Dosh and Losh: Difference between pages

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==General Prohibition==
==Definition==
# The three criteria necessary in order to violate the biblical prohibition of Losh are:
## there is a mixture of two ingredients,
## one of the ingredients is powdery like flour, chopped (like chopped eggs), or thick (like jam), and
## the mixture forms a thick dough-like substance <ref> Shemirat Shabbat KeHilchata 8:1 </ref>
# It’s forbidden to mix two ingredients when they combine either (1) because one of them is a liquid, (2) there is liquid naturally present in one of the ingredients (such as a fruit), or (3) one of the ingredients is a thick coagulating substance (such as mayonnaise). <Ref>Shemirat Shabbat KeHilchata 8:1, [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 143) </ref>
## If there is no liquid added and there’s no way that the ingredients will fuse it’s permitted to mix the ingredients. For example, it's permissible to mix sugar and cocoa powder or cinnamon.  <ref> Shemirat Shabbat KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. Chut HaSheni (vol 1 pg 105) agrees.</ref>
## It's permissible to pour honey on whole nuts. <ref> Shemirat Shabbat KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. </ref>
## One may pour gravy on rice and mix it. <ref>Shemirat Shabbat KeHilchata (in new editions 8:24) </ref>
# [[Kneading]] flour and water is a violation of the biblical prohibition of Losh ([[kneading]]).<ref> As is evident from gemara [[Shabbat]] (18a), mixing flour and water is a violation of Losh (Menuchat Ahava 9:1). Chut HaSheni ([[Shabbat]] vol 1 pg 105) defines Losh as the prohibition to mix two ingredients using a liquid to form a dough. </ref>


#[[Dash]] includes removing any earth-grown food from its natural shell or attachment.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 317) based on the explanation of Rabbeinu Chananel (Shabbos 74a).
===Combining the Ingredients===
<br /> The Gemara Shabbos (75a) records a dispute between Rebbi Yehuda and the Chachamim whether the Melacha of Dosh only applies to giduley karka, meaning things that grow in the ground. The Rambam (hilchos Shabbos 8:7) rules like the Chachamim that mi’d’oraisa it only applies to giduley karka, and this is the opinion of most of the Rishonim. </ref>
# Just as it is forbidden to knead two ingredients together so too it is forbidden to pour one onto the other so that they will mix automatically. Therefore it is forbidden to pour water onto flour or flour onto water on [[Shabbat]]. <ref> In Gemara Shabbat 18a there is a dispute whether one is liable for violating Losh by simply pouring liquid into flour or only if one both pours in the water and mixes it. The majority of the Rishonim (Rif, Rambam, Rosh, Ramban, and Ran, cited by Shaar  haTziyun 321:57) hold that one isn't biblically liable until one has both poured in water and mixed it into dough (Mishna Brurah 321:50), nonetheless, Mishna Brurah 321:57 (quoting the Magen Avraham) there is a rabbinic prohibition even for just pouring liquid into flour or the opposite. This is also the ruling of Shemirat Shabbat KeHilchata 8:5, 39 Melachos (by Rabbi Ribiat, vol 1, pg 531), and Menuchat Ahava 9:1. </ref>
#There is a dispute among the Rishonim whether Dosh is only violated by removing something that is covered by its encasing, as was the case in the mishkan, or that any detachment from something unwanted would be a violation of Dosh.<ref>This dispute is quoted in Eglei Tal (Dosh #2:3). It is based on the machloket between Rashi (73b s.v. mefareik) and Tosfos (73b s.v. v’achas) about how to explain why the Gemara says that one would be in violation of a toldah of Dosh when knocking off a tree.


*Seemingly, this question is relevant to whether it is permitted to detach grapes from their vine, and, thus, the Achronim wonder why it is that the Ramo (siman 336:8) rules without question that it is permitted to remove a fruit from a branch that was detached before Shabbos.
===''Bar Gibul''===
*The Pri Megadim (introduction to siman 320) explains that the Ramo concludes like those Rishonim who assume Dosh is only violated when it entails removing something usable from a covered p’soles.
# There is a distinction between something which is bar gibul, meaning mixed easily and something which is lav bar gibul which doesn't mix easily. <ref> The gemara Shabos 155b distinguishes between what is known as a '''Bar Gibul''' as opposed to a '''Lav Bar Gibul'''. The basic distinction between the two is that a bar gibul is something which mixes easily upon addition of liquid, such as fine powder, flour, or sand, while a lav bar gibul is something that does not. <br />
*However, many Achronim are weary of taking this approach. As an alternative, the Eglei Tal (Dosh #11) says that Dosh does not apply when the detachment is being done for immediate use, as threshing is done as a preparation for further processing. A similar approach is taken by Rav Moshe Feinstein (Igros Moshe O”C vol. 1, siman 125) to explain why the removal of a shell from a nut or a peel from garlic is only a question of Borer and not Dosh.
* However, within the very definition of a lav bar gibul, there is a machlokes as to what its halachic status is. Rambam Shabbos 8:16 suggests that because these substances, such as ash or coarse sand never truly fuse with the substance it is being mixed with even when water is added and kneading is done, it is therefore not subject to the melacha altogether. Nonetheless, the Rambam (Shabbos 21:34) writes that would be a rabbinic concern of appearing as lishah. Mishnah Brurah 321:50 quotes this.<br /> Most poskim (Tosfos, Rosh, Rashba, Raavad, and Ran cited by Shaar hatziyun 321:60) however, understand that a lav bar gibul is still subject to the melacha of losh, and therefore in certain circumstances may be dealt with in an even more stringent manner than a bar gibul material, for it would be culpable simply upon addition of water, without any kneading, considering that the kneading does not accomplish anything of significance.</ref>
*Another explanation is offered by the Shvisas HaShabbos (Introduction to Meleches Dosh, no. 4) quoting the Shem Chodosh who argues that Dosh is only violated when the ochel is extracted by putting pressure on the entire item, which was the way it was done in the Mishkan.
*Rav Mordechai Willig (Am Mordechai Shabbos siman 21) suggests a fourth approach based on the Aruch Hashulchan (319:20) that Dosh is only violated when working on many items at the same time. Rav Willig notes that according to this explanation one would have to be careful not to pick many grapes at once.</ref>
#A toldah of Dash is mefarek, squeezing fruits. Biblically this applies to squeezing grapes for their juice or olives for their oil.<ref>Mishna Brurah 320:1, Yalkut Yosef Shabbat v. 3 320:1</ref>


==In the Mishkan==
==A mixture which was mixed before Shabbat==
# Even if the two ingredients were poured one upon another before [[Shabbat]] it is forbidden to knead them together on [[Shabbat]]. <ref>Shemirat Shabbat KeHilchata 8:6 based on Beiur Halacha 321:15 s.v. Ein </ref>
# If two ingredients were kneaded together before [[Shabbat]], it is permissible to add liquid and even mix slowly. <ref> Shulchan Aruch 321:15, Mishna Brurah 321:58, Shemirat Shabbat KeHilchata 8:7 </ref>
# Therefore, if oil separated from peanut butter and floats on top of it, it's permissible to remix it. It would even be permissible to add more liquid more forbidden to add more solids. <ref>Shemirat Shabbat KeHilchata 8:7 </ref>


