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Laws of Reaping on Shabbat
Laws of the Calendar
Sources
A
Abaye said to
Rav Yosef: With regard to
fruits that fall, what
in fact
is the reason
that the Sages prohibited them?
Beitzah 2b:15
MISHNA:
One who severs
a leaf or a fruit
from
a plant growing in
a perforated flowerpot
on Shabbat
is liable,
as a plant in a flowerpot with holes in it has the legal status of a plant connected to the ground. Picking from it is prohibited due to reaping.
And
one who picks from an
imperforated
pot
is exempt,
but it is prohibited to do so
ab initio
.
And Rabbi Shimon deems
one who does so
exempt in
both
this,
the case of the perforated flowerpot,
and that,
the case of the imperforated flowerpot.
Shabbat 95a:7
One who reaps an amount the size of a dried fig is liable. Plucking [fruit] is considered a derivative of reaping. Similarly, any person who removes produce from where it is growing is liable for reaping. Therefore, a person who removes grass growing from a rock, a parasite plant that grows on shrubs, or grasses that grow on a barrel is liable, for this is the place where they grow.
In contrast, a person who removes [fruit from a plant growing] in a flower pot that is not perforated is not liable, for this is not the [ordinary] place from which it grows…
Mishneh Torah, Sabbath 8:3-5
And these are
the acts prohibited by the Sages
as
shevut
: One may not climb a tree
on Shabbat,
nor ride on an animal, nor swim in the water, nor clap
his hands together,
nor clap
his hand on the
thigh, nor dance.
Beitzah 36b:9
Mar bar Hamdurei said
that
Shmuel said: One who reached his hand into the innards of an animal
on Shabbat
and detached a fetus that was in its womb is liable.
The Gemara asks:
What is the reason
for this? It does not make sense to consider the fetus as a full-fledged living creature.
Rava said: Bar Hamdurei explained
this
to me. Didn’t Rav Sheshet say: One
who
detaches hops
on Shabbat
from the shrubs and thorns
on which they are growing
is liable for uprooting an object from its
place of
growth? Here, too…
Shabbat 107b:12
And
we learned in the mishna, among those liable for performing primary categories of labor:
One who gathers. Rava said: One who gathers salt from salt pools is liable due to
the labor of
gathering,
as he gathers a substance from the field into a pile.
Abaye said:
That is not so, as the prohibition of
gathering
by Torah law applies
only to
produce
that grows from the ground.
Shabbat 73b:8
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:2-4
§ The Gemara discusses the next of Joshua’s conditions:
And
people shall have the right to
relieve themselves
outdoors
behind a fence, even in a field
that is
full of saffron. Rav Aḥa bar Ya’akov said:
It goes without saying that one may relieve himself when necessary; this stipulation
is necessary only
to permit the one relieving himself
to take a stone out of
a wall in the field with which to clean himself.
Rav Ḥisda said: And
it is permitted to remove a stone from a wall for this purpose
even on Shabbat…
Bava Kamma 81b:7
A person who detaches [produce or wood] is liable for [performing a derivative of the forbidden labor of] reaping. Accordingly, it is forbidden to remove honey from a beehive on the Sabbath, because this resembles detaching [produce].
We may not climb a tree; [this includes both] a fresh tree and one that has dried out. We may not suspend [articles from] a tree, nor may we lean on a tree. We may not climb a tree before the commencement of the Sabbath [with the intent of] remaining there for the entire day.
We may not use any [plant] that is attached to the ground…
Mishneh Torah, Sabbath 21:6-10
The mishna states: If
the roots
of the tree are three handbreadths
above the ground,
one may not sit on them on Shabbat.
It was stated
that
amora’im
disagreed with regard to
the roots of a tree that
rise up and then bend and
come
down
from above, from
a height of
three
handbreadths
to within three
handbreadths of the ground.
Rabba said: It is permitted to use them,
and
Rav Sheshet said: It is prohibited to use them.
The Gemara clarifies the rationale of each opinion…
Eruvin 100a:2-14
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
The Gemara cites an apparent contradiction:
It was taught
in
one
baraita
that
both a green tree and a dry tree
are included in the prohibition against climbing a tree, whereas
it was taught
in
another
baraita
:
In what
case
are these matters,
that one may not climb a tree,
stated? With regard to a green
tree.
But in
the case of
a dry
one,
it is permitted
to climb it.
Eruvin 100b:2
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
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:4-6
MISHNA:
One
who was traveling on Shabbat eve and
night fell,
and Shabbat began while he was still
en route, gives his
money
pouch to a gentile
traveling with him.
And if there is no gentile with him he places it on the donkey.
Once
he reached the outer courtyard
of the city, where belongings can be securely placed,
he takes the vessels that may be moved on Shabbat
off the donkey. With regard to the vessels
that may not be moved on Shabbat, he unties the ropes
that attach his bags to the donkey…
Shabbat 153a:11
We learned in the mishna: Once
he reached the outer courtyard,
he may untie the ropes that attach his bags to the donkey,
and the bags
of vessels that may not be moved on Shabbat fall on their own.
Rav Huna said:
If
one’s animal was laden with glass vessels,
which would break if he let them fall to the ground,
he may bring cushions and blankets and place
them
beneath
the animal
and untie the ropes and
let
the bags fall
onto the cushions. The Gemara asks: Why is it necessary to unload glass vessels in so complicated a manner?
Didn’t we…
Shabbat 154b:2-9
Rav Pappa said: Here, we are dealing with a
narrow-mouthed
basket
that is tightly tied to the tree. Since it is difficult to remove anything from it,
when he takes the
bread for the
eiruv
he moves the tree, and he is
thereby
using the
sides of the
tree itself
and not the sides of the sides of the tree. The Gemara concludes:
And the
halakha
is that use of the
sides
of a tree or an animal
is prohibited
on Shabbat, but use of the
sides of the sides is permitted.
Shabbat 155a:3
Rav Yehuda said: However,
one may
not
move
the
payis
for use in a bathroom. The Gemara asks:
What is
the meaning of
payis
? Rabbi Zeira said:
It refers to
clods of Babylonian earth,
which is soft and flaky.
Rava said: It is prohibited to manipulate
the anus
with a stone on Shabbat
to help discharge bodily functions
in the manner
that
one manipulates
it
on weekdays. Mar Zutra strongly objected to this:
According to Rava…
Shabbat 81a:7
This explanation
supports
the opinion of
Rav Ḥiyya bar Ashi, as Rav Ḥiyya bar Ashi said
that
Shmuel said:
With regard to
figs that dried
while still attached to
their tree,
despite the fact that they are still attached, they are considered as if they have been picked and
are susceptible to impurity as food. But
with regard to
one who picks them on Shabbat
they are considered attached, and
he is liable
to bring
a sin offering.
Just as a partially severed limb of an animal is considered both attached and severed with regard to…
Chullin 127b:7
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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