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Daf Yomi Shabbes 124: Lechem Ha’Panim

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Daf Yomi Shabbes 124: Lechem Ha’Panim Daf Yomi Shabbes 124: Lechem Ha’Panim Ex 25:30 Lev 24:5 1 בשר ם" ע ל מש ו ת כ ה : ל : א Rashbam on Exodus 25:30:1 חלם פ נ םי - יפל וטושפ : םחל וארה י נפל י ,םירש םחל ,האנ :ביתכדכ תחקלו תלס תיפאו התוא גוו ' . :ביתכו אישו אישו :ביתכו . ' גוו תאשמ תאמ ינפ ו .םהילא :ביתכו הנחלו ןתי הנמ תחא .םיפא קלח הפי הרעקמ ינפלש הנקלא הבושחה נש םינתו םינתו נש הבושחה הנקלא ינפלש הרעקמ הפי קלח .םיפא תחא הנמ ןתי הנחלו :ביתכו .םהילא ו ינפ תאמ תאשמ נפל י לעב ,תיבה יכ תא הנח בהא - כלך םיפא .בושח 'הו רגס המחר - כלך הנמ תחא אלו םיתש אלו נמ תו הברה הברה תו נמ אלו םיתש אלו תחא הנמ כלך , חלם פ נ םי . ומכ הנינפל ויהש הל םינב תונבו םינב הל ויהש הנינפל ומכ means that the quality of the bread was נפ םי According to the plain meaning of the text the word such that it was fit to be served, to be displayed for approval to ministers and kings. In other words: “beautiful, first rate bread.” Compare Leviticus 24,5 “take choice flour and bake are נפ םי of it twelve loaves, etc.” Other verses in which gifts are associated with the expression ,He served portions to them from his (Joseph’s“ , שיואש תמא תאמ וינפ םהילא found in Genesis 43,34 the viceroy) table.” Clearly a reference to the choicest which was served in the palace… • Historical background of muktzeh • The Gemara provides the historical development of muktzeh. Nechemiah ben Chachaliah enacted the restrictions of muktzeh in the days of Bayis Sheini because people were lax in Shabbos observance. Initially the decree was extremely strict, and only three commonly used keilim were permitted to move. As shemiras Shabbos improved, the Rabanan eased their restrictions numerous times, as a Beraisa they permitted movement of additional keilim, then they – תה י ר ו ו ח ורז וריתהו ורזחו וריתהו ,teaches further permitted and they further permitted, until the only keilim that could not be moved at all .muktzeh for fear of monetary loss , הצקומ תמחמ ורסח ן סיכ were There is a machlokes between Abaye and Rava regarding how the restrictions were lifted. 2 ררָאמ יַחַבּ ֲנִ בּ:אִני יִימָ בּהְיְֶמחנֵ ֶןחָ הְיַלֲכ תְשׁמִנשָׁנ ְהִניֵ דּ,וָֹז י״ְ:בבִּתכ םהָמַיִּ רהִָמּהי ביִָיתָאֵ ִיהִ דוּ הָ רוֹדּ ְכ ִ םי תוֹתִּ גּ ַשּׁ בּ בַּ תָ תָ בַּ ַשּׁ בּ תוֹתִּ גּ םי ִ ְכ רוֹדּ הָ דוּ . מוּ ְ ִ ב אי ִ םי ָ ה ֲﬠ ֵרימוֹת״ Rabbi Ḥanina said: This mishna was taught in the days of Nehemiah, son of Hacaliah, a period when many stringent decrees were issued with regard to Shabbat prohibitions, as it is written: In those days saw I in Judah some treading winepresses 15 וט םהָמיַּבּ ֵהרָמִּהי ביִָיתָא דּהיוּהדִ ְִיםֹכָרִ - on the sabbath, and bringing in heaps of corn, and lading ִגּ בּתוֹתּ בַּשַּׁ תָ מוּ בְ איִ םיִ רֲﬠָ ה תוֹמֵ עְ ו מֹ סְ םיִ םיִ סְ מֹ עְ ו תוֹמֵ רֲﬠָ ה םיִ איִ בְ מוּ תָ בַּשַּׁ בּתוֹתּ asses therewith; as also wine, grapes, and figs, and all ַﬠל - אםֹורֲמַהח ְִַףי - את ִﬠְיֵוּנם, ָיַייֲבנם ִִן ָיַייֲבנם ִﬠְיֵוּנם, את manner of burdens, which they brought into Jerusalem on ְוָכל - לרְ,ַמאאישׁשּׂבוּמ ְִָםבּיוּ ַםיָ ,ְִוֹםִי ,ְִוֹםִי ַםיָ ְִָםבּיוּ לרְ,ַמאאישׁשּׂבוּמ the sabbath day; and I forewarned them in the day wherein ַ;תַהבּשּׁ ִ,בּידָﬠָאָו יםמ ְםצִרכְוֹ ִ.