Revach L'Neshama http://revach.net/ RSS feed for - Section: SHABBOS Category:39 MELACHOS Copyright 2007, Revach L'Neshama en-US Revach L'Neshama Logo 144 31 http://revach.net/img/small_header.jpg http://revach.net/ info@revach.net Thu, 27 Apr 2017 03:00:00 -0700 240 Mileches Zorei'a - Throwing Away Pits On Shabbos http://revach.net/article.php?id=3555 http://revach.net/article.php?id=3555 The Sefer Yerei’im says that if someone throws seed or pits in a damp field that is normally used for planting he is Chayav for Zorei'a. If the field is dry and it is during the rainy season it is forbidden d'Rabbanan to throw pits in the field because when it rains it will sprout.

The Eglei Tal explains that it is not forbidden Min ha'Torah to throw the pits in a dry field because it is not a certainty that it will rain on Shabbos and therefore it is regarded as an unintentional Melachah. However it is forbidden d'Rabbanan because when it rains after Shabbos it will sprout and a Melachah that begins on Shabbos and is completed after Shabbos is forbidden d'Rabbanan.   

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Fri, 20 Mar 2009 03:00:00 -0700
Rav Shlomo Zalman Auerbach - When Trapping An Animal Is Permitted http://revach.net/article.php?id=3475 http://revach.net/article.php?id=3475

 If a person traps an animal in a small confined area, if the area of confinement is small enough that he can catch the animal in one lunge it is a transgression of Meleches Tzad Min ha'Torah. If the animal is trapped in a larger confined area where the animal can’t be caught in one lunge it is still an Isur d'Rabbanan.

Rav Shlomo Zalman Auerbach is quoted in Sefer Shemiras Shabbos k’Hilchoso as saying that if a person trapped an animal in a large confined area such as in a fenced off yard, he may subsequently trap the animal into a different fenced off area, but only if the second area is also not small enough to be regarded as a confinement that is forbidden Min ha'Torah. Since the animal is already trapped d'Rabbanan it is not considered a new Ma’aseh of Tzad to force the animal to another confined area that is also d'rabbanan since its predicament is no worse off than before.

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Fri, 27 Feb 2009 03:00:00 -0800
Bris Milah On Shabbos - What Is The Problem? http://revach.net/article.php?id=3451 http://revach.net/article.php?id=3451

A Bris Milah is permitted on Shabbos only on the eighth day, however if the child was ill and the Bris Milah was delayed it may not be done on Shabbos. Why is a Bris Milah prohibited on Shabbos? The Magen Avos says that a Bris Milah is the Melachah of Makeh b’Patish because it is the finishing touch on the child. The child is not considered complete until he has a Bris Milah.

However, the Minchas Chinuch disagrees because if it was not for the Mitzvah in the Torah of the Bris Milah we would not have considered the child to be lacking in any way. It is only because the Torah commands us on the Mitzvah of Bris Milah that the child is considered incomplete without the Bris Milah. The Melachah of Makeh b’Patish is only with respect to something that is naturally considered the finishing touches on an item. Therefore the Minchas Chinuch concludes that Bris Milah is forbidden on Shabbos because of the Melachah of Shochet (causing a wound).

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Fri, 20 Feb 2009 03:00:00 -0800
Meleches Shochet: Minchas Chinuch - Down But Not Out? http://revach.net/article.php?id=3344 http://revach.net/article.php?id=3344

Killing or wounding a living being is forbidden because it is the Melachah of Shochet. If an animal was already mortally wounded and was in the throes of death and than someone came along and killed the animal, is he liable for the Melachah of Shochet? Maybe since the animal was already mortally wounded it is regarded as if it was already dead. The Pri Megadim says that the person who kills a mortally wounded animal is Chayav for the Melachah of Shochet even though the animal is about to die.  The reason is that a Ben Noach who cuts off a piece of meat from a mortally wounded animal is Chayav for Eiver Min ha’Chai because the animal is considere to still be alive.

The Minchas Chinuch disagrees with the Pri Megadim. He says that we can’t compare the Chiyuv Shabbos to Eiver Min ha’Chai.   Although the animal is technically still alive and therefore the prohibition of Eiver Min ha’Chai still applies, but since the animal is about to die, one is not liable for killing it.  If a person has been mortally wounded and someone comes along and killed him he is Patur for the murder since the person could not have lived anyway. (However if a person is not wounded but he is very ill and is about to die if someone kills him he is Chayav). Just as a person is not liable for the murder of someone mortally wounded, so too he may not be liable for the Melachah of Shochet on Shabbos. 

