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DAAT · LEVEL 1 — INTRODUCTION
Siman 336 (של״ו) · 13 Seifim
Walking on grass and climbing trees on Shabbos — to discover and understand
סימן של״ו
אִם מֻתָּר לֵילֵךְ עַל גַּבֵּי הָעֲשָׂבִים וְכֵן בָּאִילָן
🌱 Beginner Level · מתחילים
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First approach to Siman 336 (של״ו): full Hebrew text of the Mechaber, flowing English translation, pedagogical explanations of the halachic concepts, modern practical cases, and synthesis.
Topic: Walking on grass and climbing trees on Shabbos
Source: שולחן ערוך אורח חיים סימן של״ו (13 seifim)
Compilation: Rav Yossef Chaim Samama
DAAT · daattorah.com
📑 Study outline
1. The text of the Shulchan Aruch — the 13 seifim of the Mechaber
2. The general context: why this siman, what is the question?
3. The key halachic concepts of this siman
4. The seifim in detail — one by one
5. The Mishnah Berurah — first entries
6. The position of the Rama — Ashkenazi vs. Sefardi differences
7. Modern practical cases
8. Practical synthesis and rules to remember
9. Comprehension questions
1. The text of the Shulchan Aruch
Siman 336 contains 13 seifim of the Mechaber (Rabbi Yosef Karo) codifying the laws relating to walking on grass and climbing trees on Shabbos.
Seif א
אם מותר לילך על גבי העשבים וכן באילן. ובו יג סעיפים:
אין עולין באילן בין לח בין יבש ואין נתלים בו ואין משתמשין במחובר לקרקע כלל גזירה שמא יעלה ויתלוש עלה באילן בשבת בשוגג מותר לירד במזיד אסור לירד ואם עלה מבעוד יום בכל גוונא מותר לירד משחשיכה ויש אומרים דהני מילי כשהיה דעתו לירד מבעוד יום אבל לא היה דעתו לירד מבעוד יום לא ירד משחשיכה כיון שהיה דעתו לישב שם באיסור: הגה ודוקא אדם שעלה שם אבל אם הניח שם חפץ מבעוד יום אסור ליטלו משם בשבת (המגיד פרק כ״א) וכל זה באילן וכיוצא בו אבל קנים הרכים כירק מותר להשתמש בהם אע״פ שמחוברים בקרקע דאין אסור להשתמש בירק (הגהות אשירי פרק בכל מערבין בשם א״ז וב״י):
Translation: One does not climb a tree, whether fresh or dry, does not hang from it, and does not use anything attached to the ground — gezeirah lest one pluck [a leaf]. One who climbed a tree on Shabbos: b'shogeg, may come down; b'meizid, it is assur to come down. If he climbed during the day [before Shabbos], he may come down once it is dark — and some say this is only if he intended to come down before nightfall. (Rama: this refers to a person who climbed the tree; but an object placed there before Shabbos, it is assur to remove on Shabbos. And all this is for a tree; but tender reeds like a vegetable — one may use them although attached to the ground, since it is not assur to use a vegetable.)
What this seif says:
- One does not climb a tree — green or dry — nor hang from it, nor use in any way what is attached to the ground — by decree, lest he climb and pluck.
- Did he climb on Shabbat inadvertently — permitted to come down; deliberately — forbidden to come down. And if he climbed while still day — permitted to come down after nightfall in any case; and some say: only if he meant to come down while still day.
- Rama: and this of a man who went up there; but an object left there while still day — forbidden to take it from there on Shabbat. Rama: and all this of a tree and its like; but soft reeds, like a vegetable — permitted to use them, though attached to the ground.
Seif ב
שרשי אילן הגבוהים מן הארץ ג' טפחים אסור להשתמש בהם פחות מכאן מותר להשתמש בהם דכקרקע חשיבי ואם באים מלמעלה ויורדים למטה במקום שגבוהים שלשה אסורים ובמקום שאין גבוהים שלשה מותרים היו גבוהים שלשה וחלל תחתיהם אע״פ שמצד אחד אין חלל תחתיהם והרי הן שוים לארץ אסור לישב אפי' על צד השוה לארץ:
Translation: Roots of a tree rising more than three tefachim off the ground — it is assur to use them; below that, it is muttar, since they are considered like the ground. If they come from above and descend: where they are three tefachim high, assur; where they are not, muttar. If they were three tefachim high and there is empty space beneath — even if on one side there is no empty space and they are level with the ground — it is assur to sit even on the side level with the ground.
