http://www.JewishWorldReview.com | The foremost commentator, Rashi, notes that the Torah uses the word adam, for ''person'' rather than the more frequently used word ish, and explains its use as meaning that just as Adam did not serve G-d with anything acquired dishonestly because nothing in the world belonged to anyone else, so must a person who brings an offering make certain that the offering was acquired honestly.

There may be an additional significance to the choice of the word adam as designating man.

The first human was called Adam because his origin was from earth, adamah. This term connotes man's humble origin, as expressed by the patriarch Abraham, ''I am but dust and ashes'' (Genesis 18:27). Following the example of the patriarch, a person must always bear in mind that he is a mortal being, of little significance in the cosmos.

But it is only man's body that is of little significance, because it was the body that was formed from earth. Man has another component, the vital spirit that inhabits his body, that was instilled in him by the Divine breath, and hence is Godly in nature.

The word adam also relates to the word adameh, ''I shall be akin, I shall be similar,'' and this refers to the way man bears a semblance to G-d. ''In the likeness of G-d did He create him'' (ibid. 5:1) refers to the Divine neshamah (soul) which is Godly. Man, therefore, is comprised of two components: the lowly earth and the Divine soul. Both are represented by the word adam.

As praiseworthy a trait as humility is, it may conceivably result in a person feeling so insignificant that he gives no serious consideration to his actions. Of what consequence can this body be if it originated from dust and will return to dust?

This may result in a carefree attitude of abandon. To counter this, a person must remember that he was created in the likeness of G-d, and that he is, therefore, immeasurably great. Every move he makes is extraordinarily significant.

The word korban is generally translated as ''sacrifice'' or ''offering.'' Both are inexact. One is not giving up anything nor making a gift to G-d. Korban means ''drawing close,'' and closeness to G-d can be achieved only when one is humble, because G-d shuns vanity.

But this humility must be tempered with man's awareness of his Divine origin, which places upon him the obligation of the Divine attributes. Furthermore, it is the craving of the Divine neshamah to be reunited with its Creator that attracts man to G-d.

A closeness to G-d can be achieved only when a person appreciates and implements both aspects of adam.