PERFECTLY IMPERFECT - CHANUKAH

Chanukah is one of the most observed of all the Jewish festivals - everyone enjoys lighting pretty menorahs and eating lots of doughnuts! But beneath the enjoyable remembrance of how the Hasmoneans defeated the powerful Greek army lies a fundamental ideological battle, one that still rages today. These two ideologies represent opposing attitudes towards the purpose of life. There is a Gemara in which a Roman leader asks Rabbi Akiva whose creation is greater, that of Hashem or that of man. Rabbi Akiva surprisingly answers that man’s creation is greater - why? Because Hashem produces inedible produce such as a kernel of wheat which serves of no benefit, whereas man takes this kernel and, through much toil, makes it into bread. The Gemara tells us that Rabbi Akiva knew that the Roman expected him to say that Hashem’s creation was greater, and the Roman was ready to ask that if that is so then why did Hashem create a human being and then man proceeds to perform bris mila, cutting away part of the human body, thus implying that man is improving upon Hashem’s creation. Rabbi Akiva thereby avoided this by stating that man’s creation is indeed greater. How can we understand this Gemara - surely Hashem’s creation is infinitely greater than that of man?

There was a deeper disagreement underlying this discussion. The Roman represented the Greco-Roman philosophy that emphasised the perfection of man. The Greeks idolised the human body and human intellect, man was naturally perfect and the Romans basically represented a continuation of that ideology. Consquently, the Jewish practice of bris mila was particularly abhorrent to them; it represented taking something that was perfect and damaging it. Rabbi Akiva represented the Torah belief - that Hashem deliberately created the world in an imperfect fashion so that man could perfect it himself. That is why Hashem creates a useless kernel of wheat; of course Hashem is infinitely greater than mankind, however, He wants man to go through the process of turning it into something greater. This too is the symbolism of Bris Mila - the idea that man is NOT born perfect - he has much work to do - in particular to harness and control all his powerful drives and use them for the good of growth or improvement. Life is one big opportunity to satisfy all of one’s natural drives.

Given all this, it should be of little surprise that one of the three mitzvas that the Greeks forbade the Jews from keeping was Bris Mila. They sought to uproot the idea that man is NOT made perfect, that life is about developing oneself, striving to remove his negative traits and improve his positive attributes. However, the Jews fought this prohibition with all their might and eventually overcame the Greeks. So too, we have outlived the Romans and all the philosophies that espouse the natural perfection of mankind. However, the battle continues; today we live in a society that places little or no emphasis on the concept of improving one’s character - instead it focuses far more on deriving physical pleasure. We, however know that the only true satisfaction is derived from growing, from becoming a kinder, more spiritual person, a more thoughtful spouse, a more attentive parent, and, most importantly, a better Eved Hashem.

BRIS MILA - THE INDIVIDUAL'S COVENANT WITH HASHEM - LECH LECHA

The Parsha ends with the command for Avraham to perform bris mila. The Sefer Hachinuch notes a unique aspect of this mitzvo. There are a significant number of negative mitzvos for which transgression incurs the onesh (punishment) of kares. However, there are only two positive mitzvos for which the punishment is kares for one who fails to observe them; bris Mila and Korban Pesach (known as the Pascal lamb), the offering that is given in Temple times on the festival of Pesach. What is the significance of these two mitzvos that makes them unique in this aspect?

In order to answer this question, it is first necessary to explain why negative mitzvos are more associated with kares than positive mitzvos. In a relationship between two people such as marriage, there are certain actions that can damage the relationship but not cause it to be completely destroyed. However, there are things that are so serious that they could indeed end the relationship. Similarly, committing a sin causes a breach in the relationship between a person and HaShem. The significance of the breach is determined by the seriousness of the sin. There are some sins which damage the relationship to such a degree that they cause irrevocable harm. These often incur the onesh of kares.

In contrast, neglecting to perform a positive mitzvo can damage a relationship in that it prevents possible ways of increasing one's closeness to HaShem. However, it is very difficult to envisage how a lack of positive actions can irrevocably damage one's relationship with HaShem. This explains why failure to carry out most positive mitzvos does not incur kares. What makes bris mila and korban Pesach different? In order to begin a marriage a person must undertake a commitment to join in unity with his wife. Without such a commitment there is no genuine relationship - one can do all kinds of nice deeds but, in the Torah's eyes, they are not married until they perform the wedding ceremony prescribed by the Torah. In a similar way, a person needs to make a commitment to HaShem to undertake his relationship with HaShem. Without such a commitment he cannot begin to have a true relationship. Bris mila and korban Pesach are both types of covenants with HaShem, whereby a Jew commits to keeping the Torah.

