Syntax and Sin-Tax

The idea of a sacrifice is to get close to G-d. Getting close to G-d requires taking all of us, including our “animals” with us.

Grammatical Anomalies

The book of Vayikra/Leviticus revolves primarily around the theme of sacrifices. If we were to translate the introductory verse, word for word, this is what it would yield:

“A person [Adam] who shall make an offering of you [mikem], an offering to G-d; from the animals, from the cattle and from the sheep you shall offer your offering.”

There are several grammatical anomalies in this verse, but the most glaring one is the placement of the word “mikem [of you.]” Proper Hebrew syntax would have dictated that the verse ought to read as follows: “One of you who shall make an offering.” Why is the Hebrew word mikem, which translates as “of you” placed at the end of the phrase rather than in the beginning.?

Another question that is raised is the usage of the word Adam for person. Usually, the term for person in the Torah is ish (see preceding essay).

It’s From You and Up to You

Rabbi Schneur Zalman of Liadi, the founder of the Chabad Chassidic movement, answers the first question in his classic work, Likkutei Torah. There he explains that the point of this verse is that the idea of bringing a sacrifice and coming closer to G-d (which is the real meaning of the word korban) is to bring the sacrifice form oneself; from one’s own animal nature.

The Previous Lubavitcher Rebbe, Rabbi Joseph Isaac Schneerson, adds that the word mikem-of you also connotes that it is incumbent upon you, and that you have the ability to do it. Nobody should say that it is impossible for me to get closer to G-d. No matter how far one has strayed they can bring themselves back to G-d.

Hence the new way of understanding this verse in light of the two novel interpretations of the word mikem is: If a person wants to get close to G-d, it must come from you and it is up to you to do it.

However, these complementary explanations do not answer the second question as to the usage of the appellation Adam rather than the more common ish for the word person.

Everybody Needs to Get Closer

One simple approach to this matter is that when the Torah discusses sacrifices it leaves the impression that they are intended for sinners. People whose animal nature gets the best of them are in need of getting close, precisely because they have gone so far. But, the spiritually sophisticated individuals need not take these laws to heart. They are already close to G-d. Why the need for a korban, the sacrifice which is designed to bring you close?

To dismiss this notion that an Adam, a highly spiritually sensitive individual need not apply for “korban therapy,” the Torah employs the word Adam. Even if you are the most spiritual person, you need to get even closer.

We Can Bring Moshiach Closer

Another way of interpreting the usage of the word Adam is to see this word as an acronym for three people: Adam, David and Moshiach. And this is how this verse can be translated: “If one wants to bring Moshiach close, it is up to you.” (See Yalkut Moshiach U’Geulah)

There is a notion that Moshiach’s coming is in G-d’s hands and that we should just devote ourselves to doing good and let G-d take care of when to bring Moshiach. This is patently contrary to every statement found in Jewish classical writings (Torah, Talmud, Midrash, Kabbalah, etc.). Indeed, Jewish literature is replete with exhortations to us to do more Mitzvot, pray, study Torah, increase charity, etc, etc., in order to hasten the coming of Moshiach.

Suppressing the Animals with Us

In light of this novel interpretation—that it is in our hands to bring Moshiach—how do we explain the end of the verse “from the animals, from the cattle and from the sheep you shall offer your offering?” What do animals have to do with bringing Moshiach closer?

On one level it means that the way to bring Moshiach is to refine and tame the animal within; the animal nature we possess that is responsible for our errant ways. When we return to G-d by suppressing the evil impulses that originate in our animal souls are we ready for the Geulah-the Redemption.

Taking the Animal with Us

But there is a deeper way of understanding this verse in light of the dialogue between Moses and Pharaoh. Moses demanded the freedom of the Jewish people from Egyptian bondage. Yet, Moses repeatedly emphasized that he wanted that their animals should also leave with the Israelites.

Why was he so concerned about the animals? In the desert, they did not need the animals for food. No normal person would want to delay their freedom because of some cattle that they would have to leave behind.

The reason given in Kabbalah and Chassidic thought is that a person’s property is an extension of himself or herself. Just like the soul was given a body to inhabit, the possessions of a person are considered to be an extension of their body.

The reason the soul entered into this world was to affect the body. Every person is obliged to see to it that their soul meets the challenge of affecting their body—both in the literal and narrow sense as well as in the extended and broad sense of the word. And if by Divine Providence, a person is endowed with a certain amount of wealth and possessions, it is their duty to cherish them by using them for noble purposes. By eating meat, using animals for farm work that will produce food for people, etc. and then using the benefits that accrue from eating and farming, for example, to better serve G-d and humanity, then, in effect, we’ve fulfilled the purpose for which our soul entered this world.

Thus, when Moses demanded of Pharaoh “Let my people go, so that they may serve me,” he was referring to the people in their entirety— soul and body in all senses of the word.

No One and Nothing will be Left Behind

Similarly, when Moshiach comes to take us out of exile, it is crucial that he takes all of us. No Jew will be left behind, we are told, and no part of the Jew will be left behind. This is because the very goal of the Messianic Era is to transform the entire physical world into a dwelling place for G-d. We dare not leave anyone or anything connected to us behind.

Thus, the Torah when addressing the way to bring Moshiach closer emphasizes that we do so by bringing ourselves closer. But even that does not suffice. It is imperative that we bring all of part of our personality, even the animal nature closer. And it doesn’t stop there. We must also bring all of our possessions, represented by the different animals that we own, closer to G-d. That not only hastens the process of Moshiach’s arrival, it is a part of the process itself.

From the book Light from the Future: Parshas Vayikra by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.