#According to most Rishonim, the melacha of Dosh was done in the Mishkan by threshing the seeds from their shells so that they could be used for the dyes.<ref>39 Melachos, vol. 2, pg. 315. The Eglei Tal (Introduction #1) quotes the opinion of some Rishonim who maintained that Dosh was done in preparation for the bread that was needed in the Mishkan, in which the case the melacha was removing the grain kernels from their chaff and stalk (39 Melachos, vol. 2, pg. 315). </ref>
==A mixture in which the ingredients were precooked==
# Some say that it is permitted to mix a little amount of liquid with instant coffee or sugar and mix it gently. <Ref> Menuchat Ahava (vol 2, 9:20, pg 308) based on the fact that the powders are precooked. </ref>


==Toladot==
==Making a thin mixture==
===Mefarek===
===What is a thin mixture?===
# Ashkenazim hold that anything which pours from one vessel to another is considered a thin mixture. <Ref>Shemirat Shabbat KeHilchata 8:8 </ref> Sephardim hold that even if it pours from vessel to vessel it’s not considered a liquid unless it is drinkable and not just meant for eating. <Ref> Menuchat Ahava (vol 2, 9:12, pg 301) </ref>
===When is it permissible to make a thin mixture?===
# According to Ashkenazim, it is only permitted to mix a thin mixture if one both changes the order of putting in the ingredients and stir it in a different way. <Ref>Shemirat Shabbat KeHilchata 8:9 </ref>
# According to Sephardim it’s permitted to mix a thin mixture if one either changes the order in which one puts in the ingredients or if one changes the way one mixes. <Ref>Menuchat Ahava (vol 2, 9:10-11, pg 298-300) </ref>
=== What is considered a change in the order?===
# A variation in the order means that if one normally puts the solid ingredient in first, then one should put the liquid ingredient in first, if one normally puts the liquid in first, then put the solid in first. If there is no set order then one should put the solid in first. <Ref>Shemirat Shabbat KeHilchata 8:9 </ref>
# If one doesn’t know what order is the common practice one may assume that the instructions on the package is the common practice and one may reverse the order of that. <Ref> [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 150) quoting Rav Shienburg </ref>
# If there’s no clear common practice one such put the solids first and then the liquid. However, one should only use this leniency in cases of necessity. <Ref> [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 150) </ref>
# If there is no liquid but only a coagulating substance (ex: mayonnaise) there is no need to change the order in combining the ingredients. <Ref> [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 151) </ref>
=== What is considered a change in mixing?===
# If possible one should stir it with one’s finger or mix it by moving the bowl. If that’s not possible one should use an instrument but mix in a criss cross manner and preferably remove the utensil after each stroke. <Ref>Shemirat Shabbat KeHilchata 8:9 </ref> according to some mixing it with the handle of the spoon or knife is sufficient. <ref>Sh"t Igrot Moshe 4:74 (Losh #6, in some editions #11), 39 Melachos (Rabbi Ribiat, vol 1, pg 545). [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 153) agrees and adds that this isn't sufficient for a thick mixture.</ref>


#Mefarek is a [[Toldah]] of Dosh. <ref>Rashi [[Shabbat]] 73b and Rambam ([[Shabbat]] 8:7 and 21:12) write that Mefarek is a [[Toldah]] of Dosh. <br />
==Making a thick mixture==
One major difference between Mefareik and its Av is that Dosh is the removal of ochel from p’soles, something unwanted, which is not the case with squeezing juice from fruit. In order to maintain the comparison, the squeezing of the juice must be viewed as squeezing liquid from food. Therefore, the Gemara (144b) rules that squeezing juice directly into food (not drink) is permitted since then it is viewed as removing food from food and is not similar to Dosh where the extract is different than what it is removed from.<br />The Mishna Brurah (Sha’ar Ha’tziun Siman 320, no. 23) quotes a machlokes Rishonim regarding squeezing into a plate with the intention of subsequently pouring it into food. The Chazon Ish (O”C 55:6) rules that it is only permitted if it is direct and such is the opinion of Shmiras Shabbos k’Hilchisa (chap. 5, seif 5). See, however, Biur Halacha 320:1 s.v. muter </ref>
# If one needs to prepare a thick mixture on [[Shabbat]] and one can’t make it before [[Shabbat]], then before [[Shabbat]] one should mix in some liquid so that all of the solid is saturated and then on [[Shabbat]] one may mix in more liquid as long as this doesn’t cause the mixture to thicken and one also does the two variations above (switch order and way it’s mixed). <Ref>Shemirat Shabbat KeHilchata 8:10 </ref>
#Mefarek includes [[squeezing]] juice from fruit ([[Sechitah]]) or liquid from a cloth. <ref>Rambam ([[Shabbat]] 8:10 and 21:12) writes that [[squeezing]] fruit ([[Sechitah]]) is a violation of Mefarek. 39 Melachos (Dosh note 113) quotes Tosfot Ketubot 6a s.v. Hay who holds that [[squeezing]] a liquid from a cloth is also considered Mefarek. </ref>
# If there is a need to prepare a thick mixture on [[Shabbat]] and one can’t add the liquid before [[Shabbat]] (such as if one needs fresh food for a baby) then one may make the mixture on [[Shabbat]] if one is careful about the two variations above (switch order and way it’s mixed). <Ref>Shemirat Shabbat KeHilchata 8:11 </ref>


==Removing peas from a pod==
==Making a watery mixture==
# It is permitted to mix solid particles with a lot of liquid if it will result in a very watery mixture such as making baby formula from powder and water. Nonetheless, one must be careful to pour in the liquid at once and not gradually. <Ref> Shemirat Shabbat KeHilchata (in new edition 8:29), [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 147), Menuchat Ahava (vol 2, 9:13, pg 302) </ref>


#One may not remove peas from an inedible pod on [[Shabbat]]. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 325) </ref>
==Cooked Foods==
#Peeling fruits (such as oranges or bananas) or vegetables (such as onions or cucumbers) is not considered a violation of Dosh. Nonetheless one should be careful of the conditions of [[Borer]] such as only peeling it right before eating and not using a peeler (but one may use a knife or one's hands). <ref>Rama end of 321, Chaye Adam 14:1, 39 Melachos (Rabbi Ribiat, vol 2, pg 323-4) </ref>
# Many hold that there is no prohibition of losh on a cooked food. Therefore, one may mix margarine into a baked potato or mix cinnamon or raisins into a cooked cereal (like oatmeal).<ref> Shulchan Aruch 321:19 rules based on the Rambam (responsa 109) that one may stir a dish of grits and meat and mash them so that they dissolve and form into one mass. Bach 321 questions the Rambam and says that one may only stir gently. Magen Avraham 321:28 agrees. However, the Taz 321:14 writes that since the meat and grits have been mixed with water and cooked before shabbos, there is no problem of losh in mixing it again. Chazon Ish 58:9 agrees if there is some liquid there from before Shabbos, one may then put in more on Shabbos. Biur Halacha 321:14 s.v. shema adds another reason to be lenient with stirring food that is already cooked; since it is already fit for eating, the kneading becomes part of the process preparing it for eating, derech achila, and would be permitted if you stirred a little bit at a time. Mishna Brura 321:77 advises following the strict views of the Bach and Magen Avraham. Chazon Ish 58:9 allows stirring even vigorously. 39 Melachos (pg. 540) writes that you can mix margarine into a baked potato. Shemirat Shabbos KeHilchata (8:24) agrees and adds (8:25) that you can mix cinnamon or raisins into oatmeal.<br/> </ref>
#One may not the husk from an ear of corn on [[Shabbat]]. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 327-8) writes that according to some opinions it's forbidden. However, Halachos of [[Shabbat]] (Rabbi Eider, chap 8, pg 95) writes that it's forbidden (and bases it on the Maharsham 320:83).</ref>


