📖 Pirkei DeRabbi Eliezer 29

נִסָּיוֹן הַשְּׁמִינִי, (בראשית יז, א): ״וַיְהִי אַבְרָם בֶּן תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים״, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא ״הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים״. אָמַר לוֹ: עַד עַכְשָׁו לֹא הָיִיתָ תָמִים, אֶלָּא מוֹל בְּשַׂר עָרְלָתְךָ מֵעָלֶיךָ, וְהִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים. שֶׁהָעָרְלָה טְמֵאָה הִיא מִכָּל הַטֻּמְאוֹת, שֶׁנֶּאֱמַר (ישעיהו נב, א): ״לֹא יוֹסִיף יָבֹא בָךְ עוֹד עָרֵל וְטָמֵא״. שֶׁהָעָרְלָה מוּם מִכָּל מוּמִים. מוֹל בְּשַׂר עָרְלָתְךָ וֶהְיֵה תָמִים.

THE TRIALS OF ABRAHAM (continued)THE eighth trial (was as follows): "And when Abram was ninety-nine years old" (Gen. 17:1), the Holy One, blessed be He, said to him: Until now thou hast not been perfect before Me; but circumcise the flesh of thy foreskin, and "walk before me, and be thou perfect" (ibid.). Moreover, the foreskin is a reproach, as it is said, "For that is a reproach unto us" (Gen. 34:14), because the foreskin is more unclean than all unclean things, as it is said, "For henceforth there shall no more || come into thee the uncircumcised and the unclean" (Isa. 52:1). For the foreskin is a blemish above all blemishes. Circumcise the flesh of thy foreskin and be perfect.

רַבָּן גַּמְלִיאֵל אוֹמֵר: שָׁלַח וְקָרָא לְשֵׁם בֶּן נֹחַ וּמָל אֶת בְּשַׂר עָרְלָתוֹ וּבְשַׂר עָרְלַת יִשְׁמָעֵאל בְּנוֹ, שֶׁנֶּאֱמַר (בראשית יז, כו): ״בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם וְיִשְׁמָעֵאל בְּנוֹ״. מַה הוּא ״בְּעֶצֶם הַיּוֹם הַזֶּה״? בִּגְבוּרַת הַשֶּׁמֶשׁ בַּחֲצִי הַיּוֹם. וְלֹא עוֹד, אָתְיָא ״עֶצֶם״ מִ״עֶצֶם״ מִיּוֹם הַכִּפּוּרִים, מַה לְּהַלָּן (ויקרא כג, כח): ״כָּל מְלָאכָה לֹא תַעֲשׂוּ בְּעֶצֶם הַיּוֹם הַזֶּה כִּי יוֹם כִּפֻּרִים הוּא״, שֶׁבְּיוֹם הַכִּפּוּרִים נִמּוֹל אַבְרָהָם, וּבְכָל שָׁנָה וְשָׁנָה הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה דַּם הַבְּרִית שֶׁל מִילָה שֶׁל אַבְרָהָם אָבִינוּ, וּמְכַפֵּר עַל כָּל עֲוֹנוֹתֵינוּ, שֶׁנֶּאֱמַר (ויקרא טז, ל): ״כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם״. וּבְאוֹתוֹ מָקוֹם שֶׁנִּמּוֹל אַבְרָהָם וְנִשְׁאַר דָּמוֹ, שָׁם נִבְנָה הַמִּזְבֵּחַ, וּלְכָךְ נֶאֱמַר (ויקרא ד, כה): ״וְאֶת כָּל דָּמוֹ יִשְׁפֹּךְ אֶל יְסוֹד הַמִּזְבֵּחַ״, (יחזקאל טז, ו): ״וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי״.

Rabban Gamaliel said: Abraham sent and called for Shem, the son of Noah, and he circumcised the flesh of the foreskin of our father Abraham, and the flesh of the foreskin of Ishmael his son, as it is said, "In the selfsame day was Abraham circumcised, and Ishmael his son" (Gen. 17:26). "In the selfsame day" (means) in the might of the sun at midday. Not only that, but (it indicates) the tenth day of the month, the Day of Atonement. It is written in connection with the Day of Atonement, "Ye shall do no manner of work on that selfsame day, for it is a day of atonement" (Lev. 23:28); and in the present instance the text says, "In the selfsame day was Abraham circumcised" (Gen. 17:26). Know then that on the Day of Atonement Abraham our father was circumcised. Every year the Holy One, blessed be He, sees the blood of our father Abraham's circumcision, and He forgives all the sins of Israel, as it is said, "For on this day shall atonement be made for you, to cleanse you" (Lev. 16:30). In that place where Abraham was circumcised and his blood remained, there the altar was built, and therefore, "And all the blood thereof shall he pour out at the base of the altar" (Lev. 4:30). (It says also), "I said unto thee, In thy blood, live; yea, I said unto thee, In thy blood, live" (Ezek. 16:6).

