Circumcision in the Bible: The Everlasting Sign of Yah’s Covenant

 

The topic of circumcision is often debated within the Messianic community. Some believe it applies only to biological descendants of Abraham. Others argue it’s only required for infants at eight days old. Still others claim Paul’s writings abolished it altogether. To understand the true role of circumcision in Yah’s covenant, we must revisit its origin, purpose, and application across Scripture.

Abraham and circumcision

“And Elohim said to Abraham, “As for you, guard My covenant, you and your seed after you throughout their generations. “This is My covenant which you guard between Me and you, and your seed after you: Every male child among you is to be circumcised. “And you shall circumcise the flesh of your foreskin, and it shall become a sign of the covenant between Me and you. “And a son of eight days is circumcised by you, every male child in your generations, he who is born in your house or bought with silver from any foreigner who is not of your seed. “He who is born in your house, and he who is bought with your silver, has to be circumcised. So shall My covenant be in your flesh, for an everlasting covenant. “And an uncircumcised male child, who is not circumcised in the flesh of his foreskin, his life shall be cut off from his people – he has broken My covenant.” (Genesis 17:9-14)

Circumcision is a sign between Yah and His covenant people, initiated by the parents on behalf of the child. Though the child cannot choose at eight days old, the responsibility falls on the parents to mark their son as part of the covenant community. However, if an uncircumcised man wishes to enter into a covenant with Yah and was not circumcised on the eighth day, he must also comply. Those who argue that this is only for Abraham’s descendants must acknowledge that the text specifically mentions foreigners who join him must be circumcised as well. Additionally, it is important to note that those who belong to the Messiah are considered Abraham's seed and have been redeemed at a cost.

 “And if you are of Messiah, then you are seed of Abraham, and heirs according to promise.” (Galatians 3:29)

 “For you were bought with a price, therefore esteem Elohim in your body and in your spirit, which are of Elohim.” (1 Corinthians 6:20)

In the book of Jubilees, we gain a deeper understanding of circumcision and its significance in distinguishing your male child from the male children of the world. It serves as a sign that the boy has been dedicated to Yah and indicates the parents' commitment to the covenant as well.

“This law is for all the generations forever, and there is no circumcision of the days, and no omission of one day out of the eight days; for it is an eternal ordinance, ordained and written on the heavenly tablets. And every one that is born, the flesh of whose foreskin is not circumcised on the eighth day, belongs not to the children of the covenant which YHWH made with Abraham, but to the children of destruction; nor is there, moreover, any sign on him that he is YHWH’s but (he is destined) to be destroyed and slain from the earth, and to be rooted out of the earth, for he has broken the covenant of YHWH our Elohim.” (Jubilees 15:25-26)

It is a lasting commandment, one written in the heavenly tablets that endure for eternity. A sign given by Yah to His children to mark them as His own. This is why the enemy specifically targets circumcision; the adversary seeks to undermine this sacred sign that Yah bestowed upon those who call Him father. Let us stand firm in our identity and embrace the divine mark that sets us apart, for it is a testament to our unwavering faith and commitment to His eternal covenant.

Moses and circumcision

In the book of Exodus, a fascinating yet often overlooked story unfolds around Moses and circumcision. This pivotal moment, shrouded in mystery, invites us to delve deeper into its significance. What compelled this event, and what lessons can we glean from it? For those who seek to understand the layers of meaning within scripture, this narrative offers a rich tapestry of insights waiting to be uncovered.

“And it came to be on the way, in the lodging place, that יהוה met him and sought to kill him. And Tsipporah took a sharp stone and cut off the foreskin of her son and threw it at his feet, and said, “You are indeed a bridegroom of blood to me! “So He let him go. Then she said, “You are a bridegroom of blood,” because of the circumcision.” (Exodus 24:26)

This is all the information we are allotted in Exodus concerning this event, and we are left with more questions than answers. However, the absence of further details invites us to explore the context and significance of this event more deeply. Understanding the historical and cultural background can provide valuable insights, and examining other ancient texts may shed light on the nuances that Exodus does not cover. This encourages a broader investigation into the narratives surrounding Moses and the events of the Exodus, prompting us to seek answers beyond the confines of a single source.

