(ב) דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם אָדָ֗ם כִּֽי־יַקְרִ֥יב מִכֶּ֛ם קָרְבָּ֖ן לַֽיהוָ֑ה מִן־הַבְּהֵמָ֗ה מִן־הַבָּקָר֙ וּמִן־הַצֹּ֔אן תַּקְרִ֖יבוּ אֶת־קָרְבַּנְכֶֽם׃
(2) Speak unto the children of Israel, and say unto them: When any individual of you brings an offering unto the Eternal, ye shall bring your offering of the cattle, even of the herd or of the flock.
(א) וְנֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽיהוָ֔ה סֹ֖לֶת יִהְיֶ֣ה קָרְבָּנ֑וֹ וְיָצַ֤ק עָלֶ֙יהָ֙ שֶׁ֔מֶן וְנָתַ֥ן עָלֶ֖יהָ לְבֹנָֽה׃
(1) And when any nefesh brings a meal-offering unto the Eternal, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon.
(1) The term "soul" ("nefesh") is not used for any of the sacrifices other than the mincha, for who was most likely to volunteer a mincha? A poor person. Thus God says, [whomever offers to me a mincha] I will treat as if they have offered to me their soul ("nefesh").
(2) (Fol. 104b) R. Isaac said : "Why has the sacrifice of the Mincha been singled out in the passage (Lev. 2, 1) with the term Neffesh (soul) ? The Holy One, praised be He ! said, Who usually brings a Mincha, surely the poor man. I shall therefore consider his sacrifice as if he sacrificed his own soul before Me." R. Isaac said further: "Why is the Mincha different from all other sacrifices, that in connection with a Mincha there are five kinds of preparations? (Fine flour, fried in a pan, in a deep pan, unleavened loaves unleavened wafers) This may be compared unto a frail king for whom a friend prepared a feast. The king knowing that his friend was poor said to him: 'Make it in five kinds of preparation, so that I may enjoy what you are offering me'."
(א) ויקרא אל משה וגו' אדם כי יקריב מכם וגו' (ויקרא א, א-ב). רש"י הביא דברי רז"ל שהתעוררו אדם למה נאמר, וכוונתם היא שהיה לו לומר איש ולא אדם, מאחר שכתיב כי יקריב ולא כתיב אדם מכם יקריב שמע מינה שמדבר מעולת נדבה, על כן אמר בתוספת תיבת כי שמורה על הרצון כי יקריב וכן פירש רש"י שמיירי מעולת נדבה, עד כאן:
(1) ויקרא אל משה ... אדם כי יקריב מכם . Rashi alludes to the rhetorical question of the sages why the Torah here used the term אדם instead of איש or something similar. They conclude that since the sequence of the words is not אדם מכם יקריב קרבן, but אדם כי יקריב מכם, that the Torah refers to an offering volunteered by man, as distinct from one that man is obligated to bring. This is why the Torah also added the word כי, which indicates something that is subject to choice. Rashi also says that the type of offering the Torah speaks of is the עולת נדבה, an animal which is burned up completely, the owner or priest not eating any part thereof, an offering which is volunteered by its owner.
(ב) אדם כי יקריב מכם (ויקרא א, ב). כבר כתבתי התעוררות אדם בקרבנו יהיה כמקריב את עצמו, ויחשוב זאת תורת העולה, זאת תורת החטאת, זאת תורת האשם. כלומר זאת שעושה בבהמה, הוא התורה שהיה ראוי להיות נעשית בהעולה על רוחו בהרהור חטא. וכן בהחטאת, וכן בהאשם. וכשהוא מרגיש בעצמו שהוא דבוק בהש"י, זאת תורת השלמים, שלום למזבח שלום לכהנים שלום להבעלים (תו"כ ג, א), ואז מקוים בו (שמות יט, ו) ואתם תהיו לי ממלכת כהנים וגוי קדוש, כי גם הבעלים אוכלים כמו הכהנים:
(2) אדם כי יקריב מכם . I have already pointed out that this verse addresses itself to the awakening of the אדם attribute within us urging us that when we do offer sacrifices to G–d we should consider that it is our very selves we offer to Him. This kind of urgent advice is valid both for when we offer a total offering, or a sin offering. When the Torah introduces the details of the various categories of sacrifices with the words: זאת תורת העולה, or זאת תורת החטאת, etc., it means that what one does to the animal in question is what really should have been done to oneself, the person who now is required to offer this animal in lieu of himself. The Torah uses the same words of introduction when a peace offering is offered and no sin is being atoned for, to teach us that the owner ought to view himself as establishing harmony with the altar, harmony with the priests, and harmony with the owners (himself). If such considerations prevail the directive-promise of Exodus 19,6: "You will be for Me a kingdom of priests and a holy nation" will be fulfilled. This is because the owners, too, consume part of the meat of the peace offering, שלמים.