Dosh and Choresh: Difference between pages

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==General prohibition==
{{Good}}
# Dash includes removing any earth-grown food from its natural shell or attachment.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 317) </ref>
==Definition==
# Mefarek is a [[Toldah]] of Dosh. Mefarek includes squeezing juice from fruit or liquid from a cloth. <ref>Rashi Shabbat 73b and Rambam Shabbat 21:12 write that Mefarek is a [[Toldah]] of Dosh. Rambam 21:12 writes that squeezing fruit is a violation of Mefarek. 39 Melachos (Dosh note 113) quotes Tosfot ketubot 6a D"H Hay who holds that squeezing a liquid from a cloth is also considered Mefarek. </ref>
==Removing peas from a pod==
# One may not remove peas from an inedible pod on Shabbat. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 325) </ref>
# Peeling fruits (such as oranges or bananas) or vegetables (such as onions or cucumbers) is not considered a violation of Dosh. Nonetheless one should be careful of the conditions of [[Borer]] such as only peeling it right before eating and not using a peeler (but one may use a knife or one's hands). <ref> Rama end of 321, Chaye Adam 14:1, 39 Melachos (Rabbi Ribiat, vol 2, pg 323-4) </ref>
# One may not the husk from an ear of corn on Shabbat. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 327-8) writes that according to some opinions it's forbidden. However, Halachos of Shabbat (Rabbi Eider, chap 8, pg 95) writes that it's forbidden (and bases it on the Maharsham 320:83).</ref>
==Removing shell of nuts==
# One may remove the shell of nuts (pecans, brazil nuts, filberts, peanuts) on Shabbat. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 324-5) </ref>
# One may not remove the outer hull (a thick pulpy layer) of an almond or walnut on Shabbat, however, one may remove the inner hard wood-like shell. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 325-6) </ref>
# There is a question of removing the outer thin peel of a garlic bulb on Shabbat however most poskim permit and certainly it's permitted to remove the peel around the individual cloves. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 326) </ref>
==Sechita (squeezing)==
#It’s forbidden to squeeze a fruit in order to extract it’s liquid if one squeezes the fruit into a liquid or empty vessel. The prohibition is violated whether it’s done with one’s hand or a utensil. <Ref> Shemirat Shabbat KeHilchata 5:1,2. Squeezing a liquid out of a solid (Sechita) is Mefarek which is a [[Toldah]] of the Melacha of Dash (Iglei Tal, Dash #8, Mishna Brurah 320:1).
* S"A 320:1 writes that it's forbidden to squeeze olives and grapes and the juice which flows from them by itself is forbidden for consumption, however, berries and pomegranates even though they are forbidden to be squeezed the juices from them that flow by itself are permissible if the fruit was meant to be eaten and not be squeezed for the juice, lastly, all other fruit is permissible to squeeze. The Rama 320:1 explains that in places where it's normal to squeeze certain fruits for it's juices it is also forbidden to squeeze like berries and pomegranates. Mishna Brurah 320:5 explains that squeezing berries and pomegranates is forbidden rabbinically because some people squeeze them for the juice like grapes and olives. However, all other fruit in the days of Shulchan Aruch weren't squeezed for juice but rather were eaten and so it would be permissible because the fruit if considered like a solid and extracting one solid from another is permissible.
* Therefore, the Shemirat Shabbat KeHilchata (chap 5 note 4) writes that nowadays that it is common to squeeze all fruit for the juice it's forbidden to squeeze any fruit on Shabbat. On the other hand, 39 Melachos (Rabbi Ribiat, vol 2, pg 328) lists certain fruits which are rabbinically prohibited to squeeze includes oranges, lemons, grapefruits, apples, pineapples, cherries, strawberries, peaches, plums, pomegranates, and tomatoes. Similarly, Yalkut Yosef (Shabbat, vol 3, 343 and 491) delineates certain fruits which are squeezed for the juices in some places such as grapes, olives, berries, pomegranates, apples, grapefruits, pears, mangoes, tangerines, and pineapples would be forbidden to squeeze on Shabbat, however, fruits which are not squeezed anywhere such as quince or watermelon one may squeeze it on Shabbat. Yalkut Yosef (pg 344) adds that even when it's permissible to squeeze a fruit it may only be done by hand and not with a juicer (tool).</ref> One may not squeeze a fruit into an empty vessel with intent to put solid food in afterwards. <Ref> Shemirat Shabbat KeHilchata 5:5 </ref>
# It’s permitted to squeeze a fruit with one’s hand onto a solid food if either the food absorbs the liquid or the liquid is meant to improve the flavor of the food. <Ref> Shemirat Shabbat KeHilchata 5:3,7, 39 Melachos (vol 2, pg 345) </ref>
===liquids that oozed out themselves===
# Juice that oozed (by itself) out of fruit, which is specifically designated to be eaten, is permitted to drink. <Ref>Shemirat Shabbat KeHilchata 5:11 </ref>
===Squeezing a lemon===
# For example, it’s permitted to squeeze a lemon on sugar even if one’s intent is to put the sugar in a liquid afterwards, however, there are authorities who are strict on this issue. <Ref> Shemirat Shabbat KeHilchata 5:5,6, 39 Melachos (vol 2, pg 346) </ref>
# It’s permissible to cut a slice of lemon and put it into a drink even though the juice will seep out. <Ref> Shemirat Shabbat KeHilchata 5:2 </ref> Note that if the drink is hot tea its only permissible if it is made in a Kli Shelishi (see [[Bishul]]). One may gently stir the tea but one may not press the lemon against the wall of the cup. Additionally, one should cut the lemon directly over the tea. <ref> 39 Mleachos (vol 2, pg 340) </ref>
===Squeezing out excess liquid===
# It’s permitted to squeeze out excess liquid in a food to improve it’s taste if it’s done immediately prior to eating. For example it’s permitted to squeeze a pickled cucumber to remove some of it’s vinegar if one is going to eat the pickle right away. <Ref>Shemirat Shabbat KeHilchata 5:8, 39 Melachos (vol 2, pg 341), Yalkut Yosef (Shabbat vol 3 pg 350) </ref>
# One may squeeze out latkes from excess vegetable oil if ones intention is to get rid of the oil and it is done right before eating.<ref>39 Melachos (vol 2, pg 342) </ref>
# It's commendable to refrain from squeezing a piece of meat, fish, or chicken to get rid of excess gravy if the gravy contains water or wine.<ref>39 Melachos (vol 2, pg 342) </ref>
===Sucking on a fruit===
# One may suck on any fruit except for grapes even though one is extracting liquid with one's mouth. However, one shouldn’t squeeze the fruit with one’s hand. <Ref>Shemirat Shabbat KeHilchata 5:10, 39 Melachos (vol 2, pg 339). Yalkut Yosef (Shabbat vol 3 pg 248) and Halichot Olam (vol 4 pg 106) permit even regarding grapes but add that it's a proper practice to refrain. </ref>
# It’s permitted to dip bread in a soup or other dip and then suck off the liquid, but it’s preferable to eat a little of the bread with it. <Ref> Shemirat Shabbat KeHilchata 5:9 </ref>
===Cutting a grapefruit or watermelon===
# It’s permitted to cut a grapefruit (or watermelon) even if liquids will ooze out as long as one doesn’t intend specifically to drink the juices rather to eat the fruit and that one doesn’t intentionally doesn’t squeeze the fruit. <Ref> Shemirat Shabbat KeHilchata 5:12, Yalkut Yosef (Shabbat, vol 3, pg 345), 39 Melachos (vol 2, pg 340) </ref>
# One may scrape out grapefruit with a spoon to eat the pulp (the flesh of the fruit) attached to the peel, however, it's forbidden to press the spoon against the pulp in order to extract juices. <ref> 39 Melachos (vol 2, pg 341) </ref>