דָיָ ְםצִרכְוֹ יםמ ִ,בּידָﬠָאָו ַ;תַהבּשּׁ they sold victuals. There dwelt men of Tyre also therein, who brought in 16 זט ִמִיביאםְָוָכל דּאג ָבהּ,ְ ְישׁבוּ ִֹהצּירםָ ְוַ - fish, and all manner of ware, and sold on the sabbath unto ֶמ ְַםֶכ;בבּררוּלשּׁוֹבּמכ ת יִַ וּיהדֵיְִָנ ,ְה ָ ,ְה וּיהדֵיְִָנ יִַ ת ְַםֶכ;בבּררוּלשּׁוֹבּמכ .the children of Judah, and in Jerusalem בוּ ִ שׁוּרי ָ ָ ל ִ .ם וּיִב “In those days I saw in Judea some treading winepresses on Shabbat and bringing in heaps of grain and lading donkeys with them; as also wine, grapes, figs, and all manner of burdens which are brought into Jerusalem on the Shabbat day. I forewarned them on that day when they sold food” (Nehemiah 13:15). Since the people treated the sanctity of Shabbat with disdain, Nehemiah instituted many stringencies with regard to all the halakhot of Shabbat in order to educate the people to observe Shabbat. ררָאמ ﬠיֶַאלַבּ :רקָזְִ ָנָ ,מִןי גּוַֹל,תקוּ ְ,מאְרְטוּלסְ הָוֹדכוּ ְָ — לּוּכּ ָ ן דוֹק םֶ תַּ ה רָ ַת לֵ כּ םיִ ִשׁ נ וּנְ שׁנםִל תר ַהם וֹ וּ Rabbi Elazar said: The mishnayot that deal with the topics of rods, poles, the thick end [gelostera] of the bolt in a door lock, and a mortar were all taught before permission to move utensils on Shabbat was adopted. At that time, moving most utensils was still prohibited and only a small number of utensils whose primary function was for a permitted use were permitted to be moved. The Gemara cites the relevant mishnayot. ִןינָק — ַָהבּשּׁת ַאת טלתָדּוֶֹחה הנקּן לנואי ָןָ יסדּוְְִִַָּריֹ נִֹתלא ְַןִדּ: נִֹתלא יסדּוְְִִַָּריֹ ָןָ לנואי הנקּן טלתָדּוֶֹחה ַאת ַָהבּשּׁת Rods: Golden rods were placed between the loaves of showbread in the Temple to support the loaves and to aerate them. At that time, moving the rods was prohibited because they were considered to be set-aside, as we learned in a mishna: Neither arranging the rods nor moving them overrides the prohibition of set-aside on Shabbat. 3 RASHI אל ס י ד ו ר קה נ י ם - יהש ו ינתונ ן תכרעמב םחל םינפה יב ן הלח הלחל ןדירפהל סנכיל חורה ןהיניב אלש ושפעתי : , אלו אלו , : ושפעתי אלש ןהיניב חורה סנכיל ןדירפהל הלחל הלח ן יב םינפה םחל תכרעמב ן ינתונ ו יהש ןתליטנ - ןמ הכרעמה :הנשי החוד, תא שה תב - לאא נ כ נ ס ש"עב ו נ ו לט נקה םי רחמלו קלסמ הכרעמה הנשיה רדסמו רדסמו הנשיה הכרעמה קלסמ רחמלו םי נקה השדחה אלב נק םי יאצומלו תבש סנכנ ו נ ןתו נקה םי יב נ ןהי ז ו נשנ תי םדוק רתיה נמ י ן ושארה ן אהד ןתכאלמ רתיהל רתיהל ןתכאלמ אהד ן ושארה ן י נמ רתיה םדוק תי נשנ ו ז ןהי נ יב םי נקה ןתו נ ו סנכנ תבש יאצומלו םי נק אלב השדחה : רסקוא והל ךרוצל ג ןפוגךול ה סו 4 Tosafos אל ס י ד ו ר ק נ י ם - ג"עא יאד ן תובש שדקמב המכ םיתובש ןחכשא שדקמב גש ורז םימעפ ךרוצל יכ אכה נקב י ם תולקמו תולקמו ם : פל י יהש ו ללחמ םי תא תבשה תא םי ללחמ ו יהש י פל ַּה◌ ָק ִנין...