Chapter 2
This is the inner meaning of “when an “Adam” will offer from among you:”
Now, the level of "Adam" is a reference to Hashem, as is it written, “And on the likeness of the Throne was the likeness of the appearance of Adam.”
Here, the Alter Rebbe explains how “Adam” is referring to Hashem as He expresses Himself through the Ten Sefiros of Atzilus, which are arranged corresponding the spiritual and physical makeup of a person (like Adam who was the first person):
For in truth, “He [Hashem] does not have any of these attributes at all” (Tikunei Zohar 17b). Hashem Himself doesn't have any form or limitations in any way, whatsoever. Regarding Hashem Himself, we can't say that He has the "likeness of the appearance of Adam" in any way, G-d forbid.
However, He expresses Himself in Ten Sefiros, which are called “the 248 ‘Limbs’ of the King” by way of analogy. The limbs of the body are united with the soul, and the soul expresses itself in the limbs of the body. So too, the Sefiros are united with Hashem's Infinite Light, and Hashem expresses Himself in and through them. The soul's interaction with the world is only through the limbs of the body; similarly, Hashem interacts with the creations through the Sefiros.
He expresses Himself in these Sefiros so that, through them, He will shine His Light into the souls of the Jewish People and all the worlds.
When Hashem is expressed in the Sefiros, then He is called “like the appearance of Adam,” Just like Adam (the first person) had ten soul powers and 248 limbs, so too, when Hashem invests Himself in the Sefiros, He is expressed in a system that corresponds to the makeup a person so that we should be able to receive His revelation.
This is also the idea that Hashem reveals Himself in “a limited manner corresponding to the form of a man.” Since the 10 Sefiros correspond to the ten soul powers of a person, when a Jew serves Hashem with one of his soul powers, this brings Hashem's Infinite Light into the corresponding Sefira. For example, when a Jew does acts of kindness, this brings Hashem's Light into the Sefira of Chesed-Kindness.
Now that the Alter Rebbe has established that the term "Adam" could also be a reference to Hashem (as He is expressed in 10 Sefiros), the Rebbe will apply that to our verse quoted above:
Regarding this, it says, "when an Adam will offer from among you:” This refers to the “Isarusa Dele’eila” which comes from Hashem - as He is called “Adam on High” - to bring close the heart of a person here below, to have a strong feeling for Hashem.
As it is written, “as water reflects the image of the face looking at it, so too, the heart of ‘Adam-man’ reflects the feelings of his fellow ‘Adam-man’ towards him” (Mishlei 27:19).
The simple meaning of the verse: Water reflects the image of the face that looks into it. So too, a person’s heart reflects the feelings of his fellow towards him; if his friend loves him, he will naturally be inclined to love his friend, and the opposite is also true.
Here, the Alter Rebbe is using the wording of the verse to describe something similar: The verse uses the word “אָדָם” twice, to describe the two people and their mutual feelings. Since “אָדָם” can also refer to Hashem, we interpret the verse as saying, “Just as water reflects the face of man, so too a person - who is called אָדָם - will reflect the love shown to him by Hashem - who is also called אָדָם.” This love demonstrated by Hashem is known as the “Isarusa Dele’eila” that comes from Hashem to awaken the person to serve Him.
This is the meaning of the verse that Hashem - referred to here as ‘Adam’- “He will bring an offering from among you,” meaning that the offering will literally be “from among you” - from us, the Jewish People, i.e. He will bring close and awaken the soul of a person here below to the service of Hashem.
The word “קָרְ בַּן” which usually means “offering” or “sacrifice” comes from the word “קָרוֹב-close," since the purpose of the animal offering was to bring the person closer to Hashem by fulfilling the mitzvah of the offering, and bringing the animal closer to Hashem by making it part of a mitzvah. When the verse says, "כִּּי יַקְרִּ יב-when he will offer,” it can also mean “כִּּי יַקְרִּ יב-when He will bring close,” referring to how Hashem brings a person close to Him. According to this, the word “מִּכֶּּם-from you” isn’t referring to who will bring the offering, but who the “offering” is.
