{"id":14933,"date":"2026-01-13T12:16:27","date_gmt":"2026-01-13T12:16:27","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=14933"},"modified":"2026-01-13T12:16:27","modified_gmt":"2026-01-13T12:16:27","slug":"ten-things-to-do-on-the-sabbath-table","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/ten-things-to-do-on-the-sabbath-table\/","title":{"rendered":"Ten Things to Do on the Sabbath Table"},"content":{"rendered":"\n

620) Breads of Gratitude are forty Hallas<\/em>, ten biscuits, ten thickened pastries, ten of leavened flour, ten of unleavened flour. Thus, they are forty, corresponding to the four letters Yod<\/em> in the four HaVaYot<\/em> [pl. of HaVaYaH<\/em>] in the four faces. That is, corresponding to Yod<\/em> de<\/em> HaVaYaH<\/em>, the four faces of man, and corresponding to the Yod<\/em> of HaVaYaH<\/em>, the four faces of a lion, and the Yod<\/em> of HaVaYaH<\/em>, the four faces of an ox, and corresponding to the four faces of an eagle. This is the first correction of the king\u2019s table, since there are ten things that a man must do on the Sabbath table.<\/p>\n\n\n\n

621) The first correction on the Sabbath table is to set up the table as one who eats before the king, as it is written, \u201cThis is the table that is before the Lord.\u201d<\/p>\n\n\n\n

The second correction is washing the hands up to the spot that the sages determined: five fingers of the right hand, in which there are fourteen joints, since in each finger there are three joints, and the thumb has two joints, thus they are fourteen. The same goes for the fourteen joints in the left hand, and together they are twenty-eight joints.<\/p>\n\n\n\n

These twenty-eight joints correspond to Chaf<\/em>–Het<\/em> [Koah<\/em> (strength)] of HaVaYaH<\/em> [the Lord], meaning twenty-eight letters of the first verse in the work of creation [in Hebrew]: \u201cIn the beginning God created the heaven and the earth,\u201d in which there are twenty-eight letters. It was said about them, \u201cAnd now, I pray, let the power of the Lord be great.\u201d<\/p>\n\n\n\n

622) Ten fingers imply ten utterances in the work of creation. For this reason, one who slights the washing of the hands is uprooted from the world because there are ten utterances and twenty-eight letters in them, by which the world was created.<\/p>\n\n\n\n

623) The third correction is the cup of blessing, in which ten things were established: flushing, washing, decorating, wrapping, Hay<\/em> [alive\/living], full, receiving it [the cup] with both hands, giving it with the right hand, fixing his eyes on it, raising it a handbreadth from the ground, and dispatching it as a gift to his household.<\/p>\n\n\n\n

624) A cup full of the blessing of the Lord: In Gematria<\/em>, a cup [Chaf<\/em>–Vav<\/em>–Samech<\/em> (Cos)], is Elokim<\/em> (86), Bina<\/em>. It is Malchut<\/em> that clothes Bina<\/em>. From there is the Neshama<\/em> [soul], which is named after it, \u201ccup,\u201d as it is written, \u201cI shall lift up the cup of salvation.\u201d Salvations are five fingers holding the cup, opposite the five Sefirot HGT<\/em> NH<\/em> in the cup, which is the living God, Bina<\/em>, who spreads in five Sefirot<\/em> to fifty gates, which are five times ten, meaning in the letter Yod<\/em>, which is ten things that sages established in the cup: living God, the five letters of Elokim<\/em>, which amount to five, and ten times five is fifty gates.<\/p>\n\n\n\n

625) There must be flushing and washing in the cup, flushing from without, and washing from within, so its insides is the same as its outside\u2014the internality and externality of the cup must be equal. One who has been rewarded with a Neshama<\/em> from that cup, from Bina<\/em>, the Neshama<\/em> must be a pure Neshama<\/em> from within and from without, as it is written, \u201cAnd purified it and sanctified it,\u201d purity from within and sanctity from without.<\/p>\n\n\n\n

