ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Menachos 99
MENACHOS 96-99 - Two weeks of study material have been dedicated by Mrs.
Estanne Abraham Fawer to honor the fourth Yahrzeit of her father, Reb
Mordechai ben Eliezer Zvi (Weiner), who passed away 18 Teves 5760. May the
merit of supporting and advancing Talmud study during the week of his
Yahrzeit serve as an Iluy for his Neshamah.
(a) Having established two rows of tables, we initially think that Moshe's
Shulchan was placed - in between the two rows, and parallel to them.
(b) The Kohanim carrying the two rows of Lechem ha'Panim required - two and
a half Amos to pass as they walked side by side.
(c) The problem with that, according to Rebbi is - that seeing as the tables
were arranged from east to west, the two and a half Amos between the
northern wall and the first row of tables, plus the space between Moshe's
Shulchan and the row of tables on either said, plus the three Amos of the
width of the three tables, adds up to ten and a half Amos, which means that
half an Amah of the second row of tables was placed in the southern half of
(d) We cannot ask this Kashya on Rebbi Elazar b'Rebbi Shimon too, that it is
not possible to fit five tables (ten Amos) into the north side of the
Heichal without the tables entering a little into the south - because,
seeing as it is a matter of not more than a Tefach, it doesn't really
(a) We answer the Kashya - by placing Moshe's Shulchan outside the two rows
on the west, but nevertheless parallel to them (as is evident from Rashi in
the next Mishnah).
(b) And when we describe the other tables 'ke'Talmid ha'Yoshev Lifnei
Rabbo' - we mean that like a Talmid sits lower than his Rebbe, so too, were
the two rows of tables lower than that of Moshe (because the Beis-Hamikdash
tended to rise with the incline of the mountains, as one moved westwards
(a) The Beraisa learns from the Pasuk ...
1. ..."ve'es ha'Shulchan Asher Alav Lechem ha'Panim" - that only the
Shulchan of Moshe actually had loaves on it.
(b) What does Rebbi Elazar ben Shamua learn from the Pesukim there "es
ha'Shulchanos ve'Aleihem Lechem" and "es ha'Menoros ve'Neroseihem Leva'aram
ka'Mishpat ... " - that all the Shulchanos and all the Menoros were used,
sometimes this one, sometimes that one.
2. ... "Menoras ha'Zahav ve'Nerosehah Leva'er ba'Erev" - that only Moshe's
Menorah was actually lit.
(c) Rebbi Yossi b'Rebbi Yehudah concurs with the Tana Kama regarding the
tables. He establishes the Pasuk "es ha'Shulchanos va'Aleihem Lechem" - with
regard to 'the three tables in the Mikdash', two in the Ulam (which we are
about to discuss), and the one in the Heichal that Moshe made.
(a) The Kohanim placed the Lechem ha'Panim on one of the tables in the Ulam
in the process of carrying them into the Heichal - in order to take a
(b) Despite the fact that the Shulchan on which they placed it was made of
marble (as we shall see in the next Mishnah), the Beraisa refers to it as a
silver table - because white marble resembles silver.
(c) When they carried the loaves out to distribute them among the Kohanim,
they placed them on the golden Shulchan that was lying there - to delay the
distribution until the Bazichin were brought on the Mizbe'ach.
(d) We learn from the Lechem ha'Panim the principle of ...
1. ... 'Ma'alin ba'Kodesh' - from the fact that they removed the loaves from
the marble table and placed them on to a golden one.
2. ... 've'Lo Moridin' - from the fact that, after removing the loaves from
the golden Shulchan, they did not put them down on to the marble table in
the Ulam (where they had already lain previously), but on to the golden
(a) Rebbi learns from the Pasuk "Va'yakem Moshe es ha'Mishkan, Va'yiten es
Adanav, Va'yasem es Kerashav, Va'yiten es Berichav, Va'yakem es Amudav" -
've'Ein Moridin' (either because both the beginning and the end of the Pasuk
mention 'setting up' (implying 'up' and not down), or because once Moshe
began erecting the Mishkan, he did not permit anybody else to assist him, or
because he first put up the Mishkan (i.e. the bottom curtains), and then,
when putting up the pillars and the sockets, he did not put them down, but
continued to hold them).
