פרשת שמות תשכ"ז - משה, ציפורה ומילת הבן

GEMARA: It is taught in a baraita that Rabbi Yehoshua ben Korḥa says: So great is the mitzva of circumcision that all the merits that Moses our teacher accrued when he performed mitzvot did not protect him when he was negligent about performing the mitzva of circumcision, as it is stated: “And the Lord met him and sought to kill him” (Exodus 4:24). Rabbi Yehuda HaNasi said: Heaven forbid that Moses our teacher was neglectful of the mitzva of circumcision. Rather, this is what he said: If I circumcise the child now and depart to begin my journey, it is a danger for the child, as it is stated: “And it came to pass on the third day, when they were in pain” (Genesis 34:25), which indicates that the pain of circumcision lasts for several days and the child may be in danger while in pain. If I circumcise him immediately and wait three days and only then embark on the journey, this is problematic, as the Holy One, Blessed be He, said to me: “Go, return into Egypt” (Exodus 4:19), i.e., go immediately. For these reasons Moses did not circumcise the child immediately, but no neglect existed on his part. But according to this explanation, for what reason was Moses punished? Because he was occupied with lodging first and did not immediately perform the mitzva of circumcision, as it is stated: “And it came to pass on the way at the lodging-place” (Exodus 4:24).

Rabban Shimon ben Gamliel says: It was not Moses our teacher that Satan wanted to kill, but rather, that infant who was not circumcised, as it is stated: “Surely a bridegroom of blood are you to me” (Exodus 4:25). Go out and see: Who does it make sense would be the one that is called the bridegroom in this instance? You must say this is the infant, since he is the one who entered the covenant of Abraham by means of the circumcision.

And it came to pass on the way at the lodging-place, that the LORD met him, and sought to kill him.

ויבקש המיתו AND HE SOUGHT TO PUT HIM TO DEATH — the angel sought etc., because he had not circumcised his son Eliezer; and because he had showed himself remiss in this, he brought upon himself the punishment of death. It has been taught in a Boraitha (Nedarim 31b): Rabbi José said: God forbid that this was so; Moses had not been remiss in this duty; but he thought, “If I circumcise him and immediately proceed on the journey, the child’s life will be in danger for three days. If, on the other hand, I circumcise him and wait three days — the Holy One, blessed be He, has commanded me, “Go return to Egypt!” Consequently, he obeyed His command, intending to circumcise the child as soon as the opportunity presented itself. There was therefore no remissness on his part; why, then, was he threatened with punishment? Because he busied himself with the affairs of the lodging place first, (i. e. because when he arrived at the inn he troubled himself first about eating and drinking. He should first have circumcised his son. Being now so much nearer Egypt, the danger that follows upon the circumcision was not so great, since the interval of time between the operation and his arrival in Egypt was now shorter than if he had circumcised him before he set out on the journey). See this in Treatise Nedarim. — The angel became a kind of serpent and swallowed him (Moses) from his head to his thigh, spued him forth, and then again swallowed him from his legs to that place (the membrum). Zipporah thus understood that this had happened on account of the delay in the circumcision of her son (Nedarim 32a; cf. Exodus Rabbah 5:8).

And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born.