In perek 1, pasuk 2, it says “בדַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּןלַיהֹוָה מִן הַבְּהֵמָה מִן הַבָּקָר וּמִן הַצֹּאן תַּקְרִיבוּ אֶת קָרְבַּנְכֶם:
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Why does it specifically say אָדָם in the pasuk, as opposed to another word that means man?
Rashi says that it is referring to Adam Harishon who never gave korbanot from stolen property, since everything in the world was his. We learn from this that you can’t give korbanot from stolen property and you need to honestly acquire what you give as a korban to Hashem.
Why else would it say אָדָם in the pasuk? What is אָדָם referring to?
Rabbi Mordechai Kaminetzky explains that in the passuk it says Adam andthen a few words later it says Mekem. This is here to teach us that Adam is one single man. Mikem is a greater community, not just referring to one person. But when a single man makes a good choice or a bad choice, or does any action he affects the entire community. Therefore one man, "adam" can be responsible for the entire nation, "mekem." And if we bring a Korban that will bring us closer to Hashem, and it is not just you who gets a reward.
ReplyDeleteAccording to the Chizkuni, the word Adam teaches us that the following halacha applies to all people, not just Jews, even though Bnei Yisrael are the only ones being spoken to here. The work "mekem" that follows it and means "from amongst you." Since there is a concept that when the torah uses two restrictive words or sentences, it is supposed to include and not exclude, Chazal explains that even non Jews are allowed to give korbanot.
ReplyDeleteChabad.org says that "Adam" refers to Adam harishon. It specifically comments on the fact that the aleph in the name Adam is bigger than the regular sized aleph. We can learn something about Adam from this. Adam knew he was special because he was the first to be created with G-d's hands. He was so confident in himself that he wasn't careful and cautious enough when eating from the tree. Adam's confidence should not have become cockiness and he should not have become careless. We can learn this from the size of the aleph in Adams name.
ReplyDelete-Gabrielle Posner
The Lubavitcher Rebbe says that "ADAM" refers to Adam Harishon before he ate from the Eitz HaDaat. Hence, he was pure. He goes on to say that within every man there is a part untouched by sin - even in a moment of wrongdoing, he still has part of himself solely for the heavenly father. Just as Adam was alone in the world until God gave him a companion, and his world was quite and only for HaShem, so too there is a part of our soul that is quiet and only for HaShem. The only way for a man to really fulfill Teashuva is to access that deepness within his heart - to find the silence he has for god. And to return to his original state of perfection.
ReplyDeleteWhen referring to offering sacrifices the Torah uses the word adam but when referring to one who sins the Torah uses the word nefesh (in perek 4.) However, wouldn't it make more sense to do the opposite, because the word adam relates to man's bodily essence while nefesh refers to man's spiritual essence. Rav Leib Chasman explains that the reason the word adam is used here is because just as when man sins he should be aware that his soul is also sinning, so too man must be aware that his bodily essence is also a partner in offering a sacrifice.
ReplyDeleteAccording to a midrash, the torah specifically uses the word "Adam" to sharply contrast with the animals and cattle. The word "adam" refers to a man and is used in order to make it stand out. The torah uses this language to represent how we are people and not like the animals and therefore we have a larger responsibility in honoring Hashem.
ReplyDeleteTeh college fellow said that The Torah uses the word Adam because it's HaShem warning us to not sin like Adam and we
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