Shabbat: Introductory Concepts and Prohibitions

Introduction to Shabbat

The speaker hopes the Mifran was good and introduces the upcoming study of Hilchot Shabbat.
The study will last two years and is relevant for any Rav, addressing modern, concrete, and current issues related to Shabbat observance.
Even after years of experience, questions about Shabbat persist, and the abundance of differing opinions can be confusing.
The solution is to study the Mekorot (sources) to understand the underlying principles.
This initial lecture isn't based on the Mekorot (since the students haven't reviewed them yet) but provides a general overview of Hilchot Shabbat.
Investing two years in this study will be beneficial for any Rav, providing a foundation for life.
Understanding the source material allows deducing rulings even amidst technological advancements and differing opinions, leading to a more informed position.

The Severity of Shabbat Violations

Violating Shabbat is a severe transgression. Violating Shabbat deliberately (Bémésid with Eidim) results in stoning; without witnesses, it results in Carète (spiritual excision).
Carète is rare, appearing only 36 times in the Torah. Eating Hametz on Pesach results in Carète but not stoning, while violating Shabbat results in stoning. This highlights the gravity of Shabbat violations.
Historical accounts mention the stoning of those who desecrated Shabbat. There are even fasts (taniot) associated with Shabbat transgressions.
This isn't about minor infractions, but about violations warranting Skila (stoning) and Carète.
Rabbenu Hananel and the Rosh (Rabbeinu Asher ben Yechiel) discuss the stringency of even Rabbinic prohibitions related to Shabbat, linking them to the severity of Carète.
Even asking a non-Jew (goy) to perform a prohibited act on Shabbat carries significant weight due to its connection to core Shabbat prohibitions.
The Shulchan Aruch sometimes refers to lenient opinions (kula) on Rabbinic prohibitions, although the prohibitions are stringent due to the association with Shabbath. The Alter Rebbe emphasizes studying Hilchot Shabbat at least once a week to avoid unintentional transgressions.

Core Concepts of Shabbat

There are 39 primary categories of prohibited activities (melachot) on Shabbat.
These 39 melachot correspond to the labors involved in constructing and maintaining the Mishkan (Tabernacle).
Example: Baking bread is a melacha because Bischoul(cooking) was used in the Mishkan to prepare dyes for fabrics.
The melachot involve acts of creation or construction. Moving furniture within a home may not be a melacha, unless it is done in a work oriented manner (creating order).
Each melacha is a form of creation or construction. For example, the act of kneading (lisha) combines separate particles into a unified substance. The act of transferring (hotza'ah) defines a private vs public domain. Thus, these actions need definition.
The Gemara explains that neglecting the laws of Eruv stems from not understanding the concept of Hotza'ah.
The melachot aren't simply about working hard; they must replicate the types of activities performed in the Mishkan.
If an activity wasn't performed in the Mishkan, it's not a melacha. However, if the concept is similar, it might be a Toldah or a shvut.

Toldah vs. Shvut

A Toldah is an activity that is conceptually similar to one of the 39 melachot. Both involve a Korban, but there are nuances in how they are applied.
A Shvut is a rabbinic prohibition enacted to safeguard the observance of Shabbat.
To be liable for violating a melacha, one must be warned about the prohibition beforehand. If someone forgets it's Shabbat and performs multiple melachot, they are liable for each one.
The Torah doesn't explicitly list all 39 melachot. Their connection to the Mishkan is derived from the juxtaposition of Shabbat and the Mishkan construction in Parshat Vayakhel: "Remember the Sabbath day, to keep it holy… Six days you shall labor and do all your work, but the seventh day is a sabbath to the Lord your God. On it you shall not do any work" (Exodus 20:8-10).
Some Melachot are Explicit: The Torah explicitly forbids kindling fire (Bishul).
This is to clarify that even if someone forgets that it is shabbat they are liable for each melacha.

Melechet Machshevet: Intentional and Skillful Labor

Col Melechet Machshevet: The Torah states that the melachot performed in the Mishkan were done with thoughtful intention and skill. This principle affects how we understand and apply the melachot on Shabbat.
An action performed accidentally or in an unusual way may not be considered a full melacha.

Shinui: Performing an Action in an Unusual Way

Shinui: Performing a prohibited action in an atypical manner can affect its status. For example, writing with the left hand (for a right-handed person) is a Shinui.
However, lighting a light switch with the left hand may not be considered a Shinui if the result is the same.
Lighting a light with your elbow is considered a Shinui.
These distinctions lead to discussions on whether a Shinui performed by a non-Jew is different.

Psik Resh: Inevitable Consequence

Psik Resh: Performing an action that inevitably leads to a prohibited result isn't a violation when done for another reason (Eino Mechaven).
Example: Milking a cow to relieve its discomfort, not to obtain the milk. Cutting wood to relieve the stress on the tree - not for the wood itself.
Another Example: Extinguishing a coal with charcoal to sleep - not to obtain ashes.
Rabbi Yehuda argues that the Torah prohibits actions done with intent, not incidental consequences that Rabbi Shimon disagrees.
Psik Resh DeOraita vs. DeRabanan: Psik Resh can have different implications depending on whether the action is a Torah prohibition or rabbinic prohibition.

