Walk in Front

Of the many important events and interactions discussed in this week’s Parsha, perhaps none is as impactful on our lives as the Mitzvah of Bris Milah—a Mitzvah which is still very much a part of our identity as Yidden. To this day, the birth of a baby boy is marked by a festive celebration of this Mitzvah because Milah is not just a Mitzvah that we do because we are members of the Am HaNivchar, but in a way it is what makes us so: a baby boy is considered a full-fledged Jew only after he undergoes his Bris Milah. Thus, when the Bris is done we celebrate not only the Mitzvah itself, but also the entrance of the child into the nation of his forefathers.

This Mitzvah was singularly impactful on the life of the Av Hamon Goyim as well. It was at the time that he received the Tzivuy of Milah that Avrom’s name was switched to Avrohom—indicating that he was no longer the person he had prior been. How he changed, in what way Milah transformed Avrohom, is not immediately clear but is perhaps alluded to in the Pessukim that describe the Tzivuy he received.

The Torah tells us that when Hashem spoke to Avrom about Milah, He began with an introduction of sorts: “Hishalech Lifani V’Heyeh Samim.” These four words, which are still recited at each Bris Milah, seem to encapsulate the purpose of the Bris. In some way when a baby undergoes Milah, he is completed, and becomes Tamim. But if this is the case, if the “V’Heyeh Samim” is a result of the Bris, why didn’t Hashem first give Avrohom the Tzivuy of Milah and then tell him the outcome of his actions? It would have been understandable for the impact of the Mitzvah to follow its details—why in this case was it said in the reverse?

We must also understand the words “Hishalech Lifani”. This is the introduction to the Mitzvah of Milah, and certainly seems to be tied to the aspect of “V’Heyeh Samim”, but it is difficult to understand what exactly they mean. Rashi explains these words, based on their Targum, as “Hisdabek B’Avodasi,” but this would seem to be generally true: would not Hashem want Avrohom to cling to his Avodah, to be Misdbek to the Shechina, in any case? How is this directly related to Bris Milah to the point that these words are the very introduction to this Mitzvah?

There is a more general question about the Tzivuy of Bris Milah as well. The Mishna in Avos tells us that Avrohom underwent Asara Nisyonos, and while there are varying opinions as to exactly what they were, Bris Milah is almost universally included in the set. We must therefore understand what the Nisayon of Milah was—why is this Mitzvah included among others, such as the Kivshon HaEsh, which clearly required a level of Sakanas Nefshos, or Akeidas Yitzchok?