R. Jesse then spoke on the words: AND THOU SHALT MAKE A TABLE OF ACACIA WOOD. Said he: This table stood in the Tabernacle, and there rested upon it the blessing from above, and from it issued nourishment to the whole world. Not for a moment was that Table to remain empty, since blessing does not rest upon an empty place. Therefore it was that the shew-bread had always to be renewed upon it each Sabbath (Lev. 24, 8), in order that the blessing from above might always rest upon it, and that food and blessing, because of it, might emanate from that table to all the tables of the world.
So, too, should every man’s table be when he says grace after meals; in order that the blessing from above should rest upon it, it should not be empty, as the Companions have indicated in connection with the words of Elisha to the widow: “Tell me, what hast thou in the house?” (2 Kings 4, 2).
A table at which there is no converse pertaining to the words of the Torah is one concerning which it is written, “For all (their) tables are full of vomit and filthiness, without a place” (Isa. 28, 8), and at such a table it is forbidden to say the benediction. There are two kinds of tables: there is the kind that is prepared for the Holy One above, and at which it is ever fitting that the Torah should be discoursed upon and the letters of the words of the Torah should be gathered in-the table concerning which it is written: “This is the table that is before the Lord” (Ezek. 41, 22).
And there is the table which has no part in the Torah, or in the holiness thereof, and which is called “full of filthiness” -the table of “another god”, which has no part in the mystery of the supernal God.
That table, on the other hand, at which words of the Torah are spoken, is taken up by the Holy One, blessed be He, and becomes His own possession. Nay more, Suriya, the high angelic being, takes up all the holy words uttered at this table, and sets the form of it before the Holy One, and all the words, and the table also, are crowned before the Holy King, as is implied in the words “before the Lord”. A man’s table can purify him of all his sins. Blessed is the man whose table exhibits these two qualities-that from it words of the Torah ascend to the Holy One, and food goes forth to the poor.
At the moment when such a table as this is being removed after the meal two angels appear, one at the right and one at the left. The one says: “This is a table belonging to the Holy King upon which such an one ordered his meal in His presence. May this table be continually full of supernal blessings, and may the Holy One pour upon it the richness of His bounty.” And the other says: “This is a table of the Holy King which such an one had ordered before Him. It is blessed by those above and by those below. May it be set before the Ancient of Days both in this world and in the world to come.”
R. Abba, before the table was removed after a meal, was used to cover it up, saying: “Remove this table respectfully that it may not be put to shame before the King’s messengers.” A man’s table, used rightly, secures for him participation in the bliss of the world to come, a sufficiency of nourishment in this world, and also additional power and excellency in the right place, and, withal, it causes him to be remembered favourably before the Ancient of Days. Happy the lot of such a man in this world and in the world to come.’
R. Jacob said: ‘It is written, “And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets?” (I Sam. 10, 11). Said he: ‘Was not Saul already the chosen of the Lord, as it says, “See whom the Lord hath chosen” (Ibid. 5, 24), i.e. already. Why, then, were they astonished that he prophesied?
The reason was because the Holy One chose Saul to be a king, not a prophet; for no man ever, except Moses, was found worthy of combining the two functions of king and prophet.
As to Samuel, he was certainly a prophet, as it says, “And all Israel knew that Samuel was established to be a prophet to the Lord”, but besides being a prophet he was only a judge, not a king; otherwise the people would not have asked for a king. Therefore the people were astonished when Saul prophesied, because he had been chosen as king and not as prophet.
If it should be asked, why, then, did the spirit of prophecy rest on him, the answer would be, that because the kingship is based on the inspiration of the Holy Spirit, he possessed the inspiration of prophecy before he became king; but as soon as he was made king, it was not the spirit of prophecy but the power to judge according to the truth that was bestowed upon him, and for which he had been chosen to be king. As long as he was among the prophets the spirit of prophecy rested on him, but when he left them, the spirit of prophecy departed from him.
As for me, O that the inspiration of the Holy Spirit should come upon me, that I might be among the faithful prophets, the disciples of R. Simeon ben Yohai, before whom both supernals and terrestrials tremble in awe-and I that am now in your company stand in fear and trembling before you!’
Then he went on: ‘ “Thou shalt make a table.” This table was here below for setting the shew-bread upon. Now, which was of greater import, the table or the bread? It might be thought that the bread was more important, since the table was needed to put the bread on, and besides, it was, in the very nature of things, beneath the bread. This, however, is not so: the table was the essential article, being, through its arrangement, the receptacle of blessing from above and of food for the whole universe. Indeed, from the secret influence of that Table emanated nourishment to the whole world, in proportion to the abundance poured out upon it from above.
As for the bread, it was the fruit, the actual nourishment emanating from that Table, to show that theuniversal nourishment emanated from it-for wherethere is no vineyard there are no grapes, and where there is no tree there can be no fruit. So the Table was the essential and the shewbread was but the nourishment emanating from it.
And the priests, from Sabbath to Sabbath, collected the fruit of the Table, to show that supernal nutriment emanated from the Table through the agency of that bread. And because the priests were permitted to eat the shew-bread, all the rest of their food and all that they drank was blessed, so that the “evil inclination” had no power to attack them-for, as a rule, the “evil inclination” is only present where there is much eating and drinking, as it is written: “Lest I be full and deny Thee, and say, Who is the Lord?” (Prov. 30, 9); since it is from eating and drinking that the evil inclination gathers strength in a man’s body.
The bread which was taken from the table in the Tabernacle caused blessing to descend upon all the other food consumed by the priests, so that the evil impulse might have no power to attack them, and they could carry out their ministrations to the Holy One with perfect devotion. For the priests this was most necessary. The table had to be set up at the northern end,
as it is written, “And thou shalt put up the table at the north side” (Ex. 26, 35), because the awakening of joy proceeds from thence. The Left Side (North) always receives from the Right Side, and rouses the Female, and the Right Side then draws Her to Himself, and She unites with Him.
Water, which symbolizes joy, proceeds from the Right, then it bestows itself upon the Left, and so it is that water unites with the Left, communicating to it joy. All this is symbolized by the ritual washing of the hands before meals: the vessel containing the water is taken in the right hand and poured on to the left, not from left to right.
Therefore the Table, as we have said, was set on the north side, for there was more fruit there, since joy was awakened there first. This is expressed in the words: “His left hand under my head, and his right hand embraces me” (S.S. 2, 6).
A man should sit down to table with a clean body, in order that God may be pleased with his meal and it may not be accounted “filth and refuse” for the impure side to reap any benefit therefrom.
When one has eaten and is satisfied, it is necessary to give the scraps and the dregs to the “other side”, and any particles left upon the hands after a meal must be washed away so that the “other side” may receive its due. Therefore the washing of the hands after a meal is an imperative duty and the water must be poured away into the place of guilt (hoba=”duty” and “guilt”). Hence, no blessing is to be made over the washing of hands (after meals), since there can be no benediction in connection with that “side”.
So it is important that one should not give any of the food on the table to that “filth and vomit”. The table in the Tabernacle was, as we have said, placed there in order that food should lie upon it and that nourishment should therefrom emanate to the whole world, and that is why it was not permitted to remain empty, even for one moment.
The other, the impure table, the table of emptiness, could have no place in the sanctuary. In the same manner, the table over which a man pronounces blessings for food must not be empty, for blessing cannot rest on emptiness.
