Thanks for Bris Milah (1 of 8)

I wrote an article for this book about Bris Milah, on the subject of 8 reasons for our having gratitude for this Mitzvah. Over the next eight posts I will share the article in pieces.

“Thanks” For Circumcision? Let me count the ways

“[F]or Jews circumcision … is not a detail of hygiene, [but] the seal of the pledge between Abraham and his Creator… The Jews have followed the Mosaic law with a confidence which modern medicine progressively ratifies. The medical endorsement is not, however, the glory of Judaism. It is a footnote.” – Herman Wouk, “This is My God” 

The celebrated author’s insightful comment about circumcision speaks of the Covenant, but not of the painful experience the child (or the converting adult) undergoes in order to have that “seal of the pledge…” Interestingly, there are at least two expressions of thanks over the act of circumcising. One is the verse “Hodu LaHashem Ki Tov Ki L’Olam Chasdo” – Give thanks to God for He is good, for His kindness endures forever – included in the baby-naming-paragraph recited seconds after the Milah (circumcision). The second is on a more regular basis, in the “thanks” blessing of birkas hamazon, we mention “briskha she’chasamta bivsareinu,” the Covenant You sealed in our flesh. 

 While it is reasonable to give thanks for the Covenant, which defines our relationship with God, why note that it is “sealed in our flesh”? Are we thanking God for a painful experience? 

In a lengthy discussion addressing the thanks in Birkas Hamazon, R Yochanan Luria (Meshivas Nefesh, Shemot 3) notes Milah’s place in the Israelite experience, especially in contrast to other Bnei Avraham (Eisav and Yishmael) who did or currently circumcise, but don’t get the benefits of the Covenant. One can certainly be thankful for Milah that comes with Covenantal benefits, rather than the alternative which merely fulfills a family tradition without Covenantal benefits. In a lengthy discussion addressing the thanks in Birkas Hamazon, R Yochanan Luria (Meshivas Nefesh, Shemot 3) notes Milah’s place in the Israelite experience, especially in contrast to other Bnei Avraham (Eisav and Yishmael) who did or currently circumcise, but don’t get the benefits of the Covenant. One can certainly be thankful for Milah that comes with Covenantal benefits, rather than the alternative which merely fulfills a family tradition without Covenantal benefits.