Daf 154a (דַּף קנ״ד ע״א)

What is the reason? (מַאי טַעְמָא). Because there is a table, and there is a table (בְּגִין דְּאִית שֻׁלְחָן, וְאִית שֻׁלְחָן). There is a table that is arranged before Kudsha Berikh Hu above (שֻׁלְחָן אִיהוּ דְּקָא מְסַדְּרָא קָמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא לְעֵילָּא), and it is always established to arrange upon it the words of Orayta (וְאִיהוּ קַיְּימָא תָּדִיר לְסַדְּרָא בֵּיהּ פִּתְגָּמֵי אוֹרַיְיתָא), and to include within it the letters of the words of Orayta (וּלְאַכְלְלָא בֵּיהּ אַתְוָון דְּמִלֵּי דְּאוֹרַיְיתָא). Some say: this is the blessing over food, which has verses and words of Orayta, and the letters of the words of Orayta are included in that table (בס״א אֵינוּ, דָּא הוּא בִּרְכְתָּא דְּמְזוֹנָא, דָּאִית פְּסוּקֵי וּמִלֵּי דְּאוֹרַיְיתָא, וְאִינוּן אַתְוָון דְּמִלֵּי אוֹרַיְיתָא אִתְכְּלִילָן בֵּיהּ בְּהַהוּא שֻׁלְחָן). And it gathers them to itself (וְאִיהוּ לָקִיט לוֹן לְגַבֵּיהּ), and includes them all within it (וְכָלִיל כֻּלְּהוּ בְּגַוֵּיהּ), and in them it is completed and rejoices, and it has joy (וּבְהוּ אִשְׁתְּלִים, וְחַדֵּי, וְאִית לֵיהּ חֶדְוָה). And about this table it is written: “This is the table that is before Hashem” (וְעַל שֻׁלְחָן דָּא כְּתִיב, זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְיָ) (Ezekiel 41). Before Hashem (לִפְנֵי יְיָ), and not “from before Hashem” (וְלָא מִלִפְנֵי יְיָ).

There is another table (שֻׁלְחָן אָחֲרָא אִית), that has no share in Orayta (דְּלָא אִית בֵּיהּ חוּלָקָא דְּאוֹרַיְיתָא), and has no portion in the holiness of Orayta (וְלֵית לֵיהּ חוּלָקָא בִּקְדוּשָׁה דְּאוֹרַיְיתָא). And that table is called vomit and filth (וְהַהוּא שֻׁלְחָן אִקְרֵי קִיא צוֹאָה), and this is “without place” (וְדָא אִיהוּ בְּלִי מָקוֹם), for it has no share whatsoever in the side of holiness (דְּלֵית לֵיהּ חוּלָקָא בְּסִטְרָא דִּקְדוּשָׁה כְּלוּם). Therefore (בְּגִין כַּךְ), a table upon which words of Orayta are not spoken (שֻׁלְחָן דְּלָא אִתְּמַר עָלֵיהּ מִלֵּי דְּאוֹרַיְיתָא) is a table of vomit and filth (אִיהוּ שֻׁלְחָן דְּקִיא צוֹאָה).

