(12)Were I hungry, I would not tell you, for Mine is the world and all it holds.

In the name of G8d who commands that a fire offering be brought before him.I begin to explain the book And The Lord Called Unto Moses.
AND THE Holy One CALLED. We find two reasons for the covenant made with an individual. It is also possible for one commandment to have many reasons. The commandment regarding the burnt offering and the sacrifice are examples of the latter, for when the officiant offers each part in its proper time, then the part which has a part in the world to come is saved. Therefore the meaning of le-khapper (to make atonement) (v. 4) is to give ransom. The opening of the Torah portion Ki Tissa is proof. Scripture therefore reads, lest Hefall upon us with pestilence (Ex. 5:3). There is also a secret regarding the future in the burnt offering. One can also learn from each sacrifice the secret of nature. The purpose of the sin offering and the unleavened bread is to sustain the teachers of the Torah. The reason And the Lord called unto Moses follows And Moses was not able to enter (Ex. 40:35) is that the Glory called to Moses from the tent of meeting and told him to come there, and there He would speak with him. The Glory was on the other side of the curtain and Moses entered there. The latter is clearly stated in Scripture. This is the meaning of and the similitude of the Lord doth he behold (Num. 12:8). The reason Scripture mentions the sacrifices before the commandments is that G8d’s presence will return to its place if Israel does not keep the law of the burnt offering. The latter came to pass. Far be it from G8d to require a burnt offering. Scripture clearly states, If I were hungry, I would not tell thee…(Ps. 50:12). On the contrary, it has a secret meaning.

אדם כי יקריב מכם, when he brings himself close to G’d by means of a confession of his sins and by humbling himself. The concept parallels the verse in Hoseah 14,3 ונשלמה פרים שפתינו, “we will pay with bulls after having done so first with our lips.” Psalms 51,19 warns זבחי אלוהים רוח נשברה, “a sacricial offering (is such only if accompanied by) a crushed spirit.” The psalmist means that G’d is not interested in the fools who offer sacrificial animals if they have not first humbled themselves. Our sages paraphrase this when pointing out that the Torah does not write here כולכם, your entire selves, but מכם, something emanating from you, i.e. “by excreting the spiritually unworthy parts of you.” (compare Rashi)

"A person who brings an offering from amongst you” means offering one's internal energy and desire to fulfill Hashem's will. This aligns with “Nullify your will to the will of Hashem.” A korban (offering) is about drawing closer to Hashem by aligning actions with G8d's will.
The term מכם (from you) implies that, as the Chidushei Harim explains on the Mishnah (Avot), “If I am not for myself, who is for me,” each person must fulfill their mission. However, this mission should be part of the collective of Yisrael.
Thus, while each individual has a unique role, it must be integrated within the greater community, enhancing the unity and purpose of the collective.

(1)2. Likewise, a person must find [some good point] within himself. It is known that a person must take care to be happy continually and to keep very far away from depression {as has been explained in our works a number of times}.

(2) It may be that when he begins understanding himself, he sees that he is no good at all, and is filled with sin, and that as a result the Evil One (the Master of Words!) wants to push him into depression and sadness, G8d forbid. Even so, it is forbidden to fall on account of this. Rather, he must search until he finds in himself some little bit of good. For how is it possible that throughout his life he never once did some mitzvah or good deed? And even if when he begins examining this good thing he sees that it, too, is filled with wounds and contains no integrity—i.e., he sees that the mitzvah or holy deed that he merited doing is also filled with alien (forbidden?) questions, external thoughts and many faults—nevertheless, how is it possible that this mitzvah or holy deed contains not even a little bit of good? For in all facets, despite this there must have been some good point/nikkud in the mitzvah or good deed that he did.

(3) Thus, a person has to search and seek to find in himself some little bit of good in order to enliven himself and to come to joy, as explained above. By searching until he finds a remaining little bit of good in himself, he genuinely moves from the scale of liability to the scale of merit and can return in repentance. This, in the aspect of “In yet a little bit the wicked man is not; you will reflect upon his place and he will not be there,” as explained above.

(4) That is, just as has been explained above, that we must judge others favorably, even the wicked, and find in them some good point, and by doing so move them from the scale of liability to the scale of merit, in the aspect of “in yet a little bit… you will reflect…”—the same applies with regard to oneself. A person has to judge himself favorably and find in himself some remaining good point, in order to give himself the strength to avoid falling completely, G8d forbid. On the contrary, he will revive himself and bring joy to his soul with the little bit of good he finds in himself—i.e., that once in his life he merited doing a mitzvah or good deed.

(5) Likewise, he must go on searching until he finds in himself yet another good thing. And although this good thing too is mixed with much impurity, still, he must gather some good point/nikkud from there as well. Indeed, he must go on searching and gathering further good points/nikkudot.

(6) And it is through this that melodies are made. As explained elsewhere, the aspect of playing a musical instrument is the aspect of gathering the good ruach from the ruach of gloom, depression; see there. {The principle is that music of holiness is extremely lofty, as is known. In essence, music is made through the clarifying the good from the evil; by clarifying and gathering the good points from the bad, melodies and songs are created. Study there well.}