the Egyptians and did not spread to the Israelites. No mention is made that the Jewish people had to perform some matter in order to gain this protection. The protection was granted automatically, and was self-understood to be the case, as G-d did so for the sake of helping save the enslaved Jewish people from their Egyptian captors. However, by the last plague, the plague of the firstborn, the Jewish people were specifically instructed to smear blood on their doorposts in order so they would not be susceptible to the angel of death. They were instructed to circumcise themselves and to slaughter the Pesach lamb and then take from that blood and smear it on the doorposts. This matter is quite wondrous, as if the Jewish people were not required to perform any actions by the previous plagues in order to receive protection, then why should this be necessary by the final plague which was much more severe? Also, we need to understand the connection between the signs that they were requested to do and the protection that they gained through it.

The purpose of the plague of the firstborn: Unlike all the previous plagues, the purpose of the last plague, the plague of the firstborn, was to actually punish the Egyptians for their sinful behavior. It was no longer about teaching them a lesson of G-d’s powers and capabilities, but rather to actually punish them, and kill all their firstborn without survivors. Now, once we are dealing with the subject of punishment for sinful activity, the Jewish people were not all that righteous either. The attribute of judgment can make a claim stating that just as the Egyptians are sinners and guilty of idol worship, so too there are many Jews who are guilty of the same[8], and hence under which right should only the Egyptians be targeted. It would be very difficult for the angel of death to differentiate between the Egyptian and Jew when both are guilty of the same crime that he is prosecuting. It is for this reason that the Jewish people needed to make a sign to both give them a merit for which they will be protected and create a sign that will help the angel of death differentiate between Jew and Egyptian. We will now explore in greater detail the meaning of the blood which was smeared on the doorposts, and its significance in protecting the Jewish people.

The significance of the blood of the sacrificial lamb and the blood of the circumcision: The significance of the blood of the sacrificial lamb and the blood of the circumcision, which the Jewish people were instructed to smear on their doorposts, can be derived from the challenge of their fulfillment. In order for the Jewish people to merit being saved from the angel of death that spared no firstborn on the night of the 15th, they were required to perform a Mitzvah of complete Mesirus Nefesh. This Mitzvah of illogical performance, would then arouse the illogical within G-d and have their sins be ignored. By them doing a Mitzvah which puts their own life in danger simply for the sake of G-d, it aroused a desire above within G-d to ignore even the most severe of sins. The slaughtering of the Passover lamb involved literal Mesirus Nefesh, as the sheep was considered an Egyptian deity, and through slaughtering it in public they put their very lives in danger. The illogical and irrational behavior of the Jewish people in circumcising themselves and slaughtering the Passover lamb likewise aroused an irrational, above intellect, interaction from G-d that He desired not to exact punishment for their sins. Thus, we find that the sages[9] state that it was in the merit of the two bloods, the blood of the Passover lamb and the blood of the circumcision, that we left Egypt.

G. The Mila & Peria:[10]

The Mitzvah of circumcision contains two parts, one which is the removal of the thick membrane known as the Milah, and the second which is the removal of the thin membrane known as the Periah. Now, when Avraham was originally commanded the Mitzvah of circumcision, he was only given the first part of the command, to remove the thick membrane of the Mila, and it was only later on after the giving of the Torah that we were also commanded to remove the second part known as the Periah. The reason for this is because in the times of Avraham, the level of revelation of G-d that could be experienced by an individual was limited, and for that level the 1st degree of circumcision sufficed. However, once the Torah was given and we now have access to experience a much higher level of G-dliness, it became required to also remove the thinner membrane known as the Periah.

H. Being uncircumcised is likened to being dead:[11]

It states in Pirkei Derebbe Eliezer chapter 9 that one who separates from the foreskin is like one who separates from the grave, and whoever touches one who is not circumcise is likened to one who was touched a corpse.

I. The purpose of circumcision is to moderate the lust for intimacy:[12]

There is no individual who does not have at least some amount of personal lust involved in the act of marital intimacy. This applies even towards the most righteous and pious individual. This lust comes from the foreskin and resulted from the sin of Adam.

J. The name Adam:[13]

A person does not receive the name Adam until he performs Mila and Peria.

K. Beginning of the entrance of the G-dly soul:[14]

The beginning of the entrance of the G-dly soul into a child’s body is from the age that the Sages obligated the child to be educated in Torah and Mitzvos and from the day of his Bris Milah. The G-dly soul only completely and mainly enters into a person when he reaches the age of Bar or Bas Mitzvah, and it is for this reason that when they reach this age they become Biblically obligated to keep the commands, and are punished for transgression. Accordingly, one who is careful to wash their hands from the day of the child’s circumcision and onwards is doing an act of holiness[15].

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[1] Torah Or p. 11a

[2] Torah Or p. 11a

[3] Torah Or p. 13

[4] Torah Or p. 13

[5] Torah Or p. 13

[6] Likkutei Sichos Vol. 5 2nd Sicha Parshas Vayeitzei

[7] Likkutei Sichos Vol. 3 Parshas Bo

[8] See Yalkut Reuveini Shemos 14:27; Zohar Chadash Parshas Yisro

[9] Pirkei Derebbe Eliezer 29; Mechilta Shemos 12:6

[10] Likkutei Sichos Kedoshim Vol. 1 Sicha 1 Parshas Kedoshim

[11] Chesed Leavraham Mayan Sheiyni Ayin Hakorei Nehar 51

[12] Chesed Leavraham Mayan Sheiyni Ayin Hakorei Nehar 51; See Rambam in Moreh Nevuchim 3:49

[13] Chesed Leavraham Mayan Sheiyni Ayin Hakorei Nehar 51; See Rambam in Moreh Nevuchim 3:49

[14] Admur Basra 4:2; See Zohar 91b; Seder Hayom end of Sefer; Menoras Hamaor 4, brought in Reishis Chochma in end; Likkutei Sichos 3:763; 800; 10:45; 20:246; Sichas Parshas Pinchas 5732; Hisvadyos 5751 1:315; See Pesakim Uteshuvos 260:2

^[15] lit. “Kadosh Yomar Lo”