This month’s Torah content has been sponsored by the following generous donors:
Mr. Allen and Mrs. Lobat Hakim in memory of Allen’s parents, Yaakov ben Binyamin and Miriam bat Yehuda
Mr. Daniel Etessami
Mr. Jordan and Mrs. Joyce Karmily
Mr. Josh Amini, for the speedy return of Omer Maksim ben Orna Esther and Ronen from captivity in Gaza
“Adam, the first man, Seth, Enosh, Qenan, Mahalalel, Yered, Hanokh, Metushelah, Lemekh, Noah, Shem, Terah, Yaaqov, Yosef, Moshe, Shemuel, David, Yeshayahu, and Yirmiyahu were all born circumcised.” (Midrash Tehillim 9:8)
Why did the Rabbis see fit to compile a list of men who were born without a foreskin? Circumcision is a mitzvah that was first given to Avraham Avinu and later incorporated into the system of 613 commandments revealed at Sinai. The individuals mentioned by the Sages were exempt from this requirement thanks to an anatomical fluke. But it is difficult to understand why this fact should be especially noteworthy. Moreover, most of the people on the list were non-Jews, who would not have been obligated in the commandment of circumcision anyway. What is the relevance of “being circumcised” for them?
The Tanakh routinely refers to gentile enemies disparagingly as “uncircumcised:”
“And [Shimshon’s] father and mother said to him, ‘is there no woman from among the daughters of your brothers and my entire people, such that you go to take a wife from the uncircumcised Philistines…”
“And Yonatan said to the lad who was his arms-bearer, ‘let us cross over to the position of these uncircumcised…”
“Tell it not in Gat, nor share the news in the outskirts of Ashqelon, lest the daughters of the Philistines be happy, lest the daughters of the uncircumcised rejoice.”
When Shekhem asks Yaaqov Avinu for Dinah’s hand in marriage, the brothers of Dinah respond:
“We cannot give our sister to a man who has a foreskin, because it is a disgrace to us.”
Circumcision demonstrates the subordination of the instinctual drives to a higher purpose. When we attend to our bodily needs, and when we bring children into the world, we do so not just for immediate gratification or personal satisfaction, but in order to serve God.
According to Rambam in his Guide for the Perplexed, even on a biological level, removing the foreskin serves to slightly diminish one’s capacity for pleasure. When we perform the mitzvah, we are intentionally sacrificing some of our physical enjoyment for the sake of metaphysical values.
By contrast, an “uncircumcised” person is someone who is totally at the mercy of their passions – a barbarian or brute. Calling someone “uncircumcised” means that, like animals, they are slaves to their impulses, uncivilized and ignorant. The labels “circumcised” and “uncircumcised” are not legal terms.
Whether one fulfilled the commandment of circumcision, or was even obligated in the mitzvah, is not relevant. “Being circumcised” is not a state of the body but a condition of the soul. It means that the instincts are under the control of the mind, and not the other way around.
Like all aspects of the physical world, the libido is subject to lots of variation. Not everyone’s physical or psychological constitution is the same. The idea of someone “born circumcised” is that their attraction to the pleasures of the flesh is subdued from the very beginning. Most people have to struggle against these drives and have to muster the strength to conquer and sublimate them. Without education, discipline, and external support, this battle will often be a losing one.
Individuals who were “born circumcised”, by contrast, are blessed with an instinctual makeup that naturally lends itself to nobler pursuits. They won the genetic lottery, not because they lack a foreskin, but because their disposition is primed for a life of wisdom.
Looking more closely at the figures the Sages say were “born circumcised”, we can appreciate why this special advantage would be necessary for them. The first eleven are the famous “ten generations”, beginning from Adam, through his son Shet, down to and including Noah, plus his son, Shem. Each of these men played a critical role in the development of humanity and the emergence of civilization. They lived without the benefit of Torah, mitzvot, or even cultural norms to guide them. In fact, during that pre-Flood period, virtually all of humanity was steeped in the selfish pursuit of instinctual gratification. Yet these individuals somehow curbed their impulses and directed their energies toward purposeful living.
