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1)

(a) We already cited the Beraisa, which learns from "Korbano" that all the Shutfim are required to perform Semichah.
Why, based on the Din of Tenufah, would we have thought otherwise?

(b) And now that the Torah writes "Korbano", why might we have thought that each Shutaf must perform Tenufah, too?

(c) We answer, that this is not possible.
Why could they not all perform Semichah ...

1. ... simultaneously?
2. ... one after the other? What does the Torah write that precludes this?

(a) The Mishnah in Tamid describes the procedure, should the Kohen Gadol wish to bring the Korban Tamid on to the Mizbe'ach. What did the S'gan, who stood at his right as he did so, do when they reached halfway up the ramp?

(b) Bearing in mind that nine Kohanim carried the various sections of the Tamid on to the ramp, what procedure followed from there?

(c) What option did the Kohen Gadol have, if he so wished?

(d) How does Abaye reconcile this with our Mishnah, which precludes Korbenos Tzibur from Semichah?

3)

(a) What distinction does our Mishnah draw between the baking of the Sh'tei ha'Lechem and the Lechem h'Panim, both of which were kneaded one by one?

(b) What did the Kohanim do to ensure that the Lechem ha'Panim remained intact, both when they were being baked and when they were removed from the oven?

(a) What does the Beraisa learn from ...

1. ... the Pasuk in Emor (in connection with the Lechem h'Panim) "Sh'nei Esronim Yih'yeh ha'Chalah *ha'Echas*"?
2. ... the word "Yih'yeh" (which is otherwise superfluous)?

(b) And what does the Tana learn from the Pasuk there ...

1. ... "Ve'samta Osam"?
2. ... "Osam"?

(c) How can we learn the latter D'rashah, having already used it for the former one?

(a) We have discussed the baking molds used for the Lechem ha'Panim in the oven, and those that were used after they were removed.
What was a third set of molds used for?

(b) How does the Beraisa learn this from the Pasuk "Ve'samta Osam" (see Tosfos DH 'Ve'samta Osam")?

(c) After removing the loaves from the oven, why could they not return them to the first set of molds?

6)

(a) According to Rebbi Chanina, the Lechem ha'Panim were baked in the shape of an open box with the two sides removed.
What does Rebbi Yochanan say?

(b) What problem do we have with Rebbi Yochanan, vis-a-vis ...

1. ... the Bazichei Levonah?
2. ... the placing of the Kanim (the canes)?

(c) How do we resolve ...

1. ... the first problem?
2. ... the second problem?

(a) What were ...

1. ... the 'S'nifin'? How many were there?
2. ... the Kanim, how many were they and where were they placed?

(b) How did the S'nifin support the loaf, according to Rebbi Chanina?

(c) What problem do we have in this regard, according to Rebbi Yochanan?

(d) How do we solve the problem? What do we mean when we say 'de'Agil Lehu Me'agel'?

(a) What purpose did the golden half-canes serve?

(b) According to Rebbi Chanina, why was it necessary to have the posts as well? Why would the flat shape of the base of the loaves not suffice to render them self-supporting?

(c) Rebbi Aba bar Mamal explains how the S'nifin stood.
Why, according to Rebbi Yochanan, was it necessary for the S'nifin to stand on the table?

(d) Why, according to Rebbi Chanina, was this not possible? Where did they then stand?

(a) What does Rav Yehudah say about the relationship between the loaves and the Shulchan?

(b) Whose opinion does this support?

(a) We ask on Rebbi Yochanan however, from another Beraisa, which describes the bee-hive looking (see Tosfos DH 'Ke'miyn Kaveres) baking-mold in the oven.
What does the Tana say about its shape that poses a Kashya on Rebbi Yochanan?

(b) How do we amend the Beraisa to conform with Rebbi Yochanan?

(c) Finally, we cite a Beraisa, which specifically describes the Lechem ha'Panim as 'Ke'miyn Sefinah Rokedes' (in support of Rebbi Yochanan).
What does the Tana mean when, with reference to the S'nifin, he writes 'Mefutzalin me'Rosheihen Ke'miyn Dakranim'?

(d) What purpose did they serve?

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