The bread which was set upon the Table of the Holy One took the form of tvelve loaves, and the symbolism of them has already been explained in connection with the mystery of the Countenance-for it was called “the bread of the Countenance” because all the nourishment and sustenance of the world emanated from this supernal Countenance. The “Bread of the Countenance” is the food of that “Countenance”, and all the nourishment and plenty that the world contains emanates from that Countenance, and rests on that Table.
And because the nourishment which it receives comes from that august Countenance, and from that self-same Countenance supplies all the others with sustenance, all of which was centred in that “bread”, therefore was it put hot upon the table, and so, miraculously, was it also,1Cf T. B. Hagigah, 26b. as has been inferred from the words “to put hot bread in the day when it was taken away” (I Sam. 21, 6). And man must cherish the mysteries connected with his table, in all these aspects of which we have spoken on account of that Table.’
R. Eleazar then discoursed on the verse, LET THY GARMENTS BE ALWAYS WHITE, AND LET THY HEAD LACK NO OINTMENT (Eccl. 9, 8). This verse, said he, has been variously interpreted, but it may also be expounded thus. God created man in the mystery of Wisdom, and fashioned him with great art, and breathed into him the breath of life, so that he might know and comprehend the mysteries of wisdom, to apprehend the glory of his Lord; as it is written: “Everyone that is called by my name: for I have created (beratiw) him for my glory, I have formed (yezartiw) him, yea, I have made (asitiw) him” (Isa. 43, 7). “I have created him for my glory”, literally, the inner meaning being that, as we have learnt, the glory of the holy Throne is fixed firmly and compactly in its place through the co- operation of the children of this world;
that is, through the co-operation of righteous and saintly men, and those who know how to effect adjustments. So the words really mean: “I have created the world in order that, by means of their work, the righteous on earth may cause my glory to be established on mighty pillars to provide it with adornments and completion from below, that it may be exalted, through their merit.”
Beriah (creation, i.e. creative ideas) appertains to the left side; Yezirah (creative formation) appertains to the right side, as it is written, “Who formeth (yozer) light and createth (bore) darkness” (Isa. 45, 7); while ‘Asiyah (making, finishing) lies between them, as it is written, “I make (‘ose) peace and create evil: I the Lord do (‘ose) all these things” (Ibid.), and again, “He maketh (‘ose) peace in his high places” (Job 25, 2). Hence, because man is on the earth, and it is incumbent on him to establish firmly My glory, I have provided him with the same supports as the supernal Glory: as in it there are “creation”, “formation”, and “making”, so of man it is written, “I have created him, I have formed him, yea, I have made him.”
And, as the Supernal Glory has no lack of “holy ointment”, from the mystery of the world to come, the man whose works are “white” will not lack this “holy ointment”.
Through what does a man merit participation in that supernal joy? Through his table: yea, when at his table he has satisfied the wants of the poor; as it is written: “If thou draw out thy soul to the hungry and satisfy the afflicted soul…. then shalt thou delight thyself in the Lord….” (Isa. 58, 10-16). Such a man will the Holy One satisfy; he will anoint him with holy supernal “ointment”, which ever streams upon that Supernal Glory.’
פָּתַח רַבִּי יֵיסָא וְאָמַר (שמות כ״ה:כ״ג) וְעָשִׂיתָ שֻׁלְחָן עֲצֵי שִׁטִּים וְגוֹ', שֻׁלְחָן דָּא אִיהוּ קַיְּימָא לְגוֹ בְּמַשְׁכְּנָא. וּבִרְכְתָא דִּלְעֵילָּא שַׁרְיָא עָלֵיהּ, וּמִנֵּיהּ נָפִיק מְזוֹנָא לְכָל עָלְמָא. וְשֻׁלְחָן דָּא לָא אִצְטְרִיךְ לְמֶהֱוֵי בְּרֵיקַנְיָּא, אֲפִילּוּ רִגְעָא חֲדָא, אֶלָּא לְמֶהֱוֵי עָלֵיהּ מְזוֹנָא, דְּהָא בִּרְכְתָא לָא אִשְׁתְּכַח עַל אֲתָר רֵיקָנַיָּא. וּבְגִין כַּךְ אִצְטְרִיךְ לְמֶהוֵי עָלֵיהּ נַהֲמָא תָּדִיר, דְּלֶהוֵי תָּדִיר בִּרְכְתָא עִלָּאָה מִשְׁתַּכְּחָא בֵּיהּ, וּמִגּוֹ הַהוּא שֻׁלְחָן, נַפְקֵי בִּרְכָּאן וּמְזוֹנֵי לְכָל שְׁאַר פָּתוִֹרִי דְּעָלְמָא, דְּאִתְבָּרְכָאן בְּגִינֵיהּ.
R. Jesse then spoke on the words: AND THOU SHALT MAKE A TABLE OF ACACIA WOOD. Said he: This table stood in the Tabernacle, and there rested upon it the blessing from above, and from it issued nourishment to the whole world. Not for a moment was that Table to remain empty, since blessing does not rest upon an empty place. Therefore it was that the shew-bread had always to be renewed upon it each Sabbath (Lev. 24, 8), in order that the blessing from above might always rest upon it, and that food and blessing, because of it, might emanate from that table to all the tables of the world.
שֻׁלְחָן דְּכָל בַּר נָשׁ אִצְטְרִיךְ לְמֶהֱוֵי הָכִי קָמֵיהּ, בְּשַׁעֲתָא דְּקָא מְבָרַךְ לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, בְּגִין דְּתִשְׁרֵי עָלֵיהּ בִּרְכְתָא מִלְּעֵילָּא, וְלָא יִתְחָזֵי בְּרֵיקַנְיָּא, דְּהָא בִּרְכָּאן דִּלְעֵילָּא לָא שַׁרְיָין בְּאֲתָר רֵיקָנַיָּא, דִּכְתִּיב, (מלכים ב ד׳:ב׳) הַגִּידִי לִי מַה יֶשׁ לָכְי בַּבָּיִת, וְהָא אוּקְמוּהָ חַבְרַיָּיא.
So, too, should every man’s table be when he says grace after meals; in order that the blessing from above should rest upon it, it should not be empty, as the Companions have indicated in connection with the words of Elisha to the widow: “Tell me, what hast thou in the house?” (2 Kings 4, 2).
שֻׁלְחָן דְּלָא אִתְּמַר עָלֵיהּ מִלֵּי דְּאוֹרַיְיתָא, (בס"א אינו, ולא בריך על ההוא מזונא לקודשא בריך הוא) עָלֵיהּ כְּתִיב, (ישעיהו כ״ח:ח׳) כִּי כָּל שֻׁלְחָנוֹת מָלְאוּ קִיא צוֹאָה בְּלִי מָקוֹם. וְאָסוּר לְבָרְכָא עַל הַהוּא שֻׁלְחָן. מַאי טַעְמָא. בְּגִין דְּאִית שֻׁלְחָן, וְאִית שֻׁלְחָן. שֻׁלְחָן אִיהוּ דְּקָא מְסַדְּרָא קָמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא לְעֵילָּא, וְאִיהוּ קַיְּימָא תָּדִיר לְסַדְּרָא בֵּיהּ פִּתְגָּמֵי אוֹרַיְיתָא, וּלְאַכְלְלָא בֵּיהּ אַתְוָון דְּמִלֵּי דְּאוֹרַיְיתָא, (בס"א אינו, דא הוא ברכתא דמזונא, דאית פסוקי ומלי דאוריתא ואינון אתוון דמלי אורייתא אתכלילן ביה בההוא שלחן) וְאִיהוּ לָקִיט לוֹן לְגַבֵּיהּ, וְכָלִיל כֻּלְּהוּ בְּגַוֵּיהּ, וּבְהוּ אִשְׁתְּלִים, וְחַדֵּי, וְאִית לֵיהּ חֶדְוָה. וְעַל שֻׁלְחָן דָּא כְּתִיב, (יחזקאל מ״א:כ״ב) זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְיָ', לִפְנֵי יְיָ', וְלָא (ק"ב ע"ב) מִלִפְנֵי יְיָ'.