===On Yom Tov===
#Choresh, or [[plowing]], is one of the 39 Av melachot,<ref>Mishna in Masechet [[Shabbat]] 73a </ref>and It is considered the 2nd Av Melacha (or the 1st depending on whose list one is using) in whats called the order of the bread making (''siddura depat).''<ref>The mishna on 73b has it 2nd on its list, while the Rambam - Shabbat (7:1) and others have it 1st  </ref>  
# It’s permitted to soak matzah and squeeze out the liquid in preparation to cooking. <Ref> Shemirat Shabbat KeHilchata 5:14 </ref>  
#The definition of Choresh is any action that prepares the soil for [[planting]].<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 251) </ref>
===Squeezing Grapes===
#The three types of actions that are forbidden as ‘[[Plowing]]’ are making holes, softening, and flattening the ground to prepare it for [[planting]].<ref>Kalkelet [[Shabbat]] 2 </ref>
# It’s preferable not to squeeze grapes even onto solid foods that will absorb the liquid or be improved. <Ref> Shemirat Shabbat KeHilchata 5:4 </ref>
#The extensions (''Toladot)'' of the Torah prohibition of ‘[[Plowing]]’ include removing rocks or thorns from a field, spreading out fertilizer in a field, and watering a field (in order to soften it).<ref>Rambam [[Shabbat]] 8:1 </ref>
# One shouldn’t suck on grapes while holding them in one’s hand, rather one should put the entire grape in one’s mouth, eat (or suck on it) and take out what’s left. <Ref>Shemirat Shabbat KeHilchata 5:10 </ref>
#It's forbidden to remove dirt mounds and stones or fill in holes in the field in order to flatten the ground.<ref>Mishna Brurah (Intro to 337) </ref>
# Juice that oozed out of grapes by itself, is forbidden to drink. <Ref>Shemirat Shabbat KeHilchata 5:11 </ref>


==References==
==Amount==
<references/>
 
#[[Plowing]] of any amount is forbidden<ref>Rambam [[Shabbat]] 8:1, Mishna Brurah (Intro to 337) </ref> because even a tiny hole is useful to plant a tiny seed.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 252) </ref>
 
