Purpose of the Shulchan and Lechem HaPanim/2

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.

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, CassutoShemot 25:23-30About Prof. Umberto Cassuto

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 EzraShemot Long Commentary 25:29-30Shemot Short Commentary 25:29About R. Avraham 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.
• RashbamShemot 25:29-30About R. Shemuel b. Meir 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.

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.

Sources:RashiShemot 25:24-30About R. Shelomo Yitzchaki,⁸ 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 symbolizes the Torah,⁹ 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.¹⁰

"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.  Seforno goes further and points to the double mention of the "זֵר"‎¹¹ 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.¹²

Secondary vessels – "קְּעָרֹתָיו וְכַפֹּתָיו וּקְשׂוֹתָיו וּמְנַקִּיֹּתָיו" – Most of these sources view these vessels (with the exception of the כפות)‎¹³ 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.¹⁴ As such, the Table was not cluttered with separate utensils, thereby shining the focus on the Showbread itself, the symbol of sustenance.¹⁵

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 Yechieli¹⁶

"בְּרִית עוֹלָם" – This phrase, found by the arrangement of the Lechem HaPanim, but not by any of the other vessels,¹⁷ 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).¹⁸
• Design – Each vessel is surrounded by a "זֵר זָהָב", a decorative molding of gold (see Shemot 25:11,24-25).¹⁹
• 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.

R. Yechieli does not address why the Menorah, normally associated with the Aron and Shulchan²⁰  does not similarly play a role in commemorating the Covenant.  He might suggest, as does RashbamShemot 25:31About R. Shemuel b. Meir, that the Menorah played only a practical role, throwing light on the Table.

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 smaller²¹ and perhaps resembled a spoon which was used for eating.  Both the מנקיות and קשות held liquids, as the phrase "אֲשֶׁר יֻסַּךְ בָּהֵן" suggests.²²  In fact, R. Yechieli claims that the libation of the Daily Offering (קרבן תמיד) was placed in these utensils.²³  As such, the utensils lay on the table, filled with food/liquid,²⁴ 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.

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"‎²⁵ and itself commemorates the nation's covenantal relationship with Hashem.²⁶
• 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.

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

² Seforno point to the Shunamite woman who similarly sets up a room for Elisha with a bed, table, chair, and lamp.

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

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 placed with the bread.

⁶ He understands that all the vessels were actually placed on the table, as per the simple reading of Shemot 37:16 which states "וַיַּעַשׂ אֶת הַכֵּלִים אֲשֶׁר עַל הַשֻּׁלְחָן".

⁷ He asserts that similar vessels were found on tables in pagan temples, where they would be filled with food and were deemed to provide necessary sustenance for the gods. Here, in contrast, the vessels were intentionally left empty to show that Hashem has no need for food.

⁸ 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.

⁹ This symbolism results from the fact that the Ark contained the Tablets of the Testimony, and from it being the location in which Hashem communicated to Moshe.

¹⁰ Cf. R. Michael Hattin, "The Table of the Show Bread", who connects only the Shulchan and Menorah, pointing to their juxtaposition in Vayikra 24 as evidence of their being a pair.   He suggests that the point of each is to ensure that all recognize that Hashem is the provider of both physical and spiritual needs.
The decision not to include the Incense Altar and view the vessels as a threesome might also be supported by the fact that the Incense Altar is first discussed in Shemot 30, completely separately from the descriptions of the Shulchan and Menorah in Shemot 25.

¹¹ See Shemot 25:24-25.

¹² The Keli Yekar asserts that the frame ("מִסְגֶּרֶת") of the Shulchan signifies the fact that one should always curb one's appetites and not overindulge in material blessings. R"Y Bekhor Shor points out more simply that it served the practical function of ensuring that the bread did not fall off the table.

¹³ These were meant to hold the frankincense.

¹⁴ 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 for the bread.

¹⁵ The Keli Yekar suggests that the list ends with the "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 in a clean and non-degrading way.  See Keli Yekar for more on the homiletical motivations which pervade this Torah Commentary and its author's other works.

¹⁶ See R. Hovav Yechieli, "תערך לפני שלחן – השולחן ולחם הפנים", Megadim 44 (5766): 33-49.

¹⁷ The Ark is also connected to the concept of בְּרִית (see below), but in Torah is only referred to as "אֲרוֹן הָעֵדֻת", containing the Tablets that testify to the Covenant.  It is only in the book of Yehoshua that the Ark is called "אֲרוֹן הַבְּרִית".

¹⁸ This is not unique to these two vessels, however.  The Incense Altar is also made of acacia wood and covered with gold.

¹⁹ It should be noted that the Incense altar is also surrounded by a "זֵר זָהָב"

²⁰ In Shemot 25, the Ark, Table, and Candelabrum seem to be presented together as a threesome.

²¹ He proves this from the the relative weights given for each, when describing the presents of the princes in in Bemidbar 7.  While the "קערות"  weighed 130 shekalim each, the "כפות" weighed only ten.

²² He asserts that the phrase refers to both vessels.  In Shemot 25, the word "מנקיות" appears last in the list of vessels, right before the phrase "אֲשֶׁר יֻסַּךְ בָּהֵן".  However, in Shemot 37, the order is reversed and the "קשות" are mentioned last, connecting them to the libation.  To resolve the seeming contradiction, R. Yechieli claims that the phrase "אֲשֶׁר יֻסַּךְ בָּהֵן" simply refers to both utensils.

²³ He points out that, in general, the vessels of the "קֹדֶשׁ" played a role in public service, rather than in individual sacrifices, eliminating the possibility that the vessel was used for libations accompanying individual offerings.  He points instead to the libation of the Daily Offering, and the command in Bemidbar 28:7 "בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ".  According to the Halakhah, this refers to the Bronze Altar, but R. Yechieli suggests instead that "קֹדֶשׁ" here, as in many other places, refers to the Outer Sanctum of the Mishkan.

²⁴ Contrast with Cassuto above who assumes that the vessels were empty.

²⁵ See Shemot 31:16.

²⁶ He also suggests that the number seven (שבע) is related to שבועה, oath, a key component in a covenant.