Pesachim 47a — the Talmud in English

He objected to him

Rabba to Rav Hisda, concerning what he said, that “by Torah law, the needs of Shabbat are performed on Yom Tov”: from that which we learned in the Mishna:

the showbread is eaten ![](pamud.bmp "

precise page location")

on the ninth

day from its baking, or

on the tenth

day, or

on the eleventh

day from its baking.

Neither less nor more. How so? —

As usual,

on all the days of the year, it is eaten

on the ninth

day from its baking. And it is

baked on the eve of Shabbat

because its baking does not override Shabbat. And on Shabbat they arrange it on the golden table. And it is

eaten on Shabbat

following it,

on the ninth

day from its baking.

And if

Yom Tov occurs on the eve of Shabbat,

it is baked on the eve of Yom Tov, on Thursday, because its baking does not override Yom Tov. And they arrange it on Shabbat, and it is

eaten for Shabbat

following it, which is

the tenth

day from its baking.

And if

the two days of Yom Tov of Rosh HaShana

occur before Shabbat, on Thursday and Friday, it is baked on the eve of Rosh HaShana, which is on Wednesday. And it is arranged on Shabbat. And it is

eaten for Shabbat

following it, which is

the eleventh

day from its baking,

because it does not override

the baking of the showbread —

neither Shabbat nor Yom Tov.

And it is always baked on the eve of Shabbat or on the eve of Yom Tov.

And Rabba concluded his objection:

And if you say, “the needs of Shabbat are performed on Yom Tov”

by Torah law,

why does it not override

the baking of the showbread

Yom Tov?

Is it not the need of Shabbat? For the showbread is eaten by the priests on the following Shabbat.

And although in the provinces the Sages prohibited baking from Yom Tov for Shabbat, this is only a shevut. But in the Temple they did not decree because of shevut.

He said to him

Rav Hisda: In truth, the prohibition of baking from Yom Tov for Shabbat is only because of shevut. And even so, they decreed concerning it even in the Temple.

For specifically

a close shevut

that pertains to this very day

they permitted

in the Temple, for they did not decree because of shevut.

But

a distant shevut,

which does not involve a need for that day, but rather for another Shabbat — even in the Temple

they did not permit

the overriding, on its account, of the prohibition of Yom Tov shevut.

And they asked again:

And according to Rabbi Shimon ben Gamliel, who says in the name of Rabbi Shimon ben HaSegan

the showbread

overrides

through its baking

Yom Tov,

because the need of food for a person was permitted on it,

but it does not override the fast day

of Yom Kippur” [for labor for the need of food for a person was not permitted on it] —

what is there to say?

For it is proven from our Mishna that no distinction is made between a close shevut and a distant shevut.

Granted, according to me, they disagree concerning a matter of Torah law: according to the Sages, the needs of Shabbat are not performed on Yom Tov. And according to Rabbi Shimon ben Gamliel, the needs of Shabbat are performed on Yom Tov.

And I hold in accordance with the Sages.

But according to you, concerning what do they disagree? For if you say, as I do, that they disagree about this — why did you decide not in accordance with the Sages? [Tosafot].

He said to him

Rav Hisda:

They disagree about this:

One master [

the first tanna ]

holds that shevut

only

a close one they permitted

in the Temple. But

a distant shevut they did not permit!

And in any event, by rabbinic law its baking does not override Yom Tov.

And the other master [

Rabbi Shimon ben Gamliel ]

holds that a distant shevut too they permitted

in the Temple, and they did not decree in it against baking from Yom Tov for Shabbat.

Rav Mari objected

to Rav Hisda:

The two loaves

that come on Shavuot,

are not eaten less than two

days from the day of their baking,

and not more than three

days from their baking.

How so? —

Ordinarily, when they are

baked

on

the eve of Yom Tov

of Shavuot, they are

eaten on Yom Tov!

That is to say,

on the second [

on the second day ] from their baking.

And if

Yom Tov occurs

of Shavuot

to be

on the first day

after Shabbat,

when they are baked on the eve of Shabbat, they are

eaten on Yom Tov, on

the day of

the third

from their baking.

Because

the baking of the two loaves

does not override either Shabbat or Yom Tov.

