1) TOSFOS DH Semichah she'Lo Nisrabsah bi'Shechutin
úåñôåú ã"ä ñîéëä ùìà ðúøáúä áùçåèéï
(SUMMARY: Tosfos asks why we do not learn this from a Kal v'Chomer.)
úéîä åúúøáä áùçåèéï î÷ì åçåîø îúðåôä ùðúîòèä áçåáøéï åðúøáúä áùçåèéï
(a) Question: It should be included in slaughtered animals from a Kal v'Chomer from Tenufah, which was excluded from partners (not everyone does Tenufah) and was included in slaughtered animals. (Semichah, which was included for partners, all the more so it should be included in slaughtered animals!)
2) TOSFOS DH Ka Havya Chatzitzah
úåñôåú ã"ä ÷à äåéà çöéöä
(SUMMARY: Tosfos points out that the Kohen and owner wave together.)
åäà ãëäï îðéç éãå úçú éã äáòìéí åîðéó
(a) Implied question: The Kohen puts his hand under the owner's hand and waves [and we do not say that it is a Chatzitzah]!
ôéøùúé ìòéì áôø÷ ëì äîðçåú áàåú îöä (ãó ñà:)
(b) Reference: I explained this above (61b DH Kohen. The owner holds the brim of the Kli, and the Kohen holds it at the bottom. Alternatively, regarding Tenufah of the Kohen, we are not concerned if there is a Chatzitzah, for the primary Tenufah is of the owner.)
3) TOSFOS DH bi'Zman she'Kohen Gadol Rotzeh Lehaktir
úåñôåú ã"ä áæîï ùëäï âãåì øåöä ìä÷èéø
(SUMMARY: Tosfos tells where this Mishnah is.)
îùðä äéà áîñëú úîéã (ãó ìâ:):
(a) Reference: This is a Mishnah in Tamid (33b).
4) TOSFOS DH Shtei ha'Lechem
úåñôåú ã"ä ùúé äìçí
(SUMMARY: Tosfos points out that both genders are used for "Lechem".)
áîùðä åáî÷øà ÷øåé ìùåï æëø åìùåï ð÷áä ãäëà úðï ùúé äìçí åáùîåàì (à é) ëúéá âáé ùàåì åðúðå ìê ùúé ìçí åì÷çú îéãí
(a) Observation: In the Mishnah and in Tanach the masculine and feminine are used for [bread]. Here the Mishnah teaches Shtei ha'Lechem (feminine), and [also] in Shmuel (1:10:4) it says about Sha'ul "v'Nasnu Lecha Shtei Lechem v'Lakachta mi'Yadam";
åìòéì ô' åàìå îðçåú (ãó òä:) ÷øé ìéä ìùåï æëø ã÷àîø ááà îìçí âãåì åëúéá (éùòéä ðà) åìà éçñø ìçîå
1. And above (75b) it uses the masculine. It says "it comes from Lechem Gadol", and it is written "v'Lo Yechsar Lachmo."
5) TOSFOS DH uvi'Dfus Hayah Oseh Osan
úåñôåú ã"ä åáãôåñ äéä òåùä àåúï
(SUMMARY: Tosfos is unsure whether the bread was outside or inside the mold.)
àéú ãâøñé èôåñ åäëì àçã ëîå (âéèéï (ãó ëå.)) [ðøàä ùö"ì (âéèéï ãó ëå.)] èåôñé âéèéï ôåøî''à áìò''æ
(a) Alternative text: Some texts say "Tefus". Both [texts] mean the same, like (Gitin 26a) Tofsei Gitin, i.e. the form.
åàé àôùø ìáøø àí äéä îú÷ï äìçí îçåõ ìãôåñ ùäéä äãôåñ áúåê äìçí àå äìçí áôðéí
(b) Remark: It is impossible to clarify whether he used to make the bread outside the mold, that the mold was inside the bread, or if the bread was inside.
