INTRODUCTION TO SHABBOS

KETER HATORAH
SHULCHAN ARUCH LEARNING PROGRAM

Hilchos Shabbos
YESHIVA KETER HATORAH SHULCHAN ARUCH SMICHA PROGRAM

Shiur 1
Introduction to Hilchos Shabbos
Written by Harav Yehonasan Gefen (based on Hebrew sheets of HaGaon Harav Yitzchak Berkovits
shlita

INTRODUCTION TO SHABBOS

1
Shiur

MELACHA
AND BISHUL

Part 1 - Introduction to Hilchos Shabbos

The Torah prohibits performing Melacha on Shabbos, but does not specify what constitutes a Melacha. Chazal derive
from the pessukim that a Melacha is comprised of a creative action that was performed in the building of the Mishkan. It
was prohibited to build the Mishkan on Shabbos, and from there we learn that any "creative" action that was involved in
the building of the Mishkan is forbidden on Shabbos. Chazal derives that there were 39 such forbidden Melachos. The
fundamental way that these Melachos were performed in the Mishkan are characterized as an Av Melacha. Chazal and
the Rishonim teach that there are more forbidden activities which were not necessarily performed in the Mishkan, but they
achieve the same results as the Av Melachos. They are described as Toldos, or Meeyn hamelacha. A Tolda is a Melacha
that has the same outcome as an Av, but consists of a different action. The exact nature of a Meeyn Melacha is a
machlokes between the Rambam and Rashi

Source 1: Shemos, 35:2 and Rashi:

The Torah juxtaposes the command to keep Shabbos with the command to build the Mishkan. Rashi say sthat we learn
from this, that the Melachos that were performed in the building of the Mishkan, are forbidden to perform on Shabbos.

Source 2: Shabbos, 49b:

The Gemara explains that whatever Melachos they did in the Mishkan is forbidden to do on Shabbos. The Gemara cites a
number of examples; one of them is carrying from a reshus hayachid to another reshus hayachid. The Gemara asks that
this does not appear to accomplish anything. Nonetheless, the Gemara answers that carrying something from a reshus
hayachid through a reshus harabim to another reshus hayachid constitutes a significant change in the item being
transferred.1Therefore, we learn from this Gemara, that a Melacha is not merely an action that was performed in the
building of the Mishkan, but one out of 39 other actions that were used in the building of the Mishkan. Rather only a
creative action that was performed in the building of the Mishkan is forbidden by the Torah.

Source 3: Shabbos, 67b and Rashi:

If someone does many Melachos that are all Meeyn hamelacha in one helem (one period of thought), then he is only
chayav once. Rashi explains that "Meeyn hamelacha" refers to the various Toldos (offspring) of one Av that means that
he performed the Av, and in the same helem, also performed Meeyn hamelacha in such a case he is only chayav once.
The other case is that he performed many Toldos of the Av without performing any Av here too he is only chayav once.

There is discussion among the Rishonim, according to the Gemara, why moving an item to another reshus, on Shabbos, is
considered an act of creation that is forbidden by the Torah.

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Source 4: Rambam, Shabbos, 7:22-6; Maggid Mishna,4:

The Rambam disagrees with Rashi on the definition of Meeyn hamelacha. The Rambam holds that Meeyn hamelacha
are activities that have similar actions and purposes of the Av, are considered to be like Av Melachos. In contrast, Toldos
have a different action from the Av, but a similar purpose. According to the Rambam, there is no practical difference
between a Meeyn Av Melacha and a Tolda. Therefore, in a practical sense there is no difference between the Rambam and
Rashi.

Part 2 Meleches Ofeh The Definition of

Bishul
Introduction What Type Cooking was done in the Mishkan?
The first type of cooking we learn is bishul, which is also known as ofeh. Later on we will define the meaning of "bishul",
focusing on what constitutes a significant act of creation, via the medium of heat that would be forbidden to use on
Shabbos. The first part of this shiur focuses on what exactly was the Melacha of bishul that was performed in the
Mishkan.

Source 5: Shabbos, 73a and Rashi, d''h: Haofeh:

Even though there wasn't any baking in the Mishkan2, nevertheless, the 11thMelacha, as brought by the Mishna, is
haofeh (the one who bakes). The Melacha should have been hamevashel, since they cooked the samamanim (dyes) in
the Mishkan.3

Source 6: Shabbos, 74b.

The Tanna said haofeh instead of hamevashel because it would be easier to remember the Melachos which are used in
the process of making bread.

Part 3 - Is it Assur to Cook Edible Raw food?

Part 3, which is the second part of this shiur, focuses on the question if it is considered bishul to cook raw food that is
already edible in its uncooked state. The crux of this issue is whether the Melacha of bishul is only transgressed when
food is made edible via heat, of whether a mere change or improvement through heat is sufficient to be considered bishul,
even if the food was edible beforehand.
2

Cooking is heating something through the medium of water. Baking is heating something through dry heat. There are other
forms of heating that will also be discussed in coming shiurim including tsli (roasting), and tiggun( frying). There are practical
differences as to what form of heating is used. One important application is the question as to whether a food that was alre ady
heated with one medium before Shabbos, may then be reheated using another medium on Shabbos. This will be discussed in shiur
5.

