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A Table Representing the altar

When is a table considered as an altar?Reciting a Posuk representing your name at end of Shemona Esrei - source?Ramban and the generationsTorah out of order and the resurrectionSoul residing in one's mindJews and makkas choshechAmount of words to speak during one's lifetimethe Medrash on human speechChassidic Statement Supporting MisnagdimSource for kedushah of the kotel?When is a table considered as an altar?

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2

I’ve heard of the concept that שולחנו של אדם דומה למזבח, a person’s table resembles the altar.

Does anyone know where this wording can be found?

sources-mekorot words mizbeach-altar

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edited 5 hours ago

DonielF

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2

I’ve heard of the concept that שולחנו של אדם דומה למזבח, a person’s table resembles the altar.

Does anyone know where this wording can be found?

sources-mekorot words mizbeach-altar

share|improve this question

edited 5 hours ago

DonielF

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asked 8 hours ago

Chiddushei TorahChiddushei Torah

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add a comment | 

I’ve heard of the concept that שולחנו של אדם דומה למזבח, a person’s table resembles the altar.

Does anyone know where this wording can be found?

sources-mekorot words mizbeach-altar

share|improve this question

edited 5 hours ago

DonielF

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asked 8 hours ago

Chiddushei TorahChiddushei Torah

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share|improve this question

edited 5 hours ago

DonielF

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asked 8 hours ago

Chiddushei TorahChiddushei Torah

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share|improve this question

edited 5 hours ago

DonielF

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asked 8 hours ago

Chiddushei TorahChiddushei Torah

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edited 5 hours ago

DonielF

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edited 5 hours ago

DonielF

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asked 8 hours ago

Chiddushei TorahChiddushei Torah

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asked 8 hours ago

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2 Answers
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3

While this exact phraseology does not appear in Chagigah 27a, that seems to be the Gemara on which this is based:

רבי יוחנן וריש לקיש דאמרי תרוייהו בזמן שבית המקדש קיים מזבח מכפר על אדם עכשיו שלחנו של אדם מכפר עליו

R’ Yochanan and Reish Lakish both said: When the Beis HaMikdash stood, the Altar atoned for a person. Now, a person’s table atones for him.

Indeed, the Beis Yosef (OC 180) explicitly connects this Gemara to the custom to cover the knife when bentching:

כתב הרוקח בסימן של"ב מכסין סכין בשעת בה"מ על שם לא תניף עליהם ברזל במכילתא אינו דין שיניף המקצר על המאריך ושלחן כמזבח בשילהי חגיגה כז. עכ"ל וכ"כ הרד"א וכ"כ בשבלי הלקט

The Rokeach wrote in §332, “We cover the knife during bentching, based on ‘Do not wield an iron tool on them’ [Devarim 27:5, regarding the stones of the Altar]. In the Mechilta: ‘It’s not right to wield that which shortens [one’s life] on that which lengthens [it], and the table is like the Altar, at the end of Chagigah, 27a.” Likewise the Rada and Shivlei HaLeket wrote.

share|improve this answer

answered 8 hours ago

DonielFDonielF

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• 
  
  
  

  
  

  
  
  
  
  
  

  
  
  See also Zohar 1:191b
  
  – Dr. Shmuel
  1 hour ago
  

  
  
  
  

add a comment | 

3

Shulchan Aruch, Orach Chaim, 167:5 which says:

ומ"מ מצוה להביא על כל שלחן מלח קודם שיבצוע כי השלחן דומה למזבח והאכיל' לקרבן ונא' על כל קרבנך תקריב מלח (ב"י בשם שבולי הלקט) והוא מגין מן הפורענות (תו' והגהת אשיר"י פ' כיצד מברכין וע"ל ס"ס ק"ע):

And never the less, it's a mitzvah to bring salt on every table prior to breaking (the bread) because the table is similar to the altar, etc.

share|improve this answer

edited 8 hours ago

answered 8 hours ago

Yaacov DeaneYaacov Deane

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• 
  
  
  

  
  2
  

  
  
  
  
  
  

  
  
  Technically that’s the Rema. He also brings it down in OC 494:3 as well.
  
