Trumah: Chapter 47

"You shall make a table," part two

Synopsis

Rabbi Yesa begins this discussion by explaining that the table of acacia wood spoken of in scripture stands inside the Tabernacle and should never be left empty of food, even for a moment. This is because blessing and food come out to all the other tables of the world, which are therefore blessed because of it. The table that is set above, we are told, always has the words of Torah spoken over it, and a table that is not blessed by the words of Torah is unclean.

Rabbi Yesa next tells us that a happy person is one who has two things on his table, the words of Torah, and a portion of food for the poor. The person can be called 'happy' because he gains great merit from these things.

Rabbi Jacob then speaks about Saul, who was chosen for kingship but not for prophecy, since the two gifts are never given together, except in the case of Moses, who alone merited both titles. However, Samuel, we are told, also seemed to merit both titles, and yet he was only a prophet and judge, and this was why the children of Yisrael requested a king. Since kingship settles only upon arousal of the Holy Spirit, we learn, Saul had no prophecy when he ascended to kingship. He had only the awakening of the spirit of understanding with which to execute a true Judgment. As long as he was among the prophets, the prophecy dwelled upon him, but not afterward.

Rabbi Jacob next speaks about the table being more important than the bread on it, comparing the table, as the root from which bread can also be said to emerge, to the world, which gives forth plants and fruit and food. He explains why the table is placed on the left, or north, side. The text then speaks of the cleanliness of the body and the intestines, of the need to give the dirty finger bowl water to the Other Side. We learn that the secret of the shewbread is the twelve faces that are in Zeir Anpin. It is Malchut that draws out food and sustenance from those internal faces.

Rabbi Elazar next tells how God created every person in the similitude of supernal glory. The glory of below was constructed above only by the righteous actions of the people of this world, we learn. The rabbi speaks of the 32 paths of Chochmah and Glory, the three levels of spirit, and the three worlds. The supernal glory, we are told, has within it Briyah, Yetzirah, Asiyah, and so does Man here below. "Let your garments be always white, and let your head lack no oil," means that oil of anointing will never be withheld from Man, for his actions are constantly being whitened. Finally, we hear that a person merits delight in the supernal Eden by giving delight to the souls of the poor through the food upon his table.

Relevance

Supernal blessings fall upon the tables of all mankind as our eyes fall upon this rich passage. Our thought to share the blessings from this Book of Splendor with the impoverished, at last, removes poverty from the landscape of human civilization while it warms the hearts of the destitute. The Light of prophecy and kingship illumines our souls, elevating our consciousness so that we foresee the future consequences of all our present actions. We receive wisdom to judge others with compassion, with decency, and with the sweetest mercy. We acquire courage to judge ourselves with truthfulness and stringency. Finally, sustenance and livelihood come to our world through the words of wisdom that adorn this passage. Poverty is vanquished from our midst and all the world experiences the delights of the supernal Eden.

Blessing Bread Food Tabernacle Table

503. Rabbi Yesa opened the discussion saying, "You shall make a table of acacia wood... " (Shemot 25:23): This table stands inside the Tabernacle and a supernal blessing dwells upon it. From it emerges food for the whole word, and this table should not be empty even for one moment. There should be food on it, because the blessing is not present in an empty place. Therefore, bread must constantly be on it, in order that the supernal blessing shall always be present in it. And from that table, blessing and food come out to all the other tables of the world, that are blessed due to it.

503. פָּתַח רַבִּי יֵיסָא וְאָמַר 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 לְמֶהֱוֵי עָלֵיהּ נַהֲמָא תָּדִיר, דְּלֶהֱוֵי תָּדִיר בִּרְכְתָא עִלָּאָה מִשְׁתַּכְּחָא בֵּיהּ, וּמִגּוֹ הַהוּא שֻׁלְחָן, נַפְקֵי בִּרְכָּאן וּמְזוֹנֵי לְכָל שְׁאַר פָּתוֹרֵי דְּעָלְמָא, דְּאִתְבָּרְכָאן בְּגִינֵיהּ.

Blessing Table

504. The table of every person has to be so before him at the time that he blesses the Holy One, blessed be He, in order that the blessing from above should dwell upon it and should not appear empty. For the blessings from above do not dwell in an empty place, as it is written, "Tell me, what have you in the house" (II Melachim 4:2), which the friends have already established.

504. 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 הַגִּידִי לִי מַה יֶשׁ לָכְי בַּבָּיִת, וְהָא אוּקְמוּהָ חַבְרַיָּיא.

Ezekiel Hebrew Letters Table Torah Zeir Anpin

505. Of a table upon which words of Torah were not spoken, and it is written, "For all tables are full of vomit and filth, so that there is no place clean" (Yeshayah 28:8). It is forbidden to bless over such a table. What is the reason? Because there is a table and there is a table. THERE IS A table that is set above, WHICH IS MALCHUT, before the Holy One, blessed be He, and it is always ready so that words of Torah may be spoken on it, and it should include letters of the words of Torah. It gathers them unto the Holy One, blessed be He, above, who includes all of them in Himself and becomes perfected through them, and He is happy and has joy. About this table, it is written, "This is the table that is before Hashem" (Yechezkel 41:22), WHICH IS MALCHUT and not 'from before Hashem,' WHICH IS FROM ABOVE ZEIR ANPIN, WHICH IS BINAH.

