And how indeed was it possible that each Nasi brought the identical korban? And if the Torah itself says: "Vayakrivu es korbanam" - "they brought their offerings" (Bamidbar 4:10), why were they actually offered on consecutive days ? Why not do it all at once? And how can HaShem be praised if the exact offering is brought day after day?

Don Yitzchak Abarbanel suggests an answer that is interesting in its own right and because it seemingly conflicts with a Midrash that he himself quotes. Don Abarbanel writes that the Nesi�im gathered in advance and agreed to bring identical offerings. As they were inducted as the tribal heads, each one wanted to ensure that there would be no religious one-upsmanship, competition, jealousy or strife among them. They did not wish to compete with each other as to who would bring what korban, in what quantity, at what expense, and in what order. Each wanted to invoke HaShem's blessings on his tribe. So they resolved to bring the same offering, and all at the same time. "And the princes brought their offerings before the altar" (ibid).

At this point, HaShem intervened: "One Nasi per day, one Nasi per day will bring their offerings" (ibid 11), not all at once. If all the korbanos were brought together, people would not know that each Nasi was bringing an individual korban. They would merely think it was a general communal offering. Nor would the onlookers know that everyone was bringing the same offering, in the excitement and commotion of all the offerings. HaShem decreed that each Nasi would receive the appropriate honor, and that the identical korbanos would be offered in the order of the masa'os, as the tribes marched in formation. And so each day's korban was punctuated by "Zeh" - this - no tribe's offering was greater than that of another.

Yet, Don Abrabanel also quotes the Midrash that each Nasi brought his korban on his own initiative, and each had its own symbolism and meaning. Each Nasi was making a statement about his tribe by focusing on the essential tribal designation that emerged through the blessings of Yaakov, or on some defining moment in the tribe's existence. Yehuda brought his korbanos to symbolize his royalty, Yissachar to express his profound connection to Torah, Zevulun corresponding to his partnership in Torah with Yissachar, Reuven in commemoration of his dramatic but incomplete rescue of Yosef, and on and on.

Chazal expounded each entity and its unique symbolism for that tribe - the silver plate, the silver basin, the golden pan, every korban, etc. Each Nasi then brought the same thing, on his own, but with a different kavana - a different mindset, with a different set of experiences, perspective and motivation.

But how can both ideas be correct? Either all the Nesi'im acted in concert and intentionally brought the same offering, or each one acted on his own initiative - leaving the potential for religious competition unabated?

The answer is that, indeed, both ideas are correct - because two people can do what appear to be identical acts, and yet those acts are not at all alike or even similar. Isn't that the reality of Jewish life ? Of halacha ? We all do what appears to be, on the surface, the same things: we daven the same words, we make the same brachos, we learn the same Daf in Daf Yomi, we men wear identical pairs of tefillin. And yet, in Tefila, one person's soul can be communing with HaShem, another person's mind can contemplate the abstruse ideas of prayer, another's spirits can be lifted by the experience, and still another is eager to finish mouthing the words so he can return to the conversation he is having with his neighbor.

It all sounds the same and looks the same - but in fact it is completely different, worlds apart, night and day in its essence. The effort, sincerity, commitment and substance that we put into each mitzva is what makes the crucial difference in our lives - what makes the Torah for some the elixir of life and for others (G-d forbid) a lifeless, spiritless, insipid shell.

The Nesi'im to their credit did agree on the details of their individual offerings. But each offering is repeated in totality to remind us that no two avodos are the same, and no two people are identical, and no one's relationship with HaShem is akin to another's. Each korban in its every particular was wholly unlike any other in what most counted - the intention of the giver - and so this idea had to be recorded by the Torah for posterity.

One would think that every Bar Mitzva is also the same - usually, the boy puts on tefillin, reads the Torah and haftara, offers a Dvar Torah, receives presents, etc. But one who thinks that each one is identical because the external form appears the same is gravely mistaken. Each person is unique, and will in his life accentuate a different aspect of Torah and Avoda - just like each tribe did. Each child will grow to make a unique contribution to Jewish life that only he or she can. Every person's Divine service is distinctive and inimitable. Each day - each moment in time - has its Nasi, and the measure of our success is seizing that moment for the glory of our Creator, His Torah, and for the benefit of Klal Yisrael.

Rabbi Pruzansky is the spiritual leader of Congregation Bnai Yeshurun of Teaneck, New Jersey, an Associate member of the Young Israel Council of Rabbis.This Dvar Torah was written in honor of Ari Pruzansky, whose Bar Mitzva is being celebrated today.