In continuing what I began to do last week in attempting to explain various aspects behind korbanot and some of the more difficult aspects of sefer vayikra, I would like to briefly talk about a specific korban this week, and then talk somewhat about korban pesach (albeit it’s in shmot).

The korban I would like to mention is the korban olah. We were first introduced to the korban olah in last week’s parsha. One of the unique things we were told about a korban olah is that the entire animal is offered on the altar. No part of the olah is ever eaten by anyone, not the baal hakorban (the person bringing it) and not the Kohanim. The Olah is left entirely for God. Many academics see this as representative of God’s distance. It is for this reason, that the notion of Reah Nihoah (sweet savour) is mentioned with an Olah --- God is distant and the smell is intended to draw him closer. This idea is very telling to a law given in this week’s parsha. In introducing additional laws about an Olah, the Torah tells us that every morning the kohen removes the ashes from the altar (terumat hadeshen), but he must not allow the fire on the altar to go out. This seems to be a law that could be applicable to any korban offered on the mizbayach. Why is it specifically inc! luded in “Zot Torat HaOlah” (this is the law of the olah)? I think the Torah is trying to teach us, is that while bnei yisrael may have associated the olah with the time’s when Gos is distant, the constant fire on the altar tells them that even when you don’t perceive God as nearby, the fire on the mizbayach is there to remind you that He is constantly dwelling within your midst.

Having, said something about this week’s parsha, I would like to now address the holiday that is about to come upon us, and speak somewhat about the korban pesach. What is the purpose of the korban pesach and why is it that we are required to bring it?

Our initial reaction is to think it’s thanking God for taking us out of Egypt. However, this doesn’t take into account that we have chag hapesach (on the 14th presumably) and chag hamatzot (the 7 days beginning on the 15th). Chag Hamatzot is meant to be a remembrance of yetziat mitzrayim, so what is chag hapesach?

Others have suggested that the korban pesach is a thanksgiving for being saved from makat bechorot (the slaying of the first born). Although, I think there is certainly an aspect of this in korban pesach, I find this explanation also inadequate for two reasons. First, why do non-first born have to bring it? Second, if it is just a thanksgiving offering, why is there such a severe punishment for not bringing it (karet – cutting off from the people).

I would like to suggest a third possibility. To do so, I would like to look at the connection between korban peasach and the one other positive mitzvah that carries a punishment of karet – brit mila (circumcision). These two mitzvot seemed to be linked together in other aspects beyond their shared punishment. In presenting the laws of korban pesach to bnei yisrael in Parshat Bo, God says, “Vhaya Hadam Lachem L’ot” (and the blood for you should be a sign). The Baal Haturim writes that the word “lachem” has the same gimatriya as mila and learns from here that on that very night, bnei yisrael performed brit mila.

Also, in chapter 5 of Yehoshua, the first two mitzvot that bnei yisrael perform upon entering Eretz Yisrael are brit mila and korban pesach. Sefer Yehoshua also tells us there that those that left Egypt had been circumcised but those born in the dessert had not been (perhaps adding some support to the Baal Haturim’s claim).

Clearly, there is a strong link between these two mitzvot. The question is what is the connection and why are they so closely linked. I think the answer can be found in sefer bereishit. At the end of pasrshat Lech Lecha, God makes two covenants with Avraham, the first is brit ben habetarim (the covenant of the parts) and the second is brit mila. I would like to suggest that korban pesach is a reentering into brit ben habetarim.

First, I would just like to point out some similarities between what occurred at brit ben habetarim and what occurred the night of the first pesach. At brit ben habetarim, Avraham laid out pieces of animals and the Torah tells us that a smoking furnace and flaming torch passed between these pieces. Similarly, God passes through Egypt on the night of the first pesach. The same word “Avar” is used to mean passing through.

Second, Avaraham is told that the fourth generation will return to the land. This could possibly be related to the four days between Bnei Yisrael selecting and acquiring their paschal lambs on the 10th of Nissan and slaughtering them on the 14th.

Most telling of this connection is the promise made with Brit Ben Habetarim, that Avraham’s descendants will be made into slaves in a foreign land, the nation that oppresses them will be judged, and they will return to Eretz Yisrael. This covenant is what is about to be fulfilled on Pesach.

R’ Menachem Liebtag suggests this as the reason of Brit Ben HaBetarim’s presence in the Haggadah (the V’hee Sheamda is referring to brit ben habetarim).

In conclusion, I would say that on the 14th of Nissan, we celebrate reentering into the covenantal relationship of Avraham with Hakadosh Barukh Hu, both through brit mila and korban pesach (the symbol of brit ben habetarim). As a result of our entering into these covenants, God was obliged to take us out of Egypt the following day for which we celebrate chag hamatzot.

This also explains why both korban pesach and brit mila both carry a punishment of karet for failing to do them. Chazal explain that in essence by refusing to do these two mitzvot, one is effectively cutting himself off by refusing to enter into this relationship with God.

This Pesach, I hope that we can remember our unique and special relationship with God and renew that covenant from now and all generations to come.

Have a chag kasher v’sameach.