505. שֻׁלְחָן דְּלָא אִתְּמַר עָלֵיהּ מִלֵּי דְּאוֹרַיְיתָא, עָלֵיהּ כְּתִיב, כִּי כָּל שֻׁלְחָנוֹת מָלְאוּ קִיא צוֹאָה בְּלִי מָקוֹם. וְאָסוּר לְבָרְכָא עַל הַהוּא שֻׁלְחָן. מ"ט. 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, וְאִיהוּ לָקִיט לוֹן לְגַבֵּיהּ, וְכָלִיל כֻּלְּהוּ בְּגַוֵּיהּ, וּבְהוּ אִשְׁתְּלִים, וְחַדֵּי, וְאִית לֵיהּ חֶדְוָה. וְעַל שֻׁלְחָן דָּא כְּתִיב, זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְיָ,' לִפְנֵי יְיָ,' וְלָא מִלִפְנֵי יְיָ.'

Angels Camp Merit Repentance Seventy Soul, The Wicked Wickedness

506. There is another table that has no part in Torah and has no part in the holiness of Torah, NAMELY MALCHUT OF KLIPOT, and that table is called 'vomit and filth.' "There is no place," since it has no part in the side of holiness at all. Therefore, a table upon which no words of Torah were said, is a table of vomit and filth, and this is a table of another deity. This table has no part in the secret of Supernal El.

506. שֻׁלְחָן אָחֲרָא אִית, דְּלָא אִית בֵּיהּ חוּלְקָא דְּאוֹרַיְיתָא, וְלֵית לֵיהּ חוּלְקָא 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 חוּלְקָא בְּרָזָא דֶּאֱלָהָא עִלָּאָה.

Purification Sin Table Torah

507. The Holy One, blessed be He, takes a table upon which were said words of Torah, and places it in His portion. Surya, the appointed prince, takes all these words and places the image of that table before the Holy One, blessed be He. All the words of Torah that were said on it come over that table, and it is adorned before the Holy King. This is understood from what is written, "This is the table that is before Hashem," meaning that it is adorned before the Holy One, blessed be He. The table of a person exists to purify the person from all his sins.

507. שֻׁלְחָן דְּמִלֵּי אוֹרַיְיתָא אִתְּמָרוּ עָלֵיהּ, קוּדְשָׁא בְּרִיךְ הוּא נָטִיל הַהוּא שֻׁלְחָן, וְשַׁוֵּי לֵיהּ לְחוּלְקֵיהּ. וְלָא עוֹד, 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 קָמֵי מַלְכָּא קַדִּישָׁא. מַשְׁמַע דִּכְתִּיב זֶה הַשֻׁלְחָן אֲשֶׁר לִפְנֵי יְיָ' דְּאִתְעַטָּר קָמֵי קוּדְשָׁא בְּרִיךְ הוּא. שֻׁלְחָן דְּבַר נָשׁ, קַיְּימָא לְדַכְּאָה לֵיהּ לְבַר נָשׁ, מִכָּל חוֹבוֹי.

Angels Blessing Oil Table Torah World to Come, The

508. Happy is he who has these two things present on his table, 1) words of Torah and 2) a portion for the poor from that table. When they elevate that table before the person, two holy angels are waiting there, one on the right and one on the left. One says, This is the table of the Holy King that so-and-so arranged before Him, and it shall be set with supernal blessings and supernal oil and supernal greatness, which the Holy One, blessed be He, causes to dwell upon it. And the other ANGEL says, This is the table of the Holy King that so-and-so set before Him, which is a table that those of above and those of below bless. This table shall be set before Atik Yomin in this world and in the World to Come.

508. זַכָּאָה אִיהוּ, מַאן דְּאִלֵּין תְּרֵין קַיְימִין עַל פָּתוֹרֵיהּ. מִלֵּי דְּאוֹרַיְיתָא. וְחוּלָקָא לְמִסְכְּנִין, מֵהַהוּא שֻׁלְחָן. 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.

Food Merit Strength Table World to Come, The

509. Rabbi Aba said, They would remove the table from before him and cover it, and would say, Remove it modestly so it should not be embarrassed before the messengers of the King. The table of a person gives him merit in the World to Come and attains him food in this world. It merits him to be known for good before Atik Yomin and merits him to add strength and greatness where necessary. Happy is the portion of that man in this world and in the World to Come.

509. ר' 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.