This connection is demonstrated by a verse in Yechezkel. The Prophet reminds the Jewish people of the time that they were helpless slaves in Egypt, and how HaShem brought them out. He does this through an analogy of a stranded baby being saved. The verse states "And I passed over you and I saw you covered in blood, and I said to you, "by your blood you shall live, by your blood you shall live." The Rabbis explain that these two mentions of blood, refer to the blood of bris mila and korban Pesach. Through the merit of these two mitzvos, the Jews were redeemed from slavery and brought to Sinai to receive the Torah. It seems that it is no coincidence that it was these two mitzvos that HaShem commanded the people to perform. They represented the people's willingness to commit to becoming the Am HaShem .

Another connection between these two mitzvos is that there are two occasions when Eliyahu HaNavi visits the Jewish people; at a bris mila and on Seder night, the night when we remember the korban Pesach. This is because Eliyahu, exasperated at the Jewish people's continued sinning, declared that there was no hope for them. In response, HaShem ordered him to visit every bris mila which would show that, no matter how much the people may sin they still keep the covenant between them and HaShem. Similarly, Eliyahu comes at Seder night, to see the Jewish people celebrate their birth as a nation.

The question remains, why is it necessary for there to be two mitzvos that involve the basic commitment to doing HaShem's will, why wouldn't it be sufficient for one mitzvo to fulfill this role? The answer is that the two mitzvos represent different aspects of a commitment. Bris mila was first commanded to a single individual, Avraham Avinu, to form his the covenant with HaShem. Thus, bris mila represents a person's commitment to his individual relationship with HaShem and all that entails. The korban Pesach represents our commitment to HaShem as part of the Jewish people. The laws of the korban Pesach emphasize the importance of fulfilling the mitzvo in groups, stressing the national aspect of the mitzvo. Accordingly, it is necessary to have two forms of covenants; one between the individual and HaShem, and one between a person as a member of the Jewish people, and HaShem.

This understanding can help us explain an unusual law pertaining to the korban Pesach. It is forbidden for an uncircumcised Jew to participate in the korban Pesach. Why is this the case - the fact that a person does not keep one mitzvo, in no way exempts him from keeping the other mitzvos! The answer is that a person cannot genuinely commit to HaShem as part of a nation when has had made no such commitment on an individual basis.

This teaches us an essential lesson. Many people identify strongly as Jews, and as part of the Jewish people. They commit to the state of Israel, and would willingly give up time and effort, and perhaps even risk their lives, for the Jewish people. They stand up to defend Israel when it comes under verbal attack from the numerous anti-Semitic forces in the world. However, on an individual basis, there is far less commitment. One may identify as being part of the Jewish nation, but he must also strive to commit to his individual relationship with HaShem. The exact way in which to apply this lesson varies according to each person, however, in a general sense, it seems that everyone should see in what way he can increase his personal commitment to his relationship with HaShem. It could involve speaking to HaShem , learning more of His Torah, striving to keep more aspects of Shabbos or kosher food, and so on. The main point is to try something. It is vital to remember that HaShem wants a relationship with each and every individual, in his own right. May we all merit to strengthen our covenant with Hashem.

BRIS MILA: WHY THE EIGHTH DAY - TAZRIA

Parshas Tazria discusses one of the most well-known and observed mitzvos is that of bris mila (circumcision). It stresses that the Mila must take place on the eight day, and the Gemara learns out that this is the case even if the eight day falls on Shabbos one must perform the Mila even though it involves one of the Melachos (creative activites) that are usually prohibited on Shabbos. What is the significance of having the bris on the eight day in particular?

In order to answer this question it is instructive to analyze the significance of certain numbers in Jewish thought. The world was created in six days, and on the seventh day, HaShem 'rested', thereby creating the concept of Shabbos, the day that we refrain from physical creation and focus on more spiritual pursuits. Accordingly, the number 'six' symbolizes the physical world, whereas seven represents the infusion of spirituality into the physical world. On Shabbos we strive to elevate physicality through using the physical world leshem shamayim (for the sake of Heaven). Thus, there is an emphasis on eating good food, and dressing nicely, but not for selfish reasons, rather to use the physical world as a kli (tool) for connecting to HaShem. The number, 'eight' symbolizes spirituality that is beyond this world, going beyond the laws of nature. Removing part of our body represents elevating ourselves beyond our natural physical drives. Some commentaries write that one of the reasons for bris mila is that it weakens man's natural physical lusts (see Moreh Nevuchim, Rabbeinu Bachaye). In this vein, bris mila represents a Jew's disassociating himself from the regular laws of olam hazeh (this world), and clinging to a completely different level of existence.

