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Moed Katan Chart #3

Moed Katan Daf 6b

IS IT PERMITTED TO WATER (L'HASHKOS) OR TO SPRAY (L'HARBITZ)
A "SADEH HA'BA'AL" ON CHOL HA'MO'ED AND DURING SHEVI'IS?
  (A)
RASHI(1)
(IN OUR GEMARA) 		(B)
RASHI CITED
BY TOSFOS(2) 		(C)
TOSFOS HA'ROSH
REBBI ELIEZER BEN YAKOV
1) SHEVI'IS Hashka'ah(3) Harbatzah(4) Asur(5)
2) CHOL HA'MO'ED Asur Asur Asur
CHACHAMIM
3) SHEVI'IS Hashka'ah Hashka'ah Hashka'ah(3)
4) CHOL HA'MO'ED Hashka'ah(6) Hashka'ah(6) Asur(7)
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FOOTNOTES:
==========
(1) This is also the Maskanah of Tosfos in our Sugya (as well as the opinion of Tosfos in the name of Rashi 2a, except that Tosfos writes that Rashi rescinded his view in our Sugya). According to this explanation, "Harbatzah" is the same as "Hashka'ah," except that one is done for vegetables or for a Beis ha'Ba'al (Harbatzah) and one is done for a field of grain (Hashka'ah).
(2) This is what Tosfos writes in the name of Rashi (see previous footnote), and this is also the opinion of the RITVA. In RASHI KESAV YAD, three explanations for the term "Harbatzah" are mentioned. The first is like Rashi in our Gemara, that Harbatzah and Hashka'ah both mean watering except that Harbatzah refers to watering a vegetable garden while Hashka'ah refers to watering a field of grain. His second explanation is that Harbatzah and Hashka'ah are the exact same thing. His third explanation is like Tosfos says in the name of Rashi, that Harbatzah means sprinkling just a little water, while Hashka'ah means a full-fledged watering of the field.
(3) Hashka'ah is permitted, because during Shevi'is, there is no prohibition against watering a Beis ha'Ba'al, even mid'Rabanan. Watering is not a Melachah of "working the ground" that is prohibited on Shevi'is (see Beraisa earlier, 3a, and see Insights to 2:1).
(4) Rebbi Eliezer ben Yakov maintains that the Rabanan prohibited Hashka'ah during Shevi'is, even though it is Mutar mid'Oraisa (as Rava derives from the verses earlier, 3a). Nevertheless, Harbatzah -- which is not a complete Hashka'ah -- is permitted (see footnotes #2 above).
(5) It is stated clearly in the Mishnah in Shevi'is (2:10) that Rebbi Eliezer ben Yakov prohibits Harbatzah of a field (Beis ha'Ba'al) during Shevi'is (see HAGAHOS HA'GRA, who changes the Girsa of the Gemara because of this, and CHESHEK SHLOMO). Accordingly, when the second Beraisa states that Harbatzah "is the same during both Shevi'is and during Chol ha'Mo'ed" -- it means, according to the Rosh, that Harbatzah is *Asur* during both (in contrast to Rashi, who says that it means that Harbatzah is *Mutar* during both, and the Beraisa is expressing the view of the Rabanan). Thus even Harbatzah, and certainly Hashka'ah, are Asur mid'Rabanan during Shevi'is. (The Girsa of the Rosh in the second Beraisa ommitted what appears in our Gemara as the first word of the Beraisa, "Marbitzin." This is also the Girsa of the DIKDUKEI SOFRIM, and the Girsa and explanation of the RA'AVAD (cited by the CHIDUSHEI HA'RAN) and the RASH in Shevi'is 2:10.)
(6) This is because the Chachamim hold like Rebbi Meir (2a) who permits Melachah on Chol ha'Mo'ed even for the sake of "Harvachah," assuring a profit.
(7) According to the Rosh (based on the YERUSHALMI), the Chachamim of our Mishnah also prohibit doing Melachah for the sake of Harvachah on Chol ha'Mo'ed, just like the Mishnah at the beginning of the Perek. The reason why they permit watering (Hashka'ah) the entire field of trees, and watering seeds that have not had any water before Chol ha'Mo'ed, is because they hold that those two cases are considered "Davar ha'Aved" (see Insights).

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