A table at which there is no converse pertaining to the words of the Torah is one concerning which it is written, “For all (their) tables are full of vomit and filthiness, without a place” (Isa. 28, 8), and at such a table it is forbidden to say the benediction. There are two kinds of tables: there is the kind that is prepared for the Holy One above, and at which it is ever fitting that the Torah should be discoursed upon and the letters of the words of the Torah should be gathered in-the table concerning which it is written: “This is the table that is before the Lord” (Ezek. 41, 22).
שֻׁלְחָן אָחֲרָא אִית, דְּלָא אִית בֵּיהּ חוּלָקָא דְּאוֹרַיְיתָא, וְלֵית לֵיהּ חוּלָקָא בִּקְדוּשָׁה דְּאוֹרַיְיתָא, וְהַהוּא שֻׁלְחָן אִקְרֵי קִיא צוֹאָה, וְדָא אִיהוּ בְּלִי מָקוֹם, דְּלֵית לֵיהּ חוּלָקָא בְּסִטְרָא דִּקְדוּשָׁה כְּלוּם. בְּגִין כַּךְ, שֻׁלְחָן דְּלָא אִתְּמַר עָלֵיהּ מִלֵּי דְּאוֹרַיְיתָא, אִיהוּ שֻׁלְחָן דְּקִיא צוֹאָה. אִיהוּ שֻׁלְחָן דְּטַעֲוָא אָחֲרָא. לֵית בְּהַהוּא שֻׁלְחָן חוּלָקָא בְּרָזָא דֶּאֱלָהָא עִלָּאָה.
And there is the table which has no part in the Torah, or in the holiness thereof, and which is called “full of filthiness” -the table of “another god”, which has no part in the mystery of the supernal God.
שֻׁלְחָן דְּמִלֵּי אוֹרַיְיתָא אִתְּמָרוּ עָלֵיהּ, קוּדְשָׁא בְּרִיךְ הוּא נָטִיל הַהוּא שֻׁלְחָן, וְשַׁוִּי לֵיהּ לְחוּלְקֵיהּ. וְלָא עוֹד, (ר"ג ע"ד, רכ"ג ע"א) אֶלָּא סוּרְיָ"א רַב מְמָנָא, נָטִיל כָּל אִינּוּן מִלִּין, וְשַׁוֵּי דִּיּוּקְנָא דְּהַהוּא שֻׁלְחָן קָמֵי קוּדְשָׁא בְּרִיךְ הוּא. וְכָל אִינּוּן מִלִּין דְּאוֹרַיְיתָא דְּאִתְמָרוּ עָלֵיהּ, סַלְּקִין עַל הַהוּא פָּתוֹרָא, וְאִתְעַטָּר (ס"א ואתעתד) קָמֵי מַלְכָּא קַדִּישָׁא. מַשְׁמַע דִּכְתִּיב זֶה הַשֻׁלְחָן אֲשֶׁר לִפְנֵי יְיָ' דְּאִתְעַטָּר (ס"א דאתעתד) קָמֵי קוּדְשָׁא בְּרִיךְ הוּא. שֻׁלְחָן דְּבַר נָשׁ, קַיְּימָא לְדַכְּאָה לֵיהּ לְבַר נָשׁ, מִכָּל חוֹבוֹי. זַכָּאָה אִיהוּ, מַאן דְּאִלֵּין תְּרֵין קַיְימִין עַל פָּתוֹרֵיהּ. מִלֵּי דְּאוֹרַיְיתָא. וְחוּלָקָא לְמִסְכְּנִין, מֵהַהוּא שֻׁלְחָן.
That table, on the other hand, at which words of the Torah are spoken, is taken up by the Holy One, blessed be He, and becomes His own possession. Nay more, Suriya, the high angelic being, takes up all the holy words uttered at this table, and sets the form of it before the Holy One, and all the words, and the table also, are crowned before the Holy King, as is implied in the words “before the Lord”. A man’s table can purify him of all his sins. Blessed is the man whose table exhibits these two qualities-that from it words of the Torah ascend to the Holy One, and food goes forth to the poor.
כַּד סַלְּקִין הַהוּא פָּתוֹרָא מִקָּמֵיהּ דְּבַר נָשׁ, תְּרֵין מַלְאָכִין קַדִּישִׁין אִזְדַּמְּנָן תַּמָּן, חַד מִימִינָא, וְחַד מִשְּׂמָאלָא. חַד אָמַר דָּא אִיהוּ שֻׁלְחָן דְּמַלְכָּא קַדִּישָׁא, דִּפְלַנְיָא קָא מְסַדֵּר קָמֵיהּ, מְסַדָּר יְהֵא תָּדִיר פָּתוֹרָא דָּא, בְּבִרְכָּאן עִלָאִין, וּמִשְׁחָא וּרְבוּ עִלָּאָה, קוּדְשָׁא בְּרִיךְ הוּא יִשְׁרֵי עֲלוֹי. וְחַד אָמַר, דָּא אִיהוּ שֻׁלְחָן דְּמַלְכָּא קַדִּישָׁא, דִּפְלַנְיָא קָא מְסַדֵּר קָמֵיהּ, דָּא פָּתוֹרָא דִּי עִלָּאֵי וְתַתָּאֵי יְבָרְכוּן לֵיהּ, מְסַדָּר יְהֵא הַאי פָּתוֹרָא קָמֵי עַתִּיק יוֹמִין, בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי.
At the moment when such a table as this is being removed after the meal two angels appear, one at the right and one at the left. The one says: “This is a table belonging to the Holy King upon which such an one ordered his meal in His presence. May this table be continually full of supernal blessings, and may the Holy One pour upon it the richness of His bounty.” And the other says: “This is a table of the Holy King which such an one had ordered before Him. It is blessed by those above and by those below. May it be set before the Ancient of Days both in this world and in the world to come.”
רִבִּי אַבָּא, כַּד הֲוָה סַלְּקִין פָּתוֹרָא מִקָמֵיהּ, הֲוָה חָפֵי לֵיהּ, וַהֲוָה אָמַר סְלִיקוּ הַאי פָּתוֹרָא בִּצְנִיעוּ, דְּלָא יְהֵא בְּכִסּוּפָא קָמֵי שְׁלוּחֵי מַלְכָּא. שֻׁלְחָן דְּבַר נָשׁ זָכֵי לֵיהּ לְעָלְמָא דְּאָתֵי, וְזָכֵי לֵיהּ לִמְזוֹנָא דְּהַאי עָלְמָא, וְזָכֵי לֵיהּ לְאִשְׁתְּמוֹדְעָא לְטָב קָמֵי עַתִּיק יוֹמִין, וְזָכֵי לֵיהּ לְאִתּוֹסְפָא חֵילָא וּרְבוּ בַּאֲתָר דְּאִצְטְרִיךְ. זַכָּאָה אִיהוּ חוּלָקֵיהּ דְּהַהוּא בַּר נָשׁ, בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי.
