Mishnah.org Logo

המשנה היומית של היום

מנחות י״א:ז׳ - י״א:ח׳

The Mishnah Yomi for Wednesday, July 9, 2031 is מנחות י״א:ז׳ - י״א:ח׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Menachos Perek 11 Mishnah 7

מנחות פרק י"א משנה ז׳

7
There were two tables in the Entrance Hall, on the inside of the Entrance Hall, next to the entrance to the Temple, i.e., next to the entrance to the Sanctuary. One was of marble and one was of gold. On the table of marble, the priests place the new shewbread that has been baked, before its entrance into the Sanctuary, so that the loaves may cool a little from the heat of the oven and not spoil. And when the old shewbread is removed from the shewbread Table it is placed on the table of gold upon its exit from the Sanctuary, where it remains until the frankincense is burned on the altar. The reason the shewbread is placed on a gold table when it is removed, rather than on a marble or silver table, is that one elevates to a higher level in matters of sanctity and one does not downgrade. Since it is set on the gold shewbread Table all week, it cannot be downgraded to a marble or silver table upon its removal. And there was one Table of gold within the Sanctuary, upon which the shewbread is always found. The mishna describes the manner in which it is ensured that the shewbread is constantly on the Table: And four priests enter, two with the two arrangements of the new shewbread in their hands and two with the two bowls of frankincense in their hands. And four priests precede them, entering the Sanctuary before them, two to take the two arrangements of the old shewbread from the Table, and two to take the two bowls of frankincense. Those bringing the new shewbread into the Sanctuary stand in the north and their faces are to the south, and those removing the old shewbread stand in the south and their faces are to the north. These priests draw the old shewbread from the Table and those priests place the new shewbread on the Table, and for each handbreadth of this old shewbread that is removed from the Table a handbreadth of that new shewbread is placed upon the Table, so that the Table is never without loaves upon it, as it is stated: “And you shall set upon the Table shewbread before Me always” (Exodus 25:30). Rabbi Yosei says: Even if these priests were to remove the shewbread from the Table entirely, and only afterward those priests were to place the new shewbread upon the Table, this too would fulfill the requirement that the shewbread always be on the Table. It is unnecessary to ensure the uninterrupted presence of the shewbread upon the Table, as long as it does not remain a single night without shewbread upon it. The mishna describes the manner in which the shewbread is distributed: The priests who carried the old shewbread loaves came out of the Sanctuary and placed them on the table of gold that was in the Entrance Hall. The priests then burned on the altar the frankincense that was in the bowls. And the loaves were subsequently distributed to the priests. This occurred on Shabbat, the day that the priestly watch that served in the Temple during the preceding week was replaced by the priestly watch that would serve during the following week. The shewbread was distributed to the priests of both watches. If Yom Kippur occurs on Shabbat, the loaves are distributed at night, at the conclusion of the fast, since they may not be eaten during the day. If Yom Kippur occurs on Friday, i.e., when the holy day begins on Thursday evening, the goat sin offering of Yom Kippur is eaten by the priests at night, i.e., on Friday night, as it may be eaten only on the day that it is sacrificed or during the following night, until midnight. And since there is no possibility of cooking the meat, as one may not cook on Yom Kippur or Shabbat, the Babylonians, i.e., priests who had emigrated from Babylonia, eat it when it is raw, due to the fact that they are broad-minded with regard to their food, i.e., they are not particular and will eat meat even when it is not cooked.
שְׁנֵי שֻׁלְחָנוֹת הָיוּ בָאוּלָם מִבִּפְנִים עַל פֶּתַח הַבַּיִת, אֶחָד שֶׁל שַׁיִשׁ וְאֶחָד שֶׁל זָהָב. עַל שֶׁל שַׁיִשׁ נוֹתְנִים לֶחֶם הַפָּנִים בִּכְנִיסָתוֹ, וְעַל שֶׁל זָהָב בִּיצִיאָתוֹ, שֶׁמַּעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין. וְאֶחָד שֶׁל זָהָב מִבִּפְנִים, שֶׁעָלָיו לֶחֶם הַפָּנִים תָּמִיד. אַרְבָּעָה כֹהֲנִים נִכְנָסִין, שְׁנַיִם בְּיָדָם שְׁנֵי סְדָרִים, וּשְׁנַיִם בְּיָדָם שְׁנֵי בְזִיכִים. וְאַרְבָּעָה מַקְדִּימִין לִפְנֵיהֶם, שְׁנַיִם לִטֹּל שְׁנֵי סְדָרִים, וּשְׁנַיִם לִטֹּל שְׁנֵי בְזִיכִים. הַמַּכְנִיסִים עוֹמְדִים בַּצָּפוֹן, וּפְנֵיהֶם לַדָּרוֹם. הַמּוֹצִיאִין עוֹמְדִים בַּדָּרוֹם, וּפְנֵיהֶם לַצָּפוֹן. אֵלּוּ מוֹשְׁכִין וְאֵלּוּ מַנִּיחִין, וְטִפְחוֹ שֶׁל זֶה כְנֶגֶד טִפְחוֹ שֶׁל זֶה, שֶׁנֶּאֱמַר (שמות כה), לְפָנַי תָּמִיד. רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ אֵלּוּ נוֹטְלִין וְאֵלּוּ מַנִּיחִין, אַף זוֹ הָיְתָה תָּמִיד. יָצְאוּ וְנָתְנוּ עַל הַשֻּׁלְחָן שֶׁל זָהָב שֶׁהָיָה בָאוּלָם. הִקְטִירוּ הַבְּזִיכִין, וְהַחַלּוֹת מִתְחַלְּקוֹת לַכֹּהֲנִים. חָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּשַׁבָּת, הַחַלּוֹת מִתְחַלְּקוֹת לָעָרֶב. חָל לִהְיוֹת עֶרֶב שַׁבָּת, שָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים נֶאֱכָל לָעָרֶב, הַבַּבְלִיִּים אוֹכְלִין אוֹתוֹ כְּשֶׁהוּא חַי, מִפְּנֵי שֶׁדַּעְתָּן יָפָה:
ז׳
ברטנורא