“In those days Moses, the son of Amram, in Midian, took Zipporah, the daughter of Reuel the Midianite, for a wife. And Zipporah walked in the ways of the daughters of Jacob, she was nothing short of the righteousness of Sarah, Rebecca, Rachel and Leah. And Zipporah conceived and bare a son and he called his name Gershom, for he said, I was a stranger in a foreign land; but he circumcised not his foreskin, at the command of Reuel his father-in-law. And she conceived again and bare a son, but circumcised his foreskin, and called his name Eliezer, for Moses said, Because the Elohim of my fathers was my help, and delivered me from the sword of Pharaoh.” (Jasher 78:7-10)

“And Moses rose up to go to Egypt, and he took his wife and sons with him, and he was at an inn in the road, and an angel of Elohim came down, and sought an occasion against him. And he wished to kill him on account of his firstborn son, because he had not circumcised him, and had transgressed the covenant which YHWH had made with Abraham. For Moses had hearkened to the words of his father-in-law which he had spoken to him, not to circumcise his firstborn son, therefore he circumcised him not. And Zipporah saw the angel of YHWH seeking an occasion against Moses, and she knew that this thing was owing to his not having circumcised her son Gershom. And Zipporah hastened and took of the sharp rock stones that were there, and she circumcised her son, and delivered her husband and her son from the hand of the angel of YHWH.” (Jasher 79:8-12)

In the book of Jasher, we see that the reason Yah sent an angel to contend with Moses was due to his choosing not to circumcise his first son in heeding the words of his father-in-law. Zipporah knew that the reason this angel attacked Moses was due to his neglecting this critical command. We might wonder why Yah waited till this point to correct this infraction, and the answer may lie with the mission Moses had just received from Yah, to deliver His people out of Egypt. Moses would be their leader, the example that they would follow in learning the ways of Yah. Therefore, it was imperative for him to fully embrace the covenant, symbolized by the circumcision of both sons, ensuring that he stood firmly in the light of Yah's commandments, guiding his people with unwavering faith and commitment.

The next section I want to bring attention to is the Passover and the rules surrounding the appointed time.

“And יהוה said to Mosheh and Aharon, “This is the law of the Pĕsaḥ: No son of a stranger is to eat of it, but any servant a man has bought for silver, when you have circumcised him, then let him eat of it. “A sojourner and a hired servant does not eat of it. “It is eaten in one house, you are not to take any of the flesh outside the house, nor are you to break any bone of it. “All the congregation of Yisra’ĕl are to perform it. “And when a stranger sojourns with you and shall perform the Pĕsaḥ to יהוה, let all his males be circumcised, and then let him come near and perform it, and he shall be as a native of the land. But let no uncircumcised eat of it. There is one Torah for the native-born and for the stranger who sojourns among you.” (Exodus 12:43-49)

Passover is a significant meal reserved for those who are part of the covenant. A key physical characteristic of this covenant is male circumcision. Additionally, the beautiful concept of adoption into Israel is evident through the covenant with Yah, which states that a stranger may partake in the meal if he is circumcised. Through circumcision, the stranger becomes as a native-born—no longer an outsider, but grafted into the covenant community. This foreshadows the New Testament truth: Yah’s family is open to all who enter by faith and obedience. It is important to note that this former stranger is not a blood descendant of Abraham and must be older than eight days. By choosing to undergo circumcision, he also demonstrates the circumcision of his heart, showing his willingness to endure the pain associated with physical circumcision.

Maccabees and circumcision

The practice of circumcision is not merely a physical act; it embodies a profound covenant between the practitioners and Yah. However, this sacred tradition faces relentless opposition from those who seek to undermine and obliterate its significance. The harrowing accounts found in the books of Maccabees starkly illustrate this struggle, revealing the lengths to which the enemy will go to thwart this vital expression of faith.

"So they built a gymnasium in Jerusalem, according to Gentile custom, and removed the marks of circumcision, and abandoned the holy covenant. They joined with the Gentiles and sold themselves to do evil." (1 Maccabees 1:14–15)

Under the influence of Hellenistic culture, some Jews sought to assimilate by constructing a gymnasium—a symbol of Greek culture—and undergoing procedures to reverse their circumcision, a practice known as epispasm. This act signified a rejection of the Abrahamic covenant and an embrace of Gentile customs.

