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Laws of Plowing on Shabbat
Laws of the Calendar
Sources
A
A person who levels crevices [in the ground] is liable for [performing the forbidden labor of] plowing. For this reason, it is forbidden to defecate in a field that is lying fallow, lest one come to level crevices.
A person who empties a storeroom [of its contents] on the Sabbath, because he needs [the storeroom] for the sake of a mitzvah - e.g., to house guests or to use as a study hall - should not empty the storeroom entirely, lest he come to level crevices within.
[A person who] has mud on his feet may clean it off on a wall or on a beam, but not on the ground…
Mishneh Torah, Sabbath 21:2-4
Rava taught:
In
a courtyard that was damaged
on Shabbat
by rainwater, one
may
bring straw and scatter it about
to make it easier to walk across.
Rav Pappa said to Rava: But wasn’t it taught
in a
baraita
:
When one scatters
the straw,
he
must
not scatter
it either
with a
small
basket or with a large basket, but
only
with the bottom of a
broken
basket,
i.e., he must scatter the straw in a manner different from that of an ordinary weekday…
Eruvin 104a:12-13
And the Rabbis say
with regard to the cases of sweeping, sprinkling water on the floor, and harvesting honeycombs:
Both this,
performing these actions on Shabbat,
and that,
doing so on a Festival,
are
prohibited
only due to rabbinic decrees.
According to Rabbi Eliezer, rinsing the floor is the same as sweeping the floor. Therefore, it is prohibited on Shabbat even in the Temple, as there is no allowance to perform a labor prohibited by Torah law that is not essential for the proper sacrifice of the offerings.
Pesachim 65a:6
Rav Huna said: It is prohibited to defecate in a plowed field on Shabbat.
The Gemara asks:
What is the reason
for that prohibition?
If you say
it is
due to
the fact that in doing so he
treads
on the furrows and destroys them, it should be prohibited
even on weekdays. Rather,
it is
due to
the concern that he will clean himself with a clod of earth on which
grasses
have grown.
Didn’t Reish Lakish say
that
it is permitted to wipe with a stone upon which grasses have grown
even though the grasses will be detached as a result?…
Shabbat 81b:2
Rather, Rava said:
On the contrary,
He may wipe it on a wall, but he may not wipe it on the ground.
This is due to the concern
lest one come to level holes
in the ground while wiping his foot.
Shabbat 141a:12
A dilemma was raised before
the Sages: When Rabbi Yehuda HaNasi said:
One of its type killed it,
did he mean that
he acted properly or not? Come
and
hear
a resolution to this dilemma from that which was related about
Rabbi Abba, son of Rabbi Ḥiyya bar Abba, and Rabbi Zeira,
who
were sitting in the courtyard of Rabbi Yannai’s house. A matter emerged from among them,
and
they raised a dilemma before Rabbi Yannai: What is
the ruling with regard
to killing snakes and scorpions on Shabbat? He said to them: I would kill a hornet…
Shabbat 121b:9
The Gemara asks:
However,
with regard to
that which Rav Yehuda said
that
Rav said: Women who play with nuts
by rolling them on the ground until they collide with each other, it is
prohibited
for them to do so;
what is the reason
for this prohibition? Is it
not because
knocking nuts together
produces a sound, and any production of a sound is prohibited?
Eruvin 104a:20
Know
that this is so, as
Rav Yehuda said
that
Shmuel said:
There was
an incident where a student of Rabbi Meir followed him into the bathhouse
on Shabbat
and sought to rinse
the
floor
in order to clean it.
And
Rabbi Meir
said to him: One may not rinse
the floor on Shabbat. The student asked if it was permitted
to smear
the
floor
with oil.
He said to him: One may not smear
the floor with oil.
Apparently, preventing
one
from
violating
a prohibition is different…
Shabbat 40b:10
The Sages taught
in a
baraita
:
One who milks
an animal,
and one who sets milk
to curdle,
and one who makes cheese,
in the measure of a
dried fig-bulk, and one who sweeps
the house,
and one who sprinkles
water on the floor,
and one who removes honeycombs,
if he did so
unwittingly on Shabbat,
he is
liable
to bring
a sin-offering.
If he did so
intentionally on a Festival, he receives forty
lashes; this is
the statement of Rabbi Eliezer…
Shabbat 95a:2
We learned in the mishna among those liable for performing primary categories of labor:
One who plows.
A
tanna
taught
in a
baraita
with regard to the labor of plowing:
One who plows, and one who digs, and one who makes a furrow
in the ground have
all
performed
one
type of
labor. Rav Sheshet said: One who had a mound
of earth
and removed it in the house,
thereby evening the surface,
is liable due to
the labor of
building,
as he thereby engages in construction of the house…
Shabbat 73b:5
The Gemara relates:
Ameimar permitted sprinkling water in
the city of
Meḥoza. He said: What is the reason
that
the Rabbis said
it is prohibited to sprinkle water? It was due to concern
lest one come to smooth out holes
in an unpaved floor.
