IF HIS OBLATION BE A BURNT OFFERING FROM THE HERD. R. Jose asked: ‘Why should there be three kinds of burnt-offering-from the herd, from the flock, and from the fowl? Why is not one sufficient? The reason is that if a man can afford he brings an ox, and if he cannot afford an ox he brings a sheep, and if he cannot afford a sheep he brings a fowl; for God does not demand of a man more than he can perform.’
R. Eleazar said: ‘His offering was to correspond to his sin. A rich man puffed up with his wealth was to bring an ox, because his thoughts were likely to be the most sinful. A man of moderate means brought a sheep because he was not so prone to sin; while a poor man, who was the most timid of all, brought the smallest offering of all. And the offering of each was appraised by God at its true value.’
R. Eleazar asked R. Simeon, his father, the following question: ‘We have learnt that famine comes to the world for three sins which are only found among the rich, because they are puffed up with their wealth, but not among the poor; how is it fair, then, that God should slay the poor (by famine) and not the rich, for now they will sin still more?’ He replied: ‘This is a good question, and the Companions have answered as follows. Of all the sons of man, none are so near to the Supreme King as those vessels which He uses, to wit, “a broken and contrite heart” (Ps. 51, 18), “he that is of a contrite and humble spirit” (Isa. 57, 15). Now, when there is a famine and the poor are punished and suffer, and they weep and cry before the King, and God draws them nearer than ever, as it is written, “For he hath not despised nor abhorred the affliction of the afflicted” (Ps. 22, 25), God then visits the sin for which famine has come on the world. Woe, then, to the sinners who have caused this, when the King bestirs himself to take note of the voice of the poor. Heaven protect us from them and their vengeance, for so it is written, “I will surely hear his cry” (Ex. 22, 23), “and my wrath shall wax hot, etc.” (Ibid.)‘
The offering of the poor man is a small one, because his heart is downcast, and therefore even if he harbours sinful thoughts he is forgiven because he is sufficiently punished by his own distress and that of his household.
A rich man once brought an offering of two pigeons to the priest. On seeing them, the priest said: “This is not an offering for you.” He went home very sad. His people asked him why he was so sad, and he said: “Because the priest would not take my offering.” “What was it? ” they said. He told them it was two pigeons. They said: “That is an offering for a poor man, not for you. You must bring a proper one.” “What is that?” he asked. They replied: “An ox.”
“Is the mere thought of sin then so serious?” he said. “I vow that I will let no thought of sin enter my heart”. From that day he used to spend the day in business, then go to bed at night, and on waking he used to call his brethren, and they taught him the Torah and he used to study it till daybreak. So, because he studied, they called him “the transformed Judah”. One day R. Jesse the Elder found him dividing his money, half for the poor and half for merchandise to ship oversea, and after he had finished he sat down and studied the Torah.
He expounded the verse: “And Saul said to the Kenites, etc.” (2 Sam. 15, 6). ‘The Kenites’, he said, ‘were the descendants of Jethro, the father-in-law of Moses, and were so called because they made for themselves a nest (ken) in the wilderness, in order to study the Torah; for the study of the Torah does not require luxuries or merchandise, but only labour day and night. Hence they left the luxuries of Jericho and removed to the wilderness.
Now, of Jethro it is written, “And Jethro, Moses’ father-in-law, took a burnt offering and sacrifices for God” (Ex. 18, 12). This shows that his offering was highly esteemed in the sight of God, and therefore “Aaron and all the elders came to eat with Moses’ father-in-law before God” (Ibid.); from which we leam that when one brings an offering with true devotion, God comes to meet him.
Now the offering of a poor man is highly esteemed before God, because he brings two offerings: one the actual sacrifice, and the other his own flesh and blood, because, though he has nothing to eat himself, he yet brings an offering. A poor man can bring a little flour and make atonement;
for just as his own flesh and blood were burning (with hunger), so the flour is heated with the oil smeared on it. Here, too, we learn that any man may bring an offering on a baking-pan or a frying-pan because it is heated in the same way as he heated his flesh and blood with his evil passions and set all his limbs on fire. The essence of the offering is that it is analogous to the sin, and that a man should offer to God his desires and passions, for this is more acceptable than all.