R. Abba, before the table was removed after a meal, was used to cover it up, saying: “Remove this table respectfully that it may not be put to shame before the King’s messengers.” A man’s table, used rightly, secures for him participation in the bliss of the world to come, a sufficiency of nourishment in this world, and also additional power and excellency in the right place, and, withal, it causes him to be remembered favourably before the Ancient of Days. Happy the lot of such a man in this world and in the world to come.’
רַבִּי יַעֲקֹב אָמַר, כְּתִיב (שמואל א י׳:י״א) וַיְהִי כָּל יוֹדְעוֹ מֵאִתְמוֹל שִׁלְשֹׁם וְגוֹ', הֲגַם שָׁאוּל בַּנְבִיאִים. וְכִי שָׁאוּל בְּחִיר יְיָ' מִקַּדְמַת דְּנָא הֲוָה, דִּכְתִּיב, (שמואל א י׳:י״א) הַרְאִיתֶם אֲשֶׁר בָּחַר בּוֹ יְיָ', אֲשֶׁר בּוֹחֵר בּוֹ לָא כְּתִיב, אֶלָּא אֲשֶׁר בָּחַר בּוֹ מִקַּדְמַת דְּנָא. וּבְשַׁעֲתָא דְּאָתָא וְעָאל בֵּין נְבִיאֵי וְאִתְנַבֵּי בֵּינַיְיהוּ, אֲמַאי תַּוְוהוּ.
R. Jacob said: ‘It is written, “And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets?” (I Sam. 10, 11). Said he: ‘Was not Saul already the chosen of the Lord, as it says, “See whom the Lord hath chosen” (Ibid. 5, 24), i.e. already. Why, then, were they astonished that he prophesied?
אֶלָּא, כַּד קוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בֵּיהּ, לָא אִתְרְעֵי בֵּיהּ אֶלָּא לְמַלְכוּ, אֲבָל לִנְבוּאָה לא. דְּהָא תְּרֵין אִלֵּין, לָא אִתְמְסָרוּ כַּחֲדָא בְּבַר נָשׁ בְּעָלְמָא, בַּר מִמֹּשֶׁה מְהֵימָנָא עִלָּאָה, דְּזָכָה לִנְבוּאָה ומַלְכוּ כַּחֲדָא, וְלָא אִתְיְיהִיב לְבַר נָשׁ אָחֲרָא תַּרְוַויְיהוּ כַּחֲדָא.
The reason was because the Holy One chose Saul to be a king, not a prophet; for no man ever, except Moses, was found worthy of combining the two functions of king and prophet.
וְאִי תֵּימָא, הָא שְׁמוּאֵל דְּזָכָה לְתַרְוַויְּיהוּ, לִנְבוּאָה ומַלְכוּ. לָאו הָכִי. לִנְבוּאָה זָכָה, דִּכְתִּיב, (שמואל א ג׳:כ׳) וַיֵּדַע כָּל יִשְׂרָאֵל מִדָּן וְעַד בְּאֵר שָׁבַע כִּי נְאֱמָן שְׁמוּאֵל לְנָבִיא. לְנָבִיא וְלָא לְמֶלֶךְ. נָבִיא וְדַיָּין הֲוָה, דְּאִי מֶלֶךְ הֲוָה, לָא שָׁאַלוּ יִשְׂרָאֵל מֶלֶךְ. אֲבָל אִיהוּ לָא הֲוָה אֶלָּא נְבִיאָה מְהֵימָנָא, וַהֲוָה דָּאִין דִּינֵהוֹן דְּיִשְׂרָאֵל, דִּכְתִּיב, (שמואל א ז) וְשָׁפַט אֶת יִשְׂרָאֵל. וְעַל דָּא כַּד הֲוָה שָׁאוּל בַּנְּבוּאָה, תַּוְוהוּ עָלֵיהּ.
As to Samuel, he was certainly a prophet, as it says, “And all Israel knew that Samuel was established to be a prophet to the Lord”, but besides being a prophet he was only a judge, not a king; otherwise the people would not have asked for a king. Therefore the people were astonished when Saul prophesied, because he had been chosen as king and not as prophet.
וְאִי תֵּימָא, אֲמַאי שָׁרָא עָלֵיהּ נְבוּאָה, הוֹאִיל וְזָכָה לְמַלְכוּ. אֶלָּא תַּרְוַויְיהוּ לָא זָכָה בְּהוּ כַּחֲדָא. (ובגין (נ"א דנבואה) דמלכו יהיב ליה קודשא בריך הוא ואודי ליה עלה עד לא הוי מלכא) וּבְגִין דְּמַלְכוּ אִתְיָשָׁב עַל אַתְּעָרוּתָא דְּרוּחַ קֻדְשָׁא, הֲוָה בְּאִתְעָרוּ דִּנְבוּאָה קֹדֶם לָכֵן. אֲבָל כַּד סָלִיק לְמַלְכוּ, לָא הֲוָה בֵּיהּ נְבוּאָה, אֶלָּא אִתְּעָרוּ דְּרוּחַ סָכְלְתָנוּ, לְמֵידָן קְשׁוֹט, אִתְּעַר עָלֵיהּ, דְּהָכִי אִתְחָזֵי לְמַלְכָּא. וּבְעוֹד דְּהֲוָה גּוֹ אִינּוּן נְבִיאֵי, שָׁרָא עָלֵיהּ נְבוּאָה, לְבָתַר דְּאִתְפְּרַשׁ מִנַּיְיהוּ, לָא הֲוָה בֵּיהּ נְבוּאָה.
If it should be asked, why, then, did the spirit of prophecy rest on him, the answer would be, that because the kingship is based on the inspiration of the Holy Spirit, he possessed the inspiration of prophecy before he became king; but as soon as he was made king, it was not the spirit of prophecy but the power to judge according to the truth that was bestowed upon him, and for which he had been chosen to be king. As long as he was among the prophets the spirit of prophecy rested on him, but when he left them, the spirit of prophecy departed from him.
וַאֲנָא, מַאן יָהִיב לִי אִתְעָרוּתָא דְּרוּחַ קֻדְשָׁא, לְמֶהֱוֵי בְּגוֹ נְבִיאֵי מְהֵימְנֵי, תַּלְמִידֵי דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחָאי, דְּעִלָּאִין וְתַתָּאִין זָעִין מִנֵּיהּ, כָּל שֶׁכֵּן אֲנָא, לְמֶהוֵי בֵּינַיְיכוּ.
As for me, O that the inspiration of the Holy Spirit should come upon me, that I might be among the faithful prophets, the disciples of R. Simeon ben Yohai, before whom both supernals and terrestrials tremble in awe-and I that am now in your company stand in fear and trembling before you!’
