Torah Ohr · Parshas Lech Lecha · Maamar 6
בעצם היום הזה נימול אברהם וגו׳
On that very day Avraham was circumcised
The big idea
There are two circumcisions of the heart: one we do ourselves through teshuvah and the Torah, and a greater one that G‑d performs from above, drawn from the Thirteen Attributes of Mercy, beyond reason and beyond the Torah itself. Avraham kept the whole Torah on his own but waited for circumcision because he sought the higher circumcision that only G‑d can give.
The maamar in brief
The maamar asks why Avraham, who kept the entire Torah before it was given, did not circumcise himself until commanded. It answers by explaining the nature of circumcision. The verse “Who will go up for us to heaven?” hides milah in its initial letters and Havayah in its final letters, so circumcision stands above the Name Havayah and above the Torah, which is “not in heaven” but brought down to earth. The Torah speaks of two circumcisions of the heart: “you shall circumcise,” our own teshuvah and service, an arousal from below; and “Havayah will circumcise,” the revelation from above that will come after the ingathering of the exiles, G‑d’s stored-away goodness. This higher circumcision is the “great circumcision” of the thirteen covenants: like a covenant between friends, it is above reason, drawn from the Thirteen Attributes of Mercy, which transcend wisdom and the Torah. Avraham therefore kept all of the Torah below it himself and waited to receive this circumcision from above. Hence the Torah says “Avraham was circumcised,” in the passive, and “in the essence of that day,” the entirely good day of the time to come, revealed to him then.
Outline
- The question and the key verseWhy did Avraham, who kept the whole Torah, not circumcise himself earlier? “Who will go up for us to heaven” hides milah and Havayah.¶1
- Two circumcisions, and the great one above the TorahCircumcision from below (teshuvah, Torah and mitzvos) and from above (G‑d’s revelation, from the Thirteen Attributes, above reason, Havayah and Torah); so Avraham waited for the higher one.¶2
- “Was circumcised” in the essence of the dayThe passive verb and the phrase “in the essence of that day” show that Avraham received the circumcision from above, from the revelation of the day that is entirely good.¶3
Key concepts
- Circumcision from belowמילה שמלמטה למעלה
- “You shall circumcise the foreskin of your heart”: a person’s own teshuvah and service through Torah and mitzvos, an arousal from below.
- Circumcision from above (the great circumcision)מילה גדולה שמלמעלה למטה
- “Havayah will circumcise your heart”: G‑d’s own revelation, the “great goodness” He has stored away, which no human effort reaches.
- Initial letters and final lettersר״ת מילה וס״ת הוי״ה
- In “Mi ya’aleh lanu hashamaymah” the initials spell milah and the finals spell Havayah, showing circumcision to be above the Name Havayah.
- Torah not in heavenלא בשמים היא
- The Torah has been brought down to earth through the Name Havayah (contraction, expansion, drawing down), so its law is decided here below.
- Thirteen Attributes of Mercyי״ג מדות הרחמים
- Divine mercy above wisdom and the Torah, the source of forgiveness and of the great circumcision, alluded to in the “thirteen covenants.”
- Covenantכריתת ברית
- A bond above reason, like two friends who commit to love each other even when reason would no longer produce that love.
- The day that is entirely goodיום שכולו טוב
- The time to come, whose “essence” is the revelation of G‑d’s great goodness; it was revealed to Avraham at his circumcision.
The question and the key verse ¶1
1בעצם היום הזה1 נימול אברהם2 וגו׳. להבין הקושיא שנזכר בספרים מפני מה לא מל אברהם3 א״ע קודם מאחר שקיים כל התורה כולה עד שלא ניתנה4 ואפילו עירובי תבשילין.5
“On that very day Avraham was circumcised,” etc. [We need] to understand the question that is raised in the books: why did Avraham not circumcise himself earlier, since he kept the entire Torah before it was given, even eiruvei tavshilin?
The maamar opens with the verse about Avraham’s circumcision at ninety-nine and raises a known question: Avraham kept the whole Torah before Sinai, down to the Rabbinic enactment of eiruvei tavshilin (which allows cooking on Yom Tov for Shabbos). Why, then, did he wait until he was commanded to circumcise himself?
To understand this, we must first [explain] the matter of circumcision. For it is written, “It is not in heaven, that you should say, ‘Who will go up for us to heaven?’ (mi ya’aleh lanu hashamaymah)” — whose initial letters [spell] milah (circumcision) and whose final letters [spell] Havayah.
Before answering, the Alter Rebbe explains what circumcision is. In the verse “Who will go up for us to heaven?” the first letters of the four Hebrew words spell milah, circumcision, and the last letters spell the Name Havayah; he will show that this places circumcision above the level of Havayah and of the Torah.
The paragraph poses the maamar’s question: Avraham kept the whole Torah, so why did he not circumcise himself until commanded? It then points to the verse whose initials spell milah and whose final letters spell Havayah, the key to the answer.
Likkutei Torah (Rosh Hashanah) uses the same letter reading to teach that guarding the covenant draws Havayah down to the lowest level, and it refers to this maamar. The Tikkunei Zohar is the source of the reading.
Marei mekomos
- 1
On the words
בעצם היום הזה
How it connects
Another transcript of this same maamar, opening “to understand the question (mentioned in the books)”; its wording is close to Torah Ohr with small differences, and it gives two explanations.our note
The source
Genesis 42:1בראשית מ״ב:א׳Sefaria (opens in a new tab)1וַיַּרְא יַעֲקֹב כִּי יֶשׁ־שֶׁבֶר בְּמִצְרָיִם וַיֹּאמֶר יַעֲקֹב לְבָנָיו לָמָּה תִּתְרָאוּ: 2וַיֹּאמֶר הִנֵּה שָׁמַעְתִּי כִּי יֶשׁ־שֶׁבֶר בְּמִצְרָיִם רְדוּ־שָׁמָּה וְשִׁבְרוּ־לָנוּ מִשָּׁם וְנִחְיֶה וְלֹא נָמוּת:
1Now Jacob saw that there was corn in Egypt, and Jacob said unto his sons: ‘Why do ye look one upon another?’ 2And he said: ‘Behold, I have heard that there is corn in Egypt. Get you down …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Sefer HaMaamarim 5563 (maamarim of the Alter Rebbe from the year 5563)ספר המאמרים תקס״גp. 10; vol. 2, p. 801 (glosses of the Tzemach Tzedek)
Our explanationThe second volume prints glosses on it by the Tzemach Tzedek.
Look for it in the Lubavitch Library (opens in a new tab)Or HaTorah, by the Tzemach Tzedekאור התורהLech Lecha 725a (Bereishis vol. 4, 725a)
Our explanationThe Tzemach Tzedek notes there that this maamar at the end of Lech Lecha in Torah Ohr is a discourse of 5563 that he did not hear himself but knew only from written copies. Or HaTorah also prints the maamar (as in Sefer HaMaamarim 5563) with his glosses.
Look for it in the Lubavitch Library (opens in a new tab)The Rebbe’s source notes (Tziyunim) on Torah Ohrציונים לכ״ק אדמו״רabove, at the start of the notes to this maamar
Our explanationThe Kehot note refers the reader to the Rebbe’s own notes on the sources of this maamar, which list where it is found and discussed.
Look for it in the Lubavitch Library (opens in a new tab)Likkutei Torah L’Gimmel Parshiyosלקוטי תורה לשלש פרשיות93c
Our explanationThe source from which the Or HaTorah printing of this maamar with glosses was taken.
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim 5633ספר המאמרים תרל״גvol. 2, p. 399
Our explanationPart of this maamar is quoted there, showing that later Chabad discourses drew on it.
Look for it in the Lubavitch Library (opens in a new tab)Pelach HaRimon, by Rabbi Hillel of Paritchפלח הרמוןBereishis 42a
Our explanationA commentary on Chabad discourses that discusses this maamar.