==Removing shell of nuts==
==Practical Examples==
===Mashing a Banana===
# It's permissible to mash a banana with the handle of a fork or spoon.<ref> Shemirat Shabbat KeHilchata 8:3 writes that it's permissible in terms of Losh even though it sticks together because it is not composed of two ingredients. Nonetheless due to a concern of [[Tochen]] one must use the handle of a fork or spoon. A similar analysis is found in Sh"t Igrot Moshe 4:74 (Losh #2 at the end) and Chazon Ish (OC 58:9 s.v. Yesh). </ref>
# However it is forbidden to add any liquid to such a mixture.<ref>Shemirat Shabbat KeHilchata 8:3 </ref>


#One may remove the shell of nuts (pecans, brazil nuts, filberts, peanuts) on [[Shabbat]]. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 324-5)
===Making Vegetable Salad===
# The prohibition of [[kneading]] does not apply to large chunks of food which will be distinct even after being mixed. <Ref>Shemirat Shabbat KeHilchata 8:4, [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 143) </ref>
## For example, one may dress a salad (with oil, vinegar, mayonnaise, and seasoning) if the vegetables are slightly large pieces. <Ref>Shemirat Shabbat KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 143) agrees. </ref>
#When making salads with mayonnaise, such as egg salad or mayonnaise with vegetables, one should first put in the mayonnaise and then the salad since that is different than the way one would do it during the week. Also, one should mix with a [[shinuy]] such as criss-cross and not in a circle.<ref>Or Letzion 2:33:3 writes that when making salad with mayonnaise one should first put in the mayonnaise and then the salad since that is different than the way one would do it during the week. Also, one should mix with a shinuy such as criss cross and not in a circle. [http://www.cckollel.org/parsha_encounters/5769/devarim_69.pdf Rabbi Langer (Chicago Kollel Devarim 5769)] cites Shemirat Shabbat Kehilchata 8:33 as holding that preferably a person should do both shinuyim when making egg or tuna salad.</ref> Some say that it isn't necessary to make a shinuy in the pouring.<ref>Orchot Shabbat 1:6:18 cites the Shevitat Hashabbat (Intro to Losh n. 6) who limits losh to water or liquids that permeate the solids to consolidate them and it wouldn't apply to thick fatty liquids such as mayonnaise. Orchot Shabbat is willing to rely on this opinion with respect to pour the ingredients together since anyway we really hold like the opinion that losh is violating by kneading and not pouring (Rabbi Yosi Bar Yehuda). He concludes that Rav Shlomo Zalman Auerbach liked this approach.</ref>


Chazon Ovadia Shabbat Vol 4, Pg 101 </ref>
===Making Egg Salad===
#One may not remove the outer hull (a thick pulpy layer) of an almond or walnut on [[Shabbat]], however, one may remove the inner hard wood-like shell. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 325-6) </ref>
# To avoid all issues it’s preferable to make egg salad before [[Shabbat]]. However, if one didn’t, one may do so on [[Shabbat]] in the following manner: One may peel the eggs right before the meal and then mash them even with the prongs of a fork. Then peel the onions right before the meal and cut them in slightly large pieces and then mix it. The minhag is to mix in oil without any variations, however, it’s proper to make above variations (in order of putting in ingredients and way of mixing). <Ref>Shemirat Shabbat KeHilchata (in new editions 8:28). [https://shulchanaruchharav.com/halacha/mixing-mayonnaise-with-tuna-or-egg-on-shabbos/ Rabbi Yakov Goldstein on shulchanaruchharov.com] writes that one should use a shinuy when making egg salad on Shabbat.</ref>
#There is a question of removing the outer thin peel of a garlic bulb on [[Shabbat]] however most poskim permit and certainly it's permitted to remove the peel around the individual cloves. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 326) </ref>
## One can mix in the cooked potatoes using the handle of a fork, or if the potatoes are very soft because of the [[cooking]] one may mix it with the prongs of the fork. <Ref>Shemirat Shabbat KeHilchata (in new editions 8:28) </ref>
## If an egg shell got mixed into the salad one may only remove it together with a bit of other food, but preferably one shouldn’t remove the egg shell but just eat around it. <Ref>Shemirat Shabbat KeHilchata (in new editions 8:28) </ref> See [[Borer]].


==Squeezing a fruit==
===Instant Mashed Potatoes===
# One may not make instant mashed potatoes as it is considered a thick mixture. <Ref> Shemirat Shabbat KeHilchata (in new editions 8:29), Menuchat Ahava (vol 2, 9:15, pg 304), Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, vol 2, pg 111), [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 164), See Igrot Moshe 4:74 (Losh #7) </ref>


#It is forbidden to squeeze a fruit in order to extract its liquid if one squeezes the fruit into a liquid or empty vessel. The prohibition is violated whether it is done by hand or with a utensil. <ref>Shemirat [[Shabbat]] KeHilchata 5:1,2. [[Squeezing]] a liquid out of a solid ([[Sechita]]) is Mefarek which is a [[Toldah]] of the Melacha of [[Dash]] (Iglei Tal, [[Dash]] #8, Mishna Brurah 320:1).
===Instant Pudding===
# One may not make instant pudding as it is considered a thick mixture. <Ref> Shemirat Shabbat KeHilchata (in new editions 8:29), Menuchat Ahava (vol 2, 9:15, pg 304), [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 164), See Igrot Moshe 4:74 (Losh #7) </ref>


