Introduction to Issur Melakha
THE LAWS OF SHABBAT
By Rav Doniel Schreiber
Shiur #16: Issur Melakha and the Shabbat Day of
Rest
I. Introduction
The Jewish people, by observing Shabbat, continuously affirm their
sanctity and their eternal covenant with Hashem.
This is expressed, in part, by performing certain obligations, such as
kiddush, se'uda, and havdala.
Hashem, though, also demands that the Jewish people rest and refrain from
melakha (work) on Shabbat. What does
this entail?
When encountering the topic of "issur melakha," the prohibition to do
work on Shabbat, one must deal with an apparent inconsistency. On the surface, it seems that the
type of work forbidden on Shabbat is limited to physical and strenuous labor, as
the pasuk states: "Do not perform melakha (work)" (see Shemot 20:10 and Devarim
5:14). Clearly, however, this is not
the case, as even plucking a blade of grass can be defined as melakha. Thus, melakha is not synonymous with
toil. Violation and desecration of
the Shabbat can occur with even the most casual of actions.
Yet, physical toil is prohibited
on Shabbat for a different reason.
Beyond the prohibition to perform melakha, the Torah informs us that Shabbat is
a day of "shabbaton" (a solemn day of rest - Shemot 16:23) and one must
"tishbot" (rest - Shemot 23:12).
This requires one to maintain the Shabbat as a day of rest (menucha) from
strenuous activities, even though they may not be defined as melakha (Shabbat
24b and 114b, Rambam Shabbat 21:1, Maggid Mishneh ibid., and Ramban Vayikra
23:24).
Thus, moving heavy furniture around one's home, while not considered
melakha, would be a Torah violation of "shabbaton." It is even possible that the tedious
task of keeping one's business open, though not necessarily arduous, may violate
the Torah command to rest (see Ramban ibid. and Chatam Sofer EH, vol. 2, no. 173
and CM no. 195). Thus, according to
Torah law, one must refrain from both strenuous and tedious activity as well as
from melakha on Shabbat.
Rabbinic legislation prohibits other forms of activity; these include 1)
acts which undermine the spirit and sanctity of the Shabbat; 2) acts which
resemble melakha; and 3) acts which may lead to Torah violations. We will discuss these categories in a
later shiur.
II. The 39 Forbidden Categories of Work
(Avot Melakhot)
The Torah prohibition of melakha forbids 39 categories of work (avot) and
their corollaries (toladot), (see Mishna Shabbat 73a and Yerushalmi, end of
chap. 7). Most of these prohibited
activities do not involve extreme physical exertion and 38 of the primary
categories are not even mentioned in the Torah she-bikhtav (the Written Law). What, then, is the source and nature
of prohibited work on Shabbat?
Immediately after Hashem commanded us to build the mishkan (Tabernacle)
and all its vessels, He enjoined us to keep the Shabbat, as the Torah says: "My
Shabbatot you shall keep" (Shemot 31:12).
Further on in the Torah, the command to keep Shabbat is placed
immediately prior to the details involving building the mishkan (Shemot 35:1-3). From the juxtaposition of the mishkan
and Shabbat in these verses, as most Rishonim understand, Chazal derived that
the 39 primary categories of work involving the building of the mishkan are
forbidden on Shabbat (see Shabbat 49b, Rashi ibid. s.v. Ke-neged, and Rashi
Shemot 31:13).
The rationale for this derivation lies in the message implicit in this
juxtaposition. Hashem is instructing
us that although He commanded us to build the mishkan, we must cease from the
activities involved in building it upon the arrival of Shabbat (Mekhilta,
beginning of parashat Vayakhel, and Rashi Shemot 35:2). Chazal called these primary
categories "Avot" (lit. fathers) because of their distinction of being
associated with the building of the mishkan (Bava Kama 2a).