==Watering dirt or a plant==
 
#It's forbidden to water soil on [[Shabbat]]. (According to many authorities this is prohibited because of Choresh as it improves the field, while others prohibit it because of Zoreha, [[planting]].) <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 254) </ref>
#It's permissible to water desert land if nothing isn't used for [[planting]] while the ground is still moist.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 254) </ref>
#It's forbidden to wash one's hands over grass or vegetation.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 268) </ref>
#Since acidic or caustic liquids do not promote vegetation it's permissible to spill vinegar or alcohol on vegetation. Similarly according to many authorities if there is a great need it is permissible to urinate on plants on [[Shabbat]].<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 268) </ref>
 
==Clearing the ground==
 
#It's forbidden to clear rocks, logs, or debris off the terrain as it is considered Mesaken (a [[Toldah]] of Choresh) because it improves it for [[planting]].<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 255) </ref>
#Leveling terrain is a form of landscaping which is a [[Toldah]] of Choresh (Mashveh Gumot).<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 255) </ref>
#In previous centuries when the flooring was earth it there was no concern of Choresh when digging or filling in holes but there is a prohibition of Boneh (as it improves the structure of the floor).<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 255-6)
 
Chazon Ovadia Shabbat Vol. 4, Hilchot Choresh, Halacha 4 </ref>
 
==Weeding==
 
#It is forbidden to remove weeds from a field on [[Shabbat]].<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 255) </ref>
 
==Cleaning off one's shoes==
 
#The rabbinic prohibitions on this action are removing dirt from one’s shoe in a field [because you may come to fill a hole]. A tiled courtyard is included in this prohibition but a house isn’t (unless the ground is dirt). Others say that the only place where one can't clean mud off ones shoes or feet would be on a dirt floor, but on a wall or a paved floor, it would be permitted.<ref>S”A 302:6, 337:2, B”HL {{ibid}}. “VeYesh”
 
Chazon Ovadia shabbat 4 pg. 54 - this gezeirah was made incase one forgets its shabbat and once he wipes the mud of his shoes or legs, will come to flatten the ground (See tos. dilma shabbat 141a) </ref>
#One can’t rub spit into the ground but one can step on it regularly.<ref>S”A 316:11, 39 Melachos (Rabbi Ribiat, vol 2, pg 255)
 
Chazon Ovadia Shabbat Vol. 4, Hilchot Choresh, Halacha 6 </ref>
 
==Plowing in a uncultivable land==
 
#Even there's no issue of Choresh in digging or [[plowing]] in a arid desert soil, or under a low deck or porch where vegetation can not grow, nonetheless there is another concern of Boneh.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 254) </ref>
 
==Sweeping and Rinsing Floors on Shabbat==
#One may not sweep in a courtyard even if it’s tiled as a prohibition of sweeping a field but sweeping in a house (with flooring, where majority of houses in the city have flooring) is permitted.<ref>Shulchan Aruch O.C. 337:2, Kitzur Shulchan Aruch 80:73, Mishna Brurah 337:14, Sefer Hilchot [[Shabbat]] (vol 2 pg 51, Choresh note 115, by Rabbi Eider) in name of Rabbi Moshe Feinstein), 39 Melachos (Rabbi Ribiat, vol 2, pg 256-7). See Chazon Ovadia (Shabbat v. 4, pp. 54-57). </ref> One shouldn’t use a broom with straw bristles because it’s definitely going to cause individual bristles to break.<ref>Rama O.C.  337:2. Birkei Yosef 337:1 quotes the Maharikash who disagrees and doesn't think that there is any melacha occurring when a bristle of a broom breaks. Bet Meir agrees. Mishna Brurah 337:14 opines that it is forbidden since it is considered [[soter]], breaking of a utensil. Even though it is in a destructive fashion, [[mekalkel]], it is still rabbinically forbidden.</ref>
#One should not rinse the floor of one's house, even if it is paved. If one specific part of ones floor became dirty, one may put water onto it and clean it up with a squeegee which wouldn't have any sechita issues.<ref>Chazon Ovadia (Shabbat v. 4 p. 49) </ref>
#Many poskim forbid using a carpet sweeper on Shabbat.<ref>Dor Hamelaktim v. 2 p. 1192 quoing Chelkat Yakov 160:3, Yesodei Yeshurun (39 Melachos v. 1 p. 161), Rav Moshe Feinstein (cited by Mechzeh Eliyahu 44), Rav Yakov Kamenetsky (Emet Lyakov 339), Beer Moshe 1:32, Minchat Yitzchak 3:50:5, 5:39, and others  who forbid using a carpet sweeper on Shabbat. It is forbidden because (1) it is melabain in cleaning the carpet, (2) it might pull out strands of the carpet, (3) it is a weekday activity (uvda dchol). [https://dinonline.org/2021/03/04/can-one-use-a-carpet-sweeper-on-shabbos/ Dinonline.org] agrees it is forbidden.</ref>
 
