Commentaire de citation sur Ézéchiel 36:30

And I will establish My covenant with you. A covenant was needed regarding the produce so that it would not rot and [to ensure] that the wicked people of the generation would not kill him — this is Rashi’s language, and it has support from the verse, as it states And I will establish My covenant with you and you shall come into the ark. This implies that this covenant was that he would be able to enter the ark without hindrance. And [the protection from] rotting produce is learned from what is said with you — for did He establish the covenant with him alone? Was not the covenant also established with his wife and children? Rather, this alludes to the covenant of circumcision which was already with you, and this represents a measure-for-measure relationship: For the removal of the foreskin means the removal of excess blood that causes decay, and similarly, the rotting of produce comes from waste material that brings decay and rot. Furthermore, the foreskin is called a “disgrace” as it is said for it is a disgrace… to give our sister to a man who has a foreskin (Genesis 34:14). And hunger is also called a “disgrace” as it is said and you shall no longer bear the disgrace of famine among the nations (Ezekiel 36:30). Thus through the removal of the disgrace of the foreskin, the disgrace of hunger would be removed. And this matter we learn from Joseph, for when the Egyptians said to him that they had gathered produce and it rotted, Joseph commanded them to circumcise themselves, and Pharaoh agreed to this through him.

“Go to Joseph and do whatever he tells you.” Rashi explains that he [Joseph] asked them to circumcise themselves. The reason for this is because we find that uncircumcision is called a “disgrace,” as it is written For it would be a disgrace for us to give our sister to a man who is uncircumcised (Genesis 34:14). And famine is also called a “disgrace,” as it is said And you shall no longer bear the disgrace of famine among the nations (Ezekiel 36:30). Therefore, he thought that by removing the disgrace of uncircumcision, the disgrace of famine would be removed from them. For the removal of the foreskin is the removal of excess blood that causes decay, and the rotting of grain also comes from excess and waste in the grain that causes decay and spoilage. The merit of the covenant of circumcision also helped Noah, as it is said And I will establish My covenant with you (Genesis 6:18) — Rashi explains this refers to [protecting] the grain and fruits from rotting. This is what Joseph answered them when they said their collected grain had rotted — that they should circumcise themselves. This is measure for measure: If a person removes the waste from within himself, God will also give good and remove the waste from within the grain itself, which is impossible for man to remove. Our Sages said (Sotah 4b) “Anyone who has relations with a prostitute will eventually seek a loaf of bread and not find it, as it is said For on account of a harlot, one is brought to a loaf of bread (Proverbs 6:26).” For one who has relations with a non-Jewish woman, his foreskin is extended. Furthermore, circumcision corrects the organ so that one does not engage excessively in sexual relations. The Egyptians were steeped in sexual immorality, therefore they needed this correction during the years of famine. For this reason it is said about Joseph His bow remained taut (Genesis 49:24) — that he conquered his desire with Potiphar’s wife, therefore from there he shepherded the stone of Israel For from there he merited that his grain did not rot, and he was able to sustain and nourish the rock of Israel because he did not “shepherd prostitutes.”