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The Opinion of the Rambam A Contradiction

Source 7: Rambam, Shabbos, 9:1:

The Rambam singles out that baking bread, cooking food, dyes, and heating water are examples of cooking on Shabbos
that is forbidden by the Torah.

Source 8: Rambam, Shabbos, 9:3:

Here, the Rambam holds that there is only an issur doraisa on cooking something that is inedible when raw. This
contradicts what he wrote in Halacha1 that water is chayav for heating, even though it is drinkable when uncooked.

The Rambams Source that Cooking on Shabbos something already

Edible is not Assur Min HaTorah
Source 9: Shabbos, 40b:
The Braisa brings a machlokes when it is assur to heat water and oil. The Tanna Kama matirs warming water near the
fire (he does not explicitly say what he holds with regards to heating oil); RYehuda holds it is mutar to warm oil (he does
not explicitly say how he holds with regards to heating water). RShimon Ben Gamliel holds it is only mutar to warm oil
through a shinui (unusual method) by putting the oil on the hands first, and then warming it.

Source 10: Shabbos, 40b:

There is a machlokes among the Amoraim as to what the Tanna Kama holds with regards to oil: Rav Nachman Bar
Yitzchak says, the Tanna Kama holds, that oil is assur even to warm (and even with a shinui). Rabbah and Rav Yosef
argue, saying that the Tanna Kama holds, that oil is mutar to heat,even yad soledes bo.4The Gemara concludes that it is
mutar to warm oil and water, but assur to heat them to ys'b. What is the crux of the disagreement with regards to cooking
oil? Rav Berkovits, shlita, explains that everyone agrees that the issur with regards to cooking oil is to make it useable for
a certain purpose. However, the Amoraim, disagree about what constitutes that purpose: The lenient opinion holds the
main purpose of oil is for eating, since it is possible to use cold oil for eating, there is no issur doraisa to heat oil. The
strict opinion holds that sicha (anointing on the skin) is also a significant purpose of oil, and to do that the oil must be at
least warm. Therefore, heating oil is forbidden according to this opinion.
Based on this explanation we understand why the Rambam wrote in Halacha 1, that with regards to food, one is only
chayav5 for bishul if he cooks something that is inedible when raw. On the other hand, something already edible is
useable when its cold, therefore, there is no chiyuv for cooking it. However, the question remains, that in Halacha 3, the
Rambam includes cooking water as being assur midoraisa yet water is drinkable when cold!

Answers to the Contradiction in the Rambam

4

This literally means that it is so hot that one will immediately remove his hand from the water. Nowadays one may not use this
estimation himself to determine ys'b as it is very subjective and may be different from in the time of the Gemara. There are many
opinions as to the exact temperature of yad soledes bo, which are discussed in Shiur 2.
5
Chayav literally means obligated. The term is used when one would be obligated to bring an offering for performing a Melacha
bshogeg. One who commits a Melacha bmeizid with witnesses is chayav skila (stoning).

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The Mishna Berurahs Explanation

Source 11: Mishna Berurah, S.318, s.1, Sh,Ts 114:

The Mishna Berurah explains the Rambam that anything that improves through bishul is assur midoraisa, even though it
is edible or drinkable when uncooked. The Rambam only meant to exclude something that doesnt improve at all through
bishul. Therefore, with regards to water, one is chayav for heating water to ys''b because it improves the water. This
explanation is not the simple reading of the Rambams wording.

Rebbe Akiva Eigers Explanation of the Rambam's Approach

Source 12: Hagahos RAkiva Eiger, OC, S.244, s.4 on MA, sk 14:
RAkiva Eiger writes that the Rambam holds one is not chayav for cooking something which is edible raw, even if it
improves through the bishul. (Therefore, the kasha on why the Rambam said heating water is assur midoraisa, still
stands).

Source 13: Minchas Cohen, Ch.4:

The Minchas Cohen agrees with RAkiva Eiger explains that the Rambam holds with regards to the issur bishul,it is mutar
to cook raw apples in a way that is not forbidden, because of nireh kemevashel6. Thus, the question on RAkiva Eigers
understanding of the Rambam also applies to the Minchas Cohen.

Eglei Tal Explains RAkiva Eiger

Source 14: Eglei Tal, Ofeh, Sk.19, Os.12-13:
The Eglei Tal explains that hot water is like panim chadashos(a totally new creation) when compared to cold water
because one who wants to drink for pleasure will only drink hot water. Therefore cold water is considered to be uncooked
in comparison to hot water even though it is drinkable when raw.

Rav Berkovits Explains RAkiva Eiger

Source 15: Rashi, Shabbos, 73a, dh: Haofeh:
There is only an onesh for transgressing an issur doraisa when one does the melacha on a certain shiur (quantity). Rashi
writes, with regards to food, the shiur to be chayav for cooking is a kegrogeres (a date).

