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Why does the Midrash ask if it's mutar (permitted) rather than chayav (obligated) to circumcise a child born already circumcised? The shiur develops that this reflects two distinct aspects of milah: removing the orlah (physical defect) versus entering the brit Avrohom (covenant relationship). For a nolad mahul, only the covenant aspect applies.
This shiur analyzes a Midrash in Parshas Ki Seitzei about the halacha (הלכה) of circumcising a child born already circumcised (nolad mahul). Rabbi Zweig focuses on the Midrash's unusual language asking whether it's "mutar" (permitted) to perform milah on such a child, rather than asking about the obligation. The shiur develops that milah contains two distinct elements: the removal of orlah (which creates a negative spiritual and physical state) and entry into the brit Avrohom. A child born circumcised lacks the orlah defect but still requires entry into the covenant. This explains why the Midrash uses "mutar" - since there's no orlah to remove, the question is whether performing an operation on the child is permitted for the sake of covenant entry.
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Parshas Ki Seitzei - Kan Tzipor
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