Daf 153a (דַּף קנ״ג ע״א)

Rabbi Ḥiyya was going to Rabbi Shim‘on in Teverya (רַבִּי חִיָּיא הֲוָה אָזִיל לְגַבֵּי דְּרַבִּי שִׁמְעוֹן לִטְבֶרְיָה), and with him were Rabbi Ya‘aqov bar Idi and Rabbi Yessa Ze‘eira (וַהֲווּ עִמֵּיהּ רַבִּי יַעֲקֹב בַּר אִידִי, וְרַבִּי יֵיסָא זְעִירָא). While they were going (עַד דַּהֲווֹ אַזְלֵי), Rabbi Yessa said to Rabbi Ḥiyya (אָמַר רַבִּי יֵיסָא לְרַבִּי חִיָּיא), “A question arises on what is written” (תֵּימָה מָה דִּכְתִּיב), “‘And to the sons of Barzillai the Gileadite you shall show kindness, and they shall be among those who eat at your table…’” (וְלִבְנַי בַרְזִילַי הַגִּלְעָדִי תַּעֲשֶׂה חֶסֶד וְהָיוּ בְּאוֹכְלֵי שֻׁלְחָנֶךָ וְגוֹ') (I Kings 2). If so, all goodness and favor is just to eat at his table and not more? (אִי הָכִי כָּל טִיבוּ וּקְשׁוֹט, לְמֵיכַל עַל פָּתוֹרֵיהּ וְלָא יַתִּיר), for it says here: “and they shall eat at your table” (מִדְּקָאָמַר הָכָא וְהָיוּ בְּאוֹכְלֵי שֻׁלְחָנְךָ).

Furthermore (וְתוּ), is it not dishonor to the King (לָאו יְקָרָא דְּמַלְכָּא אִיהוּ), that another man should eat at the King's table (לְמֵיכַל בַּר נָשׁ אָחֳרָא עַל פָּתוֹרֵיהּ דְּמַלְכָּא)? And this is not necessary (וְלָא אִצְטְרִיךְ דָּא), for only the King Himself (אֶלָּא מַלְכָּא בִּלְחוֹדוֹי), and all His nobles are below Him (וְכֻלְּהוּ רַבְרְבָנוֹהִי סַחֲרָנֵיהּ, לְתַתָּא מִנֵּיהּ).

Rabbi Ḥiyya said, “I have not heard anything about this, and I will not speak about it” (אָמַר רַבִּי חִיָּיא לָא שְׁמַעְנָא בְּהַאי מִידִי, וְלָא אֵימָא). He said to Rabbi Ya‘aqov bar Idi, “And have you heard anything about this?” (אֲמַר לֵיהּ לְרַבִּי יַעֲקֹב בַּר אִידִי, וְאַתְּ שָׁמַעְתָּ בְּהַאי מִידִי). He said to him: “You who drink daily from the honey of supernal oil (אַתּוּן דְּיַנְקִין בְּכָל יוֹמָא מִדֻּבְשָׁא דְּמִשְׁחָא עִלָּאָה), and yet you have not heard-how much more so myself!” (לָא שְׁמַעְתּוּן, כָּל שֶׁכֵּן אֲנָא). He said to Rabbi Yisa, “And have you heard anything about this?” (אָמַר לֵיהּ לְרַבִּי יֵיסָא, וְאַתְּ שָׁמַעְתָּ מִידִי בְּהַאי). He replied: “Even though I am young and came to you in recent days (אֲמַר לֵיהּ אַף עַל גַּב דַּאֲנָא רַבְיָא וּמִיּוֹמִין זְעִירִין אֲתֵינָא לְגַבַּיְיכוּ), and I have not merited from the beginning, still-I have heard” (וְלָא זָכֵינָא מִקַּדְמַת דְּנָא, אֲנָא שְׁמַעְנָא).

He opened and said (פָּתַח וְאָמַר): “He gives bread to all flesh, for His kindness is forever” (נוֹתֵן לֶחֶם לְכָל בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ) (Psalms 136). What did David see, that in concluding the Great Hallel, he ended with this verse? (מַאי קָא חָמָא דָּוִד דְּסִיוּם הַלֵּלָא רַבָּא, סִיֵּים הָכִי בְּהַאי קְרָא). Rather, there are three rulers above (אֶלָּא תְּלַת שַׁלִּיטִין אִינּוּן לְעֵילָּא), through which Kudsha Berikh Hu is made known (דְּקוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּמוֹדְעָא בְּהוּ), and they are the precious secret of His own (וְאִינּוּן רָזָא יַקִּירָא דִּילֵיהּ), and these are: the brain, the heart, and the liver (וְאִלֵּין אִינּוּן: מוֹחָא, וְלִבָּא, וְכַבְדָּא). And they are the inverse of this lower world (וְאִינּוּן בְּהִפּוּכָא דְּהַאי עָלְמָא).

