Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.
M. Goldman
(Via E-mail)
Summary of our response up to this point: We started our discussion by citing the source for the commandment to circumcise a baby boy – Genesis 17:9-14. These verses are verbose, which teaches us how significant a brit milah is and hints at the great reward in store for those who fulfill it.
We noted that Abraham was 99 years old when G-d commanded him to circumcise himself and his household. His son Ishmael was 13 at the time. The Torah specifies that a circumcision should be performed on the eighth day of a boy’s life (as long as he is in good health, as the Talmud explains).
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The matter of Arabs being circumcised at age 13 raises another question. Are they allowed to harm themselves in this manner considering that chavalah (causing damage to property or wounding a person) is prohibited for Bnei Noach?
The Torah states, “Ve’ach et dimchem lenafshoteichem edrosh – However, the blood of your souls I will exact” (Genesis 9:5). The Gemara (Bava Kamma 91b) states that this verse prohibits, not only suicide, but also harming oneself. Performing a circumcision, therefore, should arguably be prohibited for gentiles – no matter at what age they perform the circumcision.
This matter is discussed in a correspondence between two geonim: Rabbi Yoseph Shalom Eliashiv zt”l and Rabbi Menashe Klein zt”l (Kovetz Teshuvot of Rav Eliashiv, Yoreh De’ah 107). Rabbi Klein cites a Gemara (Avodah Zarah 10b) which discusses an incident regarding Ketiah b. Shalom, a gentile who was sentenced to death by the Roman emperor. As Ketiah was being led away, he hurriedly circumcised himself with the intention of converting to Judaism. The Gemara concludes that through this last-minute act, Ketiah meritedeternal life in the world to come.
Rabbi Klein cites the Gaon Rabbi Yoseph Engel zt”l, who, in Gilyon HaShas, questions whether Ketiah’s action was proper considering that B’nei Noach are not allowed to harm themselves. Since Ketiah knew he would be unable to immerse himself in a mikveh – a necessary step to complete his conversion – before he was killed, he presumably shouldn’t have harmed himself by undergoing a circumcision.
Rabbi Klein finds it hard to comprehend Rabbi Engel’s difficulty. Rabbi Klein refers to a ruling of the Rambam (Hilchot Milah 3:7): “If the gentile has in mind the mitzvah of milah, a Jew may circumcise him.” This is in accord with another ruling of the Rambam (Hilchot Melachim 10:10), that if a member of B’nei Noach wishes to perform a mitzvah (even beyond the seven they are obligated to observe), “we do not prevent him from performing that mitzvah properly.”
Rabbi Eliashiv discusses whether a proselyte who was circumcised but did not yet immerse in a mikveh may keep Shabbat. He concludes by referring to a commentary by the Tosafot Yeshanim (Yevamot 48b) which discusses whether a person who wishes to convert may observe Shabbat. Surely if someone already underwent a circumcision, his intention is to convert. Rabbi Eliashiv, who also points to the full text of the Rambam (see Hilchot Milah 3:7), is thus able to clarify Rabbi Engel’s position, finding that even according to him the incident of Ketiah b. Shalom presents no difficulty. (The Gemara’s conclusion indicates that Ketiah’s geirut was complete.]
