Mishnayos Menachos Perek 11 Mishnah 8
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מנחות פרק י"א משנה ח׳
If one arranged the bread on the Table on Shabbat but arranged the bowls of frankincense only after Shabbat, then if he subsequently burned the frankincense placed in the bowls on the following Shabbat, the loaves are unfit for consumption, since the frankincense had not been on the Table for the entire week. Since the burning of the frankincense did not render the loaves permitted for consumption, one is not ever liable for eating them due to violation of the prohibitions of piggul or notar, or for partaking of the shewbread when one is ritually impure. One violates these prohibitions only if the frankincense is burned in a manner that permits consumption of the shewbread. If one arranged the bread and the bowls of frankincense on Shabbat but then burned the frankincense that was in the bowls after the following Shabbat, that burning of the frankincense is not valid and the shewbread is unfit for consumption. And since the frankincense was not burned in a manner that permits consumption of the shewbread, one is not ever liable for eating them due to violation of the prohibitions of piggul or notar, or for partaking of the shewbread when one is ritually impure. If one arranged the bread and the bowls of frankincense after Shabbat and burned the frankincense that was in the bowls on the subsequent Shabbat, the burning of the frankincense is not valid and the shewbread is unfit for consumption. How should one act to prevent the shewbread from being rendered unfit? One should not remove the shewbread and frankincense from the Table on the subsequent Shabbat. Rather, he should leave it on the Table until the following Shabbat, so that it remains on the Table for a full week from Shabbat to Shabbat. It is permitted to leave the bread and frankincense on the Table beyond seven days, as even if it is on the Table for many days there is nothing wrong with that, i.e., it is not rendered unfit.
סִדֵּר אֶת הַלֶּחֶם בְּשַׁבָּת וְאֶת הַבְּזִיכִים לְאַחַר שַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִים בְּשַׁבָּת, פְּסוּלָה, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. סִדֵּר אֶת הַלֶּחֶם וְאֶת הַבְּזִיכִין בְּשַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִין לְאַחַר שַׁבָּת, פָּסוּל, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא. סִדֵּר אֶת הַלֶּחֶם וְאֶת הַבְּזִיכִין לְאַחַר שַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִין בְּשַׁבָּת, פָּסוּל. כֵּיצַד יַעֲשֶׂה. יַנִּיחֶנָּה לַשַּׁבָּת הַבָּאָה, שֶׁאֲפִלּוּ הִיא עַל הַשֻּׁלְחָן יָמִים רַבִּים, אֵין בְּכָךְ כְּלוּם:
Bartenura
ואת הבזיכים לאחר שבת. ודינן היה לסדרן בשבת בשעת עריכת הלחם:
והקטיר את הבזיכים בשבת פסולה. דמחוסר זמן הוא, שלא היה על השלחן אלא ששה ימים. והכא אי אפשר לתקן ולומר יניחנו עד שבת הבאה, דכיון דלחם נסדר כדינו בשבת, קדשו שלחן ושוב אינו יכול לשהותו אלא עד שבת ראשונה דמפסיל בלינה:
ואין חייבין עליהם משום פגול. אם הקטירן על מנת לאכול הלחם למחר אינו פגול, שלא קרב המתיר כמצותו:
ולא משום נותר. שאין נותר חל על הלחם, שהרי אין ראוי לאכילה:
וטמא. האוכלו בטומאת הגוף אינו בכרת, כדאמרינן בהקומץ [דף כה] הניתר לטהורים חייבים עליו משום טומאה, וזה לא ניתר לטהורים מעולם, דבזיכים הוו מתירים דידיה ולא קרבו כהלכתן:
יניחנו לשבת הבאה. ויעמוד שבועיים על השלחן. דכיון דלא נסדר בשבת אין שלחן מקדש עד שתגיע שבת, ומאותו שבת יכול להשהותן שבעת ימים:
שאפילו היה על השלחן ימים רבים. קודם השבת:
אין בכך. כלום שאין השלחן מקדשו עד השבת, הלכך לא מיפסל בלינה לאחר השבת:
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.
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.
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.
ולא משום נותר – for no remnant occurs on the [shew]bread, for it is not worthy of consumption.
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 בכך – [there is] nothing [regarding it] for the table does not sanctify it until the Sabbath, therefore it is not invalidated through staying over after the Sabbath.