==Games on dirt==
===Playing with marbles===
 
#Playing marbles on a dirt floor is forbidden because it may smoothen the ground. Many poskim permit playing on flooring (wood, concrete, carpet), while others impose the prohibition to all floorings. Nonetheless, all agree that it's permissible to play marbles on a table or on a large floor mat.<ref>39 Melachos (Rabbi Ribiat, vol 2 pg 259)
 
Rav Ovadia Yosef (Chazon Ovadia Shabbat Vol.4, Hilchot Choresh Halacha 7) permits for playing with marbles on non-dirt floors for Sephardim, like brooming.  </ref>
 
===Playing with dice===
 
#Playing with dice on the ground is forbidden because it may smoothen the ground. This prohibition applies even to flooring in a house but not a rug or a table.<ref>S”A 338:5, Mishna Brurah 338:20, Kalkelet [[Shabbat]] 2 </ref>
 
===Playing with soccer===
 
#One should not play soccer on a dirt field.<ref>Practical Halachos of [[Shabbos]] (pg 21) based on Mishna Brurah 308:158 who says that one shouldn't play with a ball on the ground because of the concern of flattening out the ground. </ref>
 
===Playing jacks===
 
#Since jacks and kugelach don't involve rolling it's permissible to play it on any surface.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 259) </ref>
 
==Playing with sand==
 
#There is no issue of Choresh in digging in fine dry sand (however, there is an issue of [[muktzah]]) and so it is permissible to drag a chair in sand even though it will make a furrow.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 252) </ref>
#It’s permissible for children to play with sand that’s fine, dry, and prepared before [[Shabbat]] for this use (as in a [[sandbox]]). One may not add water to the sand on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 16:4, Children in Halacha (Rabbi Simcha Bunim, pg 137-8), 39 Melachos (Rabbi Ribiat, vol 2, pg 253) </ref>
#One may not dig in moist or clumpy sand. Therefore if the sand in a [[sandbox]] is moist or has solidified as is common after the rain one should not allow children to play in the [[sandbox]].<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 254) </ref>
#Adding water to sand is a violation of the Melacha of [[Losh]] ([[kneading]]).<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 254) </ref>
 
==Dragging Heavy Objects==
 
#It’s permitted to drag a bed, chair, or bench on dirt if you don’t intend to make a hole with it. But a heavy bench or table which will definitely make a hole can’t be dragged even in a tiled courtyard [but is permitted in a house].<ref>Shulchan Aruch O.C. 337:1, Mishna Brurah 337:4, Beiur Halacha s.v. VeYesh </ref>
#It is permissible to push a carriage, stroller, or wheel chair on dirt because the wheels aren't digging up dirt but depressing it.<ref>Practical Halachos of [[Shabbat]] (pg 21) quoting Hilchos [[Shabbos]] by Rabbi Shimon Eider (pg 43 par 8) </ref> Other reasons to permit pushing a carriage are that the holes in the ground aren't intentional, aren't beneficial, and are made in an abnormal way.<ref>Shemirat Shabbat KeHilchata 28:48, Sh”t Yechave Daat 2:52 </ref>
 
==Compressing soil==
 
#Walking on soft dirt is permissible because one is merely compressing soil and not loosening it. However, one should be careful not to lift the wheels when turning to avoid scraping up dirt.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 258) </ref>
#It's permissible to push a carriage on soft soil because one is merely compressing soil and not loosening it.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 258) </ref>
#It's permissible to sit on a chair in the [[sukkah]] even thought the legs sink into the ground.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 259) </ref>
 
==High heel shoes==
 
#It is permitted to wear high-heeled shoes on bare soil, yet, it is preferable to walk slowly on the soil.<ref>39 Melachos (Rabbi Ribiat, vol 2, page 258), [http://www.dailyhalacha.com/Display.asp?PageIndex=12&ClipID=1176 Rabbi Eli Mansour on dailyhalacha.com] </ref>
 