What this seif says:
- The roots of a tree three handbreadths above the ground: forbidden to use them; lower than that — permitted, for they are reckoned as ground.
- And if they come from above and descend: where they are three high — forbidden; where they are not — permitted.
- Were they three high with a hollow beneath — even if on one side there is no hollow and they are level with the ground — it is forbidden to sit even on the side level with the ground.
Seif ג
מותר לילך על גבי עשבים בין לחים בין יבשים כיון שאינו מתכוין לתלוש אבל האוכלים בגנות אסורים ליטול ידיהם על העשבים שמשקים אותם אע״פ שאינם מכוונים פסיק רישיה הוא אבל מותר להטיל בהם מי רגלים או שאר משקים שאינם מצמיחין: הגה ולכן טוב להחמיר שלא לאכול בגנות אם ישתמש שם מים דבקושי יש ליזהר שלא יפלו שם מים (ב״י בשם סה״ת):
Translation: It is muttar to walk on grass, whether fresh or dry, since one does not intend to pluck. But those who eat in gardens may not wash their hands over the grass — for they would be watering it, and although they do not aim at it, it is a pesik reisha (inevitable consequence). However, one may pour urine or other liquids that do not make things grow. (Rama: it is therefore good to be machmir and not eat in gardens if one will use water there, since it is difficult to be careful that no water falls there.)
What this seif says:
- Permitted to walk upon grasses — green or dry — since he does not intend to pluck.
- But those who eat in gardens may not wash their hands over the grasses, for they water them; and though they do not intend it, it is a פסיק רישיה.
- But permitted to cast urine on them, or other liquids that do not make grow. Rama: therefore it is good to be stringent and not eat in gardens if water is to be used there, for it is hard to keep water from falling.
Seif ד
יש ליזהר מלהשליך זרעים במקום ירידת גשמים שסופן להצמיח ואם ישליך לתרנגולים לא ישליך אלא כשיעור שיאכלו בו ביום או ליומים ואם הוא במקום דריסת רגלי אדם מותר שאין סופו לצמוח:
Translation: One must take care not to throw seeds in a place where rain falls, since they will eventually germinate [that would be zorea, planting]. And if one throws to chickens, one should throw only the amount they will eat that day or in two days. And if it is in a place trod by people, it is muttar, since they will not germinate.
What this seif says:
- One must take care not to cast seeds where the rain falls — for they would end by sprouting.
- And if he casts to the hens: let him cast only the measure they will eat that day or in two days.
- And if it is in a place where men's feet tread — permitted, for it will not end by sprouting.
Seif ה
עשבים שעלו על אוזן הכלי מלחות הכלי חשובים כמחוברים לקרקע והתולשן חייב:
Translation: Grasses that grew on the handle of a keli from the keli's moisture are considered attached to the ground, and one who plucks them is chayav [for tolesh].
What this seif says:
- Grasses that came up on the handle of a vessel from the vessel's moisture: they are reckoned as attached to the ground — and one who plucks them is liable.
Seif ו
עשבים שתחבן בעפר מבעוד יום כדי שיהיו לחים מותר לאחוז בעלי' ולהוציאן והו' שלא השרישו וגם צריך שאינו רוצ' בהשרשתן אבל אם נתכוין לזריע' אסו':
Translation: Grasses that one stuck in the soil before Shabbos so they would stay fresh — it is muttar to grasp them by the leaves and pull them out, provided they have not taken root, and also that one does not desire them to take root; but if one intended to plant, it is assur.
What this seif says:
- Grasses he thrust into the earth while still day so they stay moist: permitted to take them by their leaves and draw them out.
- And this provided they did not take root, and provided too that he does not want them to root; but if he intended to sow — it is forbidden.