The Torah casts Enosh as some kind of religious leader (although our Sages say he was a failed one), tells us that Hanokh “walked with God,” and quotes Lemekh explicitly acknowledging Hashem and praying that his son will alleviate the suffering of mankind. These descriptions imply that they were personalities of note during their lifetimes. Midrashim present Metushelah as a man of outstanding righteousness as well.
Rabbi Yehuda HaLevi in the Kuzari, the Rambam, and even Josephus, address the extraordinarily long life spans that these men had. They explain that this was not typical of all humans at that time. Only the individuals named in the Torah text lived for so many years. In his commentary on Beresheet, the Ralbag follows and elaborates on this approach:
It is proper that we reflect on the extraordinarily long life spans we find in the generations mentioned…We say about this that since man was created for the purpose of perfecting his soul which is only in a state of potential, it is appropriate that he have the means necessary to reach that perfection…achieving this perfection is extremely difficult in general…This is especially true for those who were the first people in the world who were not preceded by any thinker whose ideas they could explore to be inspired. If they lived only the length of our lifespans they would die before they managed to reflect on the nature of existence…This is because man is predisposed to be drawn after physical pleasures which distance him from perfection, and it is very difficult for him remove himself from these pleasures on his own without someone to correct him…Also, many key principles are based on sensory observation that is collected with great difficulty and over a length of time that surpasses a normal human lifespan…Therefore it was proper that the Divine providence assist mankind in this matter, that some of the early people had extraordinarily long lifespans, so that they could begin the process of discovering that which was necessary for future generations to develop and perfect…But this longevity mentioned in the Torah was only for the specific people mentioned, it was a miraculous part of Divine providence over the human race as a whole…”
In other words, these individuals were blessed with longevity so they would have sufficient time to explore the world and, based on their research, establish the basic fields of knowledge necessary for human progress. A vast quantity of time, however, does not itself bring about scientific discovery or insight. These people lived for centuries but had no one to educate them on how to use their time or avoid becoming distracted by the temptations surrounding them. They were on their own and could easily have squandered their years on frivolous or self-indulgent pursuits. So they had to be born with dispositions that were resistant to the allure of instant gratification. They had to have a natural proclivity for intellectual and creative work. In the words of the Sages, they had to be “born circumcised.” Nowadays we might refer to them as “child prodigies.”
It is evident why Noah would have to be “born circumcised” as well. During his time, the human race had descended to the lowest level of depravity, self-indulgence, and violence. Humanity was doomed to be destroyed in the Flood. Only Noah and his immediate family were spared from the catastrophe, because, “Noah was a righteous man, perfect in his generations. Noah walked with God.”
Noah’s capacity to stand apart from the rest of mankind at this point in history is remarkable. His psyche was endowed with an innate tendency to seek wisdom and connection to God and to live in accordance with His will. Otherwise, he would have been either a victim of or a participant in the chaos, crime and corruption that then dominated the globe. Only because Noah was blessed with this rare natural gift did he manage to earn Divine favor and survive the Flood. Seemingly, Hashem outfitted him for this task from the very beginning.
Shem, Noah’s son, also exhibited an unusual resilience in the face of temptation. When Noah was discovered by his other son, Ham, drunk and undressed, it was Shem who took the lead and, together with his brother, Yefet, walked backwards to cover his father’s nakedness without seeing it. In recognition of his noble deed, Noah blessed Shem:
“And he said: ‘Blessed is Hashem, the God of Shem – may Canaan be a servant to him. May God expand Yefet – yet He will dwell in the tents of Shem – and may Canaan be a servant to them.”
Shem did not fall prey to the lower elements of his nature and try to derive some perverse pleasure or egoistic satisfaction from gazing upon his father in a embarrassing moment. Instead, he demonstrated self-restraint and concern for the future of humanity. He understood that for the post-Flood civilization to be successful, it needed to be built on a foundation of respect for parents, authority figures, and social institutions. This meant individual would have to curb their appetites for the sake of a purpose greater than themselves.
