But how do you BECOME ready?

Our exploration starts in Bereshit Rabbah, a classic collection of rabbinic interpretations of the Book of Genesis. Here, in section 49, we find a fascinating discussion about just such a secret: the covenant of circumcision, the brit milah.

The text opens with a powerful verse from Psalms 25:14: “The secret of the Lord is [revealed] to those who fear Him, and His covenant to inform them.” But what is this "secret of the Lord?" The Rabbis tell us it's brit milah. Think about that for a moment. Why this particular ritual?

According to this Midrash, God didn't reveal this covenant from the time of Adam until twenty generations later, when Abraham arrives on the scene. It's then, in Genesis 17:2, that God says, "I will establish My covenant between Me and you.” God essentially tells Abraham: ‘If you become circumcised, you will receive the sod – the secret – of the Lord.’

But it gets even more interesting. The Midrash delves into the numerical value of the Hebrew letters in the word sod: Samekh (60), vav (6), and dalet (4), which add up to 70. And that number, 70, is significant. God says that through the merit of circumcision, He will bring forth seventy descendants from Abraham, just as Deuteronomy 10:22 states: “With seventy people, your ancestors descended.” From those seventy would come seventy elders (Numbers 11:16), and from them Moses, who, according to the Midrash, expounded the Torah in seventy languages (Deuteronomy 1:5). All thanks to the power of the brit.

The text implies that the power of circumcision ripples outwards, impacting generations and enabling profound understanding.

But how did Abraham actually perform the circumcision? The Midrash paints a vivid picture. Abraham asks, "Who will circumcise me?" God replies, "You, yourself." Abraham, being 99 years old at this point, picks up a knife, hesitates, and then… God extends His hand to help! Nehemiah 9:7-8 says that God "made the covenant with him,” not just to him. This, the Rabbis suggest, teaches that God was literally holding Abraham’s hand. What an intimate image!

The Midrash then explores the idea that access to God's secrets is earned through righteousness. Initially, the "secret of the Lord" was available to all who feared Him. Later, it was restricted to the upright (Proverbs 3:32), and eventually, only to the prophets (Amos 3:7). But Abraham? He embodies all three qualities! He's God-fearing (Genesis 22:12), upright (Song of Songs 1:4), and a prophet (Genesis 20:7).

The text uses several analogies to illustrate this special relationship. One compares God to a king who consults his close friend before making decisions, even about his own property. Another compares God to a king with three close friends: Adam, Noah, and Abraham. The first two were banished or imprisoned, but Abraham, the most beloved, is always consulted.

Rabbi Shmuel bar Naḥman offers another analogy: a king who always seeks the advice of his senior advisor. God appointed Abraham as a "father of a multitude of nations" (Genesis 17:5), so shouldn't God consult him before judging even Sodom and Gomorrah? The Midrash suggests that Abraham’s understanding was incredibly vast. Rabbi Aḥa even says Abraham knew the laws of joining courtyards on Shabbat, even though they are rabbinic in origin! Rabbi Pinchas says he knew the future name of Jerusalem. According to Rabbi Berekhya, Rabbi Ḥiyya, and other Rabbis, Abraham even understood the new halakha (Jewish law) that God introduces daily in the supernal court, based on Job 37:2.

So, what does this all mean for us? Is it just an ancient story about a ritual performed long ago? Or does it offer a deeper insight? Perhaps it suggests that true understanding, true connection with the Divine, requires dedication, courage, and a willingness to enter into a covenant – to make a commitment, even when it's difficult. Maybe, just maybe, the secrets of the universe are waiting to be revealed to those who are willing to reach for them, hand-in-hand with something greater than themselves.