Bereshit Rabbah 46

וַיְהִי אַבְרָם בֶּן תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים (בראשית יז, א), (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר מָצָאתִי יִשְׂרָאֵל כְּבִכּוּרָה בִּתְאֵנָה בְּרֵאשִׁיתָהּ וגו', אָמַר רַבִּי יוּדָן הַתְּאֵנָה הַזּוֹ בִּתְּחִלָּה אוֹרִים אוֹתָהּ אַחַת אַחַת, וְאַחַר כָּךְ שְׁתַּיִם, וְאַחַר כָּךְ שְׁלשָׁה עַד שֶׁאוֹרִים אוֹתָה בְּסַלִּים וּבְמַגְרֵפוֹת, כָּךְ בַּתְּחִלָּה (יחזקאל לג, כד): אֶחָד הָיָה אַבְרָהָם וַיִּירַשׁ אֶת הָאָרֶץ, וְאַחַר כָּךְ שְׁנַיִם, אַבְרָהָם וְיִצְחָק, וְאַחַר כָּךְ שְׁלשָׁה, עַד אַבְרָהָם יִצְחָק וְיַעֲקֹב, וְאַחַר כָּךְ (שמות א, ז): וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד, אָמַר רַבִּי יוּדָן מָה הַתְּאֵנָה הַזּוֹ אֵין לָהּ פְּסֹלֶת אֶלָּא עֻקְצָהּ בִּלְבָד, הַעֲבֵר אוֹתוֹ וּבָטֵל הַמּוּם, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אֵין בְּךָ פְּסֹלֶת אֶלָּא הָעָרְלָה, הַעֲבֵר אוֹתָהּ וּבָטֵל הַמּוּם, (בראשית יז, א): הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים.

“Abram was ninety-nine years old, and the Lord appeared to Abram; He said to him: I am God Almighty; walk before Me, and be faultless” (Genesis 17:1). “Abram was ninety-nine years old.” “Like grapes in the wilderness I found Israel, like a first fruit on the fig tree in its first season…” (Hosea 9:10) – Rabbi Yudan said: A fig tree is initially picked one fig at a time, then two at a time, then three at a time, until one picks it with baskets and rakes [at one’s side]. So, too, initially, “Abraham was one and he inherited the land” (Ezekiel 33:24), then there were two – Abraham and Isaac; then three, Abraham, Isaac, and Jacob; and then: “The children of Israel were fruitful, teemed, increased, and grew exceedingly mighty” (Exodus 1:7). Rabbi Yudan said: Just as a fig has no refuse other than its stem, just remove it and its imperfection is eliminated, so, the Holy One blessed be He said to Abraham: ‘You have no refuse [on your body] other than the foreskin, remove it and the imperfection is eliminated: “Walk before Me, and be faultless.”’

לַכֹּל זְמָן וְעֵת לְכָל חֵפֶץ תַּחַת הַשָּׁמָיִם (קהלת ג, א), זְמַן הָיָה לוֹ לְאַבְרָהָם אֵימָתַי שֶׁנִּתְּנָה לוֹ מִילָה, שֶׁנֶּאֱמַר (בראשית יז, כו): בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם וְיִשְׁמָעֵאל בְּנוֹ. זְמַן הָיָה לָהֶם לְבָנָיו שֶׁנִּמּוֹלוּ שְׁתֵּי פְּעָמִים, אֶחָד בְּמִצְרַיִם וְאֶחָד בַּמִּדְבָּר, שֶׁנֶּאֱמַר (יהושע ה, ה): כִּי מֻלִּים הָיוּ כָּל הָעָם הַיֹּצְאִים וגו', וְיִמּוֹל בֶּן אַרְבָּעִים וּשְׁמֹנֶה שָׁנָה כְּשֶׁהִכִּיר אֶת בּוֹרְאוֹ, אֶלָּא שֶׁלֹא לִנְעֹל דֶּלֶת בִּפְנֵי הַגֵּרִים. וְאִם תֹּאמַר הָיָה לוֹ לִמּוֹל בֶּן שְׁמֹנִים וַחֲמִשָּׁה שָׁנָה, בְּשָׁעָה שֶׁנִּדְבַּר עִמּוֹ בֵּין הַבְּתָרִים. אֶלָּא כְּדֵי שֶׁיֵּצֵא יִצְחָק מִטִפָּה קְדוֹשָׁה. וְיִמּוֹל בֶּן שְׁמוֹנִים וְשִׁשָּׁה שָׁנִים בְּשָׁעָה שֶׁנּוֹלַד יִשְׁמָעֵאל. אָמַר רֵישׁ לָקִישׁ קִנָּמוֹן אֲנִי מַעֲמִיד בָּעוֹלָם, מַה קִּנָּמוֹן הַזֶּה כָּל זְמַן שֶׁאַתָּה מְזַבְּלוֹ וּמְעַדְרוֹ הוּא עוֹשֶׂה פֵּרוֹת, כָּךְ מִשֶּׁנִּצְרַר דָּמוֹ, מִשֶּׁבָּטַל יִצְרוֹ, מִשֶּׁבָּטְלָה תַּאֲוָתוֹ, מִשֶּׁנִּקְשַׁר דָּמוֹ, אָמַר אִם חֲבִיבָה הִיא הַמִּילָה מִפְּנֵי מָה לֹא נִתְּנָה לְאָדָם הָרִאשׁוֹן.