Look for it in the Lubavitch Library (opens in a new tab)Likkutei Torahלקוטי תורהRosh Hashanah 63d; Shemini Atzeres 85 (column printed as צ)
בר״ת מילה וס״ת הוי׳. כלומר שע״י שמירת אות הברית ממשיך בחי׳ הוי׳ עד סוף כל דרגין (ועמ״ש עוד מזה בד״ה בעצם היום הזה נמול אברהם. ועמ״ש ע״פ הזח״א ר״פ נח דנ״ט ע״ב כל מאן דנטר האי ברית כו׳) וכן בברית הלב נאמר ומלתם את ערלת לבבכם וכן בברית הלשון כת שקרנין כו׳ הבלא דשקרא כו׳. וכן המספר בגנות חבירו אפי׳ אומר אמת. וכמו שאמרז״ל שלשה אמרו אמת ונטרדו מן העולם נחש ומרגלים ודואג. והענין כי הנה דבור הוא מלשון הנהגה והמשכה. וכמ״ש ידבר עמים תחתינו. וזהו ענין וידבר ה׳ אל משה שהמשיך רצונו וחכמתו ית׳ למטה כנ״ל הליכות עולם כו׳ והמספר בגנות חבירו או דובר שקר הרי הבל היוצא מפיו הנה הוא הבל ורעות רוח תביר׳ דרוחא כו׳ שמשבר ומפסיק כח וחיות רוח אלקים הנמשך אליו. ולכן אפי׳ עוסק בדברי …
Our explanationLikkutei Torah (Rosh Hashanah) uses the same reading, initials milah and final letters Havayah, to teach that guarding the covenant draws Havayah down to the lowest level. It refers the reader to this discourse, “On that very day Avraham was circumcised,” and applies the idea also to the covenant of the heart (“circumcise the foreskin of your heart”) and of the tongue.
Open it on Sefaria (opens in a new tab)Kehot’s note
הנחה אחרת נדפס בסה״מ תקס״ג ע׳ י שם מתחיל ”להבין הקושי׳ (שנז׳ בספרים)”. הלשון קרוב לכאן בשינוים קלים. ושם ב׳ ביאורים — וראה שם כרך ב ע׳ תתא הגהות מהצ״צ. באוה״ת לך לך תשכה, א רשום: ”בד״ה בעצם היום הזה בת״א ס״פ לך לך והוא דרוש תקס״ג ולא שמעתיו בעצמי כ״א מפי כתבים”.
ראה לעיל בציונים לכ״ק אדמו״ר זי״ע.
המאמר (כמו בסה״מ תקס״ג) עם הגהות באוה״ת בראשית כרך ד תשכה, א (מלקו״ת לג״פ צג, ג). חלק מהמאמר מובא בסה״מ תרל״ג כרך ב ע׳ שצט.
לד״ה זה ראה בפלח הרמון בראשית מב, א.
ד״ה זה נזכר בלקו״ת ר״ה סג, ד. שמע״צ פה, צ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
בעצם היום הזה נמול אברהם
How it connects
The verse records that Avraham and Yishmael were circumcised on the same day. The maamar opens with it and at the end explains why it says “was circumcised” and “in the essence of that day.”our note
The source
Genesis 17:26בראשית י״ז:כ״וSefaria (opens in a new tab)25וְיִשְׁמָעֵאל בְּנוֹ בֶּן־שְׁלֹשׁ עֶשְׂרֵה שָׁנָה בְּהִמֹּלוֹ אֵת בְּשַׂר עׇרְלָתוֹ: 26בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם וְיִשְׁמָעֵאל בְּנוֹ: 27וְכׇל־אַנְשֵׁי בֵיתוֹ יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מֵאֵת בֶּן־נֵכָר נִמֹּלוּ אִתּוֹ:
25And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin. 26In the selfsame day was Abraham circumcised, and Ishmael his son. 27And all the men of his house, those born in the house, and those bought with …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית יז, כו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
מפני מה לא מל אברהם
How it connects
the page is on Sefaria, but its text shares nothing with the note (unconfirmed)our note
Where the note points
Torah Ohrתורה אורbelow, 41b (Miketz) · not yet checked
Our explanationThe passage there, on “For You are my lamp,” contrasts an elevation from below upward (Shabbos) with a drawing down from above downward (Chanukah). The note sends the reader there for a further treatment of why Avraham did not circumcise himself earlier.
Open it on Sefaria (opens in a new tab)Likkutei Sichosלקוטי שיחותvol. 5, p. 146; and p. 79, note 25
Our explanationThe note cites these talks for an explanation of the question on the plain meaning of the text (p. 146) and for its inner meaning (p. 79, note 25).
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
בפי׳ ריב״א על התורה כ׳ שמכיון שקיום מצות מילה שייך רק פעם אחת, לכן לא מל א״ע עד שנצטווה על זה — וכן יש עוד תירוצים במפרשים. ראה לקמן מא, ב.
הביאור ע״פ דרך הפשט ראה בלקוטי שיחות ח״ה ע׳ 146. ובפנימיות הענינים ראה לקו״ש שם ע׳ 79 הערה 25.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
שקיים כל התורה כולה עד שלא ניתנה
How it connects
The closing Mishnah of Kiddushin says that Avraham kept the whole Torah before it was given; the Kehot note points here as well.our note
The source
Mishnah Kiddushin 4:14משנה קידושין ד׳:י״דSefaria (opens in a new tab)… וְכֵן הוּא אוֹמֵר בְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, (בראשית כד) וְאַבְרָהָם זָקֵן, וַה' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. מָצִינוּ שֶׁעָשָׂה אַבְרָהָם אָבִינוּ אֶת כָּל הַתּוֹרָה כֻּלָּהּ עַד שֶׁלֹּא נִתְּנָה, שֶׁנֶּאֱמַר, (שם כו) עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי:
Rabbi Judah said: an unmarried man must not tend cattle, nor may two unmarried men sleep together under the same cover. But the sages permit it. One whose business is with women must not be alone with women. And one should not teach his son a woman’s trade. Rabbi Meir says: one should always teach his son a clean and easy profession, and pray to Him to whom wealth and property belong. For a profession does not contain [the potential for] poverty and wealth, for poverty is not due to one’s profession nor is wealth due to the profession, but all depends on merit. Rabbi Shimon ben Elazar says: have you ever seen a wild beast or a bird with a profession? Yet they are sustained without trouble. …
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 5
On the words
שקיים . . ואפי׳ עירובי תבשילין
How it connects
The Talmud says that Avraham kept the whole Torah, even eiruvei tavshilin. This is the basis of the question why he waited to be circumcised.our note
The source
Yoma 28b:10–11יומא כ״ח ב:י׳-י״אSefaria (opens in a new tab)אָמַר (רַב), וְאִיתֵּימָא רַב אָשֵׁי: קִיֵּים אַבְרָהָם אָבִינוּ אֲפִילּוּ עֵירוּבֵי תַבְשִׁילִין, שֶׁנֶּאֱמַר: ״תּוֹרוֹתָי״, אַחַת תּוֹרָה שֶׁבִּכְתָב וְאַחַת תּוֹרָה שֶׁבְּעַל פֶּה. מַתְיָא בֶּן שְׁמוּאֵל אוֹמֵר וְכוּ׳ וְהוּא אוֹמֵר הֵן. מַאן אָמַר ״הֵן״? אִילֵּימָא הָךְ דְּקָאֵי אַאִיגָּרָא — הוּא חָלֵים וְהוּא מְפַשַּׁר?! אֶלָּא הָךְ דְּקָאֵי אַאַרְעָא, מְנָא יָדַע?
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
יומא כח, ב. וראה במשנה סוף קידושין. ובספר דברי דוד להט״ז פ׳ לך לך כ׳ בשם הב״ח שצ״ל עירובי תחומין.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
לא בשמים היא
How it connects
Moshe tells Israel that the Torah is not in heaven, out of reach. The maamar reads the verse’s letters as a sign that circumcision is above the Torah.our note
The source
Deuteronomy 30:12דברים ל׳:י״בSefaria (opens in a new tab)11כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא: 12לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה: 13וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבׇר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה:
11… command thee this day, it is not too hard for thee, neither is it far off. 12It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’ 13Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים ל, יב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
מי יעלה . . ר״ת מילה
How it connects
That passage refers back to this one.our note
Where the note points
Likkutei Torahלקוטי תורהNitzavim 45d
ביו״ד של שם או בה״א כו׳. והתשובה היא באה לתקן ולהמשיך הוי׳. לכך צ״ל התשובה מגעת למעלה מעלה לבחי׳ אנכי הוא עצמותו ית׳ להמשיך בחי׳ הוי׳ משם למלאות הפגם והחסרון. וכמ״ש ממעמקים קראתיך ה׳ עומקא דבירא שכמו מעיין שנתמעטו מימיו עד״מ שצריך לחפור בעומק עד המקור שמשם נובעין המים להמשיך משם כך ממעמקים בחי׳ עומקא דבירא ומקורא דכולא (ע׳ בזהר ח״ב בשלח דס״ג ע״ב) דהיינו בחי׳ אנכי משם קראתיך הוי׳ כלומר שעי״ז קורא וממשיך שם הוי׳ להיות חידוש התהוות החיות והיינו בחי׳ ר״ה זה היום תחלת מעשיך זכרון ליום ראשון שהוא זמן התחדשות החיות כללי של כל השנה כו׳. והנה עיקר התשובה בלב ממעמקים מעומקא דליבא לצעוק אל ה׳ בצר לו וכמ״ש צעק לבם לבם דוקא וצעק לשון אסיפה כמו ויצעק איש אפרים שיאסוף אליו ית׳ לבו רוחו ונשמתו מקרב …
Our explanationIt teaches that teshuvah must reach up to G‑d’s own essence (“Anochi”) to draw down the Name Havayah anew and fill what was lacking, like digging down to the source of a spring.
