Menachot — Daf 96a

מסוכן הוא ור' יהודה ור' שמעון בגמרא פליגי

דיקא נמי דקתני ר' שמעון אומר לעולם הוי רגיל לומר שתי הלחם ולחם הפנים כשרות בעזרה וכשרות אבית פאגי שמע מינה:

מתני׳ חביתי כהן גדול לישתן ועריכתן ואפייתן בפנים ודוחות את השבת טחינתן והרקדתן אינו דוחה את השבת כלל אמר רבי עקיבא כל מלאכה שאפשר לעשותה מערב שבת אינה דוחה את השבת ושאי אפשר לה לעשותה מערב שבת דוחה את השבת

כל המנחות יש בהן מעשה כלי בפנים ואין בהן מעשה כלי בחוץ

שתי הלחם ארכן שבעה טפחים ורחבן ארבע טפחים וקרנותיה ארבע אצבעות לחם הפנים ארכן עשרה טפחים ורחבן חמישה טפחים וקרנותיו שבע אצבעות

ר' יהודה אומר שלא תטעה זד"ד יה"ז בן זומא אומר (שמות כה, יב) ונתתה על השלחן לחם פנים לפני תמיד לחם פנים שיהו לו פנים

השולחן ארכו עשרה ורחבו חמשה לחם הפנים ארכו עשרה ורחבו חמשה

נותן ארכו כנגד רחבו של שולחן וכופל טפחיים ומחצה מכאן וטפחיים ומחצה מכאן נמצא ארכו ממלא רחבו של שולחן דברי רבי יהודה

ר' מאיר אומר השלחן ארכו י"ב ורחבו ו' לחם הפנים ארכו י' ורחבו ה'

נותן ארכו כנגד רחבו של שולחן כופל טפחיים מכאן וטפחיים מכאן וטפחיים ריוח באמצע כדי שתהא הרוח מנשבת בהם

אבא שאול אומר שם היו נותנין שני בזיכי לבונה של לחם הפנים אמרו לו והרי כבר נאמר (ויקרא כד, ז) ונתת על המערכת לבונה זכה אמר להם הרי כבר נאמר (במדבר ב, כ) ועליו מטה מנשה

וארבעה סניפין של זהב היו שם מפוצלין מראשיהן שהיו סומכין בהם שנים לסדר זה ושנים לסדר זה ועשרים ושמונה קנים כחצי קנה חלול ארבעה עשר לסדר זה וארבעה עשר לסדר זה

לא סידור קנים ולא נטילתם דוחה את השבת אלא נכנס מערב שבת ושומטו ונותנו לארכו של שלחן

כל הכלים שהיו במקדש ארכן לארכו של בית:

גמ׳ כל המנחות יש בהן מעשה כלי מבפנים: שאלו את רבי זו מנין אמר להם הרי הוא אומר (יחזקאל מו, כ) ויאמר אלי זה המקום אשר יבשלו שם הכהנים (את החטאת ואת האשם) אשר יאפו את המנחה לבלתי הוציא אל החצר החיצונה

מנחה דומיא דאשם וחטאת מה אשם וחטאת טעונין כלי אף מנחה נמי טעונה כלי:

השולחן ארכו עשרה:

אמר ר' יוחנן לדברי האומר טפחיים ומחצה כופל נמצא שלחן מקדש חמשה עשר טפחים למעלה לדברי האומר טפחיים כופל נמצא שלחן מקדש שנים עשר טפחים למעלה

והאיכא קנים קנים שקועי משקע להו

מאי טעמא משום איעפושי לחם סוף סוף קא מיעפש לחם דמגבה ליה פורתא

והאיכא ההוא פורתא כיון דלא הוי טפח לא חשיב ליה

והאיכא בזיכין בגוויה דלחם הוו יתבי ולבהדי לחם הוו קיימי והאיכא קרנות קרנות לגוויה דלחם כייף להו ולחם עלייהו נח ליה

