Mitzvos 1-3 of the 613 Mitzvos
Mitzvah 1: The Commandment of Procreation
The commandment of procreation: [Parashat] Bereshit contains one positive commandment, which is the commandment to procreate, as stated (Genesis 1:28), “And Hashem blessed them and told them to procreate.”
The fundamental reason for this commandment is that the world should be populated (Gittin 41b), because Hashem wants the world to be inhabited, as it says (Isaiah 45:18), “I did not create it to be empty, but rather formed it to be inhabited.” This is a great commandment, through which all other commandments are fulfilled, as [the Torah] was given to humans and not to ministering angels (Berakhot 25b).
The details of this commandment – when a man is obligated to fulfill it, how many children he needs to have, which other commandments he is exempt from while pursuing procreation, and all other related details – are explained in the sixth chapter of Yevamot and in Berachot. (See Shulchan Arukh, Even HaEzer 1 and Orach Chaim 70:3.)
This commandment applies in all places and at all times (Kiddushin 36b), and a person must fulfill it when they reach the appropriate age, which is the age that the Sages (Avot 5:21) designated for marriage. This commandment is not required of women. Anyone who neglects it violates a positive commandment, and their punishment is very severe (Kiddushin 29b), as they demonstrate that they do not wish to fulfill Hashem’s desire to populate His world.
Mitzvah 2: The Commandment of Circumcision
The commandment of circumcision: [Parashat] Lekh Lekha contains one positive commandment, which is the commandment of circumcision, as stated (Genesis 17:10), “This is My covenant which you shall keep, between you and Me, and with your descendants after you, circumcise all males.” This commandment is repeated in the Order of Isha ki Tazria, as stated (Leviticus 12:3), “And on the eighth day circumcise the flesh of his foreskin.” Many commandments are repeated throughout the Torah, and all repetitions are necessary, as the Sages explained (Shabbat 132a and Shabbat 135a). The essence of this commandment is that we remove the foreskin covering the head of the organ and then tear the membrane beneath it so that the glans is exposed. As those who understand know, the completion of human form comes through the removal of this excess foreskin.
The root of this commandment is that Hashem wanted to establish in His nation, whom He set apart to be called by His name, a permanent physical mark to distinguish them from other nations in their bodily form, just as they are distinguished in their spiritual form, whose paths are different. He established this distinction in the “golden fountain,” as this represents the source of human existence, besides completing the physical body as mentioned. Hashem wanted to complete His plan with the chosen nation. He wanted humans to complete the creation of their bodies, as He did not create them complete from birth, to indicate that just as the completion of their physical form is in their hands, so too is the completion of their spiritual form through refining their actions.
The laws of this commandment – who is responsible for circumcising infants and slaves, both homeborn (a Canaanite slave born to a maidservant in a Jewish household) and those purchased (meaning a Canaanite slave acquired from birth), and the differences between them; when it overrides Shabbat and holidays; which infants have their circumcision delayed beyond eight days; and other details – are all explained in Chapter Nineteen of Shabbat and Chapter Four of Yevamot. In Shabbat, it explains that the one performing the circumcision recites the blessing, “Blessed are You, Lord our Hashem, King of the universe, Who has sanctified us with Your commandments, and commanded us concerning the circumcision.” The father of the child – or the court when there is no father present – recites the blessing, “Blessed are You, Lord our Hashem, King of the universe, Who has sanctified us with Your commandments, and commanded us to bring him into the covenant of Avraham, our father.” Those present respond, “Just as he has merited circumcision, may Hashem grant him merit for the wedding canopy and for good deeds.” (See Shulchan Arukh, Yoreh Deah 260-266.)
This commandment applies in all places and at all times. Women are not obligated regarding the circumcision of their sons (Kiddushin 29a); only the father – or the court when there is no father present – bears this responsibility. Anyone who violates this commandment and does not circumcise himself upon reaching the age of punishment – which is thirteen years and one day – violates a positive commandment each day he remains uncircumcised. If he dies uncircumcised by choice, he is liable for spiritual excision. However, a father is not liable for spiritual excision for not circumcising his son (Shabbat 133a), though he does violate a positive commandment. Among all the Torah’s positive commandments, only this and the offering of the Pesach sacrifice carry the penalty of spiritual excision when neglected (Keritot 2a).
Mitzvah 3: The Prohibition of Eating the Sciatic Nerve
[Parashat] Vayishlach contains one negative commandment, which is the prohibition against eating the sciatic nerve, as stated (Genesis 32:33), “Therefore the Children of Israel shall not eat the sciatic nerve.” This phrase “they shall not eat” is not merely part of the narrative, meaning that because this happened to our forefather, his descendants avoid eating that nerve. Rather, it is a divine prohibition from Hashem that they shall not eat it.
The fundamental reason for this commandment is to remind Israel that although they will endure many hardships in exile at the hands of nations and the descendants of Esav (i.e., the Christians), they should trust that they will not perish, but rather their descendants and name will endure forever, and their redeemer will come to save them from their oppressor. By constantly remembering this through the commandment that serves as a reminder, they will remain strong in their faith and righteousness forever. This symbolism comes from the fact that the angel who fought with our forefather Yaakov – who according to tradition (Bereshit Rabbah 78) was Esav’s guardian angel – wanted to eliminate Yaakov and his descendants from the world but could not defeat him (Genesis 32:26), though he did cause him pain by injuring his thigh. Similarly, Esav’s descendants cause pain to Yaakov’s descendants, but ultimately, the latter will be saved from them. Just as we find (Genesis 32:32) that the sun shone to heal our forefather and he was relieved of his pain, so will the sun of the messiah shine and heal us from our pain and redeem us speedily in our days, amen!
The laws of this commandment – which nerve is prohibited; the requirement to remove it and its surrounding area; to which animals it applies; who is trusted regarding its removal; and other details – are explained in the seventh chapter of Chullin. (See Tur, Yoreh Deah 65.)
This commandment applies in all places and at all times to both males and females. Anyone who violates it by eating an entire sciatic nerve, even if it is less than an olive’s volume – or eats an olive’s volume from a large sciatic nerve – receives lashes as punishment. (See Chullin 96a.)