רַבִּי חֲנִינָא בֶּן דּוֹסָא אוֹמֵר: כָּל הַנִּמּוֹלִים בַּיּוֹם הַשְּׁלִישִׁי כָּאֵב לָהֶם, שֶׁנֶּאֱמַר (בראשית לד, כה): ״וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים״. וּלְכָךְ שָׁנוּ חֲכָמִים: מַרְחִיצִין אֶת הַקָּטָן בַּשְּׁלִישִׁי שֶׁלּוֹ שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְכָל צָרְכֵי מִילָה עוֹשִׂין בְּשַׁבָּת.

Rabbi Chanina ben Dosa said: All who are circumcised have (excessive) pain on the third day, as it is said, "And it came to pass on the third day, when they were sore" (Gen. 34:25). They may wash || the child on the third day, when it happens to fall on the Sabbath, and all things necessary for a circumcision are permitted to be done on the Sabbath.

(שמות יב, מח): ״וְכָל עָרֵל לֹא יֹאכַל בּוֹ״. וְלֹא יִגַּע בַּמִּקְדָּשׁ, הַפּוֹרֵשׁ מִן הָעָרְלָה כְּפוֹרֵשׁ מִן הַקֶּבֶר.

Every uncircumcised (man) shall not eat (of the Paschal offering), and shall not touch the sanctuary. He who separates himself from circumcision is like one separated from the Holy One, blessed be He.

רַבָּן גַּמְלִיאֵל בְּנוֹ שֶׁל רַבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר: בַּיּוֹם שֶׁנִּמּוֹל אַבְרָהָם אָבִינוּ, בַּיּוֹם הַשְּׁלִישִׁי, כְּאֵב הָיָה לוֹ מְאֹד כְּדֵי לְנַסּוֹתוֹ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא? נָקַב חוֹר אֶחָד בַּגֵּיהִנֹּם, וְהִרְתִּיחַ אֶת הַיּוֹם כְּיוֹמָן שֶׁל רְשָׁעִים. וְיָצָא וְיָשַׁב לוֹ בְּפֶתַח הָאֹהֶל לְרוּחַ הַיּוֹם, שֶׁנֶּאֱמַר (בראשית יח, א): ״וְהוּא יֹשֵׁב פֶּתַח הָאֹהֶל כְּחֹם הַיּוֹם״. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת: ״בּוֹאוּ וּנְבַקֵּר אֶת הַחוֹלֶה, שֶׁמִּדַּת גְּמִילוּת חֲסָדִים גְּדוֹלָה לְפָנַי״. מִיָּד יָרְדוּ הַמַּלְאָכִים וּבִקְּרוּ אֶת אַבְרָהָם. בּוֹא וּרְאֵה כֹּחָהּ שֶׁל מִילָה, שֶׁעַד שֶׁלֹּא נִימּוֹל אַבְרָהָם הָיָה נוֹפֵל (עַל פָּנָיו), וְאַחַר כָּךְ אֲנִי מְדַבֵּר עִמּוֹ, שֶׁנֶּאֱמַר (בראשית יז, יז): ״וַיִּפֹּל אַבְרָהָם עַל פָּנָיו״. עַכְשָׁו שֶׁנִּמּוֹל הוּא יוֹשֵׁב וַאֲנִי עוֹמֵד, שֶׁנֶּאֱמַר ״וְהוּא יֹשֵׁב פֶּתַח הָאֹהֶל״ וְכוּ'. וּכְתִיב ״וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו״.

Rabban Gamaliel, the son of Rabbi Jehudah the Prince, said: When our father Abraham was circumcised, on the third day he was very sore, in order to test him. What did the Holy One, blessed be He, do? He pierced one hole in the midst of Gehinnom, and He made the day hot, like the day of the wicked. He went forth, and sat down at the entrance of the tent in the cool of the day, as it is said, "And he sat at the tent door (in the heat of the day)" (Gen. 18:1). The Holy One, blessed be He, said to the ministering angels: Come ye, let us descend and visit the sick, for the virtue of visiting the sick is great before Me. The Holy One, blessed be He, and the angels descended to visit our father Abraham, as it is said, "And the Lord appeared unto him" (ibid.). The Holy One, blessed be He, said to the ministering angels: Come ye and see ye the power of circumcision. Before Abraham was circumcised he fell on his face (before Me), and afterwards I spake with him, as it is said, "And Abraham fell upon his face" (Gen. 17:17). Now that he is circumcised he sits and I stand. Whence do we know that the Holy One, blessed be He, was standing? Because it is said, "And he looked, and, lo, three men stood over against him" (Gen. 18:2).

