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Why did Hashem (ה׳) orchestrate 40 years without brit milah, then require mass circumcision before entering Eretz Yisrael? The shiur develops the principle that brit milah creates spiritual sensitivity against avodah zarah, essential for a land where Hashem rules directly without intermediaries. This explains why only Shevet Levi maintained circumcision in the desert—they are eternal guardians against idolatry.
This shiur examines the episode in Joshua where the Israelites were commanded to perform circumcision before entering Eretz Yisrael after 40 years without brit milah in the desert. The speaker begins by addressing why there was no brit milah for 40 years - Chazal explain it was dangerous due to the lack of northern winds needed for proper healing. However, the deeper question is why Hashem (ה׳) orchestrated this situation. The Radak suggests they needed brit milah to bring the Korban Pesach (פסח), while Rashi (רש"י) explains it was a prerequisite for inheriting the land, based on Hashem's original covenant with Avrohom. The shiur develops a fundamental principle: brit milah represents our absolute commitment against avodah zarah (idolatry). This is demonstrated through Shevet Levi, who alone maintained brit milah in the desert because they are the eternal guardians against idolatry - 'me-olam lo ovdu Shevet Levi avodah zarah.' The speaker explains how brit milah creates physical sensitivity that translates to spiritual sensitivity against any intermediary between man and Hashem. A fascinating insight emerges regarding Avrohom Avinu's hospitality - only after his brit milah did he insist guests wash their feet before entering, showing even Avrohom's sensitivity to idolatry dust increased post-circumcision. The connection to Eretz Yisrael is explained through the Maharal's teaching that outside Israel, nations are governed by spiritual intermediaries (sarim), while only in Israel does Hashem rule directly. Therefore, entering the land requires the heightened sensitivity that brit milah provides. The shiur connects this to the two bloods mentioned in Yechezkel - brit milah and Korban Pesach - both representing rejection of idolatry. The discussion extends to intermarriage as a form of connection to idolatry, explaining why Avrohom protects the circumcised from Gehenom except for those who married outside the faith. The speaker concludes that brit milah opens the heart (parallel to circumcision of the heart mentioned in Torah (תורה)), creating the direct relationship with Hashem necessary for life in Eretz Yisrael.
Sefer Yehoshua 5:2-9
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