This seems to imply that when a child is circumcised after the eighth day — even when it was impossible to circumcise him earlier because the child was sick, for example, the circumcision is not considered to have been performed “at the appropriate time.” Moreover, it would appear that circumcision after the eighth day affects only the coming days, and has no retroactive effect. The father in such a case is not considered to have transgressed G-d’s commandment. On the contrary, he is forbidden to circumcise a sick child, for pikuach nefesh, a threat to life, supersedes all the Torah’s commands.
Nevertheless, the actual performance of the mitzvah is lacking. As the Rambam explains, we are permitted to circumcise a child only when he is healthy, because: “A threat to life takes precedence over everything. It is possible to circumcise [a child] afterwards, but it is impossible to ever bring a Jewish soul back [to life].”
The above conclusion is, however, unwarranted, as can be seen by a careful examination of the wording used by the Rambam, who alludes to two reasons for the delay of the mitzvah: a) “a threat to life takes precedence over everything,” and b) “it is possible to circumcise [a child] afterwards...,” i.e., the mitzvah is not nullified. The first reason states the importance of pikuach nefesh. Even if there is no possibility of performing the circumcision afterwards, the threat to life takes precedence. By adding the second reason, the Rambam implies that the mitzvah which one fulfills afterwards makes up for the previous days, and even enables one to attain the advantages of circumcision “at the appropriate time.” If the mitzvah affected only the coming days, the rationale that “it is possible to circumcise [a child] afterwards” would not be sufficient in its own right, for the uncircumsized state of the initial days would not have been corrected, and the advantage of fulfilling the mitzvah at the appropriate time would be lacking.
This is somewhat difficult to comprehend: How can a mitzvah have a retroactive effect? True, there are instances in which the Torah states that an activity will affect a previous time, but such activities are not intended to effect a new status, but rather to clarify the nature of an existing situation, or cause an act that was performed conditionally to become binding.
Because the later activity merely clarifies the previous situation, it is understandable that it can have a retroactive effect. But when an act brings about a new status, it seems logical that it can only affect the future. How then can circumcision affect the previous days?
Also, the order of the Rambam’s words raises a question: After stating “It is possible to circumcise [a child] afterwards,” the Rambam adds: “but it is impossible to ever bring a Jewish soul back [to life].” The latter phrase seems to relate more to the first reason stated by the Rambam — the preeminence of pikuach nefesh. For once it is explained that through circumcision at a later date, one can rectify the lack in previous days, it is seemingly unnecessary to state: “It is impossible to ever bring a Jewish soul back [to life].”
Revealing Our Inherent Potential
The above questions can be clarified based on a passage in Likkutei Torah which states that circumcision draws down a level of Divine light which transcends the levels attainable by mortal efforts. Such a light is drawn down only on G-d’s initiative. Nevertheless, the act of circumcision is necessary because it is only when the foreskin is removed that this light will reveal itself.
Similar concepts apply with regard to the fact that the entry of the holy soul into the body takes place through the mitzvah of circumcision. This refers to a level of soul which transcends our powers of understanding. There is no way we can tap this level through our own efforts. Instead, every Jew shares an inherent, essential bond to this level. Nevertheless, it is through circumcision that this inherent connection is revealed.
On this basis, we can understand how circumcision affects the past. For it, like the situations mentioned previously, is not bringing about a new development; it is revealing something which existed previously.
To cite another example: Teshuvah motivated by love has a retroactive effect, transforming one’s earlier sins into merits. For teshuvah does not bring about a new situation. Even at the time a person sins, his soul remains faithful to G-d, though its connection with Him is hidden. Since teshuvah brings this inner bond back to the surface, it has a retroactive effect, elevating one’s previous conduct.
Similarly, with regard to circumcision, if one does not perform the deed afterwards, the child’s inherent connection to G-d remains hidden. This runs contrary to the intent of creation as a whole, and to the purpose of that particular soul’s descent. For the purpose of creation is that a Jew should — by virtue of his Divine service — reveal the G-dly nature of his soul. But when a Jew who was not circumcised at the appropriate time circumcises himself afterwards, he reveals this inherent, [timeless] connection. Therefore this has an effect on the previous days.