åîúåê äñáøà ðøàä ùäìçí áúåê äãôåñ
(c) Suggestion: From reasoning, it seems that the bread was inside the mold.
àáì îã÷àîø áâî' åìéäãøä áãôåñ ÷îà åîùðé ëéåï ãàôé ìä ðôçä îùîò ùäìçí çåõ ìãôåñ ãàé áúåê äãôåñ ëéåï ãëîéï ãôåñ äéä ìä áúðåø äéëé îéðôçä äà àéï äãôåñ îðéçä
(d) Rejection #1: However, since the Gemara says "we should return it to the first mold!", and answers that since they cooked it, it inflated, this connotes that the bread is outside the mold. If it was inside, since it had like a mold in the oven, how could it inflate? The mold would not allow it!
åòåã ãáëì ãåëúà îùîò ùäéå îãáé÷éï àú äôú áúðåø åàí áúåê äãôåñ ðúåðä àé àôùø ìäãáé÷ä
(e) Rejection #2: Everywhere it connotes that they stuck the bread to the [walls of] the oven. If it was in a mold, it is impossible to stick it!
åîäà ã÷úðé åëùäåà øåãï ðåúðï áãôåñ
(f) Implied suggestion: We can derive [that it was stuck to the wall of the oven] from "when he is Rodeh (removes them from the wall), he puts them in a mold"!
àéï ìã÷ã÷ ãùééê øãéä îôðé äãôåñ åìà îôðé ùäåãá÷ä áúðåø
(g) Rebuttal: one cannot derive from there. The expression "Rodeh" applies due to [removing it from] the mold, and not because it was stuck to the oven.
6) TOSFOS DH ucheshe'Hu Rodan Nosnan bi'Dfus
úåñôåú ã"ä åëùäåà øåãï ðåúðï áãôåñ
(SUMMARY: Tosfos explains that these are the Ka'aros of the Shulchan.)
äï ä÷òøåú ùì ùåìçï ëãàîø (ì÷îï ãó öæ.) ÷òøåúéå àìå ãôåñéï
(a) Explanation: These are the Ka'aros of the Shulchan, like it says below (97a) "Ka'arosav" - these are molds.
åëï ôéøù øù''é áôéøåùé çåîù ùäéä ðåúðå á÷òøåú ìàçø àôééä
(b) Support: So Rashi explained in his Perush on the Chumash. He put it in Ka'aros after baking.
åúéîä äà ãôìéâé ì÷îï (ãó öä:) áàôééúï àé ãçéà ùáú ãìîàï ãàîø úðåø î÷ãù ãçéà ùáú îùåí ãàé àôé ìä îàúîåì àéôñìà áìéðä åìîàï ãàîø àéï úðåø î÷ãù ìà ãçéà
(c) Question: They argue below (95b) about whether or not baking is Docheh Shabbos. According to the opinion that the oven is Mekadesh, it is Docheh Shabbos, because if he bakes it from yesterday (before Shabbos), it is disqualified due to Linah. And according to the opinion that the oven is not Mekadesh, it is not Docheh;
äà áéï ìîø åáéï ìîø ÷òøåú ðú÷ãùå ëãëúéá áô' ðùà åîùçú áå àú àäì îåòã åàú àøåï äòãåú àú äùåìçï åàú ëì ëìéå
1. According to both opinions, the Ka'aros were Mekudash, like it says "u'Mashachta Bo Es Ohel Mo'ed v'Es Aron ha'Edus Es ha'Shulchan v'Es Kol Kelav"!
åùîà àò''â ãëúéá âáé ùìçï åòùéú ÷òøåúéå î''î ëìé äùåìçï îéäà ìà îé÷øå
(d) Answer #1: Perhaps even though it is written about the Shulchan "v'Asisa Ka'arosav", in any case they are not considered Kelim of the Shulchan (so the above verse does not teach that they were anointed).
