Musar su Levitico 1:2

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.

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.

Let us get back to the main subject. The Holy Temple and Jerusalem are the root of sanctity on earth. This is the real reason that the priests are not allowed to consume the בכורים before they have been deposited in the precincts of the Holy Temple. Inasmuch as the בכורים, the first ripe fruit of the year's various crops, are called ראשית, this teaches that great sanctity attaches to them, as we have explained on another occasion. This is why they have to be transported to a sacred place, and why people who are sanctified for their G–d, i.e. the priests, have to consume them inside Jerusalem. The mystical dimension of why similar rules apply to the consumption of קדשים קלים, sacrificial meat of a subordinate degree of sanctity, as well as to the consumption of the second tithes of the grain, oil, and grape harvests is that these represent the basic elements of our food supply. The remains of the sacrificial meat may not be eaten until their blood has been sprinkled on the altar because the blood represents the life of these respective animals. After this "life" has been dedicated to the altar, the body of the animal may be enjoyed. Remember that, just as the service, i.e. the sacrificial animal belongs to G–d as a gift, so does the person performing the service since the main purpose of sacrificial service is to bring oneself close to G–d, i.e. to make a present of oneself to G–d. We have explained the concept of אדם כי יקריב מכם, that man sacrifices himself, many times. The total offering, עולה, is in a class by itself; all of the animal (except the skin) is burned on the altar; this is because it is meant to atone for sinful thoughts as opposed to sinful deeds. When the Torah (Leviticus 6,2) describes it as מוקדה על המזבח כל הלילה, "remaining on the site where it is burned all night long," this is an allusion to sinful thoughts which occupy a person while he lies in bed. The קדשים קלים, on the other hand, allude to the שלימות הגוף, the perfection of one's body.