Open it on Sefaria (opens in a new tab)Kehot’s note
ת״ז בהקדמה בתחלתה ותי׳ כב. תי׳ ע׳ (קלא, א).
בלקו״ת נצבים מה, ד מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 8
On the words
מי יעלה לנו השמימה ר״ת מילה וס״ת הוי״ה
How it connects
The Tikkunei Zohar (Tikkun 70, as the Kehot note cites it; also in its introduction and Tikkun 22) reads the initials of “Who will go up for us to heaven” as milah and the final letters as Havayah.our note
The source
Tikkunei Zohar 131a:1תקוני הזהר קל״א א:א׳Sefaria (opens in a new tab)… כָּל מַלְאֲכֵי חַבָּלָה וּמְקַטְרְגִין דְּלָא יִקְרְבוּ לְגַבֵּיהּ בְּגִין דִּשְׁמָא דַיהו"ה שַׁרְיָא עֲלֵיהּ דְּתִשְׁכַּח לֵקהּ בְּאִלֵּין תֵּיבִין מִ י יַעֲלֶ ה לָּנ וּ הַשָּׁמַיְמָ ה, רָאשֵׁי תֵּיבוֹת מִילָ"ה, וְסוֹפֵי תֵּיבוֹת יהו"ה, בִּשְׁמֵיהּ סָלִיק לְעִילָא נִשְׁמָתֵיהּ, וּבְהַהוּא זִמְנָא יִתְקַיַּים בֵּקהּ (שם כח ז) וְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם יהו"ה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ, וּכְמָא דְאִיהוּ מְקַבֵּל עֲלֵיהּ כָּל פִּקּוּדִין דַּעֲשֵׂה, בִּדְחִילוּ וּרְחִימוּ, הָכִי אַמְלִיכִין לֵקהּ לְעִילָא חֲיָילִין וּמַשִּׁרְיָין, עַל אִלֵּין עָלְמִין דְּתַקִּין לֵקהּ קוּדְשָׁא בְּרִיךְ הוּא …
Hebrew: Tikkunei Zohar - Vocalized (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
Two circumcisions, and the great one above the Torah ¶2
2והענין דהנה תחלה כתיב ומלתם את ערלת לבבכם1 וכתיב ומל ה׳ אלקיך את לבבך ופי׳ שיש ב׳ בחי׳ מילה2 האחת היא מלמטה למעלה שצריכים אנו למול את ערלת הלב והוא ענין התשובה
The explanation: first it is written, “You shall circumcise the foreskin of your heart,” and it is [also] written, “And Havayah your G‑d will circumcise your heart.” The meaning is that there are two levels of circumcision. The first is from below upward: we must circumcise the foreskin of the heart, and this is the matter of teshuvah (return),
The Torah speaks of circumcising the heart in two ways: once as a command to us, and once as a promise that G‑d will do it. The first is circumcision “from below upward”: our own effort to remove the “foreskin” that blocks the heart from feeling G‑dliness, which is teshuvah, returning to G‑d.
כמ״ש ושבת עד3 הוי״ה אלקיך בקיום התורה ומצות וארז״ל אם ישראל עושין תשובה4 נגאלין ואם לאו אין נגאלין.5
as it is written, “And you shall return unto Havayah your G‑d,” through fulfilling the Torah and mitzvos. And our Sages, of blessed memory, said: “If Israel do teshuvah, they are redeemed; and if not, they are not redeemed.”
The verse about returning to G‑d is read as referring to keeping the Torah and mitzvos. The Talmud’s teaching ties the redemption to this teshuvah: our own work of return is the condition for being redeemed.
ואחר קבוץ גליות כתיב והביאך אל הארץ והטיבך6 כו׳. והוא המילה שמלמעלה למטה ומל ה׳ את לבבך
And after the ingathering of the exiles it is written, “And He will bring you into the land… and He will do you good,” etc. And this is the circumcision that is from above downward: “And Havayah will circumcise your heart.”
Only after the exiles are gathered in does the Torah promise that G‑d will bring Israel to the land and do them good, and only then does it say that G‑d will circumcise their hearts. That is the second circumcision, which comes “from above downward,” as G‑d’s own act.
(וזהו והטיבך מאבותיך בחי׳ מה רב טובך אשר צפנת7 כו׳ כי במשה שנולד מהול8 כתיב ותרא אותו כי טוב הוא9 כו׳)10
(And this is [the meaning of] “And He will do you good more than your fathers”: the level of “How great is Your goodness that You have hidden away,” etc.; for regarding Moshe, who was born circumcised, it is written, “And she saw him, that he was good,” etc.)
In a parenthesis the Alter Rebbe links “He will do you good” to the “great goodness” that G‑d has stored away. The Sages learn from the word “good” said of the newborn Moshe that he was born already circumcised: the “good” describes a circumcision given from above, not achieved by human effort.
והיינו שבחי׳ מילה ראשונה שמלמטה למעלה11 היא אתעדל״ת והאתעדל״ע הוא הגלוי בחי׳ ומל ה׳ את לבבך כו׳.
That is to say: the level of the first circumcision, which is from below upward, is an arousal from below; and the arousal from above is the revelation, the level of “And Havayah will circumcise your heart,” etc.
He restates the two circumcisions in Chassidic terms. Our own circumcision of the heart is an arousal from below, human initiative; G‑d’s circumcision of the heart is an arousal from above, a revelation that comes from Him.
והנה על מילה שניה הזאת שיהיה לאחר קבוץ גליות ולאחר קיום התורה כולה כתיב מי יעלה לנו השמימה ר״ת מילה שהיא למעלה מבחי׳ התורה
Now, about this second circumcision, which will be after the ingathering of the exiles and after the fulfillment of the entire Torah, it is written, “Who will go up for us to heaven?” — the initial letters [spelling] milah — which is above the level of the Torah.
The verse “Who will go up for us to heaven?”, whose initial letters spell milah, speaks of this second circumcision that will come after the ingathering of the exiles and after the whole Torah has been kept. Its place in the verse shows that it is higher than the Torah.
כי על התורה נאמר לא בשמים היא12 שהיא נשפלת למטה דוקא וכנז׳ בגמ׳ שא״ר יהושע אין משגיחין בבת קול13 מפני שאין התורה בשמים כ״א למטה הימנה ונק׳ תורת הוי״ה
For about the Torah it is said, “It is not in heaven,” for it is brought low, below, specifically. And [this is] as mentioned in the Gemara, that Rabbi Yehoshua said, “We pay no heed to a heavenly voice,” because the Torah is not in heaven but only below it. And it is called “the Torah of Havayah,”
“It is not in heaven” teaches that the Torah has been brought down to this world, so its law is decided here by human reasoning; the Talmud tells that Rabbi Yehoshua overruled a heavenly voice on these grounds. Because the Torah came down through the Name Havayah, it is called “the Torah of Havayah.”
כי שם הוי״ה יו״ד צמצום14 ה׳ התפשטות ו׳ המשכה כו׳ שעי״ז נמשכה למטה15 אבל מילה הנ״ל היא למעלה משם הוי״ה עד שהיא בר״ת ושם הוי״ה הוא בס״ת וע״כ היא מבחי׳ ומדרגת השמימה.
for the Name Havayah [is]: the yud, tzimtzum (contraction); the hei, expansion; the vav, drawing down, etc. — through which it was drawn down below. But the circumcision mentioned above is above the Name Havayah, to the point that it is in the initial letters while the Name Havayah is in the final letters; and therefore it is of the level and rank of “to heaven” (hashamaymah).
The letters of Havayah describe how G‑dliness descends: the yud, a single point, is contraction; the hei is expansion; the vav, a vertical line, is drawing down. Circumcision stands at the beginning of the words of the verse while Havayah stands at their end, which shows that circumcision belongs to the higher level of “heaven,” above Havayah.
ולמעלה מבחי׳ התורה שנשפלה למטה מבחי׳ שמים אלו.16 וע״ז ארז״ל גדולה מילה17 שנכרתו עליה שלש עשרה בריתות.
And [it is] above the level of the Torah, which was brought low, below, from the level of these heavens. And about this our Sages, of blessed memory, said: “Great is circumcision, for thirteen covenants were made over it.”
So circumcision is above the Torah, which came down from that “heaven.” The Mishnah’s praise, “Great is circumcision,” with its thirteen covenants, is brought as support: the word “covenant” occurs thirteen times in the chapter of Avraham’s circumcision.
