In describing the Shulhan (table) in the Bet Ha’mikdash, the Torah commands in Parashat Teruma (25:30), “Ve’natata Al Ha’shulhan Lehem Panim Lefanai Tamid” – we are to place the special bread, called the Lehem Ha’panim, on the table at all times. The Sefer Ha’hinuch explains that G-d, quite obviously, has no need for our bread. We must not think for even a moment that G-d needs us to serve Him food. The purpose of this Misva, the Sefer Ha’hinuch writes, is to give us the opportunity to earn blessing in our livelihoods by preforming a Misva involving bread, the basic staple of human sustenance. The Sefer Ha’hinuch establishes that when we use something for a Misva, we earn blessing in regard to that particular object. For example, on Pesach, we are judged with regard to grain, and so on the second day of Pesach we bring the Korban Ha’omer – an offering of the first harvested grain, so we earn G-d’s blessing in our grain. And on Sukkot, when we are judged with regard to rainfall during the coming winter months, we are to perform the Misva of Nisuch Ha’mayim – pouring water on the Mizbe’ah (altar) in order to earn blessed rainfall. Likewise, G-d commanded placing bread on the table in the Bet Ha’mikdash so we can earn blessing in our “bread” – meaning, our livelihoods. The Lehem Ha’panim consisted of twelve loaves, which was divided into two sets of six. Each set was held in a special container called a “Ma’arechet.” Alongside the two “Ma’archot” were two spoons, called “Bazichin,” which contained a spice called “Lebona” (frankincense). The bread and the “Bazichin” are both indispensable to the Misva; if one was placed without the other, then the Misva was not fulfilled. The twelves loaves were baked on Ereb Shabbat, and then, the next day, on Shabbat, they were placed on the table. The old bread would be removed from the table and distributed among two groups of Kohanim – those who had completed their weeklong shift in the Bet Ha’mikdash that Shabbat (“Mishmeret Ha’yoseh”), and the Kohanim who had come to begin their shift that day (“Mishmeret Ha’nichnas”). The Kohen Gadol also received a portion. Four Kohanim would approach the Shulhan – two carrying the two “Ma’archot,” and two carrying the two “Bazichin.” Another four Kohanim would remove the old “Ma’archot” and “Bazichin” from the Shulhan, and the moment those were removed, the new bread and “Bazichin” were placed. The Torah requires having the Lehem Ha’panim on the table “Lefanai Tamid” – “before Me, always,” and so the new bread needed to be placed on the table the moment the old bread was removed. The Rambam, based on the Gemara in Masechet Hagiga, describes how on the Regalim (pilgrimage festivals – Pesach, Shabuot and Sukkot), the Kohanim would lift the Shulhan and bring it out to the Azara (courtyard), where the people were assembled. They would show the people the two great miracles that occurred to the Lehem Ha’panim – that it remained fresh throughout the week, without growing stale or becoming moldy, and that it remained hot. The Kohanim would exclaim, “Look how beloved you are before the Almighty!” – as demonstrated through the miraculous Lehem Ha’panim. Although the Lehem Ha’panim needed to be placed “Lefanai Tamid” – before G-d at all times, it was nevertheless acceptable to bring the bread outside to the Azara, as the Azara, too, was considered “before G-d.” After all, the Torah requires slaughtering the animal sacrifices “before G-d,” and the slaughtering was performed in the Azara. Thus, with regard to the Lehem Ha’panim, too, it was considered present “before G-d” even when it was brought outside to the Azara to be shown to the people on the festivals. Although we are unable to fulfill the Misva of Lehem Ha’panim in our time, when we do not have the Bet Ha’mikdash, we can nevertheless access the blessing it brought by studying this subject. By learning about the Lehem Ha’panim, we are considered as though we fulfilled the Misva, and in this merit, may G-d be