==Description==
<p class="indent">Most commentaries believe plowing was needed for growing plants, which were used as dyes for the Mishkan.<ref name="ftn39">Rashi 73a s”v HaOfeh. For another opinion, see the introduction to Eglei Tal s”k 1.</ref> Commentaries dispute the scope of the Av Melacha. Some believe the Av Melacha is limited to plowing<ref name="ftn40">Meiri 73b s”v HaChoresh </ref> while others believe any form of digging<ref name="ftn41">Orchos Shabbos 28 note 68, based on Rashi Beitzah 23b s”v Mipnei Sh’Koveshes, argues stroller wheels do not dig but rather press dirt down and this is permitted. However, Orchos Shabbos argues pressing dirt down for the purpose of planting seeds is forbidden under Choresh. This distinction here between intending to plant and not intending to plant is not clear to me. </ref> constitutes the Av Melacha.<ref name="ftn42">Rambam Hilchos Shabbos 7:2, Ritva 73b s”v HaChofer</ref> All agree that any form of landscaping improvement, with the intention to improve the ground<ref name="ftn43">Shabbos 73b</ref>, violates a tolada.<ref name="ftn44">Shabbos 103a (and see the Meiri there s”v HaMenachesh), Yerushalmi Shabbos 7:2, Rambam Hilchos Shabbos 8:1 and the Mishna Brurah’s introduction to Orach Chaim 337. However, the Eglei Tal Choresh s”k 9 argues, based on Rashis 73b s”v Melacha Achas and s”v Mishum Choresh, that Rashi limits the melacha to only softening the ground for planting. See also Rashis 73b s”v Guma and s”v Patur Aleha.</ref> Examples include fertilizing<ref name="ftn45">The Yerushalmi Shabbos 7:2 says m’zavel is an example of Choresh. Rabbenu Chananel on Shabbos 73b and the Chayei Adam Hilchos Shabbos 10:3 cite this Yerushalmi. While the Rambam does not explicitly mention a prohibition of fertilizing, the Nishmas Adam 10:1 argues the Rambam includes it when the Rambam Shabbos 8:1 writes “any act which improves the ground is a tolada of Choresh.” However, the Eglei Tal Zoreah s”k 22 in the end of the Hagah argues m’zavel is only rabbinically prohibited. </ref> and removing weeds.<ref name="ftn46">The Rambam Shabbos 8:1 mentions m’nachesh and the Mishna Brurah cites this in his introduction to 337.</ref></p>
<p class="indent"> Authorities disagree if the Melacha of Choresh requires making the ground fit for growing plants or improving any ground is also Choresh.<ref name="ftn47">The Ohr Zarua 55, citing Pesachim 47b, argues the ground must be fit for growing plants. However, one could negate the citation of Pesachim by claiming it is only referring to Kilayim. The Pnei Yehoshua Shabbos 73b s”v Michdi and the Mishna Brurah, in his introduction to 337, concur that the ground must be fit for growing plants.
 
*The Yerushalmi Shabbos 7:2 says sweeping is included in Choresh. This approach must say either: 1) this is against the Bavli Shabbos 73b that digging a pit in one’s house is only a violation of boneh, 2) sweeping is only a rabbinic prohibition, 3) the Yerushalmi discusses a case where one sweeps outside, or 4) the Yerushalmi discusses a case where the dirt floor is fit for growing plants and the Bavli discusses a case where the dirt floor is not fit for growing plants.
*At first glance, Tosafos Shabbos 39a s”v Mipnei, disagrees with this approach above. However, the Maharam s”v B’emtza Dibburo V’od argues that Tosafos is only saying that this is a rabbinic prohibition. It is thus possible Tosafos agrees on a Torah level that the ground must be able to grow plants.</ref> Similarly, a dispute exists if improving the ground for non-agricultural purposes violates Choresh.<ref name="ftn48">The Meiri, commenting on the Mishnah 73a and the Pnei Yehoshua Shabbos 73b s”v Michdi argue Choresh must be for agricultural purposes. The Shita LaRan, Shabbos s”v Haysa appears to disagree. This position of the Shita LaRan may be supported by the Yerushalmi mentioned in note 9 which includes sweeping in Choresh. However, the possible answers mentioned in note 9 are relevant here as well.
 
*Ohr Zarua, mentioned in Shaar HaTziyun 336:18, holds a middle view that pouring water on fallow ground, even without intentions to plant, violates Choresh if the ground has been designated for plowing.</ref> Additionally, while it certainly is forbidden to plow with animals on Shabbos, commentaries disagree if this is a violation of Choresh.<ref name="ftn49">The Rambam in Hilchos Shabbos 20:2 appears to say plowing with an animal violates Lo Sa’aseh Kol Melacha Ata U-Behemtecha. Shabbos 153b says one does not receive malkus for this lav. (See the Magid Mishnah there for a different explanation of the Rambam.) The Ramban, in his Chiddushim to Shabbos 154b and his comments on the Rambam’s Sefer HaMitzvos, Shoresh 14, argues plowing with an animal is simply plowing using an object. As such, the Ramban believes one who intentionally plows with an animal is liable for stoning. See also the Chazon Ish, Orach Chaim 36 s”k 2.</ref></p>
Based on a confluence of factors, one does not violate Choresh by pushing a stroller on dirt.<ref name="ftn50">Shemiras Shabbos Kehilchasa (new edition) 28:48. See also Chut Shani volume 1 on Hilchos Shabbos, page 74.</ref>
 
==Sources==
<references />
[[Category:Shabbat]]

Revision as of 17:04, 28 March 2022

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Definition

  1. Choresh, or plowing, is one of the 39 Av melachot,[1]and It is considered the 2nd Av Melacha (or the 1st depending on whose list one is using) in whats called the order of the bread making (siddura depat).[2]
  2. The definition of Choresh is any action that prepares the soil for planting.[3]
  3. The three types of actions that are forbidden as ‘Plowing’ are making holes, softening, and flattening the ground to prepare it for planting.[4]
  4. The extensions (Toladot) of the Torah prohibition of ‘Plowing’ include removing rocks or thorns from a field, spreading out fertilizer in a field, and watering a field (in order to soften it).[5]
  5. It's forbidden to remove dirt mounds and stones or fill in holes in the field in order to flatten the ground.[6]