על פתח הבית – next to the door of the Sanctuary at their entrance, but they would not place [the tables] there other than to demonstrate that we ascend in holiness, that now that we place on one of marble and immediately carry them to the Sanctuary and set them up (i.e., the shewbread) on one (i.e., a table) of gold of Moses.

ועל של זהב ביציאתו – until they will be offered as incense in dishes/censors as it is taught further on in our Mishnah.

המכניסים עומדים בצפון – that this is more preferable that those who arrange the Divine service will be iin the north.

אלו מושכין (draw out) – and until they don’t lift them (i.e., the old ones) from the table, these others place [the new ones] down.

אפילו אלו נוטלין – and these themselves lay them down after they took them [off].

אף זו היתה תמיד – for Rabbi Yossi holds that it is not “perpetual” other than that the table should not be kept overnight without bread (i.e., the shewbread).

והחלות מתחלקות לכהנים – the departing division of duty of the priests divides them up with the entering division of duty of the priests.

חל יום הכיפורים להיות בשבת – for the law of the shewbread is to consume it on that Sabbath when they take it from upon the table, but now, they are unable to consume it because of the fast [of Yom Kippur].

השעיר – of the Musaf/Additional [Service] sacrifice which is a sin-offering and it is consumed by the priests.

לנאכל לערב – on Friday night, for its time is during the day and that night until midnight. And even though they are not able to cook it on the Sabbath nor on Yom Kippur.

הבבליים – those Kohanim who came up from Babylonia. But the Gemara (Tractate Menahot 100a) explains that they were not Babylonians but rather that they were Alexandrians, and on account that the Sages in the Land of Israel hate the Babylonians, they called the Alexandrians who performed this act of voracity (i.e., in eating the sin-offering of Yom Kippur raw) with the Babylonians.