  – DonielF
  8 hours ago
  

  
  
  
  


• 
  
  
  

  
  

  
  
  
  
  
  

  
  
  Please see link dafyomi.co.il/chagigah/points/cg-ps-027.htm
  
  – Daniel Ross
  8 hours ago
  

  
  
  
  

add a comment | 

3

While this exact phraseology does not appear in Chagigah 27a, that seems to be the Gemara on which this is based:

רבי יוחנן וריש לקיש דאמרי תרוייהו בזמן שבית המקדש קיים מזבח מכפר על אדם עכשיו שלחנו של אדם מכפר עליו

R’ Yochanan and Reish Lakish both said: When the Beis HaMikdash stood, the Altar atoned for a person. Now, a person’s table atones for him.

Indeed, the Beis Yosef (OC 180) explicitly connects this Gemara to the custom to cover the knife when bentching:

כתב הרוקח בסימן של"ב מכסין סכין בשעת בה"מ על שם לא תניף עליהם ברזל במכילתא אינו דין שיניף המקצר על המאריך ושלחן כמזבח בשילהי חגיגה כז. עכ"ל וכ"כ הרד"א וכ"כ בשבלי הלקט

The Rokeach wrote in §332, “We cover the knife during bentching, based on ‘Do not wield an iron tool on them’ [Devarim 27:5, regarding the stones of the Altar]. In the Mechilta: ‘It’s not right to wield that which shortens [one’s life] on that which lengthens [it], and the table is like the Altar, at the end of Chagigah, 27a.” Likewise the Rada and Shivlei HaLeket wrote.

share|improve this answer

answered 8 hours ago

DonielFDonielF

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• 
  
  
  

  
  

  
  
  
  
  
  

  
  
  See also Zohar 1:191b
  
  – Dr. Shmuel
  1 hour ago
  

  
  
  
  

add a comment | 

3

While this exact phraseology does not appear in Chagigah 27a, that seems to be the Gemara on which this is based:

רבי יוחנן וריש לקיש דאמרי תרוייהו בזמן שבית המקדש קיים מזבח מכפר על אדם עכשיו שלחנו של אדם מכפר עליו

R’ Yochanan and Reish Lakish both said: When the Beis HaMikdash stood, the Altar atoned for a person. Now, a person’s table atones for him.

Indeed, the Beis Yosef (OC 180) explicitly connects this Gemara to the custom to cover the knife when bentching:

כתב הרוקח בסימן של"ב מכסין סכין בשעת בה"מ על שם לא תניף עליהם ברזל במכילתא אינו דין שיניף המקצר על המאריך ושלחן כמזבח בשילהי חגיגה כז. עכ"ל וכ"כ הרד"א וכ"כ בשבלי הלקט

The Rokeach wrote in §332, “We cover the knife during bentching, based on ‘Do not wield an iron tool on them’ [Devarim 27:5, regarding the stones of the Altar]. In the Mechilta: ‘It’s not right to wield that which shortens [one’s life] on that which lengthens [it], and the table is like the Altar, at the end of Chagigah, 27a.” Likewise the Rada and Shivlei HaLeket wrote.

share|improve this answer

answered 8 hours ago

DonielFDonielF

19.5k22 gold badges3030 silver badges9797 bronze badges

• 
  
  
  

  
  

  
  
  
  
  
  

  
  
  See also Zohar 1:191b
  
  – Dr. Shmuel
  1 hour ago
  

  
  
  
  

add a comment | 

While this exact phraseology does not appear in Chagigah 27a, that seems to be the Gemara on which this is based:

רבי יוחנן וריש לקיש דאמרי תרוייהו בזמן שבית המקדש קיים מזבח מכפר על אדם עכשיו שלחנו של אדם מכפר עליו

R’ Yochanan and Reish Lakish both said: When the Beis HaMikdash stood, the Altar atoned for a person. Now, a person’s table atones for him.

