The Covenant of Circumcision
The year was 2047 from Creation. Ismael is 13 years old and Sarah is eighty-nine. The momentous importance of the covenant required that it be precisely dated.
God waited thirteen years from the birth of Ismael before instructing Abraham to circumcise himself – an act preparatory to Isaac’s conception. This was in order that Isaac be born when Abraham was a hundred years old, thus enhancing the miracle; and to display Abraham’s love of God, for he circumcised himself when he was old and frail. The commandment was given prior to Isaac’s birth in order that Isaac’s conception take place in holiness and in order to emphasize the miracle that Abraham could have a child even though his organ had been weakened.
Because He wanted Isaac to be holy from his conception, God wanted Abraham’s physical prowess to be diminished. This He accomplished by waiting until Abraham was advanced in age and by weakening him through circumcision. In addition, Isaac’s conception and birth were miraculous. Thus he was ideally suited for holiness. (Malbim)
17:1 “..I am El Shaddai;” – Exodus 6:3 “And I appeared to Abraham, Isaac and Jacob as El Shaddai.’ The commentators differ on the interpretation of this Name – most commonly translated as God Almighty.
This particular Name was chosen for this communication to inspire Abraham with awe so that he should submit to the following command of circumcision.
This Name, implying Might was used in introducing the command of circumcision because man is weakened when circumcised. Therefore lest Abraham be apprehensive that after he would undergo circumcision, he would be incapacitated during his recovery and easy prey for his enemies. God appeared to him with this Name as if to reassure him: I am God Who will grant you and your descendants sufficient strength to overcome your enemies.
Ma’or Vashemesh comments that the Name Shaddai implies hidden miracles. God revealed Himself to Abraham as the Almighty, Who could bend the forces of nature to His service, in this case, by enabling Abraham to transcend his natural fate of childlessness. He would now have children with whom there would be an eternal covenant. This is the reason that God had communicated the Name Shaddai to Abraham at this time.
“..walk before Me..” – The Midrash contrasts the command in this verse that Abraham walk ‘before’ God, with 6:9 where Noah is described as walking ‘with’ God in the sense that he needed His support to maintain his righteousness while Abraham was morally strong enough to walk alone, ‘before’ God.
Tanchuma likens the description of the Patriarchs as walking before God (48:15) to a ruler whose elders walk before him and proclaim his glory. Similarly, the Patriarchs walked before God, proclaiming His Glory.
“..and be perfect.” – This is a separate command: Be wholehearted in all the trials to which I will submit you. The Midrash, however, perceives this not as a separate command, but as a natural consequence of the former one: Walk before Me (by observing the mitzvah of circumcision) and as a result of this you will become perfect – for as long as you remain uncircumcised, you lack perfection.
Midrash HaGadol notes that circumcision was one of the ten trials of Abraham. Although he was commanded to undergo this difficult ordeal in his advanced age, he did not disobey the words of his Creator. And by the virtue of compliance with this commandment you will be ‘perfect’ because on your flesh will be a sign dedicated to Me.
Turnus Rufus (the Roman general) asked Rabbi Akiva: If your God desires circumcision why is a child not born circumcised?. Rabbi Akiva replied: Because God gave mitvahs (commandments) to Israel only in order to purify them – i.e., God wished that man attain perfection by his own efforts through performance of the commandments.
17:2 God now transferred irrevocably to Abraham all the covenants previously made with mankind. Because Abraham had made himself the suitable instrument for their fulfillment, he was appointed the embryo from which the covenants would develop. (Hirsch)
In the covenant of the Land, it was God Who had made a covenant that day (15:18); it was a unilateral pledge by God, requiring no reciprocal deed on the part of Abraham. In this covenant (of circumcision), however, Abraham undertook a reciprocal obligation – for this covenant would be “Between Me and you”. By his compliance, he and his descendants would be instrumental in ‘perfecting; the Work of Creation, and this ‘perfection’ would begin within his own ‘miniature world’ – his body. (Malbim)
17:3 Until he was circumcised, Abraham was unable to stand while the Holy Spirit was above him and so he literally fell to the ground.
