As a prelude to the laws of the Metzora the Torah raises the concept of tum’at leidah. Within this discussion lies the commandment to circumcise one’s son eight days after his birth. Circumcision, the indispensable tradition of the Jewish nation, has its roots in the covenant framed between God and Avraham. The Book of Bereishit describes the exemplary manner in which Avraham carried out God’s will. It is from Avraham’s passion to meet his creator’s demand in a timely fashion that the idea of zerizin makdimin l’mitzvot is introduced. Let us analyze a few instances of where this principle has been applied in regards to brit milah.

The Meiri, on Mesechet Yoma, says that the entire eighth day is fit for performing brit milah. However, it is preferable to circumcise the boy in the morning so that it shouldn’t appear as if the father is being negligent in his conduct of the mitzvah on account of compassion for his son. In this domain it is pronounced that zerizin makdimin l’mitzvot should be incorporated when one wants to affirm his enthusiasm and full heartedness in compliance with a mitzvah.

Late one evening the Noda B’Yehuda received a she’elah from his grandfather concerning the timing of a brit milah (Noda B’Yehuda 166). The text went as follows: “If a baby is not circumcised on the eight day due to illness, yet the child recovers by the ninth day, can the father of the boy postpone the brit milah until Erev Pesach in order that the firstborns may have a se’udat mitzvah to avoid fasting?” The Noda B’Yehuda answered that this remedy would be an egregious violation of zerizin makdimin l’mitzvot and therefore is prohibited. We can see that the Noda B’Yehuda felt that “zerizin” is not just an etzah tova, but even a d’var halachah. 

Rav Asher Weiss, in his great work the Minchat Asher, offers a fascinating illustration of the principle of zerizin makdimin l’mitzvot. If one has twins and A is born during bein hashmashot (twilight) and B is born at night, which boy should be circumcised first? The dialectic as to which child should be circumcised first centers around the concept of zerizin makdimin l’mitzvot. On one hand A’s brit milah would have to be on the ninth day, rather than on the eight day, since the baby was born during twilight. However, he was born first and therefore perhaps we should hurry to perform the mitzvah and circumcise him before B. Rav Asher Weiss quotes the D’var Avraham as saying that of course the first child born is circumcised first, since the mitzvat aseh to circumcise this child is being neglected every moment that it is postponed thereby violating zerizin makdimin l’mitzvot. However, the Yad Eliyahu contends that B is circumcised first since this milah is more common and it is better to perform a mitzvah at the proper time. It is a hidur mitzvah to complete a commandment in its proper time. Through this illustration we are introduced to a difficult contrast between the hidur mitzvah of performing mitzvot at the proper time and the halachic principle of zerizin makdimin l’mitzvot. 

Rav Yaakov Shmuel Shtark clarifies why it is phrased zerizin makdimin l’mitzvot as opposed to zerizin makdimin b’mitzvot. The point being stressed is that while it is very commendable to prepare and plan for a mitzvah as quickly as possible, one must be careful to execute each mitzvah fervently and cautiously. Zerizin makdimin l’mitzvot should not be used as a point to expedite the actual process of the mitzvah, ergo making it appear as a burden upon the individual. Rather, the preparation should be completed as soon as possible so that the actions of the commandment can be done with passion and enthusiasm. 

Directly after the passage mentioning the circumcision of Avraham, the Torah elaborates that Avraham sat at the entrance to his tent in the heat of the day. Rashi (Bereishit 18:1) explains that Avraham was sitting at the entrance to his tent so that he could invite any potential guests that may appear under the hot desert son. Therefore, God visited Avraham in the desert so that he would not be distressed that did not have any guests to help. Rav Moshe Feinstein asks an insightful question: Why was Avraham pained that he couldn’t serve any guests? If there are no guests present then there is no obligation of hachnasat orchim! Rav Moshe likens this to one who is troubled during the week that it is not Shabbat today. He answers that even though there was no obligation for Abraham to invite guests, he was still pained at this loss due to his great love and desire to do mitzvot. It is like a person who is hungry on a fast day. Why should he be hungry if there is no way that he can eat? The answer is that his body still desires to eat even though he cannot right now. So too the soul desires to adhere to God’s will even when it cannot. The message is clear; the commandments are not just rituals that must be followed, but gifts and opportunities from our Father in Heaven that we should yearn for with enthusiasm and passion. When God consecrated this great covenant with Avraham, to circumcise every Jewish boy, it was a directive that we must impart a deep love and appreciation for mitzvot to many future generations.