Parashat Hashavua: More Mila than Brit? | Rabbi Yossef Carmel | Beit Midrash

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קטגוריה משנית

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Parashat Hashavua Series'Library Piskei Din (Hebrew)Test Yourself

Our parshiyot continue the theme of purity and impurity in living things. In the midst of the transition from discussion of impurity of the animal world (in Shemini) to impurity that comes from the human body (Tazria & Metzora), it discusses purity and impurity stemming from birth. In that context, the Torah mentions, in the only time post-matan Torah, the mitzva to circumcise baby boys on the eighth day from birth (Vayikra 12:3). The context seems surprising.
The first presentation of the mitzva of mila, to Avraham, mentions repeatedly a brit (covenant) and an ot (a sign) of the connection between Hashem and His devotees (Bereishit 17:9-14). The idea of brit is then a focus of the acceptance of the Torah at Sinai (Shemot 24:7-8; see also Bamidbar 10:33 regarding the luchot that memorialize that great event) and a covenant is made before entering the Land (Devarim 28:69). Brit mila was required to get to this point, as the "blood" of mila and Korban Pesach provided the virtue that made possible the Exodus, nationhood, Sinai, and ultimately entering the Land (Mechilta D’Rabi Yishmael, Bo 5).
After the time of Avraham, the Torah no longer uses the term brit regarding mila, but refers to it as a way to remove the undesired orla (foreskin; see also Yehoshua 5). Besides being a physical sign of covenant, mila removes the orla, which is biological tissue that represents negative spiritual forces; it needs to be removed for the boy to grow into a holy man (see Sefer Hachinuch #2). Whether an orla creates the equivalent of tumah, as Rabbi Akiva posits (see Yevamot 72b), or something else, if one does not remove the orla, even if it is not his fault, he may not eat the Korban Pesach, teruma, or ma’aser sheni. Arguably, the sanctification resulting from removing the orla is a brit mila’s major element, as opposed to the former need to symbolize the covenant.
In at least one realm of Judaism, the brit element of mila remains in full force. One who was born not Jewish was not included in the covenant that Hashem forged with the Jewish people. If such a man wants to convert, i.e., join the covenant with Hashem as a new member of Bnei Yisrael, he must perform a brit mila (Yevamot 45a).
If it is so, that the covenantal element of brit mila is not as central to the mitzva as it originally was, why does it find so much expression in the terminology, lore, and even the berachot (l’hachniso b’vrito, zocher habrit) of a brit mila? The answer may be as follows. Indeed, we have inherited britot from our forefathers (and our neshamot) who were at Sinai, but we yearn to actively, in our generation, with our own sons, do what we can do to affirm our excitement in being part of that covenant. We want a sign on our bodies to proclaim, as do our homes, our clothes, our arms and head, that we are connected to Hashem throughout our lives. Hashem enabled us to create this sign with the same act we use to make ourselves fit to take part in holy matters – by removing the orla.
May the merit of embracing our connection to Hashem give Him further reason to shine His countenance upon us and protect us from our enemies, with continued and increasing miracles.

Tazria

Parashat Hashavua