The Soul of the Poor Man

A holy form of poverty is called humility. This is when a person who has wealth knows that he owes everything to the One Above.

Three Types of Offering

Our parsha, Vayikra, features the various kinds of offerings one can bring to the Temple, One can bring cattle, sheep, goats, doves or a flour offering, depending on the economic state of the one who makes the offering. The wealthiest can afford the larger animals, the middle class a bird; but the poor have to make due with a flour offering.

When we analyze the way the Torah introduces the various offerings, we see how it introduces the poor man’s offering in a unique way. Rather than saying “If one would bring a flour offering,” in the same manner as it states “if one would bring a lamb,” or “if one would bring a bird,” the Torah states “If a soul shall bring the flour offering.” The word soul is only used for a poor man’s offering.

Why, we are entitled to ask, does the Torah mention the word soul only in conjunction with the poor man’s offering?

The Poor Man and His Soul

Rashi, the principal Bible commentator, explains that when a poor person brings an offering, “the Holy One Blessed is He regards it as if he has offered his own soul.”

At first glance it seems that the Torah employs the term “soul” with respect to a poor man’s offering in order to not denigrate the poor man’s meager contribution. People generally judge other people’s efforts by their monetary value. If one gives more, it is then regarded as a greater Mitzvah in the eyes of most people. G-d, the Torah informs us, has a different way of weighing the value of a contribution. It is not the quantity of the effort; it is the quality that counts.

Rich Condescension

While this lesson is certainly true, there must also be a more direct lesson for the rich person, with respect to the way he makes his own offering; not just how he should view the poor man’s efforts.

Poor and rich are metaphors for two qualities or traits that everyone—rich or poor— possesses. There is the part of us that is rich. Whether it is our knowledge or talent, G-d has endowed each and every one of us with great gifts. The “rich” part of our personality tends to be arrogant and condescending.

And even when the rich part of us is called upon to give and share our wealth with others, it is done with the feeling that we are sacrificing our own time, energy and resources for others. The sense of self, of one’s ego—“I am the benevolent and sacrificing individual”— permeates the otherwise selfless act of giving.

The Humble Soul

There is also a part of us that is poor. It is the part of us that is humble. In fact, the Hebrew word humble anav has the same Hebrew letters as the word for poor—ani. The trait of poverty is the part of us that always feels open and receptive to others. It is the part of us that feels that we gained by giving to others far more than what we might have given.

Even a person endowed with all forms of wealth, possesses the potential to be humble. Witness the Patriarchs, Moses, King David and Rabbi Yehudah Hanassi (complier and editor of the Mishnah), who were simultaneously some of the richest—materially and spiritually—people that ever lived, and also among the most humble.

How can one be both aware of his or her talents and accomplishments and be humble? How could a Moses, for example, be aware of how G-d chose him to be the liberator and lawgiver of the Jewish people and still remain humble?

The answer to this question lies in the ability of these individuals to dig deeply into the core of their souls, at which point they were humbled by its recognition of G-d and the wealth that is His gift.

When our soul is the gift giver it knows from where it really comes. It is the body, the animal soul and the conscious mind that is arrogant and selfish. From their vantage point, giving itself is an act of self enhancement and can add t the person’s ego.

So when the Torah describes how the poor man offers his soul when he makes his otherwise meager offering to G-d, it can be referring to every person. No matter how richly endowed we are, we must realize that it is all G-d’s gift to us.

But the way we come to this realization is to see ourselves through the prism of our soul, which is always aware of G-d and humbled in His presence.

Poor Man Riding on a Donkey

Moshiach is described in the Bible as “a poor man riding on the donkey.” Commentators explain that the word donkey in Hebrew, Chamor also means materialism.

In light of this new translation, the meaning of the statement that “Moshiach is poor and rides on a donkey” is that while Moshiach will be extremely wealthy in all senses of the word, he will nevertheless be humble. Unlike most wealthy people who are governed by their possessions, by their materiel, Moshiach’s core humility will “ride his materiel,” control his “donkey,” so to speak.”

Moshiach is the ultimate example of a person who is totally receptive to G-d and to every other person. Rather than looking down at those whom he helps, Moshiach looks up to everyone.

In other words, Moshiach’s humility come from his ability to control his material existence. Once the physical is subordinated and under control, the soul’s natural sense of awe in the presence of G-d is felt ever so keenly. And once that awareness is revealed one can only be humble.

Moshiach’s enhanced capacity to see the needs of others derives from the way his soul’s light is not in any way obstructed.

Moreover, as the teachings of Kabbalah and Chassidut reveal, Moshiach is endowed with the highest level of the soul—known as the Yechidah—from which vantage point there is absolutely nothing else but G-d . There is no room for ego and ulterior motives. When one gives from the Yechidah of his or her soul, the giving is pure and unmitigated generosity.

Giving of the Soul and the Soul of Giving

The lesson for everyone based on the Talmudic statement that giving of tzedakah (usually translated as charity, but more precisely as righteousness) hastens the Redemption is that notwithstanding our wealth, in whichever area we are endowed, when we share it with others we do it with a sense of humility; we give our very souls.

And conversely, when we invest our soul in our giving we do so in the most sensitive, loving and humble fashion, acting like the quintessential “poor man”—Moshiach—thereby hastening the final Redemption.

Humble One, the Time of Your Redemption has Arrived!

The Midrash states that Moshiach will stand on the roof of the Holy Temple and announce “Humble ones, the time of your Redemption has arrived!”

Why does Moshiach address us as “humble one” when he announces the Redemption?

One way of understanding this epithet is that in order for us to be worthy and prepared for the Redemption, it is crucial that we give tzedakah. But, in order for the tzedakah to be totally selfless, it must be given in the spirit of humility that emanates from the soul.

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