רַבִּי זְעֵירָא אוֹמֵר: חָמֵשׁ עָרְלוֹת בָּעוֹלָם, אַרְבַּע בָּאָדָם וְאַחַת בָּאִילָן. אַרְבַּע בָּאָדָם מִנַּיִן? עָרְלַת הָאֹזֶן, שֶׁנֶּאֱמַר ״הִנֵּה עֲרֵלָה אָזְנָם״. עָרְלַת שְׂפָתַיִם, שֶׁנֶּאֱמַר ״וַאֲנִי עֲרַל שְׂפָתָיִם״. עָרְלַת הַלֵּב, שֶׁנֶּאֱמַר ״וּמַלְתֶּם אֵת עָרְלַת לְבַבְכֶם״. עָרְלַת בָּשָׂר מִנַּיִן? ״וְעָרֵל זָכָר אֲשֶׁר לֹא יִמּוֹל אֶת בְּשַׂר עָרְלָתוֹ״. וְאוֹמֵר ״כִּי כָל הַגּוֹיִם עֲרֵלִים וְכָל בֵּית יִשְׂרָאֵל עַרְלֵי לֵב״. וְעָרְלַת הַלֵּב אֵינָהּ מַנַּחַת לַעֲשׂוֹת רְצוֹן בּוֹרְאוֹ, וּלְעָתִיד לָבֹא הַקָּדוֹשׁ בָּרוּךְ הוּא מֵסִיר אֶת עָרְלַת הַלֵּב מֵעֲלֵיהֶן, וְאֵינָן מַקְשִׁין אֶת עָרְפָּם לִפְנֵי בּוֹרְאָם, שֶׁנֶּאֱמַר ״וַהֲסִרֹתִי אֶת לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר״. וְאוֹמֵר ״וּנְמַלְתֶּם אֵת עָרְלַת בְּשַׂרְכֶם״. אַחַת בָּאִילָן, (מִנַּיִן?), שֶׁנֶּאֱמַר ״כִּי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם כָּל עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת פִּרְיוֹ״.

Rabbi Ẓe'era || said: There are five kinds of 'Orlah (things uncircumcised) in the world: four with reference to man, and one concerning trees. Whence do we know this concerning the four (terms) applying to man? (Namely,) the uncircumcision of the ear, the uncircumcision of the lips, the uncircumcision of the heart, and the uncircumcision of the flesh. Whence do we know of the uncircumcision of the ear? Because it is said, "Behold, their ear is uncircumcised" (Jer. 6:10). Whence do we know of the uncircumcision of the lips? Because it is said, "For I am of uncircumcised lips" (Ex. 6:12). Whence do we know of the uncircumcision of the heart? Because it is said, "Circumcise the foreskin of your heart" (Deut. 10:16); and (the text) says, "For all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart" (Jer. 9:26). Whence do we know of the uncircumcision of the flesh? Because it is said, "And the uncircumcised male who is not circumcised in the flesh of his foreskin" (Gen. 17:14). And "all the nations are uncircumcised" in all the four cases, and "all the house of Israel are uncircumcised in heart." The uncircumcision of the heart does not suffer Israel to do the will of their Creator. And in the future the Holy One, blessed be He, will take away from Israel the uncircumcision of the heart, and they will not harden their stubborn (heart) any more before their Creator, as it is said, "And I will take away the stony heart out of your flesh, and I will give you an heart of flesh" (Ezek. 36:26); and it is said, "And ye shall be circumcised in the flesh of your foreskin" (Gen. 17:11). Whence do we know concerning the one ('Orlah) for trees? Because it is said, "And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as their uncircumcision: three years shall they be as uncircumcised unto you" (Lev. 19:23).

רַבִּי זְרִיקָא אוֹמֵר: אֵין עֵץ הָאָמוּר כָּאן אֶלָּא עֵץ הַגֶּפֶן. אִם אֵינָן כּוֹרְתִין עֵץ עָרְלָתוֹ, כָּל הַפֵּרוֹת שֶׁהוּא עוֹשֶׂה עוֹלְלוֹת קְטוּפִין וְלֹא טוֹבִים לְמַרְאֶה, וְנִפְסָל יֵינוֹ עַל גַּבֵּי הַמִּזְבֵּחַ. וְאִם כּוֹרְתִין עֵץ עָרְלָתוֹ, כָּל פֵּרוֹת שֶׁהוּא עוֹשֶׂה טוֹבִים לְמַרְאֶה, וְנִבְחַר יֵינָם לְהַקְרִיב עַל גַּבֵּי הַמִּזְבֵּחַ. כָּךְ אָבִינוּ אַבְרָהָם, עַד שֶׁלֹּא נִמּוֹל, הַפְּרִי שֶׁעָשָׂה לֹא הָיָה טוֹב בְּמַעֲשָׂיו וְנִפְסַל מֵעַל גַּבֵּי הַמִּזְבֵּחַ, וּכְשֶׁנִּמּוֹל הַפְּרִי שֶׁעָשָׂה הָיָה טוֹב בְּמַעֲשָׂיו וְנִבְחַר לְהַקְרִיב עַל גַּבֵּי הַמִּזְבֵּחַ כְּיֵין נֶסֶךְ, שֶׁנֶּאֱמַר: ״וְיַיִן לַנֶּסֶךְ״ וְכוּ'.