For further research: Some Rishonim understand the derivation of 39
primary categories of work on Shabbat differently. See Rashba Shabbat 49b, and Ran
Shabbat 74a, s.v. Amar Abaye.
Rishonim debate which aspect of the mishkan serves as the blueprint for
prohibited work on Shabbat. Most
Rishonim understand, based on Shabbat 73b, that it is the actual building of the
mishkan (hakamat ha-mishkan). Some
Ge'onim rule that it also includes the service performed in the mishkan (avodat
ha-mishkan), such as aspects of the sacrificial order. This latter position seems to be
generally that of the Yerushalmi, as well (see Yerushalmi Shabbat 10:3). For further research: See the
introduction of the Eglei Tal, note 1 and 2; "The Debate between the Talmudim
with regard to Melekhat ha-mishkan," by R. Yakov Genack in Alon Shevut vols. 132
and 133; and Encyclopedia Talmudit "avot ve-toladot."
III. Toladot (Corollaries)
Rishonim are divided on how to define a tolada. One opinion asserts that any form of
work not associated with the building of the mishkan but similar to such work,
i.e. to an av, either in form or purpose, is called a tolada, a corollary
(Tosafot Shabbat 96b s.v. U-leRabi Eliezer and gemara Shabbat 73b with
Rishonim). Thus, an av melakha does
not prohibit merely a particular act, but rather serves as an illustration of
prohibited activities (Rambam, Commentary on Mishna, Shabbat 7:2). See Vayikra 4:2, Bava Kama 2a,
Tosafot ibid. s.v. Hakhi garsinan, Shabbat 70b, Rashi ibid. s.v. Mei-heina, and
Rambam Shabbat 7:9.
For further research: Some Rishonim introduce a third category of
melakha, called mei-ein melakha achat (a melakha equivalent to an av), aside
from avot and toladot. A melakha is
categorized this way when both its action and purpose resemble an av, or when
both the object upon which it acts and its purpose resemble those of an av. According to this view, such a
melakha can have toladot as well. It
is not counted as an av because its form was not present in the mishkan. See Rambam Shabbat 7:9, Rashi Shabbat
73b s.v. Kulan, and Kalkelet Shabbat of Tiferet Yisrael. Compare with Mishna Shabbat 7:1.
The only practical implication in the existence of distinct categories of
avot and toladot is with regard to the obligation to sacrifice a korban chatat
(a sin offering). That is, if one
violates two different avot melakhot be-shogeg (unknowingly - see next section),
then he is obligated to bring two sin offerings.
However, if one violates one av and a tolada of that av be-shogeg, then
he is obligated to bring only one sin offering.
See Bava Kama 2a and Rambam Shabbat 7:7.
Since we cannot bring sacrifices today, there is no practical difference
nowadays between avot and their toladot.
IV. Punishment for Violation of Avot and
Toldot
Purposeful violation on Shabbat of one of the 39 melakhot or their
corollaries, when there has been an accompanying warning and witnesses present,
is punishable by the penalty of death through stoning (sekila), as the Torah
says: (Shemot 31:14) "He that profanes it (i.e. the Shabbat) shall surely die." This refers to death by stoning,
since the Torah records (Bamidbar 15:32-36) that the gatherer of wood on Shabbat
received the penalty of death by stoning for violating the prohibition of
hotza'a (carrying in a public domain) on Shabbat.
See Rambam Shabbat 1:2.
Purposeful violation of a melakha, where there has been no warning or no
witnesses present, incurs the penalty of karet (spiritual excision or premature
death), as the Torah states: (Shemot 31:14) "For whoever shall do work (on
Shabbat), his soul shall be cut off."
If melakha was done be-shogeg (unknowingly) i.e. one did not know that
the particular act was forbidden on Shabbat, or one did not know that the day
was Shabbat, in the times of the beit ha-mikdash (Temple) there was an
obligation to bring a sin offering (korban chatat). This is based upon an established
principle that all acts which incur a penalty of karet when done purposefully
require a sin offering when committed be-shogeg (Shabbat 69a). See Rambam Shabbat 1:2.