Blessed are the righteous that they bring this offering every day. Yet withal, the actual offering is better, because it brings blessings on all worlds.’
(ויקרא א׳:ג׳) 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 אִתְעָבִיד חַד מִלָּה. אֶלָּא, מַאן דְּאַדְבַּק יְדֵיהּ לְדָא, מַקְרִיב מִן הַבָּקָר. וְאִי לָא יָכִיל, מִן הַצֹּאן. וְאִי לָא יָכִיל מִן הָעוֹף. דְּהָא כְּתִיב, (ויקרא י״ד:כ״א) וְאִם דַּל הוּא וְאֵין יָדוֹ מַשֶּׂגֶת, דְּהָא קוּדְשָׁא בְּרִיךְ הוּא לָא אַטְרַח עָלֵיהּ דְּבַר נָשׁ יַתִּיר, בְּמִלָּה דְּלָא יָכִיל.
IF HIS OBLATION BE A BURNT OFFERING FROM THE HERD. R. Jose asked: ‘Why should there be three kinds of burnt-offering-from the herd, from the flock, and from the fowl? Why is not one sufficient? The reason is that if a man can afford he brings an ox, and if he cannot afford an ox he brings a sheep, and if he cannot afford a sheep he brings a fowl; for God does not demand of a man more than he can perform.’
אָמַר רִבִּי אֶלְעָזָר, כְּמָה דְּהֲוָה 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 לְמֶחטֵי. מִסְכְּנָא דְּלִבֵּיהּ לָא גַּס בֵּיהּ, רְעוּתֵיהּ נָמוֹךְ מִכֹּלָּא, מַקְרִיב מֵהַהוּא קָלִיל מִכֹּלָּא. וְאִשְׁתְּמוֹדְעָן קָרְבְּנֵיהוֹן לְכֻלְּהוּ, כָּל חַד וְחַד בִּלְחוֹדַיְיהוּ, וְקוּדְשָׁא בְּרִיךְ הוּא דָּאִין דִּינָא כָּל חַד וְחַד בְּמַתְקְלָא יְשָׁרָה.
R. Eleazar said: ‘His offering was to correspond to his sin. A rich man puffed up with his wealth was to bring an ox, because his thoughts were likely to be the most sinful. A man of moderate means brought a sheep because he was not so prone to sin; while a poor man, who was the most timid of all, brought the smallest offering of all. And the offering of each was appraised by God at its true value.’
רִבִּי אֶלְעָזָר שָׁאִיל לְרִבִּי שִׁמְעוֹן אֲבוּהִי, אָמַר לֵיהּ, 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, וְקָאִים לַעֲתִירֵי, דְּהָא מֵהַשְׁתָּא יוֹסִפוּן לְמֶחטֵי 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, ואַשְׁלִים לְהוּ בְּכֹלָּא.
