Comentário sobre Menachot 11:12

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.

Introduction This mishnah deals with the baking of the two loaves used on Shavuot (see above 10:6) and the showbread (see above 6:5-7).

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.

The two loaves [of Shavuot] were kneaded each on its own and baked each on its own. The [cakes of the] showbread were kneaded each on its own and baked two at a time. The two loaves used on Shavuot (Leviticus 23:17) must be kneaded on their own and baked on their own. However, the cakes used for the showbread (Leviticus 24:5-9) must also be kneaded on their own, but they are baked two at a time. These rules are derived through midrashic readings of various verses.

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

They were prepared in a mould, and when they were taken out from the oven they were again put in a mould lest they become damaged. The cakes of the showbread were baked in a mould to give them a specific shape. After they were taken out of the oven, they were put into another mould so that they would not break.

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].

Both the two loaves and the showbread their kneading and their shaping were performed outside [the Temple Court], and their baking was inside. According to the first opinion, the two loaves and the showbread are to be prepared outside of the Temple and then baked in the Temple.

ואינן דוחות את השבת – their baking.

And they do not override the Shabbat. Baking these loaves does not override the Shabbat, because they can be done before Shabbat. As we shall see in tomorrow’s mishnah, things override the Shabbat only if they can only be done on Shabbat. If they can be done on another day, then they don’t override the Shabbat.

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.

Rabbi Judah says: all of these were performed inside [the Temple Court]. Rabbi Judah disagrees with the first opinion, and holds that the kneading and shaping were also performed inside the Temple Court.

Rabbi Shimon says: One should always accustom himself to say, “The two loaves and the showbread were valid whether made in the Temple Court or in Bet Pagi.” Rabbi Shimon says that it doesn’t matter whether they were baked in the Temple or outside in a place called Bet Pagi, a place where many priests lived. Rabbi Shimon’s words “one should always accustom himself to say” are quite unusual and I have not found them elsewhere in the Mishnah. They seem to mean that Rabbi Shimon finds this halakhah to be quite important and worthy of memorization, more than other halakhot in the Mishnah. It is unclear why this halakhah is singled out.

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).

Introduction This mishnah discusses the “griddle cakes” offered daily by the High Priest (Leviticus 6:13-15).

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].

The high priest’s griddle cakes: their kneading, their shaping, and their baking were performed within [the Temple Court], When it comes to the high priest’s griddle cakes, all agree that they must be prepared and baked in the Temple. The reason is that these griddle cakes are anointed with oil in the Temple. This makes them holy and they cannot subsequently be taken out to be kneaded, shaped or baked outside the Temple.

And they override the Shabbat. These cakes were offered every day. Therefore, these three actions, which are performed on the same day that they are offered, can be performed on the Shabbat. As Rabbi Akiva says in section four, any action that cannot be performed the day before, overrides the Shabbat.

The grinding [of the grain for it] and the sifting did not override the Shabbat. However, grinding grain to make these cakes and sifting the grain to make the flour are not essential parts of the minhah offering. Rather they are preparatory acts, and therefore they can be performed on Friday. As Rabbi Akiva states, anything that can be done before Shabbat, does not override Shabbat.

Rabbi Akiva said a general rule: any work that can be done on the eve of Shabbat does not override Shabbat, but that which cannot be done on the eve of Shabbat does override Shabbat. This is the general rule that governs when something overrides the Shabbat.

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.

Introduction Most of this mishnah deals with how the two loaves for Shavuot and how the showbread were made.

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

All menahot require a vessel [for works that are performed] within, but do not require a vessel [for those works that are performed] outside. This section provides a general rule regarding which works in preparation of a minhah are performed with a ministering (holy) vessel and which are not. Any work performed within the Temple, such as kneading, arranging and baking, needs to be done in a ministering vessel. However, any work performed outside of the Temple does not need to be done in a ministering vessel.

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).