There is no purification and sanctification of a cup from within or from without, without water. Likewise, the purity and sanctity of the soul from within and from without cannot be achieved without the Torah. For this reason, one whose insides is not as his outside will not enter the seminary because he is not from the side of the tree of life, but from the tree of knowledge of good and evil. One who lacks sanctity from without, or lacks purity from within, is mixed with good and evil.<\/p>\n\n\n\n

626) A decoration mentioned in regard to the cup, we learn about it, \u201ccrowns it with disciples.\u201d The letter Hey<\/em> is the cup, Bina<\/em>; he crowns with disciples, with the letter Yod<\/em>, which is a crown over the letter Hey<\/em>, since students enhance and extend Hochma<\/em>.<\/p>\n\n\n\n

We learn about the wrapping mentioned in regard to the cup that you must wrap the head and cover it because the Shechina<\/em> is on its head. A wise disciple must not go four cubits bareheaded because \u201cthe whole earth is full of His glory.\u201d It is even more so with a blessing, with mentioning the holy name, that it is forbidden to be bareheaded.<\/p>\n\n\n\n

627) The reason why it is forbidden to go bareheaded is that the letter Yod<\/em> from HaVaYaH<\/em>, Hochma<\/em>, wrapped itself in Ohr<\/em> [light] and became Avir<\/em> [air], since the letter Yod<\/em>, Hochma<\/em>, is in Avir<\/em>. This is the light in which He cloaked Himself when He created the world, as it is written, \u201cCovering Yourself with light as with a cloak.\u201d It is as it is written, \u201cLet there be light,\u201d let there be air [Avir<\/em>]. And before anything was formed, the HaVaYot<\/em> were formed. This is why it is written, \u201c\u2018Let there be light,\u2019 and there was light,\u201d which is a light that existed before.<\/p>\n\n\n\n

Yod<\/em> de<\/em> HaVaYaH<\/em>, Hochma<\/em>, is upper AVI<\/em>. Hey<\/em> de<\/em> HaVaYaH<\/em> is Bina<\/em> and YESHSUT<\/em>. It is known that prior to all the correction was the correction of the mitigation of Malchut<\/em> in Bina<\/em>, which is the point of Holam<\/em>. By that, Bina<\/em> was diminished from her light of GAR<\/em>, and became VAK<\/em>. This is the Yod<\/em> that entered the light and became Avir<\/em>.<\/p>\n\n\n\n

Afterward, in Gadlut<\/em>, the Yod<\/em> descended from the Avir<\/em>, meaning when Malchut<\/em> descended from Bina<\/em> and the light returned to her place. This is only in Hey<\/em> de<\/em> HaVaYaH<\/em>, YESHSUT<\/em>. But in Yod<\/em> de<\/em> HaVaYaH<\/em>, upper AVI<\/em>, the Yod<\/em> never exits the Avir<\/em>.<\/p>\n\n\n\n

Yod<\/em> from HaVaYaH<\/em>, Hochma<\/em>, cloaked herself in light and became Avir<\/em>. It is so because the Malchut<\/em> in Yod<\/em> de<\/em> HaVaYaH<\/em>, meaning upper AVI<\/em>, rose into their Bina<\/em>. This is the ascent of Yod<\/em> to the light, which becomes Avir<\/em>, VAK<\/em>, called \u201cair\u201d [Avir<\/em>] and \u201cwind\u201d [Ruach<\/em>].<\/p>\n\n\n\n

It is regarded as the light of GAR<\/em> of AVI<\/em> that was cloaked, covered, and vanished, as it is written, \u201cCovering Yourself with light as with a cloak,\u201d as though the light was covered with a gown. This is the meaning of \u201cLet there be light,\u201d let there be air, since the correction of the ascent of the Yod<\/em> to the light is the correction of ZON<\/em> and BYA<\/em> so they are fit to receive light. Were Malchut<\/em> not corrected mitigated in Bina<\/em>, the worlds would be unfit to receive any light.<\/p>\n\n\n\n

For this reason, the first correction that was said, \u201cLet there be light,\u201d is \u201cLet there be air,\u201d for the Yod<\/em> to enter the light and become air. Otherwise, it would be impossible to have light in the worlds.<\/p>\n\n\n\n

