Purpose of the Shulchan and Lechem HaPanim/2
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Purpose of the Shulchan and Lechem HaPanim
Exegetical Approaches
Overview
In attempting to explain the purpose of the Table and Showbread, commentators focus on different aspects of Hashem's command. The Midrash Aggadah views the Shulchan itself as the focus and suggests that it was meant to represent the dining hall of Hashem's earthly palace. As such, the Table is merely on equal footing with the other vessels of the Tabernacle, each representing a different room in Hashem's abode.
Abarbanel, in contrast, emphasizes the importance of the loaves of the Lechem HaPanim, the most basic form of sustenance. They served as a reminder that Hashem provides for all of the nation's physical needs. The Shulchan is grouped with the other vessels of the Outer Sanctum which all symbolize Hashem's various blessings.
Finally, R"H Yechieli highlights the eating of the Lechem HaPanim, seeing in it a covenant sealing meal which continually renewed the covenant between Hashem and Israel. According to him, the Table stands second to only the Ark of the Covenant in its prominence.
Dining Hall of Hashem's Earthly Palace
The Tabernacle was built to resemble a human palace, and thus the Shulchan represents the dining hall of Hashem's abode.
Does Hashem need a dining room? The Midrash Aggadah asserts that Hashem had no need for the entire Mishkan and that, in fact, the request to build a house stemmed, not from Him, but from the people. Since the nation knew how to relate to Hashem only via human models of relationship, they desired to honor Him in the way that subjects glorify a king, by building him a palace, replete with all the rooms needed by humans. For elaboration, see Purpose of the Mishkan.
Relationship to other vessels in the Mishkan – R"Y Bekhor Shor and Abarbanel suggest that each area of the Mishkan and its accompanying vessels corresponded to a different room in a royal palace. The Bronze Altar represented the kitchen, outside and far from the king's actual throne. The Outer Sanctum (קֹדֶשׁ), with the Shulchan, Menorah, and Incense Altar, was like a living room, providing food, light, and aromatic fragrances.2 Finally, the Inner Sanctum (קֹדֶשׁ הַקֳּדָשִׁים) with the Ark symbolize the king's private abode and throne, to which access is much more limited.
Secondary vessels – "קְּעָרֹתָיו וְכַפֹּתָיו וּקְשׂוֹתָיו וּמְנַקִּיֹּתָיו" – Most of these sources3 maintain that these were all food related vessels.
- R"Y Bekhor Shor suggest that the various vessels were used during the process of making the Lechem HaPanim. The קערות were used to mix the dough, while the קשות held the water for kneading it.4 The קשות held the frankinsence5 and the מנקיות were used to clean the Table.
- According to Cassuto, in contrast, the Table was set with fancy vessels much like any king's table would be adorned with golden ware.6 The קערות and כפות were plates or bowls of varying size, while the קשות and מנקיות were vessels to hold libations.7
Priestly eating of the loaves – Abarbanel and Cassuto explains that the loaves were eaten by the priests to highlight how Hashem had no need for them and their role was purely symbolic. One might wonder why there was a need to place any bread on the Table at all, or alternatively, why it was not simply burned like other sacrifices. This position might answer that to resemble a palace, it was not enough to place empty vessels in the Tabernacle, but rather each needed to be utilized. Thus the Menorah was lit, the incense burned, and the bread was eaten.
"בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ" – This position could explain that the Table would be set specifically on Shabbat because festive days are those in which servants normally prepare a feast and set the table. In addition, since Shabbat testifies to Hashem's role as creator and king, it is an appropriate day to honor Him in His palace.
Why is the bread called "לֶחֶם הַפָּנִים"?
- Abarbanel follows Ibn Ezra in suggesting that the loaves were called "לֶחֶם הַפָּנִים" because they were placed "לִפְנֵי י"י". This position might explain that the text wants to highlight, not the bread itself, but the aspect of serving and honoring a king.
- Rashbam explains that the phrase means "bread that is worthy of dignitaries". As evidence he points to the similar term in Shemuel 1:1:5, "וּלְחַנָּה יִתֵּן מָנָה אַחַת אַפָּיִם", "and to Channah he gave a special or important portion." According to this understanding, too, the name highlights how the bread was meant to honor Hashem.
- Targum Yerushalmi (Yonatan) translates "לֶחֶם פָּנִים" as "לַחֲמָא גַוָואָה" ("interior bread").8 This suggests that the bread is a sacrifice offered within the Mishkan, paralleling the "bread" offered on the external altar ("אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי").
Focal point – According to this approach, it would seem that the Table, rather than the bread, is the focal point of the command.
Symbol of Material Blessings
The Table and Showbread symbolize that Hashem is the source of sustenance for all of mankind.
Relationship to other vessels in the Mishkan – According to Abarbanel, the Ark symbolizes the Torah,10 while the three vessels of the Outer Sanctum represent the rewards promised to those who follow its laws. The Table stands for physical blessings, the Menorah for wisdom and intellectual gifts, and the Incense Altar for spiritual rewards.11
"וְעָשִׂיתָ לּוֹ זֵר זָהָב" – These sources assert that the "זֵר" represents the crown of kingship. Rashi connects this to the wealth and grandeur symbolized by the Table as a whole. Sforno goes further and points to the double mention of the "זֵר"12 as representing the dual responsibilities of a king, to provide for the nation's livelihood and to protect them from enemies. If so, the Table's decorations further reminded the people how their King, Hashem, constantly looks out for their sustenance and physical well-being.13
Secondary vessels – "קְּעָרֹתָיו וְכַפֹּתָיו וּקְשׂוֹתָיו וּמְנַקִּיֹּתָיו" – Most of these sources view these vessels (with the exception of the כפות)14 as part of the structure of the Table itself. The קערות were molds for the bread, while the קשות and מנקיות were horizontal and vertical rods that served as racks to hold the loaves and prevent mold.15 As such, the Table was not cluttered with separate utensils, thereby shining the focus on the Showbread itself, the symbol of sustenance.16
Priestly eating of the loaves – This position might suggest that the priests, representatives of the nation, ate from the bread to actively show how the nation continually receives Hashem's blessings.
