Okay, alef (the first Hebrew letter), borer (selecting) ochel (food) mitoch pesolet (waste), havei av melachah (is a primary labor). Separating ochel from pesolet is a melachah (labor). Vechen hazoreh (winnowing) beruach livror hatevu'ah (grain) min hamotz (chaff): that is called winnowing, using the wind to separate the chaff from the kernel. Havei av melachah. Velo amrinan (we do not say the wind completed the labor, not the person).
You might argue: Why am I chayav (liable) for zoreh? I didn't do it; the wind did it. Beshabbat melechet machashevet asrah Torah (On Shabbat, Torah forbids deliberate labor). Torah goes after what your kavanah was, and that was his kavanah: that the wind should do that by throwing it up. Keshegorem lizrot, haruach mesaya'ato, havei melechet machashevet (when he causes winnowing, the wind assists him; it is deliberate labor), and he fulfilled his desire. Velachen chayav bigramat zriyah zo (therefore he is liable for this indirect winnowing).
Ve'af al gav deli'inyan nezikin mikrei zeh gerama u'faturo (although regarding damages this is indirect causation and exempt). Regarding damages specifically, if you threw a rock up and the wind took it and blew it, and it killed somebody, you'd be patur (exempt). It's gerama binezikin (indirect causation in damages). The wind did it; you didn't do it. Mikol makom le'inyan Shabbat mikrei zeh ma'aseh velo gerama (nevertheless, regarding Shabbat, this is considered an act, not indirect causation), because it's melechet machashevet. Your kavanah was to throw it up so the wind would do the separation.
Vezehu dizehu derech melechet hazriyah (this is the way the labor of winnowing is done), venitkaymah machashavto (his intention was fulfilled), denicha lei baharuach (he wanted the wind), venichlelah bikhlal lo ta'aseh (and it was included in the prohibition, “do not do”), or lo te'aseh, maybe kol melachah (all labor). Not only should you not do a melachah, but you should not have a melachah done. Velachen, af al gav degam beShabbat darshinan asiyah hu de'asur, ha gerama sharei (therefore, although we derive that only an act is forbidden on Shabbat, indirect causation is permitted). We learned yesterday in the shi'ur (lesson) that even on Shabbat, gerama is sharei. Mihu zehu lo mikrei gerama beShabbat dederech melachtah bekach (however, this is not considered indirect causation on Shabbat, because that is the way this labor is done). That's the way you do the melachah. Everything is gerama. I took the seed and put it in the ground. I didn't grow it; that's gerama. The sun grew it; everything else grew it.
Beshabbat melechet machashevet asrah Torah, mah shenechshav melachah etzel benei adam (On Shabbat, Torah forbids deliberate labor, what people consider labor), vechen merakid kemach. Meraked kemach is sifting. They take—sift the flour, lehafrid hasubin (bran) min hakemach (to separate the bran from the flour), and that is an av melachah. Ushloshah eleh nechshevu ke'avot melachot vekulam hayu baMishkan (Tabernacle) bimlechet hasammanim shebeireru verakedu vezaru beruach. These three were considered primary labors, and all were performed in the Mishkan in the work with the spices, where they selected, sifted, and winnowed with the wind.
Okay, so you have three melachot (labors)—unbelievable—three out of thirty-nine that are all the same thing. The Gemara's question is: hainu meraked, hainu borer, hainu zoreh (is this not the same as sifting, selecting, and winnowing?). It's the Gemara's question; we'll see in a minute. The Gemara says it's all the same thing: you're separating. Borer is separating ochel mipesolet (food from waste). Zoreh is separating the chaff, or the motz, from the kernel, and meraked is separating the flour from the subin. The Gemara says, hainu zoreh, hainu borer, hainu meraked. So what do you—what do you need to treat three melachot as basically covering the same action?
Ve'af al gav deshloshah eleh keshenidakdek kulam hem melachah achat, lehafrid ha'ochel mitoch hapesolet (although, if we examine these three, they are all one labor: separating food from waste), be'emet haGemara hikshah ken (indeed, the Gemara asks this). That's the Gemara's question. Vezeh leshon haShas (the Talmud): hainu zoreh, hainu borer, hainu meraked. Abaye and Rava both say: kol milta dahavei baMishkan, af al gav de'ika dedamya lah, chashiv lah (anything that was in the Tabernacle is counted, even if something else is similar to it). It was in the Mishkan; it's in the Mishkan, so we count it. I dedamya lah? We count it; it doesn't matter.
Kelomar, keivan deyalfinan todah rabah, kelomar, keivan deyalfinan melechet Shabbat miMishkan (that is, since we derive the labor of Shabbat from the Tabernacle), lachen kol sheyesh chiluk bahamelachot. Chiluk bimelachot: they're not actually the same. These are three different processes. One happens early on, when the wheat is still in the field: zoreh. One happens at the flour when you're baking, and one happens later on when you're eating. Although it's the same principle of separation, these are different stages. Af al gav deyesodan echad (although their foundation is one), each is considered separately; vehainu deborer hu beyad (that is, selecting is done by hand), zoreh hu beruach (winnowing is done with the wind), meraked hu benafah (and sifting is done with a sieve). Another difference: one is done by hand, one with ruach (the wind), and one with a nafah (sifter). Venechshevu keshloshah, utzrich lehatrot davka bishmah. You have to give the right hatra'ah. If a guy is being borer, you can't tell him, “Don't sift.” Im hitru al borer mishum zoreh o meraked, eino chayav sekilah (if they warned him about selecting as though he were winnowing or sifting, he is not liable for stoning). That's the wrong item. Vechen bekulam: the same applies to all of them. Mipnei shenikre'u …nechelku legimel avot.
Oh, so here is where we start the analysis. Open up the Gemara, rabotai. Daf ayin gimmel. Ayin gimmel. Baruch Atah Hashem Elokeinu Melech ha'olam shehakol nihyah bidvaro (Blessed are You, Hashem, our God, King of the universe, through whose word all things came to be). Amen. The famous Mishnah: avot melachot arba'im chaser achat, hazore'a, vehachoresh, vehakotzer, vehame'amer, hadash, vehazoreh, haborer, hatochen, hameraked, halash, veha'ofeh. So here you have the thirty-nine melachot.
Turn the page. Turn the page. Bottom of ayin gimmel amud bet, like Benny said. Hazore'a, three lines: hazore'a, haborer, vehatochen, vehameraked. Hainu zoreh, hainu borer, hainu meraked. It's all the same thing.