Shabbat & Chagim - Halacha Q&A

In this section we delve into questions that arise during Yom Tov and Shabbat. Practical scenarios, such as watering plants on Chol Hamoed and composting on Shabbat, are explored through various responses of Rishonim and Acharonim.

 
 

1. Can one water plants on Chol HaMoed? Or ask a non-Jew to water in their place?

This is an extensive sugya with many details that is addressed in the opening mishnah of Massechet Moed Katan and cited by Rav Yosef Karo in the Shulchan Aruch.

If something will pose a potential financial loss (E.g. crop will get damaged), then it is considered davar ha’aveid (דבר האביד), and it is allowed to water plants to avoid that loss. 

The Mishnah distinguishes between two types of fields: 

  1. Beit ba’al (בית בעל) grows solely from rainwater, and cannot be watered on Chol Hamoed.

  2. Beit hashlachin (בית השלחין) grows from irrigation. If the seeds have started germinating before Chol Hamoed, and the farmer stands to lose it if is not watered, then they can water it under certain circumstances. This depends on how much tircha (טרחה- labor) is involved. Today, that question is less relevant since we have watering systems, and even the harshest labor would be picking up a hose, which is barely any tircha. If the crops normally have irrigation in place and they would be damaged if not watered, then someone can water them. A farm with automatic irrigation (i.e. no tircha involved) that will be damaged without water can be watered on Chol Hamoed.

The general rule is that if you are not allowed to do it on Chol Hamoed, then it is prohibited to ask a non Jew to do it for you. The same rule applies on Shabbat. 

The main distinction between a large scale farm versus a home garden is the chances of there being a davar ha’aveid or not. Even a household garden requires time, money, and energy. Although there would not normally be a huge financial loss, it could qualify as a davar ha’aveid, if the owners eat the produce. The scale of a commercial farm is much bigger so there is greater reason for being allowed to water that field. 

משנה מועד קטן א׳: א׳

מַשְׁקִין בֵּית הַשְּׁלָחִין בַּמּוֹעֵד וּבַשְּׁבִיעִית, בֵּין מִמַּעְיָן שֶׁיָּצָא בַתְּחִלָּה, בֵּין מִמַּעְיָן שֶׁלֹּא יָצָא בַתְּחִלָּה. אֲבָל אֵין מַשְׁקִין לֹא מִמֵּי הַגְּשָׁמִים וְלֹא מִמֵּי הַקִּילוֹן. וְאֵין עוֹשִׂין עוּגִיּוֹת לַגְּפָנִים

Mishnah Moed Katan 1:1 

(1) One may irrigate a field that requires irrigation on the intermediate days of a Festival as well as during the Sabbatical Year, both from a newly emerged spring that began to flow only during the Festival, and from a spring that did not just emerge and that has been flowing for some time. However, one may not irrigate a field with rainwater collected in a cistern, a procedure that requires excessive exertion, or with water drawn with a shadoof [kilon], a lever used to raise water with a bucket from deep down in a well. And one may not construct circular ditches around the bases of grapevines on the intermediate days of a Festival.

שולחן ערוך אורח חיים תקל״ז: א׳-ג׳:

דין מלאכת דבר האבד ובו טז סעיפים 

דבר האבד מותר לעשותו בחול המועד בלא שינוי (מיהו בכל מה דאפשר להקל בטירחא יעשה) (כל בו) לפיכך בית השלחין (פי' הארץ הצמאה) שהתחיל להשקותה קודם המועד מותר להשקותה שכיון שהתחיל להשקות קודם לכן אם לא ישקנה עכשיו תפסד אבל שדה הבעל שאין משקין אותו אלא להשביחה יותר אסור להשקות'

ב) אפילו בבית השלחין לא התירו אלא היכא דליכא טירחא יתירא כגון מן המעיין בין חדש בין ישן שהוא ממשיכו ומשקה אבל לא ידלה וישקה מן הבריכ' או ממי הגשמים מקובצים מפני שהוא טורח גדול אפי' ערוגה אחת חציה גבוה וחציה נמוך אין דולים ממקום נמוך להשקו' מקום גבוה

ג) נהרות המושכין מן האגמים מותר להשקו' מהם בית השלחין במועד והוא שלא פסקו וכן הבריכו' שאמת המים עוברת ביניהם מותר להשקו' מהן וכן בריכה שנטפה מבית השלחין ועדיין היא נוטפ' מותר להשקו' ממנה בית השלחין אחרת והוא שלא פסק המעין המשקה בית השלחין העליונה

Shulchan Aruch Orach Chaim 537: 1-3

(1) The Law of Labor When There is Potential Loss, 16 Seifim: 

[Work where there is] a potential loss is permitted on hol hamoed with no change in how it is done. (However, any way to minimize the labor should be done) (Kol Bo). Therefore, a house of channels (meaning land that requires water) that was watered before the holiday can be watered [on hol hamoed]. Because one started to water it beforehand, if he does not water it now, it will be lost. However, it is forbidden to water a baal-plot - one that is watered only to make it nicer.