"They should also leave their sons uncircumcised, and make themselves abominable by everything unclean and profane." (1 Maccabees 1:48)

"According to the decree, they put to death the women who had their children circumcised, and their families and those who circumcised them; and they hung the infants from their mothers' necks." (Maccabees 1:60–61)

King Antiochus IV Epiphanes issued decrees forbidding circumcision, viewing it as a threat to his campaign of cultural unification. This chilling persecution underscores just how much the enemy hates the covenantal sign Yah has given His people. Despite the threat of death, some remained faithful, testifying that circumcision is not merely physical—it is a bold declaration of allegiance to the Most High.

"For example, two women were brought in for having circumcised their children. They publicly paraded them around the city with their babies hanging at their breasts, and then hurled them down from the top of the wall." (2 Maccabees 6:10)

This account underscores the extreme persecution faced by Jews who adhered to the practice of circumcision. The public execution of mothers and their infants served as a grim warning to others and exemplified the oppressive measures taken to eradicate Hebrew customs.

The Prophets and circumcision

Before we delve into the final argument against circumcision—the claim that the ‘New Testament’ has rendered it obsolete, or that the focus has shifted to the circumcision of the heart—let us turn to the prophets. They provide a compelling perspective, revealing that the circumcision of the heart has always been essential, complementing the physical act of circumcising the flesh.

“Circumcise yourselves unto יהוה, and take away the foreskins of your hearts, you men of Yehuḏah (Judah) and inhabitants of Yerushalayim (Jerusalem), lest My wrath come forth like fire and burn, with none to quench it, because of the evil of your deeds.” (Jeremiah 4:4)

Jeremiah tells the people that just being physically circumcised isn't enough, they need to be spiritually clean and devoted.

“See, the days are coming,” declares יהוה, “when I shall punish all circumcised with the uncircumcised – “Mitsrayim (Egypt), and Yehuḏah (Judah), and Eḏom, and the children of Ammon, and Mo’aḇ, and all those trimmed on the edges, who dwell in the wilderness. For all the nations are uncircumcised, and all the house of Yisra’ĕl (Israel) are uncircumcised in heart!” (Jeremiah 9:25-26)

Even some nations that practice circumcision outwardly are still judged because their hearts are uncircumcised, not truly loyal to Yah.

“And shall say to the rebellious, to the house of Yisra’ĕl (Israel), ‘Thus said the Master יהוה, “O house of Yisra’ĕl (Israel), enough of all these abominations of yours, that you brought in sons of a foreigner, uncircumcised in heart and uncircumcised in flesh, to be in My set-apart place to profane it, My house! That you brought near My food, the fat and the blood, and you broke My covenant because of all your abominations. “And you did not guard the charge of that which is set-apart to Me, but you have set others to guard the charge of My set-apart place for you.” Thus said the Master יהוה, “No son of a foreigner, uncircumcised in heart or uncircumcised in flesh, comes into My set-apart place, even any son of a foreigner who is among the children of Yisra’ĕl (Israel).” (Ezekiel 44:6-9)

Again, not just physical circumcision, but heart circumcision is required to serve in Yah’s set-apart place.

Paul and circumcision

In exploring the complex views on circumcision presented by Paul, it's essential to highlight the contrasting perspectives he offers. While some verses convey a negative stance on the practice, others seem to endorse it. Before delving into the two interpretations of Paul's writings, it's important to recognize that in the first century, circumcision often served as an idiomatic expression linked to the Pharisees, reflecting a broader cultural context that shaped these discussions.

“For circumcision indeed profits if you practice the Torah, but if you are a transgressor of the Torah, your circumcision has become uncircumcision. So, if an uncircumcised one watches over the righteousness of the Torah, shall not his uncircumcision be reckoned as circumcision? And the uncircumcised by nature, who perfects the Torah, shall judge you who, notwithstanding letter and circumcision, are a transgressor of the Torah! For he is not a YehuḏI (Jew) who is so outwardly, nor is circumcision that which is outward in the flesh. But a Yehuḏi (Jew) is he who is so inwardly, and circumcision is that of the heart, in Spirit, not literally, whose praise is not from men but from Elohim.”  (Romans 2:25–29)

“Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? Let him not be circumcised. The circumcision is naught, and the uncircumcision is naught, but the guarding of the commands of Elohim does matter!” (1 Corinthians 7:18–19)

