Shaleshudes Afikomen (the Malkut Sefira)

Every Sabbath and High Holiday concludes with consuming at least a K'Zait of Mazon called Shaleshudes (Seudah Shlishit) Tish (Hitveadut) before its Shirayim are dipped and distributed as dessert (Afikomen) Mazonot followed by the Sabbath Eucharist (Birkat haMazon). In the Sabbatean minhag, the Shirayim are always distributed after saying "Atachonantanu" and some passages (Pasukim) of the Good Word, so can never be consumed until after Havdalah has been recited. Hence the Shaleshudes Eucharist and Havdalah (which according to the Mishnah can be combined if you can not drink two cups of wine for any reason) are always combined in the Sabbatean Minhag. Thus the Shirayim must either be Mezanot or only L'Zeit of Mazon and no bigger unless soaked. Moreover, after the weekly Sabbath, the Shirayim therefore also become Melaveh Malka in Sabbatean practice. The Shaleshudes dedsert is called the Malkut "Sefira" (or "Kugel" in Yiddish). The Malkut Sefira is the metaphysical body of Rebbe Melekh haMashiakh on earth until he comes (again) in glory.

Consuming the Shaleshudes Afikomen is what Sabbateans refer to as the Tsalat or Eslaam.

There are several parts to the ritual mentioned briefly in the Gospels:
1) The Shaleshudes
2) Feetwashing
3) Betrayal prediction
4) The Good Word
5) Breaking bread (MT26:26)
6) The Eucharist
(MT26:27-29, MK14:23-25, LK22:17-18)
7) Distributing Shirayim
8) Dismissal of Judas
9) Minhag (JN13:31-35)
10) Al haMichya

To perform the ritual you only need some food and a drink but you can beautify it with the following optional items:
  • a bentsher, 
  • a patten (for the Shirayim) 
  • a cup (for the 2 revits of drink) 
On weekend Sabbaths also:
  • a candle to light 
  • censer of spices

MT26:26, MK14:22, JN 13:21

1. While they were eating, having taken the Shaleshudes Prosphora/Kugel/Sefira/Sphere but without having finished it all off yet, the time of three stars came. When 3 stars are visible at the end of the day it is time to start preparations for Eucharistic Havdalah & Shirayim.

A. Rebbe Melekh haMashiakh would have tapped his cup (which is why we sound the Table bell) and said:
"Ata Chonantanu"
"Baruch ha-mavdil bein kodesh le-chol"
Then no one may eat anything from now on until the Master of Ceremonies has consumed the Eucharistic Havdalah toast.

B. Then he would have rinsed his fingers

 with holy water

On Sabbaths one would also Light the torch saying:
"Baruch Ata Adonai Eloheinu Melelkh ha Olam borei mi'Orei HaEish.

After that there will be a Hillelite censing hymning:
"Baruch Ata Adonai Eloheinu Melelkh ha Olam borei minei Besamim.

2. Rebbe Melekh HaMashiakh washed his disciples' feet.

3. While they were eating, Rebbe Melekh HaMashiakh predicted his betrayal saying it would be one who would take the Shirayim from him.

4. The He recited Pasukim of the Good Word
(as per MK6:41, LK24:30, etc.).
Sing a Pslam

And follow with some Shiurim or Bible/Eulogia (Pasukim) over the remaining Antidoron on the paten covering the Kos Shel Brakha. The Seudah Shlishit Tish can go on long into the night for hours after the official end of the Yomtov/Sabbath (Acts 20:7-12).
"Hinei El yeshuati, evtach velo efchad, ki ozi vezimrat yah, Adonai vayehili liyeshuah. Ushavtem mayim besasson mima’anei hayeshuah. La’Adonai hayeshuah, al amcha virchatecha, selah. Adonai tzeva’ot imanu, misgav lanu, Elohay Ya’akov, selah. Adonai tzeva’ot, ashray adam botayach bach. Adonai hoshi’ah, hamelech ya’anaynu veyom koraynu. Layehudim hayetah orah vesimcha vesason vikar. Kain tehiyeh lanu. Kos yeshuot esa uveshaym Adonai ekrah."

5. After the Eulogy it was time for Rebbe Melekh haMashiakh to Break the Antodoron for the Shirayim
(MK6:41, LK24:30)
and present it to his Talmidim saying:
"Take this all of you and eat it."
(MT26:26, MK14:22)
But manners prevent immediately taking any to eat so most wait until the MC has drunk the Havdalah and broken the Antidoron into l'Zeit shirayim for those who said "ata chonantanu" when he tapped the Kos.