The Midrash notes that twice Abraham fell upon his face – here and in verse 17 – foretelling the two times that his descendants would be deprived of circumcision: in Egypt and in the desert. In Egypt, Moses came and circumcised them; in the desert Joshua arranged their circumcision before they captured the Promised Land.
Note: Moses and Joshua, too, cast themselves down upon the ground symbolizing total submissions: ‘and Moses heard and fell upon his face’ (Numbers 16:4): ‘and Joshua fell upon his face’ (Joshua 5:14. Because they submitted totally to the will of God, they were granted the privilege of being instrumental in the circumcision of the nation – Moses prior to the Exodus, and Joshua after the entry into the Land. At both of those times the majority of the nation was uncircumcised: in Egypt due to the rigors of the enslavement, and in the desert. Because Moses and Joshua emulated Abraham, the task of supervising the masses of Israel was entrusted to them.
The details of the covenant
The two ‘sides’ of the covenant are clearly defined. God’s obligations are listed in verses 4-8. What God expected of Abraham and his descendants are enumerated in verses 9-14.
17:4 The meaning of the verse is: As for Me, I already have a covenant with you since the Covenant between the Parts at which time I understood certain obligations. As a result of that covenant, you will be the father of a multitude of nations, as I promised you then. Now I have come to announce something greater: the change of name by which you will be come a new person, greater in statue. This Covenant will be not only between you and Me, but will also include your descendants for posterity, without regard to time or place. (Abarbanel) Everyone who will undergo circumcision and conversion will consider you his Patriarch.
17:5 That is, your contemporaries and those after you will no longer refer to you by your former name. They will tell one another how God has changed your name, and thereby the miracle which I am to perform for you will be come manifest to all generations for eternity. (Radak)
It is a deep-rooted custom to change someone’s name when he rises in stature. The change signifies that the ‘new’ person has outgrown his old status. This was also the case with Sarah (Sarai); Joseph (Tzafnas Paane’ach); Joshua (Hoshea); Chananiah, Mishael and Azariah (Shadrach, Mishach, and Abed Nego).
Why were the names of Abraham and Jacob changed but not that of Isaac? Since both of the above were named by man, God changed their name (to reflect their new mission). Isaac’s name was not changed because the name, Isaac, was designated for him by God before his birth (see verse 19)
17:6 “..and kings shall descend..” – Not only will there descend from you sages who are qualified to instruct the nations, but there will come forth from you monarchs with the power to suppress idolatry from the nations. Such occurred during King Solomon’s reign, and will again occur during the reign of King Messiah.
17:7 “..to be a God to you..” – The concept has a dual connotation: To be on the one hand the object of your worship and great respect, and on the other hand, to be your God, Protector, and Benefactor.
17:8 “..everlasting possession.” – This expression does not imply that they would dwell eternally in the Land and never be exiled – that would depend on their deeds. Rather the expression means that the Land would remain their inalienable possession even though they may be in exile. The promise was that come what may the Land would always belong to them; they would eventually return to reclaim it and Hashem would be their God. (Radak)
“and I will be their God.” – According to Malbim: When they will comply with the covenant and take possession of the land, then they will merit ‘in their own right’ that I be their God, not only because I was the God of their fathers. At that time, they themselves will be worthy of Godliness; Hashem is called the God of Israel by virtue of their sanctity and righteousness.
17:9 The obligation on Abraham’s part. Rashi comments that the word begins with the conjunction ‘and’ to imply that it is joined to the previous verses – i.e. I have specified obligations to you (verses 4-8); as a result you must obligate yourself to comply with your obligations to Me as outlined in the following verses regarding circumstances.