The idea that bris mila represents transcending olam hazeh is seen in the Torah's account of HaShem's command to Avraham Avinu with regard to this mitzvo. HaShem tells Avraham, "walk before me and be complete." Rashi explains that Hashem was instructing Avraham to perform bris mila and thereby attain completion. Immediately after this, HaShem tells Avraham that He is changing his name, which up till that point, was Avram, to Avraham. HaShem was taking Avraham to a whole new level of existence, and bringing him out of the limits of mazal which had thus far prevented him from having children. It seems clear from the pessukim that this promise and the promise of an eternal bris between HaShem and Avraham's descendants were dependent upon Avraham making his own covenant with HaShem, that of bris mila. Thus, we see that bris mila is intrinsically connected to the fact that the Jewish people live on a whole different plane of existence.

Rav Dessler zt"l applies this explanation of the difference between '7' and '8' to clarify a difficult Yalkut. The Yalkut tells us: "Shabbos and mila argue with each other. Shabbos says, 'I am greater than you' and mila says, 'I am greater than you'... from the fact that mila overrides Shabbos , we know that mila is greater than Shabbos." Rav Dessler explains that there are two ways in which a person can go about his avodas HaShem. One is to be involved in the physical world and elevating it for the sake of Heaven. There are numerous mitzvos that fit this category, for example, giving tzedoko (charity) is a way of using one's money to connect to HaShem, and as we mentioned above, Shabbos is the primary example of elevating physicality. The second way of growing in spirituality is by removing oneself from physicality, and thereby separating from his natural taivas (desires). Mila represents this form of avodas Hashem.

Rav Dessler points out that there is a great danger in the first type of spirituality where one tries to elevate gashmius (physicality) in that a person can easily fall into the trap of thinking he is elevating the physical world, however, in truth, he is really being pulled after his physical desires and the yetser hara is tricking him into thinking that he is doing it leshem shamayim. The second form of spirituality of removing oneself from gashmius does not pose this threat because one avoids the risks of being trapped. Rav Dessler writes further, that the only way that a person can be sure that he can use the physical world in the correct way is by also somewhat removing himself from it for a time.

With this understanding, Rav Dessler explains the meaning of the Yalkut. Shabbos represents the form of avodas Hashem where one uses the gashmius for spiritual purposes, whereas mila represents serving HaShem by weakening one's attachment to the physical world. Mila 'overrides' Shabbos in that it avoids the risks of being trapped by the yetser hara into becoming overly attached to the phsyical world whilst performing seemingly spiritual activities.

We have seen that bris mila represents separation from the physical world as a way of becoming closer to HaShem, and how this form of avodas Hashem is essential to one's spiritual growth. In this vein, my Rebbe, Rav Yitzchak Berkovits shlita points out that despite the stress on being involved with the physical world for spiritual reasons, the main way of achieving greatness is through involvement in purely spiritual endeavors. The great Torah Sages did not become great through eating leshem shamayim all the time. They became great by developing an overriding interest in spirituality and a disinterest in the physical world. Numerous stories are told of how unimportant food to Gedolim such as the Chazon Ish zt"l and Rav Yechezkel Levenstein zt"l. May we merit to emulate them and learn from the mtizvo of bris mila to focus on learning, davenning, and growth, as the main ways of becoming great.

PERFECTLY IMPERFECT - CHANUKAH

Chanukah is one of the most well-observed Jewish festivals. Everyone enjoys lighting pretty menorahs and eating lots of doughnuts! But underlying the memorable victory of how the Hasmoneans defeated the powerful Greek army lies a fundamental ideological battle, one that still rages today. These two ideologies represent opposing attitudes regarding the purpose of life. There is a medrash about a Roman leader who asks Rabbi Akiva whose creation is greater, that of Hashem or that of man. Rabbi Akiva surprisingly answers that man’s creation is greater. Why? Because Hashem creates inedible produce, such as a kernel of wheat which serves no benefit, whereas man takes this kernel and, through much toil, makes it into bread. The medrash tells us that Rabbi Akiva anticipated that the Roman expected him to say that Hashem’s creation was greater. He also knew what the Roman’s next question would be: if G-d’s creation is greater, then why is it that after Hashem creates a human being, man proceeds to perform bris mila, cutting away part of the human body, thus implying that man is improving upon Hashem’s creation. Rabbi Akiva forestalled the question by stating that man’s creation is indeed greater. How can we understand this ma’amar Chazal? Surely Hashem’s creation is infinitely greater than that of man!

