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 have finished Klal 9. The purpose of this Klal was to learn about broad klalim which come up regarding melachos of Shabbos. We will discuss a few other concepts not discussed by the Chayei Adam. We have discussed the concept of intent impacting the status of melacha, and now we are discussing grama.
We are continuing to discuss the concept of grama. In the previous shiur, we learned that, according to the Chazon Ish, a multi-step machine which is set in motion is considered one system, and subsequent actions of the machine are all considered the koach rishon of the person who set it in motion. We need to clarify this concept.
In a machine where the system is inherently built to connect multiple linkages to each other, based on the original action which sets these subsequent steps in motion, the original action is considered the person’s action both for nezikin and for Shabbos. In other words, we do not need to employ the concept of meleches machsheves to consider the person chayav in this case.
The point of the Chazon Ish is that something which in the world of nezikin would be considered koach sheini/grama is considered maaseh in the world of Shabbos, due to the concept of meleches machsheves. In other words, in the world of hilchos Shabbos, the concept of meleches machsheves takes an action which is otherwise considered koach sheini/grama and makes it chayav.
There are certain types of cloth which have the ability to draw liquid out of a wound. If a person places such a gauze on top of a wound, it will pull blood out of the wound. Based on the concept of the Chazon Ish, since the property of the cloth is to extract liquid from the wound, it would be considered the person’s direct action to place the gauze on a wound. The Even Haozer, who discusses this concept, discusses it in the context of leeches. Although leeches are not generally used anymore, the concept applies similarly.
The Even Haozer continues, and discusses a case also brought by the Magen Avraham of a person who puts grain into a hopper of a mill. The Magen Avraham considers the subsequent milling of the grain to be a grama. The Even Haozer disagrees, and considers it one’s direct action.
The Biur Halacha discusses this concept in siman 252. He writes that arguably, the Magen Avraham would agree that if the grain was placed into the hopper and directly went into the mill, it is considered the person’s direct action. The Magen Avraham is discussing where one places grain into the hopper but it lands on top of other grain. Maybe the Magen Avraham holds that since there is a delay between the person’s action and the melacha, it is this case which would be considered a grama.
The Even Haozer disagrees, and holds that even if there is a delay, it is still considered the direct action of the person, because it is part of the system. The Biur Halacha concludes in accordance with the Even Haozer.
Summary
When it comes to grama switches, cars, guns, or other multi-step machines which are set in motion by one’s action, they are not considered grama but rather meleches machsheves because the entire machine is considered one system and therefore the direct action of the person who sets it in motion.
The examples of guns, cars, and similar will be considered one’s direct action for nezikin as well, even without the concept of meleches machsheves.
Even though some other cases may be patur in the world of nezikin, the concept of meleches machsheves makes them chayav in the world of Shabbos.
