Showbread facts for kids

Showbread (Hebrew: לחם הפנים Leḥem haPānīm) means "Bread of the Faces" in Hebrew. It's also called presence bread. In the Bible and Judaism, showbread refers to special loaves of bread. These loaves were always kept on a dedicated table. This table was inside the Temple in Jerusalem. The bread was an offering to God. The Bible says the bread had to be constantly in God's presence (Exodus 25:30).

The Start of Showbread

The idea of showbread is very old. It's mentioned in ancient texts like the Books of Samuel. These texts are even older than some parts of the Torah. In one story, a priest named Ahimelek asked if David's men were clean. He wanted to make sure they were pure before giving them the old showbread. This suggests that showbread might have originally been a meal shared with God. People needed to be ritually clean to share it. The bread was eaten, not burned.

This custom was common in the region. For example, people in Babylon offered different kinds of cakes to their gods. The Hebrew name for showbread, Lehem haPanim, is similar to an Assyrian phrase. That phrase, akal pגnu, also means "presence bread." It refers to Babylonian cake offerings. Some experts believe showbread was linked to the ancient Ark of the Covenant. The Ark was seen as God's home. The bread was like food ready for God to eat.

Like the showbread, Babylonians and Assyrians often placed twelve cakes. They put them on tables in front of images of their gods. The number twelve was important in the showbread ritual. It also had a mysterious religious meaning. The Assyrian practice of twelve cakes was connected to the Zodiac. The Babylonian cakes were sweet and made from wheat flour. The biblical showbread was also unleavened and made from wheat.

Showbread in Jewish Writings

The Bible gives some details about showbread. But more information comes from Josephus, who lived when Herod's Temple existed. Even more details come from classical rabbinical literature written centuries later.

According to Josephus, the cakes were unleavened. They were baked on Friday, before the Sabbath. This was because the Bible did not allow any work on the Sabbath. The Mishnah says the loaves were kneaded separately. But they were baked in pairs. The Mishnah also states that three different molds shaped the loaves. One mold was used for the dough. Another was used while the bread baked in the oven. A third mold was used after baking to keep the shape. The Mishnah describes the loaves as 10 Etzba long and 5 Etzba wide. They had rims or "horns" that were 7 Etzba long.

Some Mishnaic writers said the dough was kneaded outside the sanctuary. But the baking was done inside. Others said all preparations happened in the Temple courtyard. Still others said it was done in the house of Pagi. This house was very close to the Temple courtyard. The Gemara says the House of Garmu baked the showbread. They kept their methods secret.

The Mishnah explains how the bread was replaced. Two priests would enter the sanctuary first. Four other priests would follow, carrying the new bread. The first two priests went to the table's southern end. The priests with the new bread went to the northern end. The priests at the south removed the old bread. The priests at the north immediately replaced it with new bread. This way, the bread was always present on the table.

Josephus and the Mishnah say the cakes were placed in two equal piles. The Mishnah describes hollow golden tubes. These tubes carried air between the bread. There were also two golden fork-shaped supports. These were attached to the table to hold up each pile. Josephus also states that frankincense was placed in two golden cups. One cup was on top of each pile. The Mishnah says a handful of incense was in each cup. The Tosefta says these cups, called bezikin, had flat bottoms. This allowed them to be placed on the table. When new bread was brought in, two other priests brought new incense cups. Two more priests went ahead to remove the old cups.

The Mishnah says that after being removed, the old bread was placed on a golden table. This table was in the Temple's hall. Then the old incense was burned. After that, the cakes were divided. The Jewish High Priest received five of the twelve loaves. The remaining loaves were divided among the other priests. These were the priests who had been on duty the previous week. If certain Jewish Holidays happened on the Sabbath, there were changes. For example, if Yom Kippur was on the Sabbath, the old bread was not divided until the evening.

The Showbread Table

Most writers in the Mishnah say the table was the same size as the loaves. It was 10 Etzba long and 5 Etzba wide. But Rabbi Akiva had a different idea. He said there was a gap between the piles of showbread. His table was 12 Etzba long and 6 Etzba wide. Abba Saul believed the incense cups were placed in this gap. These sizes seem too small for the loaves to lie flat. Some support would have been needed to pile them high. This is hard to match with the Bible, which suggests the loaves stood freely.

The Mishnah mentions 28 ventilation tubes. There were 14 for each pile. Each tube was open at only one end. The Gemara suggests the fork-like supports were set into the floor. There were two at each end of the table. The tubes went between these supports, above the table. The Gemara suggests the supports and tubes formed a complex structure. It was like a grate for the loaves. The lowest loaf in each pile rested on the table. But the next loaf rested on the two lowest tubes, and so on. Such a complex device would likely have been mentioned in the Bible if it was required, but it isn't. The table is shown on the Arch of Titus. This arch celebrates the Roman defeat of Judea in 71 CE.

Besides the golden cups for incense, the Mishnah lists other dishes. These included ke'arot (dishes) and kappot (hand-like bowls). There were also menakkiyyot, probably for dipping. And kesawot, which the Mishnah says were for wine libations. But the Targums say kesawot were for covering the showbread. The Mishnah also suggests the table could be taken apart. If any part became ritually impure, it could be washed. This washing would happen in a Mikvah to make it pure again.

The Mishnah also speaks of a tradition. The table with the showbread would be lifted up. This happened before pilgrims in the Temple courtyard. The priests would say, "See your affection before the Omnipresent."

Showbread Among Ancient Groups

There is evidence of Jewish groups around the time of Jesus. These include the Qumran community near the Dead Sea and the Therapeutae in Egypt. They seemed to see themselves as part of the main Jewish worship at the Jerusalem Temple. This was true even though they were far away. Later Jewish thinkers saw them as having different beliefs.

Among the Dead Sea Scrolls, some Aramaic writings were found. These discuss connections between eating showbread and future events. One scholar, Matthew Black, links this to a sacred community meal. This meal is described in another scroll. He also links it to a Messianic meal. Professor Black suggests the Qumran community might have seen their regular bread sharing. They might have thought it was like the Sabbath division of showbread at the Jerusalem Temple.

Scholars disagree if the Qumran community was the same as the Essenes. But scholars generally agree there was a link between the Essenes and the Therapeutae. Philo reported that the Therapeutae's main meal was meant to copy the holy table in the Temple. The Dead Sea Scrolls show the Qumran community thought the Jerusalem service was not holy enough. But Philo says the Therapeutae purposely made small differences in their practices. This was a sign of respect for the Temple's showbread.