היו אוכלין אותו חי – when Yom Kippur fell on Friday.

מפני דעתן יפה – they did not detest eating the meat when it was raw.

על פתח הבית. אצל פתח ההיכל בכניסתו. ולא היו מניחים שם אלא להראות שמעלין בקודש, דעכשיו מניחין על של שיש ומיד נושאן להיכל ומסדרן על של זהב של משה:

ועל של זהב ביציאתו. עד שיוקטרו בזיכים, כדקתני לקמן במתניתין:

המכניסים עומדים בצפון. דהכי עדיף טפי דאותן שמסדרים העבודה יהיו בצפון:

אלו מושכין. ועד שלא יגביהו מן השלחן אלו מניחין:

אפילו אלו נוטלין. ואלו עצמן מניחין אחר שנטלו:

אף זו היתה תמיד. דסבר ר׳ יוסי דאין תמיד אלא שלא ילין שלחן לילה אחד בלא לחם:

והחלות מתחלקות לכהנים. משמר היוצא חולק עם משמר הנכנס:

חל יום הכיפורים להיות בשבת. שדין לחם הפנים לאכלו באותו שבת שנוטלים אותו מעל השלחן, ועכשיו אין יכולים לאכלו מפני התענית:

החלות מתחלקות לערב. ואין ממתינים לחלקו למחר מפני שנפסל בלינה לאחר זמנו שנסתלק:

השעיר. של מוסף שהוא חטאת ונאכל לכהנים:

נאכל לערב. בלילי שבת. שזמנו ליום ולילה עד חצות. ואע״פ שאין יכולים לבשלו בשבת ולא ביום הכיפורים:

הבבליים. כהנים שעלו מבבל. ובגמרא מפרש דלא בבליים היו אלא אלכסנדריים היו. ועל שם ששונאים תלמידי חכמים שבארץ ישראל את הבבליים, קראו לאלכסנדריים שעושים מעשה רעבתנות בבליים:

היו אוכלין אותו חי. כשחל יום הכיפורים להיות בערב שבת:

מפני שדעתן יפה. ואינן קצים לאכול הבשר כשהוא חי:

משנה ב

Mishnayos Menachos Perek 11 Mishnah 8

מנחות פרק י"א משנה ח׳

8
If one arranged the bread on the Table on Shabbat but arranged the bowls of frankincense only after Shabbat, then if he subsequently burned the frankincense placed in the bowls on the following Shabbat, the loaves are unfit for consumption, since the frankincense had not been on the Table for the entire week. Since the burning of the frankincense did not render the loaves permitted for consumption, one is not ever liable for eating them due to violation of the prohibitions of piggul or notar, or for partaking of the shewbread when one is ritually impure. One violates these prohibitions only if the frankincense is burned in a manner that permits consumption of the shewbread. If one arranged the bread and the bowls of frankincense on Shabbat but then burned the frankincense that was in the bowls after the following Shabbat, that burning of the frankincense is not valid and the shewbread is unfit for consumption. And since the frankincense was not burned in a manner that permits consumption of the shewbread, one is not ever liable for eating them due to violation of the prohibitions of piggul or notar, or for partaking of the shewbread when one is ritually impure. If one arranged the bread and the bowls of frankincense after Shabbat and burned the frankincense that was in the bowls on the subsequent Shabbat, the burning of the frankincense is not valid and the shewbread is unfit for consumption. How should one act to prevent the shewbread from being rendered unfit? One should not remove the shewbread and frankincense from the Table on the subsequent Shabbat. Rather, he should leave it on the Table until the following Shabbat, so that it remains on the Table for a full week from Shabbat to Shabbat. It is permitted to leave the bread and frankincense on the Table beyond seven days, as even if it is on the Table for many days there is nothing wrong with that, i.e., it is not rendered unfit.
סִדֵּר אֶת הַלֶּחֶם בְּשַׁבָּת וְאֶת הַבְּזִיכִים לְאַחַר שַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִים בְּשַׁבָּת, פְּסוּלָה, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. סִדֵּר אֶת הַלֶּחֶם וְאֶת הַבְּזִיכִין בְּשַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִין לְאַחַר שַׁבָּת, פָּסוּל, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא. סִדֵּר אֶת הַלֶּחֶם וְאֶת הַבְּזִיכִין לְאַחַר שַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִין בְּשַׁבָּת, פָּסוּל. כֵּיצַד יַעֲשֶׂה. יַנִּיחֶנָּה לַשַּׁבָּת הַבָּאָה, שֶׁאֲפִלּוּ הִיא עַל הַשֻּׁלְחָן יָמִים רַבִּים, אֵין בְּכָךְ כְּלוּם:
ח׳
ברטנורא

