Were the lechem hapanim disqualified in the desert every time they moved and took apart the walls of the tabernacle? Does it depend on whether they were still on the table or had been removed? the lechem hapanim and the two loaves of Shavuot – are there stages of their preparation that needed to be done in the inner chambers of the temple (the azara)? Could they be baked on Shabbat?
This week’s learning is dedicated by Medinah Korn in loving memory of her mother, Rosalie Katchen, Shoshana Raizl bat Avraham Yehoshua ve-Baila Toibe, z”l, on her 25th yahrzeit. She left a profound legacy for her family and many devoted friends who continue to learn from her to this day. Yehi zichra baruch.
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This week’s learning is dedicated by Medinah Korn in loving memory of her mother, Rosalie Katchen, Shoshana Raizl bat Avraham Yehoshua ve-Baila Toibe, z”l, on her 25th yahrzeit. She left a profound legacy for her family and many devoted friends who continue to learn from her to this day. Yehi zichra baruch.
Menachot 95
מיתיבי כמין כוורת היה לה בתנור ודומה כמין טבלא מרובעת אימא ופיה דומה כמין טבלא מרובעת
The Gemara raises an objection to the opinion of Rabbi Yoḥanan from another baraita: There was a mold in the oven for the shewbread that was similar to a barrel made of reeds, as it was perforated to enable the bread to bake well, and in its shape it resembled a type of rectangular tablet [tavla]. This indicates that the shewbread was rectangular. The Gemara answers: Say that the opening, i.e., the upper section of the mold, resembled a type of rectangular tablet, and that the mold tapered down to a point.
תניא כמאן דאמר כמין ספינה רוקדת דתניא ארבעה סניפין של זהב היו שם מפוצלין מראשיהן כמין דקרנין היו שסומכין בהן את הלחם שהוא דומה כמין ספינה רוקדת
It is taught in a baraita in accordance with the one who said the shewbread was like a rocking boat, as it is taught in a baraita: There were four gold panels there, on the Table, which split up at their upper ends so that they were like forked reed branches. The panels were forked because the bread, which resembled a type of rocking boat, was supported by them.
איבעיא להו לחם הפנים נפסל במסעות או אינו נפסל במסעות רבי יוחנן ורבי יהושע בן לוי חד אמר נפסל וחד אמר אינו נפסל
§ A dilemma was raised before the Sages: During the era of the Tabernacle, was the shewbread disqualified during the journeys of the Jewish people in the wilderness, or was it not disqualified during the journeys? When the Jewish people would travel from one place to another in the wilderness, the Tabernacle would be dismantled and the Table would be carried with the loaves upon it. The dilemma is about whether or not the loaves were disqualified, since they left the boundaries of the Sanctuary. This matter is the subject of a dispute between Rabbi Yoḥanan and Rabbi Yehoshua ben Levi. One says the loaves were thereby disqualified, and one says they were not disqualified.
מאן דאמר נפסל דכתיב (במדבר ב, יז) כאשר יחנו כן יסעו מה בחנייתו נפסל ביוצא אף בנסיעתו נפסל ביוצא
The Gemara explains their respective reasons: The one who says the shewbread was disqualified derives his opinion from a verse, as it is written with regard to the journeys: “Then the Tent of Meeting shall journey with the camp of the Levites in the midst of the camps; as they encamp, so shall they journey, every man in his place, by their banners” (Numbers 2:17). The verse juxtaposes the encampments with the journeys, indicating that just as when the Tabernacle is encamped the shewbread is disqualified when it leaves the Tabernacle courtyard, so too, when the Tabernacle journeys the shewbread is disqualified when it leaves the courtyard.
מאן דאמר אינו נפסל דכתיב (במדבר ד, ז) ולחם התמיד עליו יהיה
The one who says the shewbread was not disqualified during the journeys derives his opinion from a verse, as it is written with regard to the journeys: “And upon the Table of shewbread they shall spread a cloth of blue…and the continual bread shall remain upon it” (Numbers 4:7). The verse refers to the shewbread as “the continual bread” even during the journeys, indicating that as long as the loaves are on the Table they retain their sacred status.
ואידך נמי הא כתיב (במדבר ב, יז) כאשר יחנו כן יסעו לאידך גיסא מה בחנייתו כי לא יצא ממקומו לא מיפסיל אף בנסיעתו כי לא יצא ממקומו לא מיפסיל
The Gemara asks: But also according to the other amora, who maintains the shewbread was not disqualified during the journeys, isn’t it written: “As they encamp, so shall they journey,” indicating that the shewbread is disqualified when it leaves the Tabernacle during the journeys? The Gemara replies that according to this opinion, the juxtaposition of the encampments with the journeys is interpreted in the other direction: Just as when the Tabernacle is encamped, if the shewbread does not leave its place and remains on the Table it is not disqualified, so too, when the Tabernacle journeys, if it does not leave its place on the Table it is not disqualified.
ואידך נמי הא כתיב ולחם התמיד עליו יהיה אלא כי אתא רב דימי אמר במסודר דכולי עלמא לא פליגי אלא כי פליגי במסולק
The Gemara asks: But also according to the other amora, who maintains the shewbread was disqualified during the journeys, isn’t it written: “And the continual bread shall remain upon it,” indicating that the shewbread retains its sanctity as long as it is on the Table? Rather, when Rav Dimi came from Eretz Yisrael to Babylonia he said that the explanation of the dispute between Rabbi Yoḥanan and Rabbi Yehoshua ben Levi is different. With regard to a case where the shewbread is arranged on the Table, everyone agrees the shewbread is not disqualified during the journey. Rather, when they disagree it is in a case where the shewbread is removed from the Table before the journey.
מאן דאמר נפסל דכתיב כאשר יחנו כן יסעו מה בחנייתו נפסל ביוצא אף בנסיעתו מיפסל ביוצא
The Gemara explains their respective reasons: The one who says the shewbread is disqualified derives his opinion from a verse, as it is written: “Then the Tent of Meeting shall journey with the camp of the Levites in the midst of the camps; as they encamp, so shall they journey, every man in his place, by their banners” (Numbers 2:17). The verse juxtaposes the encampments with the journeys, indicating that just as when the Tabernacle is encamped the shewbread is disqualified when it leaves the Tabernacle courtyard, so too, when the Tabernacle journeys the shewbread is disqualified when it leaves the courtyard.
