- The procedure for adding to Yerushalayim, performed with לחמי תודה
The Mishnah taught that additions to Yerushalayim or the עזרות of the Mikdash require the king, a נביא, the אורים ותומים, the Sanhedrin of seventy-one judges, and with two תודה-korbanos, and with song. These requirements are derived from the passuk describing the משכן’s construction, which concludes "וכן תעשו" לדורות – “and so you shall do,” for all generations. The משכן was constructed under Moshe, who was a king and נביא, Aharon, the Kohen Gadol who wore the אורים ותומים, and the seventy זקנים who constituted Sanhedrin with Moshe. A Baraisa explains that the “two תודה-korbanos” of the Mishnah means בלחמן ולא בבשרן – their bread, and not their meat. This is derived from Nechemiah, where they were makdish Yerushalayim by carrying שתי תודות גדולות – two “large” תודות. This cannot refer to a large animal species, i.e., bulls, because the passuk would just say "פרים". It cannot mean large animals, because אחד המרבה ואחד הממעיט – whether one gives a lot or a little, his korban pleases Hashem equally, ובלבד שיכוין את לבו לאביו שבשמים – provided that he focuses his intent towards his Father in Heaven. Rather, it means גדולה שבתודה – the large element of the תודה, i.e., the חמץ loaves, which were triple the volume of the מצה loaves.
- Additions to the עזרות required שיירי מנחות
Rami bar Chama said: אין העזרה מתקדשת אלא בשירי מנחה – the עזרה is only consecrated with remainders from a minchah . His reason is ultimately explained, that just as Yerushalayim is sanctified with לחמי תודה, which are דבר הנאכל בה – an item which is eaten in it, ויוצא ממנה נפסל – and if it leaves [Yerushalayim] it becomes disqualified, so too the עזרה is sanctified with an item which may be eaten in it, and is disqualified by leaving the עזרה, namely, שיירי מנחות. It is impossible that this requires חמץ (similar to being mekadesh Yerushalayim), since even remainders of מנחות may not be made חמץ. Although the שתי הלחם brought on Shavuos is חמץ, they cannot be used to be mekadesh the עזרה: the שתי הלחם do not attain their full kedushah until the lambs are shechted on Shavuos, and בעינן קידוש בשעת הבנין – we require sanctification at the time of construction, which cannot be done on Yom Tov, because אין בנין מקדש דוחה יום טוב – construction of the Mikdash does not override Yom Tov. They cannot be used to sanctify the next day’s construction, since they would be disqualified through לינה – being left overnight, and no construction of the Mikdash can be done at night itself.
- The שירה of extensions, and how the two loaves were carried
The Mishnah taught that the procedure to be mekadesh additions to the Mikdash and Yerushalayim was with שירה. A Baraisa teaches: שיר של תודה – they sang the song of thanksgiving (i.e., מזמור לתודה), using harps, lyres, and cymbals, על כל פינה ופינה – on every single corner, ועל כל אבן גדולה שבירושלים – and on every single great stone in Yerushalayim. They sing "ארוממך ה' כי דליתני" – I exalt You Hashem, for You have uplifted me, as well as שיר של פגעים – the song of harmful spirits, which some say it is called שיר של נגעים – the song of plagues, as the Gemara proceeds to explain. The Baraisa says that they said the first nine pesukim of this chapter, as well as part of Chapter 3. Although the Mishnah implies that the Sanhedrin walks in front of the loaves, the Gemara clarifies (based on the pesukim) that they actually follow the loaves. Amoraim disagree if the loaves are carried זו כנגד זו – one beside the other, or זו אחר זו – one behind the other.
