"If his offering be a burnt sacrifice"

Synopsis

Rabbi Yosi says that people are to sacrifice what they can afford - an animal of the herd, or an animal of the flock, or a bird. Rabbi Elazar says that people should sacrifice in correlation to the sin they have committed; he explains that the rich man must compensate for pride, but the average man is not so proud. As the poor man has the humblest spirit of all, he therefore brings the smallest offering. Rabbi Elazar asks his father Rabbi Shimon why God then kills the poor from famine but let the rich survive, as the rich will continue to sin even more. Rabbi Shimon reminds him that God avenges Himself on the wicked by giving them peace in this world but causing them to perish in the next world. We are introduced to Yehuda (Judah in the rest of the section) the Other, who divided all his possessions and gave them away, and settled himself down to study Torah every night. Yehuda the Other tells us that God comes before whoever brings Him an offering with a willing heart. He says that the poor man brings God two offerings: one is his own fat and blood, and the other is his sacrifice; the poor man's offering is the most worthy of all.

Offering Sacrifice

117. "If his offering be a burnt sacrifice of the herd" (Vayikra 1:3). Rabbi Yosi said, What difference does it make WHETHER HE BRINGS a burnt sacrifice of the herd, of the flock or of the birds? If they are the same, why are they separated from each other, seeing that they all become the same thing, NAMELY, A BURNT OFFERING. HE ANSWERS, He who can afford it offers of the herd. If he cannot, HE BRINGS of the flock and if he cannot afford even this, HE SHOULD BRING of the birds. Thus, it is written, "And if he be poor, and his means do not suffice" (Vayikra 14:21), for the Holy One, blessed be He, does not overload on a man that which he cannot bear.

117. אִם עוֹלָה קָרְבָּנוֹ מִן הַבָּקָר. אָמַר רִבִּי יוֹסֵי, מַאי שְׁנָא מִן הַבָּקָר לְעוֹלָה, וּמִן הַצֹּאן לְעוֹלָה, וּמִן הָעוֹף לְעוֹלָה. אִי כֹּלָּא חַד, בְּגִין מַה שַׁנְיָא דָּא מִן דָּא, דְּהָא מִן כֹּלָּא אִתְעָבֵיד חַד מִלָּה. אֶלָּא, מַאן דְּאַדְבַּק יְדֵיהּ לְדָא, מַקְרִיב מִן הַבָּקָר. וְאִי לָא יָכִיל, מִן הַצֹּאן. וְאִי לָא יָכִיל מִן הָעוֹף. דְּהָא כְּתִיב, וְאִם דַּל הוּא וְאֵין יָדוֹ מַשֶּׂגֶת, דְּהָא קוּדְשָׁא בְּרִיךְ הוּא לָא אַטְרַח עָלֵיהּ דְּבַר נָשׁ יַתִּיר, בְּמִלָּה דְּלָא יָכִיל.

Judges Offering Sin

118. Rabbi Elazar said, One should offer in correlation to the sin. The rich man whose heart is proud at times should offer a bullock, for his heart is more bent on sinning before his Master. An average man should bring of the flock, because his spirit is not proud enough to sin. The poor man, whose heart is not proud and whose spirit is humbler than them all, brings the slightest offering; NAMELY, OF THE BIRDS. All of their offerings are acknowledged individually, and the Holy One, blessed be He, judges each one with balanced scales.

118. אָמַר רִבִּי אֶלְעָזָר, כְּמָה דַּהֲוָה חַטָּאָה הָכִי הֲוָה מַקְרִיב. עֲתִירָא, דְּזִמְנִין דְּלִבֵּיהּ גַּס בֵּיהּ, הֲוָה מַקְרִיב תּוֹרָא. בְּגִין דְּלִבֵּיהּ חָשִׁיב יַתִּיר לְמֶחֱטֵי קָמֵיהּ מָארֵיהּ. בֵּינוֹנִי, מַקְרִיב מִן הַצֹּאן, בְּגִין דִּרְעוּתֵיהּ לָאו גַּס בֵּיהּ כָּל כַּךְ לְמֶחֱטֵי. מִסְכְּנָא דְּלִבֵּיהּ לָא גַּס בֵּיהּ, רְעוּתֵיהּ נָמוֹךְ מִכֹּלָּא, מַקְרִיב מֵהַהוּא קָלִיל מִכֹּלָּא. וְאִשְׁתְּמוֹדְעָן קָרְבְּנֵיהוֹן לְכֻלְּהוּ, כָּל חַד וְחַד בִּלְחוֹדַיְיהוּ, וקוּדְשָׁא בְּרִיךְ הוּא דָּאִין דִּינָא כָּל חַד וְחַד בְּמַתְקְלָא יְשָׁרָה.