“See, I, Sha’ul, say to you that if you become circumcised, Messiah shall be of no use to you. And I witness again to every man being circumcised that he is a debtor to do the entire Torah. You who are declared right by Torah have severed yourselves from Messiah; you have fallen from favor. For we, in Spirit, by belief, eagerly wait for the expectation of righteousness. For in Messiah יהושע neither circumcision nor uncircumcision has any strength, but belief working through love.” (Galatians 5:2–6)

“In Him you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, by the circumcision of Messiah.” (Colossians 2:11)

“And he came to Derbe and Lustra. And see, a certain taught one was there, named Timotiyos (Timothy), the son of a certain YehuḏI (Jewish) woman who believed – but his father was Greek – who was well spoken of by the brothers who were at Lustra and Ikonion. Sha’ul wished to have this one go with him. And he took him and circumcised him because of the Yehuḏim (Jews) who were in those places, for they all knew that his father was Greek.” (Acts 16:1–3)

“But not even Titos (Titus) who was with me, though a Greek, was compelled to be circumcised.” (Galatians 2:3)

“And when they heard it, they praised the Master. And they said to him, “You see, brother, how many thousands of Yehuḏim (Jews) there are who have believed, and all are ardent for the Torah, “But they have been informed about you that you teach all the Yehuḏim (Jews) who are among the nations to forsake Mosheh (Moses), saying not to circumcise the children nor to walk according to the practices.” (Acts 21:20–21)

 Option 1: Paul taught against circumcision — therefore he is a false prophet

If we take this route, we have to assume Paul:

• Contradicted the Torah, which commands circumcision as an eternal covenant (Genesis 17:10–14)

• Went against Yeshua, who said "not one jot or tittle will pass from the Torah" (Matthew 5:17–19),
• Misled Gentiles and Jews alike by discouraging obedience to one of the most basic commandments.

Some in the 1st century accused Paul of this — including many Torah-keeping Jewish believers in Acts 21. So the concern is not new.

“You see, brother, how many thousands of Jews have believed, and all of them are zealous for the Torah. They have been informed that you teach all the Jews living among the Gentiles to forsake Moses, telling them not to circumcise their children...” (Acts 21:20–21)

This was such a serious charge that James asked Paul to take a Nazirite vow to prove he still walked orderly and kept the Torah. So clearly, early believers did not see Paul as teaching against Torah, even though his writings are complex.

Option 2: We misunderstand Paul — he didn’t teach against Torah or circumcision

This is the view held by many Messianic believers today.

Here’s how this view understands Paul:

Paul constantly defended justification by faith, not lawlessness. He elevated the circumcision of the heart, which the Torah itself also speaks of (Deut. 10:16, 30:6; Jer. 4:4).

“Do we then nullify the Torah through the belief? Let it not be! On the contrary, we establish the Torah.” (Romans 3:31)

And Peter warned:

“As also in all his letters, speaking in them concerning these matters, in which some are hard to understand, which those who are untaught and unstable twist to their own destruction, as they do also the other Scriptures.” (2 Peter 3:16)

So maybe the issue isn't that Paul was a false prophet, but that his writings require careful reading through a Torah-respecting, Yeshua-honoring lens. 

Conclusion

Circumcision is more than a physical act—it is a spiritual declaration. It affirms our place in Yah’s eternal covenant, a covenant first given to Abraham and reaffirmed throughout all generations. Whether native-born or grafted in, Yah expects His people to walk in the fullness of His Word. Yes, circumcision of the heart is essential—but that inward change does not cancel the outward sign. As James writes, “faith without works is dead.” Abraham believed—and obeyed. So must we. For every command of Yah is good, and His ways are life.

P.S.

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Joshua 5 and the Uncircumcised Generation of Israel

40 Years Without Circumcision

In the intriguing journey of understanding circumcision, particularly as discussed in my previous work, “Circumcision in the Bible: The Everlasting Sign of Yah’s Covenant,” a perplexing passage in the book of Joshua regarding circumcision and Passover has captured my attention.