למאן דאמר אינו נפסל דכתיב (במדבר ב, יז) ונסע אהל מועד אף על פי שנסע אהל מועד הוא
According to the one who says the shewbread is not disqualified during the journeys, this is derived from a verse, as it is written: “Then the Tent of Meeting shall journey,” indicating that even though it has journeyed it is still considered the Tent of Meeting, and therefore the shewbread is not disqualified.
ואידך נמי הכתיב כאשר יחנו כן יסעו לאידך גיסא מה בחנייתו כי לא מפיק ליה לא מיפסיל אף בנסיעתו כי לא מפיק ליה לא מיפסיל
The Gemara asks: But also according to the other amora, who maintains the shewbread was not disqualified during the journeys, isn’t it written: “As they encamp, so shall they journey,” indicating that the shewbread is disqualified when it leaves the Tabernacle during the journeys? The Gemara replies that according to this opinion, the juxtaposition of the encampments with the journeys is interpreted in the other direction: Just as when the Tabernacle is encamped, if one does not take the shewbread out of the courtyard it is not disqualified, so too, when the Tabernacle journeys, if one does not take the shewbread out of the courtyard it is not disqualified.
ואידך נמי הא כתיב ונסע אהל מועד ההוא לדגלים הוא דאתא
The Gemara asks: But also according to the other amora, who maintains the shewbread was disqualified during the journeys, isn’t it written: “Then the Tent of Meeting shall journey,” indicating that the Tent of Meeting retains its sanctity during the journeys and therefore the shewbread should not be disqualified? The Gemara answers: That verse is not referring to the sanctity of the Tent of Meeting during the journeys. Rather, it comes to teach the position of the Tent of Meeting between the banners of the different tribes during the journeys.
ואידך (במדבר ב, יז) ממחנה הלוים בתוך המחנות נפקא
The Gemara asks: And according to the other amora, from where does he derive the position of the Tent of Meeting during the journeys? The Gemara replies: He derives this from the continuation of the verse: “With the camp of the Levites in the midst of the camps” (Numbers 2:17).
מיתיבי בשעת סילוק מסעות קדשים נפסלין ביוצא וזבין ומצורעין משתלחין חוץ למחיצתן מאי לאו אפילו לחם הפנים לא בר מלחם הפנים
The Gemara raises an objection from a baraita to the opinion that the shewbread was not disqualified during the journeys: At the time of the dismantling of the Tabernacle in order to commence the journeys, when the curtains surrounding the Tabernacle courtyard are removed, the sacrificial food is disqualified from being consumed, as it is considered to have left the Tabernacle courtyard. And zavim and lepers are sent out of the partitions of their camps; the zavim are sent out of the Levite camp, while lepers are sent out of the Israelite camp. What, is it not referring even to the shewbread, indicating that it is disqualified during the journeys? The Gemara answers: No, the baraita means that most sacrificial food is disqualified, except for the shewbread.
מה נפשך אי אהל מועד דוקא הוא אפילו קדשים נמי אי אהל מועד לאו דוקא הוא אפילו לחם הפנים נמי
The Gemara challenges: Whichever way you look at it, this explanation is difficult. If the phrase: “Then the Tent of Meeting shall journey,” is meant exactly, i.e., literally, and it still has the status of the Tent of Meeting even during the journeys, then even other sacrificial food should not be disqualified during the journeys. If “then the Tent of Meeting shall journey,” is not meant exactly, and it does not have the status of the Tent of Meeting during the journeys, then even the shewbread should be disqualified.
אלא כי אתא רבין אמר מר אמר במסודר ומר אמר במסולק ולא פליגי
Rather, when Ravin came from Eretz Yisrael to Babylonia he said that there is actually no dispute between Rabbi Yoḥanan and Rabbi Yehoshua ben Levi. This Master, who stated that the shewbread is not disqualified during the journeys, stated his ruling with regard to loaves that are arranged on the Table; and that Master, who stated that the shewbread is disqualified during the journeys, stated his ruling with regard to loaves that were removed from the Table. And the two amora’im do not disagree, as each was referring to a different case.
אמר אביי שמע מינה יש סילוק מסעות בלילה דאי סלקא דעתך אין סילוק מסעות בלילה אימת מדלי לצפרא מאי איריא משום יוצא תיפוק לי דאיפסיל ליה בלינה
§ The aforementioned baraita states that when the Tabernacle was dismantled the sacrificial food was disqualified, as it was considered to have left the Tabernacle courtyard. Abaye said: One may conclude from the baraita that there could be a case where the dismantling of the Tabernacle in order to commence the journeys would take place at night. This is a necessary conclusion, as if it should enter your mind to say that there could not be a case where the dismantling of the Tabernacle in order to commence the journeys would take place at night, when would the curtains surrounding the Tabernacle be removed? If they were removed right away in the morning, why was the sacrificial food disqualified specifically due to the fact that it left the Tabernacle courtyard? I may derive that it was disqualified because of the fact that it was left overnight.
פשיטא (שמות יג, כא) ללכת יומם ולילה כתיב מהו דתימא הני מילי היכא דעקור ביממא אבל היכא דלא עקור ביממא בליליא לא מצו עקרי קא משמע לן
The Gemara challenges: It is obvious that the Tabernacle could be dismantled at night, as it is written: “And the Lord went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night” (Exodus 13:21). The Gemara answers that Abaye’s observation is necessary lest you say that this statement, that they would travel at night, applies only in a case where the Jewish people dismantled their camp and began to journey by day, in which case they would continue to travel at night. But in a case where they did not dismantle their camp by day they could not dismantle the camp and leave at night. Abaye therefore teaches us that they could set out even at night.
