On this basis, we can understand why, after giving the two reasons spoken of previously, the Rambam adds: “It is impossible to ever bring a Jewish soul back [to life].” In addition to the obvious meaning of the phrase, it also explains why, when a child is circumcised after the appropriate time, the act has a retroactive effect.
A Jew’s connection with G-d continues at all times, regardless of his conduct, as it is said: “Regardless, they are My children; to exchange them for another nation [heaven forbid] is impossible.” With the words “It is impossible to ever bring a Jewish soul back,” the Rambam alludes to another act that can never be retracted: G-d’s covenant with the Jewish people. Moreover, this covenant does not merely involve the nation as a whole; it affects every individual Jew. G-d has bound Himself to every individual Jew with a bond that cannot be retracted, for G-d loves every Jew with essential love. As the Baal Shem Tov would say: “Every Jew is cherished by G-d like an only child born to his parents in their old age; indeed, he is even dearer to Him.”
The universe was created “for the sake of the Jews, who are called ‘first.’” This applies not only with regard to the Jewish people as a whole, but with regard to every individual. The intent of the creation as a whole depends on every individual Jew, and therefore “everyone is required to say: ‘The world was created for me.’” This is why someone who saves one Jewish soul is considered to have saved the entire world. For when a lack is experienced by one Jew, the entire world is effected.
“It is impossible to ever bring a Jewish soul back,” and the bond between G-d and every Jew is always completely intact; all that is necessary is that it be revealed. For this reason, “It is possible to circumcise [a child] afterwards,” and there will be a retroactive effect, because circumcision reveals the connection to G-dliness which exists at all times, even before the circumcision.