פָּתַח וְאָמַר, וְעָשִׂיתָ (שמות כ״ה:כ״ג) שֻׁלְחָן וְגוֹ'. שֻׁלְחָן דָּא אִיהוּ לְתַתָּא, לְשַׁוָּאָה עָלֵיהּ לֶחֶם דְּאֲפָּיָא מַאן עָדִיף דָּא מִן דָּא, לֶחֶם אוֹ שֻׁלְחָן. אִי תֵּימָא דְּכֹלָּא אִיהוּ חַד. הָא (ס"א אי תימא לחם עדיף דהא) שֻׁלְחָן מִתְסַדְרָא לְגַבֵּי הַהוּא לֶחֶם. וְתוּ, שֻׁלְחָן לְתַתָּא וְלֶחֶם עָלֵיהּ. לָאו הָכִי, אֶלָּא שֻׁלְחָן אִיהוּ עִקָּרָא, בְּסִדּוּרָא דִּילֵיהּ, לְקַבְּלָא בִּרְכָּאן דִּלְעֵילָּא וּמְזוֹנָא לְעָלְמָא. וּמֵרָזָא דְּהַאי שֻׁלְחָן, נָפִיק מְזוֹנָא לְעָלְמָא כְּמָה דְּאִתְיְהִיב בֵּיהּ מִלְּעֵילָּא.
Then he went on: ‘ “Thou shalt make a table.” This table was here below for setting the shew-bread upon. Now, which was of greater import, the table or the bread? It might be thought that the bread was more important, since the table was needed to put the bread on, and besides, it was, in the very nature of things, beneath the bread. This, however, is not so: the table was the essential article, being, through its arrangement, the receptacle of blessing from above and of food for the whole universe. Indeed, from the secret influence of that Table emanated nourishment to the whole world, in proportion to the abundance poured out upon it from above.
וְהַהוּא לֶחֶם, אִיהוּ אִיבָּא וּמְזוֹנָא דְּקָא נָפִיק מֵהַאי שֻׁלְחָן לְאַחֲזָאָה דְּהָא מִשֻׁלְחָן דָּא, נַפְקֵי פֵּרִין וְאִבִין וּמְזוֹנָא לְעָלְמָא. אִי לָא אִשְׁתְּכַח כֶּרֶם, עֲנָבִין דְּאִינּוּן אִיבָּא דְּנַפְקֵי מִנֵּיהּ, לָא יְהוֹן מִשְׁתַּכְּחִין. אִי אִילָנָא לָא יְהֵא, אִיבָּא לָא יִשְׁתְּכַּח בְּעָלְמָא, בְּגִין כַּךְ, שֻׁלְחָן אִיהוּ עִקָּרָא, מְזוֹנָא דְּנָפִיק מִנֵּיהּ, אִיהוּ הַהוּא לֶחֶם הַפָּנִים.
As for the bread, it was the fruit, the actual nourishment emanating from that Table, to show that theuniversal nourishment emanated from it-for wherethere is no vineyard there are no grapes, and where there is no tree there can be no fruit. So the Table was the essential and the shewbread was but the nourishment emanating from it.
וְכַהֲנֵי הֲווֹ לַקְטֵי אִיבָּא דְּשֻׁלְחָן מְעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת, (ד"א משבת לשבת) לְאַחֲזָאָה דְּהָא מְזוֹנָא עִלָּאָה נָפִיק מִגּוֹ הַהוּא דְּשֻׁלְחָן. בְּגִין הַהוּא לֶחֶם דַּהֲווֹ לַקְטֵי כַּהֲנִי, אִתְבָּרְכָא כָּל מְזוֹנָא וּמְזוֹנָא דְּאַכְלֵי וְשָׁתָאן, דְּלָא לְקַטְרְגָא בְּהוּ יֵצֶר הָרָע, דְּהָא יֵצֶר הָרָע לָא אִשְׁתְּכַח, אֶלָּא מִגּוֹ מֵיכְלָא וּמִשְׁתְּיָּא. הֲדָא הוּא דִכְתִיב, (משלי ל׳:ט׳) פֶּן אֶשְׂבַּע וְכִחַשְׁתִּי וְגוֹ', דְּמִגּוֹ מֵיכְלָא וּמִשְׁתְּיָּא יֵצֶר הָרָע מִתְרַבֵּי בִּמְעוֹי דְּבַר נָשׁ.
And the priests, from Sabbath to Sabbath, collected the fruit of the Table, to show that supernal nutriment emanated from the Table through the agency of that bread. And because the priests were permitted to eat the shew-bread, all the rest of their food and all that they drank was blessed, so that the “evil inclination” had no power to attack them-for, as a rule, the “evil inclination” is only present where there is much eating and drinking, as it is written: “Lest I be full and deny Thee, and say, Who is the Lord?” (Prov. 30, 9); since it is from eating and drinking that the evil inclination gathers strength in a man’s body.
לֶחֶם דָּא, מְזוֹנָא דְּקָא נָפִיק מִגּוֹ שֻׁלְחָן, מְבָרֵךְ מְזוֹנָא דְּכַהֲנֵי, דְּלָא יִשְׁתְּכַּח בְּהוּ מְקַטְרְגָא לְקַטְרְגָא לוֹן, לְמִפְלַח בְּלִבָּא שְׁלִים לְקוּדְשָׁא בְּרִיךְ הוּא. וְדָא אִצְטְרִיךְ לְכַהֲנֵי יַתִּיר מִכָּל עָלְמָא. וּבְגִין כַּךְ, שֻׁלְחָן אִיהוּ עִקָּרָא, וְאִיבָּא וּמְזוֹנָא דְּקָא נָפִיק מִנֵּיהּ, אִיהוּ הַהוּא לֶחֶם.
The bread which was taken from the table in the Tabernacle caused blessing to descend upon all the other food consumed by the priests, so that the evil impulse might have no power to attack them, and they could carry out their ministrations to the Holy One with perfect devotion. For the priests this was most necessary. The table had to be set up at the northern end,
שֻׁלְחָן דָּא, אִצְטְרִיךְ סִדּוּרָא דִּילֵיהּ לְאִתְתָּקְנָא, בְּסִטְרָא דְּצָפוֹן, דִּכְתִּיב וְהַשֻּׁלְחָן תִתֵּן עַל צֶלַע צָפוֹן. מַאי טַעְמָא. בְּגִין דְּמִתַּמָּן שֵׁירוּתָא דְּחֶדְוָה. שְׂמָאלָא נָטִיל מִימִינָא תָּדִיר בְּקַדְמִיתָא, וּלְבָתַר אִיהוּ אִתְּעַר לְגַבֵּי נוּקְבָּא, וּבָתַר קָרִיבַת לֵיהּ יְמִינָא לְגַבֵּיהּ, וְאִתְדַּבְּקַת בֵּיהּ.
as it is written, “And thou shalt put up the table at the north side” (Ex. 26, 35), because the awakening of joy proceeds from thence. The Left Side (North) always receives from the Right Side, and rouses the Female, and the Right Side then draws Her to Himself, and She unites with Him.