And Rav Mari concluded his objection:

And if you say

as Rav Hisda, that

the needs of Shabbat are performed on Yom Tov,

why does their baking not override Yom Tov?

Now,

needs

of Shabbat,

to perform them

on Yom Tov is permitted.

Needs

of Yom Tov

itself, to perform them

on Yom Tov —

is it necessary

to say that it is permitted?! For even if they are not fit for eating at the time when they are baked [because they are not eaten until the two lambs of Shavuot have been slaughtered and their blood has been sprinkled], nevertheless they are fit for that day. And certainly they are not inferior to the needs of Shabbat on the day following Yom Tov, which according to Rav Hisda it is permitted to perform by Torah law on Yom Tov even if he has satisfied his appetite and is not performing them at all for the need of Yom Tov.

Rather, learn from this that the Torah permitted labor on Yom Tov only for the need of something that is already fit at that time, and not for a need that will be later, even if it is the need of that very day.

And all the more so it is forbidden to perform labor on it for the need of the Shabbat that follows Yom Tov.

And it is proven that the needs of Shabbat are not performed on Yom Tov, and the entire permission to bake from Yom Tov for Shabbat is according to Rabba, on account of “since, if guests happen to come to him, it is fit for him for Yom Tov itself.”

And therefore the baking of the two loaves does not override Yom Tov, for one cannot say concerning them “since,” because as long as the lambs have not been slaughtered for them and their blood has not been sprinkled, they are not fit for eating.

And any need of offerings that is not a need of food for a person, which can be done on the eve of Yom Tov, does not override Yom Tov.

And we answer: In truth, even a need that will be later is permitted, if it is for the need of that day, or for the need of the Shabbat following Yom Tov.

But

there it is different,

with the two loaves,

for the verse says

concerning the law of food for a person for the need of the Most High, “He alone shall be performed

for you.”

And we expound:

“For you” —

but not for the Most High!

And although they are eaten by the priests, nevertheless their principal purpose is because of offering to the Most High.

And we raise a difficulty concerning it:

And according to Rabbi Shimon ben Gamliel, who says in the name of Rabbi Shimon ben HaSegan

“the baking of the two loaves

overrides

Yom

Tov, and they are baked on Shavuot” —

—

what is there to say?

And we answer: He

holds in accordance with Abba Shaul, who says:

That which is written, “He alone shall be performed for you,” we exclude from it:

“For you” —

but not for gentiles!

It is permitted to cook on Yom Tov only for the need of Israel, and not for the need of gentiles. And we do not exclude from it eating that is the need of the Most High.

Rav Hisda sent to Rabba, by the hand of Rav Aha bar Rav Huna:

And is it so that

we say

that cooking on Yom Tov is permitted even when he has no need of it, on the basis of

“since

if guests happen to come to him, it is fit for him”?

But we learned: There is one who plows a single furrow, and he is liable for it

for this plowing

on account of eight prohibitions

that are distinct.

1.

One who plows with an ox and a donkey,

who transgresses on account of “You shall not plow with an ox and a donkey together.”

2. And the ox

and

the donkey — these

are consecrated.

For the donkey, which is consecrated for the needs of the Temple treasury, he transgresses on account of the prohibition of misuse [for anyone who deliberately commits misuse is subject to a prohibition. As we derive by gezera shava, “sin” “sin,” from teruma, concerning which it is written, “And no non-priest shall eat what is sacred”]. Here, then, are two prohibitions.

3. And concerning the ox, which is consecrated for the altar, he also transgresses on account of “You shall not work with the firstborn of your ox.” And this is a warning concerning all offerings consecrated for the altar, which are forbidden for labor. Here, then, are three prohibitions.

4.

And

he plowed with an ox and a donkey — this is plowing that turns over the seeds, and through this he transgressed the prohibition of sowing

mixed kinds in a vineyard.

For he scattered on the ground grape pits and seeds of grain, and he plowed the ground, and through the plowing he covered them with earth. And covering in the case of mixed kinds is considered sowing. And he is liable to lashes also on account of “And your vineyard you shall not sow with mixed kinds.” Here, then, are four prohibitions.