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Moed Katan Chart #3

Moed Katan Daf 6b

IS ONE 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 TEXTS) 		(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 conclusion of Tosfos here (as well as the opinion of Tosfos in the name of Rashi on 2a, except that Tosfos writes that Rashi retracted his view in the Sugya here). 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. RASHI KESAV YAD mentions three explanations for the term "Harbatzah." The first is the same as the explanation Rashi in our text gives (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). The second explanation is that Harbatzah and Hashka'ah are the exact same thing. The third explanation is like that of Tosfos 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 there is no prohibition against watering a Beis ha'Ba'al during Shevi'is, even mid'Rabanan. Watering is not a Melachah of "working the ground" such that it should be 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 the Torah permits it (as Rava (3a) derives from the verses earlier). Nevertheless, Harbatzah -- which is not a full Hashka'ah -- is permitted (see footnote 2 above).
(5) The Mishnah in Shevi'is (2:10) clearly states 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 *prohibited* during both. (This is in contrast to the view of Rashi, who says that it means that Harbatzah is *permitted* during both, and the Beraisa is expressing the view of the Rabanan). Thus, even Harbatzah -- and certainly Hashka'ah -- are prohibited mid'Rabanan during Shevi'is. (The Girsa of the Rosh in the second Beraisa omits what appears, in our text, to be 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) Hashka'ah is permitted because the Chachamim rule 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 the Mishnah here also prohibit Melachah on Chol ha'Mo'ed for the sake of Harvachah, like the Mishnah at the beginning of the Perek. The reason why they permit watering (Hashka'ah) the entire field of trees, as well as watering seeds which received no water before Chol ha'Mo'ed, is because they maintain that these two cases are considered "Davar ha'Aved" (see Insights).

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