It is the table of another side (אִיהוּ שֻׁלְחָן דְּטַעֲוָא אָחֲרָא). In that table there is no share in the supernal divine secret (לֵית בְּהַהוּא שֻׁלְחָן חוּלָקָא בְּרָזָא דֶּאֱלָהָא עִלָּאָה). But a table upon which words of Orayta are spoken (שֻׁלְחָן דְּמִלֵּי אוֹרַיְיתָא אִתְּמָרוּ עָלֵיהּ), Kudsha Berikh Hu takes that table (קוּדְשָׁא בְּרִיךְ הוּא נָטִיל הַהוּא שֻׁלְחָן), and appoints it to His portion (וְשַׁוִּי לֵיהּ לְחוּלְקֵיהּ). And not only this (וְלָא עוֹד), but Surya the great appointed officer takes all those words (אֶלָּא סוּרְיָ״א רַב מְמָנָא, נָטִיל כָּל אִינּוּן מִלִּין), and sets forth the likeness of that table before Kudsha Berikh Hu (וְשַׁוֵּי דִּיּוּקְנָא דְּהַהוּא שֻׁלְחָן קָמֵי קוּדְשָׁא בְּרִיךְ הוּא). And all those words of Orayta that were spoken over it (וְכָל אִינּוּן מִלִּין דְּאוֹרַיְיתָא דְּאִתְמָרוּ עָלֵיהּ), ascend upon that table (סַלְּקִין עַל הַהוּא פָּתוֹרָא), and are crowned-some say: are readied-before the Holy King (וְאִתְעַטָּר ס״א: וְאִתְעַתַּד קָמֵי מַלְכָּא קַדִּישָׁא). As it is implied by that which is written: “This is the table that is before Hashem,” meaning that it is crowned-some say: readied-before Kudsha Berikh Hu (מַשְׁמַע דִּכְתִיב זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְיָ, דְּאִתְעַטָּר ס״א דְּאִתְעַתַּד קָמֵי קוּדְשָׁא בְּרִיךְ הוּא).

The table of a person (שֻׁלְחָן דְּבַר נָשׁ) exists to purify him from all his sins (קַיְּימָא לְדַכְּאָה לֵיהּ לְבַר נָשׁ, מִכָּל חוֹבוֹי). Fortunate is the one who has these two standing upon his table (זַכָּאָה אִיהוּ, מַאן דְּאִלֵּין תְּרֵין קַיְימִין עַל פָּתוֹרֵיהּ): words of Orayta (מִלֵּי דְּאוֹרַיְיתָא), and a portion for the poor (וְחוּלָקָא לְמִסְכְּנִין), from that table (מֵהַהוּא שֻׁלְחָן). When that table is removed from before a person (כַּד סַלְּקִין הַהוּא פָּתוֹרָא מִקָּמֵיהּ דְּבַר נָשׁ), two holy angels are present there (תְּרֵין מַלְאָכִין קַדִּישִׁין אִזְדַּמְּנָן תַּמָּן), one on the right and one on the left (חַד מִימִינָא, וְחַד מִשְּׂמָאלָא).

One says: “This is the table of the Holy King, which so-and-so has arranged before Him (חַד אָמַר, דָּא אִיהוּ שֻׁלְחָן דְּמַלְכָּא קַדִּישָׁא, דִּפְלַנְיָא קָא מְסַדֵּר קָמֵיהּ), may this table always be arranged in supernal blessings and oil and abundance, may Kudsha Berikh Hu rest upon him” (מְסַדָּר יְהֵא תָּדִיר פָּתוֹרָא דָּא, בְּבִרְכָּאן עִלָאִין, וּמִשְׁחָא וּרְבוּ עִלָּאָה, קוּדְשָׁא בְּרִיךְ הוּא יִשְׁרֵי עֲלוֹי). And one says: “This is the table of the Holy King which so-and-so has arranged before Him (וְחַד אָמַר, דָּא אִיהוּ שֻׁלְחָן דְּמַלְכָּא קַדִּישָׁא, דִּפְלַנְיָא קָא מְסַדֵּר קָמֵיהּ), this is the table by which the supernal and lower beings shall be blessed (דָּא פָּתוֹרָא דִּי עִלָּאֵי וְתַתָּאֵי יְבָרְכוּן לֵיהּ), may this table be arranged before Atik Yomin, in this world and in the World to Come” (מְסַדָּר יְהֵא הַאי פָּתוֹרָא קָמֵי עַתִּיק יוֹמִין, בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי).