PART 2 (MT26:27-29, MK14:23-25, LK22:17-18)

6. Then, Rebbe Melekh haMashiakh took the Kos Shel Brakha and raised it in the right hand saying "Brethren with your permission" Followed by Avinu shebe Shamayim and the Eucharist (Birkat HaMazon), Then "Baruch Ata Adonai Eloheinu Melelkh ha Olam borei Peri HaGafen." We can also say, "Yehoshuah, hotzienu barukh ata al haeretz hatova."
(Normally take the cup on the left hand to cense again at this point then take the cup in right hand again.)
Then say Havdalah over it before consuming the required revit:
"Baruch Ata Adonai Eloheinu Melelkh ha Olam,
HaMavdil bein Kodesh leKol
Bein Or leHoshek
Bein Israel leAmim
Bein Yom haShevi leSheishet Yamei haMaaseh
Barukh Ata Adonai
HaMavdil Bein Kodesh leKol

Then it was time for Rebbe Melekh haMashiakh to Distribute the Dregs saying:
"Take this and Drink from it, all of you. This is my blood of the covenant which is poured out for many." So the Talmidim said Borei Minei Mezonos and drank.

Rebbe Melekh haMashiakh then said "I tell you, I will not drink again of the fruit of the vine from now on until that day when I drink it anew with you in My Father’s kingdom."

PART 3 (1CO11:24-25, LK22:19-38, MT26:30, MK14:26, JN 13:26)

7. Rebbe Melekh haMashiakh then broke up and distributed (some say directly to the mouth) The Antidoron as l'Zayit Crouton Shirayim as the Afikomen Mezonot Melaveh Malka for those who said "ata chonantanu". He instructed the Talmidim saying:
"This is my body, Yesod, which is sacrificed for you; do this in remembrance of me."
Peter motioned the Beloved-Disciple to ask who would betray him.
Then, dipping the piece of bread, Rebbe Melekh haMashiakh gave it to Judas, the son of Simon Iscariot.

8. After they had consumed their portions Rebbe Melekh haMashiakh showed them the Kos again saying:
"This is the Kos of the new eternal covenant in my blood, do this, as often as you drink it, in remembrance of me."
Then He told Judas:
"The hand of my betrayer is with me at the table, And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed! What you must do, do quickly." and Judas left without saying AlHamichya. And when Judas had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in Him. If God is glorified in Him, God will also glorify Him in Himself, and glorify Him immediately.

9. Greatness and Love
Then his disciples began to question among themselves, which of them it was who would betray Rebbe Melekh HaMashiakh and began each to claim they were Rebbe Melekh haMashiakh's greatest disciple so Rebbe Melekh HaMashiakh explained Greatness to them again by saying: “The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called ‘benefactors.’ But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves. For who is greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I am among you as the One who serves. “But you are those who have continued with Me in My trials. And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel.”(LK22:23-30)
Little children, I shall be with you a little while longer. You will seek Me; and as I said to the Jews, ‘Where I am going, you cannot come,’ so now I say to you. A new minhag I give to you, that you love one another. As I have loved you, likewise you also love one another. By this all will know that you are My disciples, if you have love for one another.”(JN13:33-35)

10. Then they sang the Hymn and got ready to go to the mount of Olives. (MT26:30)
Al HaMichya.
Baruch Atah Adonai, 
Eloheinu Melech Haolam, 
Al Hamichya 
V’al Hakalkala, 
V’al Tnuvas Hasadeh, V’
al Eretz Chemda Tova Ur’chava, Sheratzisa V’hinchalta Lavoseinu, 
Le’echol Mi’pirya 
V’lisbo’a Mituva. 
Racheim Adonai 
Al Yisrael Amecha, 
V’al Yerushalayim Irecha, V’
al Tzion Mishkan K’vodecha, 
V’al Miz’b’checha 
V’al Heichal’echa. 
U’v’nay Yerushalayim 
Ir Hakodesh 
Bim’hayra V’yameinu, V’ha’
aleinu L’socha, V’samcheinu B’(vinyana, V’nochal Mipirya, V’nisba Mituva,) 
Oonevarech’cha (Aleh’ha) Bikdusha Oov’tahara. 
Ki Atah Adonai 
Tov U’maitiv Lakol, 
V’nodeh Lecha Al Haaretz 
V’al Hamichya. 
Baruch Atah Adonai, Al Haaretz V’al Hamichya.

