Showbread

Showbread (Hebrew: לחם פנים "lechem (hap)pānīm", literally: "Bread of the Presence"), in the King James Version: shewbread, in a biblical or Jewish context, refers to the cakes or loaves of bread which were always present on a specially dedicated table, in the Temple in Jerusalem as an offering to God. An alternative, and more appropriate, translation would be "presence bread" ["Jewish Encyclopedia"] , since the Bible requires that the bread is constantly in the presence of Yahweh ()

According to the Book of Chronicles, the Kohathite clan had charge of the baking and setting in order of the bread [, , ] .

In Solomon's Temple, there was provision made for the proper exhibition of the shewbread [, ] , an example being the Babylonian practice of offering to their gods a number of different kinds of cakes/bread ("akalu") ["Jewish Encyclopedia"] ; the Hebrew term for the shewbread, "Lehem haPanim", is exactly translated by the Assyrian phrase "akal pגnu", which refers to the Babylonian cake/bread offerings ["Jewish Encyclopedia"] . In the Israelite case, a number of biblical scholars connect the use of shewbread directly to the ancient cult of the Ark of the Covenant [ibid] , the Ark being seen as the home of the deity, and the bread being an offering of food, ready for consumption whenever the deity chose to make an appearance [Stade, "Biblical Theology of the Old Testament", (1905), 1:168] .

Like the biblical shewbread, the Babylonians and Assyrians generally laid twelve cakes/loaves, or an integer multiple of twelve cakes/loaves, on tables in front of images of their deities ["Jewish Encyclopedia"] ["Peake's commentary on the Bible"] ; the number "twelve", which is so prominent in the showbread rite, has always borne mysterious religious significance ["Jewish Encyclopedia"] , and with the Assyrian practice of laying out twelve cakes/loaves, was directly connected with the Zodiac ["Peake's commentary on the Bible"] . The Babylonian cakes/bread were also required to be sweet (ie. unleavened), and like the biblical shewbread were baked from wheat flour ["Jewish Encyclopedia"] .

In classical Jewish literature

The somewhat scanty biblical details concerning the shewbread are complemented by further information given many centuries later by Josephus, and by classical rabbinical literature ["Jewish Encyclopedia"] . According to Josephus, the cakes were unleavened and were baked on the Friday before the Sabbath, since the biblical regulations forbade work of any kind during the Sabbath [Josephus, "Antiquities of the Jews", volume 3, 10:7] . The Mishnah argues that the loaves were kneaded separately ["Menahot" 11:1] , but baked in pairs; the Mishah also states that the loaves were moulded into shape by three different moulds (made from gold, according to Maimonides), with one being used while the loaves were just dough, another while the bread was being baked in the oven, and a third after baking, to protect the shape ["Menahot" Men 11:1] [Sifra to Leviticus 24:5-9] [Maimonides, "Mishneh Torah", "Tamid":5:8] . The Mishnah describes the loaves as being 10 Etzba long, and 5 Etzba wide, with rims/"horns" that were 7 Etzba long ["Menahot", 11:4] ; Maimonides gives the same figures but with Tefah as the unit rather than Etzba [Maimonides, "Mishneh Torah", "Tamid":5:9] .

According to some Mishnaic contributors, the kneading of the dough was done outside the sanctuary, but the baking was done inside [Men. 11:2] , but others state that all the preparations were carried out in the Temple courtyard, and others in the house of Pagi, which according to Maimonides was very close to the Temple courtyard ["Jewish Encyclopedia"] ; no reason is given for these geographic distinctions, but the Gemara argues that the House of Garmu were responsible for baking the Shewbread, and kept their methods and reasoning secret. The Mishnah states that to replace the bread, two priests would enter the sanctuary ahead of another four priests carrying the replacement bread; the two priests without the bread would go to the southern end of the table, while those with the new bread would go to the northern end, and while the priests at the south removed the old bread from the table, it would be replaced with the new bread by the priests at the northern side, so that the bread would always be present ["Menahot" 99b] [Maimonides, "Mishneh Torah", "Tamid":5:4] .

Josephus states that the cakes were placed in two equal piles (rather than rows) [Josephus, "Antiquities of the Jews", volume 3, 10:7] , as does the Mishnah, which describes the existence of hollow golden tubes to carry air between the bread, and two golden fork-shaped supports attached to the table, each one to hold up a pile ["Menahot" 94b, 96a] [Maimonides, "Mishneh Torah", "Tamid":5:2] . Josephus also states that the frankincense was placed in two golden cups - one on top of each pile [Josephus, "Antiquities of the Jews", volume 3, 10:7] ; the Mishah states that a handful of incense was placed in each cup [Maimonides, "Mishneh Torah", "Tamid":5:2] , and the Tosefta states that the cups, called "bezikin", had flat bottoms/rims, so that they could also be placed on the table ["Tosefta" on "Menahot" 11] . According to the Mishnah, while the new bread was being carried in by the four priests, two other priests would carry in replacement cups of incense, and two further priests would go ahead of them to remove the old cups of incense ["Jewish Encyclopedia"] .