How so? The two loaves were seven handbreadths long and four wide and their horns were four fingerbreadths. Usually the words “how so” mean that this section is an explanation of that which comes before it. However, in this case section two does not explain section one. Either the words shouldn’t be here, and they are missing in some manuscripts, or they simply mean that this section explains how one makes the two loaves and the showbread. The “horns” of the two loaves and showbread can be explained in two ways. Some explain that they would take a piece of dough and stick it on the ends of the bread to make it look like horns. Others explain that this “seven fingerbreadths” actually refers to the height of the loaves.

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

The [cakes of the] showbread were ten handbreadths long and five wide and their horns were seven fingerbreadths. The showbread cakes were slightly larger than the two loaves for Shavuot.

Rabbi Judah says: lest you err [remember but the words] “zadad yahaz.” Rabbi Judah provides a mnemonic device to remember the size of each type of loaf. For the two loaves the mnemonic is “zayin” (7), “daled” (4), “daled” (4). For the showbread the mnemonic is “yod” (10), “heh” (5) and “zayin” (7).

Ben Zoma says: “And you shall set upon the table showbread (lehem before me continually:” panim signifies that it should have faces. Rabbi Shimon makes a midrash on why it is called “lehem panim.” “Panim” can mean face, so Rabbi Shimon interprets the word to mean that the cakes each have a face, meaning a side. This seems to mean that the cakes were not flat.

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).

Introduction This mishnah describes how the showbread was placed on the table.

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

The table was ten handbreadths long and five wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two and a half handbreadths were turned up at either side so that its length filled the entire breadth of the table, the words of Rabbi Judah. Exodus 25:23 says that the table was two cubits in length and one cubit in width. According to Rabbi Judah, in the Temple each cubit was five handbreadths, so the table was ten by five handbreadths. Each cake was ten handbreadths long and five wide. When they would make the cakes, they would fold them up two and half handbreadths on either side, so that each cake would be five handbreadths long and five wide. They would then stack them on the table, six on each pile, thereby filling up 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.

Rabbi Meir says: the table was twelve handbreadths long and six wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two handbreadths were turned up at either side; and there was a space of two handbreadths between [the two sets] so that the wind could blow between them. According to Rabbi Meir, in the Temple each cubit was six handbreadths. This means that the table was 12 x 6 handbreadths. They would fold up the cakes two handbreadths and in between the piles there was an empty space of two handbreadths (since the table was twelve and the width of each pile only five). This space allowed the wind to blow in between the loaves to cool them off.

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.

Abba Shaul says: there they used to put the two dishes of frankincense for the showbread. They said to him: Has it not already been said, “And you shall put pure frankincense upon [al] each row” (Leviticus 24:7)? He replied, But has it not also been said, “And next unto [al] him shall be the tribe of Manasseh” (Numbers 2:20)? Abba Shaul says that in between the two piles of loaves they would put the two dishes of frankincense (see Leviticus 24:7). The other sages disagree with Abba Shaul because the verse says “on each row” which means that the frankincense should be placed on top of the cakes and not in between them. However, Abba Shaul replies that the Hebrew words “al” can also mean “next to” as it does in Numbers 2:20. Therefore, he can interpret the verse to mean “next to the rows.”

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.

Introduction This mishnah continues to deal with the table upon which was placed the showbread.

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).

There were there four golden props [at the corners of] the table, each split at the top, which supported the cakes, two for the one row and two for the other row. On the table were four props, one at each corner, whose heads were split into two. Each row had two split props to support it on each side.

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

And there were twenty-eight rods, each [shaped] like the half of a hollow reed, fourteen for the one row and fourteen for the other row. The bottom hallah was placed directly on the table. The next four hallot were each placed on three rods and the top hallah was placed on two rods. It needed less support because it was on top.

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

Neither the placing of the rods nor their removal overrode the Shabbat, but [a priest] used to enter on the day before Shabbat, pull out the rods, and place them parallel with the length of the table. Setting up the rods and removing them from the old bread does not override the Shabbat. Rather, a priest would pull out the old rods on the day before the Shabbat and place them on the table. On Shabbat, when the new loaves were put out, they were placed directly on the table. They were only put onto the rods when Shabbat was over.

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.

