Musar untuk Imamat 1:2

ומן המקדש לא יצא . Every person must make of himself a servant of G–d, must sanctify himself so as to come as close to the sanctity of the High Priest as is possible. He should practice some solitude and avoid emerging from this communion with G–d to the extent his circumstances allow. He must be concerned that no blemish, physical or spiritual, should attach to him. His striving must be that he himself should qualify as an offering to G–d. Once he endeavors to do all this is he is considered קדוש לה'.

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.

Following these laws the Torah commands the details of the daily communal offerings known as תמידים. These offerings correspond to the close attachment of the soul to its Maker. The expression עולת תמיד for this sacrifice indicates that it symbolizes the soul that always "ascends" (עולה) to the Celestial Regions. The "address" of this sacrifice is the attribute of G–d represented by the Ineffable four-lettered Name. When the sacrifice "rises," it unites the soul of those who have offered it with G–d Himself. This idea is first mentioned when the Torah says in Leviticus 1,3: "When an Adam, (the Torah's word for the most superior type of human being) wishes to achieve closeness with the four-lettered attribute of G–d (through presentation of a sacrifice)" [Editor's translation]. In our portion the word אשי in the verse “את קרבני לחמי לאשי,” hints that the Torah speaks of these select people, viz, אנשי (28,2). The Torah describes certain people as achieving this closeness, קרבות through the daily תמידים. All this is part of the mystical dimension of גלגול, the soul's travels during its incarnations within different bodies. The offering of these sacrifices helps these incarnations achieve their purpose. They are refined and cleansed through these קרבנות.