Rashi explains the Torah’s emphasis upon the word “adam”, man, as an allusion to Adam Ha’Rishon. His korban did not have a tinge of impropriety connected to it, since everything belonged to him. So, too, may we not offer any korbanos from that which is not rightfully ours. We may question the Torah’s choice of word–adam–as the point of reference for teaching us that we may not use that which is stolen. Throughout the Torah, we derive the prohibition from using that which is gezel, stolen, from the word “la’chem,” yours. That which we use for a mitzvah must belong to us.
Horav Ze’ev Weinberger, Shlita, suggests that herein is implied a significant lesson with regard to the definition of sin. When an individual employs his G-d-given attributes and uses them for the purpose of offending Hashem by committing a transgression, he is stealing. He is stealing that which Hashem gave him for the purpose of performing mitzvos and good deeds, instead using it for sin. Is there a more blatant form of theft from the Almighty?
He cites the Chiddushei Ha’Rim, who notes that the pasuk which addresses the concept of viddui, confession, as the integral component in teshuvah is written in Bamidbar 5:7, “And they shall confess the sin which they did,” in regard to the aveirah, sin, of stealing. He explains that when one confesses his sin, he must realize that he has stolen from Hashem. He has used Hashem’s gift and sinned. With this in mind, he explains Chazal’s dictum regarding the dor ha’mabul, generation which perished during the Deluge. They say the fate of this generation was sealed as a result of gezel, thievery. Is this true? The people certainly did more than steal. Their perverse behavior, their immoral activities and their wanton acts of violence, were definitely sins that represented greater evil. Why was stealing considered their ultimate act of rebellion, the sin for which they could effect no forgiveness? He explains that all of the sins committed by that generation originated in stealing. One who sins is stealing from Hashem.
An individual who brings a korban from gezel, who has the audacity to offer a sacrifice from stolen merchandise, demonstrates his lack of understanding regarding the aveirah of theft. He has not risen above the level of an animal. Only he who perceives the significance of mitzvos, who understands and observes Jewish law, is permitted to partake of meat. Only he is on a higher plane than the common animal. One who does not understand the gravity of stealing has no right to offer a korban from an animal. Adam Ha’Rishon fully understood his purpose on this world. He was aware of his obligation. He accepted his responsibility. He had earned the right to bring a korban.
We derive an important lesson from here. Everyone is blessed with specific abilities and attributes. In one way or another, we are all beneficiaries of Hashem’s gifts. We are to make use of these gifts for the purpose that Hashem has outlined for us. When we squander our talents for the wrong goals or waste them on foolishness, we are guilty of theft–from the Almighty. Veritably, everyone will agree with this. The only point of contention is what constitutes the correct goals and the definition of foolishness.
Horav Avigdor Halevi Nebentzhal, Shlita, offers three reasons as to why a korban which is brought from gezel is shunned by Hashem. First, we find a number of instances in which a positive mitzvah literally pushes aside a negative commandment, where one mitzvah transcends another. In these cases, however, the mitzvos between man and Hashem are “moved around.” Hashem can do as He pleases. When he distinguishes one mitzvah over another, He affects no one other than Himself. Shatnez, Shabbos, Yom Kippur, to mention a few, are all overridden under certain conditions–in the Bais Hamikdash. As mentioned above, no one other than Hashem is affected. Theft hurts another Jew. Hashem does not permit His mitzvos to be observed if it means another Jew will suffer. We learn from here the importance of considering others during our personal quest for spiritual advancement. It is important to grow spiritually, but never at the expense of another Jew.
A second reason which Horav Nebentzahl mentions is people’s attitude towards stealing. For some reason, people “seem” to find heteirim, dispensations, to permit certain types of stealing. Of course, we never refer to it as theft. We always use a more dignified word to describe what really is nothing more than common theft. Many people to whom the thought of stealing is absolutely repulsive are not adverse to accessing funds for themselves under questionable circumstances. In order to discourage indifference to what is considered a grave sin, Hashem emphasized that He will not accept any offering that was stolen.
The third reason is a practical one. The word korban is derived from “karov,” “to be close.” The purpose of korbanos is to bring a person closer to Hashem. Hashem is the source of all giving. He gives us everything and takes nothing. So, too, we bring ourselves closer to Him via the medium of giving. We distance ourselves when we take. Every time we give and share with others, we are G-d-like and, consequently, become nearer to Him. Taking, regardless of the circumstances, distances one from Hashem. A korban from gezel does not fulfill the purpose of a korban. In fact, it represents its antithesis. It distances one from Hashem rather than bringing him closer. A person whose nature has become accustomed to taking might even come to believe that is the way it is supposed to be.
Horav Nebentzahl notes that the only place in the entire Tanach in which we find written that Hashem “smelled the pleasant aroma,” “reiach nichoach,” of a korban, is in reference to the korban offered by Noach after he was saved from the Flood. Why should this be the only place that receives this distinction? Were there no other tzaddikim whose korbanos were acceptable? He responds that this was the only korban that was entirely pure of any form of “taking.” The world’s inhabitants had drowned. Noach owned everything. Furthermore, Noach had just spent an entire year “giving,” performing kindness in the Ark, to all the animals. His korban was the paragon of “giving” and consequently, rendered a “pleasant fragrance.”
