I thought of a fantastic way to resolve this apparent contradiction based on a vital principle that is taught over and over again in the works of the Maharal. He explains why HKB”H gave Yisrael the mitzvah of milah specifically on the eighth day after a child is born. The number seven is associated with the natural order of creation, which HKB”H established during the seven days of creation. In contrast, the number eight, which is greater than the number seven, is associated with divine supervision and management that is supernatural—that defies the laws of nature. Therefore, HKB”H gave us the mitzvah of milah on the eighth day. The foreskin was created naturally; removing it is supernatural; it alters the child’s natural anatomy. Correspondingly, “midah k’neged midah,” for performing this mitzvah, we are granted an existence that defies the laws of nature.
With this understanding, the Maharal, in Gevuros Hashem (Chapter 47), interprets the statement in the Midrash (Yalkut Shimoni, Beshalach, 241) explaining why Shiras HaYam begins with the word "אז" (Shemos 15, 1): "אז ישיר משה ובני ישראל״—the letter “aleph” equals one; the letter “zayin” equals seven; thus, they equal eight. Moshe said that in the merit of the mitzvah of “milah” which was given to be performed on the eighth day, the sea split. We express praise with the word א"ז. The Maharal explains that the miracle of Krias Yam Suf was a supernatural event. Therefore, it required the merit of a supernatural mitzvah, namely, the mitzvah of “milah,” which is performed on the eighth day. In other words, in the merit of the mitzvah of milah, supernatural events occur on our behalf.
This also explains magnificently why it is impossible to attain the wisdom of the Torah without the merit of the mitzvah of milah. As the Midrash explains (S.R. 30, 12) regarding the passuk (Shemos 21, 1):
“And these are the ordinances.” This is to be understood in light of what is written (Tehillim 147, 19): “He relates His words to Yaakov.” Once Aquilas said to the emperor Hadrian, “I wish to convert and to become a Jew.” He (Hadrian) said to him, “You seek a relationship with this nation?! How much have I degraded it! How many of its people have I killed! To this lowliest of nations, you wish to be part of?! What did you see in them that makes you want to convert?”
He (Aquilas) replied to him, “Even the simplest of them knows how HKB”H created the world; what was created on the first day; and what was created on the second day; and how many years have elapsed since the world was created; and what sustains the world; and that their Torah is the truth!” He (Hadrian) said to him, “Why don’t you learn their Torah but do not get circumcised.” Aquilas said to him, “Even the wisest person in your kingdom, and even if he is a venerable man of one hundred years, he is unable to study their Torah if he is not circumcised. For it is written, ‘He relates His words to Yaakov, His statutes and His judgments to Yisrael. He did not do so for any other nation.’ And to whom (did He relate the Torah)? Only to the children of Yisrael.”
This intriguing conversation can be explained based on what the Maharal writes in Ner Mitzvah on Chanukah. As explained, the mitzvah of milah is performed on the eighth day, because it is supernatural. The Torah is also supernatural. Therefore, after the exodus from Mitzrayim, HKB”H did not give Yisrael the Torah immediately. Instead, they were commanded to count seven weeks (Devarim 16, 9): "שבעה שבועות תספר לך"—corresponding to natural world that was created in seven days. Only after seven weeks, on the fiftieth day, akin to the number eight that follows the number seven, were they given the Torah, which is above and beyond the realm of nature.
Although it is obvious, we can explain why the Torah transcends nature based on a passage in the Midrash (B.R. 1,1) related to the passuk (Bereishis 1, 1): "בראשית ברא אלקים את השמים ואת הארץ". HKB”H would look in the Torah and create the world. Therefore, the Torah states, “‘Bereishis’ G-d created (the heavens and the earth).” The word “Reishis” refers to nothing other than the Torah. In other words, with the Torah, which is called “Reishis,” G-d created the universe.
A similar teaching is found in the Zohar hakadosh (Terumah 161b): "קודשא בריך הוא אסתכל באורייתא וברא עלמא"—HKB”H looked in the Torah and created the world. Now, seeing as the entire natural world was created with the Torah as its blueprint, it is obvious that the Torah itself is above and beyond nature. This explains very nicely why Aquilas the proselyte told the emperor Hadrian that it is impossible to attain the wisdom of the Torah, which transcends the realm of nature, without first performing the mitzvah of milah, which also transcends the realm of nature.