Every article that stood in the Temple was placed with its length parallel with the length of the House. Everything in the Temple had its length go from east to west, as was the length of the Temple. This line was brought here in this mishnah to teach that the length of the table was also east-west.

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.

Introduction This mishnah deals with the ceremony of the showbread, bringing in the new loaves and taking out the old. This would occur once a week on Shabbat. The old bread would lie there for the entire week until new loaves were brought and the old ones were distributed to the priests.

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

There were two tables inside the sanctuary, at the entrance of the Temple, the one of marble and the other of gold. On the table of marble they laid the showbread when it was brought in, and on the table of gold they laid the showbread when it was brought out, since we raise [the status] of what is holy and we don’t lower it down. And within [the sanctuary] there was a table of gold on which the showbread lay continually. There were three tables, two outside of the sanctuary and one within. The showbread was baked on Friday and then placed on a marble table for it to cool down. When the bread that had been within the sanctuary was brought out, it was placed on a gold table to be distributed to the priests. This table had to be of gold, because the bread had been on the gold table all week, inside the sanctuary. Once the bread had been on a golden table, it could no longer be put on a table made of material lesser than gold. The third table was where the showbread lay all week, inside the sanctuary.

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

Four priests entered: two bearing the two rows [of the showbread] in their hands and two bearing the two dishes [of frankincense] in their hands; And four went in before them, two to take away the two rows [of the showbread] and two to take away the two dishes [of frankincense]. Those who brought them in stood at the north side facing the south, and those who took them away stood at the south side facing the north. These withdrew [the old] and the others laid down [the new], the handbreadth of the one being by the side of the handbreadth of the other, as it is said, “Before me continually” (Exodus 25:30). Rabbi Yose says: even if these [first] took away [the old] and the others laid down [the new later on], this too fulfills the requirement of continually. The mishnah now describes the process through which the old showbread was removed and the new showbread was laid on the table. The important issue here is that the golden table within the sanctuary should never be without the bread upon it. Thus, while two priests slide the showbread off of one side, the other two priests place the new showbread on the other side. We can see that this ceremony was done with much pomp and circumstance and probably made a great impression upon those priests who saw it performed. Rabbi Yose holds that “continually” does not mean that the table cannot go for even a moment without the showbread. Rather, “continually” means that the table should not be empty overnight (this is explained in the Talmud).

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.

They went out and laid [the old bread] on the table of gold that was in the sanctuary [at its entrance]. They then burned the dishes [of frankincense] and the loaves were distributed among the priests. Upon bringing the showbread and frankincense out of the sanctuary, they would distribute the bread to the priests and burn the frankincense.

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

If Yom Kippur fell on a Shabbat the cakes were distributed in the evening. If Yom Kippur fell on Shabbat, and it was impossible to eat the showbread because of the fast, they would distribute the loaves at night.

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).

If it fell on a Friday the he-goat of Yom Kippur was eaten in the evening. The Babylonian [priests] used to eat it raw for they were not fastidious. If Yom Kippur fell on Friday, the he-goat (see Numbers 29:11) had to be eaten by the priests that night. The Babylonian priests, meaning the priests who returned to the Land of Israel after the Babylonian exile had strong stomachs and could eat the goat raw. The reason that they had to do this is that it was impossible to cook it on Friday because of Yom Kippur or on Shabbat. Since it had to be eaten that night, there was no other option but to eat it raw (wouldn’t that make an interesting break-fast, a lot more exciting than bagels and danish!). As an interesting aside, the Rambam proves from our Mishnah that in talmudic times, Yom Kippur could fall on Friday. Today, since we have a set calendar, Yom Kippur can no longer fall on Friday or on Sunday, although it can fall on Shabbat.

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.

Introduction The showbread and frankincense are supposed to be arranged on the table on Shabbat and removed the following Shabbat, when the frankincense is burned. The showbread can be eaten that day and the following night. Our mishnah discusses cases in which this precise order was not followed, and the consequences.

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.

