Rashi cites a legal determination made by the Sages in Vayikra Rabbah based on this verse:
“Why is this term for “man” (adam) employed here? Since “Adam” also means Adam, its use suggests the following comparison: what was the characteristic of the first man, Adam haRishon? He did not offer sacrifice of anything acquired by way of robbery, since everything was his! So you, too, shall not offer anything acquired by way of robbery.”
Maharal (Gur Aryeh) explains that it is based on this that Rashi makes the claim earlier, in the beginning of the verse, that the Torah is dealing with voluntary offerings. These offerings are promised by their owners of their own free will. Once they are promised, however, they must be brought. He says it is obvious that when someone has a pre-existing Torah obligation to bring an offering, he may not discharge his obligation with something that is not his to give! Therefore, the Torah must be teaching us that there is an even stronger moral standard: voluntary offerings cannot be stolen either.
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