Shekalim 17b: Talmud study for Daf Yomi

19(6). For the first part, cf. also Gen. rabba94, end. The text cannot be considered as historical reconstruction; it is part of an attempt to project the rabbinic establishment of the time as dominating factor inherited from Moses, prophets, and kings. You are finding that when Nebuchadnezzar campaigned here, he came and sat in Daphne of Antiochia. The Great Synhedrion went to him and said to him, did the time come that this House be destroyed? He said to them, give me the one which I made king over you and I will depart. They came and said to Jehoiachin, the king of Judea, Nebuchadnezzar wants you. 29a, where the two Amoraic statements are combined into one (and the language of B is adjusted to fit the language there.) When he heard this from them, he took the keys of the Temple and climbed to the roof of the Temple. He said before Him: Master of the world! In the past we were trustworthy for You and Your keys were handed to us. Now that we are not trustworthy for You, Your keys are handed to You. Two Amoraim, One said, he threw them upwards and they never returned. The other said, He saw that something like a hand came and took them from him. When all the freeholders of Jehudah heard this, they climbed to the tops of their roofs, fell down, and died. That is what is written22:1., Saying about the valley of vision: Why are you doing this, that you climbed on all roofs, the noisy, full, humming city.

MISHNAH: There were thirteen tables in the Temple. Eight marble ones in the slaughterhouse on which one was soaking the intestines 1:9,13.. Two West of the ramp, one of marble and one of silver. On the marble one they put the limbs, on the silver one the vessels of service. And two in the vestibule inside, near the entrance to the Temple Hall, one of marble and one of gold. On the marble one they put the shew-bread when it was brought in, and on the golden one when it was brought out, for one increases in holiness and does not decrease service. Since it was laying during the week on the golden table inside, it could not be deposited on a table of lesser value. Babli Menaḥot99b.. And a golden one inside on which the shew-bread was permanently 25:30..

HALAKHAH: It was stated, “on the silver one” refers. In the Babli version, there were no marble tables, only silver ones. In the Yerushalmi version, it either can mean that in the vestibule there was a silver table instead of the marble one mentioned in the Mishnah, or that the sentence is not from a baraita, but a quote from the Mishnah, implying that according to R. Joḥanan there was no silver table at all in the Temple, and that wine and flour offerings also had to be kept cool.. Rebbi Yose in the name of Rebbi Samuel bar Rav Isaac; Rebbi Ḥananiah brought it in the name of Rebbi Joḥanan: There was none of silver because it heats31b.. But did we not state21a, in the name of R. Joshua ben Levi., this is one of the wonders which happened in the Temple, that just as they were putting it down hot, so they were removing it hot, [as it is written], to put hot bread as on the day it was removed. 21:7. The implication is that a warm silver table would be more appropriate for the shew bread than a cold marble one.. Rebbi Joshua ben Levi said, one does not mention wonders60a, Yebamot121b, Ḥulin43a.. They asked before Rebbi Ila: If they did not have bread, may they leave it for the coming week24:8), if there was no replacement available is it better to leave the table empty or leave the old bread in its place.? He said to them, it is written 25:30.: you shall put on the table the shew-bread before Me permanently. The shew-bread, even disqualified24:9), it must be eaten on the day it becomes available and will be disqualified the next morning, to be burned. But this rule does not apply to bread never removed from the Sanctuary..

Solomon made ten tables: Solomon made ten tables and deposited them in the Temple Hall, five to the right and five to the left 4:8.. If you would say, five to the North and five to the South, but the table is only qualified in the North, as it is said, and the table put on the North side 26:35.. Why does the verse say, five to the right and five to the left? Five to the right of Moses’s table, and five to its left. Nevertheless, only Moses’s alone was used, as it is said 7:49., the table on which is the shew-bread. Rebbi Yose ben Rebbi Jehudah says, all of them were used, for it is said 4:19., the tables on which the shew-bread is. It was stated: They were put East and West, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, they were put North and South. He who says East and West is understandable; all of them are proper for Service 40:24, the candelabrum at the South side, standing East-West, opposite the table.. He who says, North and South, would then not the table be in the South and the candelabrum in the North? But was it not stated, the table was in the middle of the Temple, more to the inside, about two cubits away from the wall to the North, and opposite it the candelabrum in the South 99a.. The golden altar was in the middle of the Temple, dividing the Temple, inside, a little bit drawn to the North. All were put inside of a third of the Temple.