àé ðîé îàï ãîôøù ÷òøåúéå àìå äãôåñéí ÷ñáø úðåø î÷ãù àáì îàï ãàîø àéï úðåø î÷ãù äéä îôøù ã÷òøåúéå äééðå ÷òøåú ùäéå ðåúðéí áäí àú äìçí òì ùúé ùåìçðåú ùáàåìí àçã îëñó åàçã îæäá
(e) Answer #2: The one who explains that Ka'arosav are the molds, he holds that the oven is not Mekadesh, but the one who holds that that the oven is not Mekadesh, Ka'arosav are bowls in which they put the bread on two tables in the Ulam, one of silver and one of gold;
òì ùì ëñó ðåúðéí ìçí äôðéí áëðéñúï åòì ùì æäá áéöéàúï
1. On the silver [table] they put the Lechem ha'Panim when they enter, and on the gold [table] they put it when they leave.
àáì àéï ìôøù ãòì ùåìçï ùì îùä ùáäéëì äéå ñåãøéï áúåê ä÷òøåú
(f) Implied suggestion: Perhaps they arranged [the bread] in bowls on the Shulchan [that Yisrael made in the Midbar, in the days] of Moshe in the Heichal!
ãàí ëï ùåìçï äéä î÷ãù éåúø îçîùä òùø èôçéí
(g) Rejection: If so, the Shulchan was Mekadesh more than 15 Tefachim above [its surface. We say below (96a) that it was Mekadesh only 15!]
7) TOSFOS DH v'Samta Osam bi'Dfus
úåñôåú ã"ä åùîú àåúí áãôåñ
(SUMMARY: Tosfos justifies the Drashah.)
åà''ú åäà àôé÷úéä ìåîø ùàôééúï ùúéí ùúéí
(a) Question: We already used ["Osam"] to teach that they are baked two at a time!
åéù ìåîø ãàí ëï ìëúåá åðúú àåúí àáì åùîú îùîò ùéîä áãôåñ.
(b) Answer: If so [it comes to teach only that, the Torah] should write "v'Nasata Osam". However, v'Samta connotes putting in a mold.
94b----------------------------------------94b
8) TOSFOS DH k'Min Teivah Perutzah
úåñôåú ã"ä ëîéï úéáä ôøåöä
(SUMMARY: Tosfos explains why it is like a box open on top.)
ãùåìçï øçáå çîùä ìøáé éäåãä (ì÷îï ãó öå.) åùùä ìøáé îàéø åìçí àøëå òùøä åøçáå çîùä åðåúðéï àøëå ëðâã øçáå ùì ùåìçï å÷åôì
(a) Explanation: The Shulchan is [an Amah wide. This is] five [Tefachim] wide according to R. Yehudah, and six according to R. Meir. The bread is 10 long and five wide. Its length is put along the width of the Shulchan, and he folds [the excess up];
ìøáé éäåãä èôçééí åîçöä îëàï åèôçééí åîçöä îëàï åìøáé îàéø èôçééí îëàï åèôçééí îëàï ðîöà ' ùäéä ëîéï úéáä ôøåöä á' ãôðåú æå ëðâã æå åùåìééí øçáéï åôøåöä îìîòìä
1. According to R. Yehudah, [he folds up] two and a half Tefachim on this side, and two and a half Tefachim on this side. According to R. Meir, [he folds up] two Tefachim on this side, and two Tefachim on this side. It turns out that it is like a box open on two opposite walls. It has a wide bottom, and it is open on top.
9) TOSFOS DH k'Min Sefinah Rokedes (This starts a new Dibur in Defus Vinitziyah)
úåñôåú ã"ä ëîéï ñôéðä øå÷ãú (æä ãéáåø çãù áãôåñ åéðéöéä)
(SUMMARY: Tosfos discusses the shape according to R. Yochanan.)
