We already cited the Beraisa, which learns from "Korbano" that all the Shutfim are required to perform Semichah. Why, based on the Din of Tenufah, would we have thought otherwise?
And now that the Torah writes "Korbano", why would we think that each Shutaf must perform Tenufah, too?
We conclude however, that this is not possible. Why could they not all perform Semichah ...
... simultaneously?
... one after the other? What does the Torah write that precludes this?
We already cited the Beraisa, which learns from "Korbano" that all the Shutfim are required to perform Semichah. We would have thought they are not - because if Tenufah, which extends from Shechted animals to live ones, yet it is confined to just one of the Shutfim, how much more so Semichah, which is confined to Shechutin only.
And now that the Torah writes "Korbano", we would think that each Shutaf must perform Tenufah, too - with the reverse 'Kal va'Chomer' from Semichah, where this is indeed the case, in spite of the fact that it is restricted to Shechutin (which Tenufah is not).
We conclude however, that this is simply not possible, because to do so ...
... simultaneously - would entail a Chatzitzah (the hands of one Shutaf interrupting between the hands of another Shutaf and the Korban, whereas to do so ...
... one after the other - would contravene the word "Tenufah" (in the singular), which implies one Tenufah only.
The Mishnah in Tamid describes the procedure, should the Kohen Gadol wish to bring the Korban Tamid on to the Mizbe'ach. What did the S'gan, who stood at his right as he did so, do when they reached halfway up the ramp?
Bearing in mind that nine Kohanim carry the various sections of the Tamid on to the ramp, what procedure follows from there?
What other option does the Kohen Gadol have, if he so wished?
How does Abaye reconcile this with our Mishnah, which precludes Korb'nos Tzibur from Semichah?
The Mishnah in Tamid describes the procedure, should the Kohen Gadol wish to bring the Korban Tamid on to the Mizbe'ach. When they reached halfway up the ramp, the S'gan, who stood at his right as he did so - held him by the arm and accompanied him to the top of the ramp.
Bearing in mind that nine Kohanim carry the various sections of the Tamid on to the ramp, one of then hand him the sections of the Korban that he had carried up to there, and the Kohen Gadol duly perform Semichah on them before tossing them on to the Makom ha'Ma'arachah. Then the next Kohen hands him the sections that he carried ... (and so on).
The Kohen Gadol has the option, if he so wishes - of just performing Semichah, and handing the sections to another Kohen to toss on to the Makom ha'Ma'arachah.
Abaye reconciles this with our Mishnah, which precludes Korb'nos Tzibur from Semichah - by attributing this Halachah to the esteem of the Kohan Gadol (and not to a Din in the Korban).
What distinction does our Mishnah draw between the baking of the Sh'tei ha'Lechem and that of the Lechem h'Panim, both of which are kneaded one loaf at a time?
What must the Kohanim do to ensure that the Lechem ha'Panim remain intact, both when they are being baked and when they are removed from the oven?
Our Mishnah draws a distinction between the baking of the Sh'tei ha'Lechem and the Lechem ha'Panim, both of which are kneaded one loaf at a time - in that the former are baked one by one too, whereas the latter were baked two by two.
To ensure that the Lechem ha'Panim remain intact, both swhen they are being baked and when they are removed from the oven - the Kohanim first bake then in a baking-mold, and immediately after baking, they transfer them into another mold (where they remain until they are placed on the Shulchan on the following day).
What does the Beraisa learn from ...
... the word "ha'Echas" (in the Pasuk in Emor [in connection with the Lechem h'Panim] "Sh'nei Esronim Yih'yeh ha'Chalah ha'Echas"?
... the word there "Yih'yeh" (which is otherwise superfluous)?
And what does the Tana learn from the word ...
... "Ve'samta" (in the Pasuk there "Vesamta osam Sh'tayim Ma'arachos)"?
... "Osam" (Ibid.)?
How can we learn the latter D'rashah, having already used "Osam" for the previous one?
The Beraisa learns from ...
... the word "ha'Echas" (in the Pasuk in Emor [in connection with the Lechem h'Panim] "Sh'nei Esronim Yih'yeh ha'Chalah ha'Echas") - that the Lechem h'Panim have to be kneaded one at a time.
... the word there "Yih'yeh" (which is otherwise superfluous) - that the same applies to the Sh'tei ha'Lechem.
And the Tana learns from ...
... "Ve'samta Osam" (in the Pasuk there "Vesamta osam Sh'tayim Ma'arachos)" - that the Lechem ha'Panim must be baked two at a time, and from ...
... "Osam" (Ibid.) - that only they are baked two at a time, but not the Sh'tei ha'Lechem.
We learn the latter D'rashah in spite of having already used "Osam" for the previous D'rashah - because to teach us that, the Torah could have written "Ve'samtam".
We have discussed the baking molds used for the Lechem ha'Panim in the oven, and those that were used after they were removed. What was a third set of molds used for?
How does the Beraisa learn this from the Pasuk "Ve'amta Osam" (see Tosfos DH 'Vesamta Osam")?
After removing the loaves from the oven, why could they not return them to the first set of molds?
We have discussed the baking molds used for the Lechem ha'Panim in the oven, and those that were used after they were removed. A third set of molds was used - to place the loaves in whilst they were still dough (prior to the baking).
