The Ḥabura: Hilkhot Shabbat - Dayan Daniel Kada Part 1: Principles (Copy)

(30) Moses said to the Israelites: See, the LORD has singled out by name Bezalel, son of Uri son of Hur, of the tribe of Judah. (31) He has endowed him with a divine spirit of skill, ability, and knowledge in every kind of craft (32) and has inspired him to make designs for work in gold, silver, and copper, (33) to cut stones for setting and to carve wood—to work in every kind of designer’s craft.

The Torah prohibited creative work ("melekhet maḥshevet").

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Rabbi Yehuda said that an unintentional act is prohibited. Rabbi Shimon said that an unintentional act is permitted.

In cases of dispute between Rabbi Yehuda and Rabbi Shimon, the halakha is in accordance with Rabbi Yehuda.

In all of the halakhot of Shabbat the halakha is in accordance with the opinion of Rabbi Shimon

(5) Things that are permissible to do on Shabbat, but it is possible that while doing it, he will do forbidden work through them and it is also possible that the will not do so; if he does not have intention to do that particular work, it is permissible. How is this? A man may drag a bed, a chair or a bench and that which is similar to them on Shabbat, so long as he does not intend to dig a ditch in the ground at the time that he drags them. Hence if they dug a ditch into the ground, he need not be concerned, since he did not have intention [for it]. Likewise, a man may walk on top of grass on Shabbat, so long as he does not intend to uproot it. Hence if they are uprooted, he need not be concerned.

An unintentional act ("she'eno mitkavven") is allowed, as long as it is not the inevitable consequence ("pesik resha"). Therefore, a person may drag a bed, chair, or bench, whether it is big or small, provided that he doesn't intend to make a rut.

(6) But if he did an act and forbidden work is done through it such that it is certain that it would be done from that act, he is liable [for it] even if he did not intend [to do the work]. For it is well-known that it is impossible that this work would not be done [through his act]. How is this? If one needs the head of a chicken for an infant to play with and he cuts off its head on Shabbat – even though his end purpose is not solely to kill the chicken – he is liable, since it is well-known that it is impossible to cut off the head of a living being and that it should live. Rather, death comes as a result of [his action]. And likewise with anything that is similar to this.

(3) 3. One is permitted to walk on grass, whether it is dry or wet, because he does not intend to uproot it. However, those who eat in the garden are forbidden to wash their hands over the garden, because they water the plants. Even though unintentional, it is an unavoidable consequence ("pesik reisha").

If a candle is placed behind a door, it is forbidden to open the door lest the wind will blow it out.

It was taught: A candle behind a door, one may open and shut [the door] in his usual manner, and if it is extinguished, it is extinguished. Rav would curse one who did so. Ravina said to Rav Aḥa, son of Rava, and some say that Rav Aḥa, son of Rava, said to Rav Ashi: What is the reason that Rav cursed one who did so? ... He said to him: In this case, even Rabbi Shimon agrees [that it is prohibited], as it was Abaye and Rava who both said that Rabbi Shimon agrees for pesik resha.

(17) It is forbidden to open and close a door a lamp behind it in its usual way, because he will extinguish it. Rather, he must be careful when he opens and closes it.

Rava said: A person may not stuff a rag into the mouth of a jug [shisha], lest he come to squeeze.

The Sages taught: One who severs endives [that grow like weeds], or who prunes reeds [zeradim]; if for human consumption, [he is liable for the size of] a fig-bulk; if for animal consumption, [he is liable] for a goat’s mouthful. If for fuel, [he is liable] for the amount used to cook an easily cooked egg. If it was to enhance the land, [he is liable for] any amount.

Aren’t all these [uprooting of stalks] done to enhance the land? ... Abaye said: Even if you mean a field that is not a swampland, the case is where one did not intend.

Didn't Abaye and Rava both say that Rabbi Shimon agrees [that one is liable] for a pesik resha? It must be when one did so on another’s land [and does not benefit from it].

One authority says that one may remove a flaxen stopper used to plug a barrel’s hole used for extracting wine, even though liquid will certainly be squeezed, provided that a Keli is not present underneath it. Since one does not benefit from this squeezing it is only a Pesiq resha dela niḥa leh and is permitted. Others disagreed with him saying that even though it is lo niḥa leh, since it is a Pesiq resha it is forbidden.

If a knife was wedged into the barrel before Shabbat it is permitted to withdraw it and replace it because one does not intend to widen it. RAMA: As long as it was extracted once before Shabbat, but if not it is forbidden because by pesik resha it will be creating a hole and an opening to the barrel.

RAMA: Accordingly one must be careful not to shut a small box or close a Keli with flies inside on Shabbat, because it is a Pesiq Resha that they will be trapped within. Some are lenient in circumstances where upon opening the Keili to grab them they would escape.

RAMA: For this reason it is common practice to have non-Jews remove pots of food from ovens in which they have been stored to retain their heat, and place them next to or on top of a heating stove, and then have the non-Jew light the stove, whereupon the food will become boiling hot once again. However it is forbidden to do this through a Jew. (Terumas HaDeshen)