R. Eleazar asked R. Simeon, his father, the following question: ‘We have learnt that famine comes to the world for three sins which are only found among the rich, because they are puffed up with their wealth, but not among the poor; how is it fair, then, that God should slay the poor (by famine) and not the rich, for now they will sin still more?’ He replied: ‘This is a good question, and the Companions have answered as follows. Of all the sons of man, none are so near to the Supreme King as those vessels which He uses, to wit, “a broken and contrite heart” (Ps. 51, 18), “he that is of a contrite and humble spirit” (Isa. 57, 15). Now, when there is a famine and the poor are punished and suffer, and they weep and cry before the King, and God draws them nearer than ever, as it is written, “For he hath not despised nor abhorred the affliction of the afflicted” (Ps. 22, 25), God then visits the sin for which famine has come on the world. Woe, then, to the sinners who have caused this, when the King bestirs himself to take note of the voice of the poor. Heaven protect us from them and their vengeance, for so it is written, “I will surely hear his cry” (Ex. 22, 23), “and my wrath shall wax hot, etc.” (Ibid.)‘
אֲבָל תָּא חֲזִי, דְּכָל בְּנֵי עָלְמָא לָא מִשְׁתַּכְּחִין קְרִיבִין לְמַלְכָּא עִלָּאָה, כְּאִלֵּין מָאנִין דְּאִיהוּ אִשְׁתָּמַּשׁ בְּהוּ. וּמַאן אִינּוּן. (תהילים נ״א:י״ט) לֵב נִשְׁבָּר ונִדְכֶּה. (ישעיהו נ״ז:ט״ו) 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, הֲדָא הוּא דִכְתִיב, (תהילים כ״ב:כ״ה) כִּי לא בָזָה וְלֹא שִׁקַּץ עֱנוּת עָנִי. וּכְדֵין קוּדְשָׁא בְּרִיךְ הוּא פָּקִיד עַל מַה אַתְיָא כַּפְנָא לְעָלְמָא. וַוי לְאִינּוּן חַיָּיבַיָּא דְּגַרְמֵי הַאי.
כַּד אִתְעֲר מַלְכָּא לְאַשְׁגְּחָא בְּעָלְמָא עַל קָלָא דְּמִסְכְּנִי, רַחֲמָנָא לִישֵׁזְבָן מִנַּיְיהוּ, וּמֵעוּלְבְּנַיְיהוּ, כְּדֵין כְּתִיב, (שמות כ״ב:כ״ב) שָׁמוֹעַ אֶשְׁמַע צַעֲקָתוֹ. שָׁמוֹעַ אֶשְׁמַע תְּרֵי זִמְנֵי: חַד לְאַשְׁגְּחָא בְּקַלֵיהוֹן. וְחַד לְאִתְפָּרְעָא מִן אִינּוּן דְּגַרְמִין לוֹן הַאי. הֲדָא הוּא דִכְתִיב, וְשָׁמַעְתִּי כִּי חַנּוּן אָנִי וְחָרָה אַפִּי וְגוֹ'. וְעַל דָּא בְּשַׁעֲתָא דְּכַפְנָא אִשְׁתְּכַח בְּעָלְמָא, וַוי לְאִינּוּן עֲתִירֵי חַיָּיבַיָּא, בְּקַלֵיהוֹן דְּמִסְכְּנִי לְקָמֵי קוּדְשָׁא בְּרִיךְ הוּא.
תָּא חֲזֵי דְּהַהוּא קָרְבְּנָא דְּמִסְכְּנָא, קָלִיל (נ"א קהב) מִכֹּלָּא, בְּגִין דְּלִבֵּיהּ תָּבִיר, וְאַף עַל גַּב דְּחָשִׁיב לְמֶחֱטֵי, אִתְעֲבָּר מִנֵּיהּ. דְּהָא דַּי לֵיהּ בְּצַעֲרֵיהּ, וּדְאִינְשֵׁי בֵּיתֵיהּ. וְעַל דָּא כָּל קָרְבְּנָא וְקָרְבְּנָא, כָּל חַד וְחַד בִּלְחוֹדוֹי, אִשְׁתְּמוֹדְעָן כֻּלְּהוּ לְגַבֵּי כַּהֲנָא.
The offering of the poor man is a small one, because his heart is downcast, and therefore even if he harbours sinful thoughts he is forgiven because he is sufficiently punished by his own distress and that of his household.
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.
A rich man once brought an offering of two pigeons to the priest. On seeing them, the priest said: “This is not an offering for you.” He went home very sad. His people asked him why he was so sad, and he said: “Because the priest would not take my offering.” “What was it? ” they said. He told them it was two pigeons. They said: “That is an offering for a poor man, not for you. You must bring a proper one.” “What is that?” he asked. They replied: “An ox.”
