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Rav Eliyahu Reingold, Rosh Kollel in the Yeshiva of Greater Washington, spent many years learning in the Telshe Yeshiva and Kollel where he was recognized as one of their foremost talmidim. He taught in the Telshe Mechina before coming to the Yeshiva of Greater Washington. He is a noted Baal Halacha and Baal Mussar, serving as a well-respected posek for the Yeshiva and community. Besides his responsibility in leading the Kollel, he delivers a high level shiur to advanced students, and provides many halacha shiurim throughout the year. His heartfelt weekly mussar shmuess in an inspiration to all.
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Zoreiah 8 (Klal 11 Siman 2) Hilchos Shabbos - S0339
Sponsorships for the upcoming Klalim, which discuss the 39 melachos of Shabbos, are available. Please contact Rabbi Reingold for more information at rabbireingold@gmail.com or 301.996.5910
We are continuing in siman 2, where the Chayei Adam discusses grains exposed to water. The Chayei Adam had discussed three scenarios and their halachos. The first is where one places the grain in water with intent it should sprout. One is chayav immediately, even if they remove the grains before they sprout. On the other hand, the second case is if one had no intent for the grains to sprout, but they are placed in such a way that it is inevitable they will sprout (psik reisha), one is only chayav if the grains end up actually sprouting in the end.
We see that there are two ways to look at the melacha of zoreiah. The primary way to look at it is that the act of planting is the mechayev of zoreiah. To that end, the Minchas Chinuch writes that one is chayav for spreading seeds onto the ground even if they do not actually sprout. Zoreiah is different from, for example, the melacha of bishul, where it is the outcome of baking which is the primary mechayev. Over here, the primary melacha is the very act of planting, regardless of the outcome. Of course, the general purpose of zoreiah is for something to grow, so tzemicha (the act of growing) is a toldah of zoreiah
.
As we learned above, if one does not spread the seeds for the purpose of zoreiah, it is not zoreiah unless something actually sprouts. If it is a psik reisha that the grain will sprout, such as by spreading too much seed, one will transgress the issur of zoreiah once the grain begins to sprout. If it is spread in a place where people will step on it, it will prevent zoreiah so it is no longer a psik reisha.
We also have a scenario in the middle, where a person places the seeds into water for the purpose of softening the seeds to feed their animals. Although it was intentionally placed in water, the purpose is not for zoreiah but for the animals. The act of placing the feed into water is not for zoreiah, so one is not chayav from the outset and will only be chayav should the grain remain in the water and eventually sprout..
To summarize, the Chayei Adam is teaching us
that the melacha of zoreiah is the act of planting, not the fact that it grows.
Since the purpose of planting is for the seed to grow, anything that facilitates growing, is a toldah of zoreiah, but the av is for the planting itself.
The act of putting a seed into water is not intrinsically zoreiah, so
it will only be a problem if it was placed in water expressly for the purpose of zoreiah,
or if it remains for long enough that it ends up sprouting.
Summary
The mere placement of a seed in the ground generates a chiyuv of zoreiah. Therefore, one is chayav for soaking seeds so that they can be planted or for malt.
On the other hand, one may soak seeds for the purpose of feeding their animals, since they have no intention to sprout them. However, one must be careful that all of the seeds are consumed before they begin to sprout, either by being careful not to put out too much seed, spreading it in a place that it will be stepped on, or spreading it in a place that other animals will consume it as well. Should the seed sprout, one is chayav for tzemicha, which is a toldah of zoreiah.