What’s the Point of Circumcising a Child When He’s Only Eight Days Old?

A Timeless Commandment with Enduring Power

The mitzvah of brit milah is one of the most important mitzvot (Divine commandments) in the Torah. Avraham, the very first Jew, was the first one commanded to perform this mitzvah, at the age of 99! This mitzvah marked the beginning of an everlasting covenant between him, his descendants, and God.

Failure to circumcise one’s son is considered to be a grave violation. In fact, it is one of a handful of mitzvot that carries the spiritual penalty of karet, or severance from the Jewish people. For this reason, throughout history Jews have risked their lives to fulfill this mitzvah. For generations, hostile regimes like Greece, Rome, and others recognized brit milah as a cornerstone of Jewish identity and actively sought to eliminate it. And yet, despite the hardship, Jewish parents held fast and continued to mark their sons with the sign of the covenant.

The Power of a Covenant

A covenant is more than a promise. It is a deep, binding connection between two parties that holds even in times of crisis. Unlike casual friendships that last only as long as the feelings are mutual, a covenant is meant to endure. Even if there is rupture or pain, the covenant remains, and reconciliation is always possible. This is what brit milah represents. It is an unerasable mark on the body that seals the permanent bond between the Jewish people and God.

The World Wasn’t Meant to Be Perfect

But why is this covenant marked by the act of removing the foreskin? Couldn’t the covenant have been substantiated in a less physical or painful way?

The Midrash tells the story of Turnus Rufus, the Roman governor during the Bar Kochba revolt (approximately 135 CE) who challenged Rabbi Akiva on this very point:

“Whose creations are more beautiful,” he challenged Rabbi Akiva, “those of God or man?” Turnus Rufus expected Rabbi Akiva to answer that God’s creations were obviously superior and thus admit that circumcision, which alters the natural body, was offensive to God’s Divine design. This worldview was central to the Greek and Roman approach to aesthetics that idolized the human body and outward appearance.

But Rabbi Akiva didn’t follow this script. Instead, he answered that human creations are more beautiful. To illustrate his point, he presented Turnus Rufus with two bowls, one filled with raw wheat, the other with freshly baked loaves of bread. Though wheat in its natural form is God’s creation, we don’t eat raw wheat. Instead, wheat must be refined, processed, and transformed for human consumption. The bread represents humanity’s contribution to the world. We are meant to partner with God in improving the world.

This is the heart of the debate: Is nature sacred and untouchable, or is it raw material waiting to be elevated?

Rabbi Akiva’s answer is clear. God, though perfect, created an imperfect world so that human beings could refine it. We are not meant to passively accept ourselves as we are, but to engage in ongoing self-improvement, physically through brit milah and spiritually through our choices and character.

A Widespread Practice with Spiritual Depth

While circumcision is common in various cultures, including among Muslims, Coptic Christians, and various populations in the United States and South Korea, in Judaism, its meaning is deeply spiritual. In Judaism, circumcision is not merely about tradition or hygiene. It has nothing to do with medical needs or concerns. It is a mitzvah from the Torah that expresses the deepest possible bond with God. That’s why Jews across generations have wholeheartedly embraced brit milah, despite the hardship and adversity.

With that, it is instructive to note that scientific research points to multiple medical benefits of early circumcision. For example, the Center for Disease Control and Prevention (CDC) reported in 2010 and 2014 that early circumcision reduces health risks and confers immediate and lifelong protection against numerous medical conditions.

Medical studies also highlight the unique timing of the eighth day. Dr. Ayala Avrahamov, in her article “Clotting Disorders in Newborns” (Assia Journal, Vol. 3), explains that blood clotting depends on the proteins produced in the liver. During the first few days of a baby’s life, the liver is not yet mature and cannot support surgery. By the eighth day though, the baby’s liver functions more efficiently and produces enough clotting factors to support minor surgery.

A well-known 1953 pediatric study (Holt and McIntosh, Holt Pediatrics, pp. 125—126) found that before the eighth day of life, clotting levels are insufficient, but by day eight, they peak at 110% of the normal lifelong level, offering a uniquely optimal time for circumcision. This remarkable timing aligns with the Torah’s command, underscoring the Divine wisdom behind the mitzvah.

Less Pain, Faster Healing

What about the pain? Dr. Daniel Shinhar, head of Pediatric Surgery at Sheba Medical Center, explains that older infants or children actually suffer more than an eight-day-old infant. As the nervous system matures and blood vessels become larger, the procedure becomes more painful and prone to bleeding. At eight days old, the baby’s clotting capacity is high while his pain sensitivity remains relatively low.

The Rambam (Maimonides) made a similar point centuries ago in The Guide for the Perplexed (Part III, Chapter 49) and explained that a baby’s tender skin and undeveloped imagination reduce his sense of pain. Infants heal quickly and are spared the psychological apprehension and anxiety often experienced by older children or adults ahead of a medical procedure.

A brit milah is a joyous occasion that marks the moment a new soul joins the eternal Jewish people. This is certainly a lifecycle event that warrants celebration.

Moreover, if we were present as an infant underwent life-saving surgery, our sense of compassion for the child’s momentary discomfort would be outweighed by the deeper emotion of joy knowing that the child’s life was saved. The same is true of a brit milah. The baby’s brief cry is nothing compared to the gift he receives: becoming part of something greater, something eternal.

Mohel or Doctor?

Some people assume that a doctor-performed circumcision is more professional or safer than a circumcision performed by a traditional mohel. This is not necessarily the case. In the Orthodox Jewish community, certified mohels undergo extensive training and have considerable hands-on experience performing circumcisions safely and in accordance with halacha (Jewish law).

While more and more physicians offer circumcision services these days, it’s important to distinguish between medical expertise and halachic training. A doctor is not automatically a qualified mohel, and unless he is also certified to perform a halachically valid brit milah, the brit may not meet halachic standards.

So-called “medical circumcisions” performed by secular or non-Jewish doctors often neglect key halachic elements, such as performing the brit on the correct day, reciting the necessary blessings, avoiding halachically prohibited tools or anesthetics, or simply ensuring that the intent and procedure are aligned with Jewish law. In some cases, individuals grow up unaware that their circumcision was halachically invalid.

That’s why it’s essential to ensure that the mohel, whether a physician or not, is not only skilled in performing the procedure but also properly trained and certified in both the technical and halachic aspects of brit milah.

At its core, brit milah is not about inflicting pain on the body. It’s about completing the soul. It’s not a tribal custom or antiquated cultural ritual, but rather a transcendent commitment and the mark of eternal identity, carved in flesh and carried in soul.