ורמינהי הוגללו הפרוכת הותרו הזבין ומצורעין ליכנס לשם אמר רב אשי לא קשיא הא ר’ אליעזר הא רבנן דתניא
§ The aforementioned baraita teaches that even when the Tabernacle was dismantled, zavim and lepers were sent outside the camp, as the sanctity of both the Levite camp and the Israelite camp remained intact even while the Tabernacle was dismantled. And the Gemara raises a contradiction from another baraita: Once the curtain surrounding the Tabernacle courtyard was rolled up, the zavim and the lepers were permitted to enter into that area where the Tabernacle had stood. This indicates that the camps did not retain their sacred status once the Tabernacle was dismantled. Rav Ashi said: This is not difficult; this baraita is in accordance with the opinion of Rabbi Eliezer and that baraita is in accordance with the opinion of the Rabbis. As it is taught in a baraita:
רבי אליעזר אומר יכול דחקו זבין ומצורעין ונכנסו לעזרה בפסח הבא בטומאה יכול יהו חייבין תלמוד לומר (במדבר ה, ב) וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש בשעה שטמאי מתים משתלחין זבין ומצורעין משתלחין
Rabbi Eliezer says: One might have thought that if zavim and lepers pushed their way in and entered the Temple courtyard during the sacrifice of a Paschal offering that is brought in a state of impurity, i.e., when the majority of the nation are ritually impure due to contact with a corpse, that perhaps the zavim and lepers are liable. In other words, one might have thought that since it is prohibited for zavim and lepers to enter even under such circumstances, they would be liable to receive excision from the World-to-Come [karet]. Therefore, the verse states: “That they send out from the camp any leper and any zav and anyone impure by reason of a corpse” (Numbers 5:2). The verse indicates that at a time when those who are impure with impurity imparted by a corpse are sent out of the Temple, zavim and lepers are also sent out of the Temple and are liable to receive karet if they enter it.
אין טמאי מתים משתלחין אין זבין ומצורעין משתלחין:
But when those who are impure with impurity imparted by a corpse are not sent out of the Temple, zavim and lepers are also not sent out, i.e., they are not liable to receive karet if they enter the Temple. The baraita that teaches that once the curtain surrounding the Tabernacle courtyard was rolled up it was permitted for zavim and lepers to enter the place where it had stood, is in accordance with the opinion of Rabbi Eliezer. The reason is that once the curtain was rolled up it was permitted for those who were impure with impurity imparted by a corpse to enter; it was prohibited for them to enter only the Temple courtyard, and this had been dismantled. According to Rabbi Eliezer, it was permitted even for zavim and lepers to then enter the camp. The baraita that rules that even when the Tabernacle was dismantled zavim and lepers were sent outside the camp, is in accordance with the opinion of the Rabbis.
מתני׳ אחת שתי הלחם ואחת לחם הפנים לישתן ועריכתן בחוץ ואפייתן בפנים ואינן דוחות את השבת רבי יהודה אומר כל מעשיהם בפנים רבי שמעון אומר לעולם הוי רגיל לומר שתי הלחם ולחם הפנים כשרות בעזרה וכשרות בבית פאגי:
MISHNA: In the case of both the two loaves and the shewbread, the kneading of their dough and the forming of their loaves take place outside the Temple courtyard, but their baking takes place inside the Temple courtyard. And their preparation does not override Shabbat. Rabbi Yehuda says: All of the procedures involved in their preparation take place inside the courtyard. Rabbi Shimon says: One should always be accustomed to say that the two loaves and the shewbread are fit if they were prepared in the Temple courtyard and they are also fit if they were prepared in Beit Pagei, outside the Temple Mount, as he maintains that they may be baked outside the Temple courtyard.
גמ׳ הא גופא קשיא אמרת
GEMARA: The mishna states that according to the opinion of the first tanna the two loaves and the shewbread are kneaded and shaped outside the Temple courtyard, but they are baked inside the courtyard. The Gemara comments: This itself is difficult.
לישתן ועריכתן בחוץ אלמא מדת יבש לא נתקדשה ואפייתן בפנים אלמא מדת יבש נתקדשה אמר רבה הקשה אדם קשה שהוא קשה כברזל ומנו רב ששת
The Gemara elaborates: You said initially that the kneading of their dough and the forming of their loaves take place outside the Temple courtyard. One can infer from this that apparently, the dry measure, i.e., the vessel used in the Temple for measuring dry substances, e.g., flour, was not consecrated. If the dry measure sanctified the items placed in them, the flour brought for the two loaves and the shewbread would already be sanctified, and these loaves could not be kneaded and shaped outside the courtyard. And the mishna subsequently states that their baking takes place inside the Temple courtyard. One can infer from this that apparently, the dry measure was consecrated. If the flour had not been sanctified by being placed in the measuring vessel, why must the loaves be baked inside the Temple courtyard? Rabba says: A formidable man, who is as tough as iron, raised this difficulty. And who is that Sage? This is referring to Rav Sheshet.
מאי קשיא דלמא עשרון לא מקדש תנור מקדש
The Gemara asks: What is the difficulty? Perhaps the measure of a tenth of an ephah, which is used to measure the flour for the two loaves and the shewbread, does not sanctify that which is placed inside it, but the oven sanctifies the loaves that are baked in it, and therefore they must be baked inside the Temple courtyard.
אלא אי קשיא הא קשיא ואפייתן בפנים אלמא תנור מקדש ואין דוחות את השבת איפסלה בלינה (אלא) אמר רבא הקשה אדם קשה שהוא קשה כברזל ומנו רב ששת
Rather, if the mishna is difficult, this is difficult: The mishna states that the baking of the two loaves and the shewbread takes place inside the courtyard. Evidently, the oven sanctifies that which is baked inside it. And the mishna subsequently states that kneading, shaping, and baking the loaves does not override Shabbat. If these procedures were performed before Shabbat in a vessel that sanctifies them, the loaves would be disqualified by virtue of the fact that they were left overnight without having been placed on the Table. Rather, Rava says: A formidable man, who is as tough as iron, raised this difficulty. And who is that Sage? This is referring to Rav Sheshet.
אמר רב אשי מאי קושיא דלמא מאי מבפנים במקום זריזין
Rav Ashi said: What is the difficulty? Perhaps the oven does not sanctify the loaves that are baked in it, and therefore the two loaves and the shewbread are not disqualified by being left overnight. And accordingly, what is the meaning of the statement: Their baking takes place inside? This is not referring to inside the Temple courtyard. Rather, it means they are baked in a place where there are priests who are vigilant in their efforts, who will supervise the loaves as they are baked and ensure they do not become leavened.
והא דרב אשי ברותא היא מה נפשך אי אפייה בעינן זריזין לישה ועריכה נמי [בעינן] זריזין ואי לישה [ועריכה] לא בעינן זריזין אפייה נמי לא בעינן זריזין אלא דרב אשי ברותא היא:
The Gemara notes: And this statement attributed to Rav Ashi is an error [baruta], as whichever way you look at it, it is difficult: If we require vigilant priests for the baking of the two loaves and the shewbread, we should also require vigilant priests for the kneading and forming of the loaves. And if we do not require vigilant priests for the kneading and forming of the loaves, we should also not require vigilant priests for the baking. Rav Ashi’s explanation does not explain why the mishna differentiates between the kneading and forming of the loaves on the one hand, and their baking on the other hand. Rather, the statement attributed to Rav Ashi is an error.