Famine Peace Priests Sin Tithing Wicked Wickedness

119. Rabbi Elazar asked his father, Rabbi Shimon: We heard that for three sins of the world famine comes on the world, NAMELY THE PRIESTLY TITHE ON PRODUCE (HEB. TRUMAH), TITHING, AND SETTING ASIDE A PIECE OF DOUGH FOR THE PRIEST (HEB. CHALAH) THAT THEY DO NOT TAKE. All these sins are common among the rich only, because their hearts are proud, but not common among the poor. What justice is there that the Holy One, blessed be He, kills the poor and lets alone the rich, AS ONLY THE POOR DIE OF HUNGER AND NOT THE RICH? Now THE RICH will continue to sin even more before Him, BECAUSE THEY ARE NOT HARMED. He said to him: You have asked well. This was explained by the friends, who said that when the Holy One, blessed be He, wishes to avenge Himself on the wicked and cause them to perish from the world, He gives them peace IN THIS WORLD AND fulfills their every wish.

119. רִבִּי אֶלְעָזָר שָׁאִיל לְר' שִׁמְעוֹן אֲבוּהִי, אָ"ל, הָא תָּנֵינָן דְּעַל תְּלַת חוֹבֵי עָלְמָא רָעָב בָּא לְעוֹלָם, וְכֻלְּהוּ חוֹבֵי לָא מִשְׁתַּכְּחֵי אֶלָּא בְּעַתִירֵי, בְּגִין דְּלִבַּיְיהוּ גַּס בְּהוּ, וְלָא מִשְׁתַּכְּחֵי בְּמִסְכְּנֵי, מַה דִּינָא הוּא, דְקוּדְשָׁא בְּרִיךְ הוּא קָטִיל לְמִסְכְּנֵי, וְקָאֵים לַעֲתִירֵי, דְּהָא מֵהַשְׁתָּא יוֹסִפוּן לְמֶחֱטֵי קָמֵיהּ. אָמַר לֵיהּ יֵאוֹת שָׁאַלְתָּ וְהָא אוּקְמוּהָ חַבְרַיָּיא וְאָמְרוּ, כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְאִתְפָּרְעָא מִן רַשִּׁיעַיָּא וּלְאוֹבָדָא לְהוּ מִן עָלְמָא, כְּדֵין יָהִיב לְהוּ שָׁלוֹם, וְאַשְׁלִים לְהוּ בְּכֹלָּא.

Drought Evil Famine Judgment Vessels

120. Come and see that of all people, none are closer to the highest King than the vessels He uses. What are they? "A broken and contrite heart" (Tehilim 51:19) and "of a contrite and humble spirit" (Yeshayah 57:15). These are the vessels of the King. When there is drought in the world and famine and Judgment become harsh on the poor, they cry and shout to the King. And the Holy One, blessed be He, brings them nearer than any man. Hence, "for He has not despised nor abhorred the affliction of the poor" (Tehilim 22:25). The Holy One, blessed be He, then remembers why famine has come on the world. Woe to the evil, who brought this famine.

120. אֲבָל ת"ח, דְּכָל בְּנֵי עָלְמָא לָא מִשְׁתַּכְּחִין קְרִיבִין לְמַלְכָּא עִלָּאָה, כְּאִלֵּין מָאנִין דְּאִיהוּ אִשְׁתָּמַּשׁ בְּהוּ. וּמַאן אִינּוּן. לֵב נִשְׁבָּר וְנִדְכֶּה. וְאֶת דַּכָּא וּשְׁפַל רוּחַ. אִלֵּין אִינּוּן מָאנֵי דְּמַלְכָּא. וְכַד אִשְׁתְּכַח בַּצוֹרֶת בְּעָלְמָא, וְכַפְנָא וְדִינָא אִתְתָּקַּף עַל מִסְכְּנֵי, כְּדֵין בָּכָאן וְגָעאָן קָמֵי מַלְכָּא, וְקוּדְשָׁא בְּרִיךְ הוּא קָרִיב לוֹן יַתִּיר מִכֹּלָּא, הה"ד כִּי לֹא בָזָה וְלֹא שִׁקַּץ עֱנוּת עָנִי. וּכְדֵין קוּדְשָׁא בְּרִיךְ הוּא פָּקִיד עַל מַה אַתְיָא כַּפְנָא לְעָלְמָא. וַוי לְאִינּוּן חַיָּיבַיָּא דְּגַרְמֵי הַאי.

