Whether we accept Rashi's interpretation or that of the Ramban, we have to deal with the question of the Aruch La-Ner [Yevamos 6a]: The Gemara says that the building of the Beis Hamikdash doesn't override Shabbos from the pasuk "ומקדשי תיראו אני השם". But we already have a source or even two sources for this law: 1] From "אך" in parshas Ki Tisa [according to Rashi]. 2] From the juxtaposition of Shabbos and the Mishkan at the beginning of Vaykhel.
The Aruch La-ner further asked that from the sugya we learn that even without a pasuk we would know that the building doesn't override Shabbos because an עשה [like building the Mishkan] does not override a לא תעשה that has כרת [like Shabbos] and the pasuk is only needed for the לאו of מחמר [see there]. Why then do we need the psukim in Ki Tisa to teach that building the Mishkan doesn't override Shabbos? An עשה doesn't overrride a לא תעשה that has כרת even without a pasuk to that effect?? See the Torah Shleima [אות ל"ד] that the Rishonim already asked this question,
In the Tosefta [Shabbos 16 that we alluded to in the previous post] Rav Yosi excludes from the word "אך" that פיקוח נפש, מילה and עבודה in the Beis Hamikdash override Shabbos. The Chasdei Dovid there asks that we derive that מילה and עבודה override Shabbos from other psukim as we see in the Gemara [עבודה from "במועדו" and מילה from "ביום השמיני"]. So how does the Tosefta exclude עבודה and מילה from the word "אך"? He also asked how it is possible to derive three different halachos from one word??
In the Tosefta [Shabbos 16 that we alluded to in the previous post] Rav Yosi excludes from the word "אך" that פיקוח נפש, מילה and עבודה in the Beis Hamikdash override Shabbos. The Chasdei Dovid there asks that we derive that מילה and עבודה override Shabbos from other psukim as we see in the Gemara [עבודה from "במועדו" and מילה from "ביום השמיני"]. So how does the Tosefta exclude עבודה and מילה from the word "אך"? He also asked how it is possible to derive three different halachos from one word??