*Shulchan Aruch 320:1 writes that it's forbidden to squeeze olives and grapes and the juice which flows from them on their own is also forbidden for consumption. However, berries and pomegranates even though they are forbidden to be squeezed the juices from them that flow on their own are permissible if the fruit was meant to be eaten and not be squeezed for the juice. Lastly, all other fruits may be squeezed. The Rama 320:1 explains that in places where it's normal to squeeze certain fruits for their juices it is also forbidden to squeeze those fruits just like berries and pomegranates; in other words, the Rama 320:1 holds that a fruit's usage is based location. Mishna Brurah 320:5 explains that [[squeezing]] berries and pomegranates is forbidden rabbinically because some people squeeze them for the juice like grapes and olives. However, all other fruit in the days of Shulchan Aruch weren't squeezed for juice and were eaten. That's why it is permissible to squeeze such fruits because the fruit if considered like a solid and extracting one solid from another is permissible.
===Mayonnaise===
*Therefore, the Shemirat [[Shabbat]] KeHilchata (chap 5 note 4) writes that nowadays that it is common to squeeze all fruits for their juice it is forbidden to squeeze any fruit on [[Shabbat]]. On the other hand, 39 Melachos (Rabbi Ribiat, vol 2, pg 328) lists certain fruits which are rabbinically prohibited to squeeze including oranges, lemons, grapefruits, apples, pineapples, cherries, strawberries, peaches, plums, pomegranates, and tomatoes. Similarly, Yalkut Yosef ([[Shabbat]], vol 3, 343 and 491) delineates certain fruits which are squeezed for the juices in some places such as grapes, olives, berries, pomegranates, apples, grapefruits, pears, mangoes, tangerines, and pineapples would be forbidden to squeeze on [[Shabbat]], however, fruits which are not squeezed anywhere such as quince or watermelon one be squeezed on [[Shabbat]]. Yalkut Yosef (pg 344) adds that even when it is permissible to squeeze a fruit, it may only be done by hand and not with a juicer (tool).</ref> One may not squeeze a fruit into an empty vessel with intent to put solid food in afterwards. <ref>Shemirat [[Shabbat]] KeHilchata 5:5. The Mishna Brurah (Sha’ar Ha’tziun Siman 320, no. 23) quotes a machlokes Rishonim regarding squeezing into a plate with the intention of subsequently pouring it into food. The Chazon Ish (O”C 55:6) rules that it is only permitted if it is directly onto food and such is the opinion of Shmiras Shabbos k’Hilchiso (chap. 5, seif 5). See, however, Biur Halacha 320:1 s.v. muter </ref>
# One may not make thick mayonnaise on [[Shabbat]] and thin mayonnaise preferably should be made before [[Shabbat]]. <ref>Shemirat Shabbat KeHilchata (in new edition 11:33) </ref>
#It’s permitted to squeeze a fruit with one’s hand onto a solid food if either the food absorbs the liquid or the liquid is meant to improve the flavor of the food. <ref>Gemara Shabbat 144b, Shulchan Aruch 505:1, Shemirat [[Shabbat]] KeHilchata 5:3,7, 39 Melachos (vol 2, pg 345)
Chazon Ovadia Shabbat Vol. 4, Pg 137-138 </ref>


===Liquids that oozed out on their own===
===Drinks===
# When one substance becomes completely absorbed into the other so that there isn't a noticeable difference in the consistency of the liquid, there is no problem of lisha. For example, one may add instant coffee or hot cocoa to a cup of hot water (as long as there is no problem of bishul).<ref> Chazon Ish 58:9, Sh”t Iggerot Moshe OC 4:74: Losh 1, Shemirat Shabbat Kehilchita 8:29 </ref>


#Juice that oozed (by itself) out of fruit, which is specifically designated to be eaten, is permitted to drink. <ref>Shemirat [[Shabbat]] KeHilchata 5:11
===Other Examples===
See Chazon Ovadia Shabbat Vol. 4, who permits the drinking of juice that came out on its own only for fruits with a derabanan sechita prohibition (and those fruits are designated for eating) </ref>
# It is forbidden to pour water on sand. Therefore, children playing in a sandbox should not pour water into it.<ref> Rambam (Shabbos 8:16) based on the gemara Shabbos 18a writes that kneading water and dirt is forbidden from the torah as a tolada of losh. Based on that, Shemirat Shabbos KeHilchata 16:4, Children in Halacha (Rabbi Simcha Bunim, pg 137-8), and 39 Melachos (Rabbi Ribiat, vol 2: pg 253-254) write that children who are playing in a sandbox may not pour water into it. <br/> The Gemara (155b) cites a dispute as to when one would have violated losh. According to Rebbi, pouring water into flour is enough, while according to Rabbi Yosi bar Yehuda, one isn’t liable until he kneads them together to form dough. The Rif (67b), the Rambam (21:34) and the Rosh (24:3) rule like R’ Yosi bar Yehuda that it is only forbidden midirabanan to pour water without mixing it, while the Yereim (Ch. 274, 133b), the Teruma (Ch. 220), the Semag (Prohibition 65, lash) and the Semak (Ch. 280) hold like Rebbe. The primary opinion of Shulchan Aruch 321:16 is like R’ Yosi, however, he also cites the opinion of Rebbi. Chacham Ovadia Yosef (Livyat Chen 67) and Menuchat Ahava (vol. 2: 9: note 9) are lenient. Rama is strict and this view is accepted by the Ben Ish Chai (Mishpatim 18) and Kaf Hachayim (324:14). <br/>  
 
</ref>
===Squeezing a lemon===
# If one needs to wash his hands or urinate on the ground, he should look for an area without any loose sand or dirt. In case of need however, one may be lenient.<ref> The Mishna Brurah 321:57 cites the Magen Avraham that it is forbidden to urinate on mud because of losh and the same would be true of loose dirt or sand, even though it is unintended. He also cites the Beit Meir who is lenient in a case of need, to urinate even upon mud since he rules like R’ Yosi Bar Yehuda (cited in Masechet Shabbat 155b) that it is only dirabanan if you don't mix but merely pour water. Mishna Brura concludes that one may be lenient in case of need when the mud doesn’t belong to you, since one doesn’t benefit from the dirt mixing with the liquid. Kitzur S”A 80:14 and Menuchat Ahava 2:9:2: pg. 287 agree that if possible one should be careful. See also Ketzot Hashulchan 130:8.<br/> </ref>
 
#It is permitted to squeeze a lemon on sugar even if one’s intent is to put the sugar in a liquid afterwards, however, there are authorities who are strict on this issue.<ref>Shemirat [[Shabbat]] KeHilchata 5:5,6, 39 Melachos (vol 2, pg 346). Although the Shulchan Aruch 320:6 states that one may squeeze a lemon on [[Shabbat]], the Mishna Brurah 320:22 explains that the reason for the leniency doesn't apply today. Kitzur Shulchan Aruch 80:12 writes that it is forbidden to squeeze lemons to make lemonade.</ref> According to Sephardim one can squeeze a lemon even into an empty cup, however, it is proper to be strict to do it into the sugar.<ref>Shulchan Aruch O.C. 320:6, Yalkut Yosef (Shabbat v. 3 Dosh Sechitat Limon n. 1)</ref>
#It’s permissible to cut a slice of lemon and put it into a drink even though the juice will seep out. <ref>Shemirat [[Shabbat]] KeHilchata 5:2. Shemirat Shabbat KeHilchata’s source is the Kalkelet Shabbat (Dosh) who cites the Taz 320:7 for this halacha. It seems that the primary reason for the leniency is that the juice being squeezed out isn’t intentional. </ref> Note that if the drink is hot tea its only permissible if it is made in a Kli Shelishi (see [[Bishul]]). One may gently stir the tea but one may not press the lemon against the wall of the cup. Additionally, one should cut the lemon directly over the tea. <ref>39 Melachos (vol 2, pg 340) </ref>
 