Evil Famine Revenge

121. When the King is aroused to take care of the world and the sound OF THE CRY of the poor men, may the Merciful save us from them and their shame. It is written, "I will surely hear (lit. 'hearing will I hear') their cry" (Shemot 22:22). It is twice written, "hear;" one is for paying attention to their cry and the other to take revenge on those who caused them to do this. Hence, it also says "that I will hear; for I am gracious" (Ibid. 26) and "My anger shall be inflamed" (Ibid. 23). Therefore, woe to the evil rich when there is famine in the world, for the sound OF THE CRY of the poor men before the Holy One, blessed be He.

121. כַּד אִתְעֲר מַלְכָּא לְאַשְׁגְּחָא בְּעָלְמָא עַל קָלָא דְּמִסְכְּנֵי, רַחֲמָנָא לִישֵׁזְבָן מִנַּיְיהוּ, וּמֵעוּלְבְּנַיְיהוּ, כְּדֵין כְּתִיב, שָׁמוֹעַ אֶשְׁמַע צַעֲקָתוֹ. שָׁמוֹעַ אֶשְׁמַע תְּרֵי זִמְנֵי: חַד לְאַשְׁגְּחָא בְּקַלֵיהוֹן. וְחַד לְאִתְפָּרְעָא מִן אִינּוּן דְּגַרְמִין לוֹן הַאי. הה"ד, וְשָׁמַעְתִּי כִּי חַנּוּן אָנִי וְחָרָה אַפִּי וְגוֹ.' וְעַל דָּא בְּשַׁעֲתָא דְּכַפְנָא אִשְׁתְּכַח בְּעָלְמָא, וַוי לְאִינּוּן עֲתִירֵי לְחַיָּיבַיָּא, בְּקַלֵיהוֹן דְּמִסְכְּנֵי לְקָמֵי קוּדְשָׁא בְּרִיךְ הוּא.

Offering Priests Sin

122. תָּא חֲזֵי דְּהַהוּא קָרְבְּנָא דְּמִסְכְּנָא, קָלִיל מִכֹּלָּא, בְּגִין דְּלִבֵּיהּ תָּבִיר, ואע"ג דְּחָשִׁיב לְמֶחֱטֵי, אִתְעֲבָּר מִנֵּיהּ. דְּהָא דַּי לֵיהּ בְּצַעֲרֵיהּ, וּדְאִינְשֵׁי בֵּיתֵיהּ. וְעַ"ד כָּל קָרְבְּנָא וְקָרְבְּנָא, כָּל חַד וְחַד בִּלְחוֹדוֹי, אִשְׁתְּמוֹדְעָן כֻּלְּהוּ לְגַבֵּי כַּהֲנָא.

Offering Priests Sacrifice

123. There is a story of a certain rich man who brought two pigeons before the priest. When the priest saw him, he said to him: This offering is not for you. He came home sad. His brothers said to him: Why are you sad? He said to them: The priest did not sacrifice my offering. They said to him: What was THE OFFERING? He said to them: Two pigeons. They said, But this is for the poor, not for you, as it is written, "And if he be poor, and his means do not suffice" (Vayikra 14:21). But you should bring your own offering. He said to them: What is it? They said to him: A bullock.