ר’ יהודה אומר כל מעשיהן בפנים [וכו’]: אמר רבי אבהו בר כהנא ושניהן מקרא אחד דרשו (שמואל א כא, ו) והוא דרך חול אף כי היום יקדש בכלי
§ The mishna teaches that Rabbi Yehuda says: All the procedures involved in the preparation of the two loaves and the shewbread take place inside the Temple courtyard, whereas Rabbi Shimon maintains that even their baking may take place outside the courtyard. Rabbi Abbahu bar Kahana says: Both Rabbi Yehuda and Rabbi Shimon derived their opinions from the same verse, which they interpreted homiletically. When David fled from King Saul he came to Nov, where he requested bread from Ahimelech the priest. Ahimelech replied: “There is no non-sacred bread under my hand, but there is sacred bread” (I Samuel 21:5), i.e., the shewbread. David then said to Ahimelech: “But it is a non-sacred manner, and yet it shall be consecrated today in the vessel” (I Samuel 21:6).
רבי יהודה סבר בחול אשכחינהו דקא אפו ליה אמר להו דרך חול קא אפיתו ליה אף כי היום יקדש בכלי איפסיל ליה בלינה
Both Sages understand David’s response to be a halakhic critique: Rabbi Yehuda holds that David found the priests baking the shewbread on a weekday. David said to them: Why are you baking the shewbread in a non-sacred manner, i.e., on a weekday, rather than on Shabbat? “Yet it shall be consecrated today in the vessel,” i.e., it will be consecrated today when it is baked in the oven, and it will be disqualified tomorrow because it will have been left overnight. Rabbi Yehuda infers from David’s criticism that the shewbread must be baked on Shabbat in the Temple courtyard, as it is consecrated in the oven.
רבי שמעון סבר בשבת אשכחינהו דקא אפו ליה אמר להו לא דרך חול בעיתו למיעבדיה מידי תנור מקדש שלחן הוא דמקדש
Rabbi Shimon holds that David found the priests baking the shewbread on Shabbat. David said to them: Aren’t you required to prepare it in a non-sacred manner, i.e., on a weekday? Does the oven consecrate the shewbread? No, it is the Table that consecrates it when the shewbread is placed there. The loaves are therefore not disqualified by being left overnight.
ומי מצית אמרת דבשעת אפייה אשכחינהו והכתיב (שמואל א כא, ז) ויתן לו הכהן קודש כי לא היה שם לחם כי אם לחם הפנים המוסרים מלפני ה’
The Gemara asks: And how can you say that David found the priests at the time of baking? But isn’t it subsequently written: “And the priest gave him sacred bread, for there was no bread there but the shewbread that was taken from before the Lord” (I Samuel 21:7)? This indicates that David received shewbread that had already been on the Table, not loaves that had just been baked.
אלא מאי דרך חול דקא אמר להו הכי קא אמרו ליה ליכא לחם כי אם לחם הפנים המוסרים מלפני ה’
Rather, what is the meaning of the statement: “But it is a non-sacred manner, and yet it shall be consecrated today in the vessel,” which David said to the priests? The Gemara replies: This is what the priests said to him: There is no bread here except “the shewbread that was taken from before the Lord,” and the shewbread is prohibited for consumption by non-priests.
אמר להו לא מיבעיא האי דכיון דנפק ליה ממעילה דרך חול הוא אלא אפילו האיך נמי דהיום יקדש בכלי הבו ליה דליכול
David said to the priests: It is not necessary to say that it is permitted for me to eat this shewbread, which has already been removed from the Table. This is because the frankincense placed in the bowls that were on the Table has been burned. Since the shewbread has been removed from having the status of items to which the halakhot of misuse of consecrated property apply, it is considered a non-sacred matter, i.e., permitted to priests for consumption. But even the other shewbread, which “shall be consecrated today in the vessel,” i.e., the shewbread placed on the Table today, you should give him, i.e., you should give me, to eat.
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The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Debbie Engelen-Eigles
Minnesota, United States
I graduated college in December 2019 and received a set of shas as a present from my husband. With my long time dream of learning daf yomi, I had no idea that a new cycle was beginning just one month later, in January 2020. I have been learning the daf ever since with Michelle Farber… Through grad school, my first job, my first baby, and all the other incredible journeys over the past few years!
Sigal Spitzer Flamholz
Bronx, United States
I learned Talmud as a student in Yeshivat Ramaz and felt at the time that Talmud wasn’t for me.
After reading Ilana Kurshan’s book I was intrigued and after watching the great siyum in Yerushalayim it ignited the spark to begin this journey. It has been a transformative life experience for me as a wife, mother, Savta and member of Klal Yisrael.
Elana Storch
Phoenix, Arizona, United States
Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
Susan Handelman
Jerusalem, Israel
I began my journey with Rabbanit Michelle more than five years ago. My friend came up with a great idea for about 15 of us to learn the daf and one of us would summarize weekly what we learned.
It was fun but after 2-3 months people began to leave. I have continued. Since the cycle began Again I have joined the Teaneck women.. I find it most rewarding in so many ways. Thank you
Dena Heller
New Jersey, United States
Shortly after the death of my father, David Malik z”l, I made the commitment to Daf Yomi. While riding to Ben Gurion airport in January, Siyum HaShas was playing on the radio; that was the nudge I needed to get started. The “everyday-ness” of the Daf has been a meaningful spiritual practice, especial after COVID began & I was temporarily unable to say Kaddish at daily in-person minyanim.
Lisa S. Malik
Wynnewood, United States
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Linda Brownstein
Mitspe, Israel
I read Ilana Kurshan’s “If All the Seas Were Ink” which inspired me. Then the Women’s Siyum in Jerusalem in 2020 convinced me, I knew I had to join! I have loved it- it’s been a constant in my life daily, many of the sugiyot connect to our lives. My family and friends all are so supportive. It’s incredible being part of this community and love how diverse it is! I am so excited to learn more!