Amount

  1. Plowing of any amount is forbidden[7] because even a tiny hole is useful to plant a tiny seed.[8]

Watering dirt or a plant

  1. It's forbidden to water soil on Shabbat. (According to many authorities this is prohibited because of Choresh as it improves the field, while others prohibit it because of Zoreha, planting.) [9]
  2. It's permissible to water desert land if nothing isn't used for planting while the ground is still moist.[10]
  3. It's forbidden to wash one's hands over grass or vegetation.[11]
  4. Since acidic or caustic liquids do not promote vegetation it's permissible to spill vinegar or alcohol on vegetation. Similarly according to many authorities if there is a great need it is permissible to urinate on plants on Shabbat.[12]

Clearing the ground

  1. It's forbidden to clear rocks, logs, or debris off the terrain as it is considered Mesaken (a Toldah of Choresh) because it improves it for planting.[13]
  2. Leveling terrain is a form of landscaping which is a Toldah of Choresh (Mashveh Gumot).[14]
  3. In previous centuries when the flooring was earth it there was no concern of Choresh when digging or filling in holes but there is a prohibition of Boneh (as it improves the structure of the floor).[15]

Weeding

  1. It is forbidden to remove weeds from a field on Shabbat.[16]

Cleaning off one's shoes

  1. The rabbinic prohibitions on this action are removing dirt from one’s shoe in a field [because you may come to fill a hole]. A tiled courtyard is included in this prohibition but a house isn’t (unless the ground is dirt). Others say that the only place where one can't clean mud off ones shoes or feet would be on a dirt floor, but on a wall or a paved floor, it would be permitted.[17]
  2. One can’t rub spit into the ground but one can step on it regularly.[18]

Plowing in a uncultivable land

  1. Even there's no issue of Choresh in digging or plowing in a arid desert soil, or under a low deck or porch where vegetation can not grow, nonetheless there is another concern of Boneh.[19]

Sweeping and Rinsing Floors on Shabbat

  1. One may not sweep in a courtyard even if it’s tiled as a prohibition of sweeping a field but sweeping in a house (with flooring, where majority of houses in the city have flooring) is permitted.[20] One shouldn’t use a broom with straw bristles because it’s definitely going to cause individual bristles to break.[21]
  2. One should not rinse the floor of one's house, even if it is paved. If one specific part of ones floor became dirty, one may put water onto it and clean it up with a squeegee which wouldn't have any sechita issues.[22]
  3. Many poskim forbid using a carpet sweeper on Shabbat.[23]

Games on dirt

Playing with marbles

  1. Playing marbles on a dirt floor is forbidden because it may smoothen the ground. Many poskim permit playing on flooring (wood, concrete, carpet), while others impose the prohibition to all floorings. Nonetheless, all agree that it's permissible to play marbles on a table or on a large floor mat.[24]

Playing with dice

  1. Playing with dice on the ground is forbidden because it may smoothen the ground. This prohibition applies even to flooring in a house but not a rug or a table.[25]

Playing with soccer

  1. One should not play soccer on a dirt field.[26]

Playing jacks

  1. Since jacks and kugelach don't involve rolling it's permissible to play it on any surface.[27]

Playing with sand

  1. There is no issue of Choresh in digging in fine dry sand (however, there is an issue of muktzah) and so it is permissible to drag a chair in sand even though it will make a furrow.[28]
  2. It’s permissible for children to play with sand that’s fine, dry, and prepared before Shabbat for this use (as in a sandbox). One may not add water to the sand on Shabbat.[29]
  3. One may not dig in moist or clumpy sand. Therefore if the sand in a sandbox is moist or has solidified as is common after the rain one should not allow children to play in the sandbox.[30]
  4. Adding water to sand is a violation of the Melacha of Losh (kneading).[31]

Dragging Heavy Objects

  1. It’s permitted to drag a bed, chair, or bench on dirt if you don’t intend to make a hole with it. But a heavy bench or table which will definitely make a hole can’t be dragged even in a tiled courtyard [but is permitted in a house].[32]
  2. It is permissible to push a carriage, stroller, or wheel chair on dirt because the wheels aren't digging up dirt but depressing it.[33] Other reasons to permit pushing a carriage are that the holes in the ground aren't intentional, aren't beneficial, and are made in an abnormal way.[34]

Compressing soil

  1. Walking on soft dirt is permissible because one is merely compressing soil and not loosening it. However, one should be careful not to lift the wheels when turning to avoid scraping up dirt.[35]
  2. It's permissible to push a carriage on soft soil because one is merely compressing soil and not loosening it.[36]
  3. It's permissible to sit on a chair in the sukkah even thought the legs sink into the ground.[37]

