וְאַ֨בְרָהָ֔ם בֶּן־תִּשְׁעִ֥ים וָתֵ֖שַׁע שָׁנָ֑ה בְּהִמֹּל֖וֹ בְּשַׂ֥ר עָרְלָתֽוֹ׃
E Avraham tinha noventa e nove anos quando foi circuncidado na carne do seu prepúcio.
Or HaChaim
When the Torah told us in verse 24 that Abraham was circumcised, this concerned only the time element. The Torah wanted us to know that just as Ishmael allowed imself to be circumcised at 13 years of age, so Abraham was 99 years of age. [The letter ו in the word ואברהם in that verse was necessary because it interrupts the story of Ishmael's circumcision. The Torah wanted to mention Abraham's circumcision before that of Ishmael; this is why it had to insert verse 24. Ed.]
Ramban
IN THE SELFSAME DAY WAS ABRAHAM CIRCUMCISED. Rashi wrote: “In the selfsame day when Abraham completed his ninety-ninth year and Ishmael his thirteenth, they were circumcised.”
But what reason is there to mention this? Moreover, there is already general agreement with the words of Rabbi Eliezer463Rosh Hashanah 12 a; also ibid., 27a. See also Seder Noach, Note 148, for fuller discussion of this point. who said that in the month of Tishri the world was created, and in Tishri the patriarchs were born, with the exception of Isaac who was born on Passover. Now Scripture says that the birth of Isaac will be at this time in the next year,464Verse 21 here. and Rashi himself wrote further on in Seder Vayeira465Further, 18:10. that the tidings were given on Passover. Consequently, Isaac was born on the next Passover!466How then could Rashi say that on this selfsame day Abraham completed his ninety-ninth year, thus making Passover his birthday, when the consensus of opinion is, as Rabbi Eliezer says, that the patriarchs were born in Tishri?
Instead, the expression, In the selfsame day, means that on the very day he was charged with this commandment, he and the men of his house — three hundred and eighteen467Above, 14:14. — and all those purchased with his money were circumcised. Scripture thus tells of Abraham’s distinction with respect to the fear of G-d, as well as that of all the men of his house, i.e., that they were all zealous, fulfilling their religious duty as promptly as possible.
Now the meaning of the phrase, was Abraham circumcised and Ishmael his son, is not that Abraham was circumcised first. Instead, it was Ishmael who was circumcised first, and then all the men of Abraham’s house, for it is so written: And Abraham took Ishmael his son, and all that were born in his house,468Verse 23 here. and after that it says, And Abraham was ninety years and nine when he was circumcised.469Verse 24 here. The reason for this was that Abraham was zealous concerning the commandment to circumcise them first, either doing it himself or perhaps inviting many circumcisers whom he supervised, and then he circumcised himself. Had he performed his circumcision first, he would have been sick or in danger on account of his advanced age, and he would then not have been in a position to concern himself with their circumcision.
Vayeira
But what reason is there to mention this? Moreover, there is already general agreement with the words of Rabbi Eliezer463Rosh Hashanah 12 a; also ibid., 27a. See also Seder Noach, Note 148, for fuller discussion of this point. who said that in the month of Tishri the world was created, and in Tishri the patriarchs were born, with the exception of Isaac who was born on Passover. Now Scripture says that the birth of Isaac will be at this time in the next year,464Verse 21 here. and Rashi himself wrote further on in Seder Vayeira465Further, 18:10. that the tidings were given on Passover. Consequently, Isaac was born on the next Passover!466How then could Rashi say that on this selfsame day Abraham completed his ninety-ninth year, thus making Passover his birthday, when the consensus of opinion is, as Rabbi Eliezer says, that the patriarchs were born in Tishri?
Instead, the expression, In the selfsame day, means that on the very day he was charged with this commandment, he and the men of his house — three hundred and eighteen467Above, 14:14. — and all those purchased with his money were circumcised. Scripture thus tells of Abraham’s distinction with respect to the fear of G-d, as well as that of all the men of his house, i.e., that they were all zealous, fulfilling their religious duty as promptly as possible.
Now the meaning of the phrase, was Abraham circumcised and Ishmael his son, is not that Abraham was circumcised first. Instead, it was Ishmael who was circumcised first, and then all the men of Abraham’s house, for it is so written: And Abraham took Ishmael his son, and all that were born in his house,468Verse 23 here. and after that it says, And Abraham was ninety years and nine when he was circumcised.469Verse 24 here. The reason for this was that Abraham was zealous concerning the commandment to circumcise them first, either doing it himself or perhaps inviting many circumcisers whom he supervised, and then he circumcised himself. Had he performed his circumcision first, he would have been sick or in danger on account of his advanced age, and he would then not have been in a position to concern himself with their circumcision.
Vayeira
Tze'enah Ure'enah
“Shall be a sign of the covenant” [17:11]. The circumcision should be a sign and a testimony that you have begun the faith in Me. There are three commandments in the Torah that are called sign. This means, it is a sign and testimony about the Holy One that He is one. These are Sabbath, tefillin and circumcision. Therefore, the person must have two testimonies on himself that testify about the Holy One.115In Jewish law, the testimony of two witnesses is required. The testimony of one witness is insufficient. During the week the person has circumcision and tefillin, and on the Sabbath he does not need tefillin because the Sabbath is itself a sign and a testimony. Thus, he has Sabbath and circumcision, as two witnesses.116Bahya, Genesis, 17:24. The Midrash writes that circumcision is a great commandment. It saves the person from Gehenna.117Genesis Rabbah, 48.8.