If he arranged the showbread on Shabbat and the dishes [of frankincense] on the day after Shabbat, and burned the dishes [of frankincense] on the [next] Shabbat, it is not valid, and one is not liable over it for piggul, remnant, or uncleanness. The dishes of frankincense must be left on the showbread for the entire week that the showbread is on the table. So if the priest set up the showbread on Shabbat, as he was supposed to do, but didn’t put the dishes of frankincense on the table on Shabbat, but rather the next day, then the bread and the dishes are invalid. If he later burned the frankincense with the intent of eating the showbread the day after Shabbat, then the loaves are not piggul (see 2:2 concerning piggul of the showbread. Piggul is the status of a sacrifice that was offered with the intent of eating after it should no longer be eaten), since the frankincense was already disqualified by not having been placed on the table at the correct time. Similarly, if he eats the showbread after Shabbat, he is not liable for the transgression of “remnant.” Finally, if he eats the bread while impure or while it is impure, he is not liable for eating the bread in impurity, because he is only liable for eating valid showbread. In other words, since the showbread was never valid, he is not liable for any of the potential transgressions.

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.

If he arranged the bread and the dishes [of frankincense] on Shabbat and burned the dishes of frankincense on the day after Shabbat, it is not valid, and one is not liable over it for piggul, remnant, or uncleanness. In this case, he arranged the bread and dishes of frankincense at the correct time, but he didn’t burn the frankincense on the following Shabbat, as he was supposed to do. Rather he burned them the day after. This disqualifies the frankincense and the bread, and again he is not liable in this case for any possible transgression of piggul, remnant or eating while impure or while the bread is impure.

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

If he arranged the bread and the dishes [of frankincense] on the day after Shabbat and burned the dishes [of frankincense] on the [next] Shabbat, it is not valid. What should he do? He should leave it until the following Shabbat, for even if it remains many days on the table there is nothing to this. If he arranged the bread and frankincense after Shabbat and then burned the frankincense on the following Shabbat, there is a remedy. What he can do is just leave the bread on the table until the next Shabbat when it will count as that week’s showbread. Leaving it on the table longer than it was supposed to be there (in this case 6 days, and then an entire week) does not disqualify the bread. I should note that the word “invalid” is missing in some versions of this section. Indeed it shouldn’t be here because this showbread is not necessarily invalid, as we learn in the remainder of the mishnah.

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

The two loaves were eaten never earlier than on the second day and never later than on the third day. How so? [Normally] they were baked on the day before the festival and eaten on the festival, that is, on the second day. If the festival fell on the day after Shabbat, they would be eaten on the third day.
The showbread was eaten never earlier than on the ninth day and never later than on the eleventh day. How so? [Normally] it was baked on the day before Shabbat and eaten on Shabbat [of the following week], that is on the ninth day. If a festival fell on the day before Shabbat, it would be eaten on the tenth day. If the two days of Rosh Hashanah [fell before Shabbat], it would then be eaten on the eleventh day.
[Baking] overrides neither Shabbat nor the festival.
Rabban Shimon ben Gamaliel says in the name of Rabbi Shimon, son of the deputy [high priest]: it overrides the festival but not the fast day (Yom.
This mishnah deals with when the two loaves for Shavuot and the showbread were baked and when they were eaten.
Section one: The two loaves for Shavuot were always baked the day before Shavuot, unless Shavuot fell on a Sunday, in which case they were baked on Friday. Therefore, the two loaves were always eaten either on the second day, or at the latest on the third day.
Section two: Normally, the showbread would have been baked the day before Shabbat, and eaten the following Shabbat, on the ninth day. If a festival came before Shabbat, then it would have been baked on Thursday and eaten on Shabbat, the tenth day, and if Rosh Hashanah, which was always two days, came before Shabbat, it would have been baked on Wednesday and eaten on Shabbat, the eleventh day.
Section three: The mishnah explains that the baking of these loaves never overrides Shabbat or the festival. Thus sometimes they will have to be baked earlier.
Rabban Shimon ben Gamaliel disagrees and holds that baking the bread could override the festival, but not Yom Kippur. For instance, if the first day of Sukkot falls on Friday, the showbread could be baked on Friday, but if Yom Kippur fell on Friday, the showbread would have to be baked on Thursday.

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.