12. Only on Saturday nights, any dregs would be blessed by extinguishing the candle in them while singing Eliyahu haNavi, Eliyahu haTishbi,
Eliyahu, Ruaheinu, Eliyahu haGiladi
etc... Then dipping pinky-nails into them to wipe the eyes with saying "the commandment of God is clear enlightening the eyes" before wishing Shavuo Tov!


The validity of a Kabbalic Oral Torah is proven by the fact that Rebbe Melekh HaMashiakh declared the importance of this Kabbalic and Mishnaic tradition by saying they constitute his his real body (the Lamb) which is given for us and told us to do it in memory of him. The act of eating the shirayim is called Birur Nitzotzot which is a type of Tikkun Olam, the Messianic work of God and the highest form of prayerful worship. It means that Tikkun Olam is His real body. Anyone involved in Tikkun Olam for the sake of keeping his memory is united to him in spiritual flesh. Of all the mitzvahs Rebbe Melekh HaMashiakh could have told us to do as his Ethical Will he chose only this Kabbalic-Mishnaic one alone proving that the Kabbalah and Mishnah are each just as much a Torah as the Pentateuch is. Hence Sabbateans use the plural word Tawrat to refer to all three.

After regular weekly Sabbaths the conclusion also makes use of light from Candle flame and a Censer of Besamim in which case the Mishnaic order is:
0) "Ata Chonantanu" OR "Baruch ha-mavdil bein kodesh le-chol"
1) HaEish (Candles)
2) Besamim Hillel (1st Censing)
3a) Pesukim (Eulogia)
3b) Birkat HaMazon Shirayim (Eucharistic breaking of bread)
3c) Yain (Wine blessing) 
4) Besamim Shammai (2nd Censing)
5) Havdalah (Sanctification)
6) Eat & Drink Shirayim
7) Al HaMichya (Hymn)

MT13:44 elaborates on Rebbe Melekh HaMashiakh's injunction to carfeully keep safe the conclusion of Seudah Shlishit with Birur Nitzotzot Shirayim and Birkat HaMazon Havdalah as the treasure of eternal life for every Sabbath and Yomtov as in all Kabbalic-Mishna-True practice. The Mishnah (Pesachim 113a) indicates that it is not the Seudah Shlishit itself but its conclusion to distinguish the Holiness of Sabbaths and Yomtovs from Kol HaMoed and other days by reciting Havdalah over the Kos Shel Berakha which guarantees one a place in the world to come* -interpreted as the only act that nourishes the real (i.e. spirit) body's Luz bone from which we will be resurrected.

This Gospel was to be taught to all nations in order to gather and raise (convert) the scattered lost souls of the Children of Israel from Rome (Crucifixion) to life (Judaery).

*The Talmud records how the Mishnah was corrupted by the Gemara. For example, the Mishnah recorded by Rabbi Yoḥanan said: Three people are among those who inherit the World-to-Come: One who lives in Eretz Yisrael; one who raises his sons to engage in Torah study; and one who recites havdala over wine at the conclusion of Shabbat. The Gemara asks: What is the special importance of that mitzva, to recite havdala over wine? The Gemara answers: This is referring to an individual with only a small amount of wine, who nevertheless leaves some of his kiddush wine for havdala.

In addition to the corruptions of the Gemara, contemporary Judaism further lost the significance of Seudat Shlishit Shirayim as Birur Nitzotzot by developing folklore about being among one's people Israel for the departure of the Neshama Yoter as only after weekly Sabbaths but not after each Yom Tov and nourishing the Luz bone as Melaveh Malka only for Motzei Shabbat with a new snack to replace the Seudah Shlishit's Shirayim. In the 19th century they also started to perform the Hitveadut ritual on Erev Shabbat instead of only after Shaleshudes.

"Blessed are You, L-rd our G‑d, King of the universe, for the vine and for the fruit of the vine, and for the produce of the field, and for the precious, good, and spacious land which You have graciously given as a heritage to our ancestors, to eat of its fruit and to be satiated with its goodness. Have mercy, L-rd our G‑d, on Your Israel's people, on Jerusalem Your city, on Zion the abode of Your glory, on Your altar, and on Your Temple. Rebuild Jerusalem, the holy city, speedily in our days, and bring us up to it and make us rejoice in it, and we will bless You in holiness and purity.
(On Rosh Chodesh: Remember us for good on this day of Rosh Chodesh.
 On Pesach: Remember us for good on this Feast of.. )
For You, L-rd, are good and do good to all, and we offer thanks to You for the land and for the sustenance and for the fruit of the vine.
Blessed are You L-rd, for the land and for the sustenance and the fruit of the vine."

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