Serving God As Body AND Soul

Parshat Vayikra

by Rabbi Avi Billet

In his Yizkor sermon on Yom Kippur 1963 (“Body and Soul”), Rabbi Norman Lamm introduced a fascinating idea in the name of Rabbi Mosheh Avigdor Amiel. The Torah utilizes different terms when introducing generic humans. Before Avraham, humans were referred to as “Basar” (literally “humans” or “flesh”). “Man shall leave his father and mother, and cling to his wife so they may become one ‘basar’ (human/flesh).” “And all the ‘basar’ (humans) died [in the flood].”

After Avraham is introduced to us, people are referred to as “Nefesh” (literally “souls”). “And Avram took… the ‘nefesh’ (people) they [taught] in Charan.”

Rabbi Lamm’s sermon is a work of art, worthy of being read in its entirety. For our parsha it opens the door to a similar theme – that for the most part (9 times) all those who sin and are mandated to bring an offering are refered to as “Nefesh,” with the exception being the first person mentioned, who is referred to as “Adam” (a human being).  (1:2)

It is curious to note that Onkelos and Targum Yonatan don’t seem to distinguish between the terms (Onkelos calls both an “Enash”, while Targum Yonatan calls the “Adam” an "Enash," and the “Nefesh” a "Bar Nash"), and yet the distinction is not lost on other commentaries.

Rashi notes (1:2), for example, that the use of the word “Adam” is meant to specifically bring to mind the man Adam, “Just as Adam did not bring any offerings from stolen property, since the world belonged to him, so should everyone bring offerings only from their own property.”

Rashi also takes the specific usage of the word “Nefesh” in 2:1 as a springboard to suggest that since it is only a pauper who offers a flour offering (instead of a more expensive animal), it is viewed by God as if he is literally offering his soul (his ‘nefesh’).

Ibn Ezra refers to the Nefesh as an indication of a whole hearted donation.  Ramban (4:2) explains how the accidental sin is sometimes brought about through a thought that originates within the soul. Since it is the soul, in that sense, that is sinning, it is the soul that needs atonement.

Rabbenu Bachaye is a little more holistic in his approach (or should I say whole-istic) when he suggests that the word “Nefesh” refers to the combined body and soul - the whole person. (With apologies to Rabbi Lamm)

A distinction needs to be made, however, in exactly how the Adam and the Nefesh are presented in our parsha. It says “When an Adam will bring his offering close” (1:2) and (multiple times - ) “When a Nefesh sins…”  In a spiritual sense, this is easily understood. When a person sins, it is his Nefesh, his spiritual side, which can’t afford the sin. It is the spiritual side which suffers on account of it. The "Adam," the human side, probably derives pleasure from the sin. The Torah therefore warns the Adam – “You are the responsible party! You have to bring the offering! Don’t allow your Nefesh to sin!”

At the same time, the Adam, the physical aspect of his existence, is the one bringing the offering. He needs a reminder to behave, to remain physically pure, so he can complete his offering bringing, to help achieve the atonement that his body and soul so desperately need.

It is this duality of our existence, that we all contain a body and a soul, that drives everything we do. Both need sustenance. Our bodies need nourishment and need to be kept in decent working condition to last as long as we hope for ourselves.

And our souls also need nourishment and need to be kept in decent working condition so we may be blessed to last as long as we hope for ourselves.

I’ll leave the body’s nourishment instruction to the dietitians, doctors and the physical health experts.

But the soul’s nourishment comes from living a life of Torah and chesed. Of being aware of Mitzvot, and doing our best to fulfill them. Of including Torah learning in our weekly (if not daily) schedules. Of fighting with the body in its pursuit of sinful pleasures.

Thank God there are plenty of pleasures in the world that do not conflict with the soul and are either not sinful or are even Mitzvot!

Let us pray that we can achieve an alignment of our bodies and our souls so that the instructions given to Adam and Nefesh can mesh together as our souls and bodies complement each other in the service of God. When the spirit and physical unite, they become a driving force for achieving greatness, on individual and communal levels.