What constitutes "Lechem"?
Menachos, 70b: Bread that is made of wheat, barley, rye, oats and spelt 1 - the five species that comprise Chadash that may not be eaten before Pesach. 2
See Torah Temimah, note 44.
Which we learn via a Gezeirah Shavah "Lechem" "Lechem" from Matzah - in Re'ei Devarim, 13:3.
What is the significance of the comparison of "Kali" to "Lechem"?
Yerushalmi Chalah, 11: To confine "Kali" to the same five species as "Lechem". Refer to 23:14:0.1. 1.
What is the difference between "Kali" and "Carmel"?
Rashi: "Kali" is flour made from soft kernels that were pre-roasted in the oven; "Carmel" is the kernels themselves.
Rashi #2 (in Kerisus, 4b): "Kali" refers to corn that has been roasted in the oven; "Carmel", to soft kernels that have been rubbed with the hand. 1
Rashi: "Carmel" is the acronym of 'Rach' (soft) 'Mal' (rubbed).
How many sets of Malkos will someone who eats Lechem, Kali and Carmel receive?
Kerisos, 5a: Three - one set of Malkos for each one. 1
Kerisos (Ibid.): Even though it appears to be a La'av she'bi'Kelalos. See Torah Temimah, note 46.
What are the implications of "Ad Etzem ha'Yom ha'Zeh"?
Rashi (in Menachos, 5b): It implies that one may eat Chadash from the morning of the sixteenth of Nisan.
Ramban (on Pasuk 28): It implies that Chadash is forbidden before the sixteenth of Nisan and permitted afterwards, irrespective of whether the Sh'tei ha'Lechem has been br brought on it.
Menachos, 68b: It implies that (when the Beis-Hamikdash is not standing) Chadash is forbidden until the very day of the sixteenth (inclusive) - implying the night of the seventeenth.
What are the ramifications of "Ledoroseichem be'Chol Moshvoseichem"?
Rashi (citing Kidushin 37a) #1 (citing the Sifra), R. Bachye #1 and Seforno #1 (on Pasuk 31) 1 : It teaches us that the Isur of Chadash extends to Chutz la'Aretz. 2 3
Rashi (citing Kidushin, 37a) #2: It teaches us that the Isur of Chadash will only take effect after they capture Eretz Yisrael and distribute it. 4
Ramban, R. Bachye #2, Moshav Zekenim and Seforno #2: It teaches us that the Isur of Chadash applies even nowadays - when there are no Korbanos and no Beis-Hamikdash. 5 6 7
In connection with Yom Kipur.
Moshav Zekenim: This is the Halachah. It must be planted three days before the Omer for the Omer to permit it. The Ritzva says that in Chutz la'Aretz it applies only to Yisrael's grain, and in Eretz Yisrael, even to that of a Nochri.
R. Bachye (citing the Sifra): As does Orlah (Halachah le'Moshe mi'Sinai) and Kil'ayim (mi'de'Rabbanan).
Which turned out to be fourteen years after they entered it - seven years of conquest and seven years of distribution.
R. Bachye actually learns it from the entire phrase "le'Doroseichem be'Chol Moshvoeichem".
R. Bachye: The Torah does not mention it by the other Yamim-Tovim, because we learn them all from Shevu'os.
Ramban (citing Kidushin, 37b): In the same way as it mentions "Moshvoseichem" by Cheilev and Dam - in 3:17). Ramban and Seforno (in Pasuk 31): And it is for the same reason that the Torah inserts "be'Chol Moshvoseichem" in connection with Yom Kipur - because in Acharei-Mos, the main Kaparah depends on the Korbanos, and we might otherwise have thought that nowadays, when there are no Korbanos, there is no Kaparah - Refer also to 23:18:1:1. See also Ramban and R. Bachye as to why the Torah does not mention "be'Chol Moshvoseichem" here in connection with Pesach, but does mention it in Sh'mos, 12:14 & 17.
Why does the Torah insert the phrase "Chukas Olam le'Doroseichem be'Chol Moshvoseichem" here and in connection with the Sh'tei ha'Lechem (in Pasuk 21)?
Ramban, Seforno and Moshav Zekenim: To teach us that the Isur of Chadash and that of desisting from Melachah on Shavu'os, respectively, apply even today (and in Chutz la'Aretz - Seforno on Pasuk 31 in connection with Yom Kipur), when the Omer and the Sh'tei ha'Lechem are no longer brought. 1
Ramban citing Kidushin, 37b: In the same way as it mentions "Moshvoseichem" by Cheilev and Dam (3:17). Ramban and Seforno (in Pasuk 31): And it is for the same reason that the Torah inserts "be'Chol Moshvoseichem" in connection with Yom Kipur - because in Acharei-Mos, the main Kaparah depends on the Korbanos, and we might otherwise have thought that,nowadays, when there are no Korbanos, there is no Kaparah (Refer also to 23:18:1:1). See also Ramban as to why the Torah does not mention "be'Chol Moshvoseichem" here in connection with Pesach, but does mention it in Sh'mos, 12:14 &17).