Ham, who behaved in a childish manner, and Yefet, who depended upon his brother for proper direction, did not have the clarity of mind or strength of character that Shem possessed. In saying that Shem was “born circumcised”, the Rabbis imply that his greatness was not a function of upbringing or environment. Shem’s psychological makeup was naturally geared to deeper thought and principled action. It comes as no surprise that he is credited as the ancestor of many of the greatest nations on earth, including the people of Israel.
Tradition tells us that Shem, together with his son, Ever, established a famous house of learning that promoted knowledge of God and His commandments. The Midrash maintains that Malkitzedek, described as a “priest of the Most High God” in the Book of Genesis, was none other than Shem. The Sages saw the excellence of Shem’s character, which led him to high levels of wisdom and service of Hashem, as a function of the personality he received at birth.
Terah is the next person on the Sages’ list. He represented the beginning of a new era in world history. After Noah’s flood, the vast majority of human beings lost any awareness of the Creator and embraced idolatry. Terah’s most famous son, Avraham, devoted his life to liberating mankind from the shackles of paganism and leading them to knowledge of God. But he was not the only one of Terah’s children who played an important role in this mission. Another of his sons, Nahor, was the grandfather of the Matriarch Rivqa, and the great-grandfather of the Matriarchs Leah and Rachel.
Avraham insisted that his son, Yitzchaq, marry a woman from Nahor’s family. Rivqa saw to it that her son, Yaaqov, did the same. Why was it so critical for these marriages to stay within the hereditary line of Terah? In the end, Terah did not physically separate himself from society like his son Avraham. However, he too was an independent spirit who refused to blindly cling to tradition and popular opinion. The tone Terah set in his household was one of intellectual openness, critical thinking, and compassion for others. This made his home a fertile ground for the development of a truth seeker and bold iconoclast like Avraham Avinu. It was also the reason that Terah’s female descendants stood out as ideal Matriarchs for the Jewish people.
Most people are products of their environment. Naturally, they want pleasure, comfort, and respect, and they are taught that the easiest way to get them is to follow the path of “success” favored by society. Terah was able to rise above this pressure and resist the temptation to fit in. He had no teacher to instruct him or to warn him against the pitfalls of unthinking conformity. He was simply blessed by nature with a different inclination and was inspired to chart his own course in life. Hence, the rabbis say he was “born circumcised.”
Yaaqov was raised by two exemplary parents, Yitzchaq and Rivqa. However, the direction that his life took was largely determined by his genetic makeup. He and his twin, Esav, couldn’t have been more different:
“The youths grew up – Esav became a skillful hunter, a man of the field, while Yaaqov was an earnest man who dwelled in tents.”
The Midrash comments about Rivqa’s pregnancy with the twins:
“Whenever she would pass by the doors of the House of Study of Shem and Ever, Yaaqov would run and struggle to exit [the womb], and whenever she would pass by the door of the house of idolatry, Esav would struggle to exit.”
The implication is that Yaaqov’s spiritual bent was something innate to him, that he was “born circumcised”. He was drawn to the pursuit of knowledge of God from birth. This not only explains the stark contrast between Yaaqov and Esav, both of whom grew up in the same household and received the same education. It also accounts for Yaaqov’s ability to live for decades in exile, including under the auspices of his corrupt and conniving uncle, Lavan, and to remain impervious to the influences of such a toxic environment.
Before Yaaqov reunited with Esav following two decades of separation, he sent his brother a message describing his sojourn in Aram. According to the Midrash, Yaaqov alluded to the fact that he stayed true to his principles, even while stuck in an ungodly setting:
“I lived with Lavan yet I observed the 613 commandments and did not learn from his evil deeds.”