ואת הבזיכים לאחר השבת – and their law was to set them (i.e., the dishes of frankincense) on the Sabbath at the time of the arranging of the bread.

והקטיר את הבזיכים בשבת פסולה – for it was lacking time (i.e., its time to be offered had not yet arrived, for it was not on the table other than for six days, but here, it is impossible to fix it and to say, let him leave it until the next Sabbath, for since the bread was set out/arranged according to its law on the Sabbath, the table was sanctified and furthermore, she is not able to delay it other until the first Sabbath where it is invalidated by staying [there] overnight.

ואין חייבין עליהם משום פגול – if he offered them up as incense on condition to eat the bread on the morrow it is not an offering disqualified by improper intention, for he did not offer that which is permitted according to its commandment.

ולא משום נותר – for no remnant occurs on the [shew]bread, for it is not worthy of consumption.

וטמא – he who eats it in a state of bodily ritual impurity is not liable for extirpation, for we state in the chapter of “Taking a Handful of the Meal Offering/ הקומץ את המנחה” (Tractate Menahot 25b) that the remnant for those who are ritually pure, they are liable for it because of ritual defilement, but this was not left over ever for those who are ritually pure, for with the dishes [of frankincense, they would permit his, but they were not offered according to their law.

יניחנו לשבת הבאה – and it would stand for two weeks on the table, for since it was not set down/arranged on Shabbat, the table is not sanctified until Shabbat arrives, and from that Shabbat he can have it them stay there for seven days.

שאפילו היה על שלחן ימים רבים – prior to the Sabbath.

אין בכך – [there is] nothing [regarding it] for the table does not sanctify it until the Sabbath, therefore it is not invalidated through staying over after the Sabbath.

ואת הבזיכים לאחר שבת. ודינן היה לסדרן בשבת בשעת עריכת הלחם:

והקטיר את הבזיכים בשבת פסולה. דמחוסר זמן הוא, שלא היה על השלחן אלא ששה ימים. והכא אי אפשר לתקן ולומר יניחנו עד שבת הבאה, דכיון דלחם נסדר כדינו בשבת, קדשו שלחן ושוב אינו יכול לשהותו אלא עד שבת ראשונה דמפסיל בלינה:

ואין חייבין עליהם משום פגול. אם הקטירן על מנת לאכול הלחם למחר אינו פגול, שלא קרב המתיר כמצותו:

ולא משום נותר. שאין נותר חל על הלחם, שהרי אין ראוי לאכילה:

וטמא. האוכלו בטומאת הגוף אינו בכרת, כדאמרינן בהקומץ [דף כה] הניתר לטהורים חייבים עליו משום טומאה, וזה לא ניתר לטהורים מעולם, דבזיכים הוו מתירים דידיה ולא קרבו כהלכתן:

יניחנו לשבת הבאה. ויעמוד שבועיים על השלחן. דכיון דלא נסדר בשבת אין שלחן מקדש עד שתגיע שבת, ומאותו שבת יכול להשהותן שבעת ימים:

שאפילו היה על השלחן ימים רבים. קודם השבת:

אין בכך. כלום שאין השלחן מקדשו עד השבת, הלכך לא מיפסל בלינה לאחר השבת:

שאלות נפוצות על משנה יומית

עדיין יש לכם שאלה? צרו קשר