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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Pesachim 47


(a) Lechem ha'Panim is normally baked on Friday, and eaten on Shabbos, the ninth day after it was baked.
When is it eaten ...
  1. ... on the tenth day?
  2. ... on the eleventh day?
(b) If Rosh Hashanah fell on Thursday and Friday, how could they eat the Lechem ha'Panim on the eleventh day after baking? Wasn't that Yom Kipur?

(c) According to Rev Chisda, who holds 'Tzorchei Shabbos Na'asin be'Yom- Tov', why could they not bake the Lechem ha'Panim on Yom-Tov, since there remains only an Isur de'Rabbanan, and most Isurim de'Rabbanan did not apply in the Beis Hamikdash?

(d) What does Raban Shimon ben Gamliel say in the name of Rebbi Shimon ben ha'S'gan, and what is his reason?

(a) On what two possible days were the Sh'tei ha'Lechem eaten?

(b) How is this a Kashya on Rav Chisda, who holds 'Tzorchei Shabbos Na'asin be'Yom-Tov'?

(c) Why is it not a Kashya on Rabah, who holds that cooking on Shabbos is permitted because of 'Ho'il'?

3) Rav Chisda answers that the Sh'tei ha'Lechem may not be baked because of the Pasuk in Bo "Lachem" - 've'Lo li'Gavo'ah'. What does Raban Shimon ben Gamliel, who permits even a Shevus Rechokah (see above, 1d) do with "Lachem"?

Answers to questions



(a) The Mishnah in Makos lists a case of someone who is Chayav eight La'avin with one action: He plows with an ox and a donkey both of which are Hekdesh. Simultaneously he sows Kil'ayim in a vineyard, it is Yom-Tov in the Shemitah-year, and it is a field which contains graves and he is both a Kohen and a Nazir.
What does Rav Chisda ask on Rabah (who holds of Ho'il) from the Chiyuv of plowing on Yom-Tov?

(b) On what grounds does the Gemara reject the answer that the Tana is speaking about a field which consists predominantly of sharp stones?

(c) Since when is grinding permitted on Yom-Tov?

(d) How does the Gemara finally reject the contention that we are talking about a rocky field?

(a) So Mar bar Rav Ashi establishes the Beraisa by muddy land, which cannot be used for Kisuy ha'Dam.
Why does the Gemara reject this suggestion?

(b) How does the Gemara finally establish the Mishnah?

(a) The Beraisa cites a case of someone who, for cooking a Gid ha'Nasheh in milk on Yom-Tov and eats it, receives five Malkos: 1. for cooking Gid ha'Nasheh on Yom-Tov; 2. for eating Gid ha'Nasheh; 3. for cooking meat together with milk ; 4. for eating it; 5. for making a fire on Yom-Tov.
What is the Kashya on Rabah (who holds 'Ho'il) from this Beraisa?

(b) On what grounds does the Gemara reject the suggestion to replace making a fire with that of eating Gid ha'Nasheh of Neveilah?

(c) We then attempt to dispense with the Kashya on Rabah, by establishing that the fuel that was used was wood from Muktzah.
How does that answer the Kashya?

(d) What is 'Atzei Muktzah', and what Isur d'Oraysa do we think it involves (from which Pasuk is the warning derived)?

(a) The Pasuk in Yechezkel speaks about which animals one may declare Hekdesh as Korbanos.
How does Rav Chisda (or Rav Huna) learn from the word ...
  1. ... "Seh" that one cannot declare a Bechor, Hekdesh?
  2. ... "Achas" that one cannot declare an animal of Ma'aser Beheimah, Hekdesh?
(b) He learns from "*Min* ha'Tzon" that a Palgas cannot be declared Hekdesh.
What is a Palgas?

(c) Rav Chisda (or Rav Huna) also explains "Min ha'Masayim" (with regard to the Nesachim) to mean 'mi'Mosar Sh'tei Mei'os she'Nishtayru be'Bor'.
What does this mean? What does he learn from here?

(d) And what does he learn from "mi'Mashkeh Yisrael" - 'min ha'Mutar le'Yisrael'?

(a) Is one Chayav Malkos for Shechting a Muktzah lamb as a Korban Tamid? What constitutes a Muktzah lamb?

(b) On what basis does Rav Chisda (or Rav Huna) decline to include Muktzah among the Isurim from which an animal cannot be declared Hekdesh - mi'd'Oraysa?

(c) How does this contradict what Rabah said earlier regarding Muktzah? What does all this have to do with Rabah?

(d) What does Abaye also ask Rabah from 'Chiluk Melachos le'Shabbos, ve'Ein Chiluk Melachos le'Yom-Tov?

(a) We then try to replace making a fire on Yom-Tov with a case of making a fire with wood of an Asheirah (which is Asur from the Pasuk in Re'ei "ve'Lo Yidbak be'Yadcha Me'umah min ha'Cherem".
What is the problem with that?

(b) What do we finally insert in the Beraisa in place of making a fire?

Answers to questions
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