“For everything there is a season, and a time for every purpose beneath the heavens” (Ecclesiastes 3:1) – there was a set time for Abraham when circumcision was given to him, as it is stated: “On that [hazeh] very day, Abraham was circumcised, and Ishmael his son” (Genesis 17:26). There was a set time for his descendants, who underwent [mass] circumcision twice, once in Egypt and once in the wilderness, as it is stated: “All the people who went out were circumcised [but all the people born in the wilderness, on the way as they came out of Egypt, had not been circumcised]…” (Joshua 5:5). He [Abraham] could have been circumcised at age forty-eight when he came to know his Creator. However, this was not done so as not to close the door in the face of proselytes. And if you ask: He could have been circumcised at age eighty-five, [or] when He spoke with him [at the covenant] between the pieces, this was not done so that Isaac would emerge from a sacred drop. He could have been circumcised at age eighty-six, after the time Ishmael was born. Reish Lakish said: [God said:] ‘I am producing cinnamon in the world.’ Just as with cinnamon, as long as you fertilize it and hoe it, it yields fruit; so it was [with Abraham,] when his blood had become sluggish, his evil inclination depleted, his desire dissipated, when his blood had thickened. He said: ‘If circumcision is so dear [to God], why was it not given to Adam the first man?’

אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, דַּיֶּךָּ אֲנִי וְאַתָּה בָּעוֹלָם, וְאִם אֵין אַתְּ מְקַבֵּל עָלֶיךָ לִמּוֹל דַּיִּי לְעוֹלָמִי עַד כָּאן וְדַיָּהּ לָעָרְלָה עַד כָּאן, וְדַיָּהּ לַמִּילָה שֶׁתְּהֵא עֲגוּמָה עַד כָּאן, אָמַר עַד שֶׁלֹא מַלְתִּי הָיוּ בָּאִים וּמִזְדַּוְּגִים לִי, תֹּאמַר מִשֶּׁמַּלְתִּי הֵן בָּאִין וּמִזְדַּוְּגִים לִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם דַּיֶּךּ שֶׁאֲנִי אֱלֹהֶיךָ, דַּיֶּךּ שֶׁאֲנִי פַּטְרוֹנְךָ. וְלֹא לְךָ לְעַצְמְךָ אֶלָּא דַּי לְעוֹלָמִי שֶׁאֲנִי אֱלוֹהוֹ. דַּיּוֹ לְעוֹלָמִי שֶׁאֲנִי פַּטְרוֹנוֹ. רַבִּי נָתָן וְרַבִּי אַחָא וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יִצְחָק אֲנִי אֵל שַׁדַּי, אֲנִי הוּא שֶׁאָמַרְתִּי לְעוֹלָמִי וְלַשָּׁמַיִם דַּי לָאָרֶץ דַּי, שֶׁאִלּוּלֵי שֶׁאָמַרְתִּי לָהֶם דַּי עַד עַכְשָׁיו הָיוּ נִמְתָּחִים וְהוֹלְכִים. תָּנֵי מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן יַעֲקֹב אֲנִי הוּא שֶׁאֵין הָעוֹלָם וּמְלוֹאוֹ כְּדַי לֵאלָהוּתִי, תַּרְגּוּם עֲקִילָס אַכַּסְיוֹס וְאַנְקוֹס.

[“He said to him: I am God Almighty [Shadai]” (Genesis 17:1)]. The Holy One blessed be He said to Abraham: ‘It is sufficient [dai] that you and I are in the world. If you do not accept upon yourself to be circumcised, My world [as it has existed] to this point is sufficient [dai] for Me. It is sufficient [dai] for the foreskin [to exist] until this point. And it is sufficient [dai] for [the precept of] circumcision to have been forsaken until this point.’ He [Abraham] said: ‘Even before my circumcision, people would come and confront me [in battle]. Certainly after I am circumcised they will come and confront me.’ The Holy One blessed be He said to him: ‘Abraham, it is sufficient [dai] for you that I am your God, it is sufficient [dai] for you that I am your guardian. And not for you alone, but it is sufficient [dai] for My world that I am its God, it is sufficient [dai] for My world that I am its guardian.’ Rabbi Natan, Rabbi Aḥa, and Rabbi Berekhya in the name of Rabbi Yitzḥak: “I am God Almighty [Shadai]” – it is I who said to My world and to the heavens: ‘Enough [dai]’ [and] to the earth: ‘Enough [dai],’ as had I not said to them: ‘Enough,’ even now they would be continuously expanding. It is taught in the name of Rabbi Elazar ben Yaakov: [God said:] ‘It is I for whom the world and all its contents are not sufficient [dai] for My Godliness.’ Akilas translated [Shadai]: Eternal and powerful.