There was a deeper disagreement underlying this discussion. The Roman represented the Greco-Roman philosophy that emphasized the perfection of man. The Greeks idolized the human body and intellect. In their eyes, man was naturally perfect, and the Romans essentially represented a continuation of that ideology. Consequently, the Jewish practice of bris mila was particularly abhorrent to them; it represented taking something that was perfect and damaging it. Rabbi Akiva represented the Torah belief that Hashem deliberately created the world in an imperfect fashion so that man could perfect it himself. Of course Hashem is infinitely greater than mankind. He creates a coarse kernel of wheat so that man will go through the process of turning it into something greater. This, too, is the symbolism of bris mila: the idea that man is not born perfect. Man has much work to do, in particular to harness and control all his powerful drives and use them for growth or improvement.

Given all this, it should be of little surprise that one of the three mitzvos that the Greeks forbade the Jews from observing was bris mila. They sought to uproot the idea that man is not made perfect, that life is about improving oneself, striving to remove his negative traits and develop his positive attributes. However, the Jews fought this prohibition with all their might and eventually overcame the Greeks. So, too, we have outlived the Romans and all the philosophies that espouse the natural perfection of mankind. However, the battle continues. Today, we are surrounded by a secular society that places little or no emphasis on the concept of self-improvement. Instead, it focuses far more on self-gratification. We, however, know that true satisfaction can only be derived from growing, from becoming a kinder, more spiritual person, a more thoughtful spouse, a more attentive parent, and, most importantly, a better eved Hashem.

LECH LECHA - BRIS MILA

The Parsha ends with the command for Avraham to perform bris mila. The Sefer Hachinuch notes a unique aspect of this mitzvo. There are a significant number of negative mitzvos for which transgression incurs the onesh (punishment) of kares. However, there are only two positive mitzvos for which the punishment is kares for one who fails to observe them; bris Mila and Korban Pesach (known as the Pascal lamb), the offering that is given in Temple times on the festival of Pesach. What is the significance of these two mitzvos that makes them unique in this aspect?

In order to answer this question, it is first necessary to explain why negative mitzvos are more associated with kares than positive mitzvos. In a relationship between two people such as marriage, there are certain actions that can damage the relationship but not cause it to be completely destroyed. However, there are things that are so serious that they could indeed end the relationship. Similarly, committing a sin causes a breach in the relationship between a person and HaShem. The significance of the breach is determined by the seriousness of the sin. There are some sins which damage the relationship to such a degree that they cause irrevocable harm. These often incur the onesh of kares.

In contrast, neglecting to perform a positive mitzvo can damage a relationship in that it prevents possible ways of increasing one's closeness to HaShem. However, it is very difficult to envisage how a lack of positive actions can irrevocably damage one's relationship with HaShem. This explains why failure to carry out most positive mitzvos does not incur kares. What makes bris mila and korban Pesach different? In order to begin a marriage a person must undertake a commitment to join in unity with his wife. Without such a commitment there is no genuine relationship - one can do all kinds of nice deeds but, in the Torah's eyes, they are not married until they perform the wedding ceremony prescribed by the Torah. In a similar way, a person needs to make a commitment to HaShem to undertake his relationship with HaShem. Without such a commitment he cannot begin to have a true relationship. Bris mila and korban Pesach are both types of covenants with HaShem, whereby a Jew commits to keeping the Torah.

This connection is demonstrated by a verse in Yechezkel. The Prophet reminds the Jewish people of the time that they were helpless slaves in Egypt, and how HaShem brought them out. He does this through an analogy of a stranded baby being saved. The verse states "And I passed over you and I saw you covered in blood, and I said to you, "by your blood you shall live, by your blood you shall live." The Rabbis explain that these two mentions of blood, refer to the blood of bris mila and korban Pesach. Through the merit of these two mitzvos, the Jews were redeemed from slavery and brought to Sinai to receive the Torah. It seems that it is no coincidence that it was these two mitzvos that HaShem commanded the people to perform. They represented the people's willingness to commit to becoming the Am HaShem .

Another connection between these two mitzvos is that there are two occasions when Eliyahu HaNavi visits the Jewish people; at a bris mila and on Seder night, the night when we remember the korban Pesach. This is because Eliyahu, exasperated at the Jewish people's continued sinning, declared that there was no hope for them. In response, HaShem ordered him to visit every bris mila which would show that, no matter how much the people may sin they still keep the covenant between them and HaShem. Similarly, Eliyahu comes at Seder night, to see the Jewish people celebrate their birth as a nation.

The question remains, why is it necessary for there to be two mitzvos that involve the basic commitment to doing HaShem's will, why wouldn't it be sufficient for one mitzvo to fulfill this role? The answer is that the two mitzvos represent different aspects of a commitment. Bris mila was first commanded to a single individual, Avraham Avinu, to form his the covenant with HaShem. Thus, bris mila represents a person's commitment to his individual relationship with HaShem and all that entails. The korban Pesach represents our commitment to HaShem as part of the Jewish people. The laws of the korban Pesach emphasize the importance of fulfilling the mitzvo in groups, stressing the national aspect of the mitzvo. Accordingly, it is necessary to have two forms of covenants; one between the individual and HaShem, and one between a person as a member of the Jewish people, and HaShem.