(2) Even a house of channels is only allowed to be watered when there is not excessive labor involved, like when there is a spring, whether newly-emerged or old, that one can just extend and water the field. However, one should not draw water and irrigate from a pool or from gathered rainwater, because it involves much labor. Even if there is one garden bed, half high and half low, we do not draw water from the low one to water the high one.

(3) One may water a house of channels on hol hamoed from a river that flows from a lake, assuming it has not stopped flowing. One can similarly water from channels that flow between pools. If a pool gets tricklings from a house of channels and it still trickles, one can water a different house of channels from it, assuming that the spring irrigating the upper house of channels has not stopped

 

2. Can one benefit from food that was grown by a Jew on Shabbat/Yom Tov?

Since food takes more than one day to grow, no food is considered “grown on Shabbat.”

However, there is a debate in the Gemara about who can benefit from Melacha (מלאכה, work/labor) done by a Jew on Shabbat. The standard approach is that if it was done b’shogeg (בשוגג: by mistake) then once Shabbat/Yom Tov is over, anybody can eat it.  “Shogeg'' applies to someone who (a) did not know that their action was prohibited on Shabbat, which has stricter laws than Yom Tov regarding labor. Or (b) they knew it was forbidden, but they forgot it was Shabbat at the time. 

If the person planted the seed intentionally on Shabbat (b’mezid- במזיד), the planter is not allowed to benefit from it at all, but other Jews can benefit from it once Shabbat is over. 

Today it is hard to categorize actions in shogeg/mezid since there aren’t clear definitions. People who are not observant and grow plants on Shabbat/Yom Tov are often unaware of the ramifications even if they would technically be mezid. The practical difference applies only to the person doing the labor, as other Jews would be allowed to benefit regardless of their intentions.

 

3. Is it permissible to make Sukkah decorations on Chol Hamoed Sukkot?

See this YU Torah article for an overview of the Laws of Chol Hamoed. 

Since one cannot do any form of Melacha (מלאכה- work/labor) on the days of Yom Tov, the question arises on Chol Hamoed (חול המועד), the non-Yom Tov days of Sukkot and Pesach. Melacha is prohibited on Chol Hamoed in many, but not all, circumstances. There are a few things to consider. Firstly, in order for something to be allowed, the action must be l’tzorech HaMoed (לצורך המועד): necessary for the present holiday. That can be the Chol Hamoed period or for the Yom Tov that directly follows. Melacha is prohibited if it is for something after the holiday. For example, even though people are allowed to cook on Chag itself, they cannot cook something on Chol Hamoed that will be saved (or frozen) to be eaten later. 

Generally, someone can work if there will be some kind of Davar Ha’aveid (דבר האביד): a financial loss. Not making a profit (מניעת הרווח) does not count as a financial loss. 

Thirdly, it depends on how the work is performed. Melachot (מלאכות) that are allowed on Chol Hamoed cannot be performed if they are Melechet Uman (מלאכת אומן): work of a craftsperson. If someone needs to sew something L’tzorech HaMoed (לצורך המועד), there are certain ways it cannot be done. Or if a person needs to build a wall, they are allowed to do so as long as it is done without regular building methods.

One is only allowed to make Sukkah decorations if they are going to be used for the present year’s Sukkah decorations, and not saved for another year. If the decorations entail a real craft (i.e. building) then one cannot do it on Chol Hamoed. We generally assume that making chains to hang is not a real craft, so it would be allowed. 

There is an additional question if writing is allowed on Chol Hamoed at all, which is a much more complex discussion, so it is best to avoid writing if possible. 

 

4. Can one plant microgreens on Chol HaMoed?

Gardening includes actions that are considered Melacha, so one can only plant them if they will grow in time to be eaten during that Chol HaMoed or the last days of Chag.

It is important to understand the growth cycle of greens. In 3-5 days after planting, there can be sprouts which are edible, but the ideal time to eat would be around 7 days. It is forbidden for people to harvest greens on Yom Tov (even if they are l’tzorech hamoed, לצורך המועד), which means that they would need to be harvested before the last Yom Tov (i.e. on Chol Hamoed), when they would not yet be in their prime harvest period. 