Jacob Prophets Samuel Saul

510. Rabbi Ya'akov said, It is written, "And it came to pass, when all that knew him before time...Is Saul also one of the prophets" (I Shmuel 10:11). HE QUESTIONS, Saul was chosen by Hashem before this, for it is written, "Do you see him whom Hashem has chosen?" (Ibid. 24). It is not written, 'chooses,' but rather "has chosen," MEANING before now. When he came and entered among the prophets and prophesied among them, why were they surprised?

510. רַבִּי יַעֲקֹב אָמַר, כְּתִיב וַיְהִי כָּל יוֹדְעוֹ מֵאִתְמוֹל שִׁלְשֹׁם וְגוֹ,' הֲגַם שָׁאוּל בַּנְבִיאִים. וְכִי שָׁאוּל בְּחִיר יְיָ' מִקַּדְמַת דְּנָא הֲוָה, דִּכְתִּיב, 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.

Moses Prophecy

511. HE ANSWERS, When the Holy One, blessed be He, selected him, it was only for kingship and not for prophecy, for these two together were never given to one person in the world, except for Moses, the supernal faithful, who merited prophecy and kingship together. They were not given to any other person, both together.

511. אֶלָּא, כַּד קוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בֵּיהּ, לָא אִתְרְעֵי בֵּיהּ אֶלָּא לְמַלְכוּ, אֲבָל לִנְבוּאָה לֹא. דְּהָא תְּרֵין אִלֵּין, לָא אִתְמְסָרוּ כַּחֲדָא בְּבַר נָשׁ בְּעָלְמָא, בַּר מִמֹּשֶׁה מְהֵימָנָא עִלָּאָה, דְּזָכָה לִנְבוּאָה ומַלְכוּ כַּחֲדָא, וְלָא אִתְיְיהִיב לְבַר נָשׁ אָחֲרָא תַּרְוַויְיהוּ כַּחֲדָא.

Dan Judgment Merit Prophecy Prophets Samuel Saul

512. And if you ask, There was Samuel, who merited both prophecy and kingship. It is not so. Samuel merited prophecy, as it is written, "And all Yisrael from Dan to Be'er Sheva knew that Samuel was accredited as a prophet" (I Shmuel 3:20), as a prophet but not as a king. He was a prophet and judge, for had he been a king, Yisrael would not have requested a king. He was only a faithful prophet, and he judged the sentence of Yisrael, as it is written, "He judged Yisrael" (I Shmuel 7:17). Therefore, when Saul was in prophecy, they were surprised about him.

512. וְאִי תֵּימָא, הָא שְׁמוּאֵל דְּזָכָה לְתַרְוַויְּיהוּ, לִנְבוּאָה ומַלְכוּ. לָאו הָכִי. לִנְבוּאָה זָכָה, דִּכְתִּיב וַיֵּדַע כָּל יִשְׂרָאֵל מִדָּן וְעַד בְּאֵר שָׁבַע כִּי נֶאֱמָן 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 וְשָׁפַט אֶת יִשְׂרָאֵל. וְע"ד כַּד הֲוָה שָׁאוּל בַּנְּבוּאָה, תַּוְוהוּ עָלֵיהּ.

Judgment Merit Prophecy Prophets Saul

513. If you ask, Why did Saul merit prophecy since he already merited kingship? HE ANSWERS, He did not merit them both together, because the kingship settles ONLY upon the awakening of the Holy Spirit, BUT NOT PROPHECY; THEREFORE, he had the waakening of prophecy beforehand. When he ascended to kingship, he had no prophecy, just an awakening of the spirit of understanding with which to execute a true judgment was upon him, for this is fitting for a king. As long as he was among the prophets, the prophecy dwellt upon him, but after he left them, he had no prophecy.

513. וְאִי תֵּימָא, אֲמַאי שָׁרָא עָלֵיהּ נְבוּאָה, הוֹאִיל וְזָכָה לְמַלְכוּ. אֶלָּא תַּרְוַויְיהוּ לָא זָכָה בְּהוּ כַּחֲדָא. 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 דַּהֲוָה גּוֹ אִינּוּן נְבִיאֵי, שָׁרָא עָלֵיהּ נְבוּאָה, לְבָתַר דְּאִתְפְּרַשׁ מִנַּיְיהוּ, לָא הֲוָה בֵּיהּ נְבוּאָה.

Jacob Prophets

514. And I, SAID RABBI YA'AKOV BAR IDI, who has awakened in me the Holy Spirit, to be among faithful prophets, the disciples of Rabbi Shimon, that the higher and lower beings tremble before him, and all the more so I MERITED to be among you.

514. וַאֲנָא, מַאן יָהִיב לִי אִתְעָרוּתָא דְּרוּחַ קֻדְשָׁא, לְמֶהֱוֵי בְּגוֹ נְבִיאֵי מְהֵימְנֵי, תַּלְמִידֵי דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחָאי, דְּעִלָּאִין וְתַתָּאִין זָעִין מִנֵּיהּ, כ"ש אֲנָא, לְמֶהֱוֵי בֵּינַיְיכוּ.

