Génesis 17:10 Halajá: Mishneh Torah, Circumcision, Sefer HaChinukh, Shulchan Arukh, Even HaEzer & Mishneh Torah, Positive Mitzvot

Circumcision is an affirmative precept, the neglect of which entails the penalty of excision, as it is said, "And the uncircumcised male who is not circumcised in the flesh of his foreskin—that soul shall be cut off from his people" (Gen. 17:14). It is a duty incumbent upon the father to circumcise his son, and upon the master to circumcise his male slave, whether "born in the house" or bought with money. If the father or master failed to perform the circumcision, he has neglected the fulfillment of an affirmative precept but has not incurred the penalty of excision, to which only the uncircumcised person is made liable. In such case of neglect, the court is charged with the duty of circumcising the infant or slave at the appointed time, and must not leave any male uncircumcised among the Israelites or their slaves.

The commandment to circumcise: [Parashat] Lekh Lekha [has] one positive commandment, and that is the commandment to circumcise; as it is stated (Genesis 17:10), “This is My covenant which you shall keep, between you and Me, and with your descendants after you, circumcise all males.” And [the commandment] is repeated in the Order of Isha ki Tazria, as it is stated (Leviticus 12:3), “And on the eighth day circumcise the flesh of his foreskin.” There are many commandments which are repeated in many places in the Torah; and all of them are necessary as the Sages explained (Shabbat 132a and Shabbat 135a). And the content of this commandment is that we cut the foreskin that covers the head of the member and then tear the sorting skin which is below it so that the glans of the member will be exposed. As is known to those that understand, the completion of the form of man comes with the removal of this foreskin which is extraneous.

Mark how strictly the observance of Circumcision is to be regarded. Moses, although he was on a journey did not receive indulgence a single hour for neglecting this duty. In connection with all the precepts of the Torah, three covenants were made with Israel; as it is said "These are the words of the covenant which the Lord commanded … beside the covenant which He made with them in Horeb" (Deut. 28:69). And in the next section it is said "Ye are standing this day all of you before the Lord your God … that thou shouldst enter into the covenant of the Lord thy God" (Deut. 29:9-11). Three covenants are here mentioned. But in connection with Circumcision, thirteen covenants were made with our ancestor Abraham: "And I will make My covenant between Me and thee" (Gen. 17:2); "As for me. behold, My covenant is with thee" (ib. 17:4); "And I will establish My covenant between Me and thee" (ib. 17:7); "for an everlasting covenant" (ib. 17:7); "And as for thee, thou shalt keep My covenant" (ib. 17:9); "This is My covenant which you shall keep" (ib. 17:10) "And it shall be a token of a covenant" (ib. 17:11); "And My covenant shall be in your flesh" (ib. 17:13); "for an everlasting covenant" (ib. 17:13); "he hath broken my covenant" (ib. 17:14); "And I will establish My covenant with him" (ib. 17:19); "for an everlasting covenant" (ib. 17:19); "But My covenant I will establish with Isaac" (ib. 17:21).