(Mitzvah #2 in Sefer HaChinuch)

Hashem told Avraham: “This is the covenant that you shall keep between Me and you, along with your descendants after you: circumcise all males.” (Bereishis 17:10)

Reason One: Symbol of Distinction

Hashem sealed His covenant with His nation by making them physically distinct from other nations for all generations, and the reproductive organ is the part of the body that symbolizes the covenant’s continuity (Sefer HaChinuch). It is a permanent sign on the flesh that can never wear away (Rabbeinu Bachayei, Bereishis 17:13), and it functions like a slave’s seal that signifies his allegiance to his master and reminds him to dedicate himself to his service (Seforno toBereishis 17:11). In contrast, idol-worshippers used to tattoo themselves with symbols of their gods (Kad HaKemach, Milah). The circumcision also serves to prevent gentiles from claiming to be Jewish, for it is very difficult for someone to inflict such an injury upon himself or his sons unless he is in truth Jewish (Moreh Nevuchim 3:49).

Reason Two: Symbol of Man’s Purpose

Hashem desired that His chosen should attain spiritual perfection, and He wanted them to do so themselves so that they would thereby merit a perfect eternal reward. He therefore created the males uncircumcised and commanded them to circumcise themselves, alluding to each Jew that just as he is capable of perfecting his body, he is capable of perfecting his conduct(Sefer HaChinuch).

Reason Three: Tithe of the Body

We are commanded to separate the foreskin similar to the way we are commanded to tithe our produce and income (Devarim Rabbah 3:5) [in order to demonstrate that He is our master]. Circumcision is similar to an offering, and that is why it involves the removal of blood and is celebrated with a festive meal (see Pirkei D’Rabbi Eliezer §19). It is greater than an animal offering because it is brought from a person’s very body (Rabbeinu Bachayei,Bereishis 17:13).

Reason Four: Reminder Against Immorality

Hashem designated the reproductive organ as the place of this covenant so that it should serve as a reminder for man to refrain from immoral acts (Yalkut Shimoni,Neviim §42). In addition, circumcision weakens the organ in a manner that deters immorality without damaging its function (Rambam, Moreh Nevuchim 3:49).

Reason Five: Removal of Spiritual Blockage

The foreskin is the worst impurity and blemish (Pirkei D’Rabbi Eliezer). By removing the physical blockage of the foreskin, called “orlah,” we effect the removal of spiritual blockage the covers over the heart, ears, and lips (Menoras Ha’Meor,Ner 5 2:2:2). The circumcision purifies us from the contamination that we contracted through Adam’s sin (Alshich Bereishis 17:1-2). Circumcision is a necessary preparation before a man can study the Torah (Tanchuma, Mishpatim §5).

Reasons Why It Is Performed on the Eighth Day: Hashem commanded us to circumcise our sons soon after they are born before their intellects develop significantly so that pain will be only physical and therefore minimal. Moreover, once the child grows up, he may refuse to perform it. In addition, it is performed before the parents develop a love for the infant so that it will not be difficult for them either (Moreh Nevuchim ibid.). Hashem said to do so on the eighth day so that the child will be strong enough to undergo the procedure healthily (Devarim Rabbah 6:1). This is because the body’s clotting agents need a week to develop; in fact, they reach their lifetime peak of 110% their normal function on precisely the eighth day (Otzar HaYahadut Vol. 1 p. 405). According to the aforementioned Midrash that compares circumcision to an offering, it can only be performed from the eighth day onward in the same way an animal may only be offered from that time (Rabbeinu Bachayei ibid.). Circumcision is performed on the eighth day because it elevates the Jew beyond the limits of the natural world that was created in seven days (Shem MiShmuel, Zos Chanukah 5681). [This summary was formed based on commentaries culled in Alaktah Ba’Amarim (Bris Milah), by Rabbi Ori Ben-Dov, with the author’s permission.]