The second covenant included circumcision, representing our eternal commitment to a unique way of life other nations cannot understand. Milah is called Chotam Brit Kodesh. Just as a person’s signature uniquely identifies him, Milah represents the unique signature of the Jewish people. The story of Yishmael is placed between the two covenants in Lech Lcha because Yishmael and his descendants are a nation while they are connected to their land. The connection between land and people was the theme of Brit Bayn HaBetarim for the Jew as well. However the inclusion of mitzvot in the second covenant extended our connection to Hashem and land universally, guaranteeing our eternal continuity.
The two covenants between Hashem and the people parallel the two covenants between Abraham and Hashem. The Brachot U’Klalot detailed in Parshat B’Chukotay revolve around the land being the medium of reward as well as punishment for the people’s haphazard relationship with Hashem. The Sinaitic covenant notes the respite the land will have as punishment for our ignoring Shmita and Yovel. At the end of the exile described in the Sinaitic covenant, Hashem will remember the covenant He established with the patriarchs. This refers to the Brit Bayn HaBetarim, which focused on the land/people connection.
The punishments associated with the second covenant detailed in Parshiot Ki Tavo and Nitzavim, derive from Bnei Yisrael ignoring observance of Torah and Mitzvot. This mirrors the second covenant that obligated Abraham and his descendants with a Brit Olam, an eternal covenant built on the observance of mitzvot. Moses administered an oath, Shevuah, obligating his generation, Et Asher Yeshno Po Imanu HaYom, and also future generations to participate fully in the covenant, V’Et Asher Aynenu Po HaYom. A treaty obligates both sides to abide by the specified conditions for its duration. Successive generations that were not party to the signing of the treaty must abide by it. It cannot be repealed or abrogated. The agreement we entered into with Hashem obligates us to observe mitzvot in perpetuity. The second, eternal covenant with Abraham based on observance of mitzvot is mentioned in Parshat Nitzavim. Parshat Nitzavim also invokes the language of Milah, circumcision, of the heart, incorporating Jewish uniqueness associated with fulfillment of mitzvot from Abraham’s second covenant into Moses’ covenant.
Why did the Torah link the Patriarchal covenants with those in Leviticus and Deuteronomy? Where other nations ignore their past, Judaism believes that our past and future are inseparable. Rather than viewing time as past, present and future, Judaism tells us there is only past and future. The present is merely the prism through which the future passes to transform into the rainbow colored past that we can appreciate and learn from. Our past is as alive to us as our future, we remain connected to our ancestors, past and covenants that obligate us in perpetuity. The Torah describes Mitzvat Bikurim and the verses recited by the Jew bringing Bikurim. The Jew does not simply express thanks for the harvest; he must acknowledge his history dating back to our origin as a people pursued by Laban the Aramean. He describes our suffering in Egypt and how Hashem answered our desperate cries and brought us to this day that he brought his first fruits to the Temple. While anticipating the future, the Jew is firmly rooted in a past that shapes his future. The Torah compares man to a tree whose trunk is firmly rooted in the ground, however its branches and foliage extend outward in all directions. The foliage or future can only extend if the roots, understanding our past, are deep.
There are those in the religious Jewish community who believe we must wall ourselves off and resist interaction with the outside world. While the Rav said that this approach was not wrong, it could not be effective in modern times when Jewish men and women have been trained to think critically and scientifically. We must be proud of our cutting edge methodologies for studying Talmud, the most complicated subject and discipline. The scientist recognizes that mathematics, physics, chemistry are not abstract formulas printed in a book. They represent a methodology, an approach to solving problems. The study of Torah, L’Havdil, is also a method, a way of life. The Talmud represents collected discussions of Torah ShBeal Peh among Chazal. That discussion continues to the present day and is perpetuated by each teacher/student relationship that joins in the conversation focusing on understanding the Halacha. We must protest against those groups within the Jewish community that seek to turn our prayers and way of life focused on meaningless ceremonials. They seek to uproot our uniqueness, undercutting our survival. Our best defense and offense is to develop our minds through dedicated Torah study and guide our hearts through devoted service and prayer to Hashem.