What Good Are Jewish Name, Language, and Dress Without Bris Milah?

Rabbi Zweig addresses a glaring contradiction in the narrative of the Jews in Egypt. Chazal tell us that the Jewish people merited four things for which they were redeemed: they didn't change their names (shelo shinu es shimam), they didn't change their language (shelo shinu es leshonam), they didn't change their dress (shelo shinu es malbusham), and they had the merit of righteous women. Yet we know from the Torah (תורה)'s account of the Korban Pesach (פסח) that before partaking of the Pesach lamb, they all had to be circumcised—because they had not kept circumcision in Egypt. How could a people maintain Jewish names, language, and dress, yet abandon the fundamental covenant of Avrohom? What kind of misguided priorities would lead someone to wear Jewish clothing and use a Jewish name while neglecting bris milah, the core obligation of Jewish identity? Rabbi Zweig then raises a second question. Sefer Shemos opens by repeating the enumeration of the names of the tribes who came down to Egypt—something already recorded in Sefer Bereishis. This repetition occurs approximately 130 years later. Rashi (רש"י) explains that the Torah repeats their names to show how beloved they were to Hashem (ה׳). But the Torah is not a document meant merely to express sentiment or to "pat people on the back." The Torah records what is necessary for us to understand our legacy and identity. If Hashem wanted to emphasize their belovedness, He could have done so the first time with a single word. Why repeat several sentences? What critical lesson is the Torah teaching us here?