This understanding can help us explain an unusual law pertaining to the korban Pesach. It is forbidden for an uncircumcised Jew to participate in the korban Pesach. Why is this the case - the fact that a person does not keep one mitzvo, in no way exempts him from keeping the other mitzvos! The answer is that a person cannot genuinely commit to HaShem as part of a nation when has had made no such commitment on an individual basis.

This teaches us an essential lesson. Many people identify strongly as Jews, and as part of the Jewish people. They commit to the state of Israel, and would willingly give up time and effort, and perhaps even risk their lives, for the Jewish people. They stand up to defend Israel when it comes under verbal attack from the numerous anti-Semitic forces in the world. However, on an individual basis, there is far less commitment. One may identify as being part of the Jewish nation, but he must also strive to commit to his individual relationship with HaShem. The exact way in which to apply this lesson varies according to each person, however, in a general sense, it seems that everyone should see in what way he can increase his personal commitment to his relationship with HaShem. It could involve speaking to HaShem , learning more of His Torah, striving to keep more aspects of Shabbos or kosher food, and so on. The main point is to try something. It is vital to remember that HaShem WANTS a relationship with each and every individual, in his own right. May we all merit to strengthen our covenant with Hashem.

CHANUKAH - PERFECTLY IMPERFECT

Chanukah is one of the most well-observed Jewish festivals. Everyone enjoys lighting pretty menorahs and eating lots of doughnuts! But underlying the memorable victory of how the Hasmoneans defeated the powerful Greek army lies a fundamental ideological battle, one that still rages today. These two ideologies represent opposing attitudes regarding the purpose of life. There is a medrash about a Roman leader who asks Rabbi Akiva whose creation is greater, that of Hashem or that of man. Rabbi Akiva surprisingly answers that man’s creation is greater. Why? Because Hashem creates inedible produce, such as a kernel of wheat which serves no benefit, whereas man takes this kernel and, through much toil, makes it into bread. The medrash tells us that Rabbi Akiva anticipated that the Roman expected him to say that Hashem’s creation was greater. He also knew what the Roman’s next question would be: if Hashem’s creation is greater, then why is it that after Hashem creates a human being, man proceeds to perform bris mila, cutting away part of the human body, thus implying that man is improving upon Hashem’s creation. Rabbi Akiva forestalled the question by stating that man’s creation is indeed greater. How can we understand this ma’amar Chazal? Surely Hashem’s creation is infinitely greater than that of man!

There was a deeper disagreement underlying this discussion. The Roman represented the Greco-Roman philosophy that emphasized the perfection of man. The Greeks idolized the human body and intellect. In their eyes, man was naturally perfect, and the Romans essentially represented a continuation of that ideology. Consequently, the Jewish practice of bris mila was particularly abhorrent to them; it represented taking something that was perfect and damaging it. Rabbi Akiva represented the Torah belief that Hashem deliberately created the world in an imperfect fashion so that man could perfect it himself. Of course Hashem is infinitely greater than mankind. He creates a coarse kernel of wheat so that man will go through the process of turning it into something greater. This, too, is the symbolism of bris mila: the idea that man is not born perfect. Man has much work to do, in particular to harness and control all his powerful drives and use them for growth or improvement.

Given all this, it should be of little surprise that one of the three mitzvos that the Greeks forbade the Jews from observing was bris mila. They sought to uproot the idea that man is not made perfect, that life is about improving oneself, striving to remove his negative traits and develop his positive attributes. However, the Jews fought this prohibition with all their might and eventually overcame the Greeks. So, too, we have outlived the Romans and all the philosophies that espouse the natural perfection of mankind. However, the battle continues. Today, we are surrounded by a secular society that places little or no emphasis on the concept of self-improvement. Instead, it focuses far more on self-gratification. We, however, know that the true satisfaction can only be derived from growing, from becoming a kinder, more spiritual person, a more thoughtful spouse, a more attentive parent, and, most importantly, a better eved Hashem.
　

In response to a question I received with regard to my essay about bris mila being on the 8th day - The source of the Chazal about mila versus Shabbos is the Yalkut, Yeremyahu, Ch.33, Simun 325, quoted in Michtav M'Eliyahu, Chelek 1, p.226-7. (I do have footnotes for all my essays - it is timeconsuming to put them on the blog as well. Anyone who would like to see my Divrei Torah with the footnotes can email me on: Gefen123@smile.net.il and I can put you on my email list which has all the footnotes.