Blessing Bread Food Table

515. He opened the discussion saying, "You shall make a table... " This table is below to place upon it the baked bread. HE QUESTIONS, What is more important, the bread or the table? If you say that they are equal, IT IS NOT SO, for the table is set for the bread, and also the table is below and the bread is on it. HE ANSWERS, It is not so, for the table is essentials, set to receive blessings from above and food for the world. From the secret of this table, WHICH IS THE SECRET OF MALCHUT, food emerges to the world as it is given from above.

515. פָּתַח וְאָמַר, וְעָשִׂיתָ שֻׁלְחָן וְגוֹ.' שֻׁלְחָן דָּא אִיהוּ לְתַתָּא, לְשַׁוָּאָה עָלֵיהּ לֶחֶם דְּאֲפָּיָא מַאן עָדִיף דָּא מִן דָּא, לֶחֶם אוֹ שֻׁלְחָן. אִי תֵּימָא דְּכֹלָּא אִיהוּ חַד. הָא 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.

Food Fruit Shewbread Table Vineyards

516. Bread is the fruit and food that emerges from this table, to show that fruits, plants, and food for the world all emerge from this table. If the world had no vineyards, there would be no grapes, for these are the fruits that grow from it. If there were no trees, the world would have no fruits. Therefore, the table is the root and the food that emerges from it is the shewbread.

516. 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.

Bread Eve Evil Evil Inclination Food Fruit Priests Shabbat Table

517. The priests would gather the fruits of the table every Shabbat Eve to show that the supernal food comes from that table. And because of that bread that the priests would gather, all the food that they ate and drank was blessed, so that the Evil Inclination could not accuse them, because the Evil Inclination is present only in the midst of eating and drinking. This is what is meant by, "Lest I become sated, and deny You... " (Mishlei 30:9), for the Evil Inclination of a person grows in one's intestines due to eating and drinking.

517. וְכַהֲנֵי הֲווֹ לַקְטֵי אִיבָּא דְּשֻׁלְחָן מע"ש לע"ש, לְאַחֲזָאָה דְּהָא מְזוֹנָא עִלָּאָה נָפִיק מִגּוֹ הַהוּא דְּשֻׁלְחָן. בְּגִין הַהוּא לֶחֶם דַּהֲווֹ לַקְטֵי כַּהֲנֵי, אִתְבָּרְכָא כָּל מְזוֹנָא וּמְזוֹנָא דְּאַכְלֵי וְשָׁתָאן, דְּלָא לְקַטְרְגָא בְּהוּ יֵצֶר הָרָע, דְּהָא יֵצֶר הָרָע לָא אִשְׁתְּכַח, אֶלָּא מִגּוֹ מֵיכְלָא וּמִשְׁתְּיָּא. הה"ד, פֶּן אֶשְׂבַּע וְכִחַשְׁתִּי וְגוֹ,' דְּמִגּוֹ מֵיכְלָא וּמִשְׁתְּיָּא יֵצֶר הָרָע מִתְרַבֵּי בִּמְעוֹי דְּבַר נָשׁ.

Bread Food Fruit Heart Priests Table

518. This bread, which is the food that emerges from the table, blesses the food of the priests, so that there will be no accuser to accuse them and that they would serve the Holy One, blessed be He, with a whole heart. This is more necessary for the priests than for the rest of the world. Therefore, the table is the root, WHICH IS THE SECRET OF MALCHUT, and the fruit and food that come from it is that bread, NAMELY THE SHEWBREAD.

518. 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.

North Nukva Table

519. The setting of this table has to be prepared on the north side, WHICH IS THE SECRET OF LEFT, as it is written, "And you shall put the table on the north side" (Shemot 26:35). What is the reason? It is because there is the source of joy. The left always receives from the right first and then it is aroused and supplies the Nukva, WHICH IS THE SECRET OF THE TABLE. Afterwards the right draws near her, THE NUKVA, AND CLINGS TO HER.

519. שֻׁלְחָן דָּא, אִצְטְרִיךְ סִדּוּרָא דִּילֵיהּ לְאִתְתָּקְנָא, בְּסִטְרָא דְּצָפוֹן, דִּכְתִּיב וְהַשֻּׂלְחָן תִתֵּן עַל צֶלַע צָפוֹן. מ"ט. בְּגִין דְּמִתַּמָּן שֵׁירוּתָא דְּחֶדְוָה. שְׂמָאלָא נָטִיל מִימִינָא תָּדִיר בְּקַדְמֵיתָא, וּלְבָתַר אִיהוּ אִתְּעַר לְגַבֵּי נוּקְבָּא, וּבָתַר קָרִיבַת לֵיהּ יְמִינָא לְגַבֵּיהּ, וְאִתְדַּבְּקַת בֵּיהּ.

