(a) What does "Bar Kaparah" mean? Kaparah (Atonement?) for what? e.g. in the following:
>>>1) ARE "ARELIM" ALWAYS ABLE TO CIRCUMCISE THEMSELVES?
QUESTION: Rabah and Rav Chisda argue concerning a case of one who
slaughters the Korban Pesach having in mind that it should attain Kaparah for non- owners of the Korban who are Arelim (uncircumcised people). Rabah says that the Korban is Kosher, since a Machshavah that the Korban will atone for a non-owner who is not a Bar Kaparah -- who is intrinsically unable to gain Kaparah from the Korban, such as an Arel -- does not invalidate the Korban.
Rav Chisda, on the other hand, holds that an Arel is a Bar Kaparah, since he could circumcise himself and thus be fit for Kaparah. Only a person such as a non-Jew is entirely unable to get Kaparah from the Korban.<<<
What is this Kaparah?
If a person is Patur, like an Arel whose brothers dies from the
circumcision - he does not need any Kaparah!
(b) Another kind of "Arel" is a person who has a Yelid-Bayit whom he did not circumsize - if I recollect correctly such a person also may not partake in the Korban Pessah. In this case he is surely Hayyav, and is a Bar Kaparah, but is Halachically and Arel.
BiVracha,
Yeshayahu HaKohen Hollander
(a) When the Gemara discusses the Korban being brough to attain Kaparah for the person bringing it, it does not mean that the person has a specific Aveirah for which the Korban achieves Kaparah. Rather, it means that the Korban is Meratzeh , or effective, for that person (fulfilling his obligation, and bringing him favor in the eyes of Hash-m).
(The term "Kaparah," or "l'Kaper," is a general term used to refer to the Korban being effective, even one which does not come to attain atonement. Bar Kaparah, in this sense, means "one who is fit to bring the Korban Pesach.")
(b) I don't believe that the term "Arel" is used to describe someone who has a son whom he did not circumcise. He is forbidden to eat the Korban Pesach not because he is an Arel, but because the Torah states that this is one of the stipulations to be permitted to participate in the Korban Pesach (Shemos 12:42).
As far as whether such a person is a Bar Kaparah, I see no reason to assume that the argument between Rabah and Rav Chisda will not apply there as well. Rabah will say he is not a Bar Kaparah, since at present he is not fit to bring the Korban, while Rav Chisda will consider him a Bar Kaparah since he may correct the problem and circumsize his children.
Be well,
M. KORNFELD