פי׳ גדולה מילה היא בחי׳ המילה הגדולה שמלמעלה למטה (ע׳ במק״מ על הזוהר ח״ג דרל״ג ע״ב1819 ובלק״ת פ׳ קדושים20 בטעמי מצות מענין גדולה מילה) שימול ה׳ את לבבך
The meaning of “Great is circumcision” is: the level of the great circumcision, which is from above downward (see the Mikdash Melech on the Zohar, part 3, page 233b, and in Likkutei Torah, Parshas Kedoshim, in Taamei HaMitzvos, on the matter of “Great is circumcision”) — that Havayah will circumcise your heart.
“Great circumcision” is read as the great, higher circumcision that G‑d performs from above. The Alter Rebbe refers the reader, in a parenthesis, to the Mikdash Melech’s commentary on the Zohar and to the Kabbalistic writings on the reasons for the mitzvos, which explain the phrase in this way.
ולכן נכרתה בי״ג בריתות פי׳ כידוע שענין הכריתת ברית הוא למעלה מן השכל והדעת21 ע״ד ב׳ אוהבים שעושים כריתת ברית להיות אוהבים זע״ז
And therefore it was made with thirteen covenants. The explanation, as is known, is that the matter of making a covenant is above reason and knowledge, like two who love each other, who make a covenant to be loving to one another;
Why thirteen covenants? A covenant, by its nature, is above reason: two friends make a covenant so that their love will stand whatever their minds may later decide.
דהיינו שיוכרח להיות אוהבו אף אם לא היה נמשך אצלו אהבה זו אליו אח״כ מצד השכל והדעת מ״מ מכריח א״ע לאהבה בבחינה שלמעלה מהשכל והדעת.
that is, that he will be bound to love him: even if afterward this love for him would not arise in him on account of reason and knowledge, nevertheless he compels himself to love, on a level that is above reason and knowledge.
The covenant binds a person to go on loving his friend even if at some later time his reason and understanding would no longer produce that love. The love then comes from a place above reason, and that is what a covenant creates.
וכך כדי להיות גילוי והמשכה בחי׳ מילה הגדולה הנ״ל (שהוא בחי׳ מה רב טובך כו׳)
And so too, in order that there be a revelation and drawing down of the level of the great circumcision mentioned above (which is the level of “How great is Your goodness,” etc.),
In the same way the great circumcision, which is the “great goodness” G‑d has stored away, must be drawn down from a level above reason.
הוא ע״י י״ג מדה״ר22 שהן למעלה מהחכמה והשכל ולכך היא למעלה מבחי׳ שם הוי״ה ולמעלה מבחי׳ תורה
it is through the Thirteen Attributes of Mercy, which are above Chochmah (wisdom) and intellect; and therefore it is above the level of the Name Havayah and above the level of Torah
That level is the Thirteen Attributes of Mercy, which are above Chochmah and intellect. Since the Torah is G‑d’s wisdom brought down through Havayah, a circumcision drawn from the Thirteen Attributes is above both Havayah and the Torah.
(כמו שי״ג מדה״ר הן בחי׳ שלמעלה מהתורה ולכן שם הוא סליחת עון) וע״ז נאמר עד יעבור עמך23 הוי״ה פי׳ עד יעבור בבחי׳ שלמעלה משם הוי״ה (וגם בי״ג מדה״ר כתי׳ ויעבור24 כו׳).
(just as the Thirteen Attributes of Mercy are a level that is above the Torah, and therefore it is there that sin is forgiven). And about this it is said, “Until Your people pass over, Havayah”; meaning, “until [they] pass over” into the level that is above the Name Havayah. (And regarding the Thirteen Attributes of Mercy, too, it is written, “And [He] passed,” etc.)
This is why forgiveness of sin comes through the Thirteen Attributes: forgiveness goes beyond what Torah law, which is wisdom, would decide. The verse “until Your people pass over, Havayah” is read as passing beyond Havayah, and the same verb, “He passed,” begins the Thirteen Attributes at Sinai.
והנה בזה יובן ענין שאברהם קיים כל התורה כולה עד שלא ניתנה ולא קיים מצות מילה מפני שרצה להגיע לאותה מילה גדולה שמלמעלה למטה.
Now with this can be understood the matter that Avraham kept the entire Torah before it was given, yet did not keep the mitzvah of circumcision: because he wanted to attain that great circumcision which is from above downward.
Now the opening question is answered. Avraham did not circumcise himself on his own initiative because a circumcision he did himself would have been only the lower one, from below; he wanted the great circumcision that comes from above.
ולכך קיים כל התורה כולה שלמטה מאותה מילה ואח״כ זכה לאותה מילה גדולה שמלמעלה.25
Therefore he kept the entire Torah, which is below that circumcision, and afterward he merited that great circumcision which is from above.
So he kept all the rest of the Torah, which is below that circumcision, as his own service from below, and afterward G‑d gave him the higher circumcision.
The paragraph distinguishes two circumcisions of the heart: one from below, our own teshuvah through Torah and mitzvos, and one from above, G‑d’s revelation drawn from the Thirteen Attributes of Mercy, above reason, the Name Havayah and the Torah. This explains why Avraham kept the rest of the Torah himself but waited for circumcision.
As Likkutei Torah (Tazria) quotes the Mikdash Melech, the “great circumcision” is drawn from Yesod of Arich Anpin, where the thirteen tikkunim of the beard are the Thirteen Attributes of Mercy. A marginal gloss in Torah Ohr adds that the sea split in the merit of circumcision, which ties “until Your people pass over” to milah. Sefer HaMaamarim 5679 explains Avraham’s circumcision the other way, as refinement from below, and marks the question for study.
Marei mekomos
- 1
On the words
ומלתם את ערלת לבבכם
How it connects
The command to circumcise the heart, which the maamar calls the circumcision from below, done by our own effort.our note
The source
Deuteronomy 10:16דברים י׳:ט״זSefaria (opens in a new tab)15רַק בַּאֲבֹתֶיךָ חָשַׁק ה׳ לְאַהֲבָה אוֹתָם וַיִּבְחַר בְּזַרְעָם אַחֲרֵיהֶם בָּכֶם מִכׇּל־הָעַמִּים כַּיּוֹם הַזֶּה: 16וּמַלְתֶּם אֵת עׇרְלַת לְבַבְכֶם וְעׇרְפְּכֶם לֹא תַקְשׁוּ עוֹד: 17כִּי ה׳ אֱלֹקֵיכֶם הוּא אֱלֹקֵי הָאֱלֹקִים וַאֲדֹנֵי הָאֲדֹנִים הָאֵל הַגָּדֹל הַגִּבֹּר וְהַנּוֹרָא אֲשֶׁר לֹא־יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד:
15… He chose their seed after them, even you, above all peoples, as it is this day. 16Circumcise therefore the foreskin of your heart, and be no more stiffnecked. 17For the LORD your God, He is God of gods, and Lord of lords, the great …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Sefer HaMaamarim 5563 (maamarim of the Alter Rebbe from the year 5563)ספר המאמרים תקס״גthe parallel passage
Our explanationThe other transcript quotes three verses in order here: “You shall circumcise the foreskin of your heart,” then “And you shall return unto Havayah your G‑d,” then “And Havayah will circumcise.” This makes clear that return comes between the two circumcisions.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
דברים י, טז. בסה״מ תקס״ג מביא כאן ג׳ פסוקים ומלתם את ערלת לבבכם כו׳ ואח״כ כתי׳ ושבת עד ה׳ אלקיך כו׳ ואח״כ כתיב ומל ה׳.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
שיש ב׳ בחי׳ מילה
How it connects
The note points to this letter in Tanya for a parallel treatment of the idea that there are two levels of circumcision.our note
Where the note points
TanyaתניאIggeres HaKodesh, epistle 4
