Menachos Daf 95 מנחוס דַף 95

Amoraim asked: לחם הפנים נפסל במסעות או אינו נפסל במסעות – did the לחם הפנים become invalidated (through יוצא – leaving) during the journeys (in the מדבר, when the משכן was dismantled), or did it not become invalidated during the journeys? Rebbe Yochanan and Rebbe Yehoshua ben Levi discussed this topic; one of them said it becomes פסול, and the other said it does not. The Gemara assumes they are arguing about this question, but ultimately objects that במסודר – where [the לחם] was arranged (on the שולחן while journeying) all should agree it remains כשר, because the passuk says ולחם התמיד עליו יהיה – and the constant bread shall remain on it, implying the לחם remains valid while journeying. Therefore, Rav Dimi suggested they are arguing במסולק – where [the לחם] was removed from the שולחן before journeying. However, a Baraisa proves that the לחם does become פסול, because כאשר יחנו כן יסעו – “as they encamp so shall they journey” compares their encampment to journeying, teaching that the לחם becomes פסול through יוצא – leaving when the עזרה is dismantled during journeying. Therefore, the Gemara concludes that there is no argument; one Amora is discussing where the לחם was arranged on the שולחן, and the other was discussing where the לחם was removed.

A Baraisa taught: בשעת סילוק מסעות – during the removal of the משכן for the journeys in the מדבר, all kodashim became פסול through יוצא (since there was no עזרה), and זבין and מצורעין were משתלחין חוץ למחיצתן – sent out of their partitions (i.e., זבין were sent out of the מחנה לויה, and מצורעין were sent out of the מחנה ישראל), because although there was no מחנה שכינה (which invalidated the kodashim), the מחנה לויה and מחנה ישראל remained. The Gemara objects that another Baraisa states: הוגללו הפרוכת – once the Curtains surrounding the עזרה were rolled up for traveling, הותרו הזבין ומצורעין ליכנס לשם – the זבין and מצורעין became permitted to enter there!? Rav Ashi answers that it is a machlokes, and the latter Baraisa follows Rebbe Eliezer, who darshened a היקש between sending out זבין, מצורעין, and those tamei from dead bodies, to teach: בשעה שטמאי מתים משתלחין – at a time when those tamei from the dead are sent out of the Mikdash, זבין ומצורעין משתלחין – zavim and metzoraim are also sent out of their מחנות. But whenever those who are tamei from the dead are not sent out, זבין and מצורעין are also not sent out.

In the next Mishnah, the Tanna Kamma says about the שתי הלחם and לחם הפנים that לישתן ועריכתן בחוץ – their kneading and their shaping may be performed outside the עזרה, ואפייתן בפנים – but their baking must be inside the עזרה. ואינן דוחות את השבת – And their [baking] does not override Shabbos, rather, they must be baked beforehand. Rebbe Yehudah says: כל מעשיהם בפנים – all their preparatory activities must be performed inside the עזרה. Rebbe Shimon says: לעולם הוי רגיל לומר – one should always be accustomed to saying:  the שתי הלחם and לחם הפנים are valid in the עזרה, and also valid in בית פאגי (i.e., throughout Yerushalayim). The Gemara explains that the Tanna Kamma holds the עשרון (the כלי for measuring the flour) was not a כלי שרת, and was not מקדש it (to disqualify it through being outside the עזרה), but the תנור in which the לחם was baked was a כלי שרת, and was מקדש it, so it must be baked בפנים. [The Gemara objects that if it must be baked before Shabbos, the לחם will be disqualified through לינה!? This is not answered.] Rebbe Yehudah holds even the עשרון is מקדש, and Rebbe Shimon holds even the תנור is not מקדש. The Gemara concludes that their machlokes is based on received traditions.