So, before I begin my weekly search for meaning in a Biblical verse, I would like to reassure you (and me) about Jewish sacrifices. The Mishne in Pirkei Avot (chapter 5, mishne 5) states that ten miracles took place in the Temple. The first three interest me: 1) no woman ever miscarried from the smell of the sacrifice meat, 2) no sacrifice meat ever went rotten, 3) and no fly was ever seen in the slaughter area. I believe that our sages are informing us that the beit hamikdash with all its ceremonies was always impressive, never gross. The dignity of man and beast was maintained. We may continue to pray for the speedy rebuilding of the Temple without qualm.

In our parsha we have a verse whose syntax has spawned many comments. "Speak to the Children of Israel, and say to them, 'a man when he will sacrifice from (amongst) you a sacrifice to God...'" The two points that are discussed are the use of the word for 'man', namely 'adam', and the word order. Why doesn't the verse state more clearly "when a man of you will sacrifice"? Why is the 'from you (mikem)' separated from the noun to which it is connected? Also, the format is repetitive.

First of all, let me state a general rule. When a mitzvah is given conditionally, we are discussing a non-obligatory precept. Here the verse says 'when (kee) a man will bring' so it is conditioned on his desire to sacrifice, no obligation is upon him. In our case the Rashbam (Rav Shmuel ben Meir, Rashi's grandson) specifies that we are discussing a volitional sacrifice. So, please, keep in mind that many of the positions we will present are only valid for voluntary sacrifices.

Reb Yonatan Eibeshitz explains that Hashem commands mitzvot for the purpose of guiding our development to emulate Him. We are to be merciful, kind, etc. because He is. So, Reb Yonatan asks where do we see Hashem bring a sacrifice? Where is this element of emulation in the mitzvah of sacrifices? In response, he declares that the deaths of Nadav and Avihu, the children of Aharon (Vayikra, chapter XI) as the paradigm for sacrifices. They were pure and free of blemish. We sacrifice from the choice of our flocks, because so does He. After this general comment on sacrifices, Reb Yonatan explains the use of the term 'adam' for man in our verse. On the divine throne above the chariot as described in the first chapter of Yechezkel are carved four faces: man, ox, lion, and eagle. The emphasis on man, 'adam', is to inform us that our intent in bringing this sacrifice is based in our human thought process. There is no animal or foolish intent. Ultimately we must sacrifice the animal. We often think that we have much in common with the beast (and we do), but at some point the Torah, Hashem and our soul require us to part company.

The Izhbitzer in the Mei Hashiloach tells us that the verse is concerned about the attitude of the sacrificer. We don't want to say 'when one of you bring', because that may imply that the benefactor is someone who considers himself exalted or better than others. Sacrifice is an act of contrition, humility.

The Kli Yakar is also concerned for the attitude of the person bringing the sacrifice. He says that the two literary problems (word order and 'adam') are to prevent us from stumbling into the errors of the original sacrificers. In the fourth chapter of B'reishit when Kayin (Cain) and Hevel (Abel) bring their offerings to Hashem each one is guilty of a shortcoming. Kayin doesn't bring from the best of his produce (The Kli Yakar points out at this point that we bring animal sacrifices primarily because we believe this animal spirit is a replacement for sacrificing our own soul. But Hashem allowed the impoverished to replace produce, but it must be worthy of the role.). While Hevel does bring his choice beast, but he brought it not of his own volition but as a result of peer pressure. The normally negative trait of jealousy spurred him to this spiritual act. Therefore, our verse is written in the singular. Our sacrifice must be as if we are Adam, the only man. He owned all without competition, and gave freely from all he had. Adam gave without regard to what others (what others?) might think. So must we behave.

The Kli Yakar makes another comment which brings us to a major point for development. He says, "Mikem means from yourself really (mamesh), through fasts and a broken spirit that's the sacrifice to Hashem alone, but the verse goes on to say 'your sacrifices (plural)' because the physical animal is eaten by you and the cohanim as well as burnt to Hashem." What Hashem wants is an act of the spirit. The animal itself is a prop to get us to the right frame of mind. Hashem wants us, not the beast.

Rabbi Ovadya S'forno says similarly to this, "When you sacrifice from your very self in confession and submission, as in the verse 'bullocks of our lips (Hoshea XIV:3)' and as they say 'the offerings of God are a broken spirit (T'hillim LI:19)', because He doesn't want fools who sacrifice without prior contrition." A fool thinks that the Temple service was a physical act, and doesn't understand the reality that it is a spiritual and emotional act.

The Slonimer Rebbe in Netivot Shalom says that the term 'adam' is used to describe the highest of four levels existent within man (the others 'g'vir', 'enosh', 'ish'). When man is on this highest of spiritual levels he can discern two kinds of shortcomings within himself: 1) a deficiency within his animal self, which requires him to sacrifice 'from the beast', 2) a lacking in the sentient self, that portion from Hashem on high which resides within us all. This second insufficiency requires a more difficult act of repentance. This t'shuva process is meant to bring us back into contact with Him. And for this no mere symbolic, external, physical is enough. We must sacrifice ourselves. This brings us to the very meaning of the word for sacrifice, 'l'hakriv', which means to make close. The act of submission, of sacrificing ourselves, allows us back into His presence.

With Pesach approaching we must become aware of the connection between the paschal sacrifice and b'rit milah (circumcision). Only the circumcised may consume the korban pesach, and the verse in Yechezkel (XVI:6) repeats the refrain, "In your blood there is life," once for korban pesach and once for b'rit milah. The lamb was the animal sacrifice removing the beast. The circumcision represents the sacrifice we do within to remove all shortcomings which delay out redemption. As we prepare for the feast of redemption, let's prepare internally for the redemption still to come.

Comments, ideas, questions? Send Rabbi Walk a note at:rwalk@yhol.org.il

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