שתי הלחם. לחם הפנים נילוש אחת אחת – as it is written concerning it (Leviticus 24:5): “[You shall take choice flour and bake of it twelve loaves,] two-tenths of a measure for each loaf,” which teaches that they are kneaded one by one. And from where [do we learn] that their baking is two at a time? The inference teaches us (Leviticus 24:6): “Place them/ושמת אותם [on the pure table before the LORD in two rows, six to a row].” The first placement that you do from them, that is in the oven, will be in the [plural] language of “them/אותם”, that implies that he would place two in two molds/frames together in the oven. It is possible that even the two loaves are like this, as the inference teaches us (ibid.,): “Place them,” that you should have said, “place them” [regarding the shewbread/לחם הפנים ], what does the inference each us – those – you place two by two in the oven, but you do not place the two loaves – two by two, but rather one at a time.

ובטפוס – like דפוס/mold or frame – PURMA in the foreign tongue, like a sort of box that you take its cover and its two walls one opposite the other, so also the bread, you would have two walls and wide rims at the bottom of the vessel and you prepare the dough within the mold that it is made like a kind of mold.

וכשהוא רודה –[removes/detaches bread from where it sticks] from the oven.

נותנן בדפוס. כדי שלא יתקלקלו – and break. It is found that there are three molds: one when it is dough and one when it was in the oven when it is baking, and one when he detaches bread from where it sticks from the oven and places it in a mold in order that it not be spoiled (see Tractate Menahot 94a).

לישתן ועריכתן בחוץ ואפייתן בפנים – but the reason for this matter is not explained in the Gemara, why their kneading and their rolling is outside [the Temple courtyard] but their baking is inside [the Temple courtyard].

ואינן דוחות את השבת – their baking.

וכשרות בבית פאגי – Maimonides states that it is a place close to the Temple Mount from outside (see Tractate Menahot, Chapter 7, Mishnah 3 – as a special place for the baking of meal-offerings) that they would bake the meal-offerings thee. From the language of (Daniel 1:12-13): “[Please test your servants for ten days, giving us legumes to eat and water to drink. Then compare our appearance with that of the youths] who eat of the king’s food, [and do with your servants as you see fit].” But the Halakha is onot other than according to the words of the first Tanna/teacher.

חביתי כהן גדול לישתן ועריכתן בפנים – according to the words of everyone. For that one-half Issaron that they divide its Issaron of the High Priest who is anointed and sanctified and sanctifies the meal offering (see also Tractate Menahot, Chapter 4, Mishnah 5 and Chapter 6, Mishnah 5).

ודוחות את השבת – because it is impossible to perform its kneading and its rolling and its baking from the day before, for since it is sanctified in a vessel, it becomes defiled staying overnight [This principle is also taught in Tractate Shabbat, Chapter 19, Mishnah 1 with regard to ritual circumcision and in Tractate Pesahim, Chapter 6, Mishnah 2 with regard to the Passover offering].

יש בהן מעשה כלי בפנים – in their work which is performed with them inside [the Temple courtyard] requires a [consecrated] utensil.. To exclude on top of a board. But their work (i.e., preparation) is done outside [the Temple courtyard], as for example the kneading and rolling of the shewbread, which does not require a [consecrated] utensil.

וקרנותיה – on which he fastens/pastes dough for each board, like horns. And the length of each horn/projection extends four fingers.

רבי יהודה אומר שלא תטעה – whether the two loaves to the shewbread, whether in the measurement of the length and the width, or whether in the measurement of the horns/projections. The two loaves, its length is seven [handbreadths] and its width is four [handbreadths] and its horns/projections are four finger lengths. And your sign/pneumonic is זד"ד/seven, four, four. The shewbread, its length is ten [handbreadths] and its width is five [handbreadths] and its horns/projections is seven fingers length. And your symbol/pneumonic is יה"ז/ten, five and seven. And the methodology of Rabbi Yehuda is to give signs/pneumonic like דצ"ך עד"ש באח"ב (i.e., the abbreviations for the Ten Plagues found in the Passover Haggadah).

