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Why does the Rambam (רמב"ם) say Bris Milah reduces physical pleasure—isn't that too superficial for such a profound covenant? The shiur develops a yesod that shleimus hanefesh must precede the bris; Avrohom couldn't perform it on himself because only Hashem (ה׳) can declare when someone has achieved that completeness. The actual function of Milah is to ensure the body doesn't overpower the pre-existing spiritual perfection.
The shiur addresses an apparent difficulty in the Rambam (רמב"ם)'s statement in Moreh Nevuchim that Bris Milah reduces physical pleasure during intimacy. On the surface, this seems like a superficial reason for such a profound covenant with Hashem (ה׳). However, Rabbi Zweig develops a fundamental understanding that reframes the entire purpose of the mitzvah (מצוה). The shiur raises the classic question asked by the Mizrachi: Why didn't Avrohom Avinu circumcise himself before Hashem commanded him to do so? The answer presented is that Bris Milah requires pre-existing shleimus hanefesh (spiritual completeness). HaKadosh Baruch Hu cannot establish a covenant with someone who lacks this spiritual perfection. Avrohom, despite his tremendous spiritual level, would never presume to declare himself as having achieved shleimus hanefesh—that determination could only come from Hashem.
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Parshas Lech Lecha (Bris Milah)
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Why does the Rambam place Bris Milah in Sefer Ahavah alongside tefillah and Keriat Shema? The shiur develops the principle that milah teaches us to channel the yetzer hara rather than destroy it. True ahavah means giving our whole selves - including our drives and desires - to Hashem's service.
