The omer-offering rendered [the new grain] permissible in the Provinces, and the shtei halechem [did so] in the Temple. We do not bring minchah-offerings, or bikkurim, or the minchah-offering of an animal prior to the omer-offering; and if one brought, it is invalid. Prior to the shtei halechem one may not bring; but if he brought, it is valid.

Wheat, barley, spelt, oats, and rye are subject to challah and combine with one another. They are forbidden [to be eaten] as chadash before Pesach and from being reaped before the omer. If they took root before the omer, the omer renders them permissible; if not, they are forbidden until the following omer.

We may reap the irrigated fields in the valleys, but we may not stack. The people of Jericho reaped with the approval of the Sages and stacked against the Sages’ wishes, but the Sages did not issue a protest against them. One may reap unripe grain and feed it to animals. Said R’ Yehudah: When? When he began before it reached a third. R’ Shimon says: He may reap and feed [it] even after it has reached a third.

We may reap for the benefit of the saplings, for a place of mourning, [and] in order to [avoid] a cessation of study. He may not make them into bundles; rather, he leaves them in heaps. The commandment of the omer is that it should come from standing grain; if he did not find, he may bring from the sheaves. Its commandment is that it come from the fresh; if he did not find, he may bring from the dry. Its commandment is that it be reaped by night; if it is reaped by day it is valid. And it overrides the Sabbath.

The shtei halechem are kneaded one by one and baked one by one. The lechem hapanim are kneaded one by one but are baked two by two. One would make them in a mold, and when he removed them, he placed them in a mold so that they should not be damaged.

Both the shtei halechem and the lechem hapanim are kneaded and shaped outside [the Temple Courtyard], and are baked within [it]; and they do not override the Sabbath. R’ Yehudah says: All their procedures are [performed] within [the Courtyard]. R’ Shimon says: Always be accustomed to say that the shtei halechem and the lechem hapanim are valid [both] in the Courtyard and in Beis Paggi.

The chavitin of the Kohen Gadol are kneaded, shaped, and baked within [the Courtyard]; and they override the Sabbath. Their grinding and sifting do not override the Sabbath. R’ Akiva stated a rule: Any labor which can be done prior to the Sabbath does not override the Sabbath; whereas one which cannot be done prior to the Sabbath overrides the Sabbath.

All minchah-offerings are processed in a vessel [if prepared] within [the Courtyard], and are processed without a vessel [if prepared] outside [the Courtyard]. How so? The length of [each of] the shtei halechem [is] seven [handbreadths], and its width four [handbreadths], and its horns four fingers. The length of the lechem hapanim [is] ten [handbreadths], its width five, and its horns are seven fingers. R’ Yehudah says: In order that you should not err; ZaDaD YaHaZ. Ben Zoma says: And you shall place upon the Table lechem panim before Me always (Ex. 25:30) — that it should have faces.

The shulchan [is] ten [handbreadths] long and five wide; the lechem hapanim is ten [handbreadths] long and five wide. One would place its length along the width of the shulchan and fold [it] two-and-a-half handbreadths on each side. Thus, its length fills the entire width of the shulchan; [these are] the words of R’ Yehudah. R’ Meir says: The shulchan [is] twelve long and six wide; the lechem hapanim [is] ten long and five wide. He would place its length along the width of the shulchan and fold two handbreadths from each side and [leave] two handbreadths space in between so that the air should flow between them. Abba Shaul says: There they would place the two spoons of frankincense of the lechem hapanim. They said to him: Does it not already say (Lev. 24:7): And you shall place on the rack pure frankincense? Said he to them: Does it not already say (Num. 2:20): And upon him the tribe of Menasheh?

There were four props of gold there, branched at their tops, which supported them, two for each arrangement. [There were] twenty-eight rods, [each] like half a hollow reed; fourteen for one arrangement and fourteen for the other arrangement. Neither the arrangement of the rods nor their removal overrides the Sabbath. Rather, he would enter on the eve of the Sabbath and remove them, and place them along the length of the Table. All the utensils which were in the Temple [were placed with] their length [parallel] to the length of the Temple.

There were two tables within the Antechamber at the entrance to the Temple building, one of marble and one of gold. They would place the lechem hapanim upon the one of marble when it was brought in, and upon the one of gold when it was taken out, because we ascend in holiness but do not descend. There was one of gold within upon which the lechem hapanim stood constantly. Four Kohanim enter, two with the two arrangements in their hands, and two with the two spoons in their hands. Four [others] precede them, two to take away the two arrangements, and two to take away the two spoons. Those who are bringing in stand to the north facing south, [while] those who are taking out stand to the south facing north. These withdraw and these place down, with the handbreadth of this one filling the handbreadth of this one; as it is stated (Ex. 25:30): before me constantly. R’ Yose says: Even if these take away and these place down, this too is constantly. They went out and placed [them] upon the golden table which was in the Antechamber. They burned the spoonfuls [on the Altar], and the loaves were divided among the Kohanim. If Yom Kippur falls on the Sabbath, the loaves are distributed at evening. [If] it falls on Friday, the he-goat of Yom Kippur is eaten at evening. The Babylonians eat it raw, because they are not fastidious.