Rabbi Ẓe'era taught: The tree || which is mentioned here is none other than the vine tree. If they do not cut off from the tree the fruit of the first three years, all the fruit which it yields will be gleanings fit to be pluckt off, and not good; and its wine will be disqualified for the altar; but if they cut off from the tree the fruit of the first three years, all the fruit which it yields will be good for the sight, and their wine will be selected to be brought upon the altar. So with our father Abraham; before he was circumcised, the fruit which he produced was not good [in its effects, and was disqualified from the altar; but when he had been circumcised, the fruit which he produced was good in its effects, and his wine] was chosen to be put upon the altar like wine for a libation, as it is said, "And wine for the drink offering" (Num. 15:5).

רַבִּי יִשְׁמָעֵאל אוֹמֵר: לֹא עִכֵּב אַבְרָהָם מִכָּל אֲשֶׁר צִוָּהוּ, וּכְשֶׁנּוֹלַד יִצְחָק בֶּן שְׁמוֹנַת יָמִים הִגִּישׁוֹ לַמִּילָה, שֶׁנֶּאֱמַר: ״וַיָּמָל אַבְרָהָם אֶת יִצְחָק בְּנוֹ בֶּן שְׁמֹנַת יָמִים״. וְהִגִּישׁוֹ לַמִּנְחָה עַל גַּבֵּי הַמִּזְבֵּחַ, וְעָשָׂה שִׂמְחָה וּמִשְׁתֶּה. מִכָּאן אָמְרוּ חֲכָמִים: חַיָּב אָדָם לַעֲשׂוֹת שִׂמְחָה וּמִשְׁתֶּה בְּאוֹתוֹ הַיּוֹם שֶׁזָּכָה לָמוּל אֶת בְּנוֹ כְּאַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר: ״וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל בְּיוֹם הִגָּמֵל אֶת יִצְחָק״.

Rabbi said: Abraham did not delay aught with reference to all (things) which He commanded him, as it is said, "And he that is eight days old shall be circumcised" (Gen. 17:12); and when Isaac was born, (and when) he was eight days old (Abraham) brought him to be circumcised, as it is said, "And Abraham circumcised his son Isaac when he was eight days old" (Gen. 21:4). Hence thou mayest learn that everyone who brings his son for circumcision is as though (he were) a high priest bringing his meal offering and his drink offering upon the top of the altar. Hence the sages said: A man is bound to make festivities and a banquet on that day when he has the merit of having his son circumcised, like Abraham our father, who circumcised his son, as it is said, "And Abraham circumcised || his son Isaac" (ibid.).

רַבִּי יוֹחָנָן אוֹמֵר: כָּל הַגּוֹיִם הַבָּאִים בְּיִשְׂרָאֵל נִמּוֹלִים בְּטוֹבָתָם וּבִרְצוֹנָם וּבְיִרְאַת שָׁמַיִם הֵם נִמּוֹלִים, וְאַף עַל פִּי כֵן אֵין מַאֲמִינִים בַּגּוֹיִם עַד שִׁבְעָה דוֹרוֹת שֶׁלֹּא יָשׁוּבוּ הַמַּיִם לְמוֹצָאֵיהֶם. אֲבָל עֲבָדִים נִמּוֹלִים שֶׁלֹּא בְּטוֹבָתָם וְשֶׁלֹּא בִּרְצוֹנָם, וְאֵין אֱמוּנָה בָּעֲבָדִים. כָּךְ כָּל עֲבָדִים שֶׁנִּמּוֹלוּ עִם אַבְרָהָם אָבִינוּ לֹא נִתְקַיְּמוּ לֹא הֵם וְלֹא זַרְעָם בְּיִשְׂרָאֵל. וּמִנַּיִן שֶׁמָּלָן? שֶׁנֶּאֱמַר: ״וְכָל אַנְשֵׁי בֵיתוֹ יְלִיד בַּיִת נִמּוֹלוּ״. וְלָמָּה מָלָן? בִּשְׁבִיל הַטָּהֳרָה שֶׁלֹּא יְטַמְּאוּ אֶת אֲדֹנֵיהֶם בְּמַאֲכָלֵיהֶם וּבְמִשְׁתֵּיהֶם, שֶׁכָּל מִי שֶׁאוֹכֵל עִם הֶעָרֵל כְּאִלּוּ אוֹכֵל עִם הַכֶּלֶב. מָה הַכֶּלֶב שֶׁלֹּא נִמּוֹל כָּךְ הֶעָרֵל שֶׁלֹּא נִמּוֹל, וְכָל הַנּוֹגֵעַ בֶּעָרֵל כְּנוֹגֵעַ בַּמֵּת. וְכָל הָרוֹחֵץ עִמּוֹ כְּרוֹחֵץ עִם הַמְּצֹרָע שֶׁהֵם בְּחַיֵּיהֶם כְּמֵתִים, וּבְמוֹתָם כְּנִבְלַת הַשָּׂדֶה וְאֵין תְּפִלָּתָן נִכְנֶסֶת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וַעֲלֵיהֶם הוּא אוֹמֵר: ״לֹא הַמֵּתִים יְהַלְלוּ יָהּ״. אֲבָל יִשְׂרָאֵל שֶׁהֵן נִמּוֹלִין תְּפִלָּתָן נִכְנֶסֶת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וַעֲלֵיהֶם הוּא אוֹמֵר: ״וַאֲנַחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד עוֹלָם הַלְלוּיָהּ״.

