Daf 273b (דַּף רע״ג ע״ב)

The sixth: to have on the table words of Torah (שְׁתִיתָאָה, לְמֶהֱוֵי עַל פָּתוֹרָא דִּבְרֵי תּוֹרָה). For thus the masters of the Mishnah have established (דְּהָכִי אוֹקְמוּהָ מָארֵי מַתְנִיתִין): three who eat at one table and do not say words of Torah upon it, etc. (ג׳ שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְלָא אָמְרוּ עָלָיו דִּבְרֵי תּוֹרָה וְכוּ׳). And the secret of the matter is (וְרָזָא דְּמִלָּה), because the Rabbis established: the table in the north (בְּגִין דְּהָא אוֹקְמוּהָ שֻׁלְחָן בַּצָּפוֹן), and the Orayta was given from the right (וְאוֹרַיְיתָא אִתְיְיהִיבַת מִימִינָא), to join the right, which is mercy, with the left, which is judgment (לְחַבְּרָא יְמִינָא דְּאִיהוּ רַחֲמֵי, בִּשְׂמָאלָא דְּאִיהוּ דִּינָא). For the Orayta is Hashem on the right (דְּאוֹרַיְיתָא אִיהִי יְיָ מִימִינָא), and the table is Adonai on the left (פָּתוֹרָא אֲדֹנָי מִשְּׂמָאלָא), and they must be joined (וְצָרִיךְ לְחַבְּרָא לוֹן).

For because the table is on the left, the Rabbis of the Mishnah have established: the sustenance of man is as difficult as the splitting of the Red Sea (דִּבְגִין דְּפָתוֹרָא מִשְּׂמָאלָא, אוֹקְמוּהָ רַבָּנָן דְּמַתְנִיתִין, קָשִׁין מְזוֹנוֹתָיו שֶׁל אָדָם כִּקְרִיעַת יַם סוּף). And for this reason, one must invite a Torah scholar with him, one who will occupy himself with the words of Orayta (וּבְגִין כַּךְ, צָרִיךְ תַּלְמִיד חָכָם לְזַמְּנָא עִמֵּיהּ, לְמַאן דְּיִשְׁתְּדַּל בְּפִתְגָּמֵי אוֹרַיְיתָא).

The seventh: to prolong at the table, because of the poor (שְׁבִיעָאָה, לְאַרְכָאָה עַל פָּתוֹרָא, בְּגִין עֲנִיִּים). And for this reason, whoever prolongs at his table, his days and years are prolonged (וּבְגִין דָּא, כָּל הַמַּאֲרִיךְ עַל שֻׁלְחָנוֹ מַאֲרִיכִין לוֹ יָמָיו וּשְׁנוֹתָיו). And for this reason: “And charity saves from death” (Proverbs 10) (וּבְּגִין כָּךְ, וּצְדָקָה תַּצִּיל מִמָּוֶת). For a poor person is considered as dead (דְּעָנִי חָשׁוּב כַּמֵּת), and he gives him life, so too Kudsha Berikh Hu gives him life (וְאִיהוּ מְחַיֶּה לֵיהּ, אוּף הָכִי קוּדְשָׁא בְּרִיךְ הוּא מְחַיֶּה לֵיהּ). And furthermore, in the way of secret: for all poor ones are from the side of the letter Dalet (וְעוֹד בְּאוֹרַח רָזָא, דְּכֻלְּהוּ עֲנִיִּים מִסִּטְרָא דְּאָת ד׳), of which it is said: “I was brought low, and He saved me” (Psalms 116) (דְּאִתְּמַר בָּהּ, דַּלּוֹתִי וְלִי יְהוֹשִׁיעַ). And the letter Dalet of Echad, which must be lengthened (וְאוֹת ד׳ דְּאֶחָד, דְּצָרִיךְ לְאַרְכָאָה בָּהּ), this is what is written: “To prolong days upon his kingdom” (וֲדָא הוּא דִכְתִיב לְהַאֲרִיךְ יָמִים עַל מַמְלַכְתּוֹ). And for this reason, one must prolong at the table, for it is the Dalet, crowned from the four legs of the table (וּבְגִין דָּא, צָרִיךְ לְאַרְכָאָה עַל פָּתוֹרָא, דְּאִיהִי ד׳, כְּלִילָא מִד׳ רַגְלִין דְּפָתוֹרָא).

