{"id":9369,"date":"2000-12-11T00:01:38","date_gmt":"2000-12-10T22:01:38","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=9369"},"modified":"2019-05-15T12:30:00","modified_gmt":"2019-05-15T09:30:00","slug":"12-11-01","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/12-11-01\/","title":{"rendered":"01. The Basic Prohibition of Melakha<\/em>"},"content":{"rendered":"

The days of \u1e24ol Ha-mo\u2019ed<\/em> are neither weekdays nor Yom Tov, but something in between. Thus, some melakhot<\/em> are permitted on them, while others are prohibited.<\/p>\n

The Torah emphasizes that the first and last days of Pesa\u1e25 and Sukkot are \u201csacred occasions\u201d during which people must not work at their occupations (Vayikra 23:7-8; 35-36). In contrast, when speaking about \u1e24ol Ha-mo\u2019ed<\/em>, the Torah does not explicitly forbid melakha.<\/em> On the other hand, given that the days of \u1e24ol Ha-mo\u2019ed<\/em> take place between two holy days, that they seem to be included with the \u201csacred occasions\u201d at least once (Vayikra 23:37), and that festival offerings are sacrificed on them, clearly they are not just ordinary workdays. In fact, the Sages infer from a number of verses that there is a work prohibition on \u1e24ol Ha-mo\u2019ed<\/em> (\u1e24agiga<\/em> 18b). The difference is that on Yom Tov all melekhet avoda<\/em> (occupational work) is prohibited, while on \u1e24ol Ha-mo\u2019ed<\/em> only certain melakhot<\/em> are prohibited.<\/p>\n

Speaking in generalities, we can say that on Shabbat all melakha<\/em> is prohibited; on Yom Tov melekhet avoda<\/em> is prohibited (while melakhot<\/em> of food preparation in a private home for same-day consumption are permitted); and on \u1e24ol Ha-mo\u2019ed<\/em> the only melakhot<\/em> that are prohibited are those which are demanding or time-consuming (as explained in the next section), and which are not necessary for the festival or to prevent a loss.<\/p>\n

The work prohibition on \u1e24ol Ha-mo\u2019ed<\/em> is a result of the sanctity with which the Torah endows it. However, the Rishonim disagree as to the precise nature of the prohibition \u2013 is it biblical or rabbinic in nature? Many write that a bona fide melakha<\/em> that is demanding or time-consuming is prohibited by the Torah (unless it is undertaken for the sake of the festival or to prevent a loss, in which case it is permitted). Beyond that, the Sages added protective legislation and prohibited certain melakhot<\/em> even when they do serve the festival or prevent loss.[1]<\/a><\/sup><\/p>\n

One who performs prohibited melakha<\/em> on \u1e24ol Ha-mo\u2019ed<\/em> is considered to be belittling it, and has no portion in the World to Come (Pirkei<\/em> Avot<\/em> 3:11, following Rashi and R. Ovadia of Bertinoro). The Sages further state that \u201cAnyone who belittles \u1e24ol Ha-mo\u2019ed<\/em> \u2013 it is as if he worships idols\u201d (Pesa\u1e25im<\/em> 118a).<\/p>\n

One who performed prohibited melakha<\/em> on \u1e24ol Ha-mo\u2019ed<\/em> is not allowed to benefit from it. However, people who are not members of his household may benefit. When beit din<\/em> had the power, it would fine anyone who worked on \u1e24ol Ha-mo\u2019ed<\/em>, and destroy whatever he had made (SA 538:6; see Har\u1e25avot<\/em> 11:1:11-13).<\/p>\n

\n
\n
\n[1]<\/a>. \u1e24agiga<\/em> 18a quotes several Tanna\u2019im and Amora\u2019im who derive \u1e24ol Ha-mo\u2019ed<\/em>\u2019s work prohibition from an assortment of biblical verses. Nevertheless, some maintain that the entire prohibition is actually rabbinic, and the verses are simply asmakhtot <\/em>(biblical verses quoted in support of rabbinic enactments). This is the opinion of R. Tam; Rambam; Rosh; Smag<\/em>; Yere\u2019im<\/em>; and Tashbetz<\/em>. They use this premise to explain how some melakhot<\/em> are permitted, while others are prohibited. In contrast, many others maintain that the Gemara should be understood simply, that doing melakha<\/em> on \u1e24ol Ha-mo\u2019ed<\/em> violates a Torah prohibition. This is the opinion of Rashi and Rashbam. It is also implied by Rif, She\u2019iltot<\/em>, Sefer Ha-eshkol<\/em>, and R. Yitz\u1e25ak ibn Gi\u2019at, who quote the Gemara in \u1e24agiga<\/em> with no elaboration. Ramban suggests that biblically, absolute melakha<\/em> that is difficult or time-consuming is prohibited, while melakha<\/em> for the festival or to prevent loss is permitted. Beyond that, the Sages forbade certain melakhot<\/em> as a safeguard. These include skilled labor for festival needs (other than bodily needs) and excessively demanding labor to prevent a relatively small loss. Ramban\u2019s opinion is followed by Rashba, Sefer<\/em> Ha-\u1e25inukh<\/em>, and Ritva. This disagreement has practical ramifications when it comes to cases of uncertainty. We are stringent about Torah laws in such cases, while we are lenient about rabbinic laws. See BHL (530:1 s.v. \u201cu-mutar\u201d), which summarizes the various opinions while inclining toward stringency. \u1e24azon Ovadia<\/em>, p. 159 cites the poskim<\/em> who are inclined to leniency.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The days of \u1e24ol Ha-mo\u2019ed are neither weekdays nor Yom Tov, but something in between. Thus, some melakhot are permitted on them, while others are prohibited. The Torah emphasizes that the first and last days of Pesa\u1e25 and Sukkot are \u201csacred occasions\u201d during which people must not work at their occupations (Vayikra 23:7-8; 35-36). In […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[148],"tags":[],"class_list":["post-9369","post","type-post","status-publish","format-standard","hentry","category-12-11"],"yoast_head":"\n01. The Basic Prohibition of Melakha - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/12-11-01\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"01. The Basic Prohibition of Melakha - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"The days of \u1e24ol Ha-mo\u2019ed are neither weekdays nor Yom Tov, but something in between. Thus, some melakhot are permitted on them, while others are prohibited. The Torah emphasizes that the first and last days of Pesa\u1e25 and Sukkot are \u201csacred occasions\u201d during which people must not work at their occupations (Vayikra 23:7-8; 35-36). 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