Shira Jacobowitz
Jerusalem, Israel
Jill Shames
Jerusalem, Israel
I decided to give daf yomi a try when I heard about the siyum hashas in 2020. Once the pandemic hit, the daily commitment gave my days some much-needed structure. There have been times when I’ve felt like quitting- especially when encountering very technical details in the text. But then I tell myself, “Look how much you’ve done. You can’t stop now!” So I keep going & my Koren bookshelf grows…
Miriam Eckstein-Koas
Huntington, United States
I’ve been studying Talmud since the ’90s, and decided to take on Daf Yomi two years ago. I wanted to attempt the challenge of a day-to-day, very Jewish activity. Some days are so interesting and some days are so boring. But I’m still here.
Wendy Rozov
Phoenix, AZ, United States
In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.
Lisa Berkelhammer
San Francisco, CA , United States
I started learning Daf Yomi inspired by תָּפַסְתָּ מְרוּבֶּה לֹא תָּפַסְתָּ, תָּפַסְתָּ מוּעָט תָּפַסְתָּ. I thought I’d start the first page, and then see. I was swept up into the enthusiasm of the Hadran Siyum, and from there the momentum kept building. Rabbanit Michelle’s shiur gives me an anchor, a connection to an incredible virtual community, and an energy to face whatever the day brings.
Medinah Korn
בית שמש, Israel
I decided to give daf yomi a try when I heard about the siyum hashas in 2020. Once the pandemic hit, the daily commitment gave my days some much-needed structure. There have been times when I’ve felt like quitting- especially when encountering very technical details in the text. But then I tell myself, “Look how much you’ve done. You can’t stop now!” So I keep going & my Koren bookshelf grows…
Miriam Eckstein-Koas
Huntington, United States
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Julie Mendelsohn
Zichron Yakov, Israel
“I got my job through the NY Times” was an ad campaign when I was growing up. I can headline “I got my daily Daf shiur and Hadran through the NY Times”. I read the January 4, 2020 feature on Reb. Michelle Farber and Hadran and I have been participating ever since. Thanks NY Times & Hadran!
Deborah Aschheim
New York, United States
I began my Daf Yomi journey on January 5, 2020. I had never learned Talmud before. Initially it struck me as a bunch of inane and arcane details with mind bending logic. I am now smitten. Rabbanit Farber brings the page to life and I am eager to learn with her every day!
Lori Stark
Highland Park, United States
I saw an elderly man at the shul kiddush in early March 2020, celebrating the siyyum of masechet brachot which he had been learning with a young yeshiva student. I thought, if he can do it, I can do it! I began to learn masechet Shabbat the next day, Making up masechet brachot myself, which I had missed. I haven’t missed a day since, thanks to the ease of listening to Hadran’s podcast!
Judith Shapiro
Minnesota, United States
About a year into learning more about Judaism on a path to potential conversion, I saw an article about the upcoming Siyum HaShas in January of 2020. My curiosity was piqued and I immediately started investigating what learning the Daf actually meant. Daily learning? Just what I wanted. Seven and a half years? I love a challenge! So I dove in head first and I’ve enjoyed every moment!!
Nickie Matthews
Blacksburg, United States
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Sue Parker Gerson
Denver, United States
Menachot 95
מיתיבי כמין כוורת היה לה בתנור ודומה כמין טבלא מרובעת אימא ופיה דומה כמין טבלא מרובעת
The Gemara raises an objection to the opinion of Rabbi Yoḥanan from another baraita: There was a mold in the oven for the shewbread that was similar to a barrel made of reeds, as it was perforated to enable the bread to bake well, and in its shape it resembled a type of rectangular tablet [tavla]. This indicates that the shewbread was rectangular. The Gemara answers: Say that the opening, i.e., the upper section of the mold, resembled a type of rectangular tablet, and that the mold tapered down to a point.
תניא כמאן דאמר כמין ספינה רוקדת דתניא ארבעה סניפין של זהב היו שם מפוצלין מראשיהן כמין דקרנין היו שסומכין בהן את הלחם שהוא דומה כמין ספינה רוקדת
It is taught in a baraita in accordance with the one who said the shewbread was like a rocking boat, as it is taught in a baraita: There were four gold panels there, on the Table, which split up at their upper ends so that they were like forked reed branches. The panels were forked because the bread, which resembled a type of rocking boat, was supported by them.
איבעיא להו לחם הפנים נפסל במסעות או אינו נפסל במסעות רבי יוחנן ורבי יהושע בן לוי חד אמר נפסל וחד אמר אינו נפסל
§ A dilemma was raised before the Sages: During the era of the Tabernacle, was the shewbread disqualified during the journeys of the Jewish people in the wilderness, or was it not disqualified during the journeys? When the Jewish people would travel from one place to another in the wilderness, the Tabernacle would be dismantled and the Table would be carried with the loaves upon it. The dilemma is about whether or not the loaves were disqualified, since they left the boundaries of the Sanctuary. This matter is the subject of a dispute between Rabbi Yoḥanan and Rabbi Yehoshua ben Levi. One says the loaves were thereby disqualified, and one says they were not disqualified.
מאן דאמר נפסל דכתיב (במדבר ב, יז) כאשר יחנו כן יסעו מה בחנייתו נפסל ביוצא אף בנסיעתו נפסל ביוצא
The Gemara explains their respective reasons: The one who says the shewbread was disqualified derives his opinion from a verse, as it is written with regard to the journeys: “Then the Tent of Meeting shall journey with the camp of the Levites in the midst of the camps; as they encamp, so shall they journey, every man in his place, by their banners” (Numbers 2:17). The verse juxtaposes the encampments with the journeys, indicating that just as when the Tabernacle is encamped the shewbread is disqualified when it leaves the Tabernacle courtyard, so too, when the Tabernacle journeys the shewbread is disqualified when it leaves the courtyard.
מאן דאמר אינו נפסל דכתיב (במדבר ד, ז) ולחם התמיד עליו יהיה
The one who says the shewbread was not disqualified during the journeys derives his opinion from a verse, as it is written with regard to the journeys: “And upon the Table of shewbread they shall spread a cloth of blue…and the continual bread shall remain upon it” (Numbers 4:7). The verse refers to the shewbread as “the continual bread” even during the journeys, indicating that as long as the loaves are on the Table they retain their sacred status.