ְנ ִט יָל ָת ן …Arranging the rods The showbread does not override the prohibitions of Shabbat. They were removed on Shabbat eve and replaced between the loaves after Shabbat (Rambam Sefer Avoda, Hilkhot Temidin U’Musafin 5:11). The Sefer Ha-Chinukh (Mitzvos Asei #20)enumerates two positive mitzvot found in Parashat Teruma. The first is to build the Beit Ha-Mikdash as a site for offering sacrifices and assembling all Am Yisrael on the three yearly festivals. Following the opinion of the Rambam (Sefer Ha-Mitzvot – mitzvat asei 20), the Chinukh maintains that this mitzva also encompasses the requirement to build the various parts of the Mikdash, such as the altar, candelabra and table. The Ramban (glosses to Sefer Ha-Mitzvot – mitzvat asei 37) disagrees with the Rambam and argues that we should count building the Mikdash as a single mitzva, and the fashioning of the various parts, such as the ark and the "kapporet" (cover), as separate mitzvot. He contends that since sacrifices can be offered even without these appurtenances, the Mikdash obviously constitutes an independent mitzva. The Ramban agrees, however, that some parts of the Mikdash are not to be counted as individual mitzvot. He writes that if a given item is needed as a prerequisite for the performance of a specific mitzva, then we should not count it individually. Therefore, the Ramban did not count the Shulchan (table) as an independent mitzva. Since there exists a mitzva to place Lechem ha-panim ("show-bread") on the Shulchan, building the Shulchan is merely a prerequisite (hekhsher mitzva), and not an independent mitzva. The second mitzva enumerated by the Chinukh is to arrange the "Lechem ha-panim." Here too, he follows the formulation of the Rambam in his listing of the mitzvot. In the brief version of the Rambam's list printed at the beginning of Mishneh Torah, the Rambam writes .( מש ו ת כ ה , ל) " ַחרלדְּלסה ם ְִֶֶי לוּ נוֹבְ הָ פִ ל נְ ֵ י 'ה כְ בּ לָ בַּשׁ ,תָ נֶּשׁ מֱאֶ :רָ ו" נְ תָ תַּ ָ לַﬠ לַֻשׁה חְ ןָ חֶ ל םֶ נָ פּ םיִ ָפּם ֶלן ְלַהלﬠָתּ ָנ ":ָמא ֶ ת ַ ָכ היֵנ ִלה וְֹל To set show bread and incense before the Lord on Sabbath. Ex. 25.30. mitzvat asei 27 "to arrange the bread and frankincense before God every Shabbat, as it says, 'place Lechem ha- panim on the table always'." The Ra'avad (ad loc.) asks, why did the Rambam not count the sacrificial offering of the frankincense and the consumption of the " " as separate mitzvot? 5 Although the Chinukh and others have suggested various reasons for this mitzva, it is interesting to note that the Rambam seemed perplexed about this issue. In his discussion of the rationale for various mitzvot, he writes (Guide, 3:45), "But the Shulchan and the bread which is always on it… I do not know the reason." Likewise, the Ari printed in many siddurim which many recite or sing at the Shabbat morning meal, he writes, "He will reveal to us the reasons of the twelve loaves." The Ari, like the Rambam, was unable to determine the underlying reason behind the mitzva of Lechem ha-panim.
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