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503) “You shall make a table.” A table stands inside the tabernacle with a high blessing upon it, and food for the entire world coming out of it. This table need not be empty for even a minute, but food should be on it because there is no blessing on an empty place. For this reason, there must always be bread on it so that the high blessing is always in it. From that table, blessing and food go forth to all the tables in the world, which are blessed thanks to it.
504) So should be the table of any person before him when he blesses the Creator, so there is blessing on it from above and it will not seem empty, for the blessings above are not present in an empty place, as it is written, “Tell me, what do you have in the house?”
505) It is written about a table at which no words of Torah were said that all the tables were filled with feces vomit so there was no room. It is forbidden to bless at this table because there is a table and there is a table. There is a table that is set before the Creator above, Malchut, which always stands so that words of Torah will be set up in it, and include letters and all the words of Torah in it. It collects them to the Creator, includes all them within it, is completed in them, and rejoices, and it has joy. It is written about such a table, “This is the table that is before the Lord.” “Before the Lord,” who is Malchut, and not “From before the Lord,” above ZA, Bina.
506) There is another table, in which there is no part of the Torah, and which has no share in the sanctity of the Torah. This is the Malchut of the Klipot. That table is called “feces vomit.” It has no place, since it has no part at all in the side of Kedusha [holiness/sanctity]. For this reason, a table on which no words of Torah were said is a table of feces vomit; it is a table of another god. In this table, there is no part in the upper God.
507) A table on which words of Torah were said, the Creator takes it into His lot. Moreover, Suria, the appointed minister, takes all those things and places the form of that table before the Creator. And all the words of Torah that were said by it rise on that table and crown before the holy King. This is implied from the words, “This is the table that is before the Lord,” who was crowned before the Creator. A man’s table is poised to purify a person from all his sins.
508) Happy are those who have words of Torah at their table, who give to the poor from that table. When a table is raised before a person, two holy angels come, from the right and from the left. One says, “This is the table of the holy King, which so and so has set before Him. This table will be set with high blessings, and the Creator will place on it oil and high greatness.” And another angel says, “This is the table of the holy King, which so and so has set before Him, which upper and lower bless. This table shall be set before Atik Yomin in this world and in the next world.”
509) When the table was cleared before him, he would cover it and say, “Clear the table discreetly, so it is not shamed before the King’s messengers. A person’s table rewards him with the next world and rewards him with food for this world. It also rewards him with being known favorably before Atik Yomin, and rewards him with adding power and greatness where needed. Happy is that man in this world and in the next world.
510) “It came about when all who knew him previously saw that he prophesied now with the prophets. And the people said to one another … ‘Is Saul also among the prophets?’” But Saul was the Creator’s chosen before, as it is written, “Do you see him whom the Lord has chosen?” It does not say, “Who is choosing,” but “Has chosen,” meaning previously. So why were they surprised when he came among the prophets and prophesied?
511) When the Creator chose him, He chose him only for kingship, but not for prophecy, since those two were not given to anyone together, except for Moses, the high trustee who was rewarded both prophecy and kingship.
512) Was Samuel rewarded with both prophecy and kingship? It is not so. He was rewarded with prophecy, as it is written, “And all of Israel from Dan to Beer-Sheba knew that Samuel was established to be a prophet,” a prophet, not a king. He was a prophet and a judge, for if he were a king, Israel would not be seeking a king. But he was only a faithful prophet, judging the judgments of Israel, as it is written, “And he judged Israel.” For this reason, when Saul was in prophecy they were surprised about him.
513) Since he was rewarded with kingship, why was Saul rewarded with prophecy? Indeed, he was not rewarded with both of them together. And because kingship settles only over an awakening of the spirit of holiness, and not in prophecy, he was initially in the awakening of the prophecy. But when he rose to kingship, there was no prophecy in him, but an awakening of a spirit of intelligence to judge a true judgment has awakened upon him, befitting a king. While he was still among the prophets, prophecy was upon him. But once he parted them, there was no prophecy in him.
515) “You shall make a table” is a table below, on which to place the baking bread. Which is more important: the bread or the table? After all, they are not one, since the table is set for the bread—the table is below and the bread is upon it. But the table is the more important: in being set to receive blessings from above and food for the world, food goes forth to the world from this table, Malchut, as was given to it from above.
516) Bread is fruit and food that goes forth from the table, to show that fruits, offshoots, and food go forth from this table to the world. If there was no vineyard, there would be no grapes, which are the fruits that come out of it. If there was no tree, there would not be fruits in the world. This is why the table is the more important, and the food that comes out of it is the showbread.
