Parshat Vayikra 5780
Rabbi Jablinowitz
We read in the beginning of this week's parsha the different types of sacrifices one may bring. When detailing the laws of the sacrifices, the Torah begins with the words (Chapter 1, Pasuk 2), Adam Ki Yakriv Mikem etc. The term Adam seems to be unnecessary in the pasuk and the commentators discuss what we learn from this particular word.
The Medrash Rabbah on our parsha (2,1) quotes a pasuk in Koheles in explaining its relevance in the pasuk. The pasuk in Koheles states (Chapter 7, Pasuk 28), Adam Echad M'Elef Matzasi, I have found an Adam one in a thousand. The Medrash explains that this is a reference to Avraham Avinu. Continuing with this theme is a Medrash in Koheles Rabbah (11,2) which teaches that Avraham should have been born before Adam HaRishon. But Hashem decided it was necessary for Avraham to come after and do Teshuvah in order to rectify the sin of Adam HaRishon. This Medrash supports this claim by bringing a pasuk from sefer Yehoshua (Chapter 14, Pasuk 15), Ha'Adam Ha'Gadol Ba'Anakim, the Adam who was the greatest among giants. According to the Medrash, this pasuk is referring to Avraham who was considered the real Adam and should have been created first.
The Sfas Emes elaborates on the significance of this term Adam to represent the greatness of Avraham. The pasuk in sefer Yeshayahu says (Chapter 45, Pasuk 12), Asisi Aretz V'Adam Aleha Barasi; I created the earth and I created Adam upon it. When the navi refers to the created world he uses the term Adam, expressing the notion of Adam being the entirety of creation. This greatness of Adam is illustrated in his name which comes from the word in the pasuk (Bereishis, Chapter 1, Pasuk 26), Na'ase Adam…Ki'Demuseinu. Adam HaRishon before his sin had Divine like powers over creation as the next words in the pasuk state, V'Yirdu Be'Degas Hayam etc. After the sin, the new Adam became Avraham, or as the Medrash later suggests Moshe Rabbeinu, who resumed this status of being the entirety of creation and ruling over it.
Just as there have been individuals with this status of Adam, there is a group with this status of Adam. And that group is Bnei Yisrael, as Chazal darshen in Yevamos 61A Atem Keruyim Adam. Bnei Yisrael have a special status as Adam and this gives them a special power over others.
The Ramban teaches that the reason for Karbanos is to bring us closer to Hashem, as the word Karban comes from the word Karov which means close. And he explains in detail how the process of the Karban will bring a person to repent and become closer to Hashem. This explains why the pasuk states Adam Ki Yakriv Mikem. Since man is called Adam, he can bring the entirety of creation closer to Hashem through his actions. The pasuk is emphasizing the tremendous impact a Jew can have on the world through his Karban; he brings everything and everyone around him closer to Hashem.
During this particular period when we are spending more time alone, it's incumbent upon us to consider our status as Adam, and how we can influence others and have an impact on the world around us. Adam Ki Yakriv Mikem charges us with bringing the world closer to Hashem, and the word Mikem might suggest we need to start with ourselves first. But ultimately, we have the power to effect change and good in the world through our selflessness and good deeds. And this is a result of being given the original task of Adam HaRishon, as Chazal teach Atem Keruyim Adam.
Good Shabbos
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