Above, the brain takes first (לְעֵילָּא, מוֹחָא נָטִיל בְּרֵישָׁא), then it gives to the heart (וּבָתַר יָהִיב לְלִבָּא), and the heart takes and gives to the liver (וְלִבָּא נָטִיל וְיָהִיב לְכַבְדָּא), and afterward the liver gives a portion to all the lower conduits (וּלְבָתַר כַּבְדָא יָהִיב חוּלָק לְכָל אִינּוּן מְקוֹרִין דִּלְתַתָּא), each one as fitting for it (כָּל חַד וְחַד כַּדְקָא חֲזִי לֵיהּ). Below, the liver takes first (לְתַתָּא, כַּבְדָא נָטִיל בְּרֵישָׁא), and then draws all toward the heart (וּלְבָתַר אִיהוּ מְקָרַב כֹּלָּא לְלִבָּא), and the heart receives the refined essence of the food (וְנָטִיל לִבָּא שְׁפִירוּ דְּמֵיכְלָא).

When it receives, and strengthens with that power and desire it took (כֵּיוָן דְּנָטִיל, וְאִתְתָּקַף מֵהַהוּא תֻּקְפָּא וּרְעוּ דְּקָא נָטִיל), it gives and arouses toward the brain (יָהִיב וְאִתְּעַר לְגַבֵּי מוֹחָא). And afterward, the liver returns (וּלְבָתַר אַהְדָּר כַּבְדָא), and distributes sustenance to all the bodily conduits (וּפָלִיג מְזוֹנָא לְכָל מְקוֹרִין דְּגוּפָא). On the day a person is stirred through fasting (בְּיוֹמָא דְּבַר נָשׁ אִתְעָר בְּתַּעֲנִיתָא), there is arousal above in that very same manner (אִתְעַר לְעֵילָּא כְּגוֹוְנָא הַהוּא מַמָּשׁ), and on the day of satiety, it is not so (וּבְיוֹמָא דְּשַׂבְעָא, לָאו הָכִי).

On a fast day (יוֹמָא דְּתַעֲנִיתָא), a person draws food and drink toward the supernal liver (בַּר נָשׁ מְקָרַב מֵיכְלָא וּמִשְׁתְּיָּא לְגַבֵּי כַּבְדָא עִלָּאָה), and what is it that he draws? (וּמַאי אִיהוּ מְקָרַב) - his fat, and his blood, and his will (חֶלְבֵּיהּ וְדָמֵיהּ וּרְעוּתֵיהּ). That liver receives all with desire (הַהוּא כַּבְדָא נָטִיל כֹּלָּא בִּרְעוּתָא). Once everything is with it (כֵּיוָן דְּכֹלָּא אִיהוּ לְגַבֵּיהּ), it takes and brings all before the heart (נָטִיל וּמְקָרַב כֹּלָּא לְקָמֵי לִבָּא), which is master and ruler over it (דְּאִיהוּ רַב וְשָׁלִיט עָלֵיהּ). Once the heart receives and is strengthened with will (כֵּיוָן דְּלִבָּא נָטִיל וְאִתְתָּקַף בְּרַעֲוָא), it draws everything toward the brain (מְקָרֵב כֹּלָּא לְגַבֵּי מוֹחָא), which is the supreme ruler over the whole body (דְּאִיהוּ שַׁלִּיטָא עִלָּאָה עַל כָּל גּוּפָא). Afterward the liver returns (לְבָתַר אַהְדָּר כַּבְדָא), and distributes portions to all the conduits and channels below (וּמְפַלֵג חוּלָקִין לְכָל אִינּוּן מְקוֹרִין וְשַׁיְיפִין דִּלְתַתָּא).

At another time (בְּזִמְנָא אָחֲרָא), when - some say: all of it (נ״א: ד״א כָּלָּא) - the brain takes first (כַּד מוֹחָא נָטִיל בְּקַדְמִיתָא), and afterwards gives to the heart (וּלְבָתַר יָהִיב לְלִבָּא), and the heart gives to the liver (וְלִבָּא יָהִיב לְכַבְדָּא), and the liver gives to all the lower conduits and channels (וְכַבְדָּא יָהִיב לְכֻלְּהוּ מְקוֹרִין וְשַׁיְיפִין דִּלְתַתָּא). And afterward, when there is a desire to distribute sustenance to this world (וּלְבָתַר כַּד בָּעֵי לְפַלְּגָא מְזוֹנָא לְהַאי עָלְמָא), first it is given to the heart (בְּרֵישָׁא יָהִיב לְלִבָּא), for it is the king who rules on earth (דְּאִיהוּ מַלְכָּא דִּי בְּאַרְעָא). And the King’s table is aroused before any other in the world (וּפָתוֹרָא דְּמַלְכָּא, אִתְּעַר בְּקַדְמִיתָא מִכָּל שְׁאַר בְּנֵי עָלְמָא).