Hirsch elaborates upon this concept. Since God pledged that His assurance was eternally valid, He charged Abraham and his descendants not to create conditions that would make them unworthy of God’s gifts under the Covenant. Furthermore, they should remember that were it not for Abraham’s pledge, Israel would not have existence for Isaac’s birth was a direct result of the Covenant. And this obligation did not rest upon Abraham alone, but extended as well to his descendants.
17:10 The definition of the Covenant. Hirsch notes an apparent discrepancy between our verse and verse 11. Here it is called My Covenant, implying that the physical act of circumcision is sufficient fulfillment of the covenant. Later it is described as the sign or symbol of the covenant, implying that the act is no more than a symbol, and not a complete fulfillment. He explains that there are two inseparable elements: the act without realization of the idea is insufficient, likewise the concept without the act is not enough. The act of circumcision must be performed, and it must be recognized as symbolic of the eternal bond between God and Israel.
Rav Yosef Albo writes: The commandment of circumcision was given as an external sign of the covenant binding God and Abraham’s descendants who maintain His covenant. Since that sign exists continually in our nation, it shows that the divine bond is still with us… The Midrash states that Abraham sits at the door to Gehinnom* and prevents the circumcised from going in. Therefore, as long as this sign of the Covenant is maintained in the nation we must not despair of redemption… for it points to the bond between God and us… that through the bond of the nation will return to its original strength and cleave to God as was prophesied.
- Gehinnom is a small valley in Jerusalem and the Jewish and Christian analogue of hell. The terms are derived from a place outside ancient Jerusalem known in the Hebrew Bible as the Valley of the Son of Hinnom. The Hebrew Bible also notes that it was initially where some of the kings of Judah sacrificed their children by fire. Thereafter, it was deemed to be cursed. See Jeremiah 7:31 and 19:2-6.
17:11 This is a positive commandment requiring every father to circumcise his son, and obligating every child to have himself circumcised when he become a Bar Mitzvah if he had not already been circumcised by his father. (Radak)
“..and that shall be the sign of the covenant.” – Circumcision is the supreme, unequaled sign inasmuch as it is indelibly sealed in the body of man. (Radik) It is a perpetual reminder to walk in His ways, for it is, as it were, the Master’s seal on His servant. (Sforno)
17:12 “..at the age of 8 days..” – The Talmud derives from the use of the word ‘days’ that circumcision is performed by day and not by night (Shabbos 132a). The Mechilta comments: Great is the Sabbath for a child is not circumcised until he has lived through a Sabbath.
Even though a child born of a maidservant or purchased from another is considered a slave, they must still be circumcised for they are, as the next verse continues, home born in your house and purchased by your money and hence subject to your obligations. (Abarbanel)
17:13 Rashi points out a Talmudic discussion: ‘For it was taught… a slave born in his master’s household is sometimes circumcised on the first day (from his birth) and sometimes on the eighth day; a slave purchased with money is sometimes circumcised on the first day (he was acquired, even If he was not yet eight days old), and sometimes on the eighth day. The general rule is that a child who was born a Jew is circumcised on the eighth day. A slave can be considered Jewish for this purpose because non-Jewish slaves owned by Jews are responsible for many commandments.
“..My covenant shall be in your flesh..” – Flesh is sometimes used in Scripture as a euphemism for the reproductive organ. The verse thus indicates that since the Covenant is, in the physical sense, associated with the organ whereby the species is perpetuated, it symbolized the continuity of the Covenant upon his descendants for eternity. (Sforno, Hoffmann)
17:14 As pointed out in verse 11, one who was circumcised neither by his father nor by Beth Din*, is obligated from the time he reaches Bar Mitzvah** to arrange for his own circumcision. The consequences for one who remains uncircumcised in violation of the commandment until the age of twenty, when he becomes liable to excision***, are given in this verse.
*Beth Din – A house of judgment – a rabbinical Court of Judaism. In ancient times, it was the building block of the legal system in the Biblical Land of Israel.