åàéï ìä ùåìééí àìà îìîòìä øçáä åîìîèä ëìä åäåìëú òã ëàöáò åùðé øàùéä çãéï åäåìëéï åâáåäéï îìîòìä åàéï ðåâòéï áîéí ëê ôé' á÷åðèøñ
(a) Explanation #1 (Rashi): (R. Yochanan says that it was like a fast ship.) It does not have a [flat] bottom. Rather, above it is wide, and below it narrows until [the width of] a finger. Its two ends were pointy, and they go high above, and do not touch the water. So Rashi explained.
åîúåê ôéøåùå ðøàä ãôúåç äìçí (îìîèä) [ö"ì îìîòìä] åùðé øàùéï çãéï ëñôéðä äçãä áøàùä åáñåôä ëãé ìøåõ îäøä ëê äìçí çã áøàùå åáñåôå ùì (çã) [ö"ì öã - éã áðéîéï] àåøê äùåìçï
(b) Inference: According to his Perush, it seems that the bread was open above. Its two ends were pointy like a boat that is pointy at its front and back, in order to go quickly. So the bread is pointy at its front and back, which are on the length of the Shulchan;
åìäëé ôøéê ìîàï ãàîø ëîéï ñôéðä øå÷ãú äéëé éúáé ÷ðéí äìà øàùï çãéï åàéï éëåì ìéùá ùí àìà ÷ðä àçã áàîöòéúå
1. Therefore, it asks according to the opinion that it was like a Rokedes ship "how did the Kanim (poles placed along the width of the Shulchan to hold up the Lechem) rest?" The ends [of the Lechem] were pointy, and only one pole would rest in its middle [of the width. The poles at the sides would rest only where the bread was a full five Tefachim thick, i.e. in the middle of its length. They could not balance on such a tiny place!]
åàò''ô ùäéå ùí ã' ñðéôéï ùì æäá îôåöìéï áøàùéäï ëãé ì÷áì øàùé ÷ðéí
2. Implied question: (What was difficult?) There were four Senifim (upright supports) of gold that branched out at their ends to receive the ends of the poles!
î''î áòéðï ùéäà (ìçí îùàï) [ö"ì ìäí îùòï - éùø åèåá] çæ÷ áàîöòï ùìà éú÷ôìå îëåáã äìçí
3. Answer: In any case [the poles] must have a strong support in their middle lest they fold due to weight of the bread.
åîä ùöééø á÷åðèøñ öåøúå ëæä äí äçéãåãéï ùáøàùå åùáñåôå ùì àåøê äùåìçï (åìöã øåçáï ùäéå ãåôðé) [ö"ì ìöã øåçáå ùäéå ùåìé - éùø åèåá] äìçí îàøéëéï åîøçéáéï áòðéï æä ùëåôôéï ìöã øàùå
(c) Remark: Rashi drew its form like this (a V shape). These [ends of the V] are the pointy ends at the front and back, on the length of the Shulchan at the side of [the Shulchan's] width, for the bottom of the bread extends and widens in this way (until they fill the width of the Shulchan, and then) they bend [vertically] to the top. (I.e. at each end of the Shulchan, the Lechem narrowed to a point. The V-shape is for half of each loaf. The other half (a mirror image) narrowed to a point at the middle of the length of the Shulchan (or close to it, according to the opinion that there were two Tefachim of the Shulchan between the piles of loaves.)
åìëê îôøù ì÷îï ãñðéôéï òâéì ìäå îéòâì
1. Therefore, [the Gemara] explains below that he rounds the Senifim. (Since the entire bottom of the bread was sloped, if the Senifim were flat, they could support the bread only at one place.)
