Sacrifices correspond to tithing animals. Here, man’s actions—his counting—determines the holiness of the animal. He must sacrifice—labor and struggle—to bring his inner animal, the animal nature, closer to G-dliness. It requires effort and exertion to refine and sensitize our desires and inclinations, thus elevating ourselves.
At a deeper level, the sacrifice of the first-born refers to man’s first spiritual attribute. This attribute, Chochmah or Wisdom, differs from all others. All other spiritual attributes develop within man; as such, one must work to reveal them. Chochmah, coming from above, is an inheritance to every Jew. The first spiritual attribute does not depend on our actions, but expresses the essence of the soul, its innate connection with G-dliness. Therefore, it is the source of a Jew’s self-sacrifice, his willingness to dedicate his entire being to sanctifying G-d’s Name and making the world a dwelling place for G-dliness.
Since self-sacrifice is innate, a Jew’s essence, his holiness is manifest throughout history. Similarly, the first born remains sanctified even now. The sacrifice of the tenth, on the other hand, refers to the other spiritual attributes. These ten soul-powers depend on man’s activity. They require effort to be fully developed and expressed. Thus, changing conditions affect our ability to express or develop them completely. When the Temple stood, and G-dliness was openly revealed, the ten soul-powers could be fully activated. The offering of the tenth animal represents complete dedication of the ten soul-powers. Now, in the time of exile, when G-dliness is concealed, the ten soul-powers are likewise limited in their expression. Hence, the tenth animal cannot be made holy. We will not have that ability again until the times of Moshiach.
This helps us understand the connection between the beginning of the Torah portion and the end. From the beginning of Vayikra we learn that the sacrifice of the firstborn animal, which is always holy and always in force, indicates an arousal from Above. The presence we will again be able to offer sacrifices. However, there is a deeper lesson, one that tells us how to get there.
Vayikra begins with the instruction, “A person, when he will bring from you a sacrifice to G-d.” The book concludes with the laws of two sacrifices, the first-born animal and tithing of animals.
These two offerings, discussed last, illustrate general concepts indicated at the beginning of Vayikra. It is well-known that sacrifices epitomize and symbolize the nature of man’s Divine service. There are two types of Divine service, illustrated by these two offerings. One is a response to an arousal from Above. Recognition of holiness compels us to act according to the Divine Will. This is the service of the first-born, automatically sanctified from the moment of birth. Its holiness comes with it, so to speak, given from Above. No human action makes it holy.
The other type of service is an arousal from below. Man takes the initiative to fulfill G-d’s commands, bringing G-dliness into the world. This is the service of tithing animals. The dedication, and thus holiness, of the tenth animal depends completely on human action.
The very beginning of Vayikra alludes to these two types of service. Vayikra begins, “Adam, when he will sacrifice from you.” In Jewish mysticism, the form of man reflects the structure of the spiritual worlds. “Adam” thus refers not just to a person, but to the Supernal Man or Adam HaElyon. This human-structured spirituality is the first and highest manifestation of G-dliness, forming and influencing every aspect of creation.
Thus, “Adam, when he will sacrifice from you,” indicates that Adam HaElyon, the highest level of G-dliness within creation, arouses a person to sacrifice, or draw closer, to G-d. This parallels the sacrifice of the first-born animal: the holiness is already there, forcing us to recognize its presence. That recognition arouses a desire to be elevated, to become closer to G-dliness.
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