For the honor of the letter Dalet, one must prolong at the table because of the poor (בְּגִין יְקָרָא דְּאָת דָּלֶ״ת, צָרִיךְ לְאַרְכָאָה עַל פָּתוֹרָא, בְּגִין עֲנִיִּים). And concerning this, the Rabbis have established: that Kudsha Berikh Hu sought a good quality for Yisrael, and He did not find one like the quality of poverty (וּבְגִינֵיהּ אוֹקְמוּהָ רַבָּנָן, דְּבִקֵּשׁ קוּדְשָׁא בְּרִיךְ הוּא מִדָּה יָפָה לְיִשְׂרָאֵל, וְלָא אַשְׁכַּח כְּמִדָּה דְּדַלּוּת). And they questioned about this, for the ancients established: as the reckoning of kinds of deaths, which are like the reckoning of outcomes, and the lack of money is harder than all of them (וְאַקְשׁוּ עָלָהּ, בְּגִין דְּאוֹקְמוּהָ קַדְמָאֵי, כְּחוּשְׁבָן מִינֵי מִיתוֹת דְּאִינּוּן כְּחוּשְׁבָן תּוֹצָאוֹת, וְחֶסְרוֹן כִּיס קָשֶׁה מִכּוּלָן). And how can they say that no quality as beautiful as poverty was found for Yisrael? (וְאֵיךְ אַמְרִין אִינּוּן, דְּלָא אַשְׁכַּח לְיִשְׂרָאֵל מִדָּה יָפָה כַּעֲנִיּוּתָא). Rather, because (for all the people and the tongue) (אֶלָּא, בְּגִין [דְּכָל עַמָּא וְלִישְׁנָא]), of idol worshippers and stargazers: “And it shall be, when they are hungry, they will be enraged, and curse their Molcho and their God, and turn upward” (Isaiah 8) (דְּעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת, וְהָיָה כִּי יִרְעַב וְהִתְקַצַּף וְקִלֵּל בְּמַלְכּוֹ וּבֵאלֹהָיו וּפָנָה לְמָעְלָה). But Yisrael stand with Kudsha Berikh Hu in this measure, and do not deny Him (אֲבָל יִשְׂרָאֵל, אִינּוּן קַיָּימָא דְּקוּדְשָׁא בְּרִיךְ הוּא בְּהַאי מִדָּה, וְלָא אַכְחִישִׁין בֵּיהּ). And for this reason, by this measure they shall be redeemed (וּבְגִין דָּא, בְּמִּדָּה דָּא יִתְפָּרְקוּן). This is what is written: “And the poor people You shall save” (2 Samuel 22) (הֲדָא הוּא דִכְתִיב, וְאֶת עַם עָנִי תּוֹשִׁיעַ). And “poor” is a language of affliction (וְעָנִי לִישָׁנָא דְּעִנּוּי), for even if a man has wealth, yet he is in sufferings and afflictions, he is called poor (דְּאֲפִילּוּ אִית לֵיהּ לְבַּר נָשׁ עוּתְרָא, וְאִיהוּ בְּמַרְעִין וּבְמַכְתְּשִׁין, עָנִי אִתְקְרֵי). Or if they press him on account of it, and distress him every day (אוֹ דְּדַחֲקִין לֵיהּ בְּגִינֵיהּ, וְצַעְרִין לֵיהּ כָּל יוֹמָא), how much more so one who is poor from it, and he goes from place to place (כָּל שֶׁכֵּן מַאן דְּאִיהוּ רַשׁ מִנֵּיהּ, וְאִיהוּ הוֹלֵךְ מֵאֲתָר לַאֲתָר). And furthermore, there is a poor man whose mind has departed from him, like Job (וְעוֹד אִית עָנִי, דְּאִסְתְּלָּק מִנֵּיהּ דַּעְתֵּיהּ, כְּגוֹן אִיּוֹב). Of whom it is said: “Job speaks without knowledge” (Job 34) (דְּאִתְּמַר בֵּיהּ, אִיּוֹב לֹא בְדַעַת יְדַבֵּר).