517) The priests would collect the fruits of the table from the eve of the Sabbath to the eve of the Sabbath, to show that the upper food comes out from that table. And because of that bread which the priests would gather, any food that they ate and drank was blessed, so the evil inclination would not slander in them, since the evil inclination is present only in eating and drinking. It is written, “Lest I were a fool, and deny, and say, ‘Who is the Lord?’” for by eating and drinking, the evil inclination multiplies in a man’s intestines.
518) This bread, the food that comes out of the table, blesses the food of the priests so there will not be a slanderer over them to slander, and so they will serve the Creator wholeheartedly. The priests need it more than the rest of the world. For this reason, the table, Malchut, is the more important, and the fruits and food that go forth from it are that bread, the showbread.
519) The setting of this table should be established on the north side, left, as it is written, “And you shall put the table on the north side,” since there is the beginning of joy. It is so because the left always receives from the right first, and then awakens and gives to the Nukva, the table. Then the right approaches the Nukva and she clings to it.
520) The Zohar brings evidence and says, “Water is from the right, Hassadim, joy. The right immediately gives the water to the left, the water clings to it and delights it, for the Hochma in the left dresses in the Hassadim of the right. Once it is included in the right, it evokes the Nukva with that joy, giving to her Hochma that is included in Hassadim. Your sign is the washing of the hands, for one who washes the hands in a vessel, takes with the right hand and places on the left hand. Then, the first to pour is the left over the right hand, and not that the water comes from the left to the right, since the left received the water from the right hand.”
521) For this reason, the water, Hassadim, is found only in the left, to be included and to complement the Hochma on the left. Once the water is taken to the left, it awakens and pours out to the Nukva. This is Gevurot of rains, since although the water is Hassadim from the right, it comes only from the left, which is Gevura. Therefore, “You shall put the table on the north side,” since on that side there are more fruits from the right by first awakening in his joy, that of the left, as it is written, “His left is under my head.” Afterwards, “And his right shall embrace me.”
522) One’s table should be clean, so that the body will not approach eating its food unless when it, itself is clean. For this reason, one must first clear himself out before he eats the food on the pure table, since that food, which he has prepared for himself, the Creator wants it, so he will not approach the table of feces vomit from the Sitra Achra. Thus, the Sitra Achra will not receive anything from the food on this table.
523) Once a person has eaten and been delighted, he should take the part of the extract to the Klipot. This is the last water, the filth of the hands that should be given to that side, which is the part that needs it. Therefore, they are certainly a must, for they are a debt and are present in a place of debt, the Klipot, which is a part that man is obliged to give him. This is why there is no need to bless for the last water, since there is no blessing on that side.
524) Thus, one should beware not to give the food on one’s table to feces vomit, and much less in his intestines, which should be clean. Moreover, it is good for a person for health and for mending his body. Hence, the table is for eating on it in purity.
525) This table stands in the Temple to have food on it, and to extract food from it. Hence, it should not be empty for even a moment. The other table, that of the Sitra Achra, is a table of emptiness and need not be given a place in a holy place. This is why the table of the Temple will not stand without food for even a moment.
Also, there must not be a place of deficit because there is no blessing above in a place of deficit and lack. This is the table before the Creator. The table on which a man blesses before the Creator should also not be empty because there is no blessing in an empty place.
526) The bread on the table, Malchut, of the Creator, is 12. The bread is the Panim [face]: the 12 faces in ZA, HG TM, the four faces of the animals—ox, eagle, lion, man—each consisting of three faces—lion, ox, and eagle, thus they are 12 faces. This is why it is called “the bread of the face” [showbread], since the food and provision of the world, Malchut, come from these upper faces of ZA. For this reason, this bread is the internality of everything, the food of Malchut, and is in the upper secret, of ZA.
527) The showbread in the Temple is the food of those faces in Malchut. It extends from her food, which she receives from the 12 faces of ZA. The food and provision that come out to the world come from them and are over the table in the Temple. Also, the table, Malchut, receives food and provision from those upper faces, the 12 faces of ZA, Malchut brings forth food and provision from those inner faces of ZA, and the food that she brings forth is the bread in the Temple. This is why it is called “the bread of the face.” The bread is offered on the table and is taken from there. And because of that table, one should keep the secrets of his table in all the manners we have mentioned.