High heel shoes

  1. It is permitted to wear high-heeled shoes on bare soil, yet, it is preferable to walk slowly on the soil.[38]

Description

Most commentaries believe plowing was needed for growing plants, which were used as dyes for the Mishkan.[39] Commentaries dispute the scope of the Av Melacha. Some believe the Av Melacha is limited to plowing[40] while others believe any form of digging[41] constitutes the Av Melacha.[42] All agree that any form of landscaping improvement, with the intention to improve the ground[43], violates a tolada.[44] Examples include fertilizing[45] and removing weeds.[46]

Authorities disagree if the Melacha of Choresh requires making the ground fit for growing plants or improving any ground is also Choresh.[47] Similarly, a dispute exists if improving the ground for non-agricultural purposes violates Choresh.[48] Additionally, while it certainly is forbidden to plow with animals on Shabbos, commentaries disagree if this is a violation of Choresh.[49]

Based on a confluence of factors, one does not violate Choresh by pushing a stroller on dirt.[50]

Sources

  1. ↑ Mishna in Masechet Shabbat 73a
  2. ↑ The mishna on 73b has it 2nd on its list, while the Rambam - Shabbat (7:1) and others have it 1st
  3. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 251)
  4. ↑ Kalkelet Shabbat 2
  5. ↑ Rambam Shabbat 8:1
  6. ↑ Mishna Brurah (Intro to 337)
  7. ↑ Rambam Shabbat 8:1, Mishna Brurah (Intro to 337)
  8. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 252)
  9. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 254)
  10. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 254)
  11. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 268)
  12. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 268)
  13. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 255)
  14. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 255)
  15. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 255-6) Chazon Ovadia Shabbat Vol. 4, Hilchot Choresh, Halacha 4
  16. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 255)
  17. ↑ S”A 302:6, 337:2, B”HL Ibid. “VeYesh” Chazon Ovadia shabbat 4 pg. 54 - this gezeirah was made incase one forgets its shabbat and once he wipes the mud of his shoes or legs, will come to flatten the ground (See tos. dilma shabbat 141a)
  18. ↑ S”A 316:11, 39 Melachos (Rabbi Ribiat, vol 2, pg 255) Chazon Ovadia Shabbat Vol. 4, Hilchot Choresh, Halacha 6
  19. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 254)
  20. ↑ Shulchan Aruch O.C. 337:2, Kitzur Shulchan Aruch 80:73, Mishna Brurah 337:14, Sefer Hilchot Shabbat (vol 2 pg 51, Choresh note 115, by Rabbi Eider) in name of Rabbi Moshe Feinstein), 39 Melachos (Rabbi Ribiat, vol 2, pg 256-7). See Chazon Ovadia (Shabbat v. 4, pp. 54-57).
  21. ↑ Rama O.C. 337:2. Birkei Yosef 337:1 quotes the Maharikash who disagrees and doesn't think that there is any melacha occurring when a bristle of a broom breaks. Bet Meir agrees. Mishna Brurah 337:14 opines that it is forbidden since it is considered soter, breaking of a utensil. Even though it is in a destructive fashion, mekalkel, it is still rabbinically forbidden.
  22. ↑ Chazon Ovadia (Shabbat v. 4 p. 49)
  23. ↑ Dor Hamelaktim v. 2 p. 1192 quoing Chelkat Yakov 160:3, Yesodei Yeshurun (39 Melachos v. 1 p. 161), Rav Moshe Feinstein (cited by Mechzeh Eliyahu 44), Rav Yakov Kamenetsky (Emet Lyakov 339), Beer Moshe 1:32, Minchat Yitzchak 3:50:5, 5:39, and others who forbid using a carpet sweeper on Shabbat. It is forbidden because (1) it is melabain in cleaning the carpet, (2) it might pull out strands of the carpet, (3) it is a weekday activity (uvda dchol). Dinonline.org agrees it is forbidden.
  24. ↑ 39 Melachos (Rabbi Ribiat, vol 2 pg 259) Rav Ovadia Yosef (Chazon Ovadia Shabbat Vol.4, Hilchot Choresh Halacha 7) permits for playing with marbles on non-dirt floors for Sephardim, like brooming.
  25. ↑ S”A 338:5, Mishna Brurah 338:20, Kalkelet Shabbat 2
  26. ↑ Practical Halachos of Shabbos (pg 21) based on Mishna Brurah 308:158 who says that one shouldn't play with a ball on the ground because of the concern of flattening out the ground.
  27. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 259)
  28. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 252)
  29. ↑ Shemirat Shabbat KeHilchata 16:4, Children in Halacha (Rabbi Simcha Bunim, pg 137-8), 39 Melachos (Rabbi Ribiat, vol 2, pg 253)
  30. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 254)
  31. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 254)