for he is in danger of his life.1 R. Judah and R. Simeon, however, differ as to the tradition.2 And there is in fact evidence for this, for it reads: R. SIMEON SAYS, ACCUSTOM THYSELF TO SAY, THE TWO LOAVES AND THE SHEWBREAD WERE VALID WHETHER MADE IN THE TEMPLE COURT OR IN BETH PAGE. This proves it.3 MISHNAH. THE KNEADING, THE SHAPING, AND THE BAKING OF THE HIGH PRIEST'S GRIDDLE-CAKES4 WERE PERFORMED WITHIN5 [THE TEMPLE COURT], AND THEY OVERRODE THE SABBATH; THE GRINDING [OF THE CORN FOR IT] AND THE SIFTING DID NOT OVERRIDE THE SABBATH. R. AKIBA LAID DOWN THIS GENERAL RULE: ANY WORK THAT CAN BE DONE ON THE EVE OF THE SABBATH DOES NOT OVERRIDE THE SABBATH, BUT THAT WHICH CANNOT BE DONE ON THE EVE OF THE SABBATH OVERRIDES THE SABBATH.6 ALL MEAL-OFFERINGS REQUIRE A VESSEL [OF MINISTRY FOR THOSE WORKS THAT ARE PERFORMED] WITHIN,7 BUT DO NOT REQUIRE A VESSEL [OF MINISTRY FOR THOSE WORKS THAT ARE PERFORMED] OUTSIDE. THE TWO LOAVES WERE SEVEN HANDBREADTHS LONG AND FOUR WIDE AND THEIR HORNS8 WERE FOUR FINGERBREADTHS. THE [CAKES OF THE] SHEWBREAD WERE TEN HANDBREADTHS LONG AND FIVE WIDE AND THEIR HORNS8 WERE SEVEN FINGERBREADTHS. R. JUDAH SAYS, LEST YOU ERR [REMEMBER BUT THE WORDS] ZADAD YAHAZ.9 BEN ZOMA SAYS, AND THOU SHALT SET UPON THE TABLE SHEW BREAD BEFORE ME CONTINUALLY:10 ‘SHEWBREAD’ SIGNIFIES THAT IT SHALL HAVE ALL ITS SURFACES VISIBLE.11 THE TABLE WAS TEN HANDBREADTHS LONG AND FIVE WIDE;12 THE CAKES OF THE SHEWBREAD WERE TEN HANDBREADTHS LONG AND FIVE WIDE. EACH CAKE WAS PLACED LENGTHWISE ACROSS THE BREADTH OF THE TABLE, AND TWO AND A HALF HANDBREADTHS WERE TURNED UP13 AT EITHER SIDE SO THAT ITS LENGTH FILLED THE ENTIRE BREADTH OF THE TABLE. THIS IS THE VIEW OF R. JUDAH. R. MEIR SAYS, THE TABLE WAS TWELVE HANDBREADTHS LONG AND SIX WIDE;14 THE CAKES OF THE SHEWBREAD WERE TEN HANDBREADTHS LONG AND FIVE WIDE. EACH CAKE WAS PLACED LENGTHWISE ACROSS THE BREADTH OF THE TABLE, AND TWO HANDBREADTHS WERE TURNED UP AT EITHER SIDE; AND THERE WAS A SPACE OF TWO HANDBREADTHS BETWEEN [THE TWO SETS] SO THAT THE WIND COULD BLOW BETWEEN THEM.15 ABBA SAUL SAYS, THERE THEY USED TO PUT THE TWO DISHES OF FRANKINCENSE PERTAINING TO THE SHEWBREAD. THEY SAID TO HIM, IS IT NOT WRITTEN, AND THOU SHALT PUT PURE FRANKINCENSE UPON [‘AL] EACH ROW?16 HE REPLIED, BUT IS IT NOT WRITTEN, AND NEXT UNTO [‘AL] HIM SHALL BE THE TRIBE OF MANASSEH?17 THERE WERE THERE FOUR GOLDEN PROPS,18 BRANCHED AT THE TOP, WHICH SUPPORTED THE CAKES, TWO FOR THE ONE ROW AND TWO FOR THE OTHER ROW. AND THERE WERE TWENTY-EIGHT RODS,18 EACH [SHAPED] LIKE THE HALF OF A HOLLOW REED, FOURTEEN FOR THE ONE ROW AND FOURTEEN FOR THE OTHER ROW. NEITHER THE PLACING OF THE RODS NOR THEIR REMOVAL OVERRODE THE SABBATH, BUT [A PRIEST] USED TO ENTER ON THE DAY BEFORE THE SABBATH, DRAW OUT THE RODS, AND PLACE THEM19 PARALLEL WITH THE LENGTH OF THE TABLE.20 EVERY ARTICLE THAT STOOD IN THE TEMPLE WAS PLACED WITH ITS LENGTH PARALLEL WITH THE LENGTH OF THE HOUSE.21 GEMARA. ALL MEAL-OFFERINGS REQUIRE A VESSEL [OF MINISTRY FOR THOSE WORKS THAT ARE PERFORMED] WITHIN. Rabbi was asked, How do you know it? And he replied, Behold it is written, And he said unto me, This is the place where the priests shall boil the guilt-offering and the sin-offering, where they shall bake the meal-offering; that they bring them not forth in the outer court.22 The meal-offering is placed alongside with the guilt-offering and the sin-offering; as the guilt-offering and the sin-offering require a vessel of ministry,23 so the meal-offering also requires a vessel of ministry. THE TABLE WAS TEN HANDBREADTHS LONG. R. Johanan said, According to him who says that two and a half handbreadths [of each cake] were turned up [at either side], it will be seen that the table could hallow [whatsoever was put upon it] to the height of fifteen handbreadths;24 and according to him who says that two handbreadths were turned up [at either side] it will be seen that the table could hallow to the height of twelve handbreadths. But there were the rods!25 — The rods were sunken in.26 But what was the purpose [of the rods]? To prevent the bread from becoming mouldy, was it not? But as now suggested the bread would still become mouldy!27 — It was raised a little.28 Then that little [should also be taken into account]!29 — Since in all it did not amount to a handbreadth it was of no significance. But there were the dishes [of frankincense]!29 — They were placed in the bread30 and rose to the same height as the bread. Then there were the corners!31 — The corners were bent inward and the bread rested upon them. superseded. the morning and the other half in the evening. V. Lev. VI, 12-15. flour became hallowed therein; hence it was necessary to knead it inside the Temple court. shaping and the baking cannot be done before the Sabbath, for since the flour has already been hallowed in the half tenth measure the offering would become invalid if kept overnight; accordingly they override the Sabbath. within (the Temple court), but every work that is not prepared in a vessel of ministry may be performed outside. they were lumps of dough, four fingerbreadths long (in the Shewbread, seven), put on the four upper corners of the cake after the manner of the horns of the altar. For further suggestions v. Cohn J. Menachot (Mischnayot) Berlin, 1925 a.l. dimensions of the Two Loaves and the Shewbread respectively. The mnemonical words are meaningless. i.e., the horns mentioned above; v. supra p. 586, n. 5. Torah as two cubits long and one wide. Cf. Ex. XXV, 23. the Shewbread kg denotes by the side of and not upon. the rods in their place, and in the evening after the Sabbath the rods were inserted between the cakes. spoken of in this verse. above the surface of the table. there must be added thereto five times the thickness of the rods. between one cake and that above it. above it, and the ends of the rod rested in the grooves of the upright props; accordingly the upper cake did not come into contact with the one below it, and the air could circulate freely between the cakes.