Rabbi Abba, when the table was removed from before him (רִבִּי אַבָּא, כַּד הֲוָה סַלְּקִין פָּתוֹרָא מִקָמֵיהּ), would cover it (הֲוָה חָפֵי לֵיהּ), and would say: “Remove this table modestly, so it not be in shame before the messengers of the King” (וַהֲוָה אָמַר סְלִיקוּ הַאי פָּתוֹרָא בִּצְנִיעוּ, דְּלָא יְהֵא בְּכִסּוּפָא קָמֵי שְׁלוּחֵי מַלְכָּא). The table of a person merits him for the World to Come (שֻׁלְחָן דְּבַר נָשׁ זָכֵי לֵיהּ לְעָלְמָא דְּאָתֵי), and merits him for sustenance in this world (וְזָכֵי לֵיהּ לִמְזוֹנָא דְּהַאי עָלְמָא), and merits him to be acknowledged for good before Atik Yomin (וְזָכֵי לֵיהּ לְאִשְׁתְּמוֹדְעָא לְטָב קָמֵי עַתִּיק יוֹמִין), and merits him for added strength and abundance where it is needed (וְזָכֵי לֵיהּ לְאִתּוֹסְפָא חֵילָא וּרְבוּ בַּאֲתָר דְּאִצְטְרִיךְ). Fortunate is the portion of that person in this world and in the World to Come (זַכָּאָה אִיהוּ חוּלָקֵיהּ דְּהַהוּא בַּר נָשׁ, בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי).

Rabbi Ya‘aqov said (רַבִּי יַעֲקֹב אָמַר): It is written, “And it was that all who knew him from yesterday and the day before said, ‘Is Shaul also among the prophets?’” (כְּתִיב, וַיְהִי כָּל יוֹדְעוֹ מֵאִתְמוֹל שִׁלְשֹׁם וְגוֹ', הֲגַם שָׁאוּל בַּנְּבִיאִים) (I Samuel 10). And was Shaul chosen of Hashem from before this? (וְכִי שָׁאוּל בְּחִיר יְיָ מִקַּדְמַת דְּנָא הֲוָה), as it is written, “Have you seen him whom Hashem has chosen?” (דִּכְתִיב, הֲרְאִיתֶם אֲשֶׁר בָּחַר בּוֹ יְיָ) (I Samuel 10). It does not say “whom He chooses,” but “whom He has chosen”-from before this (אֲשֶׁר בּוֹחֵר בּוֹ לָא כְּתִיב, אֶלָּא אֲשֶׁר בָּחַר בּוֹ מִקַּדְמַת דְּנָא). And at the time that he came and entered among the prophets and prophesied among them (וּבְשַׁעֲתָא דְּאָתָא וְעָאל בֵּין נְבִיאֵי וְאִתְנַבֵּי בֵּינַיְיהוּ), why did they marvel at him? (אֲמַאי תַּוְוהוּ).

Rather, when Kudsha Berikh Hu was favorable toward him (אֶלָּא, כַּד קוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בֵּיהּ), He was favorable toward him only for Molcho, not for prophecy (לָא אִתְרְעֵי בֵּיהּ אֶלָּא לְמַלְכוּ, אֲבָל לִנְבוּאָה לָא). For these two were never given together to a person in the world (דְּהָא תְּרֵין אִלֵּין, לָא אִתְמְסָרוּ כַּחֲדָא בְּבַר נָשׁ בְּעָלְמָא), except to Moshe the faithful one above (בַּר מִמֹּשֶׁה מְהֵימָנָא עִלָּאָה), who merited both prophecy and Molcho together (דְּזָכָה לִנְבוּאָה וּמַלְכוּ כַּחֲדָא), and they were never given together to any other person (וְלָא אִתְיְיהִיב לְבַר נָשׁ אָחֲרָא תַּרְוַויְיהוּ כַּחֲדָא). And if you say: behold, Samuel who merited both prophecy and Molcho (וְאִי תֵּימָא, הָא שְׁמוּאֵל דְּזָכָה לְתַרְוַויְּיהוּ, לִנְבוּאָה וּמַלְכוּ).