===Squeezing out excess liquid===
 
#It’s permitted to squeeze out excess liquid in a food to improve it’s taste if it’s done immediately prior to eating. For example it’s permitted to squeeze a pickled cucumber to remove some of it’s vinegar if one is going to eat the pickle right away. <ref>Shemirat [[Shabbat]] KeHilchata 5:8, 39 Melachos (vol 2, pg 341), Yalkut Yosef ([[Shabbat]] vol 3 pg 350) </ref>
#One may squeeze out latkes from excess vegetable oil if ones intention is to get rid of the oil and it is done right before eating.<ref>39 Melachos (vol 2, pg 342) </ref>
#It's commendable to refrain from [[squeezing]] a piece of meat, fish, or chicken to get rid of excess gravy if the gravy contains water or wine.<ref>39 Melachos (vol 2, pg 342) </ref>
 
===Sucking on a fruit===
 
#One may suck on any fruit with one's mouth while holding it in one's hand except for grapes. However, one shouldn’t squeeze the fruit with one’s hand.<ref>Rama 320:1 quotes two opinions whether it is permitted to suck juice directly from grapes. The reason for the lenient view is that it isn't considered a normal way to squeeze fruit by sucking on it with one's mouth. Mishna Brurah 320:12, Shemirat Shabbat KeHilchata 5:10, and 39 Melachos (vol 2, pg 339) are strict for grapes. Yalkut Yosef ([[Shabbat]] vol 3 pg 248) and Halichot Olam (vol 4 pg 106) permit even regarding grapes but add that it's a proper practice to refrain. </ref> Certainly though one could put the entire grape in one's mouth, suck out the juice and then spit out the part one doesn't want to eat.<ref>Mishna Brurah 320:12, Yalkut Yosef 320:10</ref>
#It’s permitted to dip bread in a soup or other dip and then suck off the liquid, but it’s preferable to eat a little of the bread with it.<ref>Shemirat Shabbat KeHilchata 5:9 </ref>
 
===Cutting a grapefruit or watermelon===
 
#It’s permitted to cut a grapefruit (or watermelon) even if liquids will ooze out as long as one doesn’t intend specifically to drink the juices rather to eat the fruit and that one doesn’t intentionally doesn’t squeeze the fruit. <ref>Shemirat [[Shabbat]] KeHilchata 5:12, Yalkut Yosef ([[Shabbat]], vol 3, pg 345), 39 Melachos (vol 2, pg 340), [http://www.dailyhalacha.com/displayRead.asp?readID=2278 Rabbi Mansour] on Dailyhalacha.com </ref>
#One may scrape out grapefruit with a spoon to eat the pulp (the flesh of the fruit) attached to the peel, however, it's forbidden to press the spoon against the pulp in order to extract juices. <ref>39 Melachos (vol 2, pg 341), [http://www.dailyhalacha.com/displayRead.asp?readID=2278 Rabbi Mansour] on Dailyhalacha.com. Yalkut Yosef (Shabbat v. 3 320:9) writes that it is permitted to use a spoon to eat a cut grapefruit on Shabbat since one doesn't intend to drink the juice and usually one eats the juice together with the fruit or pulp.</ref>
 
===Squeezing grapes===
 
#It is permitted to squeeze grapes onto food, but it is forbidden to squeeze grapes into an empty dish even if it is for flavor. <ref>Shulchan Aruch 320:4 </ref>
#However, if one is stringent and does not even squeeze fruits onto food, he shall be blessed. <ref>Mishnah Brurah 320:17 </ref>
#It’s preferable not to squeeze grapes even onto solid foods that will absorb the liquid or be improved. <ref>Shemirat [[Shabbat]] KeHilchata 5:4 </ref>
#One shouldn’t suck on grapes while holding them in one’s hand, rather one should put the entire grape in one’s mouth, eat (or suck on it) and take out what’s left. <ref>Shemirat [[Shabbat]] KeHilchata 5:10 </ref>
#It is forbidden to drink juice that oozed out of grapes by itself. <ref>Shemirat [[Shabbat]] KeHilchata 5:11 </ref>
 
==Squeezing a liquid out of a cloth==
 
#It is forbidden to squeeze any liquid out of any cloth on [[Shabbat]]. <ref>Shulchan Aruch 320:12, 18, 39 Melachos (vol 2, pg 347) </ref>
#If wine spilled on a tablecloth one may not wring out the cloth. If some of the liquid didn't get absorbed one may scoop it off with a spoon if one is careful not to spread the colored wine over a wider area (which is an issue of [[Tzoveya]].) <ref>39 Melachos (vol 2, pg 348) </ref>
#A wet washcloth or rag is not [[Muktzeh]] and may be moved if one is careful not to grip it tightly. <ref>39 Melachos (vol 2, pg 354) </ref>
 
==Using a Sponge or Brush on Shabbat==
 
#One may not clean dishes or even gently wipe a countertop with a sponge because gripping the sponge will inevitably cause liquid to be squeezed out where one's fingers grasp the material. However, using a sponge which has a handle or a vinyl back one may gently wipe a countertop but it is still forbidden to wash dishes.<ref>39 Melachos (vol 2, pg 348-9) </ref>
#One shouldn't use a dry sponge to wipe up a spill unless the sponge has a handle or vinyl back.<ref>39 Melachos (vol 2, pg 349) </ref>
#One may not use a wet brush to scrub if the brush's fibers are soft and dense. However, if the fibers are stiff, sparse, and made out of synthetic material one may use that brush for scrubbing. Similarly, a plastic mesh or wire mesh may be used for scrubbing only if the fibers are thin and the netting is widely spaced. However, one may not use a mesh if the fibers are closely packed; for example, one may not use a steel wool pad. To determine whether the fibers are considered dense or sparse one should conduct the following test before [[Shabbat]]: Immerse it in water and upon removing it if the water drains out immediately the fibers are considered widely spaced, however, if water stays absorbed it is considered densely spaced.<ref>39 Melachos (vol 2, pg 349-50) </ref>
#A wet sponge is [[Muktzeh]] Machmat Issur and may only be moved if the space it is occupying is needed. When moving a wet sponge one should do so gently so as not to squeeze out any liquid. However, a dry sponge or a wet sponge which has a handle or vinyl backing aren't [[muktzeh]] and may be moved for any necessary purpose. <ref>39 Melachos (vol 2, pg 354) </ref>
 