Chassadim Hands Nukva Vessels Water Zohar

520. AND THE ZOHAR BRINGS PROOF AND SAYS, Water is from the right, MEANING CHASSADIM, and it is joy. Immediately, THE RIGHT gives THE WATER to the left and the water cleaves unto it and causes it joy, MEANING THAT THE CHOCHMAH WHICH IS IN THE LEFT BECOMES ATTIRED IN CHASSADIM OF THE RIGHT. After it is included in the right, it arouses the Nukva with that joy, MEANING THAT IT SUPPLIES HER CHOCHMAH THAT IS COMBINED WITH CHASSADIM. You can derive it from THE WASHING OF HANDS, FOR one who takes water in a vessel TAKES with the right hand AND THEN TRANSFERS IT TO THE LEFT HAND, and the first to pour the water is the left, ONTO THE RIGHT HAND. It is not THAT THE WATER COMES FROM the left onto the right, because the left received the water from the right hand.

520. 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.

Chassadim Fruit Hands Head North Nukva Rain Table Water

521. Therefore, there is water, WHICH IS CHASSADIM, only on the left side, IN ORDER TO BE COMBINED AND PERFECTED IN CHOCHMAH OF THE LEFT. Once water is taken to the left, it becomes aroused AND SUPPLIES to the Nukva. Therefore, we have learned of the powers of the rains, FOR EVEN THOUGH THE WATER IS CHASSADIM FROM THE RIGHT, IT COMES ONLY FROM THE LEFT WHICH IS GVURAH. Therefore, "And you shall put the table on the north side," because fruits are more abundant from that side, WHICH IS THE RIGHT, than from the other side, THE RIGHT through its becoming aroused first with its joy OF THE LEFT, as it is written, "His left hand is under my head" and afterwards, "His right hand embraces me" (Shir Hashirim 2:6).

521. וּבג"כ מַיָּא לָא אִשְׁתְּכָחוּ, אֶלָּא מִסִּטְרָא דִּשְׂמָאלָא. כֵּיוָן דְּנָטִילוּ מַיָּא לְגַבֵּיהּ, הָא אִתְּעָרוּ לְגַבֵּי נוּקְבָּא בְּאִינּוּן מַיִם. וְע"ד גְּבוּרוֹת גְּשָׁמִים תָּנֵינָן. וּבְגִין כַּךְ וְהַשֻּׁלְחָן תִתֵּן עַל צֶלַע צָפוֹן, דְּמֵהַהוּא סְטָר אִיבִין אִשְׁתְּכָחוּ בֵּיהּ יַתִּיר, מִסִּטְרָא אָחֳרָא. בְּאִתְעָרוּ דְּחֶדְוָה דִּילֵיהּ בְּקַדְמֵיתָא, כד"א שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי לְבָתַר וִימִינוֹ תְּחַבְּקֵנִי.

Body Food Other Side Table

522. The table of a person must be clean, for the body should approach to eat its food only with self-cleanliness. A person has to evacuate first, before he eats the food of the pure table, because the Holy One, blessed be He, wants the food that he prepares for Him, in order that he should not approach the table of vomit and filth, which is from the secret of the Other Side, so that the Other Side will not receive anything from the food of this table.

522. שֻׁלְחָן דְּבַר נָשׁ אִצְטְרִיךְ לְאִשְׁתַּכְּחָא בִּנְקִיוּתָא דְּגוּפָא, דְּלָא יִתְקָרֵב לְמֵיכַל מְזוֹנָא דִּילֵיהּ, אֶלָּא בִּנְקִיוּתָא דְּגַרְמֵיהּ. וְע"ד אִצְטְרִיךְ בַּר נָשׁ, לְפַנָּאָה גַּרְמֵיהּ בְּקַדְמֵיתָא, 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 דְּסט"א וְסט"א לָא יְקַבֵּל מֵהַהוּא מְזוֹנָא דְּשֻׁלְחָן דָּא כְּלוּם.

Blessing Hands Klipot (Shells – Negativity) Shells (Klipot) Water

523. After the person has eaten and received pleasure, he must give the part of the remnants to that side, TO THE KLIPOT. What is it? It is the 'fingerbowl water' that dirt of the hands that he must give to that side, for it is the portion that it needs. It is certainly an obligation, because it is obligatory and they dwell in a place of obligation, NAMELY THE KLIPOT, for it is obligatory upon every person to give it this portion. Therefore, it is not necessary to make a blessing at all OVER THE 'FINGERBOWL WATER,' because there is no blessing on that side.

523. לְבָתַר דְּאָכִיל ב"נ, וְאִתְעַנָּג, אִצְטְרִיךְ לְמֵיהַב חוּלָקָא דְּתַמְצִית לְהַהוּא סִטְרָא. וּמַאן אִיהוּ. מַיִם אַחֲרוֹנִים. הַהוּא זוּהֲמָא דְּיָדִין, דְּאִצְטְרִיךְ לְמֵיהַב לְהַהוּא סִטְרָא, חוּלָקָא דְּאִצְטְרִיךְ לֵיהּ. וְע"ד וַדַּאי אִינּוּן חוֹבָה, חוֹבָה אִינּוּן, וּבַאֲתָר דְּחוֹבָה שַׁרְיָין. וְאִיהוּ חִיוּבָא עַל בַּר נָשׁ, לְמֵיהַב לֵיהּ חוּלָקָא דָּא. וְע"ד לָא אִצְטְרִיךְ לְבָרְכָא כְּלַל, דְּהָא בְּרָכָה לָאו אִיהוּ בְּהַהוּא סִטְרָא.