Source 16: Shabbos, 76a, 76b and Rashi:

The shiur to be chayav for carrying depends on the use that item; food that is fitting for a person to eat is a kegrogeres,and
liquid are a reviis. However, if the use can be used for something different, such as oil which is useable for sicha, then the
shiur changes. Rashi holds, that with regards to food, the shiur is a kegrogeres and for water is a reviis, even though there
are other uses for water (such as washing) which may have a different shiur.

This is a rabbinical prohibition that we will study in the next sugya.

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Source 17: Rambam, Shabbos, 9:1: Kesef Mishneh, 9:1:

T

The Rambam holds that the shiur to be chayav for heating water is the amount needed to wash a small limb, and not a
reviis. This implies that one is chayav for heating water, because it is an act of creation with regards to washing. Thus, we
can answer the contradiction of the Rambam. He holds that a significant use of water is considered washing, (in addition
to drinking), and that cold water is mostly useless for washing. Therefore, it is assur midoraisa to cook cold water (even
if ones intent is to drink it) since with regards to washing, he has made a significant change.

Other Rishonim who disagree with the Rambam

Source 18: Tosefos, Shabbos, 48a dh:dezeisim:
Tosefos holds that it is assur to cook apples even though they are edible when uncooked. This demonstrates that Tosefos
argues on the Rambam, and holds that bishul is chayav even on food that is edible when raw.

Source 19: Ohr Zarua, Shabbos, 62:

The Ohr Zarua quotes the Riva who initially held that it is not assur to heat wine, seemingly the opinion of the Rambam,
who holds, that cooking something already edible is not assur midoraisa. However, the Riva concludes, unlike the
Rambam, that heating wine is always chayav for bishul.

Source 20: Kol Bo, 31:

The Kol Bo also argues on the Rambam, and holds that there is bishul doraisa on cooking something that is edible when
raw.

Halacha LeMaaseh
The Halacha is not like the Rambam (according to any of the understandings of his opinion). Therefore, it is
assur midoraisa to cook food that is edible raw even if there is no improvement in the food. If it gets worse
through the cooking, then it is unclear as to whether one is chayav for cooking the likelihood is that it is not
assur midoraisa, but may be assur miderabanan.

Summary
Part 1- Melacha is a creative action that was performed in the building of the Mishkan. An Av is the exact
Melacha that was performed in the Mishkan. A Tolda is a different action from the Av but has the same
outcome. A Meeyn Melacha is according to Rashi, the same as a Tolda. According to the Rambam, a
Meeyn Melachais the same essential action as the Av, with the same outcome. There is no practical difference
between Rashi and the Rambam. Both agree that if someone performs an Av and a Tolda of an Av in one helem,
or an Av and a Meeyn Melacha of that Av, then he is only chayav once.

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Part 2 The Melacha of bishul was performed in the Mishkan in the form of cooking dyes. The Mishna uses
the term, haofeh, (the one who bakes) because that is part of the order of making bread, and it is easier to
remember the melachos of the order to making bread.
Part 3 - The Rishonim discuss whether it is mutar or assur to cook raw food that is edible when it is raw.

- The Rambam holds that it is not assur midoraisa (and perhaps completely mutar) to cook raw food if it's
edible raw. However, he also rules that it is assur midoraisa to cook water (even though water is drinkable
when uncooked).
- The Mishna Berurah explains that the Rambam meant that if the raw food or drink does not improve after
being cooked, it is not assur midoraisa. However, if it does improve, it is assur midoraisa, even if it was edible
or drinkable when uncooked.
- Rebbe Akiva Eiger, and the Minchas Cohen, understand the Rambam literally, that there is no issur doraisa if
the food or drink is edible raw.
- The Eglei Tal explains that, according to the Rambam, hot water is viewed as a totally new creation from cold
water, therefore, one would be chayav for cooking.
- Rav Berkovits explains that since water is also used for washing, one is chayav for cooking it, because cold
water is unusable for washing clothes.
- Tosefos, the Riva, and the Ohr Zarua argue with the Rambam, and hold that one is chayav for cooking raw
food even if it is edible before cooked.

Review Questions
1. How do we know which activities, done on Shabbos, constitute Melachos that are considered forbidden by the Torah?
2. What is the difference between an Av Melacha and a Tolda?
3. What is a Meeyn Melacha according to Rashi and the Rambam?
4. What form of bishul was done in the Mishkan?
5. Why does the Mishna say the term haofeh and not hamevashel?
6. According to the Rambam, is it mutar or assur to cook raw food that is edible when it is uncooked (with the exception
of water)?
7. Why, according to the Rambam, is it assur midoraisa to cook water on Shabbos? Give the opinions of the Mishnah
Berurah, Eglei Tal,and Rav Berkovits.
8. Do the other Rishonim agree or disagree with the Rambam? What examples do they discuss?

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