123. עוֹבָדָא בְּהַהוּא עֲתִירָא, דְּקָרִיב קָמֵי כַּהֲנָא תְּרֵין יוֹנִין, כַּד חָמָא לֵיהּ כַּהֲנָא, אָמַר לֵיהּ, לָאו דִּידָךְ הוּא הַאי קָרְבְּנָא. אָתָא לְבֵיתֵיהּ וַהֲוָה עָצִיב. אָמְרוּ לֵיהּ אֲחוּי אֲמַאי אַתְּ עָצִיב. אָמַר לְהוּ, דְּלָא קָרִיב לִי כַּהֲנָא קָרְבְּנָא דִּילִי. אָמְרוּ לֵיהּ וּמַאי אִיהוּ. אָמַר לְהוּ תְּרֵין יוֹנִין. אָמְרוּ לֵיהּ, וְהָא מִן מִסְכְּנָא אִיהוּ, וְלָאו דִּידָךְ. דְּהָא כְּתִיב, וְאִם דַּל הוּא וְאֵין יָדוֹ מַשֶּׂגֶת וְגוֹ.' אֶלָּא קָרִיב קָרְבְּנָךְ. אָמַר לְהוּ מַאי אִיהוּ. אָמְרוּ לֵיהּ חַד תּוֹרָא.

Judah Offering Seas Sin Thought Torah Vow

124. He said to them: So contemplating sin is so grave THAT A BULLOCK SHOULD BE BROUGHT AS A BURNT OFFERING FOR IT. I vow that no sinful thought shall ever enter my heart. From that time on, what did he do? He occupied himself with commerce by day and slept at night. When he woke from sleep, he called his brothers who taught him the words of the Torah, which he studied until daybreak. He thus became knowledgeable in the study of the Torah. He was called Judah the Other. One day, Rabbi Yesa Saba saw him dividing his possessions, half to the poor and half to sailors to sell on the sea, and then settling down to study the Torah.

124. אָמַר לְהוּ, וּמַה כָּל כַּךְ חֲמִירָא מַחֲשָׁבָה דְּחַטָּאָה. נָדַרְנָא, דְּלָא אַסְלַּק עַל לִבָּאי מַחֲשָׁבָה דְּחַטָּאָה. מִתַּמָּן וּלְהָלְאָה מָה עֲבַד. כָּל יוֹמָא אִשְׁתָּדַּל בִּסְחוֹרָתָא, וּבְלֵילְיָא הֲוָה נָאִים, כַּד אִתְעֲר, הֲוָה קָרֵי לַאֲחוֹי, וְאוֹלִיפוּ לֵיהּ מִילֵי דְּאוֹרַיְיתָא, וַהֲוָה לָעֵי עַד דְּסָלִיק יְמָמָא. וְאִשְׁתְּכַח דְּאוֹלִיף אוֹרַיְיתָא, וַהֲוָה קָארֵי לֵיהּ יְהוּדָה אָחֳרָא. יוֹמָא חַד אִיעְרַע בֵּיהּ רִבִּי יֵיסָא סָבָא, וַהֲוָה פָּרִישׁ נִכְסוֹי, פַּלְגּוּ לְמִסְכְּנֵי וּפַלְגּוּ לִסְחוֹרָתָא עַל יַמָּא, בְּאִינּוּן גַּבְרִין פְּרִישֵׁי יַמִין. וַהֲוָה יָתִיב וְלָעֵי בְּאוֹרַיְיתָא.

Jericho Jethro Judah Moses Nest Palm Tree Saul Torah

125. JUDAH THE OTHER opened the discussion saying, "And Moses said to the Kenites" (I Shmuel 15:6). Who are the Kenites? They are the children of Jethro, Moses' father-in-law, who built their nest (Heb. ken) in the desert like a sparrow in order to study the Torah, as written, "Even the sparrow has found a home (Heb. ken)" (Tehilim 84:4). The Torah has neither need of pleasure nor of merchandise, but one should labor in it night and day. Therefore, they went to the desert away from the pleasures of Jericho. Hence, "the children of the Kenites, Moses' father-in-law, went up out of the city of palm trees" (Shoftim 1:16).

125. פָּתַח וְאָמַר, וַיֹּאמֶר שָׁאוּל אֶל הַקֵּנִי. מַאן הוּא קֵנִי. אִלֵּין בְּנֵי יִתְרוֹ חָמוּי דְּמֹשֶׁה, דְּעָבְדוּ קִנָּא בְּמַדְבְּרָא, כְּהַאי דְּרוֹר, כד"א, וּדְרוֹר קֵן לָהּ. בְּגִין לְמִלְעֵי בְּאוֹרַיְיתָא. דְּאוֹרַיְיתָא לָא בַּעְיָא תַּפְנוּקִין, וְלָא סְחוֹרְתָּא, אֶלָּא לְאַעֲמְלָא בָּהּ יְמָמָא וְלֵילֵי. בג"כ נַטְלוּ לְמַדְבְּרָא, מֵעִנּוּגָא דִּירִיחוֹ, הה"ד וּבְנֵי קֵנִי חוֹתֵן מֹשֶׁה עָלוּ מֵעִיר הַתְּמָרִים וְגוֹ.'