The Rabbis include Yosef in this category for the same reason. Of course, Yosef had a brilliant mind and outstanding leadership ability. But he was faced with incredible challenges that tested his character, even from a young age. Alone and lonely in a strange land, Yosef was repeatedly accosted by the wife of Potiphar who tried to seduce him. He consistently rejected her advances at great personal risk, and his principled stance landed him a long prison sentence.
Once elevated to high political office in Egypt, maintaining fidelity to Hashem became even more complicated. Most people in Yosef’s situation would have buckled under the internal and external pressure they experienced. It was only because Yosef, like his father, was “born circumcised”, that he was able to remain strong, overcome the hurdles placed in his path, and achieve real greatness.
In order to establish the kingdom of Israel, King David had to be a capable fighter as well as a skilled politician. These qualities are usually associated with excess testosterone and an exaggerated sense of self-importance. Despite his accomplishments, however, David’s personality did not fit the classic mold of a conqueror. He was devoted to the study of Torah. He was passionate about upholding the principles of justice even when the outcome was to his own detriment. He was a poet and musician who dedicated his considerable talent to educating and inspiring people in their service of God. Finally, he viewed all of his power, resources, and influence as nothing but means to the end of establishing the Bet Hamiqdash, the symbolic manifestation of Hashem’s Kingdom on earth.
Normally, a man capable of waging countless wars and defeating powerful enemies would be arrogant and aggressive. He would be addicted to the thrill of violence, conquest, and instinctual pleasure. For instance, although Alexander the Great was a brilliant man, his identity as a mighty conqueror overshadowed his intellectual side. He was known to be fiercely competitive, frequently impulsive, and to be prone to a hot temper. In the end, Alexander met his downfall because despite his intelligence he was a wild partier and heavy drinker.
In this respect, David Hamelekh was unique. On the battlefield he was the consummate warrior. He spared no effort when it came to providing peace and security for his nation. But the essence of David’s personality was a humble servant of Hashem. His involvement in military and political efforts was a practical necessity that never eclipsed his true identity. As Tehillim says:
“A psalm for the conductor, by the servant of God, by David.”
David HaMelekh clearly had what it took to be successful on the battlefield. Nevertheless, his personality was not corrupted by ambition and instead was naturally drawn to the realm of the mind and spirit. He was, first and foremost, a servant of God. Only someone with an innate disposition toward goodness from birth could be given the characteristics of an empire-builder and still remain fully devoted to the pursuit of knowledge of God, holiness, and justice. This is why the Rabbis say that David was “born circumcised.”
Moshe, Shemuel, Yeshayahu and Yirmiyahu were prophets who came onto the scene at dismal junctures in Jewish history. Moshe was raised in the Pharaoh’s palace while his Jewish brethren were enslaved in Egypt. At that point, the Jews had almost totally assimilated into Egyptian culture and had little connection to the religious legacy of the Patriarchs. The average person would have taken advantage of the many opportunities for self-indulgence and extravagance that the royal lifestyle presented to him. But Moshe was not an ordinary person. He rejected the injustice and decadence of Egyptian culture and boldly stood up against it, killing a taskmaster whom he witnessed abusing a Jewish slave. Moshe’s passion for truth and justice, which defined his character and career, was not something he could have absorbed from his environment or upbringing. It stemmed from within him – as the Rabbis say, he was “born circumcised.”
In Shemuel’s time, the people of Israel were so disconnected from true knowledge of God that prophecy itself had nearly faded from existence. Eli, the Kohen Gadol, had two sons, Hofni and Pinhas. Together they were responsible for managing the Sanctuary of Hashem at Shiloh and for educating and guiding the nation as a whole. While Eli himself was wise and righteous, his sons were materialistic, abrasive, and corrupt. Rather than drawing people closer to Torah, the sons of Eli drove people away from religion by selfishly abusing their power and desecrating God’s name. This profound lack of leadership caused the Jews to descend even more deeply into ignorance and superstition.
