Adam ki yakriv mikem korban l’Hashem min habehama min ha’bakar u’min ha’tzon
When a man from [among] you brings a sacrifice to the Lord; from animals, from cattle or from the flock (Vayikra 1:2)
Many commentators question the significance of the word adam in this verse, as opposed to the more commonly used term ish. Rashi suggests that this word is used intentionally to make an allusion to Adam Harishon - the first individual to have inhabited the earth and the very first to bring a sacrifice to Hashem.
Expanding upon Rashi’s comment, the Kil Yakar suggests that there is a specific aspect of Adam HaRishon that we must emulate when we bring our korbanot. As the first man to make the gesture of a korban to Hashem, we can be certain that Adam was not motivated by jealousy of others or a need for approval, but instead by a sincere and genuine desire to serve Hashem with his offering. The allusion to Adam HaRishon, then, is a reminder that we should be like him in our most pure intention when bringing the korbanot.
The importance of our motives and intentions in determining the value of the sacrifice is seen throughout the parsha:
And if a person brings a meal offering to the Lord, his offering shall be of fine flour (Vayikra 2:1)
On the above verse, Rashi questions why the Torah uses the unique term, nephesh (soul), to describe an individual who brings the mincha offering. He notes that it is the poor man who is likely to bring this mincha offering of bread in the place of the usual animal sacrifice. And so, the use of the word nephesh tells us that Hashem accepts this most simple offering as if the individual offers his own soul. Indeed we learn here that the more important than the monetary value of the item being sacrificed is the intention of the individual bringing the sacrifice. The most vital ingredient in the sacrificial offering is to have one’s heart directed towards Hashem.
Rabbi Shlomo Aviner points out that though the individual is judged solely on his intentions, the value of the sacrifice is not entirely irrelevant, as the object of sacrifice often reflects the intention of the individual who is performing the sacrifice. The Kli Yakar demonstrates this point in noting that Kayin’s offering of the lowly crop was not accepted because it reflected his carelessness in his actions. The lesson of the korban mincha, then, is that an individual is judged not by the comparison of his sacrifice with those around them, but instead he is judged by whether or not he brought a sacrifice that was appropriate for his personal potential and capability. In this way, also, we are like Adam HaRishon in that we are the only person in the world - we are judged according to our own potentials, characters, and backgrounds.
Indeed it is not surprising that simple bread is equally as pleasant to Hashem as the most pricey animal sacrifice – as Hashem does not need our korbanot at all. The purpose of the korbanot, we know, are for our own spiritual nourishment. The Meshech Chochma points out that the mizbeach (the altar), on which sacrifices were brought, was made of stone – a material that is everlasting and does not need nourishment from an external source – signifying that Hashem is eternal and does not need the nourishment, so to speak, of our sacrifices. The point of these sacrifices is for us, to give us the opportunity to get closer to Hashem.
We all know that prayers we say each day were established in place of the sacrifices. Indeed prayer was always a part of Jewish life, but why is it that prayer took the place of the korbanot in the post-sacrificial era of Jewish history? The answer to this question sheds light on the very important role that prayer has in our lives today.
Just as Hashem does not need our korbanot, Hashem does not need our prayers. Just as the korbanot were a means to bring ourselves closer to Hashem, so too prayer is an opportunity for us to communicate and come closer to Hashem. Finally, just as the act of sacrificing an animal is futile if our heart is not directed towards serving Hashem, so too our tefilot are meaningless if our heart is not in the words we are saying. As we know, unlike many other mitzvot we do, we only fulfill the mitzvah of prayer when we have the proper intention to do so.
While actions, of course, play a significant role in our avodat Hashem and in our relationship with Hashem, the power of words cannot be overlooked. Communication and expression of appreciation, beseeching, and even questioning Hashem is the foundation of our relationship with our Creator. As we know from our own personal interactions and relationships, the import of constant communication – be it support, encouragement, or even disagreement – is perhaps the key to healthy and successful relationships of all types.
The power of prayer is that it fosters a most personal connection between man and Hashem. In the moments of potent and deep prayer, an individual may feel that only he and God exist at that particular moment in time. Perhaps this, too, is an aspect that the verse alludes to in referring to Adam HaRishon—when we are in dialogue with Hashem we should know that he is giving us His undivided attention and care—as if we are the only inhabitant of His world. It is with this recognition and acknowledgment that we will be moved to grant Him the same devotion and attention. In this way we can truly use our time of tefila as a time to connect and reconnect with Hashem throughout our otherwise busy days and weeks.
May we continue to always call out to Hashem in times of joy and in moments of challenge - with genuine hope and sincere intention of bring ourselves closer to Him through our heartfelt words. May we show our willingness to make the small 'sacrifice' of time in our day, be it through formal or informal prayer to communicate with Hashem, and may we come to realize that those moments that we dedicate to prayer may actually be the most precious and influential moments in our days - as it is these moments perhaps above all others that bring us closer to Hashem and can ultimately bring down bracha and hatzlacha into our lives.Shabbat Shalom, Taly
