Purpose of the Shulchan and Lechem HaPanim/2

Purpose of the Shulchan and Lechem HaPanim

Exegetical Approaches

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Regalia of Hashem's Earthly Palace

The Tabernacle was built to resemble a human palace, and thus the Shulchan and Lechem HaPanim represent the dining hall of Hashem's abode.

Sources:Midrash Aggadah (Buber)Shemot 27:1, #1About Midrash Aggadah (Buber), R. Yosef Bekhor ShorShemot 25:23-30Shemot 30:1About R. Yosef Bekhor Shor, Abarbanel #2Shemot 25:23About R. Yitzchak Abarbanel,¹ Seforno #1Shemot 25:23-29About R. Ovadyah Seforno, Cassuto

Relationship to other vessels in the Mishkan – R"Y Bekhor Shor and Abarbanel suggest that each section of the Mishkan and its accompanying vessels was equivalent to a different room in a king's palace.  The Bronze Altar represented the the kitchen, outside and far from the king's actual throne.  The Outer Sanctum (הקדש) with the Table, Menorah and Incense was like a living room, providing food, light, and spices as servants entered.  Finally, the Inner Sanctum (קדש הקדשים) and the Ark symbolize the king's private abode and throne, to which he alone had access.

Does Hashem need a house? Midrash Aggadah asserts that Hashem had no need for such a structure and that, in fact, the request to build a house stemmed not from Him but from the people.  Since the nation only knew how to relate to Hashem via human models of relationship, they thought to honor God in the way that subjects glorify a king, by building him a palace.

Secondary vessels - "קְּעָרֹתָיו וְכַפֹּתָיו וּקְשׂוֹתָיו וּמְנַקִּיֹּתָיו " – Most of these sources² maintain that these vessels were placed on top of the Shulchan,³ much like any king's table might be adorned with golden ware.

• According to Cassuto the "קערות" and "כפות" were plates or bowls of varying size, while the "קשות"and "מנקיות"  were vessels to hold libations.  He asserts that similar vessels were found on tables in pagan temples, where they would be filled with food and thought  to be necessary sustenance for the gods.  Here, in contrast, the vessels were intentionally left empty to show that Hashem has no need for food.
• R"Y Bekhor Shor, in contrast, suggest that the various vessels were used during the process of making the Lechem HaPanim.  The קשות held water for kneading the dough⁴ which took place in the קערות, while the "קשות" held the frankinsence⁵ and the מנקיות were used to clean the Table.

Priestly eating of the bread – Abarbanel and Cassuto explains that the Bread was eaten by the priests to highlight how Hashem had no need for it and its role was purely symbolic.

אֲשֶׁר יֻסַּךְ בָּהֵן

לֶחֶם פָּנִים

תָּמִיד

בְּרִית עוֹלָם

Symbolism of twelve?

Symbol of Material Blessings

The Table and Showbread symbolize that Hashem is the source of sustenance for all of mankind.

Sources:RashiShemot 25:24-30About R. Shelomo Yitzchaki,⁶ AbarbanelShemot 25Shemot 25:23About R. Yitzchak Abarbanel, SefornoShemot 25:23-29About R. Ovadyah Seforno, Keli YekarShemot 25:23-31About R. Shelomo Ephraim Lunshitz, NetzivVayikra 24:5-9About R. Naftali Tzvi Yehuda Berlin

Sign of Covenant

The Lechem HaPanim constitutes a covenant sealing meal which renews the eternal covenant between the nation and Hashem.

Sources:R. Yechieli

¹ Abarbanel combines this approach with the idea below that the table represented material blessings.

² Abarbanel does not offer his own opinion, but brings the explanation of Rashi, following Menachot, that the "קשות" and "מנקיות"were part of the Tables' structure, serving as racks to hold the bread.

³ See Shemot 37:16

⁴ He understands the phrase "אֲשֶׁר יֻסַּךְ בָּהֵן" to refer back to the "קשות" rather than the "מנקיות",leading to his suggestion that they played a role related to the pouring of a liquid.  This is supported by the parallel verse in Shemot 37:16 in which the term ""אֲשֶׁר יֻסַּךְ בָּהֵן" is juxtaposed to the word "קשות"and by the phrase "קְשׂוֹת הַנָּסֶךְ" in Bemidbar 4:7.

⁵ See Vayikra 24:5-9 that this was poured over the breads.

⁶ See also Bavli YomaYoma 72bAbout the Bavli and Shemot Rabbah34:2About Shemot Rabbah whom Rashi draws off when speaking of the Table as representing the crown of kingship.