אין ישראל נגאלין אלא בצדקה, שנאמר ״ושביה בצדקה״. כתיב: ״צדק לפניו יהלך״, והוה ליה למימר: ״ילך״. אך הענין, על פי מה שכתוב ״לך אמר לבי בקשו פני״, פירוש, בקשו פנימית הלב. כי הנה, בלהב יסוד האש האלקית שבלב (נוסח אחר: הנה, בהלב [יסוד האש האלקית שבלב]) יש ב׳ בחינות: בחינת חיצוניות, ובחינת פנימיות. חיצוניות הלב, היא התלהבות המתלהבת מבחינת הבינה והדעת בגדולת ה׳ אין סוף ברוך הוא, (להתבוננן) [להתבונן] בגדולתו, ולהוליד מתבונה זו אהבה עזה כרשפי אש וכו׳. ופנימיות הלב, היא הנקודה שבפנימיות הלב ועומקא דלבא, שהיא למעלה מעלה מבחינת הדעת והתבונה שיוכל האדם להתבונן בלבו בגדולת ה׳, וכמו שכתוב ״ממעמקים קראתיך ה׳״ – מעומקא דליבא (ועל דרך משל, כמו במילי דעלמא, לפעמים יש ענין גדול מאד מאד, שכל חיות האדם תלוי בו ונוגע עד נקודת פנימיות הלב ועד בכלל, …
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה אגה״ק סי׳ ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
ושבת עד ה׳ אלקיך
How it connects
The verse of return, which comes before the promises of ingathering and of G‑d circumcising the heart; the maamar identifies it with the lower circumcision.our note
The source
Deuteronomy 30:2דברים ל׳:ב׳Sefaria (opens in a new tab)1וְהָיָה כִי־יָבֹאוּ עָלֶיךָ כׇּל־הַדְּבָרִים הָאֵלֶּה הַבְּרָכָה וְהַקְּלָלָה אֲשֶׁר נָתַתִּי לְפָנֶיךָ וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ בְּכׇל־הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ ה׳ אֱלֹקֶיךָ שָׁמָּה: 2וְשַׁבְתָּ עַד־ה׳ אֱלֹקֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר־אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשֶׁךָ: 3וְשָׁב ה׳ אֱלֹקֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכׇּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ ה׳ אֱלֹקֶיךָ שָׁמָּה:
1… thou shalt bethink thyself among all the nations, whither the LORD thy God hath driven thee, 2and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul; 3that then the LORD thy God will turn thy captivity, and have compassion upon thee, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים ל, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
אם ישראל עושין תשובה
How it connects
Rabbi Eliezer’s teaching that redemption depends on teshuvah; it shows that the circumcision from below comes before the redemption.our note
The source
Sanhedrin 97b:14–15סנהדרין צ״ז ב:י״ד-ט״וSefaria (opens in a new tab)אָמַר רַב: כָּלוּ כׇּל הַקִּיצִּין, וְאֵין הַדָּבָר תָּלוּי אֶלָּא בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים. וּשְׁמוּאֵל אָמַר: דַּיּוֹ לָאָבֵל שֶׁיַּעֲמוֹד בְּאֶבְלוֹ. כְּתַנָּאֵי: רַבִּי אֱלִיעֶזֶר אוֹמֵר: אִם יִשְׂרָאֵל עוֹשִׂין תְּשׁוּבָה – נִגְאָלִין, וְאִם לָאו – אֵין נִגְאָלִין. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ: אִם אֵין עוֹשִׂין תְּשׁוּבָה אֵין נִגְאָלִין? אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲמִיד לָהֶן מֶלֶךְ שֶׁגְּזֵרוֹתָיו קָשׁוֹת כְּהָמָן, וְיִשְׂרָאֵל עוֹשִׂין תְּשׁוּבָה וּמַחְזִירָן לְמוּטָב. תַּנְיָא אִידַּךְ: רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם יִשְׂרָאֵל עוֹשִׂין תְּשׁוּבָה – נִגְאָלִין, שֶׁנֶּאֱמַר: ״שׁוּבוּ …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
סנהדרין צז, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
ואם לאו אין נגאלין . . ומל ה׳ את לבבך
How it connects
The other transcript spells the sequence out: redemption comes through the circumcision from below, circumcising the foreskin of the heart by returning to G‑d through keeping the Torah; the second circumcision is like what will be after the redemption, after the ingathering of the exiles, as in “and He will bring you into the land… and do you good.”our note
Where the note points
Sefer HaMaamarim 5563 (maamarim of the Alter Rebbe from the year 5563)ספר המאמרים תקס״גp. 11
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
בסה״מ תקס״ג ע׳ יא ”ואם לאו אין נגאלין כו׳ והוא ע״י המילה שמלמטה כו׳ למול את ערלת הלב כו׳ לשוב אל ה׳ ע״י קיום התורה כו׳ שעי״ז נגאלין כו׳. והמילה הב׳ הוא ע״ד שיהי׳ אחר הגאולה כדכתיב ושבת כו׳ והביאך אל הארץ כו׳ והטיבך כו׳ שהוא לאחר קיבוץ הגליות”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
והביאך אל הארץ והטיבך
How it connects
The promise that G‑d will bring Israel into the land and do them good more than their fathers; it comes after the ingathering and before “and G‑d will circumcise your heart.”our note
The source
Deuteronomy 30:5דברים ל׳:ה׳Sefaria (opens in a new tab)4אִם־יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ ה׳ אֱלֹקֶיךָ וּמִשָּׁם יִקָּחֶךָ: 5וֶהֱבִיאֲךָ ה׳ אֱלֹקֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ: 6וּמָל ה׳ אֱלֹקֶיךָ אֶת־לְבָבְךָ וְאֶת־לְבַב זַרְעֶךָ לְאַהֲבָה אֶת־ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ לְמַעַן חַיֶּיךָ:
4… from thence will the LORD thy God gather thee, and from thence will He fetch thee. 5And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and He will do thee good, and multiply thee above thy fathers. . 6And the LORD thy God will circumcise thy heart, and the heart of thy seed, to …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים ל, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
מה רב טובך אשר צפנת
How it connects
“How great is Your goodness that You have hidden away for those who fear You.” The maamar identifies this hidden goodness with the great circumcision from above.our note
The source
Psalms 31:20תהילים ל״א:כ׳Sefaria (opens in a new tab)19תֵּאָלַמְנָה שִׂפְתֵי־שָׁקֶר הַדֹּבְרוֹת עַל־צַדִּיק עָתָק בְּגַאֲוָה וָבוּז: 20מָה רַב־טוּבְךָ אֲשֶׁר־צָפַנְתָּ לִּירֵאֶיךָ פָּעַלְתָּ לַחֹסִים בָּךְ נֶגֶד בְּנֵי אָדָם: 21תַּסְתִּירֵם בְּסֵתֶר פָּנֶיךָ מֵרֻכְסֵי־אִישׁ תִּצְפְּנֵם בְּסֻכָּה מֵרִיב לְשֹׁנוֹת:
19Let the lying lips be dumb, Which speak arrogantly against the righteous, With pride and contempt. 20Oh how abundant is Thy goodness, which Thou hast laid up for them that fear Thee; Which Thou hast wrought for them that take their refuge in Thee, in the sight of the sons of men! 21Thou hidest them in the covert of Thy presence from the plottings of man; Thou concealest …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים לא, כ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 8
On the words
במשה שנולד מהול
How it connects
The Sages learn from “she saw him, that he was good” that Moshe was born circumcised.our note
The source
Sotah 12a:17סוטה י״ב א:י״זSefaria (opens in a new tab)״וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא״. תַּנְיָא, רַבִּי מֵאִיר אוֹמֵר: ״טוֹב״ שְׁמוֹ. רַבִּי יְהוּדָה אוֹמֵר: ״טוֹבִיָּה״ שְׁמוֹ. רַבִּי נְחֶמְיָה אוֹמֵר: הָגוּן לִנְבִיאוּת. אֲחֵרִים אוֹמְרִים: נוֹלַד כְּשֶׁהוּא מָהוּל. וַחֲכָמִים אוֹמְרִים: בְּשָׁעָה שֶׁנּוֹלַד מֹשֶׁה, נִתְמַלֵּא הַבַּיִת כּוּלּוֹ אוֹר. כְּתִיב הָכָא: ״וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא״, וּכְתִיב הָתָם: ״וַיַּרְא אֱלֹקִים אֶת הָאוֹר כִּי טוֹב״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
סוטה יב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 9
On the words
ותרא אותו כי טוב הוא
How it connects
Said of Moshe’s mother at his birth; the Sages read “good” as meaning he was born circumcised, which links “good” to circumcision given from above.our note
The source
Kehot cites שמות ב, א.; the words are at Exodus 2:2.
Exodus 2:2שמות ב׳:ב׳Sefaria (opens in a new tab)Kehot’s note has ב, א; the words are in ב, ב.
1וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת־בַּת־לֵוִי: 2וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתוֹ כִּי־טוֹב הוּא וַתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִים: 3וְלֹא־יָכְלָה עוֹד הַצְּפִינוֹ וַתִּקַּח־לוֹ תֵּבַת גֹּמֶא וַתַּחְמְרָהֿ בַחֵמָר וּבַזָּפֶת וַתָּשֶׂם בָּהּ אֶת־הַיֶּלֶד וַתָּשֶׂם בַּסּוּף עַל־שְׂפַת הַיְאֹר:
1And there went a man of the house of Levi, and took to wife a daughter of Levi. 2And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months. 3And when she could not longer hide him, she took for him an ark of bulrushes, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמות ב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 10
On the words
(וזהו והטיבך . . טוב הוא כו׳)
How it connects
The parenthesis linking “He will do you good” to the hidden goodness and to Moshe born circumcised is not in the other transcript.our note
Where the note points
Sefer HaMaamarim 5563 (maamarim of the Alter Rebbe from the year 5563)ספר המאמרים תקס״גthe parallel passage
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
הענין ליתא בסה״מ תקס״ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 11
On the words
שבחי׳ מילה ראשונה שמלמטה למעלה
How it connects
That discourse explains Avraham’s circumcision the other way, as a refining from below upward, and itself adds: “see what is written in Torah Ohr and the additions, on ‘On that very day,’ and this requires study.” The note flags the tension with this maamar, where Avraham’s circumcision is from above.our note
Where the note points
Sefer HaMaamarim 5679ספר המאמרים תרע״טp. 85
Look for it in the Lubavitch Library (opens in a new tab)Torah Ohr, Lech Lecha, maamar 6בד״ה בעצם היוםthe maamar “בעצם היום הזה נימול אברהם…”
בעצם היום הזה נימול אברהם וגו׳. להבין הקושיא שנזכר בספרים מפני מה לא מל אברהם א״ע קודם מאחר שקיים כל התורה כולה עד שלא ניתנה ואפילו עירובי תבשילין. ולהבץ זה צ״ל תחלה ענין המילה דהנה כתיב לא בשמים היא לאמר מי יעלה לנו השמימה ר״ת מילה וס״ת הוי״ה.
“On that very day Avraham was circumcised,” etc. [We need] to understand the question that is raised in the books: why did Avraham not circumcise himself earlier, since he kept the entire Torah before it was given, even eiruvei tavshilin?
Read it hereKehot’s note
ראה בסה״מ עטר״ת ע׳ פה דשם מבאר דענין המילה דאברהם הוא ”ע״ד הבירור מלמטלמ״ע (ועמ״ש בתו״א והוספות בד״ה בעצם היום, וצ״ע)”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 12
On the words
לא בשמים היא
How it connects
The Torah is “not in heaven,” and in the same verse “Who will go up for us to heaven?” hides the word milah; the maamar sets the two parts of the verse against each other.our note
The source
Deuteronomy 30:12דברים ל׳:י״בSefaria (opens in a new tab)11כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא: 12לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה: 13וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבׇר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה:
11… command thee this day, it is not too hard for thee, neither is it far off. 12It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’ 13Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים ל, יב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 13
On the words
וכנז׳ בגמ׳ שא״ר יהושע אין משגיחין בבת קול
How it connects
In the dispute over the oven of Achnai Rabbi Yehoshua rejected a heavenly voice, citing “it is not in heaven.” The maamar uses it to show that the Torah has been brought down to earth.our note
The source
Bava Metzia 59b:5בבא מציעא נ״ט ב:ה׳Sefaria (opens in a new tab)עָמַד רַבִּי יְהוֹשֻׁעַ עַל רַגְלָיו וְאָמַר: ״לֹא בַשָּׁמַיִם הִיא!״ מַאי ״לֹא בַּשָּׁמַיִם הִיא״? אָמַר רַבִּי יִרְמְיָה: שֶׁכְּבָר נִתְּנָה תּוֹרָה מֵהַר סִינַי, אֵין אָנוּ מַשְׁגִּיחִין בְּבַת קוֹל, שֶׁכְּבָר כָּתַבְתָּ בְּהַר סִינַי בַּתּוֹרָה ״אַחֲרֵי רַבִּים לְהַטֹּת״. אַשְׁכְּחֵיהּ רַבִּי נָתָן לְאֵלִיָּהוּ, אֲמַר לֵקהּ: מַאי עָבֵיד קוּדְשָׁא בְּרִיךְ הוּא בְּהַהִיא שַׁעְתָּא? אֲמַר לֵקהּ: קָא חָיֵיךְ וְאָמַר, ״נִצְּחוּנִי בָּנַי! נִצְּחוּנִי בָּנַי!״
R. Yehoshua stood on his feet and said “[The Torah] is not in heaven,” (Deuteronomy 30:12). What does "[The Torah] is not in heaven" mean? R. Yirmiyah said: “That the Torah was already given at Sinai, we do not pay attention to a heavenly voice, since You already wrote at Sinai in the Torah, “After the majority to incline,” (Exodus 23:2). R. Natan met the prophet Elijah and said to him, “What did the Holy One Blessed be He do in that hour?” He said to him: “He smiled and said, “My sons have defeated Me, My sons have defeated Me.”
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
ב״מ נט, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 14
On the words
כי שם הוי״ה יו״ד צמצום . . .
How it connects
the passage shares nothing with the noteour note
Where the note points
TanyaתניאIggeres HaTeshuvah, ch. 4 · not yet checked
Our explanationIggeres HaTeshuvah explains the letters of the Name Havayah as stages of the divine flow: the yud as contraction, the hei as expansion, the vav as drawing down. The maamar relies on that account here.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה אגה״ת פ״ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 15
On the words
שו״ה בבת קול — ונק׳ תורת הוי׳ . . נמשכה למטה
How it connects
The words from “And it is called ‘the Torah of Havayah’” to “it was drawn down below” are not in the other transcript.our note
Where the note points
Sefer HaMaamarim 5563 (maamarim of the Alter Rebbe from the year 5563)ספר המאמרים תקס״גthe parallel passage
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ליתא בסה״מ תקס״ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 16
On the words
ושם הוי׳ הוא בס״ת . . מבחי׳ שמים אלו
How it connects
The words from “while the Name Havayah is in the final letters” to “from the level of these heavens” are not in the other transcript.our note
Where the note points
Sefer HaMaamarim 5563 (maamarim of the Alter Rebbe from the year 5563)ספר המאמרים תקס״גthe parallel passage
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ליתא בסה״מ תקס״ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 17
On the words
גדולה מילה
How it connects
The Mishnah praises circumcision because thirteen covenants were made over it; the maamar reads “great” as the great circumcision from above.our note
The source
Nedarim 31b:8–9נדרים ל״א ב:ח׳-ט׳Sefaria (opens in a new tab)רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: מְאוּסָה הִיא הָעׇרְלָה, שֶׁנִּתְגַּנּוּ בָּהּ רְשָׁעִים שֶׁנֶּאֱמַר: ״כִּי כׇל הַגּוֹיִם עֲרֵלִים״. רַבִּי יִשְׁמָעֵאל אוֹמֵר: גְּדוֹלָה מִילָה, שֶׁנִּכְרְתוּ עָלֶיהָ שְׁלֹשׁ עֶשְׂרֵה בְּרִיתוֹת. רַבִּי יוֹסֵי אוֹמֵר: גְּדוֹלָה מִילָה שֶׁדּוֹחָה אֶת הַשַּׁבָּת חֲמוּרָה.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
נדרים לא, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 18
On the words
ע׳ במק״מ על הזהר ח״ג דרל״ג ע״ב
How it connects
Likkutei Torah quotes the Mikdash Melech: the great circumcision is drawn from Yesod of Arich Anpin, which holds the thirteen tikkunim of the beard, the Thirteen Attributes of Mercy.our note
Where the note points
Likkutei Torahלקוטי תורהTazria 21b
מארז״ל במשנה ספ״ג דנדרים גדולה מילה שנכרתו עליה שלש עשרה בריתות ופי׳ במק״מ פ׳ פנחס דרל״ג ע״ב דהיינו שנמשך מיסוד דא״א שיש בו י״ג ת״ד שהם י״ג מדות הרחמים שזהו למעלה מבחינת שבת שהוא מבחינת חכמה מוחין דאבא ועמ״ש בד״ה שבת שבתון הוא לכם והמשכה זו נמשך בבחינת מלכות וע״כ נקראת עי״ז מטרוניתא יותר גדולה: ג וזהו ענין מ״ש בת״ז תמן מל תמן נצח כי כל התפשטות אורות עליונות מריש כל דרגין הוא רק מבחינת נה״י דא״ק ולמעלה מנה״י לית מחשבה תפיסא ביה ואין שם שום גילוי ולא כמו שאר פרצופי אצילות עתיק וא״א ואו״א כו׳ שהז״ת דעתיק הם מלובשים בא״א וכן ז״ת דא״א מלובשים באו״א כו׳ וע״ז אמר אבא אחיד ותליא בחסד הוא חסד דא״א ואימא אחיד ותליא בגבורה הוא גבורה דא״א שאו״א הם המלבישים זרועות דא״א כו׳ אבל …
Our explanationThis is higher than Shabbos, which comes from Chochmah, and it is drawn down into Malchus.