Fortunate is one who is included in the account of the King’s table (זַכָּאָה אִיהוּ, מַאן דַּהֲוֵי בְּחוּשְׁבָּנָא דְּפָתוֹרָא דְּמַלְכָּא), for it is revealed to benefit him with that goodness above (דְּהָא אִשְׁתְּמוֹדְעָא לְאוֹטָבָא לֵיהּ בְּהַהוּא טִיבוּ דִּלְעֵילָּא). And for this reason (וּבְגִינֵי כָּךְ), this is the kindness and truth that David did for the sons of Barzillai (וְדָא אִיהוּ טִיבוּ וּקְשׁוֹט, דַּעֲבַד דָּוִד לִבְנֵי בַרְזִיּלַי), as it is written: “And they shall be among those who eat at your table” (דִּכְתִּיב וְהָיוּ בְּאֹכְלֵי שֻׁלְחָנֶךָ) (I Kings 2). And if you say: “At the King’s table, another man eats besides him” (וְאִי תֵּימָא דִּבְשֻׁלְחָנָא דְּמַלְכָּא, אָכִיל בַּר נָשׁ אָחֳרָא בַּר מִנֵּיהּ) - no! (לָא). Rather, the King eats first (אֶלָּא מַלְכָּא אָכִיל בְּרֵישָׁא), and afterward all the people (וּבָתַר כָּל עַמָּא). And those who eat with the King (וְאִינּוּן דְּאַכְלֵי עִם מַלְכָּא), at the time when He eats (בְּשַׁעֲתָא דְּאִיהוּ אָכִיל), are those most beloved to Him of all (אִינּוּן דְּחָבִיבִין עָלֵיהּ מִכֻּלְּהוּ), and they are appointed to the King’s table (וְאִינּוּן אִתְמְנוּן מִשֻׁלְחָנָא דְּמַלְכָּא). And if you say (וְאִי תֵּימָא), behold it is written (הָא כְּתִיב), “At the king’s table he shall always eat” (עַל שֻׁלְחָן הַמֶּלֶךְ תָּמִיד הוּא אוֹכֵל) (II Samuel 9). Because all of his sustenance was not accounted for elsewhere (בְּגִין דְּכָל מְזוֹנָא דִּילֵיהּ, לָא עָבִיד חוּשְׁבָּנָא אָחֳרָא), only at the king’s table (אֶלָּא עַל שֻׁלְחָן הַמֶּלֶךְ), from which came his food and provision (דְּמִתַּמָּן הֲוָה אָתֵי מְזוֹנָא וּמֵיכְלָא דִּילֵיהּ). And this is the meaning of “At the king’s table he shall always eat” (וְדָא אִיהוּ עַל שֻׁלְחָן הַמֶּלֶךְ תָּמִיד הוּא אוֹכֵל).

Rabbi Ḥiyya came and kissed him on his head (אָתָא רַבִּי חִיָּיא, וּנְשָׁקֵיהּ עַל רֵישֵׁיהּ), and said to him (אָמַר לֵיהּ), “You are a master, and supernal wisdom rests in your heart” (רַבְיָא אַנְתְּ, וְחָכְמְתָא עִלָּאָה שַׁרְיָא בְּלִבָּךְ). Meanwhile, they saw Rabbi Ḥizkiyah approaching (אַדְּהָכִי, חָמוּ לֵיהּ לְרַבִּי חִזְקִיָּה דְּהֲוָה אָתֵי). Rabbi Ḥiyya said (אֲמַר לֵיהּ רַבִּי חִיָּיא), “Surely, in this Friendship Kudsha Berikh Hu will join us (וַדַּאי בְּחַבְרוּתָא דָּא, קוּדְשָׁא בְּרִיךְ הוּא יִתְחַבָּר עָלָנָא), for new words of Orayta will be renewed here” (דְּהָא מִלִּין חַדְתִּין דְּאוֹרַיְיתָא יִתְחַדְתּוּן הָכָא). They sat to eat (יָתְבוּ לְמֵיכַל). They said, “Let each one say words of Orayta at this meal” (אָמְרוּ, כָּל חַד וְחַד לֵימָא מִלֵּי דְּאוֹרַיְיתָא בְּהַאי סְעוּדָתָא).

Rabbi Yessa said (אָמַר רַבִּי יֵיסָא), “It is a temporary meal (סְעוּדַת עֲרַאי אִיהִי), and yet it is still called a meal” (וְעִם כָּל דָּא סְעוּדָה אִקְרֵי). And not only that (וְלָא עוֹד), but this is called a meal from which Kudsha Berikh Hu is pleased (אֶלָּא דְּהַאי אִקְרֵי סְעוּדָתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְהֲנֵי מִינָּהּ). And about this it is written (וְעַל דָּא כְּתִיב), “This is the table that is before Hashem” (זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְיָ) (Ezekiel 41), for the words of Orayta circulate in this place (דְּהָא מִלִּין דְּאוֹרַיְיתָא יִסְחֲרוּן לְהַאי אֲתָר).