Seif ז
אסור לתלוש אפילו מעציץ שאינו נקוב:
Translation: It is assur to pluck [a plant] even from an unperforated pot (atzitz she-eino nakuv — which is not connected to the earth through a hole; the issur is then only d'rabbanan, but exists).
What this seif says:
- Forbidden to pluck, even from an unperforated pot.
Seif ח
עציץ (פי' חצי כד שזורעין שם עשבים. ערוך) אפילו אינו נקוב יש ליזהר מליטלו מעל גבי קרקע ולהניחו על גבי יתדות או איפכא בין שהוא של עץ בין של חרס: הגה יחור של אילן שנפשח מערב שבת מן האילן ובו פירות מותר לתלוש הפירות ממנו בשבת (רבינו ירוחם ני״ב ח' ב' חולין דף קכ״ד):
Translation: An atzitz (flowerpot) (half a pitcher where one plants grasses), even unperforated — one must take care not to take it from the ground and place it on stakes, nor the reverse, whether of wood or earthenware [for this transfer changes its connection-status to the ground]. (Rama: a branch of a tree detached from the tree before Shabbos and bearing fruit — it is muttar to pick the fruit from it on Shabbos [since the branch is no longer attached].)
What this seif says:
- A pot — even unperforated — one must take care not to lift it from the ground onto pegs, or the reverse — whether of wood or of earthenware.
- Rama: a bough torn from the tree on the eve of Shabbat bearing fruit — permitted to pluck the fruit from it on Shabbat.
Seif ט
צנור המקלח מים מן הגג שעלו בו קשים ועשבים שסותמים ומעכבים קילוחו ומימיו יוצאים ומתפשטים בגג ודולפים לבית ממעכן ברגליו בצנעה דכיון דמתקן על ידי שינוי הוא שאינו עושה אלא ברגליו במקום פסידא לא גזרו רבנן:
Translation: A gutter that pours water from the roof, in which straw and grasses have accumulated and clog and block its flow, so that the water spreads on the roof and seeps into the house — one may crush them with one's foot, discreetly: since one is fixing it with a shinui (with the foot only), in a case of loss, Chazal did not enact a gezeirah.
What this seif says:
- A gutter pouring water from the roof, in which straws and grasses have risen, stopping it and hindering its flow — so its waters spread over the roof and leak into the house:
- He crushes them with his feet, discreetly.
- Since he mends by way of a change — doing nothing but with his feet — and where there is loss the Sages did not decree.
Seif י
הדס מחובר מותר להריח בו אבל אתרוג ותפוח וכל דבר הראוי לאכילה אסור להריח בו במחובר שמא יקוץ אותו לאכלו:
Translation: It is muttar to smell a hadas (myrtle) still attached [to the tree]. But an esrog, an apple and anything fit to be eaten, it is assur to smell while attached — lest one cut it off to eat it.
What this seif says:
- An attached myrtle: permitted to smell it.
- But a citron, an apple, and anything fit to eat: forbidden to smell it while attached — lest he cut it off to eat it.
Seif יא
השורה חטים ושעורים וכיוצא בהם במים ה״ז תולדות זורע וחייב בכל שהוא: הגה ומותר להעמיד ענפי אילנות במים בשבת ובלבד שלא יהיו בהם פרחים ושושנים שהם נפתחים מלחלוחית המים (מהרי״ל ועיין לקמן סימן תרנ״ד):
Translation: One who soaks wheat, barley and the like in water — this is a toldah of zorea (planting), and one is chayav for any amount. (Rama: it is muttar to place branches of trees in water on Shabbos, provided they do not bear flowers and buds that would open from the water's moisture.)
What this seif says:
- One who steeps wheat, barley and the like in water: this is a derivative of sowing, and he is liable for the least amount.
- Rama: and permitted to stand tree branches in water on Shabbat — provided they bear no flowers or roses, which would open from the water's moisture.
