Rif Shabbat 17a

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17a

{Shabbat 28a continues}

which is not resolved, and we conduct ourselves leniently and do not forbid that cooked food, for it is a case of doubt in a Rabbinic matter, and thus goes leniently.

We learn in perek Meruba {Bava Kama 71a, perek 7}: One who cooks accidentally on Shabbat may eat {of that food}; deliberately, he may not eat. These are the words of Rabbi Meir. Rabbi Yehuda says: Accidentally, it may be eaten on Motza`ei Shabbat; deliberately, it may not be eaten ever. Rabbi Yochanan the Sandler says: Accidentally, it may be eaten on Motza`ei Shabbat by others, and not to him; deliberately, it may never be eaten - not by him, and not by others.

What is the reason of Rabbi Yochanan the Sandler?
As Rabbi Chiyya darshened at the gate of the house of the Prince: {Shemot 31:14}:

יד וּשְׁמַרְתֶּם, אֶת-הַשַּׁבָּת, כִּי קֹדֶשׁ הִוא, לָכֶם; מְחַלְלֶיהָ, מוֹת יוּמָת--כִּי כָּל-הָעֹשֶׂה בָהּ מְלָאכָה, וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמֶּיהָ.

14 Ye shall keep the sabbath therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people.

Just as kodesh {sanctified food} is prohibited in eating, so too the products of {work on} Shabbat are prohibited in eating.

Why not say: Just as kodesh is prohibited in benefit, so too the products of Shabbat are prohibited in benefit.

Therefore it teaches us:

יד וּשְׁמַרְתֶּם, אֶת-הַשַּׁבָּת, כִּי קֹדֶשׁ הִוא, לָכֶם; מְחַלְלֶיהָ, מוֹת יוּמָת--כִּי כָּל-הָעֹשֶׂה בָהּ מְלָאכָה, וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמֶּיהָ.

14 Ye shall keep the sabbath therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people.

It is yours {to benefit from}.

Perhaps {it speaks} even accidentally {and so it would be forbidden in eating even if it were cooked on Shabbat accidentally}?

Therefore it teaches us:

יד וּשְׁמַרְתֶּם, אֶת-הַשַּׁבָּת, כִּי קֹדֶשׁ הִוא, לָכֶם; מְחַלְלֶיהָ, מוֹת יוּמָת--כִּי כָּל-הָעֹשֶׂה בָהּ מְלָאכָה, וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמֶּיהָ.

14 Ye shall keep the sabbath therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people.

{which is surely not speaking about a case of accidental violation}

With regard to deliberate acts I spoke to you and not as regards accidental acts.

Rav Acha and Ravina argue in this. One says that the products of Shabbat {being prohibited in eating} is Biblical, and the other says that the products of Shabbat {being prohibited in eating} is Rabbinic.

The one who says that the products of Shabbat {being prohibited in eating} is Biblical - as we have said.

And the one who says it is Rabbinic - for the Scriptures state {once again, same pasuk}:

יד וּשְׁמַרְתֶּם, אֶת-הַשַּׁבָּת, כִּי קֹדֶשׁ הִוא, לָכֶם; מְחַלְלֶיהָ, מוֹת יוּמָת--כִּי כָּל-הָעֹשֶׂה בָהּ מְלָאכָה, וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמֶּיהָ.

14 Ye shall keep the sabbath therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people.

{note the bolded word הִוא}
It {Shabbat} is holy to you, and its products are not holy.

And we establish throughout the entire Torah that in case of dispute between Rav Acha and Ravina, the halacha is like the words of the lenient one. And we may deduce that it is not like Rabbi Yochanan the Sandler.

Therefore, the halacha is like Rabbi Yehuda, who says that one who cooks on Shabbat accidentally, it may be eaten on Motza`ei Shabbat, whether for him or for others; deliberately, it may be eaten on Motza`ei Shabbat by others but not by him.

We learn in the first perek of Chullin {Chullin 15b}: One who slaughters {an animal} for a sick person on Shabbat, its meat is permitted {even} for a healthy person.
What is the reason?
For it is impossible to get an olive's measure of flesh without slaughtering, and when he slaughters, it is with the sick person in mind.

One who cooks meat for a sick person on Shabbat, it is forbidden for a healthy person