Bread from Heaven

One of the commandments associated with the manna was that none of it could be left over for the next day; all of it had to be consumed on the day that it was given [except for Friday, when a double portion descended - for Friday and for Shabbat]. The following section examines the mystical reason for the prohibition against leaving any manna over for the next day.

The selection first resolves the difference of opinion as to whether Shabbat elevates and sanctifies the days of the week that precede it (as the Sages of the Talmud maintain in Berachot 17a), or whether it blesses the days of the week that follow it (as the Sages of the Zohar explain).

Moses told them, "No one should leave any over until morning." (Ex. 16:19)

[Regarding this] Rabbi Yehuda said: Each and every day the world is blessed from that Supernal Day.

This "Supernal Day" refers to bina, which is called "eim habanim" -"the mother of children". In other words, the relationship between bina and the six sefirot of Zeir Anpin is comparable to that of a mother to her children. She nourishes them and makes sure that they have everything they need. Analogously, bina, which is the Shabbat of the Higher Worlds, nourishes Zeir Anpin.

For all the Days [above - the sefirot of Zeir Anpin which are called "days" because they illuminate the world below with spiritual light] are blessed by the Seventh Day [bina], and each Day [each of the sefirot of Zeir Anpin] gives to the day corresponding to it [below, in our world] of that blessing that it received [from the Seventh Day - bina].

Accordingly, in the spiritual dimension, Shabbat [bina] gives blessing to the "days" [Zeir Anpin] that follow it. However, on the physical plane, all the days of the week [corresponding to Zeir Anpin] prepare for Shabbat [which in our world is malchut] which elevates and sanctifies them. So, in reality, there is no disagreement between the Talmudic Sages and the Sages of the Zohar.

It was in this regard that Moses told them, "No one should leave any over until morning." Why not? Because one Day does not give or lend to the other. Instead, each one [of the six sefirot of Zeir Anpin] controls its day exclusively, for one day [i.e. attribute] does not control a different one.

Accordingly, each of the five Days dominates its day, so that the day contains what it receives [from above]. But the sixth day contains more [than just its own quality], as Rabbi Elazar pointed out, on the verse "The sixth day" ["yom hashishi", using the definite article, "the", Gen. 1:31] which is not said of any of the other days [of Creation].

The other days are referred to as "one day"; "a second day"; "a third day" and so on. Now what is the significance of the definite article here - "the sixth day"?

[The Rabbis] explained it as follows: The sixth [day], for on that day the Queen prepares the King's table [i.e. Malchut prepares for communion with Zeir Anpin]. Therefore two portions [of manna] were found on that day - one for the [sixth] day, and one to prepare for the celebration of the King with the Queen.

On that night [Friday night, Shabbat eve] the Queen rejoices in the King, and in their intimacy.

The term "zivug", translated here as "intimacy, can refer to finding and marrying one's mate. In Kabbala, this signifies the intimate relationship between the sefirot, whereby they become united. It also refers to the nullification of the soul in communion with G‑d

Then the all six Days are blessed, each one individually [each of the days is elevated by the Shabbat]. Accordingly, a person should set his table on Shabbat night [referring to cohabitation] so that blessings from above can rest upon it, since blessings do not rest upon an empty table (Berachot 40a). For this reason, scholars who know this secret are intimate [only] from Shabbat eve to Shabbat eve (Ketubot 62a). [And therefore the verse states,] "See, G‑d has given you the Shabbat." (Ex. 16:29)

What then is the Shabbat? [Is it bina or malchut?] The day in which all the other days get their rest, and she is the consummation of all the six [work days - malchut], and also the day from which they are all blessed [bina].

[Zohar II, p. 63b; translation and commentary by Moshe Miller based on an interpretation of Damesek Eliezer]