On all Shabbat/Yom Tov, one can only prepare the amount they will actually use. For example, if someone wants to eat a single hamburger, they cannot make many hamburgers, since each hamburger is its own unit. A pot of meatballs that doesn’t get finished can be placed on the fire many times since the actual Melacha is putting the pot on the fire, which  is the same action regardless of how many meatballs are inside. One can harvest a sprout on Chol Hamoed that they plan to eat on the holiday, but cannot harvest a bunch of them only to eat a few. 

Sprouts are different from microgreens since sprouts do not use soil, and picking includes taking the seed and sprout together. That might change the Halachic consideration of “harvesting” since there would be no dash (דש) or kotzer (קוצר). Maybe it would be allowed on Yom Tov since the seed and the plant come together.

This becomes a question of hydroponics, and wether water is considered karka (קרקע): ground. Chazal did not have hydroponics but they discuss the case of an atzitz sh’eino nakuv (עציץ שאינו נקוב): a bin without holes in the bottom (i.e. a flowerpot), which does not draw water from the ground. In Massechet Shabbat, a flowerpot would not be considered attached to the ground, so one would violate at least a rabbinic prohibition by pulling it out of the water (“harvesting”). 

שולחן ערוך, אורח חיים תקל״ז ד׳: 

(ד) ירקות שרוצה לאכלן במועד יכול לדלו' מים להשקותן כדי שיגדלו ויהיו ראוים למועד אבל אם אינו רוצה לאכלן במועד ועושה כדי להשביחן אסור:ֿ

Shulchan Aruch, Orach Chaim 537:4

(4) If one wants to eat vegetables on a holiday, he can draw water to irrigate them so that they will grow and be fit [for eating] on the holiday. If he does not want to eat them on the holiday and does such to make them nicer, it is forbidden. 

 

5. Source for Sukkahs being on farms?

Rashi on Sukkah 8b

רש״י על מסכת סוכה ח׳ ב:

רועים - שעשו סוכה בשדה לישב בתוכה מפני השרב ושומרים צאנם:

 

6. Can one compost on Shabbat, add scraps to an existing compost, or turn it over?

Collecting food scraps in a bin in the kitchen on Shabbat is not a problem, but certain things in the gardening aspects of composting can be problematic. People may not be allowed to compost on Shabbat since they can run into the problem of zorea (זורע): things growing from seeds that were planted on Shabbat. There have been cases of peppers growing out of a compost heap, since it has really rich soil. This is the greatest concern when it comes to composting on Shabbat. 

People can also run into the problem of bishul (בישול): cooking. A compost heap can be pretty hot to the point where it can burn someone. By putting food scraps into a very hot compost, those scraps can start to cook, which is a problem on Shabbat. 

 

7. Is one allowed to put pieces of bread into a compost?

There is a general rule of kavod haPat: (כבוד הפת) respecting bread. However, in the case of compost, it would likely serve as the antithesis of bal tashchit, so it does not seem like it would be a problem.

ברכות נ׳ ב:

תָּנוּ רַבָּנַן: אַרְבָּעָה דְּבָרִים נֶאֶמְרוּ בְּפַת: אֵין מַנִּיחִין בָּשָׂר חַי עַל הַפַּת. וְאֵין מַעֲבִירִין כּוֹס מָלֵא עַל הַפַּת. וְאֵין זוֹרְקִין אֶת הַפַּת. וְאֵין סוֹמְכִין אֶת הַקְּעָרָה בְּפַת. אַמֵּימָר וּמָר זוּטְרָא וְרַב אָשֵׁי כְּרַכוּ רִיפְתָּא בַּהֲדֵי הֲדָדֵי, אַיְּיתִי לְקַמַּיְיהוּ תַּמְרֵי וְרִמּוֹנֵי. שְׁקַל מָר זוּטְרָא פְּתַק לְקַמֵּיהּ דְּרַב אָשֵׁי דַּסְתָּנָא. אֲמַר לֵיהּ: לָא סָבַר לַהּ מָר לְהָא דְּתַנְיָא אֵין זוֹרְקִין אֶת הָאוֹכָלִין? הַהִיא בְּפַת תַּנְיָא. וְהָתַנְיָא: כְּשֵׁם שֶׁאֵין זוֹרְקִין אֶת הַפַּת, כָּךְ אֵין זוֹרְקִין אֶת הָאוֹכָלִין! אֲמַר לֵיהּ: וְהָתַנְיָא: אַף עַל פִּי שֶׁאֵין זוֹרְקִין אֶת הַפַּת, אֲבָל זוֹרְקִין אֶת הָאוֹכָלִין! אֶלָּא לָא קַשְׁיָא, הָא — בְּמִידֵּי דְּמִמְּאִיס, הָא — בְּמִידֵּי דְּלָא מִמְּאִיס.