Not so (לָאו הָכִי). To prophecy he merited, as it is written: “And all Yisrael from Dan to Beersheva knew that Samuel was established as a faithful prophet” (לִנְבוּאָה זָכָה, דִּכְתִיב, וַיֵּדַע כָּל יִשְׂרָאֵל מִדָּן וְעַד בְּאֵר שָׁבַע כִּי נֶאֱמָן שְׁמוּאֵל לְנָבִיא) (I Samuel 3). As a prophet, not as a king (לְנָבִיא וְלָא לְמֶלֶךְ). He was a prophet and a judge (נָבִיא וְדַיָּין הֲוָה). For if he had been a king, Yisrael would not have asked for a king (דְּאִי מֶלֶךְ הֲוָה, לָא שָׁאַלוּ יִשְׂרָאֵל מֶלֶךְ). But he was only a faithful prophet (אֲבָל אִיהוּ לָא הֲוָה אֶלָּא נְבִיאָה מְהֵימָנָא), and he judged the judgments of Yisrael (וַהֲוָה דָּאִין דִּינֵהוֹן דְּיִשְׂרָאֵל), as it is written: “And he judged Yisrael” (דִּכְתִיב, וְשָׁפַט אֶת יִשְׂרָאֵל) (I Samuel 7). And because of this, when Shaul was in prophecy, they marveled at him (וְעַל דָּא כַּד הֲוָה שָׁאוּל בַּנְּבוּאָה, תַּוְוהוּ עָלֵיהּ). And if you say (וְאִי תֵּימָא), why did prophecy rest upon him, since he had merited Molcho? (אֲמַאי שָׁרָא עָלֵיהּ נְבוּאָה, הוֹאִיל וְזָכָה לְמַלְכוּ).

Rather, to both together he did not merit (אֶלָּא תַּרְוַויְיהוּ לָא זָכָה בְּהוּ כַּחֲדָא). And because - some say: of prophecy - of Molcho, Kudsha Berikh Hu gave to him, and informed him of it before he became king (וּבְגִין [נ״א: דְּנְבוּאָה] דְּמַלְכוּ יְהִיב לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא וְאוֹדִי לֵיהּ עֲלָהּ עַד לָא הֲוָה מַלְכָּא). And because kingship is established upon the arousal of the Holy Spirit (וּבְגִין דְּמַלְכוּ אִתְיָשַׁב עַל אַתְעָרוּתָא דְּרוּחַ קֻדְשָׁא), there was then upon him an arousal of prophecy beforehand (הֲוָה בְּאִתְעָרוּ דִּנְבוּאָה קֹדֶם לָכֵן). But when he ascended to Molcho (אֲבָל כַּד סָלִיק לְמַלְכוּ), prophecy was not upon him (לָא הֲוָה בֵּיהּ נְבוּאָה), but an arousal of worldly spirit, to judge rightly, was aroused upon him (אֶלָּא אִתְּעָרוּ דְּרוּחַ סָכְלְתָּנוּ, לְמֵידָן קְשׁוֹט, אִתְעַר עָלֵיהּ), for thus it is fitting for a king (דְּהָכִי אִתְחֲזֵי לְמַלְכָּא).

And while he was among those prophets (וּבְעוֹד דְּהֲוָה גּוֹ אִינּוּן נְבִיאֵי), prophecy rested upon him (שָׁרָא עָלֵיהּ נְבוּאָה); but after he separated from them, prophecy was no longer upon him (לְבָתַר דְּאִתְפְּרַשׁ מִנַּיְיהוּ, לָא הֲוָה בֵּיהּ נְבוּאָה). And I-who will give me the arousal of the Holy Spirit (וַאֲנָא, מַאן יָהִיב לִי אִתְעָרוּתָא דְּרוּחַ קֻדְשָׁא), to be among the faithful prophets, the disciples of Rabbi Shim‘on ben Yochai (לְמֶהֱוֵי בְּגוֹ נְבִיאֵי מְהֵימְנֵי, תַּלְמִידֵי דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחָאי), from whom the supernal and lower beings tremble (דְּעִלָּאִין וְתַתָּאִין זָעִין מִנֵּיהּ)-how much more should I be worthy to be among you! (כָּל שֶׁכֵּן אֲנָא, לְמֶהֱוֵי בֵּינַיְיכוּ).