Here,
in Meḥoza,
there are no holes
in the floor because all the houses have stone floors. The Gemara also relates:
Rava Tosfa’a,
an expert on the
Tosefta
,
found that Ravina was suffering
on Shabbat
from
the dusty
hot air
in the house…
Shabbat 95a:5-6
MISHNA:
Rabban Gamliel
also said three things as leniencies,
in opposition to the view of most of the Sages:
One may sweep the room of the couches
on a Festival, i.e., the dining room, where they would recline on couches to eat, as there is no concern that by sweeping the room one might come to fill in the holes and level the ground.
And one may place incense
consisting of fragrant herbs on burning coals in order to perfume one’s house
on a Festival. And one may prepare a whole kid
goat, meaning a kid goat roasted whole…
Beitzah 22b:9
§ The Gemara discusses the
halakha
in the mishna:
We learned
that
one may lower produce through a skylight on a Festival.
The Gemara asks:
Up to how much
produce may be lowered in this manner? At what point is it considered to be too strenuous an activity to be performed on the Festival?
Rabbi Zeira said
that
Rav Asi said, and some say
that
Rav Asi said
that
Rabbi Yoḥanan said:
It is
like that which we learned
in a mishna with regard to a different case:
One may clear out four or five sacks of hay or grain
from a room on…
Beitzah 35b:13-36a:1
MISHNA:
On Shabbat
, one
may
move even four or five baskets of straw and
baskets
of produce, due to the guests,
who require that place to sit
, and due to suspension
of Torah study in
the study hall,
where space is required to seat the students
. However,
one may
not
move these items to create space in
the storeroom.
One
may
move ritually pure
teruma
,
although it may only be eaten by a priest;
and doubtfully tithed produce
[
demai
]…
Shabbat 126b:11-127a:1
MISHNA:
One who plows
is liable for plowing
any amount
of land on Shabbat.
One who weeds
and removes grass on Shabbat,
and one who removes dry branches and who prunes any amount is liable.
With regard to
one who gathers wood, if
he did so
to enhance
the tree or the land, he is liable for
any amount; if
he did so
for fuel,
he is liable for collecting a measure
equivalent
to that which is used
to cook an easily
cooked
egg…
Shabbat 103a:4
And
such a beehive
is not susceptible to ritual impurity
as long as it is fixed
in its place. And one who removes
honey
from it on Shabbat
is
liable
to bring
a sin-offering,
as he is likened to one who harvests produce attached to the ground.
Bava Batra 66a:1
There are
those
who taught
the statement of Rav Kahana as referring
to the latter clause
of the mishna, as follows:
But not wood from the
wood
storage
area.
Rav Kahana said: That is to say
that
one may not begin
removing items
from a storeroom
ab initio
.
If so, in accordance with
whose
opinion is the mishna?
It is
in accordance with the opinion of
Rabbi Yehuda, who
maintains that there is a prohibition of
muktze
…
Beitzah 30a:13
In addition, Rabba maintained that
the
halakha
is in accordance with
the opinion of
Rabbi Shimon in
the case of
dragging. As it was taught
in a
baraita
that
Rabbi Shimon says: A person
may
drag a bed, chair, or stool on Shabbat
if it is difficult for him to lift them,
provided that he does not intend to dig a furrow
in the ground. In the event that he does create a furrow, he has not violated a prohibition, as an unintentional act does not constitute a prohibited act of labor on Shabbat…
Pesachim 101a:8
As, if
it were in accordance with the opinion of
Rabbi Shimon, didn’t he say: An unintentional act is permitted,
since there was no intention to perform the prohibited action?
As we learned
explicitly in a mishna that
Rabbi Shimon says: A person may drag a bed, a chair, or a bench
on the ground,
provided that he does not intend to make a furrow.
Even if one forms a furrow unwittingly, one need not be concerned, as this was not his intention.
Beitzah 23b:7
GEMARA:
The Gemara clarifies:
Who is
the
tanna
who maintains that a nazirite
may shampoo and separate
his hairs?
It is Rabbi Shimon, who says: An unintentional act is permitted.
Even if hairs do fall out as a result of this action, as he did not intend this to happen the action is permitted. Yet in the latter clause of the mishna, which states:
However, he may not comb
his hair,
we have come to
the opinion of
the Rabbis.
Although this nazirite also does not intend to tear out any hair when he combs it…
Nazir 42a:9
Laws of the Calendar
דיני הלוח העברי
General Laws of Prohibited Work on Shabbat
Laws of Desecrating Shabbat for the Sake of Saving Lives
Rabbinical Shabbat Prohibitions
Laws of Shabbat Lights
Laws of Work Done on Shabbat
Main and Sub Categories of Work
Laws of Plowing on Shabbat
Laws of Planting on Shabbat
Laws of Reaping on Shabbat
Laws of Gathering on Shabbat
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