  32. ↑ Shulchan Aruch O.C. 337:1, Mishna Brurah 337:4, Beiur Halacha s.v. VeYesh
  33. ↑ Practical Halachos of Shabbat (pg 21) quoting Hilchos Shabbos by Rabbi Shimon Eider (pg 43 par 8)
  34. ↑ Shemirat Shabbat KeHilchata 28:48, Sh”t Yechave Daat 2:52
  35. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 258)
  36. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 258)
  37. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 259)
  38. ↑ 39 Melachos (Rabbi Ribiat, vol 2, page 258), Rabbi Eli Mansour on dailyhalacha.com
  39. ↑ Rashi 73a s”v HaOfeh. For another opinion, see the introduction to Eglei Tal s”k 1.
  40. ↑ Meiri 73b s”v HaChoresh
  41. ↑ Orchos Shabbos 28 note 68, based on Rashi Beitzah 23b s”v Mipnei Sh’Koveshes, argues stroller wheels do not dig but rather press dirt down and this is permitted. However, Orchos Shabbos argues pressing dirt down for the purpose of planting seeds is forbidden under Choresh. This distinction here between intending to plant and not intending to plant is not clear to me.
  42. ↑ Rambam Hilchos Shabbos 7:2, Ritva 73b s”v HaChofer
  43. ↑ Shabbos 73b
  44. ↑ Shabbos 103a (and see the Meiri there s”v HaMenachesh), Yerushalmi Shabbos 7:2, Rambam Hilchos Shabbos 8:1 and the Mishna Brurah’s introduction to Orach Chaim 337. However, the Eglei Tal Choresh s”k 9 argues, based on Rashis 73b s”v Melacha Achas and s”v Mishum Choresh, that Rashi limits the melacha to only softening the ground for planting. See also Rashis 73b s”v Guma and s”v Patur Aleha.
  45. ↑ The Yerushalmi Shabbos 7:2 says m’zavel is an example of Choresh. Rabbenu Chananel on Shabbos 73b and the Chayei Adam Hilchos Shabbos 10:3 cite this Yerushalmi. While the Rambam does not explicitly mention a prohibition of fertilizing, the Nishmas Adam 10:1 argues the Rambam includes it when the Rambam Shabbos 8:1 writes “any act which improves the ground is a tolada of Choresh.” However, the Eglei Tal Zoreah s”k 22 in the end of the Hagah argues m’zavel is only rabbinically prohibited.
  46. ↑ The Rambam Shabbos 8:1 mentions m’nachesh and the Mishna Brurah cites this in his introduction to 337.
  47. ↑ The Ohr Zarua 55, citing Pesachim 47b, argues the ground must be fit for growing plants. However, one could negate the citation of Pesachim by claiming it is only referring to Kilayim. The Pnei Yehoshua Shabbos 73b s”v Michdi and the Mishna Brurah, in his introduction to 337, concur that the ground must be fit for growing plants.
    • The Yerushalmi Shabbos 7:2 says sweeping is included in Choresh. This approach must say either: 1) this is against the Bavli Shabbos 73b that digging a pit in one’s house is only a violation of boneh, 2) sweeping is only a rabbinic prohibition, 3) the Yerushalmi discusses a case where one sweeps outside, or 4) the Yerushalmi discusses a case where the dirt floor is fit for growing plants and the Bavli discusses a case where the dirt floor is not fit for growing plants.
    • At first glance, Tosafos Shabbos 39a s”v Mipnei, disagrees with this approach above. However, the Maharam s”v B’emtza Dibburo V’od argues that Tosafos is only saying that this is a rabbinic prohibition. It is thus possible Tosafos agrees on a Torah level that the ground must be able to grow plants.
  48. ↑ The Meiri, commenting on the Mishnah 73a and the Pnei Yehoshua Shabbos 73b s”v Michdi argue Choresh must be for agricultural purposes. The Shita LaRan, Shabbos s”v Haysa appears to disagree. This position of the Shita LaRan may be supported by the Yerushalmi mentioned in note 9 which includes sweeping in Choresh. However, the possible answers mentioned in note 9 are relevant here as well.
    • Ohr Zarua, mentioned in Shaar HaTziyun 336:18, holds a middle view that pouring water on fallow ground, even without intentions to plant, violates Choresh if the ground has been designated for plowing.
  49. ↑ The Rambam in Hilchos Shabbos 20:2 appears to say plowing with an animal violates Lo Sa’aseh Kol Melacha Ata U-Behemtecha. Shabbos 153b says one does not receive malkus for this lav. (See the Magid Mishnah there for a different explanation of the Rambam.) The Ramban, in his Chiddushim to Shabbos 154b and his comments on the Rambam’s Sefer HaMitzvos, Shoresh 14, argues plowing with an animal is simply plowing using an object. As such, the Ramban believes one who intentionally plows with an animal is liable for stoning. See also the Chazon Ish, Orach Chaim 36 s”k 2.
  50. ↑ Shemiras Shabbos Kehilchasa (new edition) 28:48. See also Chut Shani volume 1 on Hilchos Shabbos, page 74.
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