אָמַר רַבִּי לֵוִי לְמַטְרוֹנָא שֶׁאָמַר הַמֶּלֶךְ עִבְרִי לְפָנַי וְעָבְרָה לְפָנָיו וְנִתְכַּרְכְּמוּ פָנֶיהָ, אָמְרָה תֹּאמַר שֶׁנִּמְצָא בִּי פְּסֹלֶת. אָמַר לָהּ הַמֶּלֶךְ אֵין בָּךְ פְּסֹלֶת אֶלָּא צִפֹּרֶן שֶׁל אֶצְבַּע קְטַנָּה שֶׁלָּךְ גְּדוֹלָה קִמְעָה, הַעֲבִירִי אוֹתוֹ וּבָטֵל הַמּוּם. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ אֵין בְּךָ פְּסֹלֶת אֶלָּא הָעָרְלָה הַזֹּאת, הַעֲבֵר אוֹתָהּ וּבָטֵל הַמּוּם. (בראשית יז, א ב): הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים, וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וגו', אָמַר רַב הוּנָא בְּשֵׁם בַּר קַפָּרָא יָשַׁב אַבְרָהָם וְדָן גְּזֵרָה שָׁוָה, נֶאֶמְרָה עָרְלָה בָּאִילָן וְנֶאֶמְרָה עָרְלָה בָּאָדָם מָה עָרְלָה שֶׁנֶּאֶמְרָה בָּאִילָן מָקוֹם שֶׁהוּא עוֹשֶׂה פֵּרוֹת, אַף עָרְלָה שֶׁנֶּאֱמַר בָּאָדָם מָקוֹם שֶׁהוּא עוֹשֶׂה פֵּרוֹת. אֲמַר לֵיהּ רַבִּי חֲנִינָא בַּר פָּזִי וְכִי נִתְּנוּ גְּזֵרוֹת שָׁווֹת לְאַבְרָהָם, אֶתְמְהָא, אֶלָּא רֶמֶז רְמָזָהּ לוֹ, (בראשית יז, ג): וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד. וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ, בְּמָקוֹם שֶׁהוּא פָּרֶה וְרָבֶה.

[“Walk before Me, and be faultless”] – Rabbi Levi said: This is analogous to a noblewoman to whom the king said: ‘Pass before me.’ She passed before him, and her face became flushed, [as] she said: ‘Perhaps there is some imperfection to be found in me.’ The king said to her: ‘The only imperfection you have is that the fingernail of your little finger is slightly long. Remove it and the imperfection will be eliminated.’ So, the Holy One blessed be He said to Abraham our patriarch: ‘Your only imperfection is this foreskin. Remove it and the imperfection will be eliminated.’ “I will establish My covenant between Me and you, and will multiply you exceedingly” (Genesis 17:2). “Walk before Me, and be faultless…I will establish My covenant between Me and you…” (Genesis 17:1–2). Rav Huna in the name of bar Kappara: Abraham sat and expounded a verbal analogy: “Orla is written regarding trees and “orla” is written regarding man; just as orla that is written regarding the tree is in the place that it produces fruit, so orla that is written regarding a person is in the place that he produces offspring. Rabbi Ḥanina bar Pazi said to him [Rav Huna]: Were verbal analogies, then, transmitted to Abraham? That is a rhetorical question. The explanation is rather that He intimated an allusion to him: “I will establish My covenant between Me and you, and will multiply you exceedingly” – I will establish My covenant between Me and you in the place from which you procreate.