BRIS MILA - REMOVING THE ORLAH

The mitzvo of bris mila involves cutting off the orlah (foreskin). The Torah views the orlah as more than merely an unnecessary part of the body, rather it represents a very negative aspect of human nature. For example, in Parshas Lech Lecha, Hashem tells Avraham Avinu, "Go before me and be complete". The Medrash tells us that Hashem was commanding Avraham to perform bris mila, because until he would remove the orlah he was considered as being spiritually blemished. What exact flaw does orlah represent and how does removing it, rectify the problem?
Rav Dessler zt"l explains that orlah represents how a person's bodily desires, or unbridled character traits, are covered up by his intellect. He can use his mind to justify any form of immorality and negative character traits. Cutting off the orlah means removing the warped way of thinking that validates following one's base desires. In this vein, Rav Dessler brings a Zohar that calls the Greek nation the name 'orlah'. This is because they used their sechel (intellect) to validate various forms of immorality and cruel behavior. Chanukah saw the battle of this philosophy with that of the Torah, whereby the intellect is guided by the Torah and thereby reveals the truth, rather than cover it up. This explains why the Greeks made a particular effort to forbid bris mila. They placed great value on the ability of the intellect without the need for any objective sense of right and wrong. Accordingly, the lesson of bris mila, that one should not use his mind to validate immoral behavior, was particularly threatening to them.

The contrast between the Torah attitude to using one's sechel and that of the secular world is beautifully illustrated by the Malbim in Parshas Vayeira. Avraham Avinu travels to the land of the Plishtim (Philistines). Fearing that the people would kill him in order to take his wife, Sarah, he says that she is his sister. The King of the Plishim, Avimelech takes Sarah for himself. That night, Hashem appears to him in a dream, strongly warning him to return to her husband. A furious Avimelech confronts Avraham, demanding to know why Avraham felt it necessary to lie about Sarah's true identity. Avraham answers him, saying, ".. Because I said, 'only there is no fear of G-d in this place and they will slay me because of my wife.'"

The Malbim explains the underlying debate between Avimilech and Avraham. Avimelech expressed his distaste at being suspected by Avraham of unethical behavior such as murdering a man in order to take his wife. He pointed out that the Plishtim were moral people who had a code of ethical behavior. Avraham answered that it was true that the Plishtim were philosophers who espoused virtuous conduct. However, the Malbim adds, Avraham also pointed out that "one who attains good character traits through his own intellect, and he performs justice and kind deeds, completely as a result of his intellect; despite all this, we cannot trust such a man or such a nation, at such a time when his desires persuade him to do evil, that his intellect will overcome his lust. The opposite will happen, because at the time that the fire of lust burns in him, then his intellect will cause him to murder, commit adultery and do all kinds of evil."

Avraham recognized that an ideology that was purely guided by intellect may express admirable values. However, when the desires of a person who espoused such an ideology would overcome him, he would use his intellect to justify all kinds of immoral behavior. Accordingly, Avraham feared that were the Plishtim to see a woman who attracted them, they would easily find a justification to kill her husband. Avraham continued that only an outlook that was guided by an objective morality as defined by G-d, could avoid this terrible phenomena. A person with this outlook would never be at risk of rationalizing immoral behavior because of his desires. His sechel would be constantly guided by the Torah's objective value system.

The Malbim's distinction between the philosophy of the Plishtim and of Avraham, fits perfectly with Rav Dessler's explanation of the detrimental nature of orlah and how it epitomizes the misuse of sechel. Perhaps it is no coincidence that one of the only times in which the word orlah is associated directly with another nation, is in connection with the Plishtim. David HaMelech describes Goliath as "the uncircumcised Plishti."

We have seen the significance of removing the orlah. It is not merely a physical act, rather it represents avoiding the misuse of sechel as a justification for immoral behavior. This is a very relevant lesson to every Jew, no matter what level of his observance. The yetser hara is ingenious at creating rationalizations to justify actions that contradict the absolute values espoused in the Torah. We must strive to use our intellect to help us adhere to the Torah's values, not to get around them. May we all merit to learn and live the lessons of bris mila.
　
　

BRIS MILA - THE INDIVUAL'S COVENANT WITH HASHEM

The Sefer Hachinuch notes a unique aspect of the mitzvo of bris mila. There are a significant number of negative mitzvos for which transgression incurs the onesh (punishment) of kares. However, there are only two positive mitzvos for which the punishment is kares for one who fails to observe them; bris Mila and Korban Pesach (known as the Pascal lamb), the offering that is given in Temple times on the festival of Pesach. What is the significance of these two mitzvos that makes them unique in this aspect?