So too, this is the letter Dalet, which is the Shekhinta, when she departs from her brother, who is the middle column, which is called Da‘at (אוּף הָכִי אִיהִי ד׳, דְּאִיהִי שְׁכִינְתָּא, כַּד אִסְתַּלָּק מִנָּהּ א״ח דְּאִיהוּ עַמּוּדָא דְּאֶמְצָעִיתָא, דְּאִקְרֵי דַּעַת). And this one has no guilt in the matter of denial (וְהַאי לֵית לֵהּ חוֹבִין בְּמִלָּה דְּיֵימָא). And furthermore, A”Ch is Torah, included with the 613 commandments (וְעוֹד, א״ח אִיהוּ תּוֹרָה, כָּלִיל תרי״ג פִּקּוּדִין). This is what is written: “This is My Name forever…” (Exodus 3) (הֲדָא הוּא דִכְתִיב, זֶה שְׁמִי לְעוֹלָם וְגוֹ׳). “My Name” with Yod–Heh is 365 (שְׁמִ״י עִם י״ה שס״ה). “My remembrance” with Vav–Heh is 248 (זִכְרִי עִם ו״ה רמ״ח). And for this reason they have established: there is no poor except from Torah and mitzvot (וּבְגִין דָּא אוֹקְמוּהָ, אֵין עָנִי אֶלָּא מִן הַתּוֹרָה וּמִן הַמִּצְוֹת). For the other poor is only affliction (דִּשְׁאַר עָנִי לָאו אִיהוּ אֶלָּא עִנּוּי). And the letter Dalet from Adonai, so she too is poor without YHVH (וְאָת ד׳ מִן אֲדֹנָי, אוּף הָכִי אִיהִי עָנִי בְּלָא יְהוָֹ״ה).

The eighth: Mayim Acharonim that they established (תְּמִינָאָה, מַיִם אַחֲרוֹנִים דְּתָקִינוּ לוֹן), because of the salt of Sodom that blinds the eyes (בְּגִין מֶלַח סְדוֹמִית, הַמְּסַמֵּא אֶת הָעֵינַיִם). Why are they called an obligation? (אֲמַאי אִקְרוּן חוֹבָה). Rather, in the way of secret: the poison of death rests upon defiled hands, which perform blessing with them (אֶלָּא בְּאוֹרַח רָזָא, סַם הַמָּוֶת שַׁרְיָא עַל יְדוֹי מְזוּהָמִין, דְּעַבְדֵּי בְּהוּ בְּרָכָה). And upon the cup that they bless upon without purity, it is called impure (וְעַל כּוֹס דִּמְבָרְכֵי עָלֵיהּ בְּלֹא טָהֳרָה, אִקְרֵי טָמֵא). And if a cup from which they drink is impure for blessing until they purify it with rinsing inside and outside (וּמַה כּוֹס דְּשׁוֹתִין בּוֹ, טָמֵא לְבָרְכָה עַד דַּהֲווֹ מְטָהֲרֵי לֵיהּ בְּהַדָּחָה מִלְּגוֹ וּמִלְּבַר), how much more so their hands (כָּל שֶׁכֵּן יְדוֹי). And for this reason, mayim acharonim are an obligation (וּבְגִין דָּא, מַיִם אַחֲרוֹנִים חוֹבָה).

And the secret of the matter is: “And you shall sanctify yourselves” (Leviticus 20) (וְרָזָא דְּמִלָּה, וְהִתְקַדִּשְׁתֶּם). These are the first waters (אֵלּוּ מַיִם רִאשׁוֹנִים). “And you shall be holy” - these are the last waters (וִהְיִיתֶם קְדוֹשִׁים: אֵלּוּ מַיִם אַחֲרוֹנִים). “For holy” - this is the pleasant oil (כִּי קָדוֹשׁ: זֶה שֶׁמֶן עָרֵב). Corresponding to: “Holy, holy, holy is Hashem Tzeva’ot” (Isaiah 6) (לָקֳבֵל, קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְיָ צְבָאוֹת). And for this reason: “And you shall sanctify yourselves, etc.” - to make known that you are children to Kudsha Berikh Hu (וּבְגִין דָּא וְהִתְקַדִּשְׁתֶּם וְגוֹ׳, לְאִשְׁתְּמוֹדְעָא דְּאַתּוּן בְּנִין לְקוּדְשָׁא בְּרִיךְ הוּא). This is what is written: “You are children to Hashem your God” (Deuteronomy 14) (הֲדָא הוּא דִכְתִיב, בָּנִים אַתֶּם לַיְיָ אֱלֹהֵיכֶם).