ואידך נמי הא כתיב (במדבר ב, יז) כאשר יחנו כן יסעו לאידך גיסא מה בחנייתו כי לא יצא ממקומו לא מיפסיל אף בנסיעתו כי לא יצא ממקומו לא מיפסיל
The Gemara asks: But also according to the other amora, who maintains the shewbread was not disqualified during the journeys, isn’t it written: “As they encamp, so shall they journey,” indicating that the shewbread is disqualified when it leaves the Tabernacle during the journeys? The Gemara replies that according to this opinion, the juxtaposition of the encampments with the journeys is interpreted in the other direction: Just as when the Tabernacle is encamped, if the shewbread does not leave its place and remains on the Table it is not disqualified, so too, when the Tabernacle journeys, if it does not leave its place on the Table it is not disqualified.
ואידך נמי הא כתיב ולחם התמיד עליו יהיה אלא כי אתא רב דימי אמר במסודר דכולי עלמא לא פליגי אלא כי פליגי במסולק
The Gemara asks: But also according to the other amora, who maintains the shewbread was disqualified during the journeys, isn’t it written: “And the continual bread shall remain upon it,” indicating that the shewbread retains its sanctity as long as it is on the Table? Rather, when Rav Dimi came from Eretz Yisrael to Babylonia he said that the explanation of the dispute between Rabbi Yoḥanan and Rabbi Yehoshua ben Levi is different. With regard to a case where the shewbread is arranged on the Table, everyone agrees the shewbread is not disqualified during the journey. Rather, when they disagree it is in a case where the shewbread is removed from the Table before the journey.
מאן דאמר נפסל דכתיב כאשר יחנו כן יסעו מה בחנייתו נפסל ביוצא אף בנסיעתו מיפסל ביוצא
The Gemara explains their respective reasons: The one who says the shewbread is disqualified derives his opinion from a verse, as it is written: “Then the Tent of Meeting shall journey with the camp of the Levites in the midst of the camps; as they encamp, so shall they journey, every man in his place, by their banners” (Numbers 2:17). The verse juxtaposes the encampments with the journeys, indicating that just as when the Tabernacle is encamped the shewbread is disqualified when it leaves the Tabernacle courtyard, so too, when the Tabernacle journeys the shewbread is disqualified when it leaves the courtyard.
למאן דאמר אינו נפסל דכתיב (במדבר ב, יז) ונסע אהל מועד אף על פי שנסע אהל מועד הוא
According to the one who says the shewbread is not disqualified during the journeys, this is derived from a verse, as it is written: “Then the Tent of Meeting shall journey,” indicating that even though it has journeyed it is still considered the Tent of Meeting, and therefore the shewbread is not disqualified.
ואידך נמי הכתיב כאשר יחנו כן יסעו לאידך גיסא מה בחנייתו כי לא מפיק ליה לא מיפסיל אף בנסיעתו כי לא מפיק ליה לא מיפסיל
The Gemara asks: But also according to the other amora, who maintains the shewbread was not disqualified during the journeys, isn’t it written: “As they encamp, so shall they journey,” indicating that the shewbread is disqualified when it leaves the Tabernacle during the journeys? The Gemara replies that according to this opinion, the juxtaposition of the encampments with the journeys is interpreted in the other direction: Just as when the Tabernacle is encamped, if one does not take the shewbread out of the courtyard it is not disqualified, so too, when the Tabernacle journeys, if one does not take the shewbread out of the courtyard it is not disqualified.
ואידך נמי הא כתיב ונסע אהל מועד ההוא לדגלים הוא דאתא
The Gemara asks: But also according to the other amora, who maintains the shewbread was disqualified during the journeys, isn’t it written: “Then the Tent of Meeting shall journey,” indicating that the Tent of Meeting retains its sanctity during the journeys and therefore the shewbread should not be disqualified? The Gemara answers: That verse is not referring to the sanctity of the Tent of Meeting during the journeys. Rather, it comes to teach the position of the Tent of Meeting between the banners of the different tribes during the journeys.
ואידך (במדבר ב, יז) ממחנה הלוים בתוך המחנות נפקא
The Gemara asks: And according to the other amora, from where does he derive the position of the Tent of Meeting during the journeys? The Gemara replies: He derives this from the continuation of the verse: “With the camp of the Levites in the midst of the camps” (Numbers 2:17).
מיתיבי בשעת סילוק מסעות קדשים נפסלין ביוצא וזבין ומצורעין משתלחין חוץ למחיצתן מאי לאו אפילו לחם הפנים לא בר מלחם הפנים
The Gemara raises an objection from a baraita to the opinion that the shewbread was not disqualified during the journeys: At the time of the dismantling of the Tabernacle in order to commence the journeys, when the curtains surrounding the Tabernacle courtyard are removed, the sacrificial food is disqualified from being consumed, as it is considered to have left the Tabernacle courtyard. And zavim and lepers are sent out of the partitions of their camps; the zavim are sent out of the Levite camp, while lepers are sent out of the Israelite camp. What, is it not referring even to the shewbread, indicating that it is disqualified during the journeys? The Gemara answers: No, the baraita means that most sacrificial food is disqualified, except for the shewbread.
מה נפשך אי אהל מועד דוקא הוא אפילו קדשים נמי אי אהל מועד לאו דוקא הוא אפילו לחם הפנים נמי
The Gemara challenges: Whichever way you look at it, this explanation is difficult. If the phrase: “Then the Tent of Meeting shall journey,” is meant exactly, i.e., literally, and it still has the status of the Tent of Meeting even during the journeys, then even other sacrificial food should not be disqualified during the journeys. If “then the Tent of Meeting shall journey,” is not meant exactly, and it does not have the status of the Tent of Meeting during the journeys, then even the shewbread should be disqualified.
אלא כי אתא רבין אמר מר אמר במסודר ומר אמר במסולק ולא פליגי
Rather, when Ravin came from Eretz Yisrael to Babylonia he said that there is actually no dispute between Rabbi Yoḥanan and Rabbi Yehoshua ben Levi. This Master, who stated that the shewbread is not disqualified during the journeys, stated his ruling with regard to loaves that are arranged on the Table; and that Master, who stated that the shewbread is disqualified during the journeys, stated his ruling with regard to loaves that were removed from the Table. And the two amora’im do not disagree, as each was referring to a different case.