And before anything was formed, the HaVaYot<\/em> were formed, the Yod<\/em> de<\/em> HaVaYaH<\/em>, where that correction of the ascent of the Yod<\/em> to the Avir<\/em> remains. This is why it is written, \u201c\u2018Let there be light,\u2019 and there was light.\u201d It is a light that existed before, and afterward, in Gadlut<\/em>, when it is written, \u201cand there was light,\u201d it was not new light, but the same light that was initially diminished into Avir<\/em>, then the Yod<\/em> descended from the Avir<\/em>, by which the light from before reappeared.<\/p>\n\n\n\n

628) Hay<\/em> [alive\/living] was said regarding the cup of blessing. It means living from the barrel, so it is not poured with water there, the upper Shechina<\/em>, Bina<\/em>, the eighth Sefira<\/em> in the ten Sefirot<\/em> when beginning to count from below upward. This is why she is called Het<\/em> [the first letter in Hay<\/em>, and also eight].<\/p>\n\n\n\n

It is written about her, \u201cIn wisdom shall a house be built.\u201d It is a Havit<\/em> [barrel], with the letters, Het<\/em> Bayit<\/em> [Bet<\/em>–Yod<\/em>–Tav<\/em> (house)], indicating that the wine, Gevura de<\/em> ZA<\/em>, will extend from Bina<\/em>, which is called Havit<\/em> [barrel], Het<\/em> Bayit<\/em> [Bet<\/em>–Yod<\/em>–Tav<\/em> (house)]. And because Bina<\/em> is life, as it is written, \u201cShe is a tree of life to those who hold her,\u201d the wine, which extends from Bina<\/em>, is alive. It is the wine of Torah, for one who engages in it is called \u201calive.\u201d A righteous, Yesod<\/em>, is called \u201calive\u201d and he lives from the barrel, whose lights extend from Bina<\/em>, who is called a \u201cbarrel.\u201d<\/p>\n\n\n\n

629) There are two colors to wine: white and red. Wine, in Gematria<\/em>, is seventy, which is seventy faces, thus there are seventy-two. It implies that the lights of the name AB<\/em> [seventy-two] illuminate in wine. Also corresponding to the two colors of the wine there are \u201cremember\u201d and \u201ckeep\u201d of the Sabbath. With the seventy words in the Kiddush<\/em> [sanctification on Sabbath Eve], \u201cAnd … were completed,\u201d they are seventy-two.<\/p>\n\n\n\n

630) \u201cFull,\u201d which is said regarding the cup of blessing, is as it is written, \u201cA cup full of the blessing of the Lord.\u201d It should be filled with the wine of Torah. So a man should be whole, as it is written, \u201cAn innocent man,\u201d which means \u201ca whole man,\u201d as it is written, \u201cAnd Jacob came whole.\u201d Thus, Jacob is called \u201cwhole,\u201d and so should the soul be called, \u201cwhole.\u201d There must not be any flaws in it, for \u201call that has a blemish will not approach.\u201d Likewise, the letters Aleph<\/em>–Lamed<\/em>–Mem<\/em> [mute] with Yod<\/em>–Hey<\/em> are the letters of Elokim<\/em> [God], as the count of \u201ccup,\u201d eighty-six.<\/p>\n\n\n\n

For this reason, the cup must be full, for if you reverse the word Elem<\/em> [mute] you will find Maleh<\/em> [full]. The word \u201ccup,\u201d in Gematria<\/em>, is \u201cfull,\u201d eighty-six, for it is full when there is Yod<\/em>–Hey<\/em> there, as it is written, \u201cFor a hand on the throne of the Lord [Koh<\/em>, Yod<\/em>–Hey<\/em>],\u201d for the full name is missing, lacking the Vav<\/em>–Hey<\/em>. ADNI<\/em> in a small number is as the count of Vav<\/em>–Hey<\/em>.<\/p>\n\n\n\n

