## Zohar, Noach

###### Zohar, Noach 15:1
[Zohar, Noach 15:1](https://torahapp.org/share/book/Zohar/s/Noach/r/15:1)

(נדפס בפקודי רסח ב)רַבִּי אֶלְעָזָר הֲוָה יָתִיב יוֹמָא חַד קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן אֲבוּי. אָמַר לֵיהּ הַאי קֵץ כָּל בָּשָׂר אִתְהַנֵּי מֵאִנּוּן קָרְבָּנִין דְּהֲווּ יִשְׂרָאֵל מְקָרְבִין עַל גַּבֵּי מַדְבְּחָא אוֹ לָא. אָמַר לֵיהּ כֹּלָּא הֲווּ מִסְתַּפְּקֵי כְּחֲדָא לְעֵילָא וְתַתָּא.

**The Zohar; London, Soncino Press, 1933:**
R. Eleazar, studying one day with his father, R. Simeon, asked him, ‘Did the “End of all flesh” derive nourishment from the sacrifices which Israel used to offer on the altar?’ His father replied: ‘All alike derived sustenance from them, both above and below.


###### Zohar, Noach 15:2
[Zohar, Noach 15:2](https://torahapp.org/share/book/Zohar/s/Noach/r/15:2)

וְתָא חֲזֵי כַּהֲנִי וְלֵיוָאֵי וְיִשְׂרָאֵל אִנּוּן אִקְרוּן אָדָם בְּחִבּוּרָא דְּאִנּוּן רְעוּתִין קַדִּישִׁין דְּסָלְקִין מִגַּוַויְיהוּ. הַהוּא כִּשְׂבָּא אוֹ אִמְרָא אוֹ הַהִיא בְּהֵמָה דְּקָרְבִין אִצְטְרִיךְ עַד לָא יִתְקְרִיב עַל גַּבֵּי מַדְבְּחָא לְפָרָשָׁא עֲלָהּ כָּל חַטָּאִין וְכָל רְעוּתִין בִּישִׁין לְאִתְוַדָּאָה עֲלָהּ. וּכְדֵין הַהִיא אִתְקְרֵי בְּהֵמָה בְּכֹלָּא בְּגוֹ אִנּוּן חַטָּאִין וּבִישִׁין וְהִרְהוּרִין.

**The Zohar; London, Soncino Press, 1933:**
Consider this. The priests, the Levites, and the Israelites are called Adam (Man), through the unison of the holy liturgies which proceed from them. Whenever a sheep or a lamb, or any animal, was brought as an offering, it was required of those who brought it, before it was offered on the altar, to recite over it all sins and evil intentions and thoughts, and to make confession of them, and it is thus that the creature is designated a *b’hemah* (animal) throughout, in that it carries these sins and evil thoughts.


###### Zohar, Noach 15:3
[Zohar, Noach 15:3](https://torahapp.org/share/book/Zohar/s/Noach/r/15:3)

כְּגַוְונָא דְּקָרְבָּנָא דַּעֲזָאזֵל דִּכְתִיב (ויקרא ט״ז:כ״א) וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנוֹת בְּנֵי יִשְׂרָאֵל וְגו'. הָכִי נָמֵי הָכָא. וְכַד סָלְקָא עַל גַּבֵּי מַדְבְּחָא מְטוּלָא עַל חַד תְּרֵין. וּבְגִין כָּךְ דָא סַלְקָא לְאַתְרֵיהּ. וְדָא סַלְקָא לְאַתְרֵיהּ. דָּא בְּרָזָא דְאָדָם וְדָא בְּרָזָא דִבְהֵמָה כְּמָה דְאַתְּ אָמֵר (תהילים ל״ו:ז׳) אָדָם וּבְהֵמָה תּוֹשִׁיעַ יְיָ.

**The Zohar; London, Soncino Press, 1933:**
As in the case of the *Azazel* (scapegoat) offering it is written, “And he shall confess over him all the iniquities of the children of Israel, etc.” (Lev. 16, 21), So it is here: the one offering brought on the altar bears a twofold burden. Consequently each part goes to its fitting place, the one *qua* “man” and the other *qua* “beast”, as we read, “Man and beast thou dost save, O Lord” (Ps. 36, 7).


###### Zohar, Noach 15:4
[Zohar, Noach 15:4](https://torahapp.org/share/book/Zohar/s/Noach/r/15:4)

חֲבִיתִין וְכָל שְׁאָר מְנָחוֹת לְאַתְעָרָא רוּחָא קַדִּישָׁא בִּרְעוּתָא דְּכַהֲנֵי וְשִׁירָתָא דְּלֵיוָאֵי וּבִצְלוֹתָא דְיִשְׂרָאֵל. וּבְהַהוּא תְּנָנָא וְשַׁמְנָא וְקִמְחָא דְּסָלִיק מִתְרַוָּון וּמִסְתַּפְּקִין (ס"א ומתפנקין) (ס"א ומתפשטין) כָּל שְׁאָר מָארֵי דְדִינִין דְּלָא יָכְלִין לְשַׁלְטָאָה בְּהַהוּא דִינָא דְאִתְמָסַר לוֹן. וְכֹלָּא בְּזִמְנָא חָדָא. תָּא חֲזֵי, כֹּלָּא אִתְעֲבִיד בְּרָזָא דִמְהֵימְנוּתָא לְאִסְתַּפְּקָא דָּא בְּדָא, וּלְאִסְתַּלָּקָא לְעֵילָא מָאן דְּאִצְטְרִיךְ עַד אֵין סוֹף.

**The Zohar; London, Soncino Press, 1933:**
Baked meal-offering or other meal-offerings are the means of invoking the Holy Spirit on the service of the priests, the song of the Levites, and the prayer of the Israelites; and from the smoke that rises up from the oil and the flour all the accusers replenish themselves, so that they are powerless to pursue the indictment which has been delivered into their hands. Thus we see that things have been so arranged in the mystery of faith that the adversary should have his share in the holy things, and that the requisite portion should ascend even to the Limitless.’