Rabbi Avi Weiss, Hebrew Institute of Riverdale
Although more esoteric than other parts of the Torah, the portions dealing with Temple sacrifice have much to teach.
Consider the opening thought of this week's portion which speaks in an introductory fashion about an individual offering a sacrifice to the Lord.
The term used for individual is ahdam (Adam) (Leviticus 1:2)--a strange word, as the Torah most often in such circumstances uses the term ish or isha (man or woman). Several thoughts come to mind.
Ahdam, unlike all others, was fashioned by God Himself. The name therefore evokes the imagery of someone intimately connected to the Lord. Hence the use of ahdam here--in the prayer that through the sacrificial service the individual comes close to Hashem.
Rashi suggests another solution. Just as Ahdam was able to take advantage of all the world had to offer without concern that it belonged to another, as there was no other, so must every person who brings a sacrifice be certain that what is being offered to God has not been stolen. In the process of serving God one must never violate interpersonal ethics.
One other thought comes to mind. Ahdam evokes the imagery of Ahdam, pure in Eden. In time, Ahdam, together with Eve violates God's command. When an individual brings a sacrifice, he/she is attempting to return to Eden, but a fixed Eden, an Eden without sin--an Eden of complete innocence. Thus, when bringing the sacrifice, the individual is called Ahdam as it speaks to the quest to right wrong, to achieve the state of Para Midrash, Ahdam was both male and female. The rib story was really a bifurcation of Ahdam into separate male and female entities. Indeed, the term Ahdam used here sends the message that the korban (sacrifice) applies equally to men and women--both can approach and come close to God.
One word--Ahdam--a seemingly innocent deflection from the more normal
use of the word ish and isha. But a deflection that makes all the difference.
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