Body Food Health Table

524. Therefore, a person must BE VERY CAREFUL not to give the food that is on his table to that filthy vomit, and all the more so his intestines SHOULD BE CLEAN. Of course, that is good for the health and well-being of his body. Therefore, the table should be eaten upon in purity, as we have learned.

524. וּבְגִין כַּךְ אִצְטְרִיךְ בַּר נָשׁ, דְּלָא יָהִיב מְזוֹנָא דְּע"ג פָּתוֹרֵיהּ, לְהַהוּא קִיא צוֹאָה, וְכ"ש בְּמֵעוֹי, וְכ"ש דְּאִיהוּ טַב לְבַר נָשׁ וּבְרִיאוּ וְתִקּוּנָא דְּגוּפֵיהּ. וְעַל דָּא, שֻׁלְחָן אִיהוּ לְמֵיכַל בֵּיהּ בְּדַכְיוּ, כְּמָה דְּאִתְּמַר.

Blessing Food (Holy) Temple Other Side Table Temple, The

525. This table stands in the Temple, so that there would be food on it and to take out food from it, and it should not be empty even for one moment. The other table, OF THE OTHER SIDE, is the table of emptiness, and it should not be given a place in a holy site. Therefore, the table of the Temple should not remain without food for even one moment and there must not be a defective place, because the blessing from above is not present in a place that is defective AND LACKING. This is the table that is before the Holy One, blessed be He. And the table that the person blesses before the Holy One, blessed be He, must also not be empty, because there is no blessing in an empty place.

525. שֻׁלְחָן דָּא דְּקַיְּימָא בְּבֵי מַקְדְּשָׁא, בְּגִין לְאִשְׁתַּכְּחָא בֵּיהּ מְזוֹנָא, וּלְאַפָּקָא מִנֵּיהּ מְזוֹנָא, וְע"ד אֲפִילּוּ רִגְעָא חֲדָא, לָא 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. וְיִצְטְרִךְ 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 לְמֶהֱוֵי בְּרֵיקָנַיָּא, דְּהָא לֵית בִּרְכְּתָא בַּאֲתָר רֵיקָנַיָּא.

Bread Eagle Face Food Lion Ox Table Twelve Zeir Anpin

526. There are twelve loaves of bread that is on the table of the Holy One, blessed be He, WHICH IS MALCHUT. We have established the secret of the bread, which is the secret of the face, MEANING THE TWELVE FACES THAT ARE IN ZEIR ANPIN, WHICH ARE CHESED AND GVURAH, TIFERET AND MALCHUT, WHICH ARE THE FOUR FACES OF THE LIVING CREATURES, THE FACE OF THE LION, FACE OF THE OX, THE FACE OF THE EAGLE, THE FACE OF MAN. EACH ONE OF THEM IS COMBINED OF THREE FACES, NAMELY LION, OX, AND EAGLE, AND THEY ARE TWELVE FACES. Therefore, they are called 'the Shew (lit. 'face') Bread,' because the food and sustenance of the world, WHICH IS MALCHUT, comes from these supernal faces OF ZEIR ANPIN. Therefore, this bread is the inner part of everything, WHICH IS THE FOOD OF MALCHUT, AND IT is in the supernal secret OF ZEIR ANPIN, as is proper.

526. 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, כַּדְקָא יֵאוֹת.

Bread Face Food (Holy) Temple Samuel Table Temple, The Twelve Zeir Anpin

527. The Shew (lit. 'face') Bread THAT WAS IN THE TEMPLE is the food of these faces THAT ARE IN MALCHUT, MEANING THAT IT IS DRAWN FROM THE FOOD THAT SHE RECEIVES FROM THE TWELVE FACES OF ZEIR ANPIN, AS MENTIONED ABOVE. The food and sustenance that emerge to the world, come from them and dwell on that table THAT IS IN THE TEMPLE. This table, WHICH IS MALCHUT, receives food and sustenance from these supernal faces, THE TWELVE FACES OF ZEIR ANPIN, and it is MALCHUT that draws out food and sustenance from these internal faces OF ZEIR ANPIN. The food that She draws out is that bread that was mentioned, THAT WAS IN THE TEMPLE; THEREFORE, THAT BREAD IS CALLED 'SHEW (FACE) BREAD.' Hot BREAD was placed upon the table, and it was removed from there warm. We have already established this in relation to the verse, "On the day when it was taken away" (I Shmuel 21:7). Because of this table, a person should keep the secrets of his table in all the manners that we have said.

