Pesachim 93

נאכל לתשעה לעשרה ולאחד עשר לא פחות ולא יותר כיצד כדרכו לתשעה נאפה בערב שבת נאכל בשבת לתשעה חל יום טוב להיות בע"ש נאכל לשבת לעשרה שני ימים טובים של ראש השנה נאכל לשבת לאחד עשר לפי שאינו דוחה לא את השבת ולא את הי"ט ואי אמרת צורכי שבת נעשין בי"ט אמאי לא דחי י"ט

is eaten on the ninth, the tenth, or the eleventh [day],<span class="x" onmousemove="('comment',' After it is baked. The shewbread was generally baked on Friday, placed on the Table in the Temple on the Sabbath, and removed the following Sabbath and eaten; when it was removed it was replaced by fresh bread.');">¹</span> neither earlier nor later.<span class="x" onmousemove="('comment',' Lit., 'less' . . 'more'.');">²</span> How so?

א"ל שבות קרובה התירו שבות רחוקה לא התירו

Normally it is eaten on the ninth [day]: it is baked on the eve of the Sabbath [and] eaten on the Sabbath [of the following week], [which is] on the ninth. If a Festival occurred on the eve of the Sabbath, it is eaten on the Sabbath, on the tenth.<span class="x" onmousemove="('comment',' For it would have to be baked on Thursday.');">³</span> [If] the two Festival days of New Year<span class="x" onmousemove="('comment',' Even in Palestine, where all festivals were kept one day only, in accordance with Scripture, New Year was sometimes kept two days v. R.H. 30b.');">⁴</span>

ולרשב"ג דאמר משום רבי שמעון בן הסגן דוחה את י"ט ואינו דוחה את יום צום מאי איכא למימר

[occurred before the Sabbath], it is eaten on the Sabbath on the eleventh day, because it [the baking of the shewbread] does not override either the Sabbath or the Festival. Now if you say [that] the requirements of the Sabbath may be prepared on a Festival, why does it not override the Festival?<span class="x" onmousemove="('comment',' Since baking on a Festival for the Sabbath (without an 'erub) is thus but a Rabbinical prohibition (a shebuth; v. Glos.) and as since does not apply to the Temple.');">⁵</span> - Said he to him, A near shebuth they permitted; a distant shebuth they did not permit.<span class="x" onmousemove="('comment',' I.e., they permitted the abrogation of the shebuth in the Temple when it was shortly required, viz., for that same Sabbath, but not when it would only be required a week later.');">⁶</span>

בהא פליגי מר סבר שבות קרובה התירו שבות רחוקה לא התירו ומר סבר שבות רחוקה נמי התירו

Then according to R'Simeon B'Gamaliel, who said on the authority of R'Simeon the son of the Segan:<span class="x" onmousemove="('comment',' V. supra 14a, p. 62, n. 1.');">⁷</span> It overrides the Festival, but it does not override the fast-day,<span class="x" onmousemove="('comment',' Sc. the baking of the shewbread. The Fast-day is the Day of Atonement.');">⁸</span> what is to be said?<span class="x" onmousemove="('comment',' Why may it not be baked on the Festival? Tosaf.: On my view, says Rabbah, there is no difficulty, as I maintain that this is precisely the point of the controversy: the first Tanna holds that the requirements of the Sabbath may not be prepared on a Festival, while R. Simeon b. Gamaliel holds that they may be prepared. But on your view that the first Tanna too holds that the requirements of the Sabbath may be prepared on a Festival, but that here it is forbidden as a distant shebuth, R. Simeon b. Gamaliel should merely state that even a distant Shebuth is permitted.');">⁹</span>

מתיב רב מרי שתי הלחם אינן נאכלות לא פחות משנים ולא יותר על שלשה כיצד נאפות ערב יום טוב נאכלות ליום טוב לשנים חל י"ט להיות אחר השבת נאכלות לי"ט לשלשה לפי שאינה דוחה לא את השבת ולא את הי"ט ואי אמרת צורכי שבת נעשין בי"ט השתא דשבת בי"ט שרי דיום טוב ביום טוב מיבעיא

- They differ in this: one Master holds, They permitted a near shebuth, [but] a distant shebuth they did not permit; while the other Master holds: a distant shebuth too they permitted.<span class="x" onmousemove="('comment',' And that is what R. Simeon b. Gamaliel really means.');">¹⁰</span> R'Mari raised an objection: The two loaves<span class="x" onmousemove="('comment',' Which were brought on Pentecost, v. Lev. XXIII, 17.');">¹¹</span> are eaten neither less than two [days after baking] nor more than three [days after baking].<span class="x" onmousemove="('comment',' The figures are inclusive of the day on which they were baked.');">¹²</span>

שאני התם דאמר קרא לכם לכם ולא לגבוה

How so? They were baked on the eve of the Festival [and] eaten on the Festival, [i.e.,] on the second [day]. If the Festival fell after the Sabbath,<span class="x" onmousemove="('comment',' I.e., on Sunday, so that they would be baked on the previous Friday.');">¹³</span>

ולרשב"ג דאמר משום ר"ש בן הסגן דוחה את יום טוב מאי איכא למימר סבר לה כאבא שאול דאמר לכם לכם ולא לנכרים

they are eaten on the Festival, on the third [day], because it [the baking] does not override either the Sabbath or the Festival.<span class="x" onmousemove="('comment',' Hence they could not be baked on the Festival itself and eaten on the same day.');">¹⁴</span> But if you say [that] the requirements of the Sabbath may be prepared on the Festival, seeing that [those] of the Sabbath are permitted on the Festival, is there a question about [those] of the Festival on the Festival! There it is different, because Scripture saith, [Save that which every man must eat, that only may be done] for you:<span class="x" onmousemove="('comment',' Ex. XII, 16.');">¹⁵</span> 'for you', but not for the Most High.<span class="x" onmousemove="('comment',' The two loaves, as well as the shewbread, are sacred, and regarded as being 'for the Most High'.');">¹⁶</span>

שלח ליה רב חסדא לרבה ביד רב אחא בר רב הונא מי אמרינן הואיל והא תנן יש חורש תלם אחד וחייבין עליה משום שמונה לאוין החורש בשור וחמור והן מוקדשים וכלאים בכרם

Then according to R'Simeon B'Gamaliel who said on the authority of R'Simeon the son of the Segan: It overrides the Festival, what is there to be said? - He holds as Abba Saul, who interpreted: 'for you', but not for Gentiles.<span class="x" onmousemove="('comment',' Lit., 'strangers', v. Bez 20b.');">¹⁷</span> R'Hisda sent to Rabbah by the hand of R'Aha son of R'Huna: But do we say 'since'? Surely we learned: One may plough one furrow, and be culpable for it on account of eight negative injunctions. [Thus:] he who ploughs with an ox and an ass [together], which are sacred, [and the furrow consists of] kil'ayim in a vineyard,