Daf 155a (דַּף קנ״ה ע״א)

This table, which stands in the Beit haMikdash (שֻׁלְחָן דָּא דְּקַיְּימָא בְּבֵי מַקְדְּשָׁא), exists in order that food be found upon it and go forth from it (בְּגִין לְאִשְׁתַּכְּחָא בֵּיהּ מְזוֹנָא, וּלְאַפָּקָא מִנֵּיהּ מְזוֹנָא). And for this reason, not even for one moment may it be found empty (וְעַל דָּא אֲפִילּוּ רִגְעָא חֲדָא, לָא אִצְטְרִיךְ לְקַיְּימָא בְּרֵיקָנַיָּא). Another table is the empty table (שֻׁלְחָן אָחֳרָא, אִיהוּ שֻׁלְחָן דְּרֵיקָנַיָּא), and it should not be given place in the holy domain (וְלָא אִצְטְרִיךְ לְמֵיהַב לֵיהּ דּוּכְתָּא בַּאֲתָר קַדִּישָׁא).

And for this reason, the table of the Mikdash could not be even one moment without food upon it (וְעַל דָּא, שֻׁלְחָן דְּמַקְדְּשָׁא, אֲפִילּוּ רִגְעָא חֲדָא לָא יָתִיב בְּלָא מְזוֹנָא). And it must not be found degraded (וְיִצְטְרִיךְ דְּלָא יִשְׁתְּכַּח אֲתָר גְּרִיעָ), for blessing from above is never found in a degraded place (דְּהָא בִּרְכְּתָא דִּלְעֵילָּא לָא מִשְׁתַּכְּחָא בַּאֲתָר גְּרִיעָ). This is the table before Kudsha Berikh Hu (דָּא שֻׁלְחָן דְּקָמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא). So too, the table of a person, upon which he blesses Kudsha Berikh Hu, must never be empty (שֻׁלְחָן דְּבַר נָשׁ דְּקָא מְבָרָךְ עָלֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, אוּף הָכִי לָא אִצְטְרִיךְ לְמֶהוֵי בְּרֵיקָנַיָּא), for there is no blessing in an empty place (דְּהָא לֵית בִּרְכְּתָא בַּאֲתָר רֵיקָנַיָּא).

The breads upon the table before Kudsha Berikh Hu are twelve (נָהֲמֵי דְּעַל גַּבֵּי שֻׁלְחָן דְּקוּדְשָׁא בְּרִיךְ הוּא, אִינּוּן תְּרֵיסַר). And we have already established the secret of these breads (וְהָא אוֹקִימְנָא רָזָא דְּנָהֲמֵי), that they are the secret of the Faces (דְּאִינּוּן רָזָא דְּפָּנִים). And for this reason they are called the “Bread of the Faces” (וְעַל דָּא אִקְרֵי לֶחֶם הַפָּנִים), for the sustenance and provision of the world comes from those supernal Faces (דְּהָא מְזוֹנָא וְסִפּוּקָא דְּעָלְמָא, מֵאִינּוּן פָּנִים עִלָּאִין קָאַתְיָיא). And because of this, this bread is the innermost of all (וּבְגִין כַּךְ, לֶחֶם דָּא, אִיהוּ פְּנִימָאָה דְּכֹלָּא), it is in the supernal secret, as is fitting (אִיהוּ בְּרָזָא עִלָּאָה, כְּדְקָא יֵאוֹת).

The Bread of the Faces is the food of those Faces (לֶחֶם הַפָּנִים, מֵיכְלָא דְּאִינּוּן פָּנִים), sustenance and provision that goes out to the world comes from them (מְזוֹנָא וְסִפּוּקָא דְּנָפִיק לְעָלְמָא, מִנַּיְיהוּ אָתֵי), and rests upon that table (וְשַׁרְיָא עַל הַהוּא פָּתוֹרָא). And because of this table, sustenance and provision is received from those supernal Faces (וּבְגִין דְּשֻׁלְחָן דָּא, מְקַבְּלָא מְזוֹנָא וְסִפּוּקָא מֵאִינּוּן פָּנִים דִּלְעֵילָּא), and it brings forth nourishment and provision from those inner Faces (וְאִיהִי אַפִּיקַת מְזוֹנִין וְסִפּוּקִין מֵאִינּוּן פָּנִים פְּנִימָאִין). And the sustenance that it brings forth is that bread, as we have said (וּמְזוֹנָא דְּאַפִּיקַת, אִיהוּ הַהוּא לֶחֶם, כִּדְקָאמָרָן).