Open it on Sefaria (opens in a new tab)Kehot’s note
מובא בלקו״ת פ׳ תזריע כא, ב. ”מארז״ל . . גדולה מילה . . ופי׳ במק״מ . . דהיינו שנמשך מיסוד דא״א שיש בו י״ג ת״ד שהם י״ג מדות הרחמים”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 19
On the words
ע׳ במק״מ על הזוהר ח״ג דרל״ג ע״ב
How it connects
The text itself refers to the Mikdash Melech’s commentary on this Zohar passage (Pinchas). As Likkutei Torah quotes it, the commentary explains “great is circumcision” as drawn from Yesod of Arich Anpin, which holds the thirteen tikkunim that are the Thirteen Attributes of Mercy.our note
The source
Zohar, Pinchas 84:537–545ספר הזהר, פנחס פ״ד:תקל״ז-תקמ״הSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 20
On the words
ובלק״ת פ׳ קדושים
How it connects
As the note quotes it, Likkutei Torah there says that circumcision is great because thirteen covenants were made over it: just as there are thirteen tikkunim in the upper beard of Arich Anpin, so too in the lower “beard,” in Yesod.our note
Where the note points
Likkutei Torahלקוטי תורהEikev 15b · not yet checked
Our explanationIt cites Parshas Kedoshim for this, as our text does.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה גם לק״ת עקב טו, ב ”גדולה מילה שנכרתו עליה י״ג כריתות שכמו שיש י״ג ת״ד בדיקנא עילאה דא״א כך הוא ג״כ בדיקנא תתאה בבחינת יסוד כו׳ כמ״ש בלק״ת פ׳ קדושים”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 21
On the words
שענין הכריתות ברית הוא למעלה מן השכל והדעת
How it connects
the passage shares nothing with the noteour note
Where the note points
Likkutei Torahלקוטי תורהNitzavim 44b · not yet checked
Our explanationThe passage explains that until then Israel had seen through their own arousal from below, but “G‑d did not give you a heart to know”: a pure heart is given from above and no creature can reach it by his own effort. This fits the covenant above reason and the circumcision from above.
Open it on Sefaria (opens in a new tab)Kehot’s note
ראה לקו״ת נצבים מד, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 22
On the words
הוא ע״י י״ג מדה״ר
How it connects
A gloss in the margin of Torah Ohr points here: a covenant has been made with the Thirteen Attributes that they do not return empty. It links “covenant” with the Thirteen Attributes, as the maamar does.our note
The source
Rosh Hashanah 17b:7–8ראש השנה י״ז ב:ז׳-ח׳Sefaria (opens in a new tab)אָמַר רַב יְהוּדָה: בְּרִית כְּרוּתָה לִשְׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁאֵינָן חוֹזְרוֹת רֵיקָם, שֶׁנֶּאֱמַר: ״הִנֵּה אָנֹכִי כּוֹרֵת בְּרִית״. אָמַר רַבִּי יוֹחָנָן: גְּדוֹלָה תְּשׁוּבָה שֶׁמְּקָרַעַת גְּזַר דִּינוֹ שֶׁל אָדָם, שֶׁנֶּאֱמַר: ״הַשְׁמֵן לֵב הָעָם הַזֶּה וְאׇזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן יִרְאֶה בְעֵינָיו וּבְאׇזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ״.
It is covenant that the thirteen attributes always work (lit.: do not return empty), as it says (Exodus 34:10) "Behold, I make a covenant."
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
על הגליון בתו״א נרשם: ”ע׳ ר״ה יז, ב ברית כרותה לי״ג מדות כו׳ (ממורי נ״ע)”. [הרה = ר׳ אייזיק האמיל?].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 23
On the words
עד יעבור עמך ה׳
How it connects
From the Song at the Sea. The maamar reads “pass over” as passing beyond the level of Havayah.our note
The source
Exodus 15:16שמות ט״ו:ט״זSefaria (opens in a new tab)15אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן: 16תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ Havayah עַד־יַעֲבֹר עַם־זוּ קָנִיתָ: 17תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ Havayah מִקְּדָשׁ אֲדֹ־נָי כּוֹנְנוּ יָדֶיךָ:
15… men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away. 16Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten. 17Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמות טו, טז. על הגליון בתו״א נרשם: שבזכות מילה נבקע הים וע׳ במדרש תהילים הים ראה וינס ארונו של יוסף ראה וינס ובמדרש רבה השירה הזאת כו׳ מילה זאת בריתי כו׳ (ממורי נ״ע).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 24
On the words
וגם בי״ג מדה״ר כתי׳ ויעבור
How it connects
The Thirteen Attributes of Mercy open with “And Havayah passed before him,” the same verb as in “until Your people pass over.”our note
The source
Exodus 34:6שמות ל״ד:ו׳Sefaria (opens in a new tab)5וַיֵּרֶד ה׳ בֶּעָנָן וַיִּתְיַצֵּב עִמּוֹ שָׁם וַיִּקְרָא בְשֵׁם ה׳ 6וַיַּעֲבֹר ה׳ עַל־פָּנָיו וַיִּקְרָא ה׳ ה׳ אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת: 7נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים:
5… descended in the cloud, and stood with him there, and proclaimed the name of the LORD. 6And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth; 7keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 25
On the words
ומל ה׳ אלקיך
How it connects
The promise that G‑d will circumcise Israel’s heart; the maamar calls this the circumcision from above, done by G‑d.our note
The source
Deuteronomy 30:6דברים ל׳:ו׳Sefaria (opens in a new tab)5וֶהֱבִיאֲךָ ה׳ אֱלֹקֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ: 6וּמָל ה׳ אֱלֹקֶיךָ אֶת־לְבָבְךָ וְאֶת־לְבַב זַרְעֶךָ לְאַהֲבָה אֶת־ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ לְמַעַן חַיֶּיךָ: 7וְנָתַן ה׳ אֱלֹקֶיךָ אֵת כׇּל־הָאָלוֹת הָאֵלֶּה עַל־אֹיְבֶיךָ וְעַל־שֹׂנְאֶיךָ אֲשֶׁר רְדָפוּךָ:
5… shalt possess it; and He will do thee good, and multiply thee above thy fathers. . 6And the LORD thy God will circumcise thy heart, and the heart of thy seed, to love the LORD thy God with all thy heart, and with all thy soul, that thou mayest live. 7And the LORD thy God will put all these curses upon thine enemies, and on them …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים ל, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
“Was circumcised” in the essence of the day ¶3
And this is why it says, “Avraham was circumcised,” and it is not written, “And he circumcised himself,” as it is written earlier regarding the circumcision of Yishmael and those purchased with his money, where it is written, “And he circumcised,” etc.
The wording of the verse confirms this. Of Yishmael and the servants the Torah says actively that Avraham “circumcised” them, while of Avraham himself it says passively that he “was circumcised,” not that he circumcised himself.
לפי שהיא המילה שמלמטה כדכתיב ומלתם את ערלת לבבכם אבל אברהם זכה לגילוי בחי׳ ומל ה׳ את לבבך ע״כ נאמר נמול אברהם כו׳.
For that is the circumcision from below, as it is written, “You shall circumcise the foreskin of your heart.” But Avraham merited the revelation of the level of “And Havayah will circumcise your heart”; therefore it says, “Avraham was circumcised,” etc.
The active form fits the circumcision from below, which a person does himself. The passive form shows that Avraham received the circumcision from above, the one G‑d performs.
And this is [the meaning of] “On that very day (be’etzem hayom hazeh) he was circumcised”: that is, in the very essence of this day. And “this day” is the day that is entirely long, that is entirely good, etc.
The word be’etzem, “on that very day,” also means “in the essence.” “This day” is the day the Sages call “entirely long” and “entirely good,” the World to Come.
והעצמיות של היום הזה היינו אותו הגילוי הגדול שיהי׳ לע״ל גילוי בחי׳ רב טובך5 וזהו שכולו טוב וכשנתגלה לו בחי׳ העצם של היום הזה אז נמול אברהם כו׳:
And the essence of this day is that great revelation which will be in the time to come: the revelation of the level of “Your great goodness.” And this is [the meaning of] “entirely good.” And when the level of the essence of this day was revealed to him, then Avraham was circumcised, etc.
The “essence” of that day is the great revelation of G‑d’s stored-away goodness that will come in the time to come. That revelation was shown to Avraham at his circumcision, and so his circumcision came from above.
The wording of the verse bears out the answer: “was circumcised,” in the passive, shows that Avraham received the circumcision from above, and “in the essence of that day” shows that it came from the revelation of the “entirely good” day to come.
Or HaTorah (Pinchas) reads “this day” as Z’eir Anpin of Atzilus and its “essence” as the Infinite Light clothed within it, comparing the sun that lights the day to Yesod of Abba shining into Z’eir Anpin.
