Answer (to all the questions): Rather, the 10 Shulchanos were in two rows of five.

(We are thinking that Moshe's Shulchan was like a row by itself in between the rows.) According to R. Elazar, the Shulchanos were north-south, they fit in the 10 Amos of the north;

Question: According to Rebbi, they were east-west, we must allow (at least) two and a half Amos of space on each side of each of the three rows; (Tosfos - a Beraisa teaches that the Shulchan was this far from the wall; Rashi - two Kohanim holding old or new Lechem ha'Panim must be able to pass through, we see from the Aron that two and a half Amos are needed for two people (98b). (Note: Really, the Gemara there only said that more than one and a half are needed! (See our discussion there.) Perhaps Rashi means, we learn from the Aron that it is proper to allow two and a half Amos for two people to walk side by side.)

The width of the leftmost tables extends (at least) 10 and a half Amos from the northern wall (seven and a half Amos for three spaces, and three Amos for the width of the tables in three rows) - half of each of these tables is in the south!

Answer: Moshe's Shulchan was not like a row by itself in between the rows. Rather, it was slightly above (i.e. west) of them (Rashi - the Mikdash sloped up towards the Kodesh ha'Kodoshim), they were like Talmidim in front of their Rebbi.

(Beraisa): Shlomo made 10 Shulchanos. Sidur (arrangement of Lechem ha'Panim) was only on Moshe's Shulchan - "v'Es ha'Shulchan Asher Alav Lechem ha'Panim Zahav";

Shlomo made 10 Menoros. Hadlakah was only in Moshe's - "u'Menoras ha'Zahav v'Neroseha Leva'er ba'Erev."

R. Eliezer ben Shamu'a says, they alternated. Sidur was on each of them (sometimes) - "v'Es ha'Shulchanos va'Aleihem Lechem ha'Panim";

Each Menorah was used (sometimes) for Hadlakah - "Es ha'Menoros v'Neroseihem Leva'aram ka'Mishpat".

R. Yosi b'Rebbi Yehudah says, Sidur was only on Moshe's Shulchan;

"V'Es ha'Shulchanos va'Aleihem Lechem ha'Panim" refers to three Shulchanos - Moshe's, and two in the Ulam near the entrance to the Heichal;

One table in the Ulam was of silver. Lechem ha'Panim was put on it before being brought into the Heichal. (Rashi - it was of marble, which looks a litle like silver. This reconciles our Beraisa with the Mishnah (Amud B), which says that it was of marble. Alternatively, Tana'im argue about this. Some texts say 'silver' also in the Mishnah - see Tosfos, Amud B.)

The other was of gold. The Lechem was put on it after it was removed from the Heichal (until Haktaras ha'Levonah).

It was put on gold last because we ascend in Kedushah, and we do not descend.

The Shulchan in the Heichal was (covered with) gold. Lechem ha'Panim was always on it.

Question: What is the source that we do not descend (in Kedushah)?

Answer (Rebbi): We learn from "va'Yakem Moshe Es ha'Mishkan... va'Yakem Es Amudav". (Since the verse begins with ascension, it ends with ascension. Alternatively, since Moshe started, no one else could help (for they were less Kodesh.) Alternatively, "Mishkan" refers to the curtains. He spread them (in the air, the boards were not yet up to hold them) and held them up until everything was erected.)

Question: What is the source that we ascend?

Answer (Rav Acha bar Yakov): "Es Machtos ha'Chata'im... Tzipuy la'Mizbe'ach" - Korach's congregation were Makdish incense pans to serve the Mizbe'ach. They later became (a covering, i.e.) part of the Mizbe'ach itself.

(Rav Yosef): "Asher Shibarta v'Samtam ba'Aron" teaches that the broken Luchos (Tablets) were put in the Aron with the (second, intact) Luchos;

This teaches that if a Chacham forgot his learning due to Ones, we do not act disgracefully to him.

(Reish Lakish): Sometimes Bitul Torah (e.g. interrupting learning in order to perform Mitzvos) is the very foundation of Torah;

"Asher Shibarta" shows that Hash-m blessed Moshe's with 'Yishur' (increased) strength because he broke the Luchos. (Because he broke them, Hash-m gave new Luchos.)

(Reish Lakish): If a Chacham sinned greatly, we do not publicly disgrace (Maharsha - excommunicate) him - "v'Chashalta ha'Yom v'Chashal Gam Navi Imcha Laylah" (cover up for him, like night).

(Reish Lakish): One (Shitah Mekubetzes - a Chacham) who forgets something that he learned transgresses a Lav - "Hishamer Lecha u'Shmor Nafshecha Me'od Pen Tishkach Es ha'Devarim..."

This is like R. Avin taught;

(R. Avin): Wherever it says "Hishamer", "Pen" or "Al", this is a Lav.

(Ravina): It says here "Hishamer" and "Pen". There are two Lavim.

(Rav Nachman bar Yitzchak): He transgresses three Lavim. It says also "u'Shmor Nafshecha Me'od."