==Squeezing Water Out of One's Hair==
 
#It is forbidden to squeeze water out of one's hair on [[Shabbat]].<ref>Mishna Brurah 326:25. See Yabia Omer 4:30:19 who proves that the Rashba and other rishonim hold that there's no rabbinic prohibition to squeeze hair. However, he does not conclude in accordance with those rishonim; instead he follows the Rambam and Shulchan Aruch that it is rabbinically forbidden.</ref> Similarly, one shouldn't shampoo one's hair on [[shabbat]].<ref>39 Melachos (vol 2, pg 371)</ref>
#One may wet one's hair if one does not squeeze it out. <ref>39 Melachos (vol 2, pg 371)</ref>
#One should not shake one's head vigorously in order to remove the absorbed water. <ref>39 Melachos (vol 2, pg 372)</ref>
#One may not dry one's hair with a towel by pressing the towel to the wet hair. Instead one should touch the towel lightly to the hair.<ref>Ben Ish Chai (Pekudei II n. 8) writes that one could pat dry the hair with a towel but not press. This is also the conclusion of [https://www.yeshiva.org.il/ask/91086]. See Piskei Teshuvot 326:12 with all the opinions. Mishna Brurah (Biur Halacha 326:8) emphasizes that when going to the mikveh one should be careful not to violate sechita implies the same.</ref>
#One may tightly wrap a towel on one's hair to absorb the liquid because the liquid is absorbed immediately and becomes useless.<ref>39 Melachos (vol 2, pg 371)</ref>
#Some permit drying one's beard on Shabbat.<ref>Igrot Moshe 1:133</ref>
 
==Drying with a Towel==
 
#One may dry off one's body with a towel and doesn't have to be worried that he is going to come to squeeze it out.<ref>Gemara Shabbat 147b, Shulchan Aruch O.C. 301:48</ref> One should try to use a towel which one doesn't care if it is wet and won't come to squeeze out the water.<ref>Mishna Brurah 301:173</ref>
 
==Cleaning a counter or table==
 
#One may use a rag or towel to wipe up a spill if the rag or towel is able to soak up the entire spill without needing to wring it out. One may also use many rags at the same time if together they can absorb the spill. <ref>39 Melachos (vol 2, pg 350-1) </ref>
#One may not wipe a surface such as a counter or table top with a wet cloth. However, if a counter is sticky one may sprinkle water on the surface and then wipe it clean with a dry rag but it's preferable to used a paper napkin.<ref>39 Melachos (vol 2, pg 351) </ref> When necessary one wipe a surface very gently using a saturated rag or wet wet napkin. <ref>39 Melachos (vol 2, pg 355) </ref>
 
==Baby Wipes==
{{Diaper Wipes on Shabbat}}
 
==Nursing==
{{Nursing on Shabbat}}
 
==Milking an Animal==
 
#It is forbidden to milk an animal on [[Shabbat]], as this is a violation of mifarek, which falls under the melacha of Dosh. <ref>Yalkut Yosef [[Shabbat]] vol. 2 pg. 110. see there for discussion if this is a torah violation or rabbinic </ref>
#It is permissible to tell a non-Jew to milk an animal for you on [[Shabbat]] because if you don't it will cause the animal pain, but the milk is considered [[muktzeh]] for the day. <ref>Yalkut Yosef vol 2. pg. 110, Sh"t Yabea Omer 9:30 </ref> If a non-Jew is not available one should let the milk go to waste so that the violation is only dirabanan which would be allowed to save the animal from the pain, and one should try to do it with a shinui. <ref>Yalkut Yosef [[Shabbat]] vol 2. pg. 111 </ref> This leniency to allow a Jew to do it, only applies if there are no baby animals who can milk the adults. <ref>Yalkut Yosef [[Shabbat]] vol. 2 pg. 112 </ref>
 
==Brushing Teeth==
see [[Brushing_Teeth_on_Shabbat#Sechita | Brushing Teeth on Shabbat]]
==Related Pages==
 
*[[Sechitah on Yom Tov]]
*[[Showering on Yom Tov]]


==Links==
==Links==
 
* [http://www.yutorah.org/lectures/lecture.cfm/749816/Rabbi_Zvi_Sobolofsky/Losh Rabbi Zvi Sobolofsky] on Losh
*[http://www.yutorah.org/lectures/lecture.cfm/786011/Rabbi_Mordechai_I_Willig/Halacha_Sugyos_of_Shabbos_73b Halacha Sugyos of Shabbos 73b] by Rabbi Mordechai Willig
* [http://rabbikaganoff.com/archives/289 Rabbi Yirmiyohu Kaganoff]  
*[http://www.yutorah.org/lectures/lecture.cfm/802348/Rabbi_Daniel_Stein/Gemara_Shabbos_#51_-_Dosh:_Sechitah_Review Dosh: Sechita Review] by Rabbi Daniel Stein
 
==Sources==
==Sources==
<references />
<References/>
[[Category:Shabbat]]
[[Category:Shabbat]]

Revision as of 01:24, 9 July 2020

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Definition

  1. The three criteria necessary in order to violate the biblical prohibition of Losh are:
    1. there is a mixture of two ingredients,
    2. one of the ingredients is powdery like flour, chopped (like chopped eggs), or thick (like jam), and
    3. the mixture forms a thick dough-like substance [1]
  2. It’s forbidden to mix two ingredients when they combine either (1) because one of them is a liquid, (2) there is liquid naturally present in one of the ingredients (such as a fruit), or (3) one of the ingredients is a thick coagulating substance (such as mayonnaise). [2]
    1. If there is no liquid added and there’s no way that the ingredients will fuse it’s permitted to mix the ingredients. For example, it's permissible to mix sugar and cocoa powder or cinnamon. [3]
    2. It's permissible to pour honey on whole nuts. [4]
    3. One may pour gravy on rice and mix it. [5]
  3. Kneading flour and water is a violation of the biblical prohibition of Losh (kneading).[6]

Combining the Ingredients

  1. Just as it is forbidden to knead two ingredients together so too it is forbidden to pour one onto the other so that they will mix automatically. Therefore it is forbidden to pour water onto flour or flour onto water on Shabbat. [7]

Bar Gibul

  1. There is a distinction between something which is bar gibul, meaning mixed easily and something which is lav bar gibul which doesn't mix easily. [8]

A mixture which was mixed before Shabbat

  1. Even if the two ingredients were poured one upon another before Shabbat it is forbidden to knead them together on Shabbat. [9]
  2. If two ingredients were kneaded together before Shabbat, it is permissible to add liquid and even mix slowly. [10]
  3. Therefore, if oil separated from peanut butter and floats on top of it, it's permissible to remix it. It would even be permissible to add more liquid more forbidden to add more solids. [11]

A mixture in which the ingredients were precooked

  1. Some say that it is permitted to mix a little amount of liquid with instant coffee or sugar and mix it gently. [12]

Making a thin mixture

What is a thin mixture?

  1. Ashkenazim hold that anything which pours from one vessel to another is considered a thin mixture. [13] Sephardim hold that even if it pours from vessel to vessel it’s not considered a liquid unless it is drinkable and not just meant for eating. [14]

When is it permissible to make a thin mixture?

  1. According to Ashkenazim, it is only permitted to mix a thin mixture if one both changes the order of putting in the ingredients and stir it in a different way. [15]
  2. According to Sephardim it’s permitted to mix a thin mixture if one either changes the order in which one puts in the ingredients or if one changes the way one mixes. [16]

What is considered a change in the order?

