Cytowanie Komentarza do Wyjścia 25:36

LECHEM PANIM’ (SHOWBREAD). “It is called lechem panim [which literally means ‘bread of faces’] because it had ‘faces’ [surfaces] looking in both directions towards the sides of the House [Tabernacle or Sanctuary]. The loaf was set lengthwise across the breadth of the table with its sides standing up exactly in a line with the edge of the table.” This is the language of Rashi. This conforms with the language of the Mishnah:¹⁵⁸Menachoth 96a. “Ben Zoma says: lechem panim — [it is so called] because it is to have surfaces” [looking in both directions]. But all this is in accordance with the opinion of the Sage¹⁵⁹Rabbi Chanina (ibid., 94 b). who says: “How did they make the showbread? Like a case broken open.”¹⁶⁰“With its cover and two of its opposite sides removed, thus leaving the bread the two sides [facing each other] and the bottom underneath” (Rashi ibid.). The figure thus is: ⌴. But according to the Sage¹⁶¹Rabbi Yochanan (ibid). who says that it was shaped “like a rocking boat,”¹⁶²The sides of which narrowed downwards until there was but a fingerbreadth at the bottom and it had no covering on top (Rashi ibid.). The figure is: V. then it could not have been [called lechem panim because of the parallel surfaces looking in both directions, as it had none]! And Rabbi Abraham ibn Ezra wrote that it is called lechem panim because it is before Me always.¹⁶³The word panim meaning “face” is thus explained by l’phanai tamid (before Me always): it is lechem panim literally: “bread of the face” because it is before Me always.
By way of the Truth, [the mystic lore of the Cabala], when you will understand the word l’phanai (before Me)¹⁶⁴Literally: “to My face.” you will understand its name [i.e., why it is called “the bread of panim”] and its secret, for because of that [the table] was placed on the north side [of the Tabernacle],¹⁶⁵Further, 26:35. seeing that the blessing of the Eternal maketh rich,¹⁶⁶Proverbs 10:22. similar to what is said, in every place where I cause My name to be mentioned I will come unto thee and bless thee.¹⁶⁷Above, 20:24. I have already alluded to this.¹⁶⁸Ibid., 20:3. — So explained in Bachya.
Where shall be found the wisdom embodied in the candelabrum, its cups and knops and flowers, seeing that it is so hidden from the eyes of all living!¹⁶⁹See Job 28:20-21. But as to the reason for its being of beaten work, with the six branches coming out of the seventh, and upon them the lamp of G-d¹⁷⁰I Samuel 3:3. and all [six lamps] to give light over against it¹⁷¹Further, Verse 37. — all this you can understand from our words that we have written in another place.¹⁷²I have not been able to identify that “other place.” The basic concept though is explained by Abusaula that it is an allusion to the lower six emanations all being one beaten work (Verse 36), symbolizing a perfect Unity, with the lamp of G-d, alluding to the Supreme One, above them. This is the intent of the saying of the Sages¹⁷³Menachoth 29a. that Moses found difficulty with the candelabrum.¹⁷⁴Meaning, that he found it perplexing to understand the secret of its cups and knops and flowers, for it is extremely hidden from the eyes of all living (Abusaula).

ועשית מנורת זהב טהור. This commandment follows the establishment of “2 crowns,” the crown of Torah as represented by the Ark, and the crown of Royalty as represented by the Table. The Torah arranged the subject of the Menorah as something that it totally integrated, i.e. just as the Menorah was to be constructed of a single chunk of gold, not as a composite structure, so the seven lights were also to be arranged in such a way that the light from the lamps would converge in one above the light burning on top of the central shaft. This is the meaning of the words והאיר על עבר פניה, (verse 36) this means that the lights both on the right of the center shaft and those on the left should be arranged so that the respective flames would focus in the direction of the middle. Inasmuch as the lights symbolised spiritual “enlighten-ment,” the lesson is that in all our efforts at obtaining such enlightenment, and during all the digressions that the pursuit of such disciplines necessarily entails, we must never lose sight of the direction in which we are striving and keep this central idea of such enlightenment resulting in us becoming better servants of the Lord, constantly in front of our mental eye. The reason that there were lights on both the right side of the center shaft as well as on the left side, is that pursuit of enlightenment expresses itself both in gaining of theoretical knowledge, ethical imperatives, but no less so in the practical application of such lessons learned. Both must be placed in the service of the נר המערבי, the light from the center shaft, the one which faces the Shechinah directly. Only the focusing on our spiritual goal ensures that the six lights on the various arms will continue to burn without hindrance. The thought we just tried to portray is expressed in Numbers 8,2-4 בהעלותך את הנרות אל מול פני המנוה יאירו שבעת הנרות “when you kindle the lamps, toward the face of the Menorah shall the seven lamps cast light.” This is the symbolism contained in the words וזה מעשה המנורה מקשה, (Numbers 8,4) i.e. in spite of what appears to be a multiplicity of lights emanating from this Menorah, their function is singular, one of unification, just as the Menorah from which they emanate was cast out of a single chunk of gold, something unified.

והאיר על עבר פניה, (verse 36) this means that the lights both on the right of the center shaft and those on the left should be arranged so that the respective flames would focus in the direction of the middle. Inasmuch as the lights symbolised spiritual “enlighten-ment,” the lesson is that in all our efforts at obtaining such enlightenment, and during all the digressions that the pursuit of such disciplines necessarily entails, we must never lose sight of the direction in which we are striving and keep this central idea of such enlightenment resulting in us becoming better servants of the Lord, constantly in front of our mental eye. The reason that there were lights on both the right side of the center shaft as well as on the left side, is that pursuit of enlightenment expresses itself both in gaining of theoretical knowledge, ethical imperatives, but no less so in the practical application of such lessons learned. Both must be placed in the service of the נר המערבי, the light from the center shaft, the one which faces the Shechinah directly. Only the focusing on our spiritual goal ensures that the six lights on the various arms will continue to burn without hindrance. The thought we just tried to portray is expressed in Numbers 8,2-4 בהעלותך את הנרות אל מול פני המנוה יאירו שבעת הנרות “when you kindle the lamps, toward the face of the Menorah shall the seven lamps cast light.” This is the symbolism contained in the words וזה מעשה המנורה מקשה, (Numbers 8,4) i.e. in spite of what appears to be a multiplicity of lights emanating from this Menorah, their function is singular, one of unification, just as the Menorah from which they emanate was cast out of a single chunk of gold, something unified.