Marei mekomos
- 1
On the words
נמול אברהם
How it connects
“Avraham was circumcised”: the passive form, which the maamar reads as a circumcision given from above.our note
The source
Genesis 17:26בראשית י״ז:כ״וSefaria (opens in a new tab)25וְיִשְׁמָעֵאל בְּנוֹ בֶּן־שְׁלֹשׁ עֶשְׂרֵה שָׁנָה בְּהִמֹּלוֹ אֵת בְּשַׂר עׇרְלָתוֹ: 26בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם וְיִשְׁמָעֵאל בְּנוֹ: 27וְכׇל־אַנְשֵׁי בֵיתוֹ יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מֵאֵת בֶּן־נֵכָר נִמֹּלוּ אִתּוֹ:
25And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin. 26In the selfsame day was Abraham circumcised, and Ishmael his son. 27And all the men of his house, those born in the house, and those bought with …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 2
On the words
גבי מילת ישמעאל ומקנת כספו דכתיב וימל
How it connects
Avraham took Yishmael and all those purchased with his money “and circumcised” them: the active form, which the maamar reads as the circumcision from below.our note
The source
Genesis 17:23בראשית י״ז:כ״גSefaria (opens in a new tab)22וַיְכַל לְדַבֵּר אִתּוֹ וַיַּעַל אֱלֹקִים מֵעַל אַבְרָהָם: 23וַיִּקַּח אַבְרָהָם אֶת־יִשְׁמָעֵאל בְּנוֹ וְאֵת כׇּל־יְלִידֵי בֵיתוֹ וְאֵת כׇּל־מִקְנַת כַּסְפּוֹ כׇּל־זָכָר בְּאַנְשֵׁי בֵּית אַבְרָהָם וַיָּמׇל אֶת־בְּשַׂר עׇרְלָתָם בְּעֶצֶם הַיּוֹם הַזֶּה כַּאֲשֶׁר דִּבֶּר אִתּוֹ אֱלֹקִים: 24וְאַבְרָהָם בֶּן־תִּשְׁעִים וָתֵשַׁע שָׁנָה בְּהִמֹּלוֹ בְּשַׂר עׇרְלָתוֹ:
22And He left off talking with him, and God went up from Abraham. 23And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham’s house, and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him. 24And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
בעצם היום — פי׳ בעצמיות של היום
How it connects
Or HaTorah explains that “this day” is Z’eir Anpin of Atzilus, called “day,” and “this” (zeh) as in the clear vision of Moshe’s prophecy; its essence is the Infinite Light clothed within it.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהPinchas, p. 1201
Our explanationSo too physically, the sun that lights the day is Yesod of Abba shining into Z’eir Anpin, as the Ramaz explains.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
באוה״ת פ׳ פינחס ע׳ א׳רא: ור״ל כי היום הזה היינו ז״א דאצי׳ שנק׳ יום ונק׳ זה ע״ד משה רבינו ע״ה נתנבא בזה היינו בחי׳ אספקלריא המאירה, אמנם העצמי׳ של בחי׳ ז״א היינו אוא״ס המלובש בו ע״ד שנת״ל בפי׳ בי נשבעתי כו׳ וכן בגשמיות ביום מאיר השמש אשר שמש הוא בחי׳ יסוד אבא המאיר בז״א כדפי׳ הרמ״ז ר״פ בהעלותך ור״פ אמור בענין שמש צדקה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
היום שכולו ארוך שכולו טוב
How it connects
The Talmud interprets “that it may be well with you” as referring to the world that is entirely good, and “that your days may be long” to the world that is entirely long.our note
The source
Kiddushin 39b:8קידושין ל״ט ב:ח׳Sefaria (opens in a new tab)הֲרֵי שֶׁאָמַר לוֹ אָבִיו: עֲלֵה לַבִּירָה וְהָבֵא לִי גּוֹזָלוֹת, וְעָלָה לַבִּירָה וְשִׁלַּח אֶת הָאֵם וְנָטַל אֶת הַבָּנִים וּבַחֲזִירָתוֹ נָפַל וָמֵת – הֵיכָן טוֹבַת יָמָיו שֶׁל זֶה, וְהֵיכָן אֲרִיכוּת יָמָיו שֶׁל זֶה? אֶלָּא: ״לְמַעַן יִיטַב לָךְ״ – לְעוֹלָם שֶׁכּוּלּוֹ טוֹב, ״וּלְמַעַן יַאֲרִיכֻן יָמֶיךָ״ – לְעוֹלָם שֶׁכּוּלּוֹ אָרוֹךְ.
For when his father says to him, "Go up to the attic and bring me chicks!" And he goes up to the attic, sends away the mother [bird], and takes the children, but on his return, he falls and dies. Where is the goodness of this one's days? Where are the lengthening of this one's days? Rather, "In order that it be good for you"—in the world which is all good; "And in order that your days will be lengthened"—in the world which is all long.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Chullin 142a:4–5חולין קמ״ב א:ד׳-ה׳Sefaria (opens in a new tab)הרי שאמר לו אביו עלה לבירה והבא לי גוזלות ועלה ושלח את האם ולקח את הבנים ובחזרתו נפל ומת היכן אריכות ימיו של זה והיכן טובתו של זה אלא למען יאריכון ימיך בעולם שכולו ארוך ולמען ייטב לך לעולם שכולו טוב ודלמא לא הוה הכי ר' יעקב מעשה חזא ודלמא מהרהר בעבירה הוה מחשבה רעה אין הקב"ה מצרפה למעשה
Hebrew: Wikisource Talmud Bavli (CC-BY-SA) · via Sefaria
Kehot’s note
ראה קידושין לט, ב וחולין קמב, א (ושם: עולם). נוסח הרחמן (בברכת המזון) ”ליום שכולו טוב”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
רב טובך
How it connects
G‑d’s “great goodness” stored away, which the maamar identifies with the revelation of the time to come and with the great circumcision.our note
The source
Psalms 31:20תהילים ל״א:כ׳Sefaria (opens in a new tab)19תֵּאָלַמְנָה שִׂפְתֵי־שָׁקֶר הַדֹּבְרוֹת עַל־צַדִּיק עָתָק בְּגַאֲוָה וָבוּז: 20מָה רַב־טוּבְךָ אֲשֶׁר־צָפַנְתָּ לִּירֵאֶיךָ פָּעַלְתָּ לַחֹסִים בָּךְ נֶגֶד בְּנֵי אָדָם: 21תַּסְתִּירֵם בְּסֵתֶר פָּנֶיךָ מֵרֻכְסֵי־אִישׁ תִּצְפְּנֵם בְּסֻכָּה מֵרִיב לְשֹׁנוֹת:
19Let the lying lips be dumb, Which speak arrogantly against the righteous, With pride and contempt. 20Oh how abundant is Thy goodness, which Thou hast laid up for them that fear Thee; Which Thou hast wrought for them that take their refuge in Thee, in the sight of the sons of men! 21Thou hidest them in the covert of Thy presence from the plottings of man; Thou concealest …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
Finished the maamar?
Mark it as learned; it counts toward the week and the year’s siyum.
In one’s avodah
A person must first do his own part, circumcising the “foreskin” of his heart through teshuvah and keeping the Torah and mitzvos, as Avraham kept the whole Torah. That service from below prepares him for the higher circumcision, which comes as a gift from above, beyond anything his own reason and effort can reach.
Questions for discussion
- Why would a circumcision Avraham performed himself have been only the “lower” circumcision, and what did he gain by waiting to be commanded?
- How does the letter reading of “Who will go up for us to heaven” show that circumcision is above the Torah, when the same verse says the Torah is “not in heaven”?
- In what sense is a covenant between friends “above reason,” and how does this illuminate the thirteen covenants of circumcision?
- Why must the circumcision from below (teshuvah and Torah) come before the circumcision from above, and why is the second tied to the time after the ingathering of the exiles?
- What is the difference in meaning between “And he circumcised” and “Avraham was circumcised”?
Key terms in this maamar
- The Name Havayahהוי׳
- The Tetragrammaton: G‑d as transcending time and bringing all into being.
- Teshuvah (return)תשובה
- Returning to G‑d; not only repentance. ×2
- An arousal from belowאתערותא דלתתא
- Human initiative that draws down a divine response.
- An arousal from aboveאתערותא דלעילא
- Divine initiative, unprompted by us.
- Tzimtzum (contraction)צמצום
- The self-concealment of the Infinite Light that makes room for finite worlds. ×1
- Chochmah (wisdom)חכמה
- The first flash of insight. ×1
- Daas (knowledge)דעת
- Deep connection to an idea, bridging intellect and emotion. ×3