Moses Torah

Amalek Egypt Evil Peace Saul War

127. אֲמַאי קָא אָתָא הָכָא מִלָּה דָּא בְּמִלְחַמְתָּא דַּעֲמָלֵק. אֶלָּא אָמַר שָׁאוּל, כַּד נַפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם, מִכָּל שְׁאָר אוּמִין דְּעָלְמָא לָא הֲוָה מַאן דְּאִזְדְּוַּוג לְהוּ לְיִשְׂרָאֵל לְקַטְרְגָא לְהוּ, אֶלָּא עֲמָלֵק, וְהוּא עָבֵד בִּישׁ לְיִשְׂרָאֵל וְאָגַח קְרָבָא בְּהוּ, וְאַנְתְּ אַקְדְּמַת לְהוּ שְׁלָם, וְעַבְדַת חֶסֶד עִם כֻּלְּהוּ, וּבְגִינֵי כַּךְ לֵית אַנְתְּ כְּדַאי לְאִתְחַבְּרָא בְּהוּ.

Aaron Bread Converts Jethro Moses Offering Sacrifice

128. Moreover, it is written of Jethro: "And Jethro, Moses' father-in-law, took a burnt offering and sacrifices for Elohim" (Shemot 18:12), as he brought an offering to the Holy One, blessed be He, and intended to convert. The verse teaches us that his offering was of value to the Holy One, blessed be He. When he brought an offering before the Holy One, blessed be He, it is written, "And Aaron came, and all the elders of Yisrael, to eat bread with Moses' father-in-law before Elohim" (Ibid.). "Before Elohim" is precise, for it teaches us and we learn from it that the Holy One, blessed be He, comes before the man who brings an offering with a willing heart.

128. וְלֹא עוֹד, אֶלָּא מַה כְּתִיב בֵּיהּ בְּיִתְרוֹ, וַיִּקַּח יִתְרוֹ חוֹתֵן מֹשֶׁה עוֹלָה וּזְבָחִים לֵאלֹהִים, דְּהוּא אַקְרִיב קָרְבְּנָא לְקוּדְשָׁא בְּרִיךְ הוּא, וְאָתָא לְאִתְגַּיְּירָא. מַאי קָא מַיְירֵי. דְּקָרְבְּנֵיהּ חָשִׁיב קָמֵי קוּדְשָׁא בְּרִיךְ הוּא. וּבְגִין דְּאִיהוּ אַקְרִיב קָרְבְּנָא לְקוּדְשָׁא בְּרִיךְ הוּא, כְּתִיב, וַיָּבֹא אַהֲרֹן וְכֹל זִקְנֵי יִשְׂרָאֵל לֶאֱכֹל לֶחֶם עִם חוֹתֵן מֹשֶׁה לִפְנֵי הָאֱלֹהִים. לִפְנֵי הָאֱלֹהִים דַּיְיקָא. מִכָּאן אוֹלִיפְנָא דְּכָל מַאן דְּאַקְרִיב קָרְבְּנָא בִּרְעוּתָא דְּלִבָּא, קוּדְשָׁא בְּרִיךְ הוּא אִזְדְּמַן לָקֳבְלֵיהּ.

Blood Food Offering Sacrifice Torah

129. Come and see: The poor man's offering is of great worth before the Holy One, blessed be He, as he brings before Him two offerings: the one is his fat and blood and the other is the sacrifice he is offering. Though he has no food for himself, he still brings an offering. THUS HIS FAT AND BLOOD LESSENED. The offering of the poor is the lightest, two young turtledoves or two young pigeons, or he may even bring a little flour and he is forgiven. At that time, a proclamation resounds, saying, "For He has not despised nor abhorred the affliction of the poor." Why is that? Because the offering of the poor man is the worthiest of all. For THE POOR MAN'S OFFERING THAT I WANTED TO BRING caused me to be in the portion of the Holy One, blessed be He, in the portion of the Torah. I therefore gave all my possessions to the poor, for they - NAMELY, THEIR OFFERING - brought this on me.