“At that time יהוה said to Yehoshua, “Make knives of flint for yourself, and circumcise the sons of Yisra’ĕl again the second time.” So Yehoshua made knives of flint for himself, and circumcised the sons of Yisra’ĕl at the Hill of Foreskins. And this is why Yehoshua circumcised them: All the people who came out of Mitsrayim (Egypt) who were males, all the men of battle, had died in the wilderness on the way, after they had come out of Mitsrayim (Egypt). For all the people who came out had been circumcised, but all the people who were born in the wilderness on the way as they came out of Mitsrayim (Egypt) had not been circumcised. For the children of Yisra’ĕl walked forty years in the wilderness, till all the nation – the men of battle who came out of Mitsrayim (Egypt) – were consumed, because they did not obey the voice of יהוה, to whom יהוה swore not to show them the land which יהוה had sworn to their fathers that He would give us, “a land flowing with milk and honey.” And Yehoshua circumcised their sons whom He raised up in their place; for they were uncircumcised, because they had not been circumcised on the way.” (Joshua 5:2-6)

Throughout the 40 years of wandering in the wilderness, it appears that those born during this time were not circumcised. This raises an important question, especially considering that participation in the Passover meal required male participants to be circumcised. Should we assume that those born after the exodus from Egypt, who were uncircumcised, took part in the Passover? Furthermore, it is puzzling to consider why they were not circumcised in the first place.

Judaism’s Answer

According to the Talmud, the children of the wilderness were not circumcised because there were no healing northern winds during that time. This explanation, however, is not mentioned in any scripture or extra-biblical texts and is therefore unsatisfactory. It should not be accepted until a scriptural basis for the existence of healing northern winds can be established.

Another reason mentioned in the Talmud is that circumcision poses significant risks, particularly in the wilderness. The constant movement of the Israelites made it too perilous for them to perform the procedure on their children. However, this explanation is somewhat lacking, as there were numerous occasions when the Israelites camped for extended periods, providing ample time for the children who were circumcised to heal properly.

“And so it was, when the cloud was above the Dwelling Place a few days: according to the mouth of יהוה they camped, and according to the mouth of יהוה they would depart. And so it was, when the cloud dwelt only from evening until morning: when the cloud was taken up in the morning, then they departed. Whether by day or by night, whenever the cloud was taken up, they departed. Whether two days, or a new moon or a year that the cloud lingered above the Dwelling Place to dwell upon it, the children of Yisra’ĕl camped, and did not depart. But when it was taken up, they departed.” (Numbers 9:20-22)

I believe there is a significant reason behind the responses of the Jewish Sages (Pharisees). Their motivations seem to stem less from rigorous study and more from a sense of pride. They consistently strive to be recognized as the children of Abraham, even when they intentionally stray from the path.

 “They answered and said to Him, “Abraham is our father.” יהושע said to them, “If you were Abraham’s children, you would do the works of Abraham.” (John 8:39)

“For they are not all Yisra’ĕl who are of Yisra’ĕl, nor are they all children because they are the seed of Abraham... That is, those who are the children of the flesh, these are not the children of Elohim, but the children of the promise are reckoned as the seed.” (Romans 9:6–8)

A Generation of Gentiles

“And this is why Yehoshua circumcised them: All the people who came out of Mitsrayim (Egypt) who were males, all the men of battle, had died in the wilderness on the way, after they had come out of Mitsrayim (Egypt).” (Joshua 5:4)

In Joshua 5:4, it states that the circumcision ceremony at Gilgal was necessary because "all the people who came out of Egypt" perished in the Wilderness. Consider verse 6.

“For the children of Yisra’ĕl walked forty years in the wilderness, till all the nation – the men of battle who came out of Mitsrayim (Egypt) – were consumed, because they did not obey the voice of יהוה, to whom יהוה swore not to show them the land which יהוה had sworn to their fathers that He would give us, “a land flowing with milk and honey.” (Joshua 5:6)

The text indicates that the nation wandered in the Wilderness until all the fighting men perished due to their disobedience to Yah. Some translations may state that the people wandered until they all died.

The focus here is on the term "people." Even if your translation in verse 6 uses the word "nation," the reference still pertains to the individuals who formed Israel. In verse 4, the Hebrew word translated as "people" refers to those who came out of Egypt, specifically the word "am." This term is used in the Bible to denote Yah's nation or Yah's people. While it can generically mean people, it more commonly refers to kindred or fellow citizens. Once Israel was established with Jacob, the word "am" evolved into a term of endearment, signifying the close relationship between Yah and His chosen, set-apart people, Israel.

