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Menachos 96

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) Our Mishnah now discusses the preparation of the Chavitei Kohen Gadol and the other Menachos.
Where were the Chavitei Kohen Gadol kneaded, shaped and baked?

(b) These preparations also overrode Shabbos.
What does the Tana say about the grinding and sifting of the Chavitei Kohen Gadol?

(c) Why was that? On what principle of Rebbi Akiva is this based?

(d) What distinction does our Mishnah draw between the preparations of Menachos that are performed inside the Azarah and those that are performed outside (such as those that we just discussed with regard to the Chavitin)?

(e) Based on this principle, the kneading and shaping of the Chavitin took place inside the Azarah.
Why then, did the kneading and shaping of the Menachos take place outside? Why did they not require a K'li Shareis, like a Minchas Chavitin?

(a) The Tana goes on to discuss the shape of the Sh'tei ha'Lechem and the Lechem ha'Panim. The Sh'tei ha'Lechem was seven Tefachim by four.
What were the 'Keranos'? How wide were they?

(b) What was the width of its Keranos?

(c) What does Rebbi Yehudah mean when he gives a Si'man 'Zedad' and 'Yehaz'?

(a) How many Tefachim always make an Amah, according to Rebbi Yehudah?

(b) How was the Lechem ha'Panim arranged on the Shulchan?

(c) How did the Lechem ha'Panim, which was ten Tefachim by five, fit onto the Shulchan, which was five Tefachim wide?

(d) How many Tefachim make an Amah, according to Rebbi Meir?

(a) Consequently, the Shulchan was twelve by six Tefachim.
What were the dimensions of the Lechem ha'Panim?

(b) On what basis does Rebbi Meir argue with Rebbi Yehudah with regard to the dimensions of the Shulchan, but not with regard to those of the Lechem ha'Panim?

(c) How many Tefachim did the Kohanim now fold at each end, according to him?

(a) What other difference exists between Rebbi Meir and Rebbi Yehudah regarding the way the two rows were placed on the Shulchan?

(b) What purpose did that two Tefachim space serve, according to ...

  1. ... Rebbi Meir?
  2. ... Aba Shaul (in addition to that of Rebbi Meir)?
(c) How did Aba Shaul counter the Kashya from the Pasuk in Emor "Ve'nasata al ha'Ma'areches Levonah Zakah", implying that the Levonah was to be placed on top of the loaves (as we explained earlier), and not next to them?
(a) We have already partially discussed the S'nifin and the Kanim. How many ...
  1. ... S'nifin supported each row of Lechem ha'Panim?
  2. ... Kanim were needed for each row?
(b) How were the golden Kanim shaped?

(c) What does the Tana mean when he describes the S'nifin as 'Mefutzalos me'Rosheihen'?

(a) Why did the Kohanim remove the Kanim from between the Lechem ha'Panim on Friday afternoon? Where did they put them?

(b) Finally, what does the Tana say about all the Keilim in the Beis-Hamikdash?

(c) What does Rebbi learn from the Pasuk in Yechezkel comparing the Minchah to the Asham and the Chatas?

(d) We know that the Pasuk is speaking about inside the Azarah, because it writes "Levilti Hotzi el ha'Chatzer ha'Chitzonah".
How do we know that the Asham and the Chatas there requires Keilim?

(a) Rebbi Yochanan observes that according to Rebbi Yehudah, the Shulchan sanctifies fifteen Tefachim above its own level.
How does he arrive at that figure?

(b) How high above its own level did it sanctify according to Rebbi Meir?

(c) What are the ramifications of Rebbi Yochanan's statements? What difference will it make whether the Shulchan sanctifies fifteen Tefachim or twelve?

(a) On what grounds does Rebbi Yochanan ignore the added space of the six rows of Kanim?

(b) What problem do we have with this? Why would this render the Kanim redundant?

(c) If, as we answer, the Kanim were only partially embedded in the loaves, why does Rebbi Yochanan then not include the spaces of the Kanim that protruded above the loaves?

(d) According to Rebbi Yehudah, who holds that the Bazichei Levonah were placed on the Lechem ha'Panim, why does Rebbi Yochanan not add the depth of the Bazichin?

(a) What makes the previous Kashya appear meaningless?

(b) And why does Rebbi Yochanan not include the Keranos?

(c) Initially, we explain that Rebbi Yochanan does not include the Misgeres (the Tefach-high frame that surrounded the Shulchan), because it was placed lower down on the Shulchan.
How do we reconcile Rebbi Yochanan even with those who maintain that it was situated above the Shulchan's surface?

(d) What does 'Parkudei Havah Mefarkeda' mean?

Answers to questions



(a) What does Rebbi Yossi in a Beraisa say about the Misgeres, which he maintains protruded above the Shulchan?

(b) According to the Rabbanan, the Misgeres was placed below the surface of the Shulchan.
What function did it then serve?

(a) What is a 'Tivla ha'Mis'hapeches'?

(b) Given that the Misgeres was below the surface of the Shulchan and that the Shulchan was subject to Tum'ah, what can we learn regarding a 'Tivla ha'Mis'hapeches'?

(c) What makes the Shulchan different than other 'Peshutei K'lei Eitz' (flat wooden vessels), that are not subject to Tum'ah?

(d) Why could we not learn the Din by a 'Tivla ha'Mis'hapeches' from the Shulchan, assuming that the Misgeres was situated above the surface of the Shulchan?

(a) On what grounds do we nevertheless query the Tum'ah of the Shulchan, notwithstanding the above Chumros.
What is a third reason that stems from the comparison to a sack that the Shulchan ought to be Tahor?

(b) And we answer by citing Resh Lakish. What does Resh Lakish extrapolate from the Pasuk in Emor "al ha'Shulchan ha'Tahor"?

(c) To what does he therefore ascribe the Shulchan's ability to become Tamei, in spite of the fact that it is not usually moved?

(d) Why did they do that? What miracle does Rebbi Yehoshua ben Levi attribute to the Lechem ha'Panim?

(a) The Mishnah in Keilim speaks about a table or a leather folding-seat (Dulbeki) which broke or which were overlaid with marble.
What does the Tana say in a case where one left space for cups (or according to Rebbi Yehudah, for pieces of bread or meat) uncovered?

(b) What can we extrapolate from there? What would be the Din if the table had been completely overlaid?

(c) How does this pose a Kashya on the Shulchan? Why ought it to be Tamei?

(d) How do we initially try to answer the Kashya? What distinction do we attempt to draw between two kinds of Tzipuy (overlaying)?

Answers to questions

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