129. ת"ח, קָרְבְּנָא דְּמִסְכְּנָא חָשִׁיב קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, דְּהָא הוּא קָרִיב תְּרֵי קָרְבְּנִין לְקָמֵיהּ. חַד חֶלְבֵּיהּ וְדָמֵיהּ. וְחַד הַהוּא דְּקָרִיב. דְּהָא לֵית לֵיהּ לְמֵיכַל, וְהוּא אַיְיתֵי קָרְבְּנָא. קָרְבְּנָא דְּעָנִי קָלִיל מִכֹּלָּא תְּרֵין תּוֹרִין, אוֹ תְּרֵין בְּנֵי יוֹנָה, וְאִי לָאו, זְעֵיר קִמְחָא, וּמִתְכַּפֵּר בֵּיהּ וְהַהוּא שַׁעֲתָא מַכְרִיזִין וְאַמְרֵי, כִּי לֹא בָזָה וְלֹא שִׁקַּץ עֱנוּת עָנִי. כָּל כַּךְ לָמָּה. בְּגִין דְּקָרְבְּנָא דְּעָנִי עָדִיף מִכֹּלָּא. דְּהָא הוּא גָּרִים לִי לְמֶהֱוֵי בְּעַדְבֵיהּ דְקוּדְשָׁא בְּרִיךְ הוּא, הוּא גָּרִים לִי לְמֶהֱוֵי בְּחוּלָקָא דְּאוֹרַיְיתָא. בג"כ פְּלִיגְנָא כָּל נְכָסַי לְמִסְכְּנֵי, דְּהָא אִינּוּן גָּרְמוּ לִי כּוּלֵי הַאי.

Blood Body Evil Evil Inclination Fire Meal offering Offering Sin Soul, The

130. As the poor man boils his fat and blood, so is the flour he brought fried with precious oil. From this we learned that everyone offers a meal offering in a pan or a deep pan offering. Just as the sin heats his fat and blood with the fire of the Evil Inclination and all his body parts are heated in the fire, so does this offering burn in the very same manner, for the essence of the offering is like sin. It behooves one to offer before the Holy One, blessed be He, the desire of his heart, spirit and soul, for He prefers it to anything else.

130. כְּמָה דְּמִסְכְּנָא אַרְתַּח חֶלְבֵּיהּ וְדָמֵיהּ, כַּךְ הַהוּא קִמְחָא מְרַתְּחִין לֵיהּ בִּמְשַׁח רְבוּת. וְהָכִי אוֹלִיפְנָא, דַּאֲפִילּוּ כָּל בַּר נָשׁ מְקָרֵב הַאי מִנְחָה עַל הַמַּחֲבַת וּמִנְחַת מַרְחֶשֶׁת. בְּגִין, דִּכְמָּה דְּחַטָּאָה אַרְתַּח חֶלְבֵּיהּ וְדָמֵיהּ בְּאֶשָּׁא דְּיֵצֶר הָרָע, וְכָל שַׁיְיפוֹי רַתְחֵי בְּאֶשָּׁא, כַּךְ קָרְבְּנָא דָּא, כְּהַאי גַּוְונָא מַמָּשׁ. וְעִקָרָא דְּקָרְבְּנָא כְּגַוְונָא דְּחַטָּאָה, וּלְקָרְבָא קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, רְעוּתָא דְּלִבֵּיהּ, וְרוּחֵיהּ וְנַפְשֵׁיהּ, דְּהַאי חֲבִיבָא מִן כֹּלָּא קָמֵיהּ.

Offering Righteous Soul, The

131. זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא, דְּאִינּוּן מְקָרְבִין בְּכָל יוֹמָא וְיוֹמָא הַאי קָרְבְּנָא לְקָמֵי קוּדְשָׁא בְּרִיךְ הוּא. וּמַאי אִיהוּ, גַּרְמַיְיהוּ וְנַפְשַׁיְיהוּ דִּמְקָרְבִין קָמֵיהּ. וַאֲנָא בָּעֵינָא לְקָרְבָא הַאי קָרְבְּנָא, וְדָא בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא מב"נ בְּהַאי עָלְמָא. וְעִם כָּל דָּא קָרְבְּנָא מַמָּשׁ עָדִיף, בְּגִין דְּיִתְבָּרְכוּן עָלְמִין כֻּלְּהוּ.