佐哈尔·诺克 15

1R. 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.

2Consider 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.

3As 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).

4Baked 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.’