רַבִּי יִשְׁמָעֵאל וְרַבִּי עֲקִיבָא, רַבִּי יִשְׁמָעֵאל אוֹמֵר אַבְרָהָם כֹּהֵן גָּדוֹל הָיָה, שֶׁנֶּאֱמַר (תהלים קי, ד): נִשְׁבַּע ה' וְלֹא יִנָּחֵם אַתָּה כֹהֵן לְעוֹלָם וגו', וְנֶאֱמַר לְהַלָּן (בראשית יז, יא): וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם, מֵהֵיכָן יִמּוֹל, אִם יִמּוֹל מִן הָאֹזֶן אֵינוֹ כָּשֵׁר לְהַקְרִיב, מִן הַפֶּה אֵינוֹ כָּשֵׁר לְהַקְרִיב, מִן הַלֵּב אֵינוֹ כָּשֵׁר לְהַקְרִיב, מֵהֵיכָן יִמּוֹל וְיִהְיֶה כָּשֵׁר לְהַקְרִיב, הֱוֵי אוֹמֵר זוֹ עָרְלַת הַגּוּף. רַבִּי עֲקִיבָא אוֹמֵר אַרְבַּע עֲרָלוֹת הֵן, נֶאֶמְרָה עָרְלָה בָּאֹזֶן (ירמיה ו, י): הִנֵּה עֲרֵלָה אָזְנָם, וְנֶאֶמְרָה עָרְלָה בַּפֶּה (שמות ו, ל): הֵן אֲנִי עֲרַל שְׂפָתַיִם, וְנֶאֱמַר עָרְלָה בַּלֵּב (ירמיה ט, כה): וְכָל בֵּית יִשְׂרָאֵל עַרְלֵי לֵב, וְנֶאֱמַר עָרְלָה בַּגּוּף (בראשית יז, יד): וְעָרֵל זָכָר, וְנֶאֱמַר לוֹ: הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים, אִם יִמּוֹל מִן הָאֹזֶן אֵינוֹ תָּמִים, מִן הַפֶּה אֵינוֹ תָּמִים, מִן הַלֵּב אֵינוֹ תָּמִים, וּמֵהֵיכָן יִמּוֹל וְיִהְיֶה תָמִים, הֱוֵי אוֹמֵר זוֹ עָרְלַת הַגּוּף. מִקְרָא אָמַר (בראשית יז, יב): וּבֶן שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל זָכָר לְדֹרֹתֵיכֶם, אִם יִמּוֹל מִן הָאֹזֶן אֵינוֹ שׁוֹמֵעַ, מִן הַפֶּה אֵינוֹ מְדַבֵּר, מִן הַלֵּב אֵינוֹ חוֹשֵׁב, מֵהֵיכָן יִמּוֹל וְיִהְיֶה יָכוֹל לַחֲשֹׁב, זוֹ עָרְלַת הַגּוּף. אָמַר רַבִּי תַּנְחוּמָא מִסְתַּבְּרָא הָדָא מִקְרָא וְעָרֵל זָכָר, וְכִי יֵשׁ עָרֵל נְקֵבָה, אֶלָּא מִמָּקוֹם שֶׁהוּא נִכָּר אִם זָכָר אִם נְקֵבָה מִשָּׁם מוֹהֲלִים אוֹתוֹ.

Rabbi Yishmael and Rabbi Akiva, Rabbi Yishmael says: Abraham was a High Priest, as it is stated: “The Lord has taken an oath and will not renounce it: You are a priest forever…” (Psalms 110:4), and it is stated elsewhere: “You shall circumcise the flesh of your orla” (Genesis 17:11). [Abraham wondered,] from where should he become circumcised? If he would become circumcised from the ear, he would be unfit to perform sacrifices; if from the mouth, he would be unfit to perform sacrifices; if from the heart, he would be unfit to perform sacrifices. From where could he become circumcised and still be fit to sacrifice? You must say, it is the orla of the body. Rabbi Akiva says: There are four kinds of orla [in the Scriptures]. Orla is stated regarding the ear: “Behold their ear is blocked [orla]” (Jeremiah 6:10). Orla is stated regarding the mouth: “I am a man of obstructed [aral] lips” (Exodus 6:30). Orla is stated regarding the heart: “The entire house of Israel is uncircumcised of heart [arelei lev]” (Jeremiah 9:25). And orla is stated regarding the body: “An uncircumcised [arel] male” (Genesis 17:14). It was said to him: “Walk before Me, and be faultless.” If he would become circumcised from the ear, he would not be faultless; if from the mouth, he would not be faultless; if from the heart, he would not be faultless. From where could he become circumcised and be faultless? You must say, it is from the orla of the body. Mikra said: [It is written:] “One who is eight days old shall be circumcised among you, every male throughout your generations” (Genesis 17:12). If he would become circumcised from the ear, he would not be able to hear; if from the mouth, he would not be able to speak; if from the heart, he would not be able to think. From where could he become circumcised and still be able to think [and speak and hear]? This is the orla of the body. Rabbi Tanḥuma said: It is a logical inference from this verse: “An uncircumcised male” (Genesis 17:14). Is there such a thing as an uncircumcised female? It is, rather, [to teach you that] from the place where it is recognizable whether a person is male or female, it is there that one circumcises him.

וַיִּפֹּל אַבְרָם עַל פָּנָיו וַיְדַבֵּר אִתּוֹ אֱלֹהִים לֵאמֹר (בראשית יז, ג), רַבִּי פִּינְחָס בְּשֵׁם רַבִּי לֵוִי, שְׁתֵּי פְּעָמִים כְּתִיב בְּאַבְרָהָם נְפִילָה עַל פָּנָיו, כְּנֶגְדָן נִטְּלָה מִילָה מִבָּנָיו שְׁתֵּי פְעָמִים, אֶחָד בְּמִצְרַיִם וְאֶחָד בַּמִּדְבָּר. בְּמִצְרַיִם בָּא משֶׁה וּמָלָן, בַּמִּדְבָּר בָּא יְהוֹשֻׁעַ וּמָלָן.