àáì âåáä äìçí (îàîöòéú ìà äéä äåìê åîâáéä áùéôåò îëàï åîëàï òã ùäéä äåìê åîøçéá) [ö"ì ìà äéä äåìê åîâáéä áùéôåò îëàï åîëàï àìà îàîöòéúå äéä äåìê åîùôò îëàï åîëàï - éùø åèåá] òã ä' èôçéí åäí äùåìééí äîîìàéí øçáå ùì ùåìçï
2. However, the height of the bread did not rise on an incline from each side. Rather, from the middle it sloped on each side, until five Tefachim. This is the bottom, which fills the width of the Shulchan.
(åàçã) [ö"ì åàç"ë - ùéèä î÷åáöú, öàï ÷ãùéí] ëåôì îëàï åîëàï ëîå ãåôï æ÷åó ìø' éäåãä èôçééí åîçöä åìø' îàéø èôçééí ëæä
3. And afterwards, it folds from here and from here like an erect wall - according to R. Yehudah it was two and a half Tefachim, and according to R. Meir two Tefachim, like this (picture).
àáì îä ùôé' á÷åðèøñ åùðé øàùéä çãéï åäåìëéï åâáåäéï ìîòìä åàéï ðåâòéï áîéí
(d) Citation: Rashi explained that the two ends (of the boat that the Lechem resembles) narrow and rise above, and do not touch the water.
àí øåöä ìåîø ëòéï ñôéðåú ùìðå ùøàùå åñåôå îùåôò åäåìê åàéðå ðåâò áîéí
(e) Suggestion: He means like our boats, that the front and back are inclined and do not touch the water. (It slopes also along the width of the bread. It resembles a Dreidel, which is not much more than a point at the bottom with very little area, and slopes outward in every direction.)
ðîöà ãëé îñãø ìéä ììçí òì äùåìçï ìà éúéá ìçí à÷ðéí äîåðçéí áøàù äìçí ùúçúéå åáñåôå ãìà éúéá àìà à÷ðä àîöòé áìçåãéä
(f) Objection: If so, when he arranges the Lechem on the Shulchan, he does not put bread on the poles placed at the end of the bread underneath it and at the end. He puts it only on the middle pole!
åéù îôøùéí ãäééðå äà ãôøéê àìà ìîàï ãàîø ëîéï ñôéðä øå÷ãú ÷ðéí äéëé äåå éúáé ëìåîø äéàê äéä éåùá äìçí òì ä÷ðéí ôéøåù äéëé äåå éúáé ÷ðéí ëîùôèå ùéùá äìçí òìéäí
(g) Answer: Some say that this is the question "but according to the opinion that it is a fast boat, how did the poles rest?" I.e. how did the bread rest on the poles? I.e. how did the poles rest properly, so the bread rests on them?
åîùðé îåøùà òáéã ìäå ùäéä îãáé÷ áö÷ áùåìé äìçí îúçúéå áçåãå ùìîèä ëãé ùéùòï òì ä÷ðéí
1. It answers that he made corners for them. He sticks dough to the bottom of the bread, underneath, so it will be supported on the poles.
åàéï äìùåï îùîò ëï ëìì
(h) Rejection: The words do not connote like this at all.
ìôéëê ðøàä ùäìçí áøàùå åáñåôå ùëìôé àåøê äùåìçï àéï äåìê åîùôò ëìì àìà æ÷åó
(i) Explanation #2: It seems that the bread at its front and back on the length of the Shulchan does not slope at all. Rather, it is straight [along the entire width of the bread. Therefore, the bread's bottom rests on all three poles underneath it, at the beginning, middle and end of its width.]
åà''ú ìîàï ãàîø ëîéï ñôéðä øå÷ãú äéëé îéôøùà îúðé' ãìçí äôðéí àøëå òùøä åøåçáå çîùä å÷åôì ìø' éäåãä èôçééí åîçöä îëàï åèôçééí åîçöä îëàï åìøáé îàéø èôçééí
(j) Question: According to the opinion that it is like a fast boat, how do we explain our Mishnah (96a), that Lechem ha'Panim is 10 long and five wide, and he folds according to R. Yehudah two and a half Tefachim on this side and two and a half Tefachim on this side, and according to R. Meir two Tefachim?
