Tables, Tablets, and Torah Scholars: Showbread, Menorah, and Degrees of Sanctity (Menachot 99a-b)

This sugya develops a sequence of discussions about Temple vessels, degrees of sanctity, and the continuing status of sacred objects and persons after they have been damaged or compromised.¹ It begins with a tannaitic dispute concerning the additional Tables (שולחן) and Candelabra (Menorah) made by King Solomon for the First Temple. According to the first opinion, Solomon made ten Tables and ten Candelabra, but the regular rites continued to be performed only with the original Table and Candelabrum made in the time of Moses. This view relies on biblical verses that describe “the Table” and “the Candelabrum” in the singular.

R’ Elazar ben Shammua disagrees. He maintains that the Temple priests arranged the Showbread on all the Tables and kindled all the Candelabra. His prooftexts from II Chronicles use plural forms: “the tables upon which was the showbread” and “the candelabra with their lamps.” The dispute thus turns partly on conflicting biblical descriptions of Solomon’s Temple vessels, some singular and some plural, and on whether the Mosaic vessels retained exclusive ritual status.

R’ Yosei son of R’ Yehuda agrees that the showbread was arranged only on Moses’ Table, but interprets the plural “tables” differently. He identifies three tables used in the Temple service. Two stood in the Entrance Hall (אולם): a silver table on which the newly baked loaves were placed before entering the Sanctuary, and a gold table on which the old loaves were placed after being removed. The third was the gold Table inside the Sanctuary, on which the showbread remained throughout the week.

The use of different materials expresses the rule “one elevates in sanctity and does not lower” (מעלין בקודש ואין מורידין). Before entering the Sanctuary, the loaves could rest on silver. After spending a week on the sacred gold Table, they could be placed only on another gold table. The Talmud then seeks biblical foundations for both halves of this rule. The prohibition against lowering sanctity is derived from Moses’ erection of the Tabernacle: once the work was begun by Moses, it was completed by him rather than transferred to someone of lower status. The requirement to elevate sanctity is derived from the incense pans of Korah’s assembly. Originally accessories used alongside the Altar, they were later hammered into plating for the altar itself, thereby acquiring a higher sacred function.

The discussion then shifts from Temple objects to the Tablets of the Covenant. A baraita taught by Rav Yosef states that both the intact second Tablets and the fragments of the first Tablets were kept in the Ark. Their broken condition did not cancel their sanctity. From this the Talmud derives that a Torah scholar who involuntarily forgot his learning must still be treated with respect. The former learning remains part of his status, just as the broken Tablets remained sacred.

Three teachings of Reish Lakish continue this theme. The first states that the suspension (ביטולה) of Torah may sometimes constitute its foundation (יסודה). Moses’ breaking of the Tablets was itself approved by God, because under the circumstances destroying them protected the Torah’s covenantal meaning and enabled its later restoration. The second states that a Torah scholar who sins should not be publicly disgraced; his failure should be covered “like the night.”

Across these discussions, sanctity is presented as durable. Sacred status may survive ritual removal, physical breakage, lost knowledge, and even personal misconduct, while still requiring careful rules for how the sacred object or scholar is subsequently treated.

Outline

Intro

The Passage

1. Baraita - Solomon made 10 tables, but the showbread was arranged only on Moses’ Table - I Kings 7:48

   1. Solomon made 10 candelabra, but only Moses’ Candelabrum was kindled - II Chronicles 13:11

2. R’ Elazar ben Shammua - The showbread was arranged on all 10 tables, and all 10 candelabra were kindled - II Chronicles 4:19–20

3. R’ Yosei b. Yehuda - The showbread was arranged only on Moses’ Table

   1. The plural “tables” refers to the 3 tables used in the Temple: a silver table for the new loaves, a gold table for the removed loaves, and the permanent gold Table inside the Sanctuary - II Chronicles 4:19–20

   2. The removed showbread was placed on gold rather than silver because sacred objects may be elevated in sanctity but not downgraded

4. R’ Yehuda HaNasi - A sacred task or object may not be downgraded Moses began erecting the Tabernacle and therefore completed it himself - Exodus 40:18