Rabbi Jochanan said: All heathens who come to Israel are circumcised by their own freewill and with their consent, and in the fear of Heaven are they circumcised. We do not believe a proselyte until seven generations (have passed), so that the waters should not return to their source. But slaves are circumcised both by their freewill and with their consent as well as without their consent, and no confidence is placed in slaves. Likewise with all the slaves who were circumcised with our father Abraham, they did not remain true (converts) in Israel, neither they nor their seed, because it is said, "All the men of his house, those born in the house, and those bought with money of the stranger, were circumcised with him" (Gen. 17:27). Why did he circumcise them? Because of purity, so that they should not defile their masters with their food and with their drink, for whosoever eateth with an uncircumcised person is as though he were eating flesh of abomination. All who bathe with the uncircumcised are as though they bathed with carrion, and all who touch an uncircumcised person are as though they touched the dead, for in their lifetime they are like (the) dead; and in their death they are like the carrion of the beast, and their prayer does not come before the Holy One, blessed be He, as it is said, "The dead praise not the Lord" (Ps. 115:17). But Israel who are circumcised, their prayer comes before the Holy One, blessed be He, || like a sweet savour, as it is said, "But we will bless the Lord from this time forth and for evermore. Praise ye the Lord" (Ps. 115:18).

רַבִּי אָמַר: יִצְחָק מָל אֶת יַעֲקֹב וְעֵשָׂו, וְעֵשָׂו מָאַס בַּמִּילָה כְּשֵׁם שֶׁמָּאַס אֶת הַבְּכוֹרָה, שֶׁנֶּאֱמַר ״וַיִּבֶז עֵשָׂו אֶת הַבְּכֹרָה״. וְיַעֲקֹב דָּבַק בִּבְרִית מִילָה וּמָל אֶת בָּנָיו וְאֶת בְּנֵי בָנָיו. וּמִנַּיִן שֶׁהָיוּ בְּנֵי יַעֲקֹב נִמּוֹלִין? שֶׁנֶּאֱמַר ״אַךְ בְּזֹאת יֵאֹתוּ לָנוּ הָאֲנָשִׁים״ וְכוּ'. מִכָּאן אַתָּה לָמֵד שֶׁבְּנֵי יַעֲקֹב הָיוּ נִמּוֹלִין וּמָלוּ לִבְנֵיהֶם וְהִנְחִילוּם לְחֹק עוֹלָם, עַד שֶׁעָמַד פַּרְעֹה וְגָזַר עֲלֵיהֶם גְּזֵרוֹת קָשׁוֹת וּמָנַע מֵהֶם בְּרִית מִילָה. וּבְיוֹם שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם נִמּוֹלוּ כֻּלָּם מִגָּדוֹל וְעַד קָטָן, שֶׁנֶּאֱמַר ״כִּי מֻלִים הָיוּ כָּל הָעָם הַיֹּצְאִים״ וְכוּ'.

Rabbi said: Isaac circumcised Jacob, and Esau; and Esau despised the covenant of circumcision just as he despised the birthright, as it is said, "So Esau despised his birthright" (Gen. 25:34). Jacob clung to the covenant of circumcision, and circumcised his sons and his grandsons. Whence (do we know) that the sons of Jacob were circumcised? Because it is said, "Only on this condition will the men consent unto us to dwell with us… if every male among us be circumcised, as they are circumcised." (Gen. 34:22). Another text says, "Only on this condition will we consent unto you: if ye will be as we be" (Gen. 34:15). Hence thou canst learn that the sons of Jacob were circumcised. The sons of Jacob circumcised their sons and their grandsons. They gave it to them as an inheritance for an everlasting statute, until Pharaoh the Wicked arose and decreed harsh laws concerning them, and withheld from them the covenant of circumcision. And on the day when the children of Israel went forth from Egypt all the people were circumcised, both young and old, as it is said, "For all the people that came out were circumcised" (Josh. 5:5).