**Bar Mitzvah – Bar is a Jewish Babylonia Aramaic word literally meaning son while Bat means daughter in Hebrew and mitzvah means commandment or law. Although the term is commonly used to refer to the ritual itself, in fact the phrase originally refers to the person. According to Jewish law, when Jewish boys become 13 years old, they become accountable for their actions and become a bar mitzvah. A girl becomes a bat mitzvah at the age of 12. Prior to reaching bar mitzvah age, the child’s parents hold the responsibility for the child’s actions. After this age, the boys and girls bear their own responsibility for Jewish ritual law, tradition, and ethics, and are able to participate in all areas of Jewish community life.
***The punishment of excision – being cut off from his people – involves dying a childless and untimely death. (Shabbos 104a)
The punishment is not only in This World. It extends into the Hereafter as well. The severest retribution beyond which punishment cannot go, is that the soul should be cut off and not attain the life hereafter… It is to this destruction that the prophets metaphorically apply such terms as ‘Pit of Destruction (Psalms 55:23 (English version) or verse 24 (Jewish version)) because it is an irrevocable loss for which repentance is not possible. (Rambam)
In addition to the spiritual oblivion in the Hereafter, the Talmud (Moed Katan 28a) comments that one liable to excision will die between the ages of fifty and sixty.
In the literal sense, this phrase indicates that the transgressor will no longer be associated with his nation and will be ostracized from the mainstream of his people inasmuch as he violated their beliefs by his transgression of this law, and does not bear their seal of servitude to God. This is the literal meaning of ‘this soul shall be cut off’ whenever it appears in Scripture. Conversely, ‘and he was gathered onto his people’ (49:33) is the expression used for the righteous.
“..he has broken my covenant.” – He has not actually destroyed the covenant, for it is not within the power for any person to do so. What he has done is to render the covenant ‘ineffective’ in the sense that it no longer assures him the eternal blessings of Abraham. (Hirsch)
17:15 The Promise to Sarah. Previously the covenant was solely with Abraham. Now Sarah is called upon as an equally essential factor in this covenant-promise. And just as Abraham’s significance was to be perpetuated by a change of name, so was Sarai’s importance to be perpetuated by changing her name. (Hirsch)
Abarbanel notes that throughout the prophecies up to this chapter, God manifested Himself in His Four Letter Name Hashem, signifying the Attribute of Mercy by which He graciously promised the Land, safety, future descendants, and so forth. In this chapter, however, concerning circumcision and the childbearing of Sarah, He reveals Himself as Elohim, signifying the Attribute of Justice, He would fulfill His promises and obligations within the terms of His covenant. It also reflected true Justice that the righteous and deserving Sarah be ‘remembered’ by God and granted a child.
Sarai designates ‘my princess’ while Sarah signifies ‘princess to all the nations of the world’. Prior to the covenant, Sarai’s personal majesty made her the princess of Abraham and of his people Aram. Now, however, no limitations were placed on her. She was princess to all mankind. (Berachos 13a)
17:16 “..and I will bless her..” – With all blessing that will most appropriately precipitate her imminent childbearing: I will restore her youthfulness.
“I will give you a son through her.” From this verse, the Sages (Rosh Hashanah 16b) inferred that a change of name brings about a change of man’s fate. For after Sarai’s name was changed, she was blessed with a child. (Ralbag)
“..kings of peoples will rise..” – The descendants of Jacob and Esau.
17:17 “..and laughed..” – He rejoiced. In the case of Sarah, however, (see 18:12) she laughed with mockery. Abraham had faith and rejoiced while Sarah sneered, hence God was angry with Sarah but not with Abraham. (Rashi)
“..born to a hundred year old man.” – It is obvious that the question does not imply that Abraham doubted the power of the Almighty God to give him a child of his own even at this advanced age. Rather it was a naturally jubilant outburst at the prospect of fulfillment of his life’s hope: ‘Could it really be true that this is finally happening to me? I am overjoyed!’