(b) Rav Acha bar Ya'akov learns from the fire-pans of Korach the principle
of 'Ma'alin ba'Kodesh - from the fact that first Korach and his men declared
them 'Tashmishei Mizbe'ach' (accessories of the Mizbe'ach), and later Moshe
made them part of the Mizbe'ach itself.
(c) And the Beraisa quoted by Rav Yosef learns from the Pasuk "Asher
Shibarta Ve'samtam ba'Aron" - that the broken Luchos, as well as the whole
ones, were placed inside the Aron.
(d) The Tana learns from there - that one is forbidden to despise a
Talmid-Chacham who forgot his learning be'O'nes.
(a) The Torah could have written 'she'Shibarta'. We therefore Darshen from
the word "Asher" - that Hashem was actually thanking Moshe for breaking them
('Yeyasher Kochacha she'Shibarta').
(b) Resh Lakish learns from there - that sometimes 'nullifying something is
necessary for its fulfillment.
(c) And from the Pasuk ...
1. ... "Ve'chashalta ha'Yom, Ve'chashal Navi Gam Imach Laylah" he learns -
that if a Talmid-Chacham goes astray, one should not denigrate him in
public. He explains the word "Laylah" to mean that one should cover his evil
deeds from the public eye like the dark of night.
(d) This is based on a statement by Rebbi Avin Amar Rebbi Ila'a, who
stated - that the words "Hishamer", "Pen" and "Al" all constitute a La'av.
2. ... (in connection with Torah-study) "Rak Hishamer Lecha u'Shemor
Nafshecha Me'od" - that someone who forgets even one word of his learning,
transgresses a La'av.
1. Ravina learns from the fact that the Torah writes both "Hishamer" and
"Pen" - that someone who forgets what he has learned transgresses, not just
one La'av, but two ...
(b) They learn from the continuation of the Pasuk "u'Fen Yasuru
mi'Levavcha" - that one only transgresses if one behaved in a way that
caused one to forget one's learning (but not if one forgot be'O'nes).
2. ... whereas according to Rav Nachman bar Yitzchak, based on the Torah's
three expressions "Rak Hishamer Lecha, u'Shemor Nafshecha Me'od, Pen
Tishkach" - three.
(c) Rebbi Dustai b'Rebbi Yanai adds (based on the opening word "Rak") - that
if he forgot because he was unable to establish what he learned (e.g. he
could not grasp what he had learned), he is Patur.
(a) Torah and the Neshamah (i.e. the formation of the baby) have in common -
the fact that one of them was given, the other, formed, in forty days.
(b) Based on this fact, Rebbi Yochanan and Rebbi Elazar issued a statement -
that anyone who guards the Torah, will merit that G-d will guard his soul;
(and conversely, someone who does not, will not).
(c) Tana de'Bei Rebbi Yishmael draws an analogy with someone who handed a
wild bird to his Eved which he instructed him to guard. And he told the
Eved, who thought that if the bird flew away, he would pay his master the
small value of the bird - that this was not the case, but that he would have
to pay for the bird with his life.
(a) The Mishnah discusses the two tables in the Ulam (which we have already
alluded to, and) - which were placed next to the entrance to the 'Bayis'
(i.e. the Heichal).
(b) Four Kohanim entered the Heichal on Shabbos afternoon to change the
Lechem ha'Panim - two of them holding the two rows of loaves, the other two,
(c) Four other Kohanim preceded them empty-handed - to remove last week's
loaves from the Shulchan.
(d) When they arrived at the Shulchan - those with the new loaves stood on
the north side, whilst those who removed the old loaves stood on the south.
The author of the Mishnah is - Rebbi, who holds that the tables were
arranged from east to west, in which case the two sides of their width faced
north and south.
(a) Bearing in mind the need to adhere to the specification of "Tamid",
which the Tana Kama understands literally - the Kohanim on the north would
slide the fresh loaves into place as the Kohanim in the south were removing
the old ones (giving the impression that the former were actually pushing
the loaves off).
(b) Rebbi Yossi - who defines "Tamid" as there not being one night without
Lechem ha'Panim on the Shulchan, permits placing the fresh loaves after the
old ones have been removed.