The middle pillar is filled with both, from Yod<\/em>–Hey<\/em> and from Vav<\/em>–Hey<\/em>. For this reason there is the name Adam on it, which is the explicit name, Yod<\/em>–Vav<\/em>–Dalet<\/em> Hey<\/em>–Aleph<\/em> Vav<\/em>–Aleph<\/em>–Vav<\/em> Hey<\/em>–Aleph<\/em>, which is Adam [man] in Gematria<\/em>.<\/p>\n\n\n\n

631) He receives the cup of blessing with both hands, as the Torah was in two tablets, five commandments in each tablet, corresponding to the five fingers in the right hand, and five commandments in the other tablet, corresponding to the five fingers on the left hand. It is given with the right hand, as the five in the left are included in the five in the right. This is why it is written that he brought down two stone tablets in his hand, and not in his hands. In one hand, the right one, as it is written, \u201cOn His right was a fiery law unto them.\u201d<\/p>\n\n\n\n

632) He fixes his eyes on the cup of blessing because that cup corresponds to the land of Israel, Malchut<\/em> who clothes Bina<\/em>, of whom it is written, \u201cThe eyes of the Lord are always on her.\u201d<\/p>\n\n\n\n

The eyes of above are the seventy Sanhedrin, and Moses and Aaron atop them are the two upper eyes, HB<\/em>, the right one and the left one. They are seventy-two, as the count in wine. The seventy Sanhedrin correspond to HGT<\/em> NHYM<\/em>, where each of them comprises ten, and HB<\/em> is atop them\u2014Moses and Aaron. He fixes his eyes on the cup, meaning extends HB<\/em> to the cup, to Malchut<\/em>.<\/p>\n\n\n\n

633) He raises it a handbreadth from the ground, since the letter Hey<\/em> de<\/em> HaVaYaH<\/em> is a cup, and must be raised to the letter Yod<\/em> de<\/em> HaVaYaH<\/em>, which is called handbreadth, in which the Hey<\/em> opens in five fingers, fifty gates of Bina<\/em>.<\/p>\n\n\n\n

And he dispatches it as a gift to his household, so his wife, the Nefesh<\/em> [soul] will be blessed. It is written about her, \u201cBut now our soul is dried away; there is nothing at all.\u201d She is blessed and she bears fruit, as it is written, \u201cLet the earth put forth grass.\u201d<\/p>\n\n\n\n

634) The fourth correction in the table is to have on his table words of Torah, so he will not be in it as the uneducated, as it is written, \u201cFor all the tables are full of vomit and feces.\u201d But one who wishes to grow rich shall go north, fixing the table toward the north, where the table is to the left, judgment. For this reason, the right must be connected to it, the Torah, which was given from Hesed<\/em>, mercy, the right hand of the Lord.<\/p>\n\n\n\n

635) The fifth correction in the table is to prolong one\u2019s stay on it, for the poor, to delight them with his table, so the charity will prolong his days, so he will not die prematurely. It is like the Torah, which is prolonging of days for the soul in two worlds, in this world and in the next world. Likewise, charity is prolonging of days for the body in two worlds, as it is written, \u201cFor he is your life and the length of your days.\u201d<\/p>\n\n\n\n

\u201cFor he is your life\u201d in this world, \u201cand the length of your days\u201d in the next world. To the body, the next world means at the revival of the dead, that once he is resurrected at the revival of the dead, he will not die. As he will exist in the next world, he will exist in this world.<\/p>\n\n\n\n

636) The sixth correction is to not be a glutton and a drunkard on the king\u2019s table, like Esau, who said, \u201cStuff me,\u201d as in stuffing, but rather by way of grinding, meaning that he will grind the food with his teeth. Likewise, one who utters words of prayer or words of Torah from his mouth should bring them out whole in the grinding, meaning to scrutinize and negotiate them, which is similar to grinding, and not by \u201cstuffing,\u201d when they are incomplete. Moreover, because of the danger of preceding trachea to gullet, he should eat in a manner of grinding and not by stuffing.<\/p>\n\n\n\n

637) The seventh correction is \u201clast water.\u201d The first water is a commandment; the last are mandatory, and the middle ones are optional. In the first water, he needs to raise his fingers so the watering will not come down again and defile the hands.<\/p>\n\n\n\n