Heat would be drawn near, and heat would depart from there (חוֹם הֲוָה מִתְקָרֵב, וְחוֹם הֲוָה מִתְעֲדֵי מִתַּמָּן), and this has already been established (וְהָא אוּקְמוּהָ), as it is written: “On the day it was taken” (דִּכְתִיב, בְּיוֹם הִלָּקְחוֹ) (I Samuel 21). And because of this table, a person must guard the mysteries of his own table in all those aspects, as we have said (וּבְגִין שֻׁלְחָן דָּא אִית לְבַר נָשׁ לְנַטְרָא רָזִין דְּשֻׁלְחָן דִּילֵיהּ בְּכָל אִינּוּן גַּוְונִין כִּדְקָאמָרָן).

Rabbi El‘azar opened and said (רַבִּי אֶלְעָזָר פָּתַח וְאָמַר): “At all times let your garments be white, and let oil upon your head not be lacking” (בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים וְשֶׁמֶן עַל רֹאשְׁךָ אַל יֶחְסָר) (Ecclesiastes 9). This verse has been established and explained (הַאי קְרָא אוּקְמוּהָ וְאִתְּמַר). But come and see (אֲבָל תָּא חֲזֵי): Kudsha Berikh Hu created man in the secret of wisdom (קוּדְשָׁא בְּרִיךְ הוּא בָּרָא לֵיהּ לְבַר נָשׁ בְּרָזָא דְּחָכְמְתָא), and He made him with many crafts (וְעָבִיד לֵיהּ בְּאוּמְנוּתָא סַגִּי), and He blew into his nostrils the breath of life (וְנָפַח בְּאַפּוֹי נִשְׁמְתָא דְּחַיֵּי), to know and to contemplate the secret of wisdom (לְמִנְדַּע וּלְאִסְתַּכְּלָא בְּרָזִין דְּחָכְמְתָא), to know the glory of his Master (לְמִנְדַּע בִּיקָרָא דְּמָארֵיהּ). As you say: “Everyone who is called by My Name, and for My glory I created him, I formed him, yea, I made him” (כְּמָה דְאַתְּ אָמֵר, כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף עֲשִׂיתִיו) (Isaiah 43).

“For My glory I created him”-precisely (וְלִכְבוֹדִי בְּרָאתִיו דַּיְיקָא). And this secret of “For My glory I created him” we have learned (וְרָזָא דָּא וְלִכְבוֹדִי בְּרָאתִיו אוֹלִיפְנָא): that the glory below, the secret of the Holy Throne, was not established above except through the rectification of the children of the world (דְּהָא כָּבוֹד דִּלְתַתָּא רָזָא דְּכוּרְסְיָּיא קַדִּישָׁא לָא אִתְתַּקַּן לְעֵילָּא, אֶלָּא מִגּוֹ תִּקּוּנָא דִּבְנֵי עָלְמָא). When people are righteous and pious and know how to arrange rectifications (כַּד אִינּוּן בְּנֵי נָשָׁא, זַכָּאִין וַחֲסִידִין, וְיַדְעֵי לְתַקְּנָא תִּקּוּנֵי), this is what is written: “For My glory I created him” (הֲדָא הוּא דִכְתִיב וְלִכְבוֹדִי בְּרָאתִיו). Because this glory is to be established upon mighty pillars, and adorned with rectification and beauty from below (בְּגִין דְּהַאי כְבוֹדִי, לְתַקְּנָא לֵיהּ בְּעַמוּדִין תַּקִּיפִין, וּלְקַשְׁטָא לֵיהּ בְּתִקּוּנָא וְקִשׁוּטָא דִּלְתַתָּא), so that this glory be elevated (בְּגִין דְּהַאי כְבוֹדִי יִסְתָּלַּק), by the merit of the Righteous in the earth (בִּזְכוּ דְּצַדִּיקַיָּא דִּי בְּאַרְעָא). Because of this, “I created him” (בְּגִין כַּךְ בְּרָאתִיו). In the likeness of the supernal Glory, in which these rectifications exist (כְּגַוְונָא דְּכָבוֹד עִלָּאָה, דְּתִקוּנִין אִלֵּין בֵּיהּ).