Suggestion: Perhaps he transgresses even if he forgot due to Ones! (Iyun Yakov - forgetting learning is considered like Mezid - Avos 4:12.)

Rejection: "U'Fen Yasuru mi'Lvavecha" - he is liable only if he removes them from his heart. (Tosfos Yom Tov (Avos 3:8) - he does not review his learning.)

Suggestion (R. Dostai b'Rebbi Yanai): Perhaps he transgresses even if his learning was too great (Aruch - difficult) for him to remember (R. Gershom - because he could not understand it)!

Rejection: "Rak" (excludes that case).

(R. Yochanan and R. Elazar): The Torah was given (to Moshe on Sinai) in 40 days, and the Neshamah is put into a fetus on day 40 (from conception). Only a Neshamah that guards the Torah will be guarded.

(Tana d'Vei R. Yishmael): A parable for this is one who entrusted his slave with a wild bird, and told him 'if you lose it, don't think that I will demand only money. I will take your life!'

There were two Shulchanos in the Ulam near the entrance to the Heichal. One was of marble, and the other was of gold;

Lechem ha'Panim was put on the marble table before being brought into the Heichal (to show that we ascend in Kedushah. Alternatively, if the carriers wanted to rest), it was put on the gold table after it was removed from the Heichal because we ascend in Kedushah, and we do not descend.

The Shulchan in the Heichal was (covered with) gold. Lechem ha'Panim was always on it.

Four Kohanim enter. Two of them carry piles of Lechem (each has one pile), and two carry Bazichei Levonah;

Four Kohanim enter before them, two to remove the old Lechem, and two to remove the old Bazichim.

The ones bringing (bread and Levonah) stand to the north of the Shulchan and face south, those removing stand to the south and face north.

As the removers pull the old bread off the Shulchan, those opposite them put the new bread on the Shulchan, immediately filling the void, to fulfill "Lefanai Tamid."

R. Yosi says, even if the latter put the new bread on after the old bread is totally off the Shulchan, this fulfills "Tamid".

The removed bread was put on the gold table in the Ulam and left there until Haktaras ha'Bazichim. Then, it was divided among the Kohanim;

When Yom Kipur is on Shabbos, the Lechem ha'Panim is divided among the Kohanim after nightfall.

The (outer) Se'ir Chatas of Yom Kipur is eaten at night. (All other Zevachim of Yom Kipur are totally burned.) When Yom Kipur is on Erev Shabbos, (it cannot be cooked during the day (Yom Kipur) or at night (Shabbos;) Kohanim Bavliyim would eat it raw, for this did not bother them.

(Gemara - Beraisa - R. Yosi): Even if the old bread was removed in the morning and the new bread was not put on until Aravis (afternoon - Tosefta 11:7), this is fine;

Question: What do we learn from "Tamid"?

Answer: This teaches that the Shulchan cannot be without bread for (Keren Orah - even part of) the night.

(R. Ami): We learn from R. Yosi that even if one learned only one Perek each morning and evening, he fulfilled the Mitzvah "Lo Yamush Sefer ha'Torah ha'Zeh mi'Picha."

(R. Yochanan): Even if one said only Keri'as Shma morning and evening, he fulfilled "Lo Yamush";

One may not tell this to an ignoramus (lest he think that his son need not learn more than this).

(Rava): It is a Mitzvah to tell this to an ignoramus! (He will realize that if even Keri'as Shma has a great reward, all the more so learning all day! Alternatively - he will understand that if Rabanan learn all day even though they could exempt themselves with only Keri'as Shma, there must be a great reward for learning. Maharsha - this will inspire him to zealously fulfill the Mitzvah of Keri'as Shma.)

Question (Ben Dama, R. Yishmael's nephew): May someone like me, who learned the entire Torah, learn Chachmas Yevanis? (Some explain that this is Greek wisdom. Most say that it is a crafty way of speaking, and there are many supports for this.)

Answer (R. Yishmael): "Lo Yamush Sefer ha'Torah ha'Zeh mi'Picha v'Hagisa Bo Yomam va'Laylah" - (you must learn Torah day and night). If you find a time that is neither day nor night, at that time you may learn Chachmas Yevanis.

This is unlike R. Shmuel bar Nachmani.

(R. Shmuel bar Nachmani): "Lo Yamush..." is not an obligation or Mitzvah. It is merely a blessing;

Hash-m saw that Torah was very dear to Yehoshua - "u'Msharaso Yehoshua Lo Yamish mi'Toch ha'Ohel (he would never cease learning)", therefore he blessed him "Lo Yamush..." (that Torah would not cease from his mouth).

(Tana d'Vei R. Yishmael): Do not consider Torah to be a Chovah (that you seek to be exempt from), for you will never be exempt. (Alternatively - do not engage only in Torah (rather, also earn money), nor are you exempt from learning. Alternatively, do not think that you are obligated to learn all of Torah, nor are you exempt from learning.)