Siman - Pesachim Daf 47
- שבות רחוקה לא התירו
On Daf 46b Rav Chisda said, מדאורייתא צורכי שבת נעשין ביום טוב – Mid’Oraysa, Shabbos needs may be prepared on Yom Tov, and it was the Rabbanon who made a gezeirah against it lest people say they may bake on Yom Tov even for weekday use. This is why they required an eruvei tavshilin, to be a hecker to remind people that cooking on Yom Tov for after Yom Tov, is only permitted for Shabbos.
Rabbah challenged Rav Chisda from a Mishnah in Menachos that states that the lechem hapanim is eaten on the ninth, tenth or eleventh day after it is baked. It is typically eaten on the ninth day since it is baked erev Shabbos and eaten the following Shabbos. If a Yom Tov falls on erev Shabbos it is eaten on the tenth day. On this, Rabbah asked Rav Chisda that if Mid’Oraysa צרכי שבת are done on Yom Tov, and it is only prohibited Mid’Rabbanon, why does the baking of the lechem hapanim not override the prohibitions of Yom Tov, as we have a rule that the injunctions of the Rabbonon, a shevus, do not apply in the Beis Hamikdash. Rav Chisda answered, שבות קרובה התירו שבות רחוקה לא התירו – They permitted a shevus for an immediate purpose, but they did not permit it for a distant purpose, meaning, for the eating of the lechem hapanim on the subsequent Shabbos. Rav Chisda points out that Rabban Shimon ben Gamliel disagrees with the Tanna of this Baraisa and holds that שבות רחוקה נמי התירו – a shevus is permitted for a distant purpose, as well.
- "לכם" ולא לגבוה
Rav Mari challenged Rav Chisda from the first part of the Mishnah that teaches, שתי הלחם אינן נאכלות לא פחות משנים – The shtei halechem, which are offered on Shavuos, are eaten not less than two days after they are baked. This means that if they are baked erev Shavuos, which is the typical case, they are eaten on the second day. Rav Mari asked that if tzarchei Shabbos may be prepared on Yom Tov, דיום טוב ביום טוב מבעיא – is there any question that one is permitted to prepare for the needs of Yom Tov on that very Yom Tov? Yet the Mishnah teaches they must be baked the day before!
The Gemara answers that the halachah is different there, דאמר קרא "לכם", לכם ולא לגבוה – because the passuk regarding preparing food on Yom Tov says, “for you”, which teaches that you may prepare food on Yom Tov only for yourselves but not “for Hashem,” meaning, the offerings. According to Rabban Shimon ben Gamliel who said in the name of Rebbe Shimon ben Hasgan that baking of the shtei halechem does override Yom Tov, the word לכם is coming to exclude preparing on Yom Tov for nochrim.
- מוקצה דאורייתא?
As part of his defense of the principle of הואיל, Rabbah interprets that one of the multiple prohibitions listed in a Baraisa that one would incur malkus for, is for moving muktzeh wood. Abaye asks Rabbah if he indeed holds muktzeh is a d’Oraysa and Rabbah answers that he does, based on the passuk, והיה ביום הששי והכינו את אשר יביאו – On the sixth day they shall prepare what they bring, and its prohibition is from the passuk, לא תעשה כל מלאכה – You shall not do any melachah. Rabbah understands that the passuk referring to preparation cannot be referring to cooking and baking since the Torah states elsewhere that they should cook or bake the mann. Rather the passuk commands the people to prepare the mann by declaring they will use it on Shabbos, for otherwise it will be forbidden for use as muktzeh. Abaye goes on to challenge Rabbah.
