1) (Vayikra 24:5) ("And you shall take fine flour and you shall bake it (into) twelve chaloth; two-tenths (of an ephah) shall the one chalah be.") Whence is it derived that even wheat may be brought (from which flour is later taken)? From (the superfluous) "And you shall take (fine flour"). I might think that wheat could be brought for meal-offerings; it is, therefore, written "it" — It may be brought as wheat, but not other meal-offerings. 2) "twelve chaloth": they must be alike; "two-tenths": each one must be two-tenths (of fine flour). "the one chalah. They must be kneaded and arranged one by one. Whence do we derive the same for the two loaves (of Shavuoth)? From "the one chalah shall be." (Vayikra 24:6) ("And you shall place them in two rows, six in a row, upon the pure table before the L–rd.") And whence is it derived that they are baked two by two? From "And you shall place them." I might think that the two loaves also are baked together; it is, therefore, written "them" — They are baked two by two, but the two loaves one by one. "And you shall place them": into a mould. There were three moulds: one into which the dough was put, one (in which they were baked) in one oven, and one in which they were taken from the oven so that they not come apart. 3) "two rows": (Why mention this?) Because it is written "twelve (chaloth"), I might think, three rows of four (each); it is, therefore, written "two rows." If "two rows," (why say "six in a row? It is understood.) For I might think (one row of) eight and one row of four; it is, therefore, written "two rows." If two rows and six in the row (let it not be written "twelve chaloth," (for it would be understood). (No, for then I might think, two rows of six (each). It must, therefore, be written twelve chaloth. The three verses are, therefore, needed; otherwise, we would not know. 4) "upon the pure table": on the surface of the table; the props did not lift the bread from the table. Concerning this they said: There were four props of gold there with projections on their tops on which they (the chaloth) were supported — two (props) for one arrangement and two for the other. And there were twenty-eight rods, (each like half a hollow reed), fourteen for one arrangement and fourteen for the other. 5) (Vayikra 24:7) ("And you shall place near the two pure frankincense; and it shall be a memorial for the bread, a fire-offering to the L–rd.") I might think that one row is intended. (But this is not so, for) it is written here "row," and above "two rows." Just as there, two rows are indicated, so, here. 6) "pure frankincense": it should be clear. "and it shall be for the bread": It is indispensable to the bread. "and it shall be for the bread": We are hereby taught that (piggul thoughts [thoughts effecting rejection of the offering] in respect to) the frankincense — hold back, render piggul, and invalidate the bread. "and it shall be for the bread": It is not placed on top of the bread, but into the censers with bottoms, which are placed on the table so as not to crack the bread. 7) "as a memorial": "memorial" is written here, and elsewhere (Vayikra 5:12, in respect to a meal-offering.) Just as there a fistful, here, too, a fistful — whereby we are taught two fistfuls are needed: one, for one row, and another for the other. 8) (Vayikra 24:8) ("On the day of Sabbath, on the day of Sabbath, he shall place it before the L–rd always; from the children of Israel, an everlasting covenant.") "On the day of Sabbath": On the day of Sabbath he arranges the new (incense vessel), and on the day of Sabbath he smokes the previous one. He does not set up the props on the Sabbath, but enters before the Sabbath and removes them and places them along the length of the table. Al the objects in the Temple (were set) lengthwise (east to west) parallel with the length of the Temple, except the ark, (whose length was parallel with the breadth of the Temple). 9) After the Sabbath he enters and places three (rods) under each (loaf) and two under the top (loaf) because there is no weight on top of it. "from the children of Israel": by their will. "an everlasting covenant": by the Master of the covenant. 10) (Vayikra 24:9) ("And it shall be for Aaron and for his sons. And they shall eat it in a holy place; for holy of holies it is to him, of the fire-offerings of the L–rd, an everlasting statute.") "And it shall be for Aaron and for his sons. And they shall eat it in a holy place": This tells me why that its eating must be in a holy place. Whence do I derive the same for its kneading and its arrangement? From "And it shall be" (connoting extension of application). Whence do I derive that the kneading and arrangement of the two loaves must also be in a holy place? From "for holy of holies" (which is also the status of the two loaves). R. Yehudah says: All of their operations must be performed within. R. Shimon says: Always be accustomed to say: "The two loaves and the showbread are kasher in the azarah (the Temple court and are kasher in Beth Pagel (i.e., even outside the walls of Jerusalem). 11) ("for holy of holies) it (is to him"): If one of the loaves crumbles, they are all invalidated, ("it" connoting "in its complete state"). "to him": I might think, to him alone; it is, therefore, written "and for his sons." If "and for his sons," I might think, for his sons and not for him. It is, therefore, written "for Aaron and for his sons." If "for Aaron and for his sons," I would think, for all of them (equally). How is this to be resolved? For Aaron, without sharing (i.e., he selects his own half); and for his sons, with sharing (the half that is left). Just as Aaron eats without sharing, so, his sons (i.e., his descendants), the high-priests, eat without sharing. "of the fire-offerings of the L–rd": hey may not (eat it until after the fistful of frankincense has been burned. "an everlasting statute": for the eternal house (the Temple, and not for a bamah [a temporary altar], there being no meal-offering on a bamah.)
Sifra Emor Chapter 18
Tap any verse to see what it echoes — and start a chain or echo from it.