Seif יב
תאנים שיבשו באיביהן וכן אילן שיבשו פירותיו בו התולש מהם בשבת חייב אע״פ שהם כעקורים לענין טומאה:
Translation: Figs that dried on their stems, likewise a tree whose fruits dried on it — one who picks them on Shabbos is chayav, although they are considered "detached" with respect to tumah [they remain halachically attached for Shabbos].
What this seif says:
- Figs dried on their stalk, and likewise a tree whose fruit dried upon it: one who plucks of them on Shabbat is liable.
- Even though they are as detached as regards impurity.
Seif יג
אסור להשתמש בצדדי האילן אבל בצדי צדדין מותר לפיכך אסור לסמוך הסולם לצידי האילן דכי סליק ביה משתמש בצדדין אבל אם יש יתד תקועה בצדי האילן מותר לסמוך סולם עליו דהוי ליה יתד צדדין וסולם צידי צדדין ואם נעץ בו יתד ותולה בו כלכלה היתד נקרא צדדין והכלכלה כצדי צדדין: הגה ומותר ליגע באילן ובלבד שלא ינידנו (ב״י בשם אורחות חיים) בור עמוק אפי' מאה אמה מותר לירד ולעלות ומטפס ויורד ומטפס ועולה ולא חיישינן שמא יעקור קרקע בירידתו ועלייתו: (טור):
Translation: It is assur to use the sides of the tree (tzidei ha-ilan), but the sides of the sides (tzidei tzedadin) — it is muttar. Thus one does not lean a ladder against the sides of the tree, since by climbing it one uses the sides; but if there is a peg embedded in the side of the tree, one may lean a ladder on it — the peg being "side" and the ladder "side of the side". (Rama: it is muttar to touch the tree, provided one does not move it. A deep pit, even a hundred amos — one may descend and ascend in it, climbing down and climbing up, and we do not fear that one will dislodge earth in descending and ascending.)
Full text: these 13 seifim constitute the entire codification of the Mechaber for this topic. Each specifies a case, a condition, or an exception.
What this seif says:
- Forbidden to use the sides of the tree — but the sides of the sides are permitted.
- Therefore forbidden to lean the ladder against the tree's sides — for in climbing it he uses the sides; but if a peg is driven into the tree's sides, permitted to lean the ladder on it — the peg being « the sides » and the ladder « the sides of the sides ».
- Rama: and permitted to touch the tree, provided he not make it sway. Rama: a deep pit, even of a hundred cubits — permitted to go down and come up, clambering down and clambering up; and we do not fear he will uproot ground in his descent and ascent.
2. The general context
What does this siman discuss?
Siman 336 deals with the relation to the plant world on Shabbos — may one walk on grass, climb a tree, use it, smell its fruits? The melachah at stake is tochen? No — it is קוצר / תולש (reaping, plucking) and זורע (planting). But the essence of the siman is not the forbidden act itself: it is the fence that Chazal erected around it.
The logic of the siman: one does not climb a tree, one does not use it — not because climbing is a melachah, but "lest one pluck" (gezeirah shema yisloch). The siman grades this gezeirah: what is attached, what is near it, what is only a "side of the side".
Place in Hilchos Shabbos
Siman 336 continues the simanim on the plant world and precedes Siman 337 (sweeping, davar she-eino miskaven) — another case where intention and inevitable consequence are at stake.
3. The key halachic concepts
Five concepts structure the 13 seifim:
Key concepts of Siman 336:
- שמא יתלוש — "lest one pluck": the reason for the gezeirah forbidding climbing a tree or using it.
- מחובר לקרקע — what is attached to the ground: assur to use; what is detached — muttar.
- דבר שאינו מתכוון / פסיק רישיה — walking on grass (unintentional, muttar) vs. watering by washing one's hands (inevitable consequence, assur).
- צדי האילן — the sides of the tree (assur) and the sides of the sides (muttar): the gradation of the gezeirah.
- זורע — planting: throwing seeds in moist places, soaking grain — toldos of zorea.
The central question: "does my act risk leading to plucking or planting?" — direct use of attached vegetation is assur; what is removed from it (side of the side, walking on grass without aiming) is muttar. The boundary runs between the act that leads to the melachah and one that is independent of it.
