What are the ramifications of the term "Mikra Kodesh"?
Rashi, Ramban #3 (to Vayikra 23:2, citing the Sifrei (Pinchas 147)) 1 : To eat and drink nice foods, and to wear nice clothes 2 (in honor of Yom-Tov). 3
Ramban #1 (to Vayikra ibid.): A day on which everyone gathers together 4 in Shul to sanctify it publicly, with Tefilah and Hallel to Hashem, and wearing nice clothes - and also to feast. 5
Ramban #2 (to Vayikra ibid., citing Targum Onkelos) and Targum Yonasan: It is an obligation to sanctify a day on which something special occurred. 6
The Ramban adds that this also concurs with Targum Onkelos.
Mechilta: This extends to Chol ha'Mo'ed, since the Torah writes in Emor, "Eileh Mo'adei Hashem, Asher Tikre'u Osam Mikra'ei Kodesh" (Vayikra 23:4). See Torah Temimah, note 139.
See also Ba'al ha'Turim to Vayikra 23:3.
Ramban: As in Bamidbar 1:16; and Shmuel I 9:13.
Ramban: As in Nechemyah 8:10.
Ramban: As in Bereishis 49:1.
Why does the Torah write, "Kol Melachah Lo Ye'aseh Bahem" (in the passive)?
Rashi (citing the Mechilta): To forbid work from being done on one's behalf by others. 1
Ramban (citing the Mechilta): 'Lo Sa'aseh Atah, v'Lo Ya'aseh Chavercha, v'Lo Ya'aseh Nochri Melachtecha.' 2
See Ramban who equates this with the Mechilta that he cites. See answer #2.
Ramban: This is an Asmachta (an Isur d'Rabanan that is hinted in the Torah) prohibiting asking a Nochri to do one's work on Yom-Tov - See Ramban, who elaborates, and see the next question (12:16:2.01). See also Torah Temimah, note 141.
What is "Kol [Melachah]" coming to include in the prohibition?
Yerushalmi Pesachim (3:3): It comes to prohibit separating Chalah from a dough that was kneaded on Erev Yom-Tov - since it became subject to Chalah already on Erev Yom-Tov. 1
And whatever can be done before Yom-Tov may not be done on Yom-Tov. See Torah Temimah, note 140.
The Torah only writes the Din of Ochel Nefesh (the Heter to prepare food on Yom-Tov) for Pesach. From where do we know that it extends to the other Yamim Tovim?
Rashi (on the Beraisa of R. Yishmael): We learn it via 'a Binyan Av 1 from one Pasuk.'
Rashbam: The Torah uses the term "Meleches Avodah" by all Yamim Tovim, 2 except for Shabbos and Yom Kipur - to teach us the Din of Ochel Nefesh.
Rashi (ibid.): The Torah inserts it by Pesach, because it is the first of the Yamim Tovim (see Devarim 16:16).
See Vayikra 23; and Bamidbar 28-29.
Which Melachos fall under the category of Ochel Nefesh, which is permitted on Yom-Tov?
Yerushalmi, Beitzah (1:10): From the juxtaposition of "u'Shemartem Es ha'Matzos" (in the next Pasuk, 12:17), to "Ach Asher Ye'achel l'Chol Nefesh," we learn that only Melachos that follow the Shemirah of the Matzos - at Lishah (kneading) 1 - are permitted. This excludes Borer (selecting), Tochen (grinding), Rekidah (sifting), and Ketzirah (harvesting) - which are all forbidden. 2
Why does the Torah add the word "Hu" in the concession to cook on Yom-Tov?
Rashi: To confine the concession regarding any preparatory stages towards food preparation, to cases when one was unable to do so before Yom-Tov. 1
See Sifsei Chachamim.
What does "l'Chol Nefesh" come to include, and "Lachem" to exclude?
Rashi: "L'Chol Nefesh" comes to include cooking for one's animals; 1 whereas "Lachem" excludes cooking for Nochrim. 2
Kesuvos 7a: "L'Chol Nefesh" confines 'Ochel Nefesh' to what everybody needs, to the exclusion of 'Mugmar' (placing incense on coals to perfume clothes). 3 And in the same vein, it excludes (to heat water to) take a bath, which in the olden days, was only done by finnicky people 4 - Yerushalmi Shabbos, 3:3.
See Sifsei Chachamim. Riva and Moshav Zekenim - A Derashah forbids cooking for one's dog, since it is capable of finding its own food. Refer to 12:16:7:2 and 12:16:5.1. Ramban - According to the Halachah, it is also forbidden to cook for any of one's other animals.
Riva and Moshav Zekenim: Another Pasuk forbids for Nochrim! Perhaps a second Pasuk is required, to prohibit someone who is cooking primarily for a Yisrael, from adding extra for Nochrim.
See Torah Temimah, note 143.
See Torah Temimah (ibid).
What are the implications of "Hu Levado Ye'aseh Lachem"?
Shabbos 24b: "'Hu' - v'Lo Machshirav (preparatory work); 1 'Levado,' v'Lo Milah she'Lo bi'Zemanah (after the eighth day)." 2
Beitzah 28b: The combination of "'Hu' - v'Lo Machshirav;" and "'Lachem,' l'Chol Tzorcheichem," teaches us that only Machshirin which could not have been prepared before Yom-Tov are permitted on Yom-Tov. 3
What are the implications of the word, "[Ye'aseh] Lachem"?
Beitzah 20b: "'Lachem,' v'Lo Li'Gevohah" - to preclude bringing Nedarim and Nedavos that are not due on Yom-Tov. 1
Beitzah 21b: "'Lachem,' v'Lo le'Akum" - to forbid cooking for a Nochri 2 or for one's dog on Yom-Tov. 3
Yerushalmi Beitzah, 2:4: "Asher Ye'achel ... Lachem." Only "what is for you" is confined to food that you eat; but what is for Hashem is permitted even if it is not. Consequently, one may bring on Yom-Tov, Olos Re'iyah that fall due on Yom-Tov. 4
What is "Hu Levado Ye'aseh" coming to include?