Beri’ah on the side of the left (בְּרִיאָה לִסְטַר שְׂמָאלָא), Yetzirah on the right (יְצִירָה בִּימִינָא), as it is said: “Forming light and creating darkness” (כְּמָה דְאַתְּ אָמֵר יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ) (Isaiah 45). Asiyah is in the middle (עֲשִׂיָּה בְּאֶמְצָעִיתָא), as it is said: “I am Hashem, who makes all” (כְּמָה דְאַתְּ אָמֵר אֲנִי יְיָ עֹשֶׂה כָּל) (Isaiah 44), and it is written: “Who makes peace and creates evil” (וּכְתִיב עוֹשֶׂה שָׁלוֹם וּבוֹרֵא רַע) (Isaiah 45), and it is written: “Who makes peace in His heights” (וּכְתִיב עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו) (Job 25). And for this reason: “I created him, I formed him, I even made him,” according to the supernal arrangement (וְעַל דָּא בְּרָאתִיו יְצַרְתִּיו אַף עֲשִׂיתִיו כְּתִקּוּנָא עִילָאָה). And for this reason, since man is on the earth (וְעַל דָּא, הוֹאִיל וְאָדָם אִיהוּ בְּאַרְעָא), and it is for him to rectify that Glory (וְאִית לֵיהּ לְתַקְּנָא הַהוּא כְבוֹדִי), I made within him the rectifications of the supernal Glory (עֲבָדִית בֵּיהּ תִּקּוּנִין דְּכָבוֹד עִלָּאָה), that are also within it Beri’ah (דְּאִית בֵּיהּ אוּף הָכִי בְּרִיאָה). And for this reason, “I created him” (וְעַל דָּא בְּרָאתִיו).

In that supernal Glory, there is Yetzirah, and for this reason, “I formed him” (בְּהַהוּא כָּבוֹד עִלָּאָה, אִית בֵּיהּ יְצִירָה, וְעַל דָּא יְצַרְתִּיו). This rectification I placed within man, so that he may be on earth in the likeness of that supernal Glory (תִּקּוּנָא דָּא יָהַבִית בֵּיהּ בָּאָדָם, לְמֶהֱוֵי אִיהוּ בְּאַרְעָא, כְּגַוְונָא דְּהַהוּא כָּבוֹד עִלָּאָה). In that supernal Glory, there is Asiyah, and for this reason, so too in man it is written: “I made him” (בְּהַהוּא כָּבוֹד עִלָּאָה, אִית בֵּיהּ עֲשִׂיָּיה, וְעַל דָּא אוּף הָכִי בְּבַר נָשׁ, כְּתִיב עֲשִׂיתִיו), so that he may be in the likeness of that supernal Glory (לְמֶהֱוֵי אִיהוּ כְּגַוְונָא דְּהַהוּא כָּבוֹד עִלָּאָה), which is rectified and blessed for the Glory below (דִּמְתַקֵן וּבָרִיךְ לִכְבוֹד תַּתָּאָה). From where do we know that this supernal Glory contains these three? (מְנָלָן, דְּהַהוּא כָּבוֹד עִלָּאָה אִית בֵּיהּ תְּלַת אִלֵּין). For it is written about it: “Forming light, and creating darkness, making peace” (דִּכְתִיב בֵּיהּ, יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עוֹשֶׂה שָׁלוֹם) (Isaiah 45). “Forming light” - this is Yetzirah (יוֹצֵר אוֹר, הָא יְצִירָה). “And creating darkness” - this is Beri’ah (וּבוֹרֵא חֹשֶׁךְ, הָא בְּרִיאָה). “Making peace” - this is Asiyah (עוֹשֶׂה שָׁלוֹם הָא עֲשִׂיָּה). And this is the supernal Glory, which rectifies, blesses, and provides for all its needs for the Glory below (וְדָא אִיהוּ כָּבוֹד עִלָּאָה, דְּקָא מְתַקֵּן וּבָרִיךְ וְסָפִּיק בְּכָל צְרָכָיו לִכְבוֹד תַּתָּאָה).

In this manner, He created man on earth (כְּגַוְונָא דָּא, בָּרָא אָדָם בְּאַרְעָא), who is in the likeness of that supernal Glory (דְּאִיהוּ כְּגַוְונָא דְּהַהוּא כָּבוֹד עִלָּאָה), to rectify that Glory and to be included from all sides (לְתַקְּנָא לְהַאי כָּבוֹד, וּלְאִתְכַּלְלָא מִכָּל סִטְרִין). The supernal Glory contains these three (כָּבוֹד עִלָּאָה אִית בֵּיהּ תְּלַת אִלֵּין), man below also contains these three (אָדָם לְתַתָּא אִית בֵּיהּ תְּלַת אִלֵּין). And that lower Glory is included from above and below, to be perfected on every side (וּלְאִתְכַּלְלָא הַהוּא כָּבוֹד תַּתָּאָה, מֵעֵילָּא וּמִתַּתָּא, לְמֶהֱוֵי שְׁלִים בְּכָל סִטְרִין). Fortunate is the person who merits in his deeds to be in this likeness (זַכָּאָה אִיהוּ בַּר נָשׁ, דְּזָכֵי בְּעוֹבָדוֹי לְמֶהֱוֵי כְּגַוְונָא דָּא). And for this reason it is written: “At all times let your garments be white, and let oil upon your head not be lacking” (וְעַל דָּא כְּתִיב, בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים וְשֶׁמֶן עַל רֹאשְׁךָ אַל יֶחְסָר) (Ecclesiastes 9).