5. R’ Aḥa bar Ya’akov - Sacred objects may be elevated: Korah’s coal pans were transformed from altar utensils into part of the altar itself - Numbers 17:3

6. Rav Yosef citing a baraita - The complete Tablets and the broken Tablets were both kept in the Ark - Deuteronomy 10:1–2

   1. Therefore, a Torah scholar who involuntarily forgot his learning must still be treated respectfully

7. Reish Lakish - Sometimes suspending Torah study for a mitzva preserves and establishes Torah

   1. Prooftext - just as Moses’ breaking of the Tablets led to the second Tablets - Exodus 34:1

8. Reish Lakish - A Torah scholar who sins should not be publicly disgraced

   1. Prooftext - his offense should be concealed like the night - Hosea 4:5

The Passage

Menachot/99a#5 thru 99b#2

Baraita - Solomon made 10 tables, but the showbread was arranged only on Moses’ Table - I Kings 7:48

תנו רבנן:

עשרה שלחנות עשה שלמה,

ולא היו מסדרין אלא על של משה,

שנאמר:

״ואת השלחן אשר עליו לחם הפנים --

זהב״.

§ A baraita states:

Solomon built 10 tables that were situated in the Sanctuary, in addition to Moses’ Table,

but the priests would arrange the showbread only upon the Table of Moses.

This is derived from a verse, as it is stated:

“And Solomon made all the vessels that were in the House of YHWH, the golden altar, and the Table upon which the showbread was,

of gold” (I Kings 7:48),

indicating that the showbread was placed on only one Table.

Solomon made 10 candelabra, but only Moses’ Candelabrum was kindled - II Chronicles 13:11

עשר מנורות עשה שלמה,

ולא היו מדליקין אלא בשל משה,

שנאמר:

״את מנורת הזהב ונרתיה

לבער בערב״.

Likewise, Solomon built 10 candelabra (מנורות),

but the priests would kindle the lamps only on the Candelabrum of Moses.

This is derived from a verse, as it is stated:

“And they burn unto YHWH every morning and every evening burnt offerings and sweet incense; the showbread also they arrange in order upon the pure Table, and the Candelabrum of gold with its lamps,

to burn every evening” (II Chronicles 13:11).

The singular form indicates that the lamps were kindled on only one Candelabrum.

R’ Elazar ben Shammua - The showbread was arranged on all 10 tables, and all 10 candelabra were kindled - II Chronicles 4:19–20

רבי אלעזר בן שמוע אומר:

על כולם היו מסדרין,

שנאמר:

״את השלחנות ועליהם לחם הפנים״,

R’ Elazar ben Shammua says:

They would arrange the showbread upon all the tables,

as it is stated:

“And Solomon made all the vessels that were in the House of God, the golden altar as well, and the tables upon which was the showbread” (II Chronicles 4:19).

The plural form indicates that the showbread was arranged on all the tables.

ובכולן היו מדליקין,

שנאמר:

״את המנרות ונרתיהם

לבערם כמשפט לפני הדביר --

זהב סגור״.

And they would kindle the lamps on all the candelabra,

as it is stated in the subsequent verse:

“And the candelabra with their lamps,

which they should burn according to the ordinance before the Sanctuary --

of pure gold” (II Chronicles 4:20).

R’ Yosei b. Yehuda - The showbread was arranged only on Moses’ Table

רבי יוסי ברבי יהודה אומר:

לא היו מסדרין אלא על של משה,

R’ Yosei, son of R’ Yehuda, says:

They would arrange the showbread only upon the Table of Moses.

The plural “tables” refers to the 3 tables used in the Temple: a silver table for the new loaves, a gold table for the removed loaves, and the permanent gold Table inside the Sanctuary - II Chronicles 4:19–20

אלא מה אני מקיים ״ואת השלחנות אשר עליהם לחם הפנים זהב״?

אלו שלשה שלחנות שהיו במקדש:

שנים שהיו באולם

מבפנים לפתח הבית,

1. אחד של כסף

2. ואחד של זהב.

Rather, how do I realize (מקיים) the meaning of the verse: “And the tables upon which was the showbread…of pure gold” (II Chronicles 4:19–20)?

These are the 3 tables that were in the Temple,

of which there were 2 that were situated in the Entrance Hall (אולם) to the Sanctuary,

on the inside near to the entrance to the Temple, i.e., near the entrance to the Sanctuary.