“Abram fell upon his face and God spoke with him, saying” (Genesis 17:3). “Abram fell upon his face and God spoke with him, saying” – Rabbi Pinḥas in the name of Rabbi Levi: Falling on his face is written twice regarding Abraham. Corresponding to them, circumcision was twice withheld from his descendants – once in Egypt and once in the wilderness. In Egypt, Moses came and circumcised them; in the wilderness, Joshua came and circumcised them.

וַאֲנִי הִנֵּה בְרִיתִי אִתָּךְ (בראשית יז, ד), רַבִּי אַבָּא וְרַבִּי בֶּרֶכְיָה וְרַבִּי שְׁמוּאֵל בַּר אַמֵּי הַוְיָן יָתְבִין וּמַקְשִׁין מִנַּיִן נוֹטָרִיקוֹן מִן הַתּוֹרָה, שֶׁנֶּאֱמַר (בראשית יז, ד): וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם, לְאַב הָם דַּהֲוָה חָסֵר רי"שׁ.

“I, My covenant is hereby with you, and you will be the father of a multitude of nations” (Genesis 17:4). “I, My covenant is hereby with you” – Rabbi Abba, Rabbi Berekhya, and Rabbi Shmuel bar Ami were sitting and encountering difficulty in determining: From where in the Torah is the use of acronyms derived? It is as it is stated: “The father of a multitude of nations [Av hamon goyim]” – av ham, which is missing the letter reish.

וְלֹא יִקָּרֵא עוֹד אֶת שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם (בראשית יז, ה), בַּר קַפָּרָא אָמַר כָּל מִי שֶׁהוּא קוֹרֵא לְאַבְרָהָם אַבְרָם עוֹבֵר בְּלֹא תַעֲשֶׂה. רַבִּי לֵוִי אָמַר בַּעֲשֵׂה וְלֹא תַעֲשֶׂה, וְלֹא יִקָּרֵא עוֹד שִׁמְךָ אַבְרָם, בְּלֹא תַעֲשֶׂה, וְהָיָה שִׁמְךָ אַבְרָהָם, בַּעֲשֵׂה. וַהֲרֵי אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה קָרְאוּ אוֹתוֹ אַבְרָם, שֶׁנֶּאֱמַר (נחמיה ט, ז): אַתָּה הוּא ה' הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְׁמוֹ אַבְרָהָם, דִּלְּמָא שַׁנְיָה הִיא שֶׁעַד שֶׁהוּא אַבְרָם בָּחַרְתָּ בּוֹ, דִּכְוָתָהּ הַקּוֹרֵא לְשָׂרָה שָׂרַי עוֹבֵר בַּעֲשֵׂה, אֶלָּא שֶׁנִּצְטַוָּוה עָלֶיהָ. דִּכְוָתָהּ הַקּוֹרֵא לְיִשְׂרָאֵל יַעֲקֹב עוֹבֵר בַּעֲשֵׂה, תָּנֵי לֹא שֶׁיֵּעָקֵר שֵׁם יַעֲקֹב מִמְּקוֹמוֹ, אֶלָּא (בראשית לה, י): כִּי אִם יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ, יִשְׂרָאֵל עִקָּר וְיַעֲקֹב טְפֵלָה. רַבִּי זַבְדָא בְּשֵׁם רַבִּי אַחָא מִכָּל מָקוֹם שִׁמְךָ יַעֲקֹב כִּי אִם יִשְׂרָאֵל, יַעֲקֹב עִקָּר וְיִשְׂרָאֵל מוֹסִיף עָלָיו.

“Your name will no longer be called Abram, but your name will be Abraham; for I have made you the father of a multitude of nations” (Genesis 17:5). “Your name will no longer be called Abram, but your name will be Abraham” – bar Kappara said: Anyone who calls Abraham Abram violates a prohibition. Rabbi Levi said: [He violates] a positive commandment, and a prohibition: “Your name will no longer be called Abram” – a prohibition; “but your name will be Abraham” – a positive commandment. But you see that the members of the Great Assembly called him Abram, as it is stated: “You are the Lord the God, who chose Abram, and took him out of Ur of the Chaldeans, and set his name as Abraham.” (Nehemiah 9:7) That case is different, as [it means:] You chose him while he was still called Abram. Similarly, does one who calls Sarah Sarai violate a positive commandment? It was [only] he [Abraham] who was commanded regarding her. Similarly, does one who calls Israel Jacob violate a positive commandment? It is taught: [God’s intent was] not that the name Jacob should be uprooted from its place, but rather, “[Your name is Jacob]…rather, Israel shall be your name” (Genesis 35:10) – Israel is to be the primary name, and Jacob the secondary name. Rabbi Zavda in the name of Rabbi Aḥa: In any case, “your name is Jacob…rather, Israel” – Jacob is the primary name, and Israel is in addition to it.

וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ (בראשית יז, ח), רַבִּי יוּדָן אָמַר חָמֵשׁ, אִם מְקַבְּלִים בָּנֶיךָ אֱלָהוּתִי אֲנִי אֶהְיֶה לָהֶם לֵאלוֹהַּ וּלְפַטְרוֹן, וְאִם לָאו לֹא אֶהְיֶה לָהֶם לֵאלוֹהַּ וּלְפַטְרוֹן. אִם נִכְנָסִין בָּנֶיךָ לָאָרֶץ הֵן מְקַבְּלִין אֱלָהוּתִי וְאִם לָאו אֵינָם מְקַבְּלִים. אִם מְקַיְמִין בָּנֶיךָ אֶת הַמִּילָה הֵן נִכְנָסִים לָאָרֶץ וְאִם לָאו אֵין נִכְנָסִים לָאָרֶץ. אִם מְקַבְּלִים בָּנֶיךָ אֶת הַשַּׁבָּת הֵם נִכְנָסִין לָאָרֶץ וְאִם לָאו אֵינָם נִכְנָסִים. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי אָבוּן בֶּן רַבִּי יוֹסֵי כְּתִיב (יהושע ה, ד): וְזֶה הַדָּבָר אֲשֶׁר מָל יְהוֹשֻׁעַ, דָּבָר אָמַר לָהֶם יְהוֹשֻׁעַ וּמָלָן, אָמַר לָהֶם מָה אַתֶּם סְבוּרִין שֶׁאַתֶּם נִכְנָסִין לָאָרֶץ עֲרֵלִים, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ וגו' עַל מְנָת (בראשית יז, ט): וְאַתָּה אֶת בְּרִיתִי תִשְׁמֹר. וְאַתָּה אֶת בְּרִיתִי תִשְׁמֹר, רַבִּי הוּנָא וְרַבִּי יוֹחָנָן, רַבִּי הוּנָא אָמַר וְאַתָּה, מִכָּאן לְמוֹהֵל שֶׁיְהֵא מָהוּל. וְרַבִּי יוֹחָנָן אָמַר (בראשית יז, יג): הִמּוֹל יִמּוֹל, מִכָּאן לְמוֹהֵל שֶׁיְהֵא מָהוּל. תַּנְיָא יִשְׂרָאֵל עָרֵל אֵינוֹ מוֹהֵל קַל וָחֹמֶר עוֹבֵד כּוֹכָבִים עָרֵל.

“I will give to you, and to your descendants after you, the land of your sojourning, the entire land of Canaan for an eternal holding, and I will be their God” (Genesis 17:8). “I will give to you, and to your descendants after you, the land of your sojourning” – Rabbi Yudan said five things: If your descendants accept My Godliness upon themselves, I will be God and patron for them; if not, I will not be God and patron for them. If your descendants enter the land, they will be able to accept My Godliness, but if not, they will not be able to accept it. If your descendants fulfill the precept of circumcision, they will enter the land; but if not, they will not enter the land. If your descendants accept the Shabbat they will enter the land; but if not, they will not enter the land. “God said to Abraham: And you, you shall observe My covenant, you, and your descendants after you, throughout their generations” (Genesis 17:9). Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Avun ben Rabbi Yosei: It is written: “This is the matter [hadavar] that Joshua circumcised” (Joshua 5:4) – Joshua made a statement [davar] to them and circumcised them. He said to them: ‘What do you think, that you will enter the land uncircumcised? So the Holy One blessed be He said to Abraham our patriarch: “I will give to you and to your descendants after you, [the land of your sojourning],” with the provision that: “And you, you shall observe My covenant.”’ “And you, you shall observe My covenant” – Rabbi Huna and Rabbi Yoḥanan, Rabbi Huna said: “And you” – from here we learn that the circumciser must himself be circumcised. Rabbi Yoḥanan said: “You shall surely circumcise [himol yimol]” (Genesis 17:13) – from here we learn that the circumciser must himself be circumcised. It is taught: An uncircumcised Israelite may not be a circumciser; all the more so, an uncircumcised idolater.

וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם (בראשית יז, יא), כְּנוֹמִי הִיא תְּלוּיָה בַּגּוּף, וּמַעֲשֶׂה בְּמֻנְבַּז הַמֶּלֶךְ וּבְזָוָטוּס בָּנָיו שֶׁל תַּלְמַי הַמֶּלֶךְ שֶׁהָיוּ יוֹשְׁבִין וְקוֹרִין בְּסֵפֶר בְּרֵאשִׁית, כֵּיוָן שֶׁהִגִּיעוּ לַפָּסוּק הַזֶּה וּנְמַלְתֶּם אֶת בְּשַׂר עָרְלַתְכֶם, הָפַךְ זֶה פָּנָיו לַכֹּתֶל וְהִתְחִיל בּוֹכֶה וְזֶה הָפַךְ פָּנָיו לַכֹּתֶל וְהִתְחִיל בּוֹכֶה, הָלְכוּ שְׁנֵיהֶם וְנִמּוֹלוּ, לְאַחַר יָמִים הָיוּ יוֹשְׁבִין וְקוֹרִין בְּסֵפֶר בְּרֵאשִׁית כֵּיוָן שֶׁהִגִּיעוּ לַפָּסוּק הַזֶּה וּנְמַלְתֶּם אֶת בְּשַׂר עָרְלַתְכֶם, אָמַר אֶחָד לַחֲבֵרוֹ אִי לְךָ אָחִי, אֲמַר לֵיהּ אַתְּ אִי לְךָ, לִי לֹא אוֹי, גִּלּוּ אֶת הַדָּבָר זֶה לָזֶּה, כֵּיוָן שֶׁהִרְגִּישָׁה בָּהֶן אִמָּן הָלְכָה וְאָמְרָה לַאֲבִיהֶן בָּנֶיךָ עָלְתָה נוּמָא בִּבְשָׂרָן, וְגָזַר הָרוֹפֵא שֶׁיִּמּוֹלוּ, אָמַר לָהּ יִמּוֹלוּ. מַה פָּרַע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר רַבִּי פִּינְחָס בְּשָׁעָה שֶׁיָּצָא לַמִּלְחָמָה עָשׂוּ לוֹ סִיעָה שֶׁל פֶּסְטוֹן וְיָרַד מַלְאָךְ וְהִצִּילוֹ.

“You shall circumcise the flesh of your foreskin and it shall be a mark of a covenant between Me and you” (Genesis 17:11). “You shall circumcise [nemaltem] the flesh of your foreskin” – it is hanging from the body like a mole [nomi]. There was once an incident involving King Monabaz and Izates, sons of King Ptolemy, who were sitting and reading the book of Genesis. When they reached the verse: “You shall circumcise the flesh of your foreskin,” one of them turned his face to the wall and began weeping, and the other one [also] turned his face to the wall and began weeping. Both of them [individually] went and became circumcised. Several days later, they were sitting and reading the book of Genesis. When they reached the verse: “You shall circumcise the flesh of your foreskin,” one said to the other: ‘Woe unto you, my brother.’ He said to him: ‘Woe unto you, there is no woe for me.’ They revealed the matter to one another. When their mother realized what had transpired, she went and said to their father: ‘A mole grew in the flesh of your sons, and the doctor ordered that they be circumcised.’ He said to her: ‘Let them be circumcised.’ How did the Holy One blessed be He repay him [Ptolemy]? Rabbi Pinḥas said: When he went out to war, [his enemies] laid an ambush against him, and an angel descended and rescued him.

וּבֶן שְׁמֹנַת יָמִים יִמּוֹל לָכֶם (בראשית יז, יב), תַּנְיָא הַלּוֹקֵחַ עֻבָּר שִׁפְחָתוֹ שֶׁל עוֹבֵד כּוֹכָבִים, רַבִּי יוֹחָנָן אָמַר יִמּוֹל לִשְׁמוֹנָה, וְתָנֵי רַבִּי חָמָא בַּר יוֹסֵי יִמּוֹל לִשְׁמוֹנָה, וְתָנֵי שְׁמוּאֵל כֵּן מַה דְּאָמַר שְׁמוּאֵל (ויקרא יב, ו): לְבֵן אוֹ לְבַת, מִכָּל מָקוֹם.

“One who is eight days old shall be circumcised among you, every male throughout your generations, born in the house, or purchased with silver from any foreigner, who is not of your descendants” (Genesis 17:12). “One who is eight days old shall be circumcised among you” – it is taught: One who purchases the fetus of an idolater’s maidservant, Rabbi Yoḥanan said: He should be circumcised on the eighth day. And Rabbi Ḥama bar Yosei [also] taught: He should be circumcised on the eighth day. Shmuel taught the same, as Shmuel said: “For a son and for a daughter” (Leviticus 12:6) – in all cases.

