Pensamiento judío sobre Génesis 17:14

(3) Bereshit Rabbah 47 discusses that the two occasions on which Abraham fell down correspond to the two mass circumcisions performed, one by Moses in Egypt prior to the Exodus, the other by Joshua after crossing the river Jordan. Absence of circumcision necessitates nefilah, a fall. Temporary absence of the Shechinah, Divine Presence, follows if absence of circumcision becomes a conscious shortcoming. This is why we have the re-introduction "as for Me, here My covenant is with you." This resumes the former relationship which had been interrupted by the awareness that one was still blemished and hence unworthy. The reference is to the covenant between the pieces which is still in effect. Because of that covenant, you will become the founder of many nations. Since you will now become transformed into a still more worthy and superior human being, your name will reflect the change in your status. The difference between the descendants through the son yet to be born and the ones from the son already alive (Ishmael), may have been hinted at in the promise that the latter would sire princes and a great nation, whereas Isaac would produce "kings of nations." This new covenant that "I will maintain," refers to an agreement embracing also the descendants of Abraham, not only Abraham himself, as in the previous covenant. The promise that G-d will remain accepted as G-d by Abraham's descendants throughout the generations, is the covenant of the enduring nature of the spiritual salvation granted to Abraham's descendants. As such it is the implementation of Abraham's own spiritual perfection. This would remain accompanied by material blessings until such time as the very multitude of descendants would prove the value of G-d’s promise and covenant by their very existence. Just as the granting of a title without the accompaniment of material reward becomes significant if both the recipient of the title and the one bestowing it are well known personages, so some generations, hence, that condition would apply to Jacob's descendants. 4) Meanwhile, however, the material blessings bestowed by G-d on Abraham and his descendants serve to illustrate the existence of the covenant between G-d and them. The new name of Abraham, embodying far greater blessings than the ones promised while he had still been uncircumcised, make the previous name pale by comparison, and reference to Abraham by his previous name is therefore tantamount to denial of his role in history. (3) The repeated references "you shall observe My covenant," stresses that Abraham's advanced age notwithstanding, the performance of circumcision on Abraham's body will enable Isaac to be born of hallowed seed. The statement following "this is My covenant" explains the exact nature of circumcision for now and all subsequent generations of Jewish males. The fact that the retention of the foreskin is a blemish, and therefore a voluntary blemish, has to be emphasized also; therefore, in Genesis 17,14, the negative commandment concerning Jews who refuse to remove this blemish on their bodies. The words "You shall circumcise the flesh of your foreskin," emphasize the fact that retaining it is something degrading. The early age at which this has to be performed emphasizes that all the senses of a person are enhanced and liable to come closer to perfection the sooner the foreskin is removed. The "eternal covenant" which is promised as a result of observance of the commandment of circumcision is an assurance of the intimate relationship between G-d and Israel, hinted at in the words of our sages who speak of thirteen covenants as included in the act of circumcision. The negative commandment, and the exclusion from the Jewish people of those who transgress it, underlines the advantages to be gained by observing this mitzvah. The choice of the expression me-amme-ha, from its people (plural), refers to the loss of both worlds for those who wilfully neglect performance of this commandment.