1. One of these tables was made of silver,

2. and the other one was made of gold.

• על של כסף

  • נותן לחם הפנים בכניסתו,

• ועל של זהב

  • ביציאתו,

• On the table of silver

  • the priest places the new showbread that has been baked, before its entrance into the Sanctuary, so that the loaves may cool a little from the heat of the oven.

• And when the old showbread is removed from the showbread Table it is placed on the table of gold

  • upon its exit from the Sanctuary, until the frankincense is burned on the altar.

The removed showbread was placed on gold rather than silver because sacred objects may be elevated in sanctity but not downgraded

ש

• מעלין בקודש

• ולא מורידין.

The reason the showbread is placed on a silver table before it is brought into the Sanctuary and on a gold one when it is removed is that

• one elevates to a higher level in matters of sanctity

• and one does not downgrade.

Since it is set on the gold showbread Table all week, it cannot be downgraded to a silver table upon its removal.

אחד של זהב בפנים,

שעליו לחם הפנים תמיד.

The Talmud concludes:

The 3rd of the 3 tables is the one Table of gold inside the Sanctuary

upon which the showbread is always found.

R’ Yehuda HaNasi - A sacred task or object may not be downgraded Moses began erecting the Tabernacle and therefore completed it himself - Exodus 40:18

ומנא לן דאין מורידין?

אמר רבי:

דאמר קרא:

״ויקם משה את המשכן

ויתן את אדניו

וישם את קרשיו

ויתן את בריחיו

ויקם את עמודיו״.

The Talmud asks: And from where do we derive that one does not downgrade in matters of sanctity?

R’ Yehuda HaNasi said:

This is derived from a verse, as the verse states:

“And Moses erected the Tabernacle,

and he laid its sockets,

and set up its boards,

and put in its bars,

and erected its pillars” (Exodus 40:18).

This teaches that once Moses, who was at a greater level of sanctity than the rest of the people, began the work of erecting the Tabernacle, he alone completed it.

R’ Aḥa bar Ya’akov - Sacred objects should be elevated: Korah’s coal pans were transformed from altar utensils into part of the altar itself - Numbers 17:3

ומנלן דמעלין?

אמר רבי אחא בר יעקב:

דאמר קרא:

״את מחתות החטאים האלה בנפשתם

ועשו אתם רקעי פחים צפוי למזבח

כי הקריבם לפני ה׳

ויקדשו ויהיו לאות לבני ישראל״ –

• בתחילה

  • תשמישי מזבח,

• ועכשיו

  • גופו של מזבח.

The Talmud asks: And from where do we derive that one elevates to a higher level in matters of sanctity?

R’ Aḥa bar Ya’akov said:

This is derived from a verse, as the verse states with regard to the coal pans of the men of Korah’s assembly, in which they burned incense before they were consumed by a fire:

“The coal pans of these men who have sinned at the cost of their lives,

and let them be made beaten plates for a covering of the altar,

for they have become sacred because they were brought before YHWH,

that they may be a sign to the children of Israel” (Numbers 17:3).

• Initially

  • the coal pans had the status of articles used in the service of the altar, as they contained the incense,

• and now that they have been made into a covering for the altar

  • their status has been elevated to that of the altar itself.

Rav Yosef citing a baraita - The complete Tablets and the broken Tablets were both kept in the Ark - Deuteronomy 10:1–2

״אשר שברת

ושמתם בארון״

§ Having mentioned the principle that one does not downgrade in matters of sanctity, the Talmud cites a related issue.

The verse states: “At that time YHWH said to me: Hew for yourself two tablets of stone like the first…And I will write on the tablets the words that were on the first tablets, which you broke,

and you shall put them in the Ark” (Deuteronomy 10:1–2).

תני רב יוסף:

מלמד ש

1. הלוחות

2. ושברי לוחות

מונחין בארון.

Rav Yosef teaches a baraita:

This verse teaches that both

1. the Tablets of the Covenant

2. and the pieces of the broken Tablets

are placed in the Ark.