In verse 6, a different Hebrew word is used, which is often translated into English as "people" or "nation": it is goy. While goy can refer to a nation or people in a general sense, it took on a more specific meaning once the Hebrew people were established and set apart. Goy typically came to denote non-Hebrew individuals. Over time, it evolved to specifically refer to gentiles. Thus, in verse 4, the term am signifies those set apart for Elohim, whereas goy in verse 6 indicates those who are not set apart for Him. This distinction reveals a significant transformation in the status of the Israelites who left Egypt; in Elohim’s perspective, they transitioned from am to goy, from His chosen people to those no longer dedicated to Him.

In Egypt, Moses commanded a circumcision ceremony for all Israelite males, which set them apart both physically and spiritually as Elohim’s people. Despite their similarities to the Egyptians and other foreigners who were not circumcised, this act distinguished them. When these circumcised individuals were rescued by Elohim from Pharaoh and left Egypt—an event known as the Exodus—Elohim recognized them as His people (am). It is important to note that during this time, circumcision served as an outward symbol of a person’s acceptance of Elohim’s covenants; it was the defining act that made a male an Israelite in Yah’s eyes. Without circumcision, one could not be considered an official member of Israel.

After leaving Egypt, Israel rebelled against Elohim to such an extent that, in His divine wrath, He determined they would never be allowed to enter the Promised Land. He reclassified them, as we see from Joshua verse 4 to verse 6, from am to goy; a people no longer in fellowship with Him.

“And יהוה said to Mosheh (Moses), “How long shall I be scorned by these people? And how long shall I not be trusted by them, with all the signs which I have done in their midst? Let Me strike them with the pestilence and disinherit them, and make of you a nation greater and mightier than they.” (Numbers 14:11-12)

Moses interceded for the people, who had even contemplated killing him and Aaron. He pleaded with Yah not to destroy the nascent nation of Israel. Although Yah relented, He still had to punish and purge the rebellious among them.

“Say to them, ‘As I live,’ declares יהוה, ‘as you have spoken in My hearing, so I do to you.” The carcasses of you who have grumbled against Me are going to fall in this wilderness, all of you who were registered, according to your entire number, from twenty years old and above. None of you except Kalĕḇ (Caleb) son of Yephunneh, and Yehoshua (Joshua) son of Nun, shall enter the land which I swore I would make you dwell in.” (Numbers 14:28-30)

“For all the people who came out had been circumcised, but all the people who were born in the wilderness on the way as they came out of Mitsrayim (Egypt) had not been circumcised.” (Joshua 5:5)

Joshua 5 explains that all the circumcised Israelite men had perished during the Wilderness journey, and no circumcisions took place in that time. As a result, there were no circumcised men among them. From Yah’s perspective, this meant that, aside from perhaps Joshua and Caleb, there were effectively no Israelites left.

In conclusion, we return to the crucial point that, in the context of Joshua, Elohim will not relinquish His Promised Land to those He perceives as spiritual outsiders—gentiles who have lost their fellowship with Him, despite having once been part of it. This underscores the significance of the mass circumcision ceremony at Gilgal, which must take place before Israel is permitted to celebrate the Feasts of Passover, Unleavened Bread, and Firstfruits.

“And Yehoshua circumcised their sons whom He raised up in their place; for they were uncircumcised, because they had not been circumcised on the way. And it came to be, when they had completed circumcising all the nation, that they stayed in their places in the camp till they were healed. And יהוה said to Yehoshua (Joshua), “Today I have rolled away the reproach of Mitsrayim (Egypt) from you.” So the name of the place is called Gilgal to this day. And the children of Yisra’ĕl camped in Gilgal, and performed the Pĕsaḥ (Passover) on the fourteenth day of the new moon at evening on the desert plains of Yeriḥo (Jericho). And they ate of the stored grain of the land on the morrow after the Pĕsaḥ (Passover), unleavened bread and roasted grain on this same day.” (Joshua 5:7-11)

Circumcision of Heart and Flesh

This hidden detail emphasizes that mere circumcision of the flesh does not equate to a circumcised heart. Had the people truly opened their hearts to Yah, they would not have rebelled, thus avoiding the consequence of spending 40 years wandering in the desert as goyim. Throughout those years, the Passover meal was honored only by a select few in the wilderness—those who possessed both circumcised flesh and a circumcised heart. It is a poignant reminder that true devotion requires more than outward signs; it demands an inner transformation.

“And you shall circumcise the foreskin of your heart, and harden your neck no more.” (Deuteronomy 10:16) 

 P.S.

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