527. 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, כִּדְקָאמְרָן, חוֹם הֲוָה מִתְקָרֵב, וְחוֹם הֲוָה מִתְעֲדֵי מִתַּמָּן, וְהָא אוּקְמוּהָ, דִּכְתִּיב, בְּיוֹם הִלָּקְחוֹ וּבְגִין שֻׁלְחָן דָּא אִית לְבַר נָשׁ לְנַטְרָא רָזִין דְּשֻׁלְחָן דִּילֵּיהּ בְּכָל אִינּוּן גַּוְונִין כִּדְקָאמְרָן.

Craftsmanship Creation Garments Head Oil Soul, The Throne White Wisdom

528. Rabbi Elazer opened the discussion saying, "Let your garments be always white; and let your head lack no oil" (Kohelet 9:8). This passage has been established and we have learned it. The Holy One, blessed be He, created man with the secret of Wisdom and made him with great craftsmanship. He breathed into him the soul of life, so he would know and behold the mysteries of Wisdom and know the glory of his Master, as it is written, "Every one that is called by My Name, for I have created him for My glory; I have formed him; yea, I have made him" (Yeshayah 43:7). "For I have created him for My glory" is precise, and I have learned this secret of, "For I have created him for My glory." The glory of below, which is the secret of the Holy Throne, NAMELY MALCHUT, was constructed above only by the workings of the people of THIS world.

528. רַבִּי אֶלְעָזָר פָּתַח וְאָמַר, בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים וְשֶׁמֶן עַל רֹאשְׁךָ אַל יֶחְסָר. הַאי קְרָא אוּקְמוּהָ וְאִתְּמַר, אֲבָל ת"ח, קוּדְשָׁא בְּרִיךְ הוּא בָּרָא לֵיהּ לְבַר נָשׁ בְּרָזָא דְּחָכְמְתָא, וְעָבֵד לֵיהּ בְּאוּמְנוּתָא סַגִּי, וְנָפַח בְּאַפּוֹי נִשְׁמְתָא דְּחַיֵּי, לְמִנְדַּע וּלְאִסְתַּכְּלָא בְּרָזִין דְּחָכְמְתָא, לְמִנְדַּע בִּיקָרָא דְּמָארֵיהּ, כד"א, כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף עֲשִׂיתִיו. וְלִכְבוֹדִי בְּרָאתִיו דַּיְיקָא, וְרָזָא דָּא וְלִכְבוֹדִי בְּרָאתִיו אוֹלִיפְנָא, דְּהָא כָּבוֹד דִּלְתַתָּא רָזָא דְּכוּרְסְיָּיא קַדִּישָׁא לָא אִתְתָּקַּן לְעֵילָּא, אֶלָּא מִגּוֹ תִּקּוּנָא דִּבְנֵי עָלְמָא.

Creation Earth Female Waters (Mayin Nukvin) Mayin Nukvin (Female Waters) Merit Mochin Ornaments Pillar Righteous Waters

529. When people are righteous and pious and know how to make corrections FOR THE SAKE OF THE GLORY, WHICH IS MALCHUT, AS MENTIONED ABOVE, it is written, "For I have created him for My glory," MEANING for the sake of this glory of mine, so that they should establish it with strong pillars, WHICH ARE CHESED, GVURAH AND TIFERET, and adorn it with ornaments and adornment from below. MEANING THAT THEY WILL RAISE MAYIN NUKVIN (FEMALE WATERS) FROM BELOW IN ORDER TO DRAW MOCHIN INTO HER THAT ARE CALLED 'ADORNMENTS,' in order that this glory of mine should be raised through the merit of the righteous that are on earth.

529. כַּד אִינּוּן בְּנֵי נָשָׁא, זַכָּאִין וַחֲסִידִין, וְיַדְעֵי לְתַקְּנָא תִּקּוּנֵי, הה"ד וְלִכְבוֹדִי בְּרָאתִיו. בְּגִין דְּהַאי כְבוֹדִי, לְתַקְּנָא לֵיהּ בְּעַמוּדִין תַּקִּיפִין, וּלְקַשְׁטָא לֵיהּ בְּתִקּוּנָא וְקִשׁוּטָא דִּלְתַתָּא, בְּגִין דְּהַאי כְבוֹדִי יִסְתָּלַּק, בִּזְכוּ דְּצַדִּיקַיָּא דִּי בְּאַרְעָא.

Briyah Creation Earth Neshamah (Soul) Soul (Neshamah) Worlds

530. Therefore, "I have created him" similar to supernal glory, WHICH IS BINAH THAT BECAME CHOCHMAH AGAIN, FOR THIS CHOCHMAH IS CALLED '32 PATHS OF CHOCHMAH AND GLORY' (HEB. KAVOD), NUMERICALLY IN 32. These adornments are in him, FOR HE HAS Briyah (Eng. 'creation') on the left side, MEANING THE LEFT COLUMN OF BINAH, FROM WHICH IS DRAWN CHOCHMAH. Since man is on the earth and he has to amend My glory, THAT IS MALCHUT, I made in him the vessels for the supernal glory, WHICH IS BINAH, for there is IN MAN creation too. Therefore, "I have created him" AND IT IS THE ASPECT NESHAMAH.

