Trumah
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.