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May one perform milah on a child born already circumcised to fulfill the mitzvah (מצוה) of bris? The shiur explores whether hatafas dam bris is part of removing the orlah or a distinct mitzvah of entering Avrohom's covenant. This leads to a broader question: when does performing a mitzvah cross into achzarius—cruelty—toward one's child?
The shiur begins with a challenging Midrash Rabbah on Parashas Ki Seitzei that discusses the halacha (הלכה) of a tinok shenolad mahul—a child born already circumcised. The Midrash asks whether one is permitted to perform milah on such a child, and answers that one must be matitaf dam bris (draw blood) based on the verse "himo yimo" which teaches about the bris of Avrohom Avinu. Rabbi Zweig notes that the Midrash's formulation is difficult: it seems to have no connection to the parashah's discussion of shiluach hakan (sending away the mother bird), and the question itself is unclear. Rabbi Zweig reframes the question more precisely: Since a child born mahul has no obligation of milah, and since one is normally forbidden to wound another person (chavalah), is one permitted—or even obligated—to perform milah anyway? He suggests the question may extend beyond hatafas dam bris to include removing tzitzin she'eino me'akvin (small pieces of foreskin that don't invalidate the mitzvah (מצוה)). The Rambam (רמב"ם)'s position that once one's hand leaves after milah, one may not return even during the week to perfect the procedure cosmetically, raises the question sharply: if a child is born mahul but has some tzitzin remaining, may one remove them?
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Parashas Ki Seitzei 22:6-7 (shiluach hakan)
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Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