530. בְּגִין כַּךְ בְּרָאתִיו. כְּגַוְונָא דְּכָבוֹד עִלָּאָה, דְּתִקוּנִין אִלֵּין בֵּיהּ. בְּרִיאָה לִסְטַר שְׂמָאלָא. וְעַל דָּא, הוֹאִיל וְאָדָם אִיהוּ בְּאַרְעָא, וְאִית לֵיהּ לְתַקְּנָא הַהוּא כְבוֹדִי עֲבָדִית בֵּיהּ תִּקּוּנִין דְּכָבוֹד עִלָּאָה, דְּאִית בֵּיהּ אוּף הָכִי בְּרִיאָה, וְעַל דָּא בְּרָאתִיו.

Asiyah Chassadim Earth Light Likenesses Nefesh (Soul) Ruach (Soul) Soul (Nefesh) Soul (Ruach) Worlds Yetzirah

531. That supernal glory, WHICH IS BINAH, contains Yetzirah (Eng. 'formation'), WHICH IS THE LIGHT OF CHASSADIM, AND THE ASPECT OF RUACH THAT IS DRAWN FROM THE RIGHT COLUMN OF BINAH. Therefore, "I have formed him," and I have placed this aspect in man, so that he should be on earth in the likeness of the supernal glory, WHICH IS BINAH. That supernal glory has Asiyah in it, WHICH IS MALCHUT AND THE ASPECT OF NEFESH. It is also written of man, "I have made him," so that he should be in the likeness of that supernal glory that perfects and blesses the lower glory, WHICH IS MALCHUT.

531. בְּהַהוּא כָּבוֹד עִלָּאָה, אִית בֵּיהּ יְצִירָה, וְע"ד 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.

Asiyah Briyah Darkness Form Light Peace Worlds Yetzirah

532. How do we know that within the supernal glory, WHICH IS BINAH, there are these three, BRIYAH, YETZIRAH AND ASIYAH? It is written, "I form the light, and create darkness, I make peace" (Yeshayah 45:7). "I form the light" refers to Yetzirah and "creates darkness" refers to Briyah. SINCE IT IS THE LEFT SIDE OF BINAH, AS MENTIONED, IT CONTAINS DARKNESS BEFORE IT JOINS THE RIGHT COLUMN. "I make peace" refers to Asiyah, and this is the supernal glory, that prepares and blesses and supplies all the needs of the lower glory, WHICH IS MALCHUT.

532. 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.

Creation

533. Similarly, He created Man upon earth, who is similar to that supernal glory, so that he should arrange this glory, WHICH IS MALCHUT, so it would be combined from all sides. The supernal glory has in it these three, BRIYAH, YETZIRAH AND ASIYAH, and Man below has in him these three, BRIYAH, YETZIRAH AND ASIYAH. In this way, this glory, MALCHUT, will be comprised of above and below, MEANING FROM BINAH AND FROM MAN, to be perfect on all sides. Happy is the person that merits through his actions to be like this.

533. 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.

Aba and Ima Anointment Flow Garments Head Oil White World to Come, The

534. In reference to this, it is written, "Let your garments be always white; and let your head lack no oil" (Kohelet 9:8). Just as the supernal glory is not withheld from the holy oil of anointing, WHICH IS THE SECRET OF THE FLOW FROM ABA THAT IS DESTINED FOR THE WORLD TO COME, WHICH IS BINAH, so is man, whose actions are constantly being whitened. That oil of anointing will never be withheld from him, WHICH IS THE FLOW FROM ABA.

534. וְעַל דָּא כְּתִיב, 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.

Aba and Ima Anointment Eden Flow Merit Oil Soul, The Table

535. How does a person merit to delight in that supernal delight in Eden, WHICH IS THE BOUNTY OF ABA, upon his table? This is just as he gives delight upon his table to the souls of the poor, as it is written, "And satisfy the afflicted soul" (Yeshayah 58:10). Afterwards, it is written, "Then shall you delight yourself in Hashem" (Ibid. 14), for the Holy One, blessed be He, satiates him with all these delights of the supernal holy anointing oil that flows and is drawn constantly to that supernal glory, as it is written, "And satisfy the afflicted soul," which is followed by, "Then shall you delight yourself in Hashem."

535. בְּמָאי זָכֵי בַּר נָשׁ, לְאִתְעַדְנָא בְּהַהוּא עִדּוּנָא עִלָּאָה. בְּשֻׁלְחָן דִּילֵיהּ. כְּמָה דְּאִיהוּ מְעַדֵן עַל פָּתוֹרֵיהּ נַפְשָׁאן דְּמִסְכְּנֵי, דִּכְתִּיב 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.'

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