In order to answer this question, it is first necessary to explain why negative mitzvos are more associated with kares than positive mitzvos. In a relationship between two people such as marriage, there are certain actions that can damage the relationship but not cause it to be completely destroyed. However, there are things that are so serious that they could indeed end the relationship. Similarly, committing a sin causes a breach in the relationship between a person and Hashem. The significance of the breach is determined by the seriousness of the sin. There are some sins which damage the relationship to such a degree that they cause irrevocable harm. These often incur the onesh of kares.

In contrast, neglecting to perform a positive mitzvo can damage a relationship in that it prevents possible ways of increasing one's closeness to Hashem. However, it is very difficult to envisage how a lack of positive actions can irrevocably damage one's relationship with Hashem. This explains why failure to carry out most positive mitzvos does not incur kares. What makes bris mila and korban Pesach different? In order to begin a marriage a person must undertake a commitment to join in unity with his wife. Without such a commitment there is no genuine relationship - one can do all kinds of nice deeds but, in the Torah's eyes, they are not married until they perform the wedding ceremony prescribed by the Torah. In a similar way, a person needs to make a commitment to Hashem to undertake his relationship with Hashem. Without such a commitment he cannot begin to have a true relationship. Bris mila and korban Pesach are both types of covenants with Hashem, whereby a Jew commits to keeping the Torah.

This connection is demonstrated by a verse in Yechezkel. The Prophet reminds the Jewish people of the time that they were helpless slaves in Egypt, and how Hashem brought them out. He does this through an analogy of a stranded baby being saved. The verse states "And I passed over you and I saw you covered in blood, and I said to you, "by your blood you shall live, by your blood you shall live." The Rabbis explain that these two mentions of blood, refer to the blood of bris mila and korban Pesach. Through the merit of these two mitzvos, the Jews were redeemed from slavery and brought to Sinai to receive the Torah. It seems that it is no coincidence that it was these two mitzvos that Hashem commanded the people to perform. They represented the people's willingness to commit to becoming the Am Hashem.

Another connection between these two mitzvos is that there are two occasions when Eliyahu HaNavi visits the Jewish peopel; at a bris mila and on Seder night, the night when we remember the korban Pesach. This is because Eliyahu, exasperated at the Jewish people's continued sinning, declared that there was no hope for them. In response, ordered him to visit every bris mila which would show that , no matter how much the people may sin, they still keep the covenant between them and Hashem. Similarly, Eliyahu comes at Seder night, to see the Jewish people celebrate their birth as a nation.

The question remains, why is it necessary for there to be two mitzvos that involve the basic commitment to doing Hashem's will, why wouldn't it be sufficient for one mitzvo to fulfill this role? The answer is that the two mitzvos represent different aspects of a commitment. Bris mila was first commanded to a single individual, Avraham Avinu, to form his the covenant with Hashem. Thus, bris mila represents a person's commitment to his individual relationship with Hashem and all that entails. The korban Pesach represents our commitment to Hashem as part of the Jewish people. The laws of the korban Pesach emphasize the importance of fulfilling the mitzvo in groups, stressing the national aspect of the mitzvo. Accordingly, it is necessary to have two forms of covenants; one between the individual and Hashem, and one between a person as a member of the Jewish people, and Hashem.

This understanding can help us explain an unusual law pertaining to the korban Pesach. It is forbidden for an uncircumcised Jew to participate in the korban Pesach. Why is this the case? The fact that a person does not keep one mitzvo, in no way exempts him from keeping the other mitzvos! The answer is that a person cannot genuinely commit to Hashem as part of a nation when has had made no such commitment on an individual basis.

This teaches us an essential lesson. Many people identify strongly as Jews, and as part of the Jewish people. They commit to the state of Israel, and would willingly give up time and effort, and perhaps even risk their lives, for the Jewish people. They stand up to defend Israel when it comes under verbal attack from the numerous anti-Semitic forces in the world. However, on an individual basis, there is far less commitment. One may identify as being part of the Jewish nation, but he must also strive to commit to his individual relationship with Hashem. The exact way in which to apply this lesson varies according to each person, however, in a general sense, it seems that each person should see in what way he can increase his personal commitment to his relationship with Hashem. It could involve speaking to Hashem, learning more of His Torah, striving to keep more aspects of Shabbos or kosher food, and so on. The main point is to try something. It is vital to remember that Hashem WANTS a relationship with each and every individual, in his own right. May we all merit to strengthen our covenant with Hashem.
　
　