מַיִם אִינּוּן מִימִינָא, וְאִיהוּ חֶדְוָה, מִיָּד יָהִיב לִשְׂמָאלָא, וְאִתְדָּבָּקוּ בֵּיהּ אִינּוּן מַיִם, וְחַדָּאן לֵיהּ. וּבָתַר אִתְכְּלִיל אִיהוּ לִימִינָא, וְאִתְּעַר לְנוּקְבָּא בְּהַהוּא חֶדְוָה. וְסִימָנָךְ, מַאן דְּנָטִיל מַיָּא בִּידֵיהּ יְמִינָא בְּמָאנָא, קַדְמָאָה לְאַרְקָא מַיָּא בִּשְׂמָאלָא אִיהוּ, וְלָא מִשְּׂמָאלָא לִימִינָא, דְּהָא מַיָּא מִימִינָא נָטִיל לוֹן שְׂמָאלָא.
Water, which symbolizes joy, proceeds from the Right, then it bestows itself upon the Left, and so it is that water unites with the Left, communicating to it joy. All this is symbolized by the ritual washing of the hands before meals: the vessel containing the water is taken in the right hand and poured on to the left, not from left to right.
וּבְּגִין כָּךְ מַיָּא לָא אִשְׁתְּכָחוּ, אֶלָּא מִסִּטְרָא דִּשְׂמָאלָא. כֵּיוָן דְּנָטִילוּ מַיָּא לְגַבֵּיהּ, הָא אִתְּעָרוּ לְגַבֵּי נוּקְבָּא בְּאִינּוּן מַיִם. וְעַל דָּא גְּבוּרוֹת גְּשָׁמִים תָּנִינָן. וּבְגִין כַּךְ וְהַשֻּׁלְחָן תִתֵּן עַל צֶלַע צָפוֹן, דְּמֵהַהוּא סְטָר אִיבִין אִשְׁתְּכָחוּ בֵּיהּ יַתִּיר, מִסִּטְרָא אָחֳרָא. בְּאִתְעָרוּ דְּחֶדְוָה דִּילֵיהּ בְּקַדְמִיתָא, כְּמָה דְאַתְּ אָמֵר (שיר השירים ב׳:ו׳) שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי לְבָתַר וִימִינוֹ תְּחַבְּקֵנִי.
Therefore the Table, as we have said, was set on the north side, for there was more fruit there, since joy was awakened there first. This is expressed in the words: “His left hand under my head, and his right hand embraces me” (S.S. 2, 6).
שֻׁלְחָן דְּבַר נָשׁ אִצְטְרִיךְ לְאִשְׁתַּכְּחָא בִּנְקִיוּתָא דְּגוּפָא, דְּלָא יִתְקָרֵב לְמֵיכַל מְזוֹנָא דִּילֵיהּ, אֶלָּא בִּנְקִיוּתָא דְּגַרְמֵיהּ. וְעַל דָּא אִצְטְרִיךְ בַּר נָשׁ, לְפַנָּאָה גַּרְמֵיהּ בְּקַדְמִיתָא, עַד לָא יֵיכוּל מְזוֹנָא דְּשֻׁלְחָנָא דַּכְיָא, דְּהַהוּא מְזוֹנָא דְּאַתְקִין לֵיהּ, בֵּיהּ אִתְרְעֵי קוּדְשָׁא בְּרִיךְ הוּא, בְּגִין דְּלָא יִתְקָרֵב עַל הַהוּא שֻׁלְחָן קִיא צוֹאָה, דְּאִיהוּ מֵרָזָא דְּסִטְרָא אַחֲרָא וְסִטְרָא אַחֲרָא לָא יְקַבֵּל מֵהַהוּא מְזוֹנָא דְּשֻׁלְחָן דָּא כְּלוּם.
A man should sit down to table with a clean body, in order that God may be pleased with his meal and it may not be accounted “filth and refuse” for the impure side to reap any benefit therefrom.
לְבָתַר דְּאָכִיל בַּר נָשׁ, וְאִתְעַנָּג, אִצְטְרִיךְ לְמֵיהַב חוּלָקָא דְּתַמְצִית לְהַהוּא סִטְרָא. וּמַאן אִיהוּ. מַיִם אַחֲרוֹנִים. הַהוּא זוּהֲמָא דְּיָדִין, דְּאִצְטְרִיךְ לְמֵיהַב לְהַהוּא סִטְרָא, חוּלָקָא דְּאִצְטְרִיךְ לֵיהּ. וְעַל דָּא וַדַּאי אִינּוּן חוֹבָה, חוֹבָה אִינּוּן, וּבַאֲתָר דְּחוֹבָה שַׁרְיָין. וְאִיהוּ חִיוּבָא עַל בַּר נָשׁ, לְמֵיהַב לֵיהּ חוּלָקָא דָּא. וְעַל דָּא לָא אִצְטְרִיךְ לְבָרְכָא כְּלַל, דְּהָא בְּרָכָה לָאו אִיהוּ בְּהַהוּא סִטְרָא.
When one has eaten and is satisfied, it is necessary to give the scraps and the dregs to the “other side”, and any particles left upon the hands after a meal must be washed away so that the “other side” may receive its due. Therefore the washing of the hands after a meal is an imperative duty and the water must be poured away into the place of guilt (hoba=”duty” and “guilt”). Hence, no blessing is to be made over the washing of hands (after meals), since there can be no benediction in connection with that “side”.
וּבְגִין כַּךְ אִצְטְרִיךְ בַּר נָשׁ, דְּלָא יָהִיב מְזוֹנָא דְעַל גַּבֵּי פָּתוֹרֵיהּ, לְהַהוּא קִיא צוֹאָה, וְכָּל שֶׁכֵּן בְּמֵעוֹי, וְכָּל שֶׁכֵּן דְּאִיהוּ דַּכְיוּ (טב) לְבַר נָשׁ וּבְרִיאוּ וְתִקּוּנָא דְּגוּפֵיהּ. וְעַל דָּא, שֻׁלְחָן אִיהוּ לְמֵיכַל בֵּיהּ בְּדַכְיוּ, כְּמָה דְּאִתְּמַר.
So it is important that one should not give any of the food on the table to that “filth and vomit”. The table in the Tabernacle was, as we have said, placed there in order that food should lie upon it and that nourishment should therefrom emanate to the whole world, and that is why it was not permitted to remain empty, even for one moment.
שֻׁלְחָן דָּא דְּקַיְּימָא בְּבֵי מַקְדְּשָׁא, בְּגִין לְאִשְׁתַּכְּחָא בֵּיהּ מְזוֹנָא, וּלְאַפָּקָא מִנֵּיהּ מְזוֹנָא, וְעַל דָּא אֲפִילּוּ רִגְעָא חֲדָא, לָא (קל"ו ע"א) אִצְטְרִיךְ לְקַיְּימָא בְּרֵיקָנַיָּא. שֻׁלְחָן אָחֳרָא, אִיהוּ שֻׁלְחָן דְּרֵיקָנַיָּא, וְלָא אִצְטְרִיךְ לְמֵיהַב לֵיהּ דּוּכְתָּא בַּאֲתָר קַדִּישָׁא. וְעַל דָּא, שֻׁלְחָן דְּמַקְדְּשָׁא, אֲפִילּוּ רִגְעָא חֲדָא לָא יָתִיב בְּלָא מְזוֹנָא. וְיִצְטְרִיךְ דְּלָא יִשְׁתְּכַּח אֲתָר גְּרִיעָ, דְּהָא בִּרְכְּתָא דִּלְעֵילָּא לָא מִשְׁתַּכְּחָא בַּאֲתָר גְּרִיעָ, דָּא שֻׁלְחָן דְּקָמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא. שֻׁלְחָן דְּבַר נָשׁ דְּקָא מְבָרָךְ עָלֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, אוּף הָכִי לָא אִצְטְרִיךְ לְמֶהוֵי בְּרֵיקָנַיָּא, דְּהָא לֵית בִּרְכְּתָא בַּאֲתָר רֵיקָנַיָּא.