528) The Creator created the world wisely, making it with great craftiness, blowing the breath of life in it, to know and to regard the secrets of the wisdom, to know the honor of his Master, as it is written, “Everyone who is called by My name, and whom I have created for My glory, whom I have formed, even whom I have made.” The glory below, the holy throne, Malchut, was established above only through the corrections of the dwellers of this world.
529) When people are righteous and pious, knowing how to correct corrections for the glory, Malchut, as it is written, “Whom I have created for My glory,” for this glory of Mine, so it is established with strong pillars, HGT, to decorate it with corrections and decorations below, so they raise MAN from below to extend Mochin to her, which are called “decorations,” so that My glory will rise thanks to the righteous in the land.
530) This is why I have created it similar to the upper glory, Bina, who returned to being Hochma. Hochma is 32 paths of Hochma [wisdom], and glory is 32 in Gematria. In these corrections in it, there is Beria to the left, the left line in Bina, from which the Hochma extends. Therefore, when a person is in the land and should correct “My glory,” Malchut, I have made corrections of the upper glory in it, Bina, so that a person will have Beria, as well. This is the reason why “Whom I have created,” which is Neshama.
531) In the upper glory, Bina, there is Yetzira, light of Hassadim, and Ruach, which extends from the right line in Bina. Therefore, “Whom I have created,” placing a correction in the man so he will be in the land similar to the upper glory, Bina. In the upper glory, there is Assiya, Malchut, the Nefesh. For this reason, it is also written about the man, “Whom I have made,” to be like the upper glory, correcting and blessing the lower glory, Malchut.
We should understand how it is possible for the lower man to give NRN to Malchut de Atzilut, for it should have been the opposite, that the lower man has nothing unless he receives it from the Malchut. You will understand the issue, that it is impossible for the lower man to receive anything from Malchut before all the upper degrees are made great by him. Moreover, the extension that he extended remains primarily in the upper ones, and only a branch of it reaches the man.
Accordingly, when a person extends NRN from Bina, which are NRN de Neshama, these NRN are first given from Bina to Malchut where they remain as the majority of the light, and Malchut gives only three branches of NRN to the man. Thus, the lower man has given the roots of his NRN de Neshama to the Malchut.
It was said that the man is like the upper glory, Bina, who corrects and blesses the lower glory, who gives the NRN to the lower glory. Were it not for man, who extended those NRN, Bina would have nothing to give to Malchut. Moreover, those NRN that Bina gave to Malchut are really the man’s, who extended them, and they are actually the roots of his NRN, which remained in Malchut.
This is why it is considered that the man gave them to the Malchut, which is why the Creator said, “Since man is in the land and should correct ‘My glory,’ Malchut, I have made in him corrections of the upper glory.” It means that He has made in him corrections so he may extend the NRN de Neshama from the upper glory, for by being poured out and remaining in their root, in the lower glory, the lower glory is corrected.
532) How do we know that there is BYA in the upper glory, Bina? It is because it is written in it, “Who forms light, who creates darkness, who makes peace.” “Who forms light” is Yetzira. “Who creates darkness” is Beria, for since it is the left side of Bina, there is darkness there before it clings to the right line. “Who makes peace” is Assiya, since Yetzira is ZA in Bina, the middle line. Through the Assiya in it, where there is the Masach de Hirik, He makes peace between the two lines, right and left. This is the upper glory, which corrects, blesses, and provides for all the needs of the lower glory, Malchut.
533) Like the upper glory, He created man on earth, to be established for this honor, Malchut, so she consists of all the sides. This is so because there is BYA in the upper glory, and there is BYA in man below. By that, this glory, Malchut, will be included from above and from below, from Bina and from man, and will become complete on all sides. Happy is a man who was rewarded with being like that in his actions.
534) It is written about it, “Let your clothes be white at all times, and let not oil be lacking on your head.” As no holy anointing oil is lacking in the upper glory, meaning abundance from Aba, which is intended for the next world, Bina, so the anointing oil, the abundance of Aba, should not be lacking in a man whose works are always whitened.
535) By what is one rewarded with being refined in the upper Eden—abundance from Aba—at his table? As he delights the souls of the poor at his table, as it is written, “And satisfy the soul of the afflicted.” After that, it is written, “Then you will delight in the Lord,” for the Creator, too, satiates him with all those refinements of the oil of the upper holy ointment, which always pours out and extends to the upper glory, as it is written, “And satisfy the soul of the afflicted,” and subsequently, it writes, “Then you will delight in the Lord.”
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