BRIS MILA - WHY ON THE EIGHTH DAY

One of the most well-known and observed mitzvos is that of Bris Mila (circumcision). A very high proportion of Jews who are distant from their heritage, nonetheless observe this mitzvo and have their sons circumcised on the eight day after their birth. One of the obvious questions that arises with regard to bris mila is what is the significance of having the bris on the eight day in particular. This is such an important aspect of the mitzvo that the Torah teaches us that one must even perform the bris on Shabbos despite the fact that it involves activities that are normally prohibited on Shabbos.

In order to answer this question it is instructive to analyze the significance of certain numbers in Jewish thought. The world was created in six days, and on the seventh day, Hashem 'rested', thereby creating the concept of Shabbos, the day that we refrain from physical creation and focus on more spiritual pursuits. Accordingly, the number 'six' symbolizes the physical world, whereas seven represents the infusion of spirituality into the physical world. On Shabbos we strive to elevate physicality through using it leshem shamayim (for the sake of Heaven). Thus, there is an emphasis on eating good food, and dressing nicely, but not for selfish reasons, rather to use the physical world as a cli (tool) for connecting to Hashem. The number, 'eight' symbolizes spirituality that is beyond this world, going beyond the laws of nature. Removing part of our body represents elevating ourselves beyond our natural physical drives. Some commentaries write that one of the reasons for bris mila is that it weakens man's natural physical lusts (see Moreh Nevuchim, Rabbeinu Bachaye). In this vein, bris mila represents a Jew's disassociating himself from the regular laws of olam hazeh (this world), and clinging to a completely different level of existence.

The idea that bris mila represents transcending olam hazeh is seen in the Torah's account of Hashem's command to Avraham Avinu with regard to this mitzvo. Hashem tells Avraham, "walk before me and be complete." Rashi explains that Hashem was instructing Avraham to perform bris mila and thereby attain completion. Immediately after this, Hashem tells Avraham that He is changing his name, which up till that point, was Avram, to Avraham. Hashem was taking Avraham to a whole new level of existence, and bringing him out of the limits of mazal which had thus far prevented him from having children. It seems clear from the pessukim that this promise and the promise of an eternal bris between Hashem and Avraham z's descendants, were dependent upon Avraham making his own bris with Hashem, that of bris mila. Thus, we see that bris mila is intrinsically connected to the fact that the Jewish people live on a whole different plane of existence.

Rav Dessler zt"l applies this explanation of the difference between '7' and '8' to clarify a difficult Yalkut. The Yalkut tells us: "Shabbos and mila argue with each other. Shabbos says, 'I am greater than you' and mila says, 'I am greater than you'... from the fact that mila overrides Shabbos, we know that mila is greater than Shabbos." Rav Dessler explains that there are two ways in which a person can go about his avodas Hashem. One is to be involved in the physical world and elevating it for the sake of Heaven. There are numerous mitzvos that fit this category, for example, giving tzedoko (charity) is a way of using one's money to connect to Hashem. Shabbos is the primary example of this, as we said earlier. The second way of growing in spirituality is by removing oneself from physicality, and thereby separating from his natural taivas. Mila represents this form of avodas Hashem.

Rav Dessler points out that there is a great danger in the first type of spirituality where one tries to elevate gashmius (physicality) in that a person can easily fall into the trap of thinking he is elevating the physical world. However, in truth, he is really being pulled after his physical desires and the yetser hara is tricking him into thinking that he is doing it leshem shamayim. The second form of spirituality of removing oneself from gashmius does not pose this threat because one avoids the risks of being trapped. Rav Dessler writes further, that the only way that a person can be sure that he can use gashmius in the correct way is by also somewhat removing himself from it for a time.

With this understanding, Rav Dessler explains the meaning of the Yalkut. Shabbos represents the form of avodas Hashem where one uses the gashmius for spiritual purposes, whereas mila represents serving Hashem by weakening one's attachment to the physical world. Mila 'overrides' Shabbos in that it avoids the risks of being trapped by the yetser hara into becoming overly attached to gashmius whilst performing seemingly spiritual activities.

We have seen that bris mila represents separation from the physical world as a way of becoming closer to Hashem, and how this form of avodas Hashem is essential to one's spiritual growth. In this vein, my Rebbe, Rav Yitzchak Berkovits shlita points out that despite the stress on being involved with the physical world for spiritual reasons, the main way of achieving greatness is through involvement in purely spiritual endeavors. Gedolim did not become great through eating leshem shamayim all the time. They became great by developing an overriding interest in spirituality and a disinterest in the physical world. Numerous stories are told of how unimportant food to gedolim such as the Chazon Ish zt"l and Rav Yechezkel Levenstein zt"l. May we merit to emulate them and learn from the mtizvo of bris mila to focus on learning, davenning, and growth, as the main ways of becoming great.