שיהא לו פנים – walls [that it would have corners/angles] and these are the horns.

ארכו עשרה ורחבו חמשה – as it is written (Exodus 25:23): “[You shall make a table of acacia wood.] two cubits long, one cubit wide.” Rabbi Yehuda according to his reasoning that he stated of utensils that are five handbreadths [in width] (see also Tractate Kelim, Chapter 17, Mishnah 10).

נותן ארכו (one sets it lengthwise against the breadth of the table) – of the showbread corresponding to the width of the table.

וכופל – the bread, two-and-one-half handbreadths above at its height from here and there, and they are its horns/corners. But they were found equally bent at the rim of the table.

ונמצא ארכו ממלא רחבו של השלחן – and its width holds/contains half of the length of the table, and when he would set up another near it, it is found that the entire table is full.

ארכו שנים עשר – Rabbi Meir, according to his reasoning who stated that each cubit is six handbreadths, except for the Golden Altar and the horn of the outer altar and the gallery around the altar for the priest to walk on and the base of the altar. And the Halakha is according to Rabbi Meir.

לחם הפנים ארכו עשרה – in this Rabbi Meir agrees (see Tractate Menahot, Chapter 11, Mishnah 4).

וטפחיים ריוח באמצע – between the two rows [of bread in the center]. For the width of the bread is not other than five [handbreadths], the two rows [of bread] sustain the ten handbreadths of the table to its length, subtract the two handbreadths of space between each row [of bread], so that the wind blows on them so that they don’t grow moldy.

אבא שאול אומר שם – in that space between each row/pile they place the dishes/vessels.

והלא כבר נאמר ונתת על המערכת – and on, actually by implication.

ועליו מטה מנשה – and that is near to it. Here also on nearby. And the Halakha is according to Abba Shaul.

מפוצלין – to give the heads of the branches the staves between the cakes of the shewbread heads shaped into forked branches [at the top], that as the number of the staves, so too the number of the forked branches.

ארבעה עשר לסדר זה – six loaves that were in the order of the arrangement on the pile of wood on the altar in the Temple. For four of them, each of them had three branches, there were twelve staves, but for the uppermost it only needed two because there is no burden upon it, hence [there are] fourteen. The lowest loaf did not need anything, because it was placed immediately on the golden table (see Tractate Menahot 97a).

לא סדור קנים – in a new pile of wood on the altar.

לא נטילתן – from the old [pile] supersedes the Sabbath.

נכנס מערב שבת ושומטן – from between each and every loaf, and he places them on the length of the table. And on the next day, he arranges the bread, and on Saturday night (i.e., after the Sabbath), he places the reeds between each bread according to the statute.

ארכן לארכו של הבית – from east to west they would be placed by their length, except for the Ark whose length is according to the width of the Temple, for the staves/poles that were in the Ark would protrude and press/squeeze the curtain and they are similar a woman’s two breasts, as it states (I Kings 8:8): “The poles projected so that the ends of the poles were visible in the sanctuary in front of the Shrine,” and the poles were placed according to the width of the Ark, for had they been according to the length of the Ark, there would not have been each pole other than the measurement of the width of the Ark which is a one-and-one-half cubits, and two men carry the Ark with two poles, two from one side and two from the other, and they would not be able to enter between each pole, it certainly was placed in their width, and they wee from east to west that they would press the curtain, so it is found that the Ark was according to the width of the Temple.

על פתח הבית – next to the door of the Sanctuary at their entrance, but they would not place [the tables] there other than to demonstrate that we ascend in holiness, that now that we place on one of marble and immediately carry them to the Sanctuary and set them up (i.e., the shewbread) on one (i.e., a table) of gold of Moses.

ועל של זהב ביציאתו – until they will be offered as incense in dishes/censors as it is taught further on in our Mishnah.

המכניסים עומדים בצפון – that this is more preferable that those who arrange the Divine service will be iin the north.

אלו מושכין (draw out) – and until they don’t lift them (i.e., the old ones) from the table, these others place [the new ones] down.

