Circumcision on the eighth day

The number seven, includes within it the whole hishtalshelut [1] process, which was formed and fixed based on the number seven, as it says “The seven day cycle”. The number eight however, refers to a higher, more sublime level than that which is represented by seven – higher and above hishtalshelut.

The commandment of circumcision is specifically ‘on the eighth day’, since through circumcision, we draw down and connect with this high, aforementioned level of eight – and thus, only by circumcising on the eighth, can we draw down and receive these very holy, sublime levels, higher than the world. (Via, the level of Ketter [2] higher than Hishtalshelut. This too, is the reason why one is punishable by Korrais [3] – the heavenly death penalty – for not being circumcised – as the Hebrew letters of Korrais correspond to those of Ketter [4]. That is to say, circumcision is the only positive commandment which is liable with Korrais, which is usually reserved for transgressions of certain negative commandments.)

We want to connect these great levels with “the ‘foundation’ and ‘end’ of the body” – i.e. the lowest, and most ‘physical’ level of a person’s body. Meaning, that through circumcision, the entire lowly physical body of a Jew becomes refined and connected with G-d. An everlasting covenant between Man and G-d.

In connection with this, we find by the Festival of Shemini Atzeres, which occurs on the eighth day of Sukkoth, that it too radiates the sublime level of eight, higher than Hishtalshelut, and is beyond any worldly restrictions and boundaries. Therefore, though on Sukkoth these high levels were draw down into the world, it was just in a external, transcending, encompassing manner. (i.e. they don’t permeate and become in clothed within the world, and remain “non-worldly”.) However, on Shmini Atzeres the level of eight enables these high levels to be in clothed within the world, internally, ignoring all restrictions. (i.e. “non-worldly”, can become “worldly” – a seemingly paradoxical process.)

To shed light on the above from the Alter Rebbe’s treatise, Likutei Torah, (parshat tazriah, 21,1):

“the level of concussion which was given on the eighth, is the concept of an “arousal from above” (a divine inspiration and awakening), which an “arousal from below” (i.e., a person’s self inspiration) is unable to achieve.”

As it is also explained in the Klei Yakar (parshat shemini): “that which the commandment to circumcise is on the eighth day, is the same concept as to why theTabbernacle [5] was erected on the eighth day. (The Tabernacle being a receptacle for divine revelation.

[1] Hishtalshelut refers to the causal-evolutionary chain like manner in which G-d created the world, progressively concealing his divine emanation, and making physical existence possible. Each level in this process, is connected to the level directly above and below it, thus the term hishtalshelut, which is etymologically related to the word shalshelet meaning “chain”. Since the whole purpose of hishtalshelut is for the end purpose – that is an existance of world – the whole process is connected with the worlds existance, even though the upper stages are very sublime and distanced. Therefore it is connected with the number 7 – which is what the whole world cycle is based on, 7 days of the week etc.

[2] Ketter, literally “crown” is a level of G-dliness, which like a crown resting on a head, rests above the whole Hishtalshelut process. It is the intermidiary between Or Ein Sof (The emanator) and Hishtalshelut (The emanation).

[3] Korrais, literally “cut off” – a punishment reserved for transgressing severe negative commandments, in which the transgressor is in a sense “cut off” from G-d. In performing a negative commandment, one withholds from doing something wrong. Whereas, in a positive commandment, one actively does something right. Since, when performing a positive commandment, someone is performing a physical act – an act that involves worldly aspects, one cannot draw down the level of Ketter, which is higher than world. Therefore only by “not performing something”, that is refraining from a wrongdoing, can one draw down Ketter, (and thus, is you transgress the commandment, you are accordingly punished with Korrais) as you are removing yourself from doing a worldly action. Nevertheless, by circumcision, transgression is punishable by Korrais, indicating, that it’s performance, though active, can also draw down Ketter, as is explained.

[4] Ketter is spelt כתר . Korrais is spelt כרת.

[5] The hebrew word for Tabbernacle is Mishkan which means “to dwell”. Through constructing the tabbernacel, the Jewish people made a dwelling place for G-d in the physical world. So too circumsision draws down high levels of G-dliness into the world.