זוהר, ויצא מ״אZohar, Vayetzei 41

Segment 1א׳

אַדְהָכִי פָּתַח הַהוּא יוּדָאי וְאָמַר, (במדבר כ״ח:ב׳) אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי וְגו'. קָרְבָּנָא דְקוּדְשָׁא בְּרִיךְ הוּא בְּכָל יוֹמָא, בְּגִין לְמֵיזַן עַלְמָא וּלְמֵיהַב סִפּוּקָא לְעֵילָא וְתַתָּא. דְּהָא בְּאִתְעֲרוּתָא דִלְתַתָּא, אִתְעַר לְעֵילָא. וּבְדָא מִסְתַּפְּקִין כָּל חַד וְחַד כְּדְקָא יְאוּת.

The Judean then began a discourse on the verse: My food which is presented unto me for an offering made by fire, of a sweet savour unto me, shall ye observe to offer unto me in due season (Num. 28, 2). ‘The offering brought unto the Holy One, blessed be He, every day,’ he said, ‘was for the purpose of feeding the world and providing sustenance both for the upper world and the lower world, inasmuch as the upper world moves in response to the lower world, with the result that every one is supplied according to his due.

Segment 2ב׳

אֶת קָרְבָּנִי לַחְמִי, הֲדָא הוּא דִכְתִיב, (שיר השירים ה׳:א׳) אָכַלְתִּי יַעֲרִי עִם דִּבְשִׁי שָׁתִיתִי יִיִנִי עִם חֲלָבִי. לְאִשַּׁי, הֲדָא הוּא דִכְתִיב, (שיר השירים ה׳:א׳) אִכְלוּ רֵעִים וְגו', וּמַה קוּדְשָׁא בְּרִיךְ הוּא פַּקִּיד לְאִתְעָרָא מְזוֹנָא לְעֵילָא (לתתא) בְּגִין לְאִתְעָרָא מְזוֹנָא (לעילא) לְתַתָּא מֵהַהוּא מְזוֹנָא. מַאן דְיָהִיב מְזוֹנָא לְקַיְימָא נַפְשָׁא, עַל אַחַת כַּמָּה וְכַמָּה דְּקוּדְשָׁא בְּרִיךְ הוּא בָּרִיךְ לֵיהּ, וְיִתְעַר לֵיהּ מְזוֹנָא דִלְעֵילָא, וְיִתְבָּרַךְ עַלְמָא בְּגִינֵיהּ.

The words, “My food which is presented to me as an offering”, are paralleled by the verse, “I have eaten my honeycomb with my honey; I have drunk my wine with my milk” (S. S. 5, 1); and “made by fire” by the words: “Eat, O friends, drink, yea, drink abundantly, O beloved” (Ibid.). Now, if God assigns food above in order that therefrom food may be dispensed below, with how much more reason must he who offers food for the preservation of a soul be rewarded, in that God will bless him and direct to him sustenance from on high, so that the world will receive blessings for his sake!’

Segment 3ג׳

אָמַר רִבִּי יִצְחָק, וַדַּאי רָזָא דָא כְּדְקָא חָזֵי, וְשַׁפִּיר קָאֲמַר. אָמַר רִבִּי יֵיסָא, וַדַּאי עַל דָּא אֲמְרוּ, דְּלָא יְזַלְזֵל בַּר נָשׁ, לְשׁוּם בַּר נָשׁ אָחֳרָא בְּעַלְמָא, בִּתְרֵי גַוְונִי זָכִינָא לְהַאי בַּר נָשׁ.

R. Isaac remarked: ‘Assuredly this is the inner meaning of the verse.’ R. Jesse said: ‘This incident assuredly bears out the admonition of the Sages that no man should ever treat slightingly another man, for this man has occasioned us a double privilege.’