ãëéåï ãìîèä ëìä åäåìê òã ëàöáò äéëé úðï ðîöà àøëå îîìà øçáå ùì ùåìçï äà çñø ìéä îä ùùåìéå äåìëéï åâáåäéï îàîöòéúå îëàï åîëàï ãëé ôùèú ìéä ÷îîìà ìéä åúå ìà åëé îùôòú ìéä çñø ìéä ôåøúà
1. Since below it narrows until about a finger, how can the Mishnah say that the length fills the width of the Shulchan? It is lacking what the bottom slopes and rises from the middle on each side! When you straighten it out, it fills [five or six, according to R. Yehudah or R. Meir], and no more, and when it is inclined, it lacks a little. (The total length of the bottom of the bread along the diagonals (in both directions) is five Tefachim. If so, the horizontal length must be less than five/six. It cannot fill the width!)
åùîà ääåà ôåøúà ìà çùéá
(k) Answer: Perhaps that small amount is not important.
åòåã ÷ùä äà ãàîø øáé éåçðï (ì÷îï ã' öå.) ìãáøé äàåîø èôçééí åîçöä ÷åôì ðîöà ùåìçï î÷ãù è''å èôçéí ìîòìä
(l) Question: R. Yochanan said (96a) that according to the opinion (R. Yehudah) that each loaf is folded up two and a half Tefachim, it turns out the Shulchan is Mekadesh 15 Tefachim above [its surface];
äà âáåä èôé ìøáé éåçðï âåôéä ëéåï ãàîø ëîéï ñôéðä øå÷ãú
1. It is higher according to R. Yochanan himself, since he says that it is like a fast boat! (Each loaf slopes up before rising vertically two and a half Tefachim.)
åöøéê ìåîø ãìà äåé èôç åàîøéðï ì÷îï ëéåï ãìà äåé èôç ìà ÷çùéá
(m) Answer: We must say that [the excess] is less than a Tefach. We say below that since it is not a Tefach, he does not count it.
åãåç÷ äåà ùäøé ùùä ìçîéí äéå æä òì âá æä åàé ìëì çã åçã ìà ñìé÷ ùúåú èôç îàé ÷à ôøéê ìî''ã ëîéï ñôéðä øå÷ãú äéëé éúáé áæéëéï äà àéï îùôéòéï äùåìééí àôéìå ùúåú èôç
(n) Question: This is difficult, for the six loaves were on top of each other. If each is raised less than a sixth of a Tefach, what was the question according to the opinion that it is like a fast boat "how do the Bazichin rest?" The bottom does not slope even a sixth of a Tefach!
åé''ì ãàôéìå äëé îùîò ìéä ãìà éúáé áæéëéï ùôéø ãáòéðï ùìà éäå (ðåâòéï) [ö"ì ðåèéï - ùéèä î÷åáöú] ëì òé÷ø
(o) Answer: Even so, it connotes to [the Makshan] that the Bazichin do not rest properly, for we require that they not lean at all (i.e. the bottom of the bread must be totally flat).
åà''ú àëúé äøé ìçí äôðéí òåáéå èôç ëãàîøéðï áôñçéí áôø÷ ëì ùòä (ãó ìæ.) ðîöà ùåìçï î÷ãù èåáà
(p) Question: Still, the thickness of Lechem ha'Panim is a Tefach, like we say in Pesachim (37a). It turns out that the Shulchan is Mekadesh more [than the 12 or 15 Tefachim that R. Yochanan said]!
åé''ì ãàåúå òåáé èôç äéä áúåê ä÷éôåì ùä÷éôåì èôçééí åîçöä ìøáé éäåãä àå èôçééí ìøáé îàéø
(q) Answer: That thickness of a Tefach was included in the fold that folds up two and a half Tefachim according to R. Yehudah, or two Tefachim according to R. Meir.