Davar Sh'Eino Miskaven: Unintended Consequence

Davar Sh'Eino Miskaven: An action that leads to a prohibited result but isn't certain to occur. It is prohibited by the Rabbis.
Example: Combing hair with a comb that might pull out hair. Walking on grass, which may or may not uproot grass.
In a case where it isn't 100% sure it will happen it is a Isur derabanan if it happens.
Rabbi Shimon argues that Davar Sh'Eino Miskaven is permitted.
Example: Throwing a ball at a light switch with the goal to turn if off - it is not certain it will hit the switch

Psik Resh vs Davar Sh'Eino Miskaven

Psik Resh: It is a given the action will occur.
Case: Cutting wood and definitely cutting wood.
Davar Sh'Eino Miskaven: Action is not sure to occur.
Problem with this model: Doing the action entails the occurrence.
Answer: It is not the action itself, but the Kavana. If you're interested on doing the Psik Resh (e.g. Watering the Plants), it is a Kavana. If it is not an issue, and not a psychological thing then you did not violate Torah Law. Now we need to decide what is "Not a psychological issue"
Another answer from the Mordechai: Perhaps this Psik Resh in the Torah applies when you benefit from it (when it conveniences you).
But we stay in doubt about whether a consequence may be an Issur Drabanan, or an Issur Dioraita.
Also in doubt, what it entails if you violate Rabbanan, if that is an issue. You are walking and turn the lights on, is that a problem?

Kilkul: Destructive Action

Kilkul: Ruining or Destructive Action
Mitoch Sheklal - When you repair something that necessitates the need to destroy something.
E.g. there are knots in your shows and you cut them in order to wear them.
Here, the action is a Kilkul. Not a Torah thing, but a Rabbanan thing.
The question now: Is it ok that a shinui action can make it permissive?
Now, when is it not a Taikin? An example:
A Fly in a Box - Is that like a Taikin? The answer seems no on the fly. So is that rabannan?
However, if it is an action that will take work, then it entails a Rabbanan.

Differences between PSik Resh and Safety Crecher

Safety Cresh: Concerns the state of doing things (after). Safety crecher is a future thing. Example, if you a good dart player you may still miss the dart board. That is why is a safety Crecher. This happens on conditions, e.g. you form and form by throwing he ball.
Lesh Avars: the state that occurred. You clean the house, but 2 moths exist. Maybe you will capture or not. And if you captured, you did something.

Os Midos DaSic is a thing that may occur

Touching something that can cause something. However, it is something you may not do it.
In this example, you may be an exception, e.g. touching pockets and you carry something because you have a child that gave it. Thus, here it is not an issue - the child is not the case.
However, opening a fridge and turning lights on will become a high violation that can lead to prison because there is intent now
Then, you wake you up. Then closing the door you touch someone on the side, do you have to apologize? Is that a Torah violation? Is that serious? You didn't see it, but you still did something.
E.g. someone came in the middle of the night, he did not mean, but touched the tent and caused some to die
Then, it does not make you less responsible . This an incident.

What does the Torah say

Maybe it entails something or not. Then you are required may not to something, etc.
Now who will agree may, some do and do not.
The Rambam holds that he did nothing wrong, because God may done it.
This does not require an apology
The sole thing it can do an Issur.
If zero Kavana - like turning lights on by accident, then did nothing.
So if not for Piltin, nothing. Also, it is possible to light up candles.
So if has an accident, it can be not the case.
This is the end of Mitusach

Grama - Action that set things in motion that did trigger a result

This action can be Mutar, although we may turn. The example here, throwing tunnels towards fire. It is far and it is a different aspect to be. The chatz puts forth different aspects. It entails that things do not occur quickly, not the opening right away with something, can turn to something. When it entails things, we can violate stuff.
Example of Zoae: To throw the weeds towards with no weeds. Therefore that does matter.
As a second, you can the violation
When is it Moutar as shown: is has to do to with not occurring naturally.
Maybe Grammer only entails scratching the ear the wrong way - that can be grammat

How the Microgram works:

You can have it fire, because it has a setting to be like that. Thus, the device does have the intent to function like a grammer. Therefore a grammer works like its intent. With intent in an action, it can entail that things is not kosher.
He holds the point, if the thing is made to do that, then hold on to that.
So think on that.

When it comes to the Ribush Shuri thing:

That can entail a difficult state to solve in terms of solution among the Baith Yusef. Someone which is sick and entail food - the question is with there are multiple items to eat or not. Cutting it will not help also.
You have your items or not? This case entails the Shabat case. This involves some complex cases - which they said hundreds of times.
If that is an issue, then it is not great with the shuri.
Because doing great with what cannot be done with the past. If you violate it, you have a lot in charge. One step at a time you have no more.