  1. A variation in the order means that if one normally puts the solid ingredient in first, then one should put the liquid ingredient in first, if one normally puts the liquid in first, then put the solid in first. If there is no set order then one should put the solid in first. [17]
  2. If one doesn’t know what order is the common practice one may assume that the instructions on the package is the common practice and one may reverse the order of that. [18]
  3. If there’s no clear common practice one such put the solids first and then the liquid. However, one should only use this leniency in cases of necessity. [19]
  4. If there is no liquid but only a coagulating substance (ex: mayonnaise) there is no need to change the order in combining the ingredients. [20]

What is considered a change in mixing?

  1. If possible one should stir it with one’s finger or mix it by moving the bowl. If that’s not possible one should use an instrument but mix in a criss cross manner and preferably remove the utensil after each stroke. [21] according to some mixing it with the handle of the spoon or knife is sufficient. [22]

Making a thick mixture

  1. If one needs to prepare a thick mixture on Shabbat and one can’t make it before Shabbat, then before Shabbat one should mix in some liquid so that all of the solid is saturated and then on Shabbat one may mix in more liquid as long as this doesn’t cause the mixture to thicken and one also does the two variations above (switch order and way it’s mixed). [23]
  2. If there is a need to prepare a thick mixture on Shabbat and one can’t add the liquid before Shabbat (such as if one needs fresh food for a baby) then one may make the mixture on Shabbat if one is careful about the two variations above (switch order and way it’s mixed). [24]

Making a watery mixture

  1. It is permitted to mix solid particles with a lot of liquid if it will result in a very watery mixture such as making baby formula from powder and water. Nonetheless, one must be careful to pour in the liquid at once and not gradually. [25]

Cooked Foods

  1. Many hold that there is no prohibition of losh on a cooked food. Therefore, one may mix margarine into a baked potato or mix cinnamon or raisins into a cooked cereal (like oatmeal).[26]

Practical Examples

Mashing a Banana

  1. It's permissible to mash a banana with the handle of a fork or spoon.[27]
  2. However it is forbidden to add any liquid to such a mixture.[28]

Making Vegetable Salad

  1. The prohibition of kneading does not apply to large chunks of food which will be distinct even after being mixed. [29]
    1. For example, one may dress a salad (with oil, vinegar, mayonnaise, and seasoning) if the vegetables are slightly large pieces. [30]
  2. When making salads with mayonnaise, such as egg salad or mayonnaise with vegetables, one should first put in the mayonnaise and then the salad since that is different than the way one would do it during the week. Also, one should mix with a shinuy such as criss-cross and not in a circle.[31] Some say that it isn't necessary to make a shinuy in the pouring.[32]

Making Egg Salad

  1. To avoid all issues it’s preferable to make egg salad before Shabbat. However, if one didn’t, one may do so on Shabbat in the following manner: One may peel the eggs right before the meal and then mash them even with the prongs of a fork. Then peel the onions right before the meal and cut them in slightly large pieces and then mix it. The minhag is to mix in oil without any variations, however, it’s proper to make above variations (in order of putting in ingredients and way of mixing). [33]
    1. One can mix in the cooked potatoes using the handle of a fork, or if the potatoes are very soft because of the cooking one may mix it with the prongs of the fork. [34]
    2. If an egg shell got mixed into the salad one may only remove it together with a bit of other food, but preferably one shouldn’t remove the egg shell but just eat around it. [35] See Borer.

Instant Mashed Potatoes

  1. One may not make instant mashed potatoes as it is considered a thick mixture. [36]

Instant Pudding

  1. One may not make instant pudding as it is considered a thick mixture. [37]

Mayonnaise

  1. One may not make thick mayonnaise on Shabbat and thin mayonnaise preferably should be made before Shabbat. [38]

Drinks

  1. When one substance becomes completely absorbed into the other so that there isn't a noticeable difference in the consistency of the liquid, there is no problem of lisha. For example, one may add instant coffee or hot cocoa to a cup of hot water (as long as there is no problem of bishul).[39]

Other Examples

  1. It is forbidden to pour water on sand. Therefore, children playing in a sandbox should not pour water into it.[40]
  2. If one needs to wash his hands or urinate on the ground, he should look for an area without any loose sand or dirt. In case of need however, one may be lenient.[41]

