The Torah seems to imply that it is not only the physical part of humans that commits sinful acts that require sacrificial forgiveness but it is really the inner, unseen, spiritual side of us that requires a pardon from our Creator.  And that is true of our offerings of thankfulness and of generosity – it is the inside of the person, the nefesh, and not only the physical person which must be generous and grateful.

 

The Torah also uses other words for human beings – Adam, nassi, etc. – because in human terms the inner soul, important as it is, is insufficient alone. The physical body must also be involved in all matters of the spirit. The difficult alliance between body and soul, between intent and behavior, between nefesh and adam is probably the most vexing of all human challenges. A person can only be a whole human being if somehow the inside and the outside do not coincide and are properly aligned one with the other.  

 

Most of the ritualistic laws regarding animal sacrifices, that form the basic spine of the parsha, apply to cases of unintentional transgressions. In effect, the Torah leaves it up to the individual’s conscience to admit wrongdoing and to attempt to make amends. This process requires a review of one’s past behavior and an honest self-analysis.

 

That certainly is the nefesh part of the equation, the connection between the inside and the outside, which is the keystone of true religious behavior. It is hypocrisy that is the deadly enemy of the religious community.  Rabbi Menachem HaMeiri (fourteenth century Provencal Spain), in his monumental commentary to the Talmud, deals with such hypocrisy by stating:  “There are people who wrap themselves in large tallitot (prayer shawls) with their tzitziyot showing on the outside of their clothes, but their hearts are far distant from their Father in Heaven…”

 

The outside may appear to be pious but the nefesh is not in tune with the external display. We are taught in the Talmud that Merciful heaven searches for our hearts. And to a great extent, this is the primary lesson that the subject of sacrifices teaches us, a lesson that is relevant and timely even now in an age when animal sacrifices no longer exist.

 

The Torah speaks to all generations and all circumstances. Every generation must find itself in the words of the Torah. So this week’s parsha has great importance in teaching us that in all matters of faith and religion, it is the nefesh that must always be reckoned with.

 

Shabbat shalom

 

Rabbi Berel Wein