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CHARTS FOR LEARNING THE DAILY DAF
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Moed Katan Chart #3
Moed Katan Daf 6b
IS IT PERMITTED TO WATER (L'HASHKOS) OR TO SPRAY (L'HARBITZ)
A "SADEH HA'BA'AL" ON CHOL HA'MO'ED AND DURING SHEVI'IS?
(IN OUR GEMARA)
|REBBI ELIEZER BEN YAKOV
(1) This is also the Maskanah of Tosfos in our Sugya (as well as the opinion
of Tosfos in the name of Rashi 2a, except that Tosfos writes that Rashi
rescinded his view in our Sugya). According to this explanation, "Harbatzah"
is the same as "Hashka'ah," except that one is done for vegetables or for a
Beis ha'Ba'al (Harbatzah) and one is done for a field of grain (Hashka'ah).
(2) This is what Tosfos writes in the name of Rashi (see previous footnote),
and this is also the opinion of the RITVA. In RASHI KESAV YAD, three
explanations for the term "Harbatzah" are mentioned. The first is like Rashi
in our Gemara, that Harbatzah and Hashka'ah both mean watering except that
Harbatzah refers to watering a vegetable garden while Hashka'ah refers to
watering a field of grain. His second explanation is that Harbatzah and
Hashka'ah are the exact same thing. His third explanation is like Tosfos says
in the name of Rashi, that Harbatzah means sprinkling just a little water,
while Hashka'ah means a full-fledged watering of the field.
(3) Hashka'ah is permitted, because during Shevi'is, there is no prohibition
against watering a Beis ha'Ba'al, even mid'Rabanan. Watering is not a
Melachah of "working the ground" that is prohibited on Shevi'is (see Beraisa
earlier, 3a, and see Insights to 2:1).
(4) Rebbi Eliezer ben Yakov maintains that the Rabanan prohibited Hashka'ah
during Shevi'is, even though it is Mutar mid'Oraisa (as Rava derives from the
verses earlier, 3a). Nevertheless, Harbatzah -- which is not a complete
Hashka'ah -- is permitted (see footnotes #2 above).
(5) It is stated clearly in the Mishnah in Shevi'is (2:10) that Rebbi Eliezer
ben Yakov prohibits Harbatzah of a field (Beis ha'Ba'al) during Shevi'is (see
HAGAHOS HA'GRA, who changes the Girsa of the Gemara because of this, and
CHESHEK SHLOMO). Accordingly, when the second Beraisa states that Harbatzah
"is the same during both Shevi'is and during Chol ha'Mo'ed" -- it means,
according to the Rosh, that Harbatzah is *Asur* during both (in contrast to
Rashi, who says that it means that Harbatzah is *Mutar* during both, and the
Beraisa is expressing the view of the Rabanan). Thus even Harbatzah, and
certainly Hashka'ah, are Asur mid'Rabanan during Shevi'is. (The Girsa of the
Rosh in the second Beraisa ommitted what appears in our Gemara as the first
word of the Beraisa, "Marbitzin." This is also the Girsa of the DIKDUKEI
SOFRIM, and the Girsa and explanation of the RA'AVAD (cited by the CHIDUSHEI
HA'RAN) and the RASH in Shevi'is 2:10.)
(6) This is because the Chachamim hold like Rebbi Meir (2a) who permits
Melachah on Chol ha'Mo'ed even for the sake of "Harvachah," assuring a
(7) According to the Rosh (based on the YERUSHALMI), the Chachamim of our
Mishnah also prohibit doing Melachah for the sake of Harvachah on Chol
ha'Mo'ed, just like the Mishnah at the beginning of the Perek. The reason why
they permit watering (Hashka'ah) the entire field of trees, and watering
seeds that have not had any water before Chol ha'Mo'ed, is because they hold
that those two cases are considered "Davar ha'Aved" (see Insights).
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