10) TOSFOS DH d'Samchei Lei Snifin l'Lechem
úåñôåú ã"ä ãñîëé ìéä ñðéôéï ììçí
(SUMMARY: Tosfos discusses how the Snifim support the poles or the bread.)
ðøàä ãñðéôéï øçáéï çîùä ëøçáå ùì ìçí
(a) Assertion: It seems that the Snifim are five [Tefachim] wide, like the width of the bread.
åîôåöìéï áøàùéäï ãàîø ôé' á÷åðèøñ ùøàùé ä÷ðéí ùì ëì ìçí åìçí îåðçéï áàåúï ôéöåìéï
(b) Explanation #1: It says that [the Snifim] were Mefutzalin at their ends. Rashi explained that the ends of the poles of every loaf were placed on those Pitzulin (protrusions).
åìôé' æä äéå äôéöåìéï æä ìîòìä îæä ìø' éäåãä èôçééí åîçöä åìøáé îàéø èôçééí (áîãú) [ö"ì ëîãú - éùø åèåá] âåáäå ùì ìçí
(c) Consequence: According to this, the Pitzulin were one above the other. According to R. Yehudah two and a half Tefachim [separated each from the one above it], and according to R. Meir two Tefachim, like the measure of the height of the loaf.
åàôùø ãàåúï ôéöåìéï äéå ëòéï ôâéîåú ìøàùé äñðéôéï ëîãú òåáé ä÷ðä
(d) Explanation #2: Perhaps the Pitzulin were like cavities at the end of the Shnifin, like the measure of the thickness of the poles.
åúéîä ãáîúðé' úðï (ì÷îï ãó öå.) ã' ñðéôéï ùì æäá äéå ùí îôåöìéï áøàùéäï ëãé ùéäå ñåîëéï áäï àú äìçí åëï ÷úðé ì÷îï ááøééúà ùáäí ñåîëéï àú äìçí
(e) Question #1: Our Mishnah (96a) teaches that there were four golden Snifim, Mefutzalim b'Rosheihem, in order to support the bread. Also a Beraisa below (95a) teaches that [the Snifim] support the bread;
åàéï îæëéø áùåí î÷åí ëìì ðúéðú øàùé ä÷ðéí îùîò ãìà áòé äòîãä àìà ììçí äúçúåï äîåðç òì èäøå ùì ùåìçï
1. It does not mention anywhere putting the ends of the poles [on the Snifim]. This implies that [the Snifim] need to support only the bottom bread that rests on the surface of the Shulchan. (Tzon Kodoshim asks how this implies so. The Chazon Ish says that we learn from R. Yosi (96b), who says that there was no need for Snifim, for the rim above the Shulchan holds the [bottom] bread in place. However, Tosfos connotes that we learn from the Mishnah, Beraisa and Tosefta (below)!)
åáúåñôúà (ôé''à) ðîé úðéà ã' ñðéôéï äéå ùí ùáäï ñåîëéï àú äìçí îùîò çìä äúçúåðä ãåå÷à
2. Also the Tosefta (11:6) teaches that there were four Snifim, with which they support the bread!
åìà àôùø ìäéåú ëìì ìîàï ãàîø ëîéï ñôéðä øå÷ãú
(f) Question #2: This cannot be at all according to the opinion that it was like a fast boat. (It seems that this is difficult according to R. Yochanan. If the Snifim did not support all the loaves, the top of the top loaf would not be 15 or 12 Tefachim above the Shulchan, for part of the height of each bread would be "swallowed" in the one below it!)
11) TOSFOS DH Talach
úåñôåú ã"ä úìç
(SUMMARY: Tosfos connects this to a similar word in Chulin.)
ëîå ðôì úéìçé úéìçé ãôø÷ àìå èøôåú (çåìéï ãó ðâ:):
(a) Explanation: This is like Tilchi Tilchi (pieces were falling off) in Chulin (53a).