The other, the impure table, the table of emptiness, could have no place in the sanctuary. In the same manner, the table over which a man pronounces blessings for food must not be empty, for blessing cannot rest on emptiness.
נָהֲמֵי דְּעַל גַּבֵּי שֻׁלְחָן דְּקוּדְשָׁא בְּרִיךְ הוּא, אִינּוּן תְּרֵיסַר. וְהָא אוֹקִימְנָא רָזָא דְּנָהֲמֵי, דְּאִינּוּן רָזָא דְּפָּנִים. וְעַל דָּא אִקְרֵי לֶחֶם הַפָּנִים, דְּהָא מְזוֹנָא וְסִפּוּקָא דְּעָלְמָא, מֵאִינּוּן פָּנִים עִלָּאִין קָאַתְיָיא. וּבְגִין כַּךְ, לֶחֶם דָּא, אִיהוּ פְּנִימָאָה דְּכֹלָּא, אִיהוּ בְּרָזָא עִלָּאָה, כְּדְקָא יֵאוֹת.
The bread which was set upon the Table of the Holy One took the form of tvelve loaves, and the symbolism of them has already been explained in connection with the mystery of the Countenance-for it was called “the bread of the Countenance” because all the nourishment and sustenance of the world emanated from this supernal Countenance. The “Bread of the Countenance” is the food of that “Countenance”, and all the nourishment and plenty that the world contains emanates from that Countenance, and rests on that Table.
לֶחֶם הַפָּנִים, מֵיכְלָא דְּאִינּוּן פָּנִים, מְזוֹנָא וְסִפּוּקָא דְּנָפִיק לְעָלְמָא, מִנַּיְיהוּ אָתֵי, וְשַׁרְיָא עַל הַהוּא פָּתוֹרָא, וּבְגִין דְּשֻׁלְחָן דָּא, מְקַבְּלָא מְזוֹנָא וְסִפּוּקָא מֵאִינּוּן פָּנִים דִּלְעֵילָּא, וְאִיהִי אַפִּיקַת מְזוֹנִין וְסִפּוּקִין מֵאִינּוּן פָּנִים פְּנִימָאִין, וּמְזוֹנָא דְּאַפִּיקַת, אִיהוּ הַהוּא לֶחֶם, כִּדְקָאמָרָן, חוֹם הֲוָה מִתְקָרֵב, וְחוֹם הֲוָה מִתְעֲדֵי מִתַּמָּן, וְהָא אוּקְמוּהָ, דִּכְתִּיב, (שמואל א כ״א:ז׳) בְּיוֹם הִלָּקְחוֹ וּבְגִין שֻׁלְחָן דָּא אִית לְבַר נָשׁ לְנַטְרָא רָזִין דְּשֻׁלְחָן דִּילֵּיהּ בְּכָל אִינּוּן גַּוְונִין כִּדְקָאמָרָן.
And because the nourishment which it receives comes from that august Countenance, and from that self-same Countenance supplies all the others with sustenance, all of which was centred in that “bread”, therefore was it put hot upon the table, and so, miraculously, was it also,1Cf T. B. Hagigah, 26b. as has been inferred from the words “to put hot bread in the day when it was taken away” (I Sam. 21, 6). And man must cherish the mysteries connected with his table, in all these aspects of which we have spoken on account of that Table.’
רַבִּי אֶלְעָזָר פָּתַח וְאָמַר, (קהלת ט׳:ח׳) בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים וְשֶׁמֶן עַל רֹאשְׁךָ אַל יֶחְסָר. הַאי קְרָא אוּקְמוּהָ וְאִתְּמַר, אֲבָל תָּא חֲזֵי, קוּדְשָׁא בְּרִיךְ הוּא בָּרָא לֵיהּ לְבַר נָשׁ בְּרָזָא דְּחָכְמְתָא, וְעָבִיד לֵיהּ בְּאוּמְנוּתָא סַגִּי, וְנָפַח בְּאַפּוֹי נִשְׁמְתָא דְּחַיֵּי, לְמִנְדַּע וּלְאִסְתַּכְּלָא בְּרָזִין דְּחָכְמְתָא, לְמִנְדַּע בִּיקָרָא דְּמָארֵיהּ, כְּמָה דְאַתְּ אָמֵר, (ישעיהו מ״ג:ז׳) כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף עֲשִׂיתִיו. וְלִכְבוֹדִי בְּרָאתִיו דַּיְיקָא, וְרָזָא דָּא וְלִכְבוֹדִי בְּרָאתִיו אוֹלִיפְנָא, דְּהָא כָּבוֹד דִּלְתַתָּא רָזָא דְּכוּרְסְיָּיא קַדִּישָׁא לָא (נח נ"ח ע"ב) אִתְתָּקַּן לְעֵילָּא, אֶלָּא מִגּוֹ תִּקּוּנָא דִּבְנֵי עָלְמָא.
R. Eleazar then discoursed on the verse, LET THY GARMENTS BE ALWAYS WHITE, AND LET THY HEAD LACK NO OINTMENT (Eccl. 9, 8). This verse, said he, has been variously interpreted, but it may also be expounded thus. God created man in the mystery of Wisdom, and fashioned him with great art, and breathed into him the breath of life, so that he might know and comprehend the mysteries of wisdom, to apprehend the glory of his Lord; as it is written: “Everyone that is called by my name: for I have created (beratiw) him for my glory, I have formed (yezartiw) him, yea, I have made (asitiw) him” (Isa. 43, 7). “I have created him for my glory”, literally, the inner meaning being that, as we have learnt, the glory of the holy Throne is fixed firmly and compactly in its place through the co- operation of the children of this world;
כַּד אִינּוּן בְּנֵי נָשָׁא, זַכָּאִין וַחֲסִידִין, וְיַדְעֵי לְתַקְּנָא תִּקּוּנֵי, הֲדָא הוּא דִכְתִיב וְלִכְבוֹדִי בְּרָאתִיו. בְּגִין דְּהַאי כְבוֹדִי, לְתַקְּנָא לֵיהּ בְּעַמוּדִין תַּקִּיפִין, וּלְקַשְׁטָא לֵיהּ בְּתִקּוּנָא וְקִשׁוּטָא דִּלְתַתָּא, בְּגִין דְּהַאי כְבוֹדִי יִסְתָּלַּק, (ביקרא) בִּזְכוּ דְּצַדִּיקַיָּא דִּי בְּאַרְעָא.
that is, through the co-operation of righteous and saintly men, and those who know how to effect adjustments. So the words really mean: “I have created the world in order that, by means of their work, the righteous on earth may cause my glory to be established on mighty pillars to provide it with adornments and completion from below, that it may be exalted, through their merit.”