הִמּוֹל יִמּוֹל (בראשית יז, יג), מִילָה וּפְרִיעָה. מִילָה וְצִיצִין. הִמּוֹל יִמּוֹל, מִיכָּן לְמוֹהֵל שֶׁיְהֵא מָהוּל. הִמּוֹל יִמּוֹל, לְהָבִיא אֶת שֶׁנּוֹלַד מָהוּל. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר לֹא נֶחְלְקוּ בֵּית שַׁמַּאי וּבֵית הִלֵּל עַל שֶׁנּוֹלַד מָהוּל שֶׁהוּא צָרִיךְ לְהַטִּיף מִמֶּנּוּ דַּם בְּרִית מִפְּנֵי שֶׁהִיא עָרְלָה כְּבוּשָׁה, וְעַל מַה נֶּחְלְקוּ, עַל גֵּר שֶׁנִּתְגַּיֵּר מָהוּל, שֶׁבֵּית שַׁמַּאי אוֹמְרִים שֶׁהוּא צָרִיךְ לְהַטִּיף מִמֶּנּוּ דַּם, וּבֵית הִלֵּל אוֹמְרִים אֵינוֹ צָרִיךְ. רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר בֵּית שַׁמַּאי וּבֵית הִלֵּל לֹא נֶחְלְקוּ עַל זֶה וְעַל זֶה שֶׁהוּא צָרִיךְ לְהַטִּיף מִמֶּנּוּ דַּם בְּרִית, וְעַל מַה נֶּחְלְקוּ, עַל מִי שֶׁנּוֹלַד מָהוּל וּכְשֶׁחָל יוֹם שְׁמִינִי שֶׁלּוֹ לִהְיוֹת בְּשַׁבָּת, שֶׁבֵּית שַׁמַּאי אוֹמְרִים צָרִיךְ לְהַטִּיף מִמֶּנּוּ דַּם בְּרִית, וּבֵית הִלֵּל אוֹמְרִים אֵינוֹ צָרִיךְ. רַבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רַבִּי הוֹשַׁעְיָא אָמַר הֲלָכָה כְּדִבְרֵי הַתַּלְמִיד.

“You shall surely circumcise those born in your house, or those purchased with your silver, and My covenant shall be in your flesh for an eternal covenant” (Genesis 17:13). “You shall surely circumcise [himol yimol]” – this refers to circumcision and the uncovering, [moreover,] it refers to circumcision and removal of the shreds. [Moreover,] himol yimol – from here we learn that the circumciser must himself be circumcised. [Moreover,] himol yimol – this is to include one who was born circumcised. It is taught: Rabbi Shimon ben Elazar says: Beit Shammai and Beit Hillel did not dispute that one must draw covenantal blood from one who is born circumcised, because it is a compressed foreskin. Regarding what do they disagree? Regarding a proselyte who converted when [already] circumcised, as Beit Shammai say: One must draw covenantal blood from him and Beit Hillel say: One need not do so. Rabbi Eliezer son of Rabbi Yosei HaGelili says: Beit Shammai and Beit Hillel did not disagree, neither regarding this case nor regarding that case, [but agree] that one must draw the covenantal blood. Regarding what do they disagree? Regarding one who was born circumcised, when his eighth day coincides with Shabbat, as Beit Shammai say: One must draw the covenantal blood from him, and Beit Hillel say: One need not do so. Rabbi Yitzḥak said in the name of Rabbi Hoshaya: The halakha is in accordance with the statement of the disciple.

וְעָרֵל זָכָר (בראשית יז, יד), רַבִּי חַגַּי אָמַר וְכִי יֵשׁ עָרֵל נְקֵבָה, אֶלָּא מִמָּקוֹם שֶׁהוּא נִכָּר אִם זָכָר אִם נְקֵבָה מוֹהֲלִים אוֹתוֹ. (בראשית יז, יד): אֶת בְּרִיתִי הֵפַר, זֶה הַמָּשׁוּךְ. תָּנֵי הַמָּשׁוּךְ אֵינוֹ צָרִיךְ לִמּוֹל, רַבִּי יְהוּדָה אָמַר לֹא יִמּוֹל מִפְּנֵי שֶׁהִיא עָרְלָה כְּבוּשָׁה. אָמְרוּ לִפְנֵי רַבִּי יְהוּדָה וַהֲלֹא הַרְבֵּה הָיוּ בִּימֵי בֶּן כּוֹזִיבָא לְכֻלְּהוֹן בְּנִין חוֹזְרִין וּמוֹלִין, הֲדָא הוּא דִכְתִיב: הִמּוֹל יִמּוֹל אֲפִלּוּ אַרְבָּעָה וַחֲמִשָּׁה פְּעָמִים. אֶת בְּרִיתִי הֵפַר, זֶה הַמָּשׁוּךְ.

“And the uncircumcised male who shall not circumcise the flesh of his foreskin, that soul shall be excised from his people; he has breached My covenant” (Genesis 17:14). “And the uncircumcised male” – Rabbi Ḥagai said: Is there such a thing as an uncircumcised female? The meaning is, rather, [to teach] that one is circumcised at the place on the body where it is recognizable whether he is male or female. “He has breached My covenant” – this refers to one whose foreskin was drawn out. It is taught: One whose foreskin is drawn out need not be circumcised. Rabbi Yehuda said: He should not be circumcised, because it is like a compressed foreskin. They said before Rabbi Yehuda: But is it not so that there were many people in the days of ben Koziva, and all of them had children even though they were re-circumcised? That is what is written: “Himol yimol” – even four or five times. “He has breached My covenant” – this refers to one whose foreskin was drawn out.