אמר אביי שמע מינה יש סילוק מסעות בלילה דאי סלקא דעתך אין סילוק מסעות בלילה אימת מדלי לצפרא מאי איריא משום יוצא תיפוק לי דאיפסיל ליה בלינה
§ The aforementioned baraita states that when the Tabernacle was dismantled the sacrificial food was disqualified, as it was considered to have left the Tabernacle courtyard. Abaye said: One may conclude from the baraita that there could be a case where the dismantling of the Tabernacle in order to commence the journeys would take place at night. This is a necessary conclusion, as if it should enter your mind to say that there could not be a case where the dismantling of the Tabernacle in order to commence the journeys would take place at night, when would the curtains surrounding the Tabernacle be removed? If they were removed right away in the morning, why was the sacrificial food disqualified specifically due to the fact that it left the Tabernacle courtyard? I may derive that it was disqualified because of the fact that it was left overnight.
פשיטא (שמות יג, כא) ללכת יומם ולילה כתיב מהו דתימא הני מילי היכא דעקור ביממא אבל היכא דלא עקור ביממא בליליא לא מצו עקרי קא משמע לן
The Gemara challenges: It is obvious that the Tabernacle could be dismantled at night, as it is written: “And the Lord went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night” (Exodus 13:21). The Gemara answers that Abaye’s observation is necessary lest you say that this statement, that they would travel at night, applies only in a case where the Jewish people dismantled their camp and began to journey by day, in which case they would continue to travel at night. But in a case where they did not dismantle their camp by day they could not dismantle the camp and leave at night. Abaye therefore teaches us that they could set out even at night.
ורמינהי הוגללו הפרוכת הותרו הזבין ומצורעין ליכנס לשם אמר רב אשי לא קשיא הא ר’ אליעזר הא רבנן דתניא
§ The aforementioned baraita teaches that even when the Tabernacle was dismantled, zavim and lepers were sent outside the camp, as the sanctity of both the Levite camp and the Israelite camp remained intact even while the Tabernacle was dismantled. And the Gemara raises a contradiction from another baraita: Once the curtain surrounding the Tabernacle courtyard was rolled up, the zavim and the lepers were permitted to enter into that area where the Tabernacle had stood. This indicates that the camps did not retain their sacred status once the Tabernacle was dismantled. Rav Ashi said: This is not difficult; this baraita is in accordance with the opinion of Rabbi Eliezer and that baraita is in accordance with the opinion of the Rabbis. As it is taught in a baraita:
רבי אליעזר אומר יכול דחקו זבין ומצורעין ונכנסו לעזרה בפסח הבא בטומאה יכול יהו חייבין תלמוד לומר (במדבר ה, ב) וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש בשעה שטמאי מתים משתלחין זבין ומצורעין משתלחין
Rabbi Eliezer says: One might have thought that if zavim and lepers pushed their way in and entered the Temple courtyard during the sacrifice of a Paschal offering that is brought in a state of impurity, i.e., when the majority of the nation are ritually impure due to contact with a corpse, that perhaps the zavim and lepers are liable. In other words, one might have thought that since it is prohibited for zavim and lepers to enter even under such circumstances, they would be liable to receive excision from the World-to-Come [karet]. Therefore, the verse states: “That they send out from the camp any leper and any zav and anyone impure by reason of a corpse” (Numbers 5:2). The verse indicates that at a time when those who are impure with impurity imparted by a corpse are sent out of the Temple, zavim and lepers are also sent out of the Temple and are liable to receive karet if they enter it.
אין טמאי מתים משתלחין אין זבין ומצורעין משתלחין:
But when those who are impure with impurity imparted by a corpse are not sent out of the Temple, zavim and lepers are also not sent out, i.e., they are not liable to receive karet if they enter the Temple. The baraita that teaches that once the curtain surrounding the Tabernacle courtyard was rolled up it was permitted for zavim and lepers to enter the place where it had stood, is in accordance with the opinion of Rabbi Eliezer. The reason is that once the curtain was rolled up it was permitted for those who were impure with impurity imparted by a corpse to enter; it was prohibited for them to enter only the Temple courtyard, and this had been dismantled. According to Rabbi Eliezer, it was permitted even for zavim and lepers to then enter the camp. The baraita that rules that even when the Tabernacle was dismantled zavim and lepers were sent outside the camp, is in accordance with the opinion of the Rabbis.
מתני׳ אחת שתי הלחם ואחת לחם הפנים לישתן ועריכתן בחוץ ואפייתן בפנים ואינן דוחות את השבת רבי יהודה אומר כל מעשיהם בפנים רבי שמעון אומר לעולם הוי רגיל לומר שתי הלחם ולחם הפנים כשרות בעזרה וכשרות בבית פאגי:
MISHNA: In the case of both the two loaves and the shewbread, the kneading of their dough and the forming of their loaves take place outside the Temple courtyard, but their baking takes place inside the Temple courtyard. And their preparation does not override Shabbat. Rabbi Yehuda says: All of the procedures involved in their preparation take place inside the courtyard. Rabbi Shimon says: One should always be accustomed to say that the two loaves and the shewbread are fit if they were prepared in the Temple courtyard and they are also fit if they were prepared in Beit Pagei, outside the Temple Mount, as he maintains that they may be baked outside the Temple courtyard.
גמ׳ הא גופא קשיא אמרת
GEMARA: The mishna states that according to the opinion of the first tanna the two loaves and the shewbread are kneaded and shaped outside the Temple courtyard, but they are baked inside the courtyard. The Gemara comments: This itself is difficult.
לישתן ועריכתן בחוץ אלמא מדת יבש לא נתקדשה ואפייתן בפנים אלמא מדת יבש נתקדשה אמר רבה הקשה אדם קשה שהוא קשה כברזל ומנו רב ששת
The Gemara elaborates: You said initially that the kneading of their dough and the forming of their loaves take place outside the Temple courtyard. One can infer from this that apparently, the dry measure, i.e., the vessel used in the Temple for measuring dry substances, e.g., flour, was not consecrated. If the dry measure sanctified the items placed in them, the flour brought for the two loaves and the shewbread would already be sanctified, and these loaves could not be kneaded and shaped outside the courtyard. And the mishna subsequently states that their baking takes place inside the Temple courtyard. One can infer from this that apparently, the dry measure was consecrated. If the flour had not been sanctified by being placed in the measuring vessel, why must the loaves be baked inside the Temple courtyard? Rabba says: A formidable man, who is as tough as iron, raised this difficulty. And who is that Sage? This is referring to Rav Sheshet.