(a) They distributed the loaves among the Kohanim - only after the Bazichin
had been brought on the Mizbe'ach, as we learned earlier. They were not
permitted however, to delay this until Sunday - because once the loaves have
been removed from the Shulchan, they are subject to Me'ilah like a regular
(b) They distributed the loaves on Motza'ei Shabbos - if Yom Kipur fell on
(c) When Yom Kipur fell on Friday (although this cannot happen today), and
it was forbidden to cook the Sa'ir of Musaf on Motza'ei Yom Kipur (since it
was Shabbos) - they would have to eat it raw (see Tif'eres Yisrael).
(d) The Bavli'im (Kohanim who originated from Bavel), who were less refined
than those from Yisrael, would eat a goat raw.
(a) Rebbi Yossi in a Beraisa (who does not learn "Tamid" literally, as we
explained in the Mishnah) - permits even removing the Lechem ha'Panim on
Shabbos morning and placing the new ones only in the evening (before
1. Rebbi Ami adapts Rebbi Yossi's opinion to the Mitzvah of "Lo Yamush
Seifer ha'Torah ha'Zeh mi'Picha, Ve'hagisa Bo Yomam va'Laylah" - by
rendering someone who learns a Perek in the morning and a Perek at night,
Yotzei (since this is considered 'Tamid').
(c) He added however, that it is forbidden to tell this to an Am ha'Aretz -
because then he will rely on it Lechatchilah, and not take the trouble to
teach his children Torah.
2. Rebbi Yochanan carries this one step further - by rendering him Yotzei
even if he merely recited the Sh'ma morning and evening.
(d) According to Rava however, it is a Mitzvah to do so - because the
Am-ha'Aretz will figure that if one receives the reward promised to Yehoshua
just for reciting the Sh'ma twice a day, then how much more so if one were
to learn all day. Alternately, he will learn from the Rabbanan, who could
avoid having to study intensively by reciting the Sh'ma, yet they don't.
Realizing what a great reward must be attached to Torah-study, he will take
his cue from them (see also, Agados Maharsha).
(a) ben Dama, the son of Rebbi Yishmael's sister, asked his uncle whether he
was allowed to study Greek philosophy. He believed that he may be - because
he had already learned the entire Torah.
(b) The latter replied however - that, based on the Pasuk in Tehilim, it
would be permitted only if he could find a time that was neither day nor
(c) Rebbi Shmuel bar Nachmeni disagrees. Quoting Rebbi Yonasan, he interpret
the Pasuk "Lo Yamush" (not as a Mitzvah, but) - as a B'rachah ...
(d) ... which Hashem conferred upon Yehoshua, because of his intense love
for Torah-study (as the Pasuk writes in Ki Sisa (with regard to Yehoshua)
"Lo Yamish mi'Toch ha'Ohel".
(a) When Tana de'Rebbi Yishmael says that Divrei Torah are not an
obligation, he means - that they should not be viewed as a task that once
performed, need not be pursued further, as he himself concludes.
(b) Based on a Pasuk in Iyov, Hashem advises those who want to escape having
to go to Gehinom - to study Torah.
(c) From the fact that the Pasuk begins with the words "ve'af Hesischa",
Chizkiyah declares that unlike people, whose incitement takes them from the
path of life to the path of death - Hashem's incitement (to study Torah, as
we just explained) takes them from the path of death to the path of life.
(a) Chizkiyah discusses further the Pasuk in Iyov. The entrance to Gehinom
is narrow - to allow the smoke to accumulate within.
(b) He then learns from the Pasuk in Yeshayah ...
1. ..."He'emik Hirchiv" - that although the entrance is narrow, Gehinom
itself is very spacious.
(c) And we learn from the Pasuk ...
2. ... "Gam Hi le'Melech Huchan" - that even kings (referring to
Talmidei-Chachamim) are not barred from Gehinom (should their deeds warrant
1. ... there "Medurasah Eish ve'Eitzim" - that there is plenty of wood there
(so the fires will not go out too soon).
2. ... in Iyov "Ve'nachas Shulchancha Malei Deshen" - that not going to
Gehinom is not the ultimate reward, but that a table full of good things
awaits one too.