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Fri, 13 Feb 2009 03:00:00 -0800
Minchas Chinuch - Tattoo On Shabbos http://revach.net/article.php?id=3345 http://revach.net/article.php?id=3345

If someone scratches out the words of a Get into the parchment and fills it with ink in the manner that a person writes a tattoo, it is a Kosher Get. Is a person Chayav if he writes a tattoo in his skin on Shabbos by scratching out the words and filling it with ink? 

According to the Bais Yosef he is Chayav, even though someone who scratches out words on Shabbos without ink is Patur, however if one uses ink he is Chayav since it is a valid manner of writing a Get it must be a valid writing on Shabbos as well.  However the Rema holds that even though something may be a valid writing for a Get, it may be Patur on Shabbos if it is an unconventional way of writing.

The Minchas Chinuch says that even according to the Rema maybe one would be Chayav for writing a tattoo on Shabbos, even though one is Patur for scratching out words for Shabbos that is because it is regarded as writing in an unconventional manner, however if he fills the scratches with ink it is regarded as a conventional way of writing and he is Chayav.  

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Fri, 06 Feb 2009 03:00:00 -0800
Eglai Tal - Eating An Esrog Off The Tree http://revach.net/article.php?id=3315 http://revach.net/article.php?id=3315

It is permitted on Shabbos to smell nice smelling Hadasim that are still attached to the tree and we are not concerned that you will pick them from the tree. However it is forbidden to smell an Esrog on Shabbos while it is still attached to the tree because of the concern that you may pick it off the tree in order to eat it.

Rashi in Meseches Sucah says that even if you eat the Esrog right off the tree without picking it first it is regarded as Kotzer. However Rashi in Meseches Shabbos says that eating a fruit off a tree is not regarded as Kotzer because it is a Shinuy - you are doing the Melachah in an unusual fashion and therefore it is only forbidden d'Rabbanan.

The Eglei Tal reconciles these two contradictory statements of Rashi and he says that it depends why you are eating it off the tree. If the reason you are eating it off the tree because you want to eat it as fast as possible it is not regarded as a Shinuy and it is forbidden Min ha'Torah. However, if you are eating off the tree because you don’t want to pick it in order to avoid the prohibition of Kotzer on Shabbos, and not because you want to eat it as fast as possible, then it is regarded as a Shinuy and it is only forbidden d'Rabbanan.

 

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Thu, 22 Jan 2009 03:00:00 -0800
Meleches Koseiv: Minchas Chinuch - The Last Letter Counts http://revach.net/article.php?id=3247 http://revach.net/article.php?id=3247

A person who writes two letters on Shabbos is Chayav Chatas for the Melachah of Koseiv (writing), however if a person writes the last letter of a Sefer he is Chayav a Chatas even though he wrote only one letter because he completed the Sefer with that letter. (Shabbos 104B). Rashi says that this holds true if the letter that he wrote completed one of the 24 Sefarim of Tanach.

The Minchas Chinuch explains that the 24 Sefarim of Tancah have an exact count of the number of letters that it contains therefore if a persons writes the letter that completes the Sefer he is Chayav.  For any other Sefer, even Sifrei Kodesh, do not consist of an exact number of letters and therefore even if one wrote the last letter of the Sefer, he did not necessarily complete the Sefer, since it is possible that letters will be added or subtracted.  Therefore in this case he is not Chayav unless he wrote two letters.

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Thu, 08 Jan 2009 03:00:00 -0800
Koisher-Tying Knots: Tzitzis On Shabbos http://revach.net/article.php?id=3145 http://revach.net/article.php?id=3145

The Shulchan Aruch states (OC Siman 317:1) that one is liable for making a knot on Shabbos if the knot has permanency and it is a craftsman’s knot. The Gemara states (Shabbos 131A) that one is liable for making Tzitzis on Shabbos. The Pri Megadim asks why it is not possible to make Tzitzis on Shabbos in a permissible way. If one has in mind when he makes the knots of the Tzitzis that he will untie them within 24 hours it is not a permanent knot and it is permitted on Shabbos.

The Minchas Chinuch answers that making the knots of Tzitzis on Shabbos is not only the Melachah of Kosher but it is also the Melachah of Makeh b’Patish. The completion of a vessel or garment on Shabbos even if it doesn’t entail any other Melachah is regarded as the Melachah of Makeh b’Patish. However, it is only forbidden as Makeh b’Patish if all four Tzitzis are made. but if only two or three of them are made it is not Makeh b’Patish since the garment is not yet completed.

 

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Thu, 18 Dec 2008 03:00:00 -0800