1)

(a)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, is confined to just one of the Shutfim, how much more so Semichah, which is confined to Shected ones only.

(b)And now that the Torah writes "Korbano", we would think that each Shutaf must perform Tenufah, too - using the reverse Kal va'Chomer, from Semichah, where they indeed are, in spite of the fact that it is restricted to Shechutin (which Tenufah is not).

(c)We conclude however, that this is simply not possible, because to do so ...

1. ... simultaneously - would entail a Chatzitzah (the hands of one Shutaf interrupting between the hands of another Shutaf and the Korban, whereas to do so ...

2. ... one after the other - would contravene the word "Tenufah" (in the singular), which implies one Tenufah only.

2)

(a)The Mishnah in Tamid describes the procedure, should the Kohen Gadol wish to bring the Korban Tamid on to the Mizbe'ach. When they reach halfway up the ramp, the S'gan, who stands at his right as he does so - holds him by the arm and accompanies him to the top of the ramp.

(b)Bearing in mind that nine Kohanim carry the various sections of the Tamid on to the ramp, one of them hands him the sections of the Korban that he carried up to there, and the Kohen Gadol duly performs 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).

(c)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.

(d)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).

3)

(a)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 are baked two by two.

(b)To ensure that the Lechem ha'Panim remain intact, both when 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).

4)

(a)The Beraisa learns from ...

1. ... 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 by one.

2. ... the word there "Yih'yeh" (which is otherwise superfluous) that - the same applies to the Sh'tei ha'Lechem.

(b)And the Tana learns from ...

1. ... "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 ...

2. ... "Osam" (Ibid.) that - only *they* are baked two at a time, but not the Sh'tei ha'Lechem.

(c)We learn the latter D'rashah in spite of having already used "Osam" for the previous D'rashah - because the Torah could have taught us that by writing "Ve'samtam".

5)

(a)We have discussed the baking molds used for the Lechem ha'Panim in the oven, and those that are used after they have been removed. A third set of molds is used - to place the loaves in prior to the baking (whilst they are still dough).

(b)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").

(c)After removing the loaves from the oven, they cannot return them to the first set of molds - because the baking will have caused them to swell in size (thereby necessitating a larger mold).

6)

(a)According to Rebbi Chanina, the Lechem ha'Panim are baked in the shape of an open box with the two sides removed. Rebbi Yochanan maintains that - they are shaped 'ki'Sefinah Rokedes (like a rocking boat [like a letter 'vee'], but with a less acute angle).

(b)The problem with Rebbi Yochanan vis-a-vis ...

1. ... the Bazichei Levonah is - where they then placed them, 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).

2. ... the placing of the Kanim (the canes) is - how the two outer canes will support the loaves, which rise at an angle.

(c)To resolve ...

1. ... the first problem - the Kohanim cut a ledge into each of the top loaves, on which the Bazichin were placed (see also Rabeinu Gershom).

2. ... the second problem - we interpret ki'Sefinah Rokedes to mean (not pointed, as we initially thought, but) slightly rounded.

7)

(a)The ...

1. ... S'nifin are - four wide (board-like) posts, two standing side by side along the length of the Shulchan.

2. ... 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.

(b)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.

8)

(a)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).

(b)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 will support the half-canes, which in turn, will then support the loaves, preventing them from weighing down on each other and breaking.

(c)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.

(d)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).

9)

(a)Rav Yehudah explains that - the (weight of) the loaves support the Shulchan, and the (shape of) the Shulchan supports the loaves ...

(b)... in support of the opinion of Rebbi Yochanan.

10)

(a)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).

(b)We amend the Beraisa however - by restricting that description to the opening, which is deliberately made wide to enable placing the loaves into it with ease. But the actual shape of the mold is like a vee (as Rebbi Yochanan explains).

(c)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 means that - they are split on top like spit canes.

(d)... to hold the loaves and keep them from falling.