The Mishnah argues that after being removed, the old bread was placed on a golden table in the Temple's hall, and then the old incense would be burnt; once this was done, the cakes would be divided ["Jewish Encyclopedia"] , with the Jewish High Priest getting five of the twelve loaves, and the remainder being divided among the other priests on duty during the previous week ["Yoma"] . On the occasion of certain Jewish Holidays occurring during the Sabbath, there were adjustments made, for example, if Yom Kippur occurred on the Sabbath, the old bread wouldn't be divided between the priests until the evening [Maimonides, "Mishneh Torah", "Tamid":5:5] .

The Table

The majority of contributors to the Mishnah state that the table was of the same dimensions as the loaves - 10 Etzba long, and 5 Etzba wide ["Jewish Encyclopedia"] , but Rabbi Akiba contributed a dissenting view, according to which there was a gap between the piles of shewbread, with the table being 12 Etzba long, and 6 Etzba wide; Abba Saul argued that the cups of incense were placed within the gap ["Jewish Encyclopedia"] . These dimensions clearly are too small for the loaves to rest on the table lengthways, and clearly some support would have been needed for them to be piled high upon the table in two distinct piles, which is difficult to reconcile with the apparent biblical implication that the loaves were free standing on the table ["Menahot" 11:5] .

The Mishah states that there were 28 ventilation tubes, 14 for each pile, each of which was open at one end only ["Jewish Encyclopedia"] . The Gemara extrapolates from this the conclusion that the fork-like supports were set into the floor, two at each end of the table, and the tubes went between the fork-like supports above the table. The Gemara essentially has the view that the supports and tubes formed a complex receptacle for the loaves, similar to a grate, with the lowest loaf in each pile resting directly on the table, but the with the next loaf resting on the two lowest of the tubes, and so forth up the pile. Presumably a device as complex as this would have been mentioned at least briefly in the Bible had it been a biblical requirement, but it isn't, and neither was it depicted on the Arch of Titus, which shows the table at the moment of its capture by the Romans [Josephus, "The Jewish Wars", volume 5, 5:5] [Josephus, "Antiquities of the Jews", volume 3, 6:6] .

As well as the golden cups for the incense, the Mishnah enumerates a number of other dishes ("ke'arot") and hand-like bowls ("kappot"), including "menakkiyyot" (which were probably for dipping) and "kesawot"; the "kesawot" are identified by the Mishnah as being for the wine-libations, but the Targums argue that they were for the purpose of covering the shewbread ["Jewish Encyclopedia"] . The Mishnah also suggests that the Table could be dismantled into small portions, so that if any part of it ever became ritually impure, it could be regain its ritual purity by washing the parts in a Mikvah [Yoma] .

Among ancient groups

There is evidence of Jewish groups around the turn of the common era, such as the Qumran community at the Dead Sea, and the Therapeutae in Egypt, which seem to have regarded themselves as part of the main Jewish body worshipping at the Jerusalem temple, despite being geographically isolated from it, and, in the eyes of later Jewish thought, theologically distinct from it.

Among the Dead Sea Scrolls, a number of Aramaic fragments, found in cave 2, discuss eschatological connections to the eating of Shewbread, which Matthew Black links with the sacred community meal discussed in a scroll from cave 1 (1QSVI), and the Messianic meal discussed in another scroll in the same cave (1QSall) [Matthew Black, "Dead Sea Scrolls", p. 110] ; Professor Black suggests that the Qumran community may have considered their regular bread sharing to be an enactment of the Sabbath division of Shewbread at the Jerusalem Temple [ibid] .

There is dispute among scholarly groups as to whether the Qumran community was identifiable with the Essenes, but scholars do generally agree that there was an association between the Therapeutae and the Essenes. Philo reported that the Therapeutae's central meal was intended to "emulate" the "holy table set forth in the sacred hall of the temple" [Philo, "The contemplative life", 81-82] , but though the Qumran communtity are portrayed in the Dead Sea Scrolls as viewing the Jerusalem service as having failed to achieve priestly holiness, Philo describes the Therapeutae as deliberately introducing slight differences in their practices from those at the Temple, as a mark of respect for the Temple's Shewbread [Philo, "The contemplative life", 81-82] .

See also

* Challah
* Typology (theology)

Footnotes

Bibliography

* B. Baentsch, "Exodus-Leviticus", p. 419, Göttingen, 1900;
* Riehm, "Handwörterbuch", ii. 1405 et seq
* M. Black, "The Scrolls and Christian Origins: Studies in the Jewish Background of the New Testment" (London: Nelson, 1961)
* M. Barker, "Temple Theology: An Introduction" (London: SPCK, 2004)
*JewishEncyclopedia

External links

* [http://www.jewishencyclopedia.com/view.jsp?artid=662&letter=S Jewish Encyclopedia (1901-1906), Showbread]