The Beraisa learns this from the Pasuk "Vesamta Osam" - since the Torah writes "Ve'samta Osam", rather than 'Ve'nasata Osam' (Tosfos DH 'Ve'samta Osam").
After removing the loaves from the oven, they could not return them to the first set of molds - because the baking will have caused them to swell in size (thereby necessitating a larger mold).
According to Rebbi Chanina, the Lechem ha'Panim were baked in the shape of an open box with the two sides removed. What does Rebbi Yochanan say?
What problem do we have with Rebbi Yochanan, vis-a-vis ...
... the Bazichei Levonah?
... the placing of the Kanim (the canes)?
How do we resolve ...
... the first problem?
... the second problem?
According to Rebbi Chanina, the Lechem ha'Panim were baked in the shape of an open box with the two sides removed. Rebbi Yochanan maintains - that they were shaped like a rocking boat (i.e. like a letter 'vee' [but with a less acute angle]).
The problem with Rebbi Yochanan vis-a-vis ...
... the Bazichei Levonah is - where they then placed the Bazichei Levonah, since, seeing as the top loaves (like those beneath it) came to a point in the middle, the bowls would be suspended from two opposite points of the walls of the top loaves (instead of being firmly placed inside them).
... the placing of the Kanim (the canes) is - how the two outer canes would support the loaves, which rose at an angle.
To resolve ...
... the first problem - the Kohanim would cut a ledge into each of the top loaves, on which the Bazichin were placed (see also Rabeinu Gershom).
... the second problem - we interpret 'ki'Sefinah Rokedes' to mean slightly rounded (and not pointed, as we initially thought).
What are ...
... the 'S'nifin'? How many were there?
... the Kanim, how many were they and where were they placed?
How do the S'nifin support the loaf, according to Rebbi Chanina?
The ...
... 'S'nifin' are - four wide (board-like) posts, two standing side by side along the length of the Shulchan.
... Kanim - are twenty-eight golden half-canes (fourteen for each row of loaves) that are placed in rows of three (or two, as will be explained later), across the width of the Shulchan on the top of each loaf.
According to Rebbi Chanina, the S'nifin support the loaf - by holding it tight on its vertical sides (and preventing it from caving in), and on its horizontal side, by means of the Kanim, as we will explain shortly. Note, that the Lechem ha'Panim, the S'nifin and the Kanim will be explained in more detail later in the Perek.
What purpose do the golden half-canes serve?
According to Rebbi Chanina, why is it necessary to have the posts as well? Why will the flat shape of the base of the loaves not suffice to render them self-supporting?
Rebbi Aba bar Mamal explains how the S'nifin stand. Why, according to Rebbi Yochanan, is it necessary for the S'nifin to stand on the table?
Why, according to Rebbi Chanina, is this not possible? Where do they then stand?
The purpose of the golden half-canes is - to allow air to pass between the six loaves in each row (to prevent them from becoming moldy.
According to Rebbi Chanina, it is necessary (in spite of the flat shape of the base of the loaves) to have the posts as well - so that the grooves cut into them wtll support the half-canes, which in turn, will then support the loaves, preventing them from weighing down on each other and breaking.
Rebbi Aba bar Mamal explains how the S'nifin stand. According to Rebbi Yochanan, it is necessary for the S'nifin to stand on the table - for the rounded shape to support the vee-shaped loaves, as we explained.
According to Rebbi Chanina, this is not possible - since the size and shape of the loaves cause them to extend to the edge of the Shulchan. Consequently, they stand on the floor, flush with the Shulchan (but extending upwards way above it).
What does Rav Yehudah say about the relationship between the loaves and the Shulchan?
Whose opinion does this support?
Rav Yehudah explains - that the (weight of) the loaves support the Shulchan, and the (shape of) the Shulchan supports the loaves ...
... in supportof the opinion of - Rebbi Yochanan.
We query Rebbi Yochanan however, from another Beraisa, which describes the bee-hive looking (see Tosfos DH 'Ke'miyn Kaveres) baking-mold in the oven. What does the Tana say about its shape that poses a Kashya on Rebbi Yochanan?
How do we amend the Beraisa to conform with Rebbi Yochanan?
Finally, we cite a Beraisa, which specifically describes the Lechem ha'Panim as 'ke'Miyn S'finah Rokedes' (in support of Rebbi Yochanan). What does the Tana mean when, with reference to the S'nifin, he writes 'Mefutzalin me'Rosheihen ke'Miyn Dakranim'?
What purpose did they serve?
We query Rebbi Yochanan however from another Beraisa, which describes the bee-hive looking (see Tosfos DH 'Ke'miyn Kaveres) baking-mold in the oven. The Tana refers to its shape as - a sort of square tableau (a Kashya on Rebbi Yochanan).
We amend the Beraisa however - by restricting that description to the opening, which was deliberately made wide to enable placing the loaves into it with ease. But the actual shape of the mold was like a vee (conforming with Rebbi Yochanan).
Finally, we cite a Beraisa, which specifically describes the Lechem ha'Panim as ' ke'Miyn Sefinah Rokedes' (in support of Rebbi Yochanan). When, with reference to the S'nifin, the Tana writes 'Mefutzalin me'Rosheihen ke'Miyn Dokranim', he seems to be saying - that they were split on top like spit canes.
... to hold the loaves and keep them from falling.