Links

Sources

  1. ↑ Shemirat Shabbat KeHilchata 8:1
  2. ↑ Shemirat Shabbat KeHilchata 8:1, Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 143)
  3. ↑ Shemirat Shabbat KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. Chut HaSheni (vol 1 pg 105) agrees.
  4. ↑ Shemirat Shabbat KeHilchata 8:4 explains that since the ingredients don't stick together into one dough.
  5. ↑ Shemirat Shabbat KeHilchata (in new editions 8:24)
  6. ↑ As is evident from gemara Shabbat (18a), mixing flour and water is a violation of Losh (Menuchat Ahava 9:1). Chut HaSheni (Shabbat vol 1 pg 105) defines Losh as the prohibition to mix two ingredients using a liquid to form a dough.
  7. ↑ In Gemara Shabbat 18a there is a dispute whether one is liable for violating Losh by simply pouring liquid into flour or only if one both pours in the water and mixes it. The majority of the Rishonim (Rif, Rambam, Rosh, Ramban, and Ran, cited by Shaar haTziyun 321:57) hold that one isn't biblically liable until one has both poured in water and mixed it into dough (Mishna Brurah 321:50), nonetheless, Mishna Brurah 321:57 (quoting the Magen Avraham) there is a rabbinic prohibition even for just pouring liquid into flour or the opposite. This is also the ruling of Shemirat Shabbat KeHilchata 8:5, 39 Melachos (by Rabbi Ribiat, vol 1, pg 531), and Menuchat Ahava 9:1.
  8. ↑ The gemara Shabos 155b distinguishes between what is known as a Bar Gibul as opposed to a Lav Bar Gibul. The basic distinction between the two is that a bar gibul is something which mixes easily upon addition of liquid, such as fine powder, flour, or sand, while a lav bar gibul is something that does not.
    • However, within the very definition of a lav bar gibul, there is a machlokes as to what its halachic status is. Rambam Shabbos 8:16 suggests that because these substances, such as ash or coarse sand never truly fuse with the substance it is being mixed with even when water is added and kneading is done, it is therefore not subject to the melacha altogether. Nonetheless, the Rambam (Shabbos 21:34) writes that would be a rabbinic concern of appearing as lishah. Mishnah Brurah 321:50 quotes this.
      Most poskim (Tosfos, Rosh, Rashba, Raavad, and Ran cited by Shaar hatziyun 321:60) however, understand that a lav bar gibul is still subject to the melacha of losh, and therefore in certain circumstances may be dealt with in an even more stringent manner than a bar gibul material, for it would be culpable simply upon addition of water, without any kneading, considering that the kneading does not accomplish anything of significance.
  9. ↑ Shemirat Shabbat KeHilchata 8:6 based on Beiur Halacha 321:15 s.v. Ein
  10. ↑ Shulchan Aruch 321:15, Mishna Brurah 321:58, Shemirat Shabbat KeHilchata 8:7
  11. ↑ Shemirat Shabbat KeHilchata 8:7
  12. ↑ Menuchat Ahava (vol 2, 9:20, pg 308) based on the fact that the powders are precooked.
  13. ↑ Shemirat Shabbat KeHilchata 8:8
  14. ↑ Menuchat Ahava (vol 2, 9:12, pg 301)
  15. ↑ Shemirat Shabbat KeHilchata 8:9
  16. ↑ Menuchat Ahava (vol 2, 9:10-11, pg 298-300)
  17. ↑ Shemirat Shabbat KeHilchata 8:9
  18. ↑ Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 150) quoting Rav Shienburg
  19. ↑ Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 150)
  20. ↑ Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 151)
  21. ↑ Shemirat Shabbat KeHilchata 8:9
  22. ↑ Sh"t Igrot Moshe 4:74 (Losh #6, in some editions #11), 39 Melachos (Rabbi Ribiat, vol 1, pg 545). Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 153) agrees and adds that this isn't sufficient for a thick mixture.
  23. ↑ Shemirat Shabbat KeHilchata 8:10
  24. ↑ Shemirat Shabbat KeHilchata 8:11
  25. ↑ Shemirat Shabbat KeHilchata (in new edition 8:29), Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 147), Menuchat Ahava (vol 2, 9:13, pg 302)
  26. ↑ Shulchan Aruch 321:19 rules based on the Rambam (responsa 109) that one may stir a dish of grits and meat and mash them so that they dissolve and form into one mass. Bach 321 questions the Rambam and says that one may only stir gently. Magen Avraham 321:28 agrees. However, the Taz 321:14 writes that since the meat and grits have been mixed with water and cooked before shabbos, there is no problem of losh in mixing it again. Chazon Ish 58:9 agrees if there is some liquid there from before Shabbos, one may then put in more on Shabbos. Biur Halacha 321:14 s.v. shema adds another reason to be lenient with stirring food that is already cooked; since it is already fit for eating, the kneading becomes part of the process preparing it for eating, derech achila, and would be permitted if you stirred a little bit at a time. Mishna Brura 321:77 advises following the strict views of the Bach and Magen Avraham. Chazon Ish 58:9 allows stirring even vigorously. 39 Melachos (pg. 540) writes that you can mix margarine into a baked potato. Shemirat Shabbos KeHilchata (8:24) agrees and adds (8:25) that you can mix cinnamon or raisins into oatmeal.
  27. ↑ Shemirat Shabbat KeHilchata 8:3 writes that it's permissible in terms of Losh even though it sticks together because it is not composed of two ingredients. Nonetheless due to a concern of Tochen one must use the handle of a fork or spoon. A similar analysis is found in Sh"t Igrot Moshe 4:74 (Losh #2 at the end) and Chazon Ish (OC 58:9 s.v. Yesh).
  28. ↑ Shemirat Shabbat KeHilchata 8:3
  29. ↑ Shemirat Shabbat KeHilchata 8:4, Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 143)
  30. ↑ Shemirat Shabbat KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 143) agrees.
  31. ↑ Or Letzion 2:33:3 writes that when making salad with mayonnaise one should first put in the mayonnaise and then the salad since that is different than the way one would do it during the week. Also, one should mix with a shinuy such as criss cross and not in a circle. Rabbi Langer (Chicago Kollel Devarim 5769) cites Shemirat Shabbat Kehilchata 8:33 as holding that preferably a person should do both shinuyim when making egg or tuna salad.
  32. ↑ Orchot Shabbat 1:6:18 cites the Shevitat Hashabbat (Intro to Losh n. 6) who limits losh to water or liquids that permeate the solids to consolidate them and it wouldn't apply to thick fatty liquids such as mayonnaise. Orchot Shabbat is willing to rely on this opinion with respect to pour the ingredients together since anyway we really hold like the opinion that losh is violating by kneading and not pouring (Rabbi Yosi Bar Yehuda). He concludes that Rav Shlomo Zalman Auerbach liked this approach.
  33. ↑ Shemirat Shabbat KeHilchata (in new editions 8:28). Rabbi Yakov Goldstein on shulchanaruchharov.com writes that one should use a shinuy when making egg salad on Shabbat.
  34. ↑ Shemirat Shabbat KeHilchata (in new editions 8:28)
  35. ↑ Shemirat Shabbat KeHilchata (in new editions 8:28)
  36. ↑ Shemirat Shabbat KeHilchata (in new editions 8:29), Menuchat Ahava (vol 2, 9:15, pg 304), Practical Laws of Shabbat (Rabbi Rafael Soae, vol 2, pg 111), Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 164), See Igrot Moshe 4:74 (Losh #7)
  37. ↑ Shemirat Shabbat KeHilchata (in new editions 8:29), Menuchat Ahava (vol 2, 9:15, pg 304), Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 164), See Igrot Moshe 4:74 (Losh #7)
  38. ↑ Shemirat Shabbat KeHilchata (in new edition 11:33)
  39. ↑ Chazon Ish 58:9, Sh”t Iggerot Moshe OC 4:74: Losh 1, Shemirat Shabbat Kehilchita 8:29
  40. ↑ Rambam (Shabbos 8:16) based on the gemara Shabbos 18a writes that kneading water and dirt is forbidden from the torah as a tolada of losh. Based on that, Shemirat Shabbos KeHilchata 16:4, Children in Halacha (Rabbi Simcha Bunim, pg 137-8), and 39 Melachos (Rabbi Ribiat, vol 2: pg 253-254) write that children who are playing in a sandbox may not pour water into it.
    The Gemara (155b) cites a dispute as to when one would have violated losh. According to Rebbi, pouring water into flour is enough, while according to Rabbi Yosi bar Yehuda, one isn’t liable until he kneads them together to form dough. The Rif (67b), the Rambam (21:34) and the Rosh (24:3) rule like R’ Yosi bar Yehuda that it is only forbidden midirabanan to pour water without mixing it, while the Yereim (Ch. 274, 133b), the Teruma (Ch. 220), the Semag (Prohibition 65, lash) and the Semak (Ch. 280) hold like Rebbe. The primary opinion of Shulchan Aruch 321:16 is like R’ Yosi, however, he also cites the opinion of Rebbi. Chacham Ovadia Yosef (Livyat Chen 67) and Menuchat Ahava (vol. 2: 9: note 9) are lenient. Rama is strict and this view is accepted by the Ben Ish Chai (Mishpatim 18) and Kaf Hachayim (324:14).
  41. ↑ The Mishna Brurah 321:57 cites the Magen Avraham that it is forbidden to urinate on mud because of losh and the same would be true of loose dirt or sand, even though it is unintended. He also cites the Beit Meir who is lenient in a case of need, to urinate even upon mud since he rules like R’ Yosi Bar Yehuda (cited in Masechet Shabbat 155b) that it is only dirabanan if you don't mix but merely pour water. Mishna Brura concludes that one may be lenient in case of need when the mud doesn’t belong to you, since one doesn’t benefit from the dirt mixing with the liquid. Kitzur S”A 80:14 and Menuchat Ahava 2:9:2: pg. 287 agree that if possible one should be careful. See also Ketzot Hashulchan 130:8.
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