Circumcision

In Ezekiel’s graphic metaphor of a girl abandoned in the blood of her afterbirth, God sees baby Jerusalem and urges her to live (Ezekiel 16:6–7) but leaves her there until she is older. The verse’s inclusion in the Haggadah (ca. 16^th century) hinges on Mekhilta’s radical reinterpretation and regendering of the blood as representing Israel’s first mitzvot in Egypt: circumcision and the paschal offering. In response to Christian supersessionism, women’s menstrual blood was added as a third example of Israel’s blood-based mitzvot.

When God appoints Moses as his spokesman to take Israel out of Egypt, Moses protests that he is כבד פה וכבד לשׁון “heavy of mouth and tongue” (Exodus 4:10). Why, later, does Moses describe himself as ערל שׂפתים “uncircumcised of lips” (Exodus 6:12, 30)?

​​In late 2nd century Carthage, Tertullian, the first church father to write in Latin, composed Adversus Iudaeos to argue that Christianity’s interpretation of the Hebrew Bible was better than that of the Jews. While his depictions of Jews deal only with biblical verses, from his comments elsewhere about veiled women, Nazarenes, fasting, etc., he was clearly familiar with Jewish practice of his day.

After Abram expresses doubt that Sarai will have children and questions how he can be sure his descendants will inherit the land, YHWH establishes the Covenant of the Pieces, lasting 400 years, extending through Israel’s time in Egypt up to their entry into the land. Does this covenant hold lasting significance for later generations, or is it replaced by God’s “everlasting” Covenant of Circumcision?

Samson, Saul, Jonathan, and David insult the Philistines for being uncircumcised. Antiochus IV prohibited circumcision, while Mattathias and later John Hyrcanus forced others to circumcise. In Roman times too, Emperor Hadrian forbade circumcision, and Bar Kochba circumcised Jews by force. Was circumcision a cause of the revolt?

Joshua circumcises the Israelites only upon their entry to the land.

...but who inspired whom?

Before circumcision was a mitzvah, it was a cultural marker: Thus Joshua introduces circumcision to Israel at Gilgal (Joshua 5:2-9), Jacob’s sons insist that the Shechemites circumcise before Shechem marries their sister (Genesis 34), and the Israelites scorn the Philistines for being uncircumcised (Judges 14:3).

Circumcision seemingly maims the body, yet ancient Jewish and rabbinic interpretation present it as actually perfecting the body.

Elijah the prophet is immortal, and Pinchas appears in a story long after the wilderness period. Both figures are described as zealots, leading to their identification as the same person by Pseudo-Philo (ca. 1st cent. C.E.) and later midrash. In a heated exchange preserved in a 13th-century fragment from the Cairo Genizah, two cantors and a congregant debate the rationality of this identification.

Is the purification ritual or spiritual?

Who gets to name the child? Priestly and non-Priestly texts give two different answers.

A Surprising Midrashic Portrait of Abraham