4. The seifim in detail — one by one
| Seifim | Theme | Rule |
|---|---|---|
| א-ב | Climbing the tree, roots | Assur (shema yisloch); roots: depending on height (3 tefachim) |
| ג-ד | Walking on grass, seeds | Muttar without aiming; no watering (pesik reisha) or planting |
| ה-ח | Grasses, pots, detached branch | Attached assur; atzitz nakuv or not; cut branch muttar |
| ט-יג | Gutter, smelling, planting, sides | Crush with foot; smell hadas not esrog; tzidei ha-ilan |
Reading method: for each seif — (1) is the vegetation attached to the ground; (2) does the act aim at picking or not; (3) is there a pesik reisha; (4) conclusion.
5. The Mishnah Berurah — first entries
The Mishnah Berurah of Rabbi Yisrael Meir Hakohen (the Chofetz Chaim) has 63 entries on this siman. Here are the first — to better understand the meaning of the seifim:
משנה ברורה (א) — (א) בין יבש - ואפילו אם כבר נתייבש לגמרי שאין בו שום לחלוחית כלל וגם נשרו עליו וענפיו ופירותיו דלא שייך בו אח״כ שום חשש תלישה אפ״ה אסור בכל גווני משום סייג וגדר ויש מקילין בזה בימות החמה שמנכר לכל שהוא יבש:
משנה ברורה (ב) — (ב) ואין נתלים - וה״ה דאין נשענין ונסמכין בו [גמרא]:
משנה ברורה (ג) — (ג) ואין משתמשין - כגון להניח חפץ על אילן או להוריד איזה דבר מאילן או לקשור בו בהמה וכיוצא בזה [אחרונים]:
The Mishnah Berurah clarifies the scope of the gezeirah: one does not use a tree even entirely dry — with no sap, whose leaves and fruits have fallen and where no risk of plucking subsists — as a fence (siyag v'geder). And "using" includes everything: placing an object on it, taking something down from it, tying an animal to it. The gezeirah is deliberately broad in order to be clear.
For the full text of the 63 entries: Mishnah Berurah 336.
6. The position of the Rama
The Rama adds several hagahos, all of which draw the limits of the gezeirah:
The hagahos of the Rama:
- Seif א: an object placed in the tree before Shabbos may not be removed on Shabbos; but tender reeds (like vegetables) are not included.
- Seif ג: it is best to be machmir and not eat in a garden if one will use water there (chashash of watering).
- Seif ח: a branch detached before Shabbos — one may pick the fruit on Shabbos.
- Seif יג: one may touch the tree, provided one does not move it.
7. Modern practical cases
| Situation | Analysis |
|---|---|
| Walking on a lawn, grass | Muttar — one does not aim to pluck (seif ג); even dry grass. |
| Climbing a tree, swing on a branch | Assur — one does not climb a tree or use it (gezeirah shema yisloch). |
| Smelling a plant / fruit from the garden | Hadas and fragrant plants attached: muttar; edible fruit attached: assur (one might pick it). |
| Potted plant at home | Do not pluck, even from an unperforated pot; do not move the pot from the ground to a support or the reverse (seifim ז-ח). |
For halachah l'maaseh, consult your Rav — especially for children's games involving trees and the handling of potted plants.
8. Practical synthesis of the Siman
Siman 336 in 5 rules:
- We do not climb a tree and do not use it — "lest one pluck".
- Walking on grass is muttar — one does not aim to pluck.
- What is attached to the ground: assur to use; what is detached: muttar.
- Sides and sides of the sides — the gradation of the gezeirah: the near is assur, the far is muttar.
- Do not plant — throwing seeds in moist places, soaking grain: toldos of zorea.
9. Comprehension questions
Check your understanding:
- Why is it assur to climb a tree — what is the feared melachah?
- Why may one walk on grass but not wash one's hands over it (seif ג)?
- What are the צדי האילן and the צדי צדדין (seif יג)?
- Why may one smell an attached hadas but not an esrog (seif י)?
- Why does the gezeirah target even an entirely dry tree?
- How does a branch detached before Shabbos change the rule (seif ח)?
To go further
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