Korban binds creation to its root through bittul

ובמד' בענין שחוטי חוץ ויתרון ארץ בכל הוא כו' אפי' דברים שנראין מיותרין כו'.

And in the Midrash, regarding shechutei chutz (slaughtering offerings outside [the Sanctuary]): "And the advantage of a land is in everything (b'kol)," etc. — even things that appear superfluous, etc.

The Midrash, discussing the prohibition of slaughtering sacrifices outside the Mikdash, cites "the advantage of a land is in everything (b'kol)" to teach that nothing in the world is truly superfluous — even things that seem pointless have a purpose.

כלל הענין כי אין דבר בעולם שאינו נכלל בציור עליון.

The principle of the matter is that there is nothing in the world that is not included in the supernal design (tziyur elyon).

Everything that exists is part of a higher blueprint — every creation has its place within the divine design of the world.

דכ' וירא אלקים את כל אשר עשה כו'.

As it is written, "And Hashem saw all that He had made [and behold it was very good]," etc.

The Torah's testimony that Hashem saw all He made and found it "very good" affirms that the whole of creation forms one complete, good design.

והוא ציור של שלימות כל הבריאה שהוא בוודאי בצלם עליון.

And it is a design of the wholeness of all creation, which is certainly in a supernal image (tzelem elyon).

Creation as a whole forms a perfect picture, patterned after a supernal image — every part contributing to one integrated whole.

ולכן כל דבר שניתקן ע"י המצוה הרי הוא בכלל עיקר הבריאה.

And therefore, anything that is rectified through a mitzvah is thereby included in the essential core of creation.

When a physical object is elevated and rectified by means of a mitzvah, it is reconnected to the essential design and purpose of creation.

והתורה הקפידה כל כך על שחוטי חוץ דכתי' דם שפך.

And the Torah was so stringent about shechutei chutz, as it is written, "he has shed blood."

The Torah treats one who slaughters a korban outside the Mikdash as gravely as a murderer — "he has shed blood" — underscoring how serious this act is.

פי' ע"י שנעשה ממנו קרבן נתדבקה הבהמה בשורשה והיא בכלל ציור הבריאה.

The meaning is that by being made into a korban, the animal becomes attached (nisdabkah) to its root and is included in the design of creation.

When an animal is offered properly as a korban, it is bound back to its supernal root and reintegrated into creation's design — its true purpose fulfilled.

ולכן השחיטה בחוץ כשופך דם אדם שממעט הדמות כביכול כנ"ל.

And therefore slaughtering outside is like shedding human blood, which "diminishes the Likeness," as it were, as above.

To slaughter outside the Mikdash severs the animal from this elevation, and so it is likened to murder — which "diminishes the divine Likeness," undermining the supernal design of creation.

ז"ש ויתרון ארץ.

This is the meaning of "and the advantage of a land (yisron eretz)."

The Sefas Emes now explains the verse's word "eretz," land, as the key to this whole idea.

ארץ היא הביטול שהגרעון מתבטל ונשרש בארץ אז מוציא פירות ע"י שנתבטל אל השורש שנק' בכל שכולל ומאחד כל הבריאה כנ"ל:

"Eretz" (land) is the bittul (self-nullification) — for when the deficiency is nullified and rooted in the earth, then it brings forth fruits, by being nullified to the root that is called "b'kol" (in everything), which includes and unifies all of creation, as above.

Just as a seed must nullify itself in the earth before it can sprout, so the way a thing becomes fruitful is through bittul — surrendering itself to its supernal root. That all-embracing root is "b'kol," which gathers and unifies the whole of creation into one design.

Summary: Nothing in creation is superfluous; everything is part of one supernal design that Hashem called "very good." A physical thing fulfills its purpose when a mitzvah binds it to its root — which is why offering an animal as a korban elevates it, while slaughtering it outside the Mikdash severs that connection and is likened to murder that "diminishes the Likeness." The word "eretz" (land) teaches bittul: like a seed nullified in the soil to bear fruit, a thing becomes fruitful by surrendering to its all-unifying root, "b'kol."