The Ramban( who preceded him, but not Rashi and Tosafot, on whom the Ran developed his method) recognizes the existence of a category of Sabbath and Yom- tov Prohibitions called" Ovadin de'chol", however according to his thinking it is identical to the category of" Shevut" Prohibitions. The" Secular" Prohibitions derived from " Mimtzo cheftzecha ve'dabber davar" also belong to this general category. If we indicated earlier that according to the Rambam that all the phrases of" 1" у" are part of the other" Shevut" Prohibitions, we are led to say that according to the Ramban we must conclude the opposite, all the other" Shevut" Prohibitions( including those derived from the Melachoth) are somehow tied to" Secular" acts and were therefore prohibited. It would also seem, according to the Ramban, that the Melachot themselves were forbidden for this reason. The concept of" Taama d'qra" has exegetical consequences which we point out in the body of the dissertation.

3.a. The Ran's approach was accepted by the Shulchan Aruch, and the Ramban's approach was pushed aside and was forgotten in the world of halacha until the days of the Hatam Sofer, who revived it in recent times. The Hatam Sofer made use of the Ramban's method during the latter part of his life while living in Pressburg as a strong argument against various exemptions, or breaches in the area of Sabbath laws, which were made by reform groups in his time. The Hatam Sofer insisted on the validity of the Prohibition of doing business and riding in a railroad on the Sabbath. It was his opinion that these acts were a Torah violation of" Ovadin De'chol", or in other words a violation of the" Shabaton" rule, which he based on the Ramban. These rulings were in reaction to attempts by the early reformers to ease the Sabbath Prohibitions. At the same time, in responsa to private members in his community, his opinion is that the " Shevut" Prohibitions are not stringent Torah Prohibitions as he presented them in his battles with the breaches in the Sabbath laws. However his rulings were made halacha for later generations who made strict interpretation of the laws without any reference

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