Therefore, a Torah scholar who involuntarily forgot his learning must still be treated respectfully

מכאן לתלמיד חכם ששכח תלמודו מחמת אונסו --

שאין נוהגין בו מנהג בזיון.

One should learn from here that with regard to a Torah scholar who has forgotten his Torah knowledge due to circumstances beyond his control, e.g., illness --

one may not behave toward him in a degrading (בזיון) manner.

Although the first tablets were broken it is prohibited to treat them with disrespect, due to their sanctity. A Torah scholar who forgot the Torah knowledge he once possessed is likened to these broken tablets.

Reish Lakish - Sometimes suspending Torah study for a mitzva preserves and establishes Torah

אמר ריש לקיש:

פעמים שביטולה של תורה זהו יסודה,

Reish Lakish says:

Sometimes the apparent dereliction (ביטולה) of the study of Torah is its foundation,

e.g., if one breaks off his studies in order to participate in a funeral or a wedding procession.

Prooftext - just as Moses’ breaking of the Tablets led to the second Tablets - Exodus 34:1

(See footnote.)²

דכתיב:

״אשר שברת״,

אמר לו הקדוש ברוך הוא למשה:

יישר כחך ששברת.

This is derived from a verse, as it is written:

“And YHWH said to Moses: Hew for yourself two tablets of stone like the first, and I will write upon the tablets the words that were on the first tablets, which [asher] you broke” (Exodus 34:1).

The word “asher” is an allusion to the fact that that God said to Moses:

Your strength is true [yishar koḥakha] in that you broke the tablets, as the breaking of the first tablets led to the foundation of the Torah through the giving of the second tablets.

Reish Lakish - A Torah scholar who sins should not be publicly disgraced

ואמר ריש לקיש:

תלמיד חכם שסרח --

אין מבזין אותו בפרהסיא,

And Reish Lakish says:

With regard to a Torah scholar who sinned (סרח) --

he is not disgraced in public³

Prooftext - his offense should be concealed like the night - Hosea 4:5

שנאמר:

״וכשלת היום

וכשל גם נביא עמך לילה״ –

כסהו כלילה.

as it is stated:

“Therefore, you shall stumble in the day,

and the prophet also shall stumble with you in the night” (Hosea 4:5).

One can derive from the verse that if a prophet or any other Torah scholar stumbles and sins, one should conceal his offense like the night⁴

and not punish him in public.

1. For the subsequent sugya, see my appendix, “The prohibition to forget Torah (Menachot 99b)”.

2. This statement is paralleled elsewhere in the Talmud as well, see my “The Giving of the Torah in Exodus 19: Timing, Preparation, and Moses’ Bold Decisions (Shabbat 86b-87a)”, section “Breaking the Tablets (Exodus 12:43)”, sub-section “Divine Approval (Exodus 34:1)”. And see also ibid., “Three Actions Moses Took on His Own Authority, and God approved (Exodus 32:19)”, list item #3.

3. פרהסיא - from Greek; see the note in my “Pt2 The Temptation and Trial of Joseph in Genesis 39: From Potiphar’s House to the High Priest’s Ephod (Sotah 36a-b)“, on section “Rav Ḥana bar Bizna citing R’ Shimon Ḥasida - Sanctifying God’s Name - Joseph and Judah Compared (Genesis 39:11): Private Sanctification - Joseph’s Restraint; Public Sanctification - Judah’s Boldness“.

4. Compare also the statement in Moed_Katan/17a#12 (=Chagigah/16a#13 ; Kiddushin/40a#17):

[…]

תניא,

רבי אילעאי אומר:

אם רואה אדם שיצרו מתגבר עליו —

ילך למקום שאין מכירין אותו,

וילבש שחורים

ויתעטף שחורים,

ויעשה מה שלבו חפץ,

ואל יחלל שם שמים בפרהסיא

[…]

it is taught in a baraita:

R’ Ilai says:

If a person sees that his evil inclination is gaining control over him and he cannot overcome it —

then he should go to a place where he is not known.

He should wear black,

and he should wrap (יתעטף) his head in black, as if he were a mourner. Perhaps these changes will influence him, so that he not sin.

Even if these actions do not help, he should at least do as his heart desires (מה שלבו חפץ) in private

and not desecrate the name of Heaven (יחלל שם שמים) in public.