“And Sarah..’ – Since he did not have a child from Sarah when they were younger, he was astonished that he would do so now when he was a hundred years old and she was ninety, especially since he knew she was incapable of bearing. Therefore, Abraham did not express wonderment when he was told (in verse 6) that nations would descend from him, but only when he was told that these descendants would be born through Sarah.
Ramban concludes that it is certain that Abraham’s remark was motivated by faith and joy. The proof of this is that God commanded him to name his son Isaac (verse 19), a name commemorating his laughter.
17:18 Since Ishmael was born first, Abraham thought that he would be the heir promised him. Now that he was told that Sarah would bear him a son, he understood that her son would be the heir, and he feared that it might imply Ishmael’s death. ( Ramban)
Rashi’s interpretation of the verse is: ‘I will be satisfied if Ishmael lives and grows up to be God-fearing.’
Ramban disagrees with this interpretation because God responded to Abraham’s prayer by saying And as for Ishmael, I have heard you’ (verse 20).
Mizrachi defends Rashi’s interpretation by explaining that Abraham made two petitions here: that Ismael live; and that he be God-fearing. If, however, his prayer was for life alone, what need was there for the words before You? Because Sarah had just been promised a son, God assured Abraham that Ishmael would live. But Abraham’s second petition was not relevant to the promise just made regarding the birth and future survival of Isaac; therefore God did not respond at all. Or, the failure to respond may have been because God knew that Ishmael would go in the evil path and God did not wish to disclose this to Abraham to avoid causing him anguish.
17:19 “..and I will fulfill My covenant with him..” – From the general promise made in verse 7, it might be interpreted to embrace the descendants of Ishmael and Keturah, as well. God specifically declared, therefore, that the covenant will be perpetuated only through the descendants of Isaac, and no other.
17:20 Ramban interprets this verse as: ‘Although the covenant will be perpetuated by Isaac, nevertheless, since you prayed on behalf of Ishmael, I hereby accept your plea and he, too, will be successful.’
“..and I will make him into a great nation.” – We see from this prophecy (in the year of 2047 from Creation, when Abraham was 99) 2,337 years elapsed before the Arabs, Ishmael’s descendants, because a great nation. Throughout this period, Ishmael waited anxiously, hoping, until finally the promise was fulfilled and they dominated the world.
17:21 “I will maintain My covenant through Isaac.” – An explanation offered for this being repetitive of verse 19 is based on the Midrash: Rav Abba said: The Torah draws a conclusion which Isaac, the son of Sarah, could draw from Ishmael, the son of the handmaid. If God blessed Ishmael so in verse 20, surely it follows logically that He will bless Isaac so much more by maintaining His covenant through him!
The flow of verses 19-21 according to Rashi’s interpretation is: Isaac’s offspring will bear My covenant, but since you prayed on behalf of Ishmael I will make him great. Nevertheless, the blessing I will heap on Isaac will surely be much greater for through him will My covenant be maintained through the ages.
17:22 “..speaking with him..” – The expression ‘with him’ indicates a dialogue in contrast to ‘to him’, which implies that one spoke and the other listened. Whenever God makes a statement or gives a command that does not require clarification, ‘to him’ is used, because it is the function of the prophet merely to listen and nothing more. This verse, however, says ‘with him’ as the Torah says whenever explanation, clarification, or questioning is required. This is in the nature of the Oral Law, where the prophet must ask questions thus engaging a dialogue until the intricacies of the law are clear to him.
Note: The Midrash notes when the Holy One Blessed be He commanded Abraham to circumcise himself, he went and took counsel with his three friends, Aner, Eshkol and Mamre. (Either to test their beliefs so he could ascertain whether to continue his friendship with them, or because he was uncertain how to go about fulfilling God’s command – whether to sanctify God’s Name by doing it publicly during the day, or possibly to circumcise himself secretly, at night to avoid becoming a spectacle to scoffers, and to avoid possible assault by his enemies.)
