Chasidut su Proverbi 27:37

Deuteronomy 2,1. “it is eleven days (march) from ‎Chorev to Kadesh Barnea.”
In order to understand the ‎relevance of this line, it is helpful to understand a verse in ‎Proverbs 27,9 where Solomon says that ‎שמן וקטורת משמח לב‎, “oil ‎‎(for anointing) and incense gladden the heart.”‎
When dealing with matters involving holiness, the basic ‎number used is the number 10. Already in the most ancient ‎Kabbalistic text, the sefer yetzirah, the number ten is ‎mentioned repeatedly as a contrast to the number eleven. The ‎ten emanations, ‎ספירות‎, different levels of holiness, are “matched” ‎by ten levels of spiritually negative levels, the difference between ‎the two being that the ‎גורמים‎, causes, of the ten levels of holiness ‎and the resulting holiness are viewed as part of something ‎integral, whereas a similar “integrity” of cause and effect is not ‎presumed to exist when spiritually negative forces and their ‎causes are concerned. When we read in the sefer yetzirah ‎about “ten levels of emanations and not eleven,” the author ‎wishes to make the point that the causes of the sefirot and ‎the sefirot themselves are not viewed as separate entities. ‎When Moses speaks of a “distance,” of eleven days [in a ‎spiritual sense, as in: ‘49 levels of ritual pollution,’ Ed.], ‎the word ‎חורב‎, [as distinct from Sinai. Ed.], is to ‎be understood as symbolizing the ‎סטרא אחרא‎, the ten spiritually ‎negative forces that are the counterweight of the ten spiritually ‎positive forces. The Israelites (priests) used to offer twice daily an ‎incense offering known as ‎קטורת‎, consisting of 11 different ‎categories of fragrances. When Moses elaborates by saying that ‎the “11 days” he refers to were in the direction of Mount Seir, the ‎region of the Kingdom of Edom, it becomes clear that he referred ‎to something that took the Israelites away from the spiritually ‎lofty atmosphere of Mount Sinai in the direction of the spiritually ‎totally polluted domain of Esau/Seir. This is a fitting introduction ‎to Moses rebuking the Israelites in this Book. In the parlance of ‎our sages, the evil urge is often referred to as ‎הר‎, mountain, i.e. ‎representing an almost insurmountable obstacle. It is also called ‎שעיר‎ as we know from Sukkah 52. [None of the seven ‎names mentioned in the Talmud there is ‎שעיר‎, Ed.] The ‎Talmud there does say that the evil urge appears like a tall ‎mountain to the righteous, whereas it appears as insignificant as ‎a thin hair to the wicked.‎

And the Lord spoke to Moses face to face. Here it is written like water face to face, so answers man's heart to another (Proverbs 27:19), in the name of the Baal Shem Tov his soul in Heavenly Gardens, When a man stands in water, his shadow looks great on the water, and when the man lowers himself, the shadow becomes small, and everything that the person bends himself more in the water becomes even smaller shadow, until the person's face is on the water then the face of the shadow also comes against the person's face, yes the heart of a man to man, when a person thinks he is big, then his friend is also great, And when a person reduces himself before his friend, Then his friend also reduces himself, Until the smallest is that he can no longer reduce, Then his friend does likewise, and then the value is made, And we will make them equal, This is what Moses said, and the Lord spoke to Moses face to face when a man spoke to his neighbor, According to the smallness of a man against his neighbor, his friend is also small, Good deeds face to face, Yes Moses, since he would reduce himself against the Creator, blessed be He, Yes, as it were, the Creator reduced himself to Moses and spoke to him face to face, Found in the interior of the Creator is like a shadow made according to the value of Moses' face, And no one can do that, Only Moses, who is the knowledgable, etc.:

In the parsha of "bread of faces (lechem hapanim), on Shabbat he shall arrange them etc" - and it is written "Come, eat My food" (Prov. 9:5). This is the receiving of the Flow of heaven, that clings to the Upper Root and this is the internalness (penimiut) of the Flow. As it is written in the Holy Zohar regarding the day of Shabbat, that even though manna did not come down on that day, all blessings are dependent on the seventh day, see there (Zohar 2:184a:7). And this is why the bread is called lechem hapanim, it is the internalness of the Flow, as it is written "not on bread alone does a person live, etc, comes out from God's mouth" (Deut. 8:3) - this is Torah. And a hint of this is what is written there: "Face to face did Hashem speak with you on the mountain, from the midst of the fire" (Deut. 5:4) - and here "bread of faces". And the root of the bread from heaven is that it flows from the holy Shabbat to all the days of the week, with the force of the Torah, according to the readiness of the children of Israel that Torah gave to them. And just as there are 53 parshiot in the Torah and in each Shabbat we read a different parsha, this is also true in heaven, see Zohar on Vayakhel. And this is that the Torah, being all made of Divine Names, still has the parsha that changes every week, and every Shabbat has different combination of phrases. This too is hinted by the bread of faces, that on every Shabbat is was set. And according to the 12 loaves that the children of Israel set in order, so too the Flow of heaven continues. And it is written "as face answers to face in water" (Prov. 27:19) and this is an aspect of the Torah, that is Oral and Written. And in our parshe it is written "on the day of Shabbat". There is Shabbat that comes from Above to Below and there is Shabbat that comes from Below to Above, as explained in the Holy Zohar. And therefore the Text said "according to the arranging of the of the bread on the day of Shabbat in a Awakening from Below, so too in the day of Shabbat from Above to Below it will be this arranging, and as it is written in Chagigah 26b "as its arranging is its taking away." And the Torah is a gift to the children of Israel, and according to their level is the Torah's revealing itself to them, since there are seventy faces to the Torah, and "face to face". And on every Shabbat the Flow is renewed through the force of the Torah. ["The One who renews each day Creation with goodness", Bereshit is Torah, which is called good, and regarding Shabbat it is written "it is good to thank Hashem", a hint that every moment a new interpretation is invited] and so too on Shavuot when the Torah was given there are two loaves of bread. And "on every Shabbat" is a level below "twelve loaves", since the Torah is understood and interpreted and gives life and sustenance to every level until this world. And twelve limits and twelve requests that are in the Prayer they are the Lower Supports of the Upper Root, as it is written in different places.