Following this sublime path, we can now proceed to unravel the puzzling words of Chazal concerning the dispute between Shabbas Kodesh and the mitzvah of milah as to which is greater. At first glance, it appears that the answer is obvious. As explained, HKB”H established Shabbas as the seventh day of creation to complete and fix the world of nature. Whereas HKB”H established the day of the milah to be the eighth day, transcending the world of nature created in seven days. Seen from this perspective, it seems clear that the mitzvah of milah, which elevates us above nature, is superior.
Yet, this fact did not deter Shabbas. She continued to protest: “I am greater than you; for He rested from His work on me.” She argued based on the fact that it is impossible to climb a ladder without going up one rung at a time. Similarly, it is impossible to ascend to the supernatural world represented by the number eight without first amending the natural world created in seven days. Thus, it turns out that our ability to transcend the world of nature via the mitzvah of milah on the eighth day is totally thanks to the mitzvah of Shabbas.
This explains very nicely the teaching in the aforementioned Midrash. HKB”H gave us the mitzvah of milah on the eighth day, so that the newborn baby boy would be exposed to the kedushah of Shabbas prior to undergoing the mitzvah of milah. For, as explained, the day of Shabbas is a tikun for the natural world. So, only after being subjected to its kedushah, is it possible for the newborn to fulfill the mitzvah of milah on the eighth day and transcend nature.
After considering both sides of this dispute between mitzvas Shabbas and mitzvas milah, it seems reasonable to apply the well-known principle of (Eiruvin 13b): "אלו ואלו דברי אלקים חיים הן"—both are the words of the living G-d, i.e., both represent divine truth. On the one hand, the mitzvah of milah overrides the mitzvah of Shabbas, and is associated with supernatural transcendence. On the other hand, the milah is performed on the eighth day, so that the kedushah of Shabbas and its tikun of nature will prepare the newborn for this transcendence. Thus, they both have legitimate claims to the title of superiority.
We can now comprehend the profound statement of Shlomo HaMelech in sefer Koheles elucidated by the Yalkut Shimoni above: "תן חלק לשבעה, אלו שבעת ימי שבת"—it is essential to first wait seven days to ensure that the kedushah of Shabbas will provide a tikun for the natural order of the world that was established during the seven days of creation; "וגם לשמונה, אלו שמונת ימי המילה"—because that will enable a Jew to transcend nature in the merit of the mitzvah of milah.