וְהָיוּ לוֹקְחִים דַּם מִילָה וְדַם פֶּסַח, וְהָיוּ נוֹתְנִין עַל מַשְׁקוֹף בָּתֵּיהֶן, וּכְשֶׁעָבַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִנְגֹּף אֶת מִצְרַיִם וְרָאָה דַּם הַבְּרִית וְדַם הַפֶּסַח, נִתְמַלֵּא רַחֲמִים עַל יִשְׂרָאֵל שֶׁנֶּאֱמַר: ״וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי״.

The Israelites took the blood of the covenant of circumcision, and they put (it) upon the lintel of their houses, and when the Holy One, blessed be He, passed over to plague the Egyptians, He saw the blood of the covenant of circumcision upon the lintel of their houses and the blood of the Paschal lamb, He was filled || with compassion on Israel, as it is said, "And when I passed by thee, and saw thee weltering in thy (twofold) blood, I said unto thee, In thy (twofold) blood, live; yea, I said unto thee, In thy (twofold) blood, live" (Ezek. 16:6). "In thy blood" is not written here, but in "thy (twofold) blood," with twofold blood, the blood of the covenant of circumcision and the blood of the Paschal lamb; therefore it is said, "I said unto thee, In thy (twofold) blood, live; yea, I said unto thee, In thy (twofold) blood, live" (ibid.).

אָמַר רַבִּי אֶלְעָזָר: וְכִי מָה רָאָה הַכָּתוּב לוֹמַר שְׁנֵי פְּעָמִים ״בְּדָמַיִךְ חֲיִי״? אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: ״בִּזְכוּת דַּם בְּרִית מִילָה וְדַם פֶּסַח גָּאַלְתִּי אֶתְכֶם מִמִּצְרַיִם, וּבִזְכוּתָם אַתֶּם עֲתִידִין לִיגָּאֵל בְּסוֹף מַלְכוּת רְבִיעִית״. לְכָךְ נֶאֱמַר שְׁנֵי פְּעָמִים ״בְּדָמַיִךְ חֲיִי״.

Rabbi Eliezer said: Why did the text say twice, "I said unto thee, In thy blood, live; yea, I said unto thee, In thy blood, live"? But the Holy One, blessed be He, said: By the merit of the blood of the covenant of circumcision and the blood of the Paschal lamb ye shall be redeemed from Egypt, and by the merit of the covenant of circumcision and by the merit of the covenant of the Passover in the future ye shall be redeemed at the end of the fourth kingdom; therefore it is said, "I said unto thee, In thy blood, live; yea, I said unto thee, In thy blood, live" (ibid.).

שָׁלֹשׁ עִנּוּיִין הֵן: עִנּוּי הַצּוֹם, וְעִנּוּי בֵּית הָאֲסוּרִין, וְעִנּוּי הַדֶּרֶךְ. עִנּוּי הַצּוֹם מִנַּיִן? שֶׁנֶּאֱמַר: ״עִנֵּיתִי בַצּוֹם נַפְשִׁי״. עִנּוּי בֵּית הָאֲסוּרִים מִנַּיִן? שֶׁנֶּאֱמַר: ״עִנּוּ בַכֶּבֶל רַגְלוֹ״. עִנּוּי הַדֶּרֶךְ מִנַּיִן? שֶׁנֶּאֱמַר: ״עִנָּה בַדֶּרֶךְ כֹּחִי״. וּמֵעִנּוּי הַדֶּרֶךְ לֹא מָלוּ בְּנֵי יִשְׂרָאֵל, כִּי לֹא מָלוּ אוֹתָם בַּדֶּרֶךְ.

There are three afflictions, (namely,) the affliction of the fast, the affliction of the prison, and the affliction of the road. Whence do we know of the affliction of the fast? (Because it is said,) "I afflicted my soul with fasting" (Ps. 35:13). Whence do we know of the affliction of the prison? (Because it is said,) "They hurt his feet with fetters" (Ps. 105:18). Whence do we know of the affliction of the road? (Because it is said,) "He weakened my strength in the way" (Ps. 102:23). On account of the affliction of the road, (the children of Israel) did not circumcise, and when they went forth from Egypt all the people were circumcised, both young and old, as it is said, "For all the people that came out were circumcised" || (Josh. 5:5).

רַבִּי יִשְׁמָעֵאל אוֹמֵר: וְכִי עֲרֵלִים שָׁמְעוּ קוֹלוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַר סִינַי, וְנָתַן לָהֶם אֶת הַתּוֹרָה? אֶלָּא חַס וְשָׁלוֹם, נִמּוֹלִין הָיוּ, אֶלָּא שֶׁלֹּא הָיָה לָהֶם פְּרִיעָה. וְכָל מִי שֶׁמָּל וְלֹא פָרַע אֶת הַמִּילָה, כְּאִלּוּ לֹא מָל.