Sometimes a person can be obligated to bring two sin-offerings for one
act. This occurs when one action
violates two melakhot on Shabbat.
For instance, zomer ve-tzarikh le-eitzim, i.e. if one prunes a tree to both
encourage its growth and use the branches for firewood, he has violated both the
melakhot of sowing and reaping. If
this was done be-shogeg, he must bring two sin offerings. See Rambam Shabbat 8:4.
[For those studying the laws of Shabbat from the primary texts, be
advised that there are three types of terms employed in the sources with regard
to liability or permissibility of activities on Shabbat. "Chayav" refers to an act prohibited
according to the Torah. "Patur"
refers to an act exempt according to Torah law, but liable according to rabbinic
law. "Mutar," "patur mi-klum" and
"eino chayav klum" refer to acts which are completely permissible. See Rambam Shabbat 1:3,4.]
V.
Minimum Amount Required for Violation
Every melakha has a minimum amount required to incur the above penalties
of stoning, karet, or bringing a sin offering.
If one does less than this amount there is no penalty, but a violation
has nonetheless been committed. The
nature of this violation is either a Torah one called "chatzi shiur asra Torah"
(the Torah forbids even less than the required amount), or a rabbinic one
springing from a concern that in doing only part of the amount, one may
ultimately achieve the full amount and profane the Shabbat.
For further research into "chatzi shiur asra Torah:" See Yoma 74a,
Shabbat 93b, Rambam Shabbat 18:23, Rashi Shabbat 74a s.v. Ve-khi mutar, OC
340:1, Sha'agat Aryeh no. 81, Tiferet Yisrael on Mishnayot Shabbat chap. 1, note
4 in the Boaz, Magen Avraham OC 340:2, and Biur Halakha ibid. s.v. Al shnei
sa'arot.
VI.
Definition of Melakha
In order for an action on Shabbat to be defined as melakha, it must be
identified as "melekhet machshevet" (thoughtful or purposeful work), in other
words "melekhet uman" (craftsmanship).
See Beitza 13b and Rashi ibid., s.v. Ele mai. This is because the type of work
prohibited on Shabbat is derived from the categories of work in building the
mishkan, and the labor in constructing the mishkan is characterized as melekhet
machshevet (Shemot 35:33). In other
words, not only does the work involved in building the mishkan tell us which
melakhot are forbidden on Shabbat, but also they serve as a model for how the
melakhot must be done on Shabbat to be considered a Torah violation.
Thus, one does not violate a Torah prohibition if one's actions on
Shabbat do not meet the standards of melekhet machshevet. Nonetheless, in many instances, there
is still a rabbinic violation (see next shiur).
In order that one's actions be defined as melekhet machshevet, the
following conditions must be fulfilled; a more detailed explanation will follow
in the next shiur:
1. The purpose of the action
must be to achieve the melakha's goal - a melakha she-eina tzrikha le-gufa fails
this condition;
2. The action must be
performed in a manner where one is aware of the deed being accomplished -
mit'asek fails this condition;
3. One must have intended
for the result he caused to occur - davar she-eino mitkaven fails this
condition;
4. It must be done in the
normal manner - shinui fails this condition;
5. It must be done for a
constructive purpose - derekh kilkul, a destructive action, fails this
condition;
6. It must be permanent in
nature - davar she-eino mitkayem fails this condition;
7. It must be done
completely, i.e. a complete melakha - shnayim she-asua, two people dividing up a
melakha fails this condition;
8. It must be done in a
direct manner - grama, indirect action, fails this condition.
If any one of these eight conditions are not fulfilled, then no Torah
violation has occurred; in many cases, though, a rabbinic violation has
occurred. The next shiur will
discuss these principles in greater detail and present instances in which one
has failed to meet the requirements of melekhet macheshevet.
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