The ninth: the cup of blessing (תְּשִׁיעָאָה, כּוֹס דִּבְרָכָה). And the masters of the Mishnah have established (וְאוֹקְמוּהָ מָארֵי דְּמַתְנִיתִין): ten things were said concerning the cup of blessing, and these they are (עֲשָׂרָה דְּבָרִים נֶאֶמְרוּ בְּכוֹס דִּבְרָכָה וְאִלֵּין אִינּוּן). Wreathing (עִטּוּ״ר). Wrapping (עִטּוּ״ף). Washing (הַדָּחָ״ה). Rinsing (שְׁטִיפָ״ה). Alive (חַ״י). Full (מָלֵ״א). Receiving it with both hands (וּמְקַבְּלוֹ בִּשְׁתֵּי יָדָיו). And placing it in the right hand (וְנוֹתְנוֹ בַּיָּמִין). And lifting it from the ground a handbreadth (וּמְסַלְּקוֹ מִן הַקַּרְקַע טֶפַח). And fixing his eyes upon it (וְנוֹתֵן עֵינָיו בּוֹ). And sending it as a gift to the members of his household (וּמְשַׁגְּרוֹ בְּמַתָּנָה לְאַנְשֵׁי בֵּיתוֹ). But now, we have only four, which are: washing, rinsing, alive, and full (וְעַכְשָׁיו, אֵין לָנוּ אֶלָּא אַרְבָּעָה שֶׁהֵן הַדָּחָה, וּשְׁטִיפָה, חַי, מָלֵּא). And there are those who say: alive, from the cask (וְיֵשׁ אוֹמְרִים חַי מִן הֶחָבִית). And there are those who say: alive, the cup is whole (וְיֵשׁ אוֹמְרִים חַי, הַכּוֹס שָׁלֵם). For its breaking is its death (שֶׁשְּׁבִירָתוֹ זוֹ הִיא מִיתָתוֹ).

A cup, on the way of wisdom, is Elohim (כּוֹס עַל דֶּרֶךְ הַחָכְמָה, הוּא אֱלֹהִים). And it is filled with Yod–Heh, and here complete (וְהוּא [מָלֵא בִי״ה וְהֵם] וְהָכָא שָׁלֵם). Cup, without the Vav, is like Kes, which is blemished and lacking without the Alef; so it is lacking without the Vav, and it is blemished (כּוֹ״ס בְּלָא ו׳ כְּמוֹ כֵּס שֶׁהוּא פָּגוּם וְחָסֵר בְּלָא אָלֶף, כֵּן הוּא חָסֵר בְּלָא וָי״ו, וְהוּא פָּגוּם). The throne likewise equals cup in gematria (הַכִּסֵּ״א כֵּן עוֹלֶה בְּגִימַטְּרִיָא כּוֹס).

Cup is Heh (כּוֹס הִיא ה״א), and it requires ten things corresponding to Yod (וְצָרִיךְ עֲשָׂרָה דְּבָרִים, כְּנֶגֶד י׳). And they are: wreathing, in the secret of the wreath, the wreath of Tiferet (וְהֵם: עִטּוּ״ר בְּסוֹד הָעַטָרָה, עֲטֶרֶת תִּפְאֶרֶת). And this is the secret of wreathing, that our Rabbis of blessed memory said: he crowns himself with students, and it is the crown of the covenant (וְזֶהוּ סוֹד עִטּוּר, שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה מְעַטְּרוֹ בַּתַּלְמִידִים, וְהִיא עֲטֶרֶת הַבְּרִית). Wrapping: “A prayer of the afflicted when he is wrapped” (Psalms 102) (עִטּוּ״ף, תְּפִלָּה לְעָנִי כִּי יַעֲטוֹף). For all blessings and prayers are wrapped until the prayer of the poor ascends (שֶׁכָּל הַבְּרָכוֹת וְהַתְּפִלוֹת מִתְעַטְּפִים, עַד שֶׁתַּעֲלֶה תְּפִלַּת הֶעָנִי).

Washing and rinsing: as it is said, “and he shall purify and he shall sanctify” (Leviticus 16) (הַדָּחָ״ה וּשְׁטִיפָ״ה, כְּמוֹ וְטִהֲרוֹ וְקִדְּשׁוֹ). The purification is from the right of Chesed (הַטָּהֲרָה מִיָּמִין הַחֶסֶד). And the sanctification is from the left of Gevurah (וְהַקְדוּשָּׁה מִשְּׂמֹאל דִּגְבוּרָה). The cup of blessing is Malkhut from the side of Binah, which is called Elohim (כּוֹס דִּבְרָכָה מַלְכוּת מִצַּד בִּינָה הַנִקְרֵאת אֱלֹהִים). And it is called Atarah from the side of Keter (וְנִקְרָא עֲטָרָה מִצַּד הַכֶּתֶר). Alive, from the side of Yesod, which is called Shalom (חַ״י, מִצַּד יְסוֹד, הַנִּקְרָא שָׁלוֹם), as it is said: “And My covenant of peace shall not be removed, says Hashem who has mercy on you” (Isaiah 54) (שֶׁנֶּאֱמַר, וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְיָ). Full, from the side of Tiferet (מָלֵּא, מִצַּד תִּפְאֶרֶת). Receiving it with both hands, Heh Heh (מְקַבְּלוֹ בִּשְׁתֵּי יָדָיו, ה׳ ה׳).