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, והֲוָה לָעֵי עַד דְּסָלִיק יְמָמָא. וְאִשְׁתְּכַח דְּאוֹלִיף אוֹרַיְיתָא, וַהֲוָה קָארֵי לֵיהּ יְהוּדָה אָחֳרָא. יוֹמָא חַד אִיעְרַע בֵּיהּ רִבִּי יֵיסָא סָבָא, והֲוָה פָּרִישׁ נִכְסוֹי, פַּלְגּוּ לְמִסְכְּנֵי וּפַלְגּוּ לִסְחוֹרָתָא עַל יַמָּא, בְּאִינּוּן גַּבְרִין פְּרִישֵׁי יַמִין. והֲוָה יָתִיב ולָעֵי בְּאוֹרַיְיתָא.
“Is the mere thought of sin then so serious?” he said. “I vow that I will let no thought of sin enter my heart”. From that day he used to spend the day in business, then go to bed at night, and on waking he used to call his brethren, and they taught him the Torah and he used to study it till daybreak. So, because he studied, they called him “the transformed Judah”. One day R. Jesse the Elder found him dividing his money, half for the poor and half for merchandise to ship oversea, and after he had finished he sat down and studied the Torah.
פָּתַח וְאָמַר, (שמואל א ט״ו:ו׳) וַיֹּאמֶר שָׁאוּל אֶל הַקֵּנִי. מַאן הוּא קֵנִי. אִלֵּין בְּנֵי יִתְרוֹ חָמוּי דְּמֹשֶׁה, דְּעָבְדוּ קִנָּא בְּמַדְבְּרָא, כְּהַאי דְּרוֹר, כְּמָה דְאַתְּ אָמֵר, (תהילים פ״ד:ד׳) וּדְרוֹר קֵן לָהּ. בְּגִין לְמִלְעֵי בְּאוֹרַיְיתָא. דְּאוֹרַיְיתָא לָא בַּעְיָא תַּפְנוּקִין, וְלָא סְחוֹרְתָּא, אֶלָּא לְאַעֲמְלָא בָּהּ יְמָמָא וְלֵילֵי. בְּגִין כָּךְ נַטְלוּ לְמַדְבְּרָא, מֵעִנּוּגָא דִּירִיחוֹ, הֲדָא הוּא דִכְתִיב, (שופטים א׳:ט״ז) וּבְנֵי קֵנִי חוֹתֵן מֹשֶׁה עָלוּ מֵעִיר הַתְּמָרִים וגוֹ'.
He expounded the verse: “And Saul said to the Kenites, etc.” (2 Sam. 15, 6). ‘The Kenites’, he said, ‘were the descendants of Jethro, the father-in-law of Moses, and were so called because they made for themselves a nest (ken) in the wilderness, in order to study the Torah; for the study of the Torah does not require luxuries or merchandise, but only labour day and night. Hence they left the luxuries of Jericho and removed to the wilderness.
ואַתָּה עָשִׂיתָ חֶסֶד עִם כָּל בְּנֵי יִשְׂרָאֵל. בְּגִין דְּאַהֲנִי לְמֹשֶׁה בְּבֵיתֵיהּ. וּמֹשֶׁה כְּלָלָא דְּכָל יִשְׂרָאֵל הֲוָה. וְתוּ, בְּגִין דְּאוֹלִיף פַּרְשְׁתָא חֲדָא יַתִּיר בְּאוֹרַיְיתָא, וּבְדָא עָבִיד חֶסֶד עִם יִשְׂרָאֵל.
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, ואַנְתְּ אַקְדְּמַת לְהוּ שְׁלָם, וְעַבְדַת חֶסֶד עִם כֻּלְּהוּ, וּבְגִינֵי כַּךְ לֵית אַנְתְּ כְּדַאי לְאִתְחַבְּרָא בְּהוּ.