Aner tried to dissuade Abraham entirely: ‘You are a man of a hundred years and you would inflict such pain upon yourself?’
Eshkol also was discouraging: ‘Why should you go and thereby make yourself distinguishable to your enemies?’
Only Mamre was vigorously encouraging and showed the firmest faith: ‘Was there ever a circumstance when God did not firmly stand by you – in the fiery furnace, in famine, in the war with the kings? Will you not obey him then in this matter?’ It was in reward for his good advice that God said He would appear to Abraham only in the fields of Mamre as written in 18:1.
17:23 Ishmael is here identified as Abraham’s son for although thirteen years old at the time and in a position to refuse, Ishmael acted as a true son of Abraham and eagerly consented to being the first to submit to circumcision. (Alshich)
He circumcised Ishmael, his only son, first, so he would serve as a model for the others to emulate. Then he circumcised all those servants born in his household who were most dependent on him, and would lovingly comply first with their master’s wish; then he circumcised those servants whom he had purchased for money, and finally all the members of his household, leaving not a single one uncircumcised. (Abarbanel)
Or HaChaim comments that although not specifically mentioned in the Torah, Abraham circumcised himself first in accordance with the halachah (a Jewish law from the Talmud) that only a circumcised Jew may act as a mohel (the person who performs the Jewish ritual), and in order to set an example for others. (See verse 26 where Abraham is mentioned first.)
Verses 24-27 The Torah now proceeds in its usual custom, to recapitulate the substance of the previous verses, but in more detail and with additional emphasis.
17:24 Although Abraham is credited with having fulfilled all the Laws of the Torah before they were given, he did not perform the mitzvah of circumcision until he was commanded to do so. Because he foresaw that this commandment would be implemented later in his lifetime, he therefore waited until he was specifically commanded to do so, in recognition of the proverb: ‘greater is he who is commanded and fulfills the command, than he who fulfills it without having been previously commanded.’ And by performing this after he was commanded, it became obvious to all that he was undertaking this at great risk in fulfillment of God’s wishes, and not for a therapeutic or cosmic reason; as mocking skeptics would have claimed had he undertaken it on his own initiative.
17:25 The ages of Abraham and Ishmael are specified to show that Abraham, despite his age, and Ishmael, despite his youth, went with vigor to perform the will of God. One might have expected them to fear the pain, or Ishmael’s mother to object, or that they would wait to see the effects of the circumcision on the other members of the household. In their righteousness, however, they performed the commandment on that very day.
17:26 The same expression ‘on that very day’ is used in connection with Yom Kippur (Leviticus 23:28). The Sages derive by analogy that Abraham performed these circumcisions on that day, and every year the Holy One, Blessed be He, sees the blood of our father, Abraham’s circumcision, and forgives all the sins of Israel as it say (Leviticus 16;30) ‘for on this day atonement shall be made for you, to cleanse you.’
In that place, Mount Moriah, where Abraham was circumcised and where his blood remained, the altar was subsequently built. Therefore, the sacrificial blood was required to be poured out at the base of the altar (Leviticus 4:30).
Gur Aryed adds that the Torah stressed the ages of Abraham and Ishmael. In those times, heavenly punishment was not inflicted until a sinner had become a hundred years old. God did not want Abraham to reach that stage uncircumcised. Ishmael, having become thirteen, would attain his majority and – no longer subject to Abraham’s domination – would have refused to circumcise himself. Therefore, the Torah stresses that he was barely thirteen and still obliging to his father’s guidance.
The reason the Torah stresses that it took place on that day was to point out Abraham’s dedication to God. Having already circumcised all members of his household, Abraham would have had no one to assist him during his recuperation for all his servants would have been ailing. Nevertheless he did not delay. (Abarbanel)
It is also written that he wanted to immediately rid his house of impurity for “whoever eats with an uncircumcised person is as though he were eating with a dog.’