Talmud sobre Menachot 11:5

הַשֻּׁלְחָן, אָרְכּוֹ עֲשָׂרָה, וְרָחְבּוֹ חֲמִשָּׁה. לֶחֶם הַפָּנִים, אָרְכָּן עֲשָׂרָה וְרָחְבָּן חֲמִשָּׁה. נוֹתֵן אָרְכּוֹ כְּנֶגֶד רָחְבּוֹ שֶׁל שֻׁלְחָן, וְכוֹפֵל טְפָחַיִם וּמֶחֱצָה מִכָּאן וּטְפָחַיִם וּמֶחֱצָה מִכָּאן, נִמְצָא אָרְכּוֹ מְמַלֵּא כָּל רָחְבּוֹ שֶׁל שֻׁלְחָן, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, הַשֻּׁלְחָן אָרְכּוֹ שְׁנֵים עָשָׂר וְרָחְבּוֹ שִׁשָּׁה. לֶחֶם הַפָּנִים אָרְכּוֹ עֲשָׂרָה וְרָחְבּוֹ חֲמִשָּׁה. נוֹתֵן אָרְכּוֹ כְּנֶגֶד רָחְבּוֹ שֶׁל שֻׁלְחָן, וְכוֹפֵל טְפָחַיִם מִכָּאן וּטְפָחַיִם מִכָּאן וּטְפָחַיִם רֶוַח בָּאֶמְצָע, כְּדֵי שֶׁתְּהֵא הָרוּחַ מְנַשֶּׁבֶת בֵּינֵיהֶן. אַבָּא שָׁאוּל אוֹמֵר, שָׁם הָיוּ נוֹתְנִין שְׁנֵי בְזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים. אָמְרוּ לוֹ, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא כד), וְנָתַתָּ עַל הַמַּעֲרֶכֶת לְבֹנָה זַכָּה. אָמַר לָהֶן, וַהֲלֹא כְבָר נֶאֱמַר (במדבר ב), וְעָלָיו מַטֵּה מְנַשֶּׁה:

A mesa: seu comprimento era de dez larguras de mão e sua largura, cinco; o Lechem Hapanim tinha dez larguras de mão e cinco de largura. Ele colocava seu lado comprido sobre a largura da mesa e [ao preparar o pão antes de assar] dobrava duas mãos e meia deste lado e duas e meia deste lado, de modo que seu comprimento preenchesse toda a largura da mesa, as palavras do rabino Judá. O rabino Meir diz: a mesa: seu comprimento era de doze larguras de mão e sua largura, seis; o Lechem Hapanim tinha dez larguras de mão e cinco de largura. Colocaria o lado comprido na largura da mesa e dobraria duas larguras de mão deste lado e duas deste lado; e havia um espaço de duas amplas mãos entre os dois conjuntos, para que o vento pudesse soprar entre eles. Abba Shaul diz: Lá eles costumavam colocar os dois pratos de incenso para o Lechem Hapanim . Eles disseram-lhe: Será que não já foi dito, “E porás incenso puro em cima [ al ] cada linha” (Levítico 24: 7)? Ele respondeu: Mas tem não sido também disse: “E ao lado [ al ] eles estará a tribo de Manassés” (Números 2:20)?

Jerusalem Talmud Pesachim

Everybody agrees that “on it” means “in contact”. Where do they disagree? About “on”. ¹⁶This refers to Mishnah Menaḥot 11:5, Babli Menaḥot 97a, about the placement of incense on the table with the shew-bread. The verse says (Lev. 24:7): Put pure incense on the array(מַעֲרֶכֶת not מַעֲרָכָה). Abba Shaul says nearby, the rabbis say on top. Abba Shaul says, on the array, near the array. But the rabbis say, on the array, on top of the array. It turns out that Abba Shaul parallels Rebbi Aqiba, and the rabbis Rebbi Yose the Galilean¹⁷Since R. Aqiba requires the innards to bu hung outside, i. e. nearby.. Rebbi says, even if he made them two arrangements of fourteen, one considers the upper one as nonexistent and the lower ones are qualified¹⁸There are twelve shew-breads. If one made two too many, 7 to a row instead of 6, the additional two can be disregarded and the incense put on top, since we do not read “on” to imply touching.. Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi and Abba Shaul use in the method of Rebbi Meïr for the table¹⁹Mishnah Menaḥot 11:5 The table in the Tabernacle was 2 cubits long. According to R. Jehudah, the cubit was 5 hand-breadths, according to R. Meïr 6 hand-breadths. Six shew-breads in one row took up 10 handbreadths. This leaves 2 hand-breadths space where according to Abba Shaul the incense was placed, and according to Rebbi another bread could be placed.
The argument shows that the text of the Leiden ms. is correct, attributing the statement about the shew-bread to Rebbi, against the reading of K which attributes it to R. Yose the Galilean..

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