Some sages said that \u201clast water\u201d is because of the Sodomite salt, so it does not blind the eyes. And by that, they have exempted us, since last water is only a good advice, to not blind the eyes, and is not mandatory.<\/p>\n\n\n\n

638) Also they said three times \u201choly\u201d about it, as it is written, \u201cAnd you shall sanctify yourselves and be holy, for I the Lord am holy.\u201d \u201cAnd you shall sanctify yourselves\u201d is the first water. \u201cAnd be holy\u201d is the last water. \u201cFor I the Lord am holy\u201d is fragrant oil, to remove the filth from the fingers. \u201cI the Lord\u201d is a blessing, and the middle water between cheese and meat. For this reason, \u201cAnd you shall sanctify yourselves and be holy, for I the Lord am holy.\u201d How fortunate is the people whose Master places them with Him, who makes them adhered to His holiness.<\/p>\n\n\n\n

639) It is likewise with \u201cAnd sanctify yourselves\u201d during intercourse. The first water that the man sows are a commandment, when he keeps the commandment to multiply and be fruitful. The last water is the seed of the female, which is mandatory, where the male\u2019s semen compels her to inseminate. The middle water are as it is written, \u201cYou curdle me like cheese,\u201d where the Creator \u201ccurdles\u201d the semen for the building of a newborn. It is written, \u201cYou pour me out like milk and curdle me like cheese,\u201d implying the middle water, between cheese and meat, and it is written about the Creator, \u201cYou clothe me with skin and flesh.\u201d<\/p>\n\n\n\n

Gevina<\/em> [cheese] comes from the word Binyan<\/em> [building]. Flesh means that the Creator turns the semen into flesh. This is the middle water, the water of the Creator, which is median to the male\u2019s MAD<\/em> and to the female\u2019s MAN<\/em>.<\/p>\n\n\n\n

640) The eighth correction is that three require a cup, since the cup implies Bina<\/em>, and Bina<\/em> is the third Sefira<\/em> in the ten Sefirot<\/em>. For this reason, less than three do not require a cup. Three require a cup implies the verse, \u201cthey will give You a threefold \u2018holy.\u2019\u201d The Torah does not go below three: priests, Levites, Israelites; Torah, Prophets, Writings [Hagiographa], and it was given on the third month, on the third day.<\/p>\n\n\n\n

Bina<\/em> is Yod<\/em>–Hey<\/em>–Vav<\/em> de<\/em> HaVaYaH<\/em>, three lines. It was said about her, \u201cThe night is three watches.\u201d Malchut<\/em> is the fourth Hey<\/em>, receiving all three lines, of whom it was said, \u201cFour watches is the night,\u201d corresponding to the three lines and Malchut<\/em> who receives them. Shin<\/em> has three branches, corresponding to three shifts. Shin<\/em> with four branches corresponds to four watches.<\/p>\n\n\n\n

641) The ninth correction is the cup of blessing, a fourth of a log [the volume of six medium size eggs]. Its measure corresponds to the letter Hey<\/em>, the fourth letter of the name, HaVaYaH<\/em>.<\/p>\n\n\n\n

The tenth correction is that in the tenth, the one who blesses says, \u201cLet us bless our God.\u201d The lower Shechina<\/em>, Malchut<\/em>, is the fourth and tenth: fourth in HaVaYaH<\/em> and tenth in the ten Sefirot<\/em> and in the ten letters, Yod<\/em>–Vav<\/em>–Dalet<\/em> Hey<\/em>–Aleph<\/em> Vav<\/em>–Aleph<\/em>–Vav<\/em> Hey<\/em>–Aleph<\/em>. For this reason, it requires ten to mention the name \u201cour God.\u201d<\/p>\n\n\n\n

One should really keep oneself from throwing these things where he should not, as one who throws bread. It is even more so with one who throws the bread of Torah outside his table, which is the Shechina<\/em>, of whom it is written, \u201cThis is the table that is before the Lord.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

620) Breads of Gratitude are forty Hallas, ten biscuits, ten thickened pastries, ten of leavened flour, ten of unleavened flour. Thus, […]<\/p>\n","protected":false},"featured_media":0,"parent":14056,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center 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