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

Does Hashem need a palace? 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.

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.²  Finally, the Inner Sanctum (קדש הקדשים) and the Ark symbolize the king's private abode and throne, to which he alone had access.

Secondary vessels – "קְּעָרֹתָיו וְכַפֹּתָיו וּקְשׂוֹתָיו וּמְנַקִּיֹּתָיו" – Most of these sources³ maintain that these vessels were placed on top of the Shulchan,⁴ 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 dough⁵ which took place in the קערות, while the "קשות" held the frankinsence⁶ 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.  One might question why bother placing any bread on the table at all.  This position might answer that to resemble a palace, it was not enough to place empty vessels in the Tabernacle but each had to be utilized.  Thus the Menorah was lit, the incense burned and the bread was baked.

"בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ" – This position does not explain why the Table would be set specifically on Shabbat.  Perhaps this day was chosen since Shabbat testifies to Hashem's role as creator and king, and is thus an appropriate day to honor Him in His palace.

לֶחֶם פָּנִים – Abarbanel follows Ibn Ezra in suggesting that the bread was called "לֶחֶם פָּנִים" because it was placed "לִפְנֵי י"י".  This position might explain that the text again wants to highlight the aspect of serving and honoring a king. 

Focal point – According to this approach, it would seem that the Table itself, rather than the bread, is the focal point of this vessel.

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,⁷ 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

Relationship to other vessels in the Mishkan

• According to Abarbanel the Ark stands for Hashem's Torah and laws, while the vessels of the Outer Sanctum represent the rewards promised to those who follow them.  The Table stands for physical blessings, the Menorah for wisdom and intellectual gifts, and the Incense Altar for spiritual rewards.
• R. Hattin⁸ pairs just the Table and Menorah, pointing to their juxtaposition in Vayikra 24 as evidence of their being a twosome.⁹  He suggests that the point of each is to ensure that all recognize that Hashem is the provider of both physical and spiritual needs.

וְעָשִׂיתָ לּוֹ זֵר זָהָב – These sources assert that the "זֵר" stands for a crown of kingship.  Rashi connects this to the wealth and grandeur symbolized by the table as a whole.  Seforno goes further and points to the double mention of the "זֵר" as representing the two responsibilities of a king, to provide for both the nation's livelihood and their physical safety. If so, the Table's decorations further reminded the people how their King, Hashem, constantly looks out for both their sustenance and well-being.

וְעָשִׂיתָ לּוֹ מִסְגֶּרֶת – Keli Yakar asserts that this frame represents the fact that one should always curb one's desires and not overindulge in material blessings.  Abarbanel points out that it probably served the practical function of ensuring that the bread did not fall off the table.

Secondary vessels – "קְּעָרֹתָיו וְכַפֹּתָיו וּקְשׂוֹתָיו וּמְנַקִּיֹּתָיו" – Most of these sources view these vessels (with the exception of the "כפות")‎¹⁰ as part of the structure of the Table itself.  The קערות were molds to hold the bread, while the קשות and מנקיות were horizontal and vertical rods that served as racks to prevent mold.¹¹ Keli Yakar suggests that the list ends with "מנקיות" to teach that a person should always earn his sustenance by clean methods and not through cheating.  Likewise, when a person provides for the poor, he should do so pleasantly and not in a degrading way.

לֶחֶם פָּנִים

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 does not give an explanation for the connection but could posit that through both the manna and Lechem HaPanim, the nation learned to recognize Hashem as Provider.

"לִפְנֵי י"י תָּמִיד"

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 Seforno point to the Shunamite women who similalrly sets up a room for Elisha with bed, table, chair and menorah.

³ Abarbanel does not offer his own opinion, but brings the explanation of Rashi, that the "קשות" and "מנקיות"were part of the Tables' structure, serving as racks to hold the bread.

⁴ See Shemot 37:16

⁵ 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.

⁶ See Vayikra 24:5-9 that this was poured over the breads.

⁷ 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.

⁸ See his article, "The Table of the Show Bread".

⁹ The decision not to include the Incense Altar and  view the vessels as a threesome might also be supported by the fact that the Altar is first discussed in Shemot Chapter 30, and not connected to the descriptions of the Menorah and Table in chapter 25.

¹⁰ These were meant to hold the frankincense.

¹¹ According to Rashi the word " יֻסַּךְ" comes from the root סכך, to cover.  Thus, the phrase, "אֲשֶׁר יֻסַּךְ בָּהֵן" refers to he "קשות" which acted as a cover to the bread.