ולא עוֹד, אֶלָּא מַה כְּתִיב בֵּיהּ בְּיִתְרוֹ, (שמות י״ח:י״ב) וַיִּקַּח יִתְרוֹ חוֹתֵן מֹשֶׁה עוֹלָה וּזְבָחִים לֵאלהִים, דְּהוּא אַקְרִיב קָרְבְּנָא לְּקוּדְשָׁא בְּרִיךְ הוּא, וְאָתָא לְאִתְגַּיְּירָא. מַאי קָא מַיְירֵי. דְּקָרְבְּנֵיהּ חָשִׁיב קָמֵי קוּדְשָׁא בְּרִיךְ הוּא. וּבְגִין דְּאִיהוּ אַקְרִיב קָרְבְּנָא לְּקוּדְשָׁא בְּרִיךְ הוּא, כְּתִיב, (שמות יב) וַיָּבֹא אַהֲרֹן וְכֹל זִקְנֵי יִשְׂרָאֵל לֶאֱכֹל לֶחֶם עִם חוֹתֵן מֹשֶׁה לִפְנִי הָאֱלהִים. לִפְנֵי הָאֱלהִים דַּיְיקָא. מִכָּאן אוֹלִיפְנָא דְּכָל מַאן דְּאַקְרִיב קָרְבְּנָא בִּרְעוּתָא דְּלִבָּא, קוּדְשָׁא בְּרִיךְ הוּא אִזְדְּמַן לָקֳבְלֵיהּ.
Now, of Jethro it is written, “And Jethro, Moses’ father-in-law, took a burnt offering and sacrifices for God” (Ex. 18, 12). This shows that his offering was highly esteemed in the sight of God, and therefore “Aaron and all the elders came to eat with Moses’ father-in-law before God” (Ibid.); from which we leam that when one brings an offering with true devotion, God comes to meet him.
תָּא חֲזֵי, 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 וְלא 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. בְּגִין כָּךְ פְּלִיגְנָא כָּל נְכָסַי (ס"א פליגנא נכסי, פלגא) לְמִסְכְּנֵי, דְּהָא אִינּוּן גָּרְמוּ לִי כּוּלֵי הַאי.
Now the offering of a poor man is highly esteemed before God, because he brings two offerings: one the actual sacrifice, and the other his own flesh and blood, because, though he has nothing to eat himself, he yet brings an offering. A poor man can bring a little flour and make atonement;
כְּמָה דְּמִסְכְּנָא אַרְתַּח חֶלְבֵּיהּ וְדָמֵיהּ, כַּךְ הַהוּא קִמְחָא מְרַתְּחִין לֵיהּ בִּמְשַׁח רְבוּת. וְהָכִי אוֹלִיפְנָא, דְּאֲפִילּוּ 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 כְּגַוונָא דְּחַטָּאָה, וּלְקָרְבָא קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, רְעוּתָא דְּלִבֵּיהּ, וְרוּחֵיהּ וְנַפְשֵׁיהּ, דְּהַאי חֲבִיבָא מִן כֹּלָּא קָמֵיהּ.
for just as his own flesh and blood were burning (with hunger), so the flour is heated with the oil smeared on it. Here, too, we learn that any man may bring an offering on a baking-pan or a frying-pan because it is heated in the same way as he heated his flesh and blood with his evil passions and set all his limbs on fire. The essence of the offering is that it is analogous to the sin, and that a man should offer to God his desires and passions, for this is more acceptable than all.
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 (ממש), וְדָא בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא מִבַּר נָשׁ בְּהַאי עָלְמָא. ועִם כָּל דָּא קָרְבְּנָא דְּכֹלָּא (ס"א ממש) עָדִיף, בְּגִין דְּיִתְבָּרְכוּן עָלְמִין כֻּלְּהוּ.
Blessed are the righteous that they bring this offering every day. Yet withal, the actual offering is better, because it brings blessings on all worlds.’