Indeed, the Beis Yosef (OC 180) explicitly connects this Gemara to the custom to cover the knife when bentching:

כתב הרוקח בסימן של"ב מכסין סכין בשעת בה"מ על שם לא תניף עליהם ברזל במכילתא אינו דין שיניף המקצר על המאריך ושלחן כמזבח בשילהי חגיגה כז. עכ"ל וכ"כ הרד"א וכ"כ בשבלי הלקט

The Rokeach wrote in §332, “We cover the knife during bentching, based on ‘Do not wield an iron tool on them’ [Devarim 27:5, regarding the stones of the Altar]. In the Mechilta: ‘It’s not right to wield that which shortens [one’s life] on that which lengthens [it], and the table is like the Altar, at the end of Chagigah, 27a.” Likewise the Rada and Shivlei HaLeket wrote.

share|improve this answer

answered 8 hours ago

DonielFDonielF

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share|improve this answer

answered 8 hours ago

DonielFDonielF

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answered 8 hours ago

DonielFDonielF

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answered 8 hours ago

DonielFDonielF

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3

Shulchan Aruch, Orach Chaim, 167:5 which says:

ומ"מ מצוה להביא על כל שלחן מלח קודם שיבצוע כי השלחן דומה למזבח והאכיל' לקרבן ונא' על כל קרבנך תקריב מלח (ב"י בשם שבולי הלקט) והוא מגין מן הפורענות (תו' והגהת אשיר"י פ' כיצד מברכין וע"ל ס"ס ק"ע):

And never the less, it's a mitzvah to bring salt on every table prior to breaking (the bread) because the table is similar to the altar, etc.

share|improve this answer

edited 8 hours ago

answered 8 hours ago

Yaacov DeaneYaacov Deane

8,58999 silver badges3737 bronze badges

• 
  
  
  

  
  2
  

  
  
  
  
  
  

  
  
  Technically that’s the Rema. He also brings it down in OC 494:3 as well.
  
  – DonielF
  8 hours ago
  

  
  
  
  


• 
  
  
  

  
  

  
  
  
  
  
  

  
  
  Please see link dafyomi.co.il/chagigah/points/cg-ps-027.htm
  
  – Daniel Ross
  8 hours ago
  

  
  
  
  

add a comment | 

3

Shulchan Aruch, Orach Chaim, 167:5 which says:

ומ"מ מצוה להביא על כל שלחן מלח קודם שיבצוע כי השלחן דומה למזבח והאכיל' לקרבן ונא' על כל קרבנך תקריב מלח (ב"י בשם שבולי הלקט) והוא מגין מן הפורענות (תו' והגהת אשיר"י פ' כיצד מברכין וע"ל ס"ס ק"ע):

And never the less, it's a mitzvah to bring salt on every table prior to breaking (the bread) because the table is similar to the altar, etc.

share|improve this answer

edited 8 hours ago

answered 8 hours ago

Yaacov DeaneYaacov Deane

8,58999 silver badges3737 bronze badges

• 
  
  
  

  
  2
  

  
  
  
  
  
  

  
  
  Technically that’s the Rema. He also brings it down in OC 494:3 as well.
  
  – DonielF
  8 hours ago
  

  
  
  
  


• 
  
  
  

  
  

  
  
  
  
  
  

  
  
  Please see link dafyomi.co.il/chagigah/points/cg-ps-027.htm
  
  – Daniel Ross
  8 hours ago
  

  
  
  
  

add a comment | 

Shulchan Aruch, Orach Chaim, 167:5 which says:

ומ"מ מצוה להביא על כל שלחן מלח קודם שיבצוע כי השלחן דומה למזבח והאכיל' לקרבן ונא' על כל קרבנך תקריב מלח (ב"י בשם שבולי הלקט) והוא מגין מן הפורענות (תו' והגהת אשיר"י פ' כיצד מברכין וע"ל ס"ס ק"ע):

And never the less, it's a mitzvah to bring salt on every table prior to breaking (the bread) because the table is similar to the altar, etc.

share|improve this answer

edited 8 hours ago

answered 8 hours ago

Yaacov DeaneYaacov Deane

8,58999 silver badges3737 bronze badges

share|improve this answer

edited 8 hours ago

answered 8 hours ago

Yaacov DeaneYaacov Deane

8,58999 silver badges3737 bronze badges

answered 8 hours ago

Yaacov DeaneYaacov Deane

8,58999 silver badges3737 bronze badges

answered 8 hours ago

Yaacov DeaneYaacov Deane

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