Rabbi Ishmael said: Did the uncircumcised hear the voice of the Holy One, blessed be He, on Mount Sinai, saying, "I am the Lord thy God" (Ex. 20:2)? They were circumcised, but not according to its regulation. They had cut off the foreskin, but they had not uncovered the corona. Everyone who has been circumcised, but has not had the corona uncovered, is as though he had not been circumcised, therefore the text says, "Israel was not circumcised of old."

וּכְשֶׁבָּאוּ יִשְׂרָאֵל לְאֶרֶץ יִשְׂרָאֵל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִיהוֹשֻׁעַ: ״אִי אַתָּה יוֹדֵעַ שֶׁאֵין יִשְׂרָאֵל נִמּוֹלִין כְּתִקְנָן? חֲזוֹר וּמוֹל אוֹתָם פַּעַם שְׁנִיָּה״, שֶׁנֶּאֱמַר: ״מוֹל ��ֶת בְּנֵי יִשְׂרָאֵל שֵׁנִית״. וְקִבֵּץ כָּל הָעֲרָלוֹת עַד שֶׁעָשָׂה אוֹתָם כְּגִבְעָה, שֶׁנֶּאֱמַר: ״וַיָּמָל אֶת בְּנֵי יִשְׂרָאֵל אֶל גִּבְעַת הָעֲרָלוֹת״. וְהָיוּ יִשְׂרָאֵל לוֹקְחִין אֶת הָעָרְלָה וְאֶת הַדָּם וּמְכַסִּין אוֹתָן בַּעֲפַר הַמִּדְבָּר, וּכְשֶׁבָּא בִּלְעָם הַקּוֹסֵם רָאָה אֶת כָּל הַמִּדְבָּר מָלֵא מֵעָרְלָתָן שֶׁל יִשְׂרָאֵל, אָמַר: ״מִי יוּכַל לַעֲמֹד בִּזְכוּת בְּרִית דַּם מִילָה, שֶׁהוּא מְכֻסֶּה בַּעֲפַר (הָאָרֶץ)?״ שֶׁנֶּאֱמַר: ״מִי מָנָה עֲפַר יַעֲקֹב״.

When they came to the land (of Canaan), the Holy One, blessed be He, said to Joshua: Joshua ! Dost thou not know that the Israelites are not circumcised according to the proper regulation? He again circumcised them a second time, as it is said, "The Lord said unto Joshua, Make thee knives of flint, and circumcise again the children of Israel a second time" (Josh. 5:2). "And Joshua made him knives of flint" (Josh. 5:3), and he gathered all the foreskins until he made them (as high) as a hill, as it is said, "And he circumcised the children of Israel at the hill of the foreskins" (ibid.). The Israelites took the foreskin and the blood and covered them with the dust of the wilderness. When Balaam came, he saw all the wilderness filled with the foreskins of the Israelites, he said: Who will be able to arise by the merit of the blood of the covenant of this circumcision, which is covered by the dust? as it is said, "Who can count the dust of Jacob?" (Num. 23:10).

מִכָּאן אָמְרוּ חֲכָמִים, מְכַסִּין אֶת הָעָרְלָה וְאֶת הַדָּם בַּעֲפַר הָאָרֶץ, שֶׁנֶּאֱמַר: ״וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ״. וְכָךְ הָיוּ יִשְׂרָאֵל נְהוּגִין לָמוּל עַד שֶׁנֶּחְלְקוּ לִשְׁנֵי מַמְלָכוֹת, וּמַלְכוּת אֶפְרַיִם מָנְעוּ מֵהֶם אֶת הַמִּילָה, וְעָמַד אֵלִיָּהוּ זָכוּר לַטּוֹב וְקִנֵּא קִנְאָה גְּדוֹלָה, וְנִשְׁבַּע עַל הַשָּׁמַיִם שֶׁלֹּא לְהוֹרִיד טַל וּמָטָר עַל הָאָרֶץ, וְשָׁמְעָה אִיזֶבֶל וּבִקְּשָׁה לַהֲרֹג אוֹתוֹ, עָמַד אֵלִיָּהוּ וְהָיָה מִתְפַּלֵּל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא.

Hence || the sages instituted that they should cover the foreskin and the blood with the dust of the earth, because they are compared to the dust of the earth, as it is said, "And thy seed shall be as the dust of the earth" (Gen. 28:14). Thus the Israelites were wont to circumcise until they were divided into two kingdoms. The kingdom of Ephraim cast off from themselves the covenant of circumcision. Elijah, may he be remembered for good, arose and was zealous with a mighty passion, and he adjured the heavens to send down neither dew nor rain upon the earth. Jezebel heard (thereof), and sought to slay him. Elijah arose and prayed before the Holy One, blessed be He.

אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, (אֵלִיָּהוּ) טוֹב אַתָּה מֵאֲבוֹתֶיךָ? עֵשָׂו בִּקֵּשׁ אֶת יַעֲקֹב לַהֲרֹגוֹ, שֶׁנֶּאֱמַר ״יִקְרְבוּ יְמֵי אֵבֶל אָבִי וְאַהַרְגָה אֶת יַעֲקֹב אָחִי״. וּבָרַח מִלְּפָנָיו וְנִמְלַט, שֶׁנֶּאֱמַר ״וַיִּבְרַח יַעֲקֹב שְׂדֵה אֲרָם״. פַּרְעֹה בִּקֵּשׁ לַהֲרֹג אֶת מֹשֶׁה, וּבָרַח מִלְּפָנָיו וְנִמְלַט, שֶׁנֶּאֱמַר ״וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה״. שָׁאוּל בִּקֵּשׁ לַהֲרֹג אֶת דָּוִד, וּבָרַח מִלְּפָנָיו וְנִמְלַט, שֶׁנֶּאֱמַר ״וְדָוִד בָּרַח וַיִּמָּלֵט״. לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁהוּא בּוֹרֵחַ נִמְלָט. עָמַד אֵלִיָּהוּ וּבָרַח מֵאֶרֶץ יִשְׂרָאֵל וְנִמְלַט, שֶׁנֶּאֱמַר ״וַיָּקָם וַיֹּאכַל וַיִּשְׁתֶּה״. (וְשָׁם) נִגְלָה עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר לוֹ, ״מַה לְּךָ פֹה אֵלִיָּהוּ? קַנֹּא קִנֵּאתִי״. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, ״לְעוֹלָם אַתָּה מְקַנֵּא. קִנֵּאתָ בַּשִּׁטִּים עַל גִּלּוּי עֲרָיוֹת, שֶׁנֶּאֱמַר ״פִּינְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן״. וְכָאן אַתָּה מְקַנֵּא? חַיֶּיךָ שֶׁאֵין יִשְׂרָאֵל עוֹשִׂין בְּרִית מִילָה עַד שֶׁאַתָּה רוֹאֶה בְּעֵינֶיךָ״.

The Holy One, blessed be He, said to him: "Art thou better than thy fathers?" Esau sought to slay Jacob, but he fled before him, as it is said, "And Jacob fled into the field of Aram" (Hos. 12:12). Pharaoh sought to slay Moses, who fled before him and he was saved, as it is said, "Now when Pharaoh heard this thing, he sought to slay Moses. And Moses fled from the face of Pharaoh" (Ex. 2:15). Saul sought to slay David, who fled before him and was saved, as it is said, "If thou save not thy life to-night, to-morrow thou shalt be slain" (1 Sam. 19:11). Another text says, "And David fled and escaped" (1 Sam. 19:18). Learn that everyone, who flees, is saved. Elijah, may he be remembered for good, arose and fled from the land of Israel, || and he betook himself to Mount Horeb, as it is said, "And he arose, and did eat and drink" (1 Kings 19:8). There the Holy One, blessed be He, was revealed unto him, and He said to him: "What doest thou here, Elijah?" (1 Kings 19:9). He answered Him, saying: "I have been very zealous" (1 Kings 19:10). (The Holy One, blessed be) He, said to him: Thou art always zealous ! Thou wast zealous in Shittim on account of the immorality. Because it is said, "Phineas, the son of Eleazar, the son of Aaron the priest, turned my wrath away from the children of Israel, in that he was zealous with my zeal among them" (Num. 25:11). Here also art thou zealous. By thy life ! They shall not observe the covenant of circumcision until thou seest it (done) with thine eyes.

מִכָּאן הִתְקִינוּ חֲכָמִים שֶׁיִּהְיוּ עוֹשִׂין מוֹשָׁב כָּבוֹד לְמַלְאַךְ הַבְּרִית, (שֶׁנִּקְרָא אֵלִיָּהוּ זָכוּר לַטּוֹב מַלְאַךְ הַבְּרִית), שֶׁנֶּאֱמַר: ״וּמַלְאַךְ הַבְּרִית אֲשֶׁר אַתֶּם חֲפֵצִים הִנֵּה בָא״ וְכוּ'. אֱלֹהֵי יִשְׂרָאֵל יָחִישׁ וְיָבִיא בְחַיֵּינוּ מָשִׁיחַ לְנַחֲמֵנוּ וִיחַדֵּשׁ לְבָבֵנוּ, שֶׁנֶּאֱמַר: ״וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים״.

Hence the sages instituted (the custom) that people should have a seat of honour for the Messenger of the Covenant; for Elijah, may he be remembered for good, is called the Messenger of the Covenant, as it is said, "And the messenger of the covenant, whom ye delight in, behold, he cometh" (Mal. 3:1).