Considering how his own sons turned out, nobody would have expected Eli HaKohen’s tutelage of Shemuel to produce anything better. Shemuel nevertheless emerged as a prophet whom our tradition regards as second only to Moshe and Aharon. He succeeded in orchestrating a national religious revival and anointing the first two kings of Israel. Although he grew up on the Sanctuary grounds and was basically raised by the priests, Shemuel was not tainted by the bankrupt values and toxic behavior that surrounded him. He resisted the social pressure to be accepted by those who would normally have been his mentors and instead pursued the truth on his own terms. The arc of Shemuel’s development cannot be explained in terms of “nurture”; rather, it was a function of “nature” – he was “born circumcised.”
Yeshayahu and Yirmiyahu lived about two centuries apart but faced similar challenges. They were born during periods in Jewish history when idolatry, materialism, injustice, and immorality were on the rise. The political and religious leadership was either indifferent, ineffective, or actually supportive of and complicit in these vices. A handful of the kings – Hizqiyahu and Yoshiyahu, for example – made sincere attempts to steer the people back to knowledge of Hashem and observance of Torah. Their efforts, however, were flawed and mostly futile. The Bet HaMiqdash itself was degraded into a theater of empty ritualistic performance.
Yirmiyahu was a kohen from the priestly city of Anatot. According to tradition, Yeshayahu was a member of the royal family. Presumably, they were raised with the values of the establishment and were expected to toe that line. Nevertheless, both developed into spiritual giants who were unwaveringly committed to Hashem and who boldly shared His messages with the Jewish people. They openly challenged the status quo and fearlessly spoke truth to power. The motivation of these prophets to seek the truth, let alone proclaim it so courageously, cannot be traced to the influence of any figure or factor in their environment. So we can understand why the Rabbis concluded that Yeshayahu and Yirmiyahu were “born circumcised”, they were drawn by nature to their prophetic missions.
We have supported our interpretation of the meaning of being “born circumcised” by examining all of the listed examples in context. However, the Rabbis back up their claim about these Biblical figures by providing a specific Scriptural basis for each and every one. Space does not permit us to explore all of the sources they present. But two of the verses they cite deserve special attention because they fit so beautifully with our analysis:
Moses [was born circumcised], as it is stated,”And she saw that he was good” (Exodus 2:2).
Similarly, with respect to the prophet Shemuel:
“And the youth Shemuel continued to grow and was good.“
As explained in our previous article, the only creation that is not labeled “good” in Genesis is mankind. Human nature, in fact, is described as “bad.” This is because our biological drives tend to undermine, rather than facilitate, the development of our souls. Individuals must make a deliberate choice to become good, to harness the energy of the libido and place it in the service of the mind. The Sages noted two exceptions to this rule – Moshe and Shemuel, who are, in fact, called “good”, not “bad”, from the very beginning. In other words, unlike average human beings, their psyche was naturally oriented away from concerns of the body and toward matters of the spirit. We see that this is exactly what the Rabbis meant when they said a person was “born circumcised.”
There is no doubt that those who win the genetic lottery in this regard have an advantage from birth. But that doesn’t mean there is no hope for those of us who are not so lucky. Proof can be found in the incredible story of Avraham Avinu.
Avraham Avinu entered a world where awareness of God had completely vanished and the pursuit of truth had been abandoned. He liberated himself from the pagan mindset that dominated society and dedicated his life to educating and enlightening mankind. Avraham was given the commandment of circumcision because he was NOT already born that way. Through the act of circumcision, Avraham demonstrated he was literally a self-made man. He transcended powerful forces, both internal and external, and transformed himself into a faithful servant of the Creator.
The blessings and curses that fortune brings us cannot be denied. But we should not allow chance alone to define us. We must follow the example of Avraham Avinu who refused to be made a victim of his circumstances. The covenant of circumcision that he entered, and that generations after him continue to affirm, reminds us that the soul is superior to the body – that mind has the capacity to triumph over matter. Who we become will not be determined solely by our DNA, but by how we choose to think, to act, and to live our lives.
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