מאי קשיא דלמא עשרון לא מקדש תנור מקדש
The Gemara asks: What is the difficulty? Perhaps the measure of a tenth of an ephah, which is used to measure the flour for the two loaves and the shewbread, does not sanctify that which is placed inside it, but the oven sanctifies the loaves that are baked in it, and therefore they must be baked inside the Temple courtyard.
אלא אי קשיא הא קשיא ואפייתן בפנים אלמא תנור מקדש ואין דוחות את השבת איפסלה בלינה (אלא) אמר רבא הקשה אדם קשה שהוא קשה כברזל ומנו רב ששת
Rather, if the mishna is difficult, this is difficult: The mishna states that the baking of the two loaves and the shewbread takes place inside the courtyard. Evidently, the oven sanctifies that which is baked inside it. And the mishna subsequently states that kneading, shaping, and baking the loaves does not override Shabbat. If these procedures were performed before Shabbat in a vessel that sanctifies them, the loaves would be disqualified by virtue of the fact that they were left overnight without having been placed on the Table. Rather, Rava says: A formidable man, who is as tough as iron, raised this difficulty. And who is that Sage? This is referring to Rav Sheshet.
אמר רב אשי מאי קושיא דלמא מאי מבפנים במקום זריזין
Rav Ashi said: What is the difficulty? Perhaps the oven does not sanctify the loaves that are baked in it, and therefore the two loaves and the shewbread are not disqualified by being left overnight. And accordingly, what is the meaning of the statement: Their baking takes place inside? This is not referring to inside the Temple courtyard. Rather, it means they are baked in a place where there are priests who are vigilant in their efforts, who will supervise the loaves as they are baked and ensure they do not become leavened.
והא דרב אשי ברותא היא מה נפשך אי אפייה בעינן זריזין לישה ועריכה נמי [בעינן] זריזין ואי לישה [ועריכה] לא בעינן זריזין אפייה נמי לא בעינן זריזין אלא דרב אשי ברותא היא:
The Gemara notes: And this statement attributed to Rav Ashi is an error [baruta], as whichever way you look at it, it is difficult: If we require vigilant priests for the baking of the two loaves and the shewbread, we should also require vigilant priests for the kneading and forming of the loaves. And if we do not require vigilant priests for the kneading and forming of the loaves, we should also not require vigilant priests for the baking. Rav Ashi’s explanation does not explain why the mishna differentiates between the kneading and forming of the loaves on the one hand, and their baking on the other hand. Rather, the statement attributed to Rav Ashi is an error.
ר’ יהודה אומר כל מעשיהן בפנים [וכו’]: אמר רבי אבהו בר כהנא ושניהן מקרא אחד דרשו (שמואל א כא, ו) והוא דרך חול אף כי היום יקדש בכלי
§ The mishna teaches that Rabbi Yehuda says: All the procedures involved in the preparation of the two loaves and the shewbread take place inside the Temple courtyard, whereas Rabbi Shimon maintains that even their baking may take place outside the courtyard. Rabbi Abbahu bar Kahana says: Both Rabbi Yehuda and Rabbi Shimon derived their opinions from the same verse, which they interpreted homiletically. When David fled from King Saul he came to Nov, where he requested bread from Ahimelech the priest. Ahimelech replied: “There is no non-sacred bread under my hand, but there is sacred bread” (I Samuel 21:5), i.e., the shewbread. David then said to Ahimelech: “But it is a non-sacred manner, and yet it shall be consecrated today in the vessel” (I Samuel 21:6).
רבי יהודה סבר בחול אשכחינהו דקא אפו ליה אמר להו דרך חול קא אפיתו ליה אף כי היום יקדש בכלי איפסיל ליה בלינה
Both Sages understand David’s response to be a halakhic critique: Rabbi Yehuda holds that David found the priests baking the shewbread on a weekday. David said to them: Why are you baking the shewbread in a non-sacred manner, i.e., on a weekday, rather than on Shabbat? “Yet it shall be consecrated today in the vessel,” i.e., it will be consecrated today when it is baked in the oven, and it will be disqualified tomorrow because it will have been left overnight. Rabbi Yehuda infers from David’s criticism that the shewbread must be baked on Shabbat in the Temple courtyard, as it is consecrated in the oven.
רבי שמעון סבר בשבת אשכחינהו דקא אפו ליה אמר להו לא דרך חול בעיתו למיעבדיה מידי תנור מקדש שלחן הוא דמקדש
Rabbi Shimon holds that David found the priests baking the shewbread on Shabbat. David said to them: Aren’t you required to prepare it in a non-sacred manner, i.e., on a weekday? Does the oven consecrate the shewbread? No, it is the Table that consecrates it when the shewbread is placed there. The loaves are therefore not disqualified by being left overnight.
ומי מצית אמרת דבשעת אפייה אשכחינהו והכתיב (שמואל א כא, ז) ויתן לו הכהן קודש כי לא היה שם לחם כי אם לחם הפנים המוסרים מלפני ה’
The Gemara asks: And how can you say that David found the priests at the time of baking? But isn’t it subsequently written: “And the priest gave him sacred bread, for there was no bread there but the shewbread that was taken from before the Lord” (I Samuel 21:7)? This indicates that David received shewbread that had already been on the Table, not loaves that had just been baked.
אלא מאי דרך חול דקא אמר להו הכי קא אמרו ליה ליכא לחם כי אם לחם הפנים המוסרים מלפני ה’
Rather, what is the meaning of the statement: “But it is a non-sacred manner, and yet it shall be consecrated today in the vessel,” which David said to the priests? The Gemara replies: This is what the priests said to him: There is no bread here except “the shewbread that was taken from before the Lord,” and the shewbread is prohibited for consumption by non-priests.
אמר להו לא מיבעיא האי דכיון דנפק ליה ממעילה דרך חול הוא אלא אפילו האיך נמי דהיום יקדש בכלי הבו ליה דליכול
David said to the priests: It is not necessary to say that it is permitted for me to eat this shewbread, which has already been removed from the Table. This is because the frankincense placed in the bowls that were on the Table has been burned. Since the shewbread has been removed from having the status of items to which the halakhot of misuse of consecrated property apply, it is considered a non-sacred matter, i.e., permitted to priests for consumption. But even the other shewbread, which “shall be consecrated today in the vessel,” i.e., the shewbread placed on the Table today, you should give him, i.e., you should give me, to eat.
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