Zoreia: Opening Windows or Blinds Next to a Plant
THE LAWS OF SHABBAT
By Rav Yosef Zvi Rimon
Shiur
#29:
Zoreia, Part III
VI)
Opening Windows or Blinds Next to a Plant
In our previous shiurim, we have
explored the melakha of zoreia in terms of adding seeds to soil or
water to plants. What about adding
less tangible elements to promote plant growth, e.g., light and air?
Rav S.Z.
Auerbach (Minchat Shlomo, Vol. I, 10:8) cites an issue raised by Rav
Dr. Avraham Steinberg (Machazeh Avraham, OC, Ch. 52):
He had been asked,
concerning a garden which has a glass roof, whether it would be permissible to
open the roof on Shabbat so that the suns rays, which help the plants grow, may
enter. He responds that since one
does not manually act upon the sun or the plants at all, rather one merely
removes the barrier which intervenes between the sun and the plants, it is only
a gerama
However, in my
humble opinion, this issue requires further study, based on what is explicitly
stated on Shabbat 120b: one may not open a door facing a torch even at a
time of normal wind conditions [which would not extinguish the flame], so that
one will not come to do so at a time of abnormal wind conditions [which would
extinguish the flame]. The logical
implication is that if one were to open the door at a time of abnormal wind
conditions, it would be a full melakha
on a Torah level.
Thus, Rav S.Z. Auerbach believes that someone who opens windows
so that the sun will cast light on the plants and improve their growth violates
the prohibition of zoreia on a Torah
level. He argues with Rav Steinberg,
who sees in this only an act of gerama
(causation). In light of his words,
one should forbid rolling up the walls of the greenhouse so that plants will
receive more light or more air.
Removing Impediments to Growth
What about removing elements which impede
growth? In fact,
Rav Auerbach (cited in
Shemirat Shabbat Ke-hilkhata, Ch. 26,
n. 30) himself allows rolling up the walls of the greenhouse if it is
overheating, with the potential to harm plants and people; in this case, one
wants to shed the heat. Since one
does not seek an improvement to plant growth, but rather one removes the
obstacle which may impede growth, there is room for leniency (provided that this
is a one-time action and not a routine action in the maintenance of the
greenhouse, see there).
However, the Yerushalmi (7:2) implies that the removal of
elements which may impede growth, e.g., spraying operations to chase away worms
(fumigation, chemical extermination, etc.), are forbidden on Shabbat on a Torah
level. (Similarly, the Gemara on
Moed Katan 3a indicates that fumigating is a
tolada of
zoreia.)
The Shevitat ha-Shabbat (Zoreia,
10) writes:
While it is true
that, when it comes to many laws of the Torah, chasing away a lion i.e., the
removal of a hazard is not considered an action, when it comes to Shabbat and
the sabbatical year, we have found that chasing away a lion is considered an
essential action.
In any case, even according to this view, the prohibition is only to
remove extant dangers; there is no prohibition to perform actions which protect
the plants from nascent dangers.
Therefore, one may roll up the walls of the greenhouse before the
temperature gets too high. (See
Shemirat Shabbat Ke-hilkhata ibid.)
When One
Does Not Intend to Improve Plant Growth
Until this point, we have dealt with a person who consciously intends to
improve plant growth. What if one is
not thinking about the plants? What
if one simply wants to air out the room and the like? Is one allowed to open the window or
the blinds? It would seem that this
should be forbidden, because there is a
pesik reisha, an inevitable
result, that this act will benefit the plants, even if one does not intend to do
so. However, Rav Tzvi Pesach Frank (Har
Tzvi, OC, Ch. 133) rules that this is permissible, as does Rav Ovadya Yosef
(Yechaveh Daat, Vol. V, Ch. 29):
Question: If one has
seeds or flowers planted in pots in an apartment or on a windowsill, should it
be halakhically forbidden to open the blinds or the windows of the apartment on
Shabbat because the fresh air and heat from the suns rays will then help the
plants grow? Or, despite this
concern, should it be allowed?