אפילו אלו נוטלין – and these themselves lay them down after they took them [off].

אף זו היתה תמיד – for Rabbi Yossi holds that it is not “perpetual” other than that the table should not be kept overnight without bread (i.e., the shewbread).

והחלות מתחלקות לכהנים – the departing division of duty of the priests divides them up with the entering division of duty of the priests.

חל יום הכיפורים להיות בשבת – for the law of the shewbread is to consume it on that Sabbath when they take it from upon the table, but now, they are unable to consume it because of the fast [of Yom Kippur].

השעיר – of the Musaf/Additional [Service] sacrifice which is a sin-offering and it is consumed by the priests.

לנאכל לערב – on Friday night, for its time is during the day and that night until midnight. And even though they are not able to cook it on the Sabbath nor on Yom Kippur.

הבבליים – those Kohanim who came up from Babylonia. But the Gemara (Tractate Menahot 100a) explains that they were not Babylonians but rather that they were Alexandrians, and on account that the Sages in the Land of Israel hate the Babylonians, they called the Alexandrians who performed this act of voracity (i.e., in eating the sin-offering of Yom Kippur raw) with the Babylonians.

היו אוכלין אותו חי – when Yom Kippur fell on Friday.

מפני דעתן יפה – they did not detest eating the meat when it was raw.

ואת הבזיכים לאחר השבת – and their law was to set them (i.e., the dishes of frankincense) on the Sabbath at the time of the arranging of the bread.

והקטיר את הבזיכים בשבת פסולה – for it was lacking time (i.e., its time to be offered had not yet arrived, for it was not on the table other than for six days, but here, it is impossible to fix it and to say, let him leave it until the next Sabbath, for since the bread was set out/arranged according to its law on the Sabbath, the table was sanctified and furthermore, she is not able to delay it other until the first Sabbath where it is invalidated by staying [there] overnight.

ואין חייבין עליהם משום פגול – if he offered them up as incense on condition to eat the bread on the morrow it is not an offering disqualified by improper intention, for he did not offer that which is permitted according to its commandment.

ולא משום נותר – for no remnant occurs on the [shew]bread, for it is not worthy of consumption.

וטמא – he who eats it in a state of bodily ritual impurity is not liable for extirpation, for we state in the chapter of “Taking a Handful of the Meal Offering/ הקומץ את המנחה” (Tractate Menahot 25b) that the remnant for those who are ritually pure, they are liable for it because of ritual defilement, but this was not left over ever for those who are ritually pure, for with the dishes [of frankincense, they would permit his, but they were not offered according to their law.

יניחנו לשבת הבאה – and it would stand for two weeks on the table, for since it was not set down/arranged on Shabbat, the table is not sanctified until Shabbat arrives, and from that Shabbat he can have it them stay there for seven days.

שאפילו היה על שלחן ימים רבים – prior to the Sabbath.

אין בכך – [there is] nothing [regarding it] for the table does not sanctify it until the Sabbath, therefore it is not invalidated through staying over after the Sabbath.

אין פחות משנים – from two days from when they were baked.

נאכל לשלשה – that he baked them on Friday/the Eve of the Sabbath, because their baking does not supersede neither the Sabbath nor a Festival.

לתשעה – on the second Sabbath, which is nine [days] from its being baked.

לעשרה – that they wee baked on a Thursday.

שני ימים טובים של ראש השנה – prior to Shabbat. It was baked on Wednesday and consumed on the second Sabbath, that is eleven [days], but if you say that they are twelve days, for that Sabbath is Yom Kippur, and the bread is not eaten until Saturday night. This is not difficult = for regarding the matter of consuming the Holy Things, the night follows after the day that passed, therefore, it is called eleven [days].

ואינו דוחה לא את השבת ולא את יום טוב – because they don’t bake or cook on the Festival other than what one eats on that day alone.

רבן שמעון בן גמליאל אומר וכו' – but the Halakha is not according to Rabban Shimon ben Gamaliel.