Milah: The Covenant of Eight

Rabbi Maury Grebenau

Our parsha begins with the miracle of childbirth and the laws surrounding it. The Torah
mentions that if the baby is male we are commanded to circumcise the child. The Mitzva of
Milah is one of the oldest Mitzvot, stretching back to the time of Avrohom. It was a covenant
which was brokered between Hashem and Avrohom because of Avrohom’s special relationship
with Hashem. Avrohom was able to recognize Hashem in a generation which had forgotten the
principles of monotheism (see Rambam Hil. Avodah Zorah Ch. 1).

The Seforno (Bereishis 18:1) explains that Hashem’s appearance at the beginning of
parshas VaYerah is due to the fact that Avrohom and his household have undergone the bris. He
comments that this is also why Hashem appears to Moshe immediately before the bris of his son
(Shemos Ch. 4). A covenant by definition is a two way agreement and so both parties must be
present. The Seforno suggests that this may be the reason behind the chair which is prepared at
the bris; it is to signify Hashem’s presence at the event.

This covenant with Hashem is fundamental, as well as deeply personal, but what is the
nature of this bris? There is a beautiful Gemara which I believe sheds light on the nature of this
bris. The Gemara (Munachos 43b) tells us the story of the 12th chapter of Tehillim. This chapter
of Tehillim begins with an ode to the eighth. The Gemara explains that Dovid HaMelech
composed this perek based on a personal experience. Dovid felt blessed by the saturation of
Miztvot that surrounded him: Tefillin, Tzitzis and Mezuzah. However, when Dovid entered the
bathhouse, he suddenly felt naked of Mitzvot. As he shed his Tallis and Teffilin in the outer
room and also noticed the lack of Mezuzah on the entryway to the bath he was momentarily
taken aback. Then, the Gemara tells us, he remembered the milah and he felt better.

An ode to the Mitzva of Milah, which in addition to being performed on the eighth day of
life, was also historically the eighth Mitzva. Noach was given the seven Noachide laws and so
when Avrohom is commanded in milah, it is the eighth (Maharsha). What exactly did the Mitzva
of milah mean to Dovid? What does it add that the other Mitzvot lack? I believe the message of
the Gemara is that Dovid felt honored to perform the Mitzvot since they create a relationship
with Hashem. He was honored to walk the streets in garments which are worn on the orders of
the king. Dovid was troubled when he could not perceived the depth of the relationship. What is
the special relationship of a Jew to Hashem? Can’t all peoples follow the Noachide laws and also
have a close relationship with Hashem?

The answer is eight. The Maharal explains that eight is the number which is above nature.
The six directions plus the point where one begins is seven which is the number of the natural
world. The week and year cycles are both cycles of seven. The other nations of the world also
have the capacity to have a relationship with Hashem, but it is that of seven. Dovid sang an ode
to the number eight. Eight is the fact that we have the potential to relate to Hashem above the
natural order. All other nations have a ‘guardian angel’ meaning that they relate to Hashem
through an intermediary. The Jews have no such intermediary. We are offered the chance to
relate directly to Hashem. Milah is eight, the symbol of our special covenant with Hashem. The
covenant which is in our very flesh, giving us access to this most honored of statuses. It was this
idea which inspired Dovid to compose the 12th chapter of Tehillim. All male Jews carry this
reminder on a daily basis, our potential for greatness and our responsibility to uphold our half of
the covenant.