Massechet Brachot 50b:
The Gemara continues to discuss the topic of using food. The Sages taught: Four things were said with regard to bread: One may not place raw meat on bread so the blood will not drip onto the bread and render it inedible; and one may not pass a full cup of wine over bread lest the wine drip on it and ruin the bread; and one may not throw bread; and one may not prop up a dish with a piece of bread. The basis for these laws is the need to treat bread with respect. The Gemara recounts: Ameimar, Mar Zutra and Rav Ashi ate bread together when they brought dates and pomegranates before them. Mar Zutra took fruit and threw a portion before Rav Ashi. Rav Ashi was astounded and said to him: Does the Master not hold with that which was taught in a baraita: One may not throw food? He responded: That was taught with regard to bread, not other foods. Rav Ashi challenged him again: Wasn’t it taught in a baraita: Just as one may not throw bread, so too one may not throw other foods? Mar Zutra said to him: Wasn’t the opposite taught in another baraita: Although one may not throw bread, he may throw other foods? Rather, that is not difficult, as the two baraitot address two different cases. This baraita, in which it is taught that one may not throw other foods, refers to a food item that becomes disgusting when thrown, whereas that baraita, in which it is taught that one may throw other foods, refers to a food item that does not become disgusting when thrown.

 

8. Is it okay to have Chametz in a compost on Pesach?

In order for Chametz not to be a problem on Pesach, it must pass through two stages: The first stage is that food becomes nifsal m’achilat Adam (נפסל מאכילת אדם): inedible for a person, meaning that no person would eat it even if they were really hungry. The next stage is for the food to be considered inedible enough that a dog wouldn’t eat it (Nifsal b’achilat Hakelev - נפסל מאכילת הכלב). The exact definition is unclear but there are these two steps in the process.  Generally, the laws of Chametz are very stringent. Before Pesach, the Chametz must degrade beyond the stage that a dog would eat it, and then it is fine for it to be in the compost. 

There is an equivalent example in the Gemara: if one takes bread and burns it to ashes, then one can use those ashes on Pesach (even though they came from complete Chametz- מחמץ גמור). However, if Pesach comes and nobody has burned it, if you burn it now, you can’t use the ashes on Pesach. In this example, one cannot put bread in a compost on Pesach if it had not degraded beforehand. 

 

9. Can one plant during the 9 Days?

According to the Shulchan Aruch, One can plant during the 9 Days as long as it is not considered netiya shel simcha (נטיעה של שמחה): joyous planting. The typical example is people planting in preparation for a wedding, so standard gardening would not fit into this category. Even bringing a new garden to a school, which is often celebrated, would also likely not be a netiya shel simcha, but it would be best to avoid it if possible since it does have an aspect of celebration. 

The concern is not that people will get personal enjoyment. The Gemara’s examples are specifically associated with smachot (שמחות) and planted in conjunction with those things. The fact that someone enjoys doing it does not mean that it is shel simcha.

שולחן ערוך תקנ״א ב: 

(ב) מר"ח עד תענית ממעטים במשא ומתן ובבנין של שמחה כגון בית חתנות לבנו או בנין של ציור וכיור ובנטיע' של שמחה כגון אבורנקי של מלכי' שנוטעים לצל להסתופף בצילו או מיני הדס ומיני אהלי' ואם היה כותלו נוטה ליפול אע"פ שהוא של שמחה מותר לבנות (ולצורך מצוה הכל שרי) (ר"ן ספ"ק דתענית) ואין נושאין נשים ואין עושין סעוד' אירוסין אבל ליארס בלא סעודה מותר ואפי' בתשעה באב עצמו מותר ליארס שלא יקדמנו אחר: הגה ונוהגין להחמיר שאין נושאים מי"ז בתמוז ואילך עד אחר תשעה באב: (מנהגים):

Shulchan Aruch, Orach Chaim 551:2 

(2) 2. From Rosh Chodesh until the Fast we minimize business transactions and building of joy, example the wedding house for his son or the building of molding and decorating (i.e. of walls and ceilings). Or joyous planting, example a royal banqueting canopy that is planted for shade to stand in its shade or types of myrtle and other tents. If its wall is leaning to fall even though it is of joy, it is permitted to build and for the needs of a mitzvah, all is allowed [Ran Last Chapter of Taanis] . We do not wed women and we do not make engagement meals, but engaging without a meal is allowed. Even on Tisha B'av itself, it is permitted to engage that one not precede him. Note (Rema): Our custom is to be strict that we do not wed from the 17th of Tammuz and on until after Tisha B'av [Minhagim].

Halacha, Shabbat, ChagimYosef GillersHalacha, Shabbat, Chol HaMoed, Pesach, Sukkot