וַיֹּאמְר֣וּ אֲלֵיהֶ֗ם לֹ֤א נוּכַל֙ לַעֲשׂוֹת֙ הַדָּבָ֣ר הַזֶּ֔ה לָתֵת֙ אֶת־אֲחֹתֵ֔נוּ לְאִ֖ישׁ אֲשֶׁר־ל֣וֹ עָרְלָ֑ה כִּֽי־חֶרְפָּ֥ה הִ֖וא לָֽנוּ׃
야곱의 아들들이 그들에게 말하되 우리는 그리하지 못하겠노라 할례 받지 아니한 사람에게 우리 누이를 줄 수 없노니 이는 우리의 수욕이 됨이니라
Midrash Tanchuma Buber
Another interpretation (of Gen. 30:23): GOD HAS TAKEN AWAY < MY SHAME >.61See above, 7:12, and the note there. In the hour that Rebekah gave birth to Jacob and Esau, two daughters were born to Laban. They sent letters to each other, saying: You have given birth to two daughters; and I, to two sons. Let us give them to each other. When Leah heard about Esau's conduct, she would cry; but, when Rachel heard about Jacob's conduct she would be happy. [Where is it shown that Leah cried? Where it is stated] (in Gen. 29:17): AND LEAH'S EYES WERE WEAK. The interpreter of R. Jose interpreted < the verse as follows > :62Cf. Gen. R. 70:16. What is the meaning of WEAK? Bleary {i.e., circular}.63I.e., Leah had dark circles under her eyes. R. Johanan said to him: You did not interpret well. Then what is the meaning of WEAK (rakkot)? Long (arukkot), because all that the Holy One gave her (through her children) was long < -lasting > : high priesthood, kingship, and anointing oil. Then, when Leah gave birth for Jacob, Rachel was depressed, saying: Perhaps Esau will take her,64The text should probably be emended from “her” to “me” in agreement with Rashi’s interpretation of Gen. 30:22. According to Rashi, Rachel feared that Esau might take her if Jacob divorced her for being childless. since I have not given birth to a child. But when she had given birth to Joseph, she said (in Gen. 30:23): GOD HAS TAKEN AWAY MY SHAME. Now there is no shame but foreskin, as stated (concerning foreskin in Gen. 34:14): FOR THAT IS SHAME TO US. (Gen. 30:24:) SO SHE CALLED HIS NAME JOSEPH (Yosef), SAYING: MAY THE LORD ADD (yosef) ANOTHER SON FOR ME. The Holy Spirit foresaw < here > that she would only bear one other son.
Pirkei DeRabbi Eliezer
THE TRIALS OF ABRAHAM (continued)
THE eighth trial (was as follows): "And when Abram was ninety-nine years old" (Gen. 17:1), the Holy One, blessed be He, said to him: Until now thou hast not been perfect before Me; but circumcise the flesh of thy foreskin, and "walk before me, and be thou perfect" (ibid.). Moreover, the foreskin is a reproach, as it is said, "For that is a reproach unto us" (Gen. 34:14), because the foreskin is more unclean than all unclean things, as it is said, "For henceforth there shall no more || come into thee the uncircumcised and the unclean" (Isa. 52:1). For the foreskin is a blemish above all blemishes. Circumcise the flesh of thy foreskin and be perfect.
THE eighth trial (was as follows): "And when Abram was ninety-nine years old" (Gen. 17:1), the Holy One, blessed be He, said to him: Until now thou hast not been perfect before Me; but circumcise the flesh of thy foreskin, and "walk before me, and be thou perfect" (ibid.). Moreover, the foreskin is a reproach, as it is said, "For that is a reproach unto us" (Gen. 34:14), because the foreskin is more unclean than all unclean things, as it is said, "For henceforth there shall no more || come into thee the uncircumcised and the unclean" (Isa. 52:1). For the foreskin is a blemish above all blemishes. Circumcise the flesh of thy foreskin and be perfect.