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A. Why didn’t Hashem create us circumcised?[1]
The Midrash asks as to if the Mitzvah of Mila is so great and beloved before G-d, then why did He not create man already circumcised? Why did He go out of his way and create man with a foreskin? The midrash responds that all matters that were created during the six days of creation requires some fixing, similar to raw foods that require cooking to be edible.
- The Divine lesson: G-d purposely created the world with flaws in order to give man a chance to rectify them. G-ds greatest pleasure is not simply to have a perfect world, which He Himself could’ve created to begin with if He wanted to. Rather, His greatest pleasure is to see the world being perfected by man. This is similar to the pleasure that a parent has when he sees his toddler learning how to walk. Such a pleasure would not be experienced by the parent if the child was naturally born with the ability to walk. Specifically witnessing the child place effort in walking until he perfects his walking is what gives the parent pleasure. The same applies regarding the world, that more than G-d wants a perfect world, he wants to see man improve the world’s imperfections. A great lesson can be learned from this regarding our own selves and our children. One way of looking at one’s natural struggles and deficiencies is with melancholiness which draws one toward sadness and depression over his low state and feeling of low self-worth. Likewise, one may look at a child who has learning disabilities or behavioral challenges as a child who is lacking and deficient due to his imperfection. In truth, however, the correct way of looking at one’s inner struggles and deficiencies is with the positive perspective that G-d gave him these challenges specifically so he can fix them or improve them, and G-d gets much greater pleasure for his efforts than He does from the person who was naturally born perfect without these struggles and challenges. In fact, it is a sign that specifically he has the tools to rectify these deficiencies, in contrast to those who were naturally born without them. A similar concept was witnessed in the Rebbe’s perspective towards the disabled, regarding whom the Rebbe refused to call them in the negative connotation of disabled, or crippled and the like, and rather called them Metzuyanim which is those of excellence, as he viewed them as containing special powers and capabilities that no one else had and for which reason only they were given the challenge of the disability.[2]
[1] Torah Or 12a
[2] See Sichos Kodesh 5736 Vol. 2 p. 633; Healthy in Body Mind and Spirit Chapter 9 p. 111-116
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