Answer: There is
reason to make a distinction and to allow this based on what the
Rashba writes in his Chiddushim
to Shabbat (107a) in the name of the Yerushalmi (13:6): one may
lock his house on Shabbat in order to safeguard the house while the deer is
inside, and there is no concern of trapping on Shabbat in this act, as long as
one does not intend solely to keep the deer
The Avnei Nezer
(OC, Ch. 194) explains the abovementioned words of the
Rashba in the following way: closing
the door alone one does not do anything to the body of the deer; it is a mere
gerama
Therefore, as they have said
that the Torah forbids thoughtful labor
it is only when one intends to trap the deer by the closing of the door that one
is liable. This is not the case if
one does not intend to trap a deer; it is considered a mere
gerama, and the
pesik
reisha does not grant the gerama
the status of an action
Even according to
the Ran (38a, Rif), who writes that
he rejects the abovementioned words of the
Rashba
in our case, one should be
lenient, because opening the blinds or the windows is only removing an
impediment. The fresh air and the heat of
the suns rays are already present, and the blinds and the windows, when they
are closed, prevent their penetrating into the apartment. Thus, opening them is the removal of
an impediment, and consequently, one is not doing an action, but a mere
gerama
Adding the fact that one does intend for the seedlings to sprout, one
should allow it
Furthermore, one may
add another reason to be lenient
that there is enough air in the apartment
already, and by opening the blinds and the windows, one only adds air to it.
Even without opening them on Shabbat, the
seedlings would still sprout; and since there was no
melakha like this in the Mishkan,
to cause seedlings to sprout by opening blinds and windows, there is no
prohibition from the Torah. The fact
is that many of the halakhic authorities allow a
pesik reisha of a rabbinic
prohibition
even though generally we follow the halakhic view of the
Magen Avraham (314:5) and his camp,
who forbid a pesik
reisha of a rabbinic prohibition.
Nevertheless, we have the view of the
Rashba to be lenient; furthermore, there is nothing more than mere
gerama in this case, as one does not
make contact with the body of the seedling at all and everything is done by the
removal of the impediment. Thus, there is
great cause to be lenient
In conclusion, one
may open the blinds or the windows of an apartment on Shabbat in order to let
fresh air enter, even though there are pots in the apartment containing seeds or
roses. (By the letter of the law,
there is good reason to be lenient even in a case in which the pots are left on
the windowsill itself, but nonetheless it is good to be stringent about this.)
In any case, it is forbidden to open on
Shabbat the glass covers of the greenhouses in which seeds and flowers grow when
ones sole aim and intent is to benefit the seeds and flowers themselves, in
order to promote their growth. May
peace increase like a river for those who caution and those who are cautious.
According to this ruling, one may allow opening the window or the blinds
as long as one does not intend to benefit the plants, since one can combine a
number of reasons to be lenient:
1.
According to the Rashba, one who locks his house and incidentally traps
a deer inside violates no prohibition, as long as one has no interest in the
deer and only seeks to protect the house.
The reasoning of the matter is
that one does not perform any action upon the body of the deer,
and the act is considered a
gerama. Even though if one
were to lock the house with the aim of trapping the deer, this would be
considered true trapping on a Torah level, and not
gerama, this is only because the
Torah forbids thoughtful labor (melekhet machshevet), and when a person plans that the closing
of the door will help in trapping the deer,
ones intent gives that action the status of trapping by hand. However, when a
person has no specific intention of trapping, closing the door should not be
seen as an action of trapping, but mere gerama. Similarly, since the
person who opens the window
does not
do any action to the plants, and one does not intend at all to benefit them, one cannot see in his action an act of
zeria, even if in practice, ones
actions promote plant growth.
2.
Even the Ran, who usually argues with the Rashba, can concede in
our case, since the person does not bring the light or the air into the room in
a proactive way, but rather
removes the impediment
preventing
their entrance (windows or blinds). This
matter is considered a mere gerama.[1]
3.
When the plant can grow in any case, and the person only improves its growth a
bit, this does not constitute a Torah prohibition (except for the
melakhot done in the Mishkan,
such as watering) but rather only a rabbinic one (according to the
Eglei Tal, Zoreia, 22).
There are Acharonim who are
lenient when it comes to the pesik
reisha of a rabbinic prohibition.
Summary
In conclusion, it is forbidden to open windows
or blinds in order to improve plant growth. However,
it is permitted to open them if ones intention is to air out the house and the
like, even if the matter will help the plant grow, because when one does not
intend to make plants grow, an act such as this is not considered at all part of
the melakha of zoreia.
[1] However, we have
seen that in the view of Rav S.Z.
Auerbach, this act is not considered causation, but rather direct action,
however it appears that also according to his view, one may be lenient about
this when one has no intent to improve the plants, since there are additional
reasons to be lenient, as Rav Neuwirth (Shemirat
Shabbat Ke-hilkhata 26:9) and the Orechot Shabbat (Ch. 18, n. 48)
write.
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