בְּגִין כַּךְ בְּרָאתִיו. כְּגַוְונָא דְּכָבוֹד עִלָּאָה, דְּתִקוּנִין אִלֵּין בֵּיהּ. (צ"ע ועיין ר"ח ע"א, קצ"ח ע"ב) בְּרִיאָה לִסְטַר שְׂמָאלָא יְצִירָה בִּימִינָא כְּמָה דְאַתְּ אָמֵר יוֹצֵר אוֹר וּבּוֹרֵא חֹשֶׁךְ עֲשִׂיָּה בְּאֶמְצָעִיתָא כְּמָה דְאַתְּ אָמֵר אֲנִי יְיָ עֹשֶׂה כָּל וּכְתִיב וּכְתִיב עוֹשֶׂה שָׁלוֹם וּבּוֹרֵא רַע וּכְתִיב עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו וְעַל דָא בְּרָאתִיו יְּצָרְתִיו אַף עֲשִׂיתִּיו כְּתִקּוּנָא עִילָאָה. וְעַל דָּא, הוֹאִיל וְאָדָם אִיהוּ בְּאַרְעָא, וְאִית לֵיהּ לְתַקְּנָא הַהוּא כְבוֹדִי עֲבָדִית בֵּיהּ תִּקּוּנִין דְּכָבוֹד עִלָּאָה, דְּאִית בֵּיהּ אוּף הָכִי בְּרִיאָה, וְעַל דָּא בְּרָאתִיו.
Beriah (creation, i.e. creative ideas) appertains to the left side; Yezirah (creative formation) appertains to the right side, as it is written, “Who formeth (yozer) light and createth (bore) darkness” (Isa. 45, 7); while ‘Asiyah (making, finishing) lies between them, as it is written, “I make (‘ose) peace and create evil: I the Lord do (‘ose) all these things” (Ibid.), and again, “He maketh (‘ose) peace in his high places” (Job 25, 2). Hence, because man is on the earth, and it is incumbent on him to establish firmly My glory, I have provided him with the same supports as the supernal Glory: as in it there are “creation”, “formation”, and “making”, so of man it is written, “I have created him, I have formed him, yea, I have made him.”
בְּהַהוּא כָּבוֹד עִלָּאָה, אִית בֵּיהּ יְצִירָה, וְעַל דָּא יְצַרְתִּיו, תִּקּוּנָא דָּא יָהַבִית בֵּיהּ בָּאָדָם, לְמֶהֱוֵי אִיהוּ בְּאַרְעָא, כְּגַוְונָא דְּהַהוּא כָּבוֹד עִלָּאָה. בְּהַהוּא כָּבוֹד עִלָּאָה, אִית בֵּיהּ עֲשִׂיָּיה, וְעַל דָּא אוּף הָכִי בְּבַר נָשׁ, כְּתִיב עֲשִׂיתִיו, לְמֶהֱוֵי אִיהוּ כְּגַוְונָא דְּהַהוּא כָּבוֹד עִלָּאָה, דִּמְתַקֵן וּבָרִיךְ לִכְבוֹד תַּתָּאָה.
Thus man is after the pattern of that supernal Glory that he may confirm it and make it complete on all sides.
מְנָלָן, דְּהַהוּא כָּבוֹד עִלָּאָה אִית בֵּיהּ תְּלַת אִלֵּין. דִּכְתִּיב בֵּיהּ, יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עוֹשֶׂה שָׁלוֹם. יוֹצֵר אוֹר, הָא יְצִירָה. וּבוֹרֵא חֹשֶׁךְ, הָא בְּרִיאָה. עוֹשֶׂה שָׁלוֹם הָא עֲשִׂיָּה. וְדָא אִיהוּ כָּבוֹד עִלָּאָה, דְּקָא מְתַקֵּן וּבָרִיךְ וְסָפִּיק בְּכָל צְרָכָיו לִכְבוֹד תַּתָּאָה.
Blessed is the man whose works entitle him to be regarded thus.
כְּגַוְונָא דָּא, בָּרָא אָדָם בְּאַרְעָא, דְּאִיהוּ כְּגַוְונָא דְּהַהוּא כָּבוֹד עִלָּאָה, לְתַקְּנָא לְהַאי כָּבוֹד, וּלְאִתְכַּלְלָא מִכָּל סִטְרִין. כָּבוֹד עִלָּאָה אִית בֵּיהּ תְּלַת אִלֵּין, אָדָם לְתַתָּא אִית בֵּיהּ תְּלַת אִלֵּין. וּלְאִתְכַּלְלָא הַהוּא כָּבוֹד תַּתָּאָה, מֵעֵילָּא וּמִתַּתָּא, לְמֶהֱוֵי שְׁלִים בְּכָל סִטְרִין. זַכָּאָה אִיהוּ בַּר נָשׁ, דְּזָכֵי בְּעוֹבָדוֹי לְמֶהֱוֵי כְּגַוְונָא דָּא. וְעַל דָּא כְּתִיב, (קהלת ט׳:ח׳) בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים וְשֶׁמֶן עַל רֹאשְׁךָ אַל יֶחְסָר.
מַה לִכְבוֹד עִלָּאָה, הַהוּא מִשְׁחָא רְבוּת קֻדְשָׁא לָא אִתְמָנַּע מִנֵּיהּ, מֵרָזָא דְּעָלְמָא דְּאָתֵי. אוּף הָכִי לְבַר נָשׁ, דְּעוֹבָדוֹי מִתְלַבְּנָן תָּדִיר, הַהוּא מְשַׁךְ רְבוּת קֻדְשָׁא, לָא יִתְמְנַע מִנֵּיהּ תָּדִיר.
And, as the Supernal Glory has no lack of “holy ointment”, from the mystery of the world to come, the man whose works are “white” will not lack this “holy ointment”.
בְּמָאי זָכֵי בַּר נָשׁ, לְאִתְעַדְנָא בְּהַהוּא עִדּוּנָא עִלָּאָה. בְּשֻׁלְחָן דִּילֵיהּ. כְּמָה דְּאִיהוּ מְעַדֵן עַל פָּתוֹרֵיהּ נַפְשָׁאן דְּמִסְכְּנֵי, דִּכְתִּיב, (ישעיהו נ״ח:י׳) וְנֶפֶשׁ נַעֲנָה תַּשְׂבִּיעַ, מָה כְּתִיב בַּתְרֵיהּ, אָז תִּתְעַנַּג עַל יְיָ' וְגוֹ', דְּאוֹף הָכִי קוּדְשָׁא בְּרִיךְ הוּא רַוֵי לֵיהּ, בְּכָל אִינּוּן עִדּוּנִין דִּמְשַׁח רְבוּת קוּדְשָׁא עִלָּאָה, דְּנָגִיד וְאִתְמְשַׁךְ תָּדִיר לְהַהוּא כָּבוֹד עִלָּאָה, כְּתִיב וְנֶפֶשׁ נַעֲנָה תַּשְׂבִּיעַ, מַה כְּתִיב בַּתְרֵיהּ, אָז תִּתְעַנַּג עַל יְיָ'.
Through what does a man merit participation in that supernal joy? Through his table: yea, when at his table he has satisfied the wants of the poor; as it is written: “If thou draw out thy soul to the hungry and satisfy the afflicted soul…. then shalt thou delight thyself in the Lord….” (Isa. 58, 10-16). Such a man will the Holy One satisfy; he will anoint him with holy supernal “ointment”, which ever streams upon that Supernal Glory.’