Moshav Zekenim: It permits lighting a lamp on Yom-Tov. 1
This explains why according to some Rishonim, a Berachah is not recited when lighting a Ner in honor of Yom Tov. There is no enactment to specifically light it beforehand due to Shalom Bayis, for the lamps can just as well be lit on Yom Tov itself. (Presumably, he holds like the Rishonim who maintain that lighting a new fire on Yom Tov is only Asur mi'd'Rabanan - PF).
QUESTIONS ON RASHI
Rashi writes: "'Mikra [Kodesh]' - 'Mikra' is a noun." How might we have thought to translate it?
Gur Aryeh: Had it been in present tense causative (Hif'il), the letter Mem would have a Patach (i.e., 'Makrei').
Rashi writes: "'[All Melachah] shall not be done' - Even by utilizing others." Ramban asks - Who are these "others"? If they are Jews, they themselves are commanded [not to do Melachah]! And even if they are misled, or unwitting, to mislead one's fellow is always prohibited due to "Lifnei Iver"! And if "others" means Gentiles, to do so is forbidden mid'Rabanan (Shabbos 150a)?
Ramban: Indeed, Rashi is referring to "Amirah l'Nochri," instructing a non-Jew to do Melachah, which is forbidden mid'Rabanan. The source from our Pasuk is an Asmachta,
Gur Aryeh: The Derashah means having a Jew perform Melachah on his behalf. Our Pasuk tells us that the sender is in violation of this Lav, "Melachah shall not be done" (in addition to the Lav of Melachah which is transgressed by his fellow).
Rashi writes: "'Hu Levado' - [Ochel Nefesh, i.e. Melachos to prepare food, may be done on Yom Tov], but not Machshirin (preparatory stages) that could have been done before Yom Tov." We may infer that this limitation applies only to Machshirin (e.g. sharpening a knife); whereas Melachos involving the food itself may be performed on Yom Tov, even if they could have been done yesterday with no ill effects. But we find a Gemara (Shabbos 95a), that we may not milk an animal, nor curdle milk or make cheese, on Yom Tov. Presumably, this is because these Melachos (of direct food preparation) could have been done on Erev Yom Tov!
Gur Aryeh #1 (citing Ra'avyah): There is no difference between Machshirin, and Ochel Nefesh proper. In both cases, that which could have been done on Erev Yom Tov, cannot be done on Yom Tov. Rashi merely cites the more common example of steps that should have been taken earlier, such as sharpening a knife. 1
Gur Aryeh #2: Indeed, Ochel Nefesh proper may be performed on Yom Tov, even if it could have been done on Erev Yom Tov. However, not all examples of food preparation fall under the category of Ochel Nefesh! The type of food preparation that the Torah permits on Yom Tov, is that which usually fills an immediate need, e.g. cooking or baking. Actions usually performed to prepare a stock of food, to be available when needed (e.g. harvesting), are forbidden. 2 (Even if I presently have no apples to eat, and I wish to pick apples for immediate use, it is forbidden to do so on Yom Tov, because that act is not Ochel Nefesh.) Milking an animal, and making cheese, also fall into this second category. 3
Gur Aryeh questions this approach.
Gur Aryeh: One usually bakes for immediate use, because hot fresh bread is qualitatively better than old bread. Harvesting, on the other hand, is usually performed once per season, for the whole year.
Gur Aryeh's distinction is limited to food preparation itself. A corollary of Gur Aryeh's approach is that Machshirin (preparatory stages) which could have been done on Erev Yom Tov, will be forbidden - even if they are usually performed for the meal that is to take place immediately. (EK)
Rashi writes: "[To be eaten] by any Nefesh - even for an animal." This is Rabbi Akiva's opinion (Beitzah 21b); whereas Rabbi Yosi ha'Gelili forbids performing Melachah to prepare food for one's animals. Why does Rashi side with Rabbi Akiva? The Gemara cites a Mishnah (Chalah 1:8), that dough for the sheep-dogs may only be baked on Yom Tov, if the shepherd himself will also eat some!
Gur Aryeh #1: That Mishnah refers to a case when we already have other bread to give the dogs, and there is no reason that dogs would need hot bread specifically. This freshly baked bread would be for after Yom Tov -- and that is why it may not be baked (unless the shepherds will eat it that day).
Gur Aryeh #2 (citing Ba'al ha'Ma'or): The dogs don't mind eating raw dough; there is no reason to bake it for them. 1
But Rabbi Akiva maintains that a Melachah that one's dogs do need, such as kneading the dough, would be permitted.
Rashi writes that "Kol Melachah Lo Ye'aseh" forbids work through others. If he means through a Nochri, that is Asur only mid'Rabanan!
Hadar Zekenim #1 and Riva #1: Indeed, the Derashah is an Asmachta. 1
Hadar Zekenim #2, Riva #2 and Rosh: Rashi means through Ketanim, and the Torah is commanding fathers about their sons. 2
Gur Aryeh: Refer to 12:16:2.01:2.
Refer to 12:16:2:2 and its note; and see Ramban to Vayikra 23:24.
The Riva however, refutes this explanation, since we already know the prohibition on Ketanim from the Pasuk in the Aseres ha'Dibros, "Lo Sa'aseh Kol Melachah, Atah u'Vincha u'Vitecha" (20:10). And if you will say that we need this Pasuk to teach us about Yom-Tov, then we would not need the Pasuk by Shabbos - since we can learn it via a Kal va'Chomer from Yom-Tov.