Why are loaves called "לֶחֶם הַפָּנִים"? According to Rashi, following Bavli Menachot, the bread was so called after its form; it had many "faces" or sides. If so, perhaps the shape was chosen to further express the symbolism of abundance and blessing.
"לִפְנֵי י"י תָּמִיד" – Abarbanel asserts that the fact that bread is "always" supposed to be on the table represents the continuous nature of Hashem's providence and blessings to those who abide by His commandments.
Choice of twelve – Abarbanel similarly suggests that the twelve breads might represent the twelve months of the year, showing how Hashem provides for all the whole year long. Alternatively, they stand for the twelve tribes of Israel who will be the recipients of Hashem's blessings.
Lechem HaPanim and the manna – Abarbanel draws a connection between the Showbread and the manna, suggesting that the two groupings of six breads represent the six days of the week in which the nation was provided for by Hashem's miracles in both the morning and evening. The bread is arranged by the priest specifically on Shabbat, the day the manna did not fall. Abarbanel could posit that through both the manna and Lechem HaPanim, the nation learned to recognize Hashem as Provider.
Focal point – According to this position, it is the Showbread itself, the staff of life, rather than its supporting Table, which is the focal point of the vessel.
Sign of Covenant
The Lechem HaPanim constitutes a covenant sealing meal which renews the eternal covenant between the nation and Hashem.
Sources:R. Hovav Yechieli17
"בְּרִית עוֹלָם" – This phrase, found by the arrangement of the Lechem HaPanim, but not by any of the other vessels,18 supports the idea that the Bread represents the continuous renewal of the covenant sealed at Sinai.
Covenant sealing meals – In Tanakh, covenants are often sealed with an accompanying meal. See, for example, the story of Yaakov and Lavan in Bereshit 31:44-54, Yitzchak and Avimelekh in Bereshit 26:28-31, and the Children of Israel at Mount Sinai in Shemot 24:3-11. As such, R. Yechieli suggests that here, too, the eating of the Showbread symbolized the sealing of the covenant. For further discussion on breaking bread and covenants, see Treaties and Yitro's Sacrifices and Eating Bread Before God.
Relationship to other vessels in the Mishkan – R. Yechieli connects the Shulchan with the Ark of the Covenant. The latter stored the document containing the stipulations of the Covenant ("לוּחֹת הַבְּרִית"), while the Table represented the agreement of the two sides to abide by it. He suggests that several similarities in the form of the two vessels reinforce the connection between the two:
- Materials – Both vessels are rectangular and made of acacia wood covered with gold (see Shemot 25:10,23).19
- Design – Each vessel is surrounded by a "זֵר זָהָב", a decorative molding of gold (see Shemot 25:11,24-25).20
- Rings and Poles – Though several of the vessels had rings attached so that that they could be carried on poles, only these two have four rings of gold.
Secondary vessels – "קְּעָרֹתָיו וְכַפֹּתָיו וּקְשׂוֹתָיו וּמְנַקִּיֹּתָיו" – According to R. Yechieli, these vessels were all eating utensils. The קערות were bowls, while the כפות were much smaller23 and perhaps resembled a spoon which was used for eating. Both the מנקיות and קשות held liquids, as the phrase "אֲשֶׁר יֻסַּךְ בָּהֵן" suggests.24 In fact, R. Yechieli claims that the libation of the Daily Offering (קרבן תמיד) was placed in these utensils.25 As such, the utensils lay on the table, filled with food/liquid,26 the best way to represent a meal.
Priestly eating of the bread – The priests, as representatives of the nation, ate of the loaves on a weekly basis to continuously renew the covenant.
"נָתַתָּ עַל הַמַּעֲרֶכֶת לְבֹנָה זַכָּה" – According to this approach, the frankincense is sacrificed as a burnt offering for Hashem as a sign that Hashem, too, is partaking of the covenantal meal.
Two layers of six – R. Yechieli sees in the choice of twelve breads a symbol of the twelve tribes. Moreover, he points out that the division into two groups of six might be common to other covenantal ceremonies as well, such as that atop the mountains of Eival and Gerizim, in which the twelve tribes were similarly divided into two groups to renew the Covenant of Sinai.
Why is it called "לֶחֶם הַפָּנִים"? This approach might build on the literal meaning of "פָּנִים" as face and suggest that the "לֶחֶם הַפָּנִים" represented the face to face nature of the covenant.
"בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ"
- According to R. Yechieli, it was specifically on Shabbat that the bread was replenished because Shabbat is also called a "בְּרִית עוֹלָם"27 and itself commemorates the nation's covenantal relationship with Hashem.28
- Alternatively, one might suggest that the Shulchan and Lechem HaPanim actually commemorate not just the Covenant of Sinai but the Covenant of the Shabbat itself.
Focal point – This position might view the act of eating, rather than simply the presence of the Table or Bread, as the key aspect of the vessel.
