Greetings. I am not sure I understand the idea of allowing the scroll of neviim to be used on shabbos because of "Eys la'asos lashem hefiru Torasecha." How is it that this doesn't apply to the gezeyra de-Rabba for shofar etc., and how is it that a shofar and Megillas Esther on shabbos is permitted where there is a Beis Din, where the gezeyra de Rabba doesn't apply?! And how do the Taz and Magen Avraham allow for using printed seforim unless they are affirming that there is no gezeyra to read navii as there is for the Torah, and the gemara is simply describing the rules for reading navi in those days which wouldn't necessarily have to apply for our time? Thank you.
David Goldman, USA
The concept of "Eis La'asos la'Shem" was used very sparingly by Chazal, when they felt that allowing a leniency on one aspect of Torah was vital in order to save the entire Torah. The leniency on writing Torah she'Ba'al Peh and parts of Torah sheb'Ksav is because there was a real fear that people would forget parts of Torah she'Ba'al Peh or would ignore the custom of reciting the Haftarah because they couldn't afford an entire book of Nach. For similar reasons, the Poskim allowed reading the Haftarah from a book, either an entire book of Nach (Magen Avraham) or even from a book containing the Haftarot (Taz), not because there is no Gezeirah but because Chazal themselves were concerned that this would lead to ignoring the custom of reading the Haftarah and relaxed the Gezeirah for this reason.
However the Gezeirah of Rabah is itself designed to protect the Torah, but does not lead to a cancellation of the tradition since it only applies when Yom Tov falls on Shabbos. On the contrary, people are more aware of the severity of carrying when they see that Chazal are willing to suspend a Mitzvah d'Oraisa due to the slight possibility that people might carry on Shabbos, so in a sense this is also "Eis La'asos la'Shem" as it brings more prestige to the Torah.
The leniency of blowing the Shofar in Beis Din is because Shofar is a communal Mitzvah and Beis Din won't allow people to study Shofar alone so they won't carry. Megilah, too, must be heard by everyone and is read in public. However, Lulav can be taken individually and one person is not Motzi others and therefore there is a concern that people may come to carry it (Ritva, Rosh Hashanah 29b).
Yoel Domb
But the discussion about the gezeyra deRabba for shofar is in the context in the gemara of the issue of the safek Yom. In any case, where to we find that Chazal would forbid everybody from doing a mitzva doraisa because of a chashash somewhere of some individual?
About the haftarah, didn't the leniency only apply to HOW one would simply read from Neviim and not davka for shabbos or Yomtov ??
But how do we know it would include printed books??
It is true that this is a unique Gezeirah, but Chazal have the power (and use it throughout Shas) to stop people from performing an Aseh in certain circumstances. See, for example, the Sugya in Yevamos 89a-89b, where it is stated that Chazal have the power to prevent us from performing an Aseh. In this case, Chazal were convinced that the Aseh would not be forgotten if they prevented its performance on Shabbos.
Regarding the Haftarah, the leniency would apply to printed books and not just to individual scrolls, since the concept of Devarim shebi'Chsav does not only refer to scrolls but to any form of writing as long as it is not read by heart. You are correct that the Isur should apply even on weekdays, but since we find afterwards in the Gemara that this is permitted due to "Eis La'asos," we can allow printed books for the same reason, and the Poskim indeed allow this, except that the Magen Avraham requires a complete book of Nach for the reading of the Haftarah.
Yoel Domb
Why wouldn't Eys La'asos Lashem also apply to the Chumash if the concept concerns the obligation of Torah readings in the week and Shabbos and yomtov? Or is it actually because bizmanenu there is no chiyuv in reading Navi as there is in reading from the Torah on a weekly basis? And since reading is important enough to a gathered tzibbur, what would be wrong with reading the Torah from a printed book without any brachas (especially since Chazal don't actually require any brachas for publicly reading Navi under any circumstances)??
David Goldman
It is true that this is a unique Gezeirah, but Chazal have the power (and use it throughout Shas) to stop people from performing an Aseh in certain circumstances. See, for example, the Sugya in Yevamos 89a-89b, where it is stated that Chazal have the power to prevent us from performing an Aseh. In this case, Chazal were convinced that the Aseh would not be forgotten if they prevented its performance on Shabbos.
Regarding the Haftarah, the leniency would apply to printed books and not just to individual scrolls, since the concept of Devarim shebi'Chsav refers not only to scrolls but to any form of writing as long as it is not read by heart. You are correct that the Isur should apply even on weekdays, but since we find afterwards in the Gemara that this is permitted due to "Es la'Asos," we can allow printed books for the same reason, and the Poskim indeed allow this, except that the Magen Avraham requires a complete book of Nach for the reading of the Haftarah.
Yoel Domb