Losh and Infants on Shabbat: Difference between pages

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==Definition==
==Illness==
# The three criteria necessary in order to violate the biblical prohibition of Losh are:
{{Child as Choleh on Shabbat}}
## 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>


===Combining the Ingredients===
==Diapering==
# 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>
===Diapers===
{{Diapers_on_Shabbat}}


===''Bar Gibul''===
===Diaper Wipes===
# 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 />
{{Diaper Wipes on Shabbat}}
* 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>


==A mixture which was mixed before Shabbat==
==Diaper Rashes==
# 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>


==A mixture in which the ingredients were precooked==
#In the event that the child requires cream for a diaper rash (i.e. Desitin, Balmax etc.), one may squeeze it out onto the affected area and allow the child to smear it on himself via his movement.<ref>Shemirat Shabbat KeHilchata 33:14, 39 Melachos (v. 3, p. 922)</ref>
# 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>


==Making a thin mixture==
==Feeding a Baby==
===What is a thin mixture?===
===Nursing and Pumping===
# 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>
{{Nursing on Shabbat}}
===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>


==Making a thick mixture==
===Heating and Cooking Foods===
# 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>
#With regard to preparing food for a child one should be careful to avoid any ''shailos'' of ''[[bishul]]'' ([[cooking]]). Therefore when preparing a bottle of (powdered or liquid) formula one should first pour in the hot water and then put in the formula.<ref>Shemirat Shabbat KeHilchata 1:49 footnote 138, Shaar Hatzion 318:96</ref> This is assuming that the formula has been previously cooked to a temperature of 110 degrees Fahrenheit.
# 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>
#One is allowed to place a cold bottle of milk inside a cup of boiling hot water, however one should try to make sure that the entire bottle does not go under the water in order to avoid ''[[hatmana]]'' (insulating) according to all Poskim.<ref>Taz 258:1, Mishna Brurah 258:2, Shaar Hatzion 258:5</ref>


==Making a watery mixture==
===Mashing Foods===
# 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 mash a banana or other soft vegetables for a child to eat on [[Shabbat]].<ref> Yechave Da'at 5:27</ref> See [[Losh#Practical_Examples]] for more details.


==Cooked Foods==
==Baby Bottles==
# 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 clean a bottle with a bottle brush providing that the bristles are spread apart<ref>Shemirat Shabbat KeHilchata 12:footnote 45</ref> and, ''l'chatchila,'' the brush should be designated just for [[Shabbos]] use.<ref>Mishna Brurah 303:87, Igros Moshe O.C. 2:88</ref> See [[Dosh#Using_a_Sponge_or_Brush_on_Shabbat]] for more about using brushes on Shabbat. One is reminded to only use cold water from the sink to avoid [[Bishul]].<ref>Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11)</ref>


==Practical Examples==
==Cribs & Strollers==
===Mashing a Banana===
{{Stroller_Hood_on_Shabbat}}
# 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>


===Making Vegetable Salad===
==Assembling Playpens and Cribs==
# 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>
{{Playpens and Cribs on Shabbat}}
## 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>


===Making Egg Salad===
==Baby Monitors==
# 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>
#Some permit using a baby monitor on Shabbat even if the baby's voice and sometimes the parent's voice when in the baby's room is transmitted to another device for the parents to hear.<ref>Halichot Olam v, 4 p. 198 cited by Tiferet 328:64. This is elaborated and reiterated on [http://halachayomit.co.il/en/default.aspx?HalachaID=3254 halachayomit.co.il].</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]].


===Instant Mashed Potatoes===
==Baby Swing==
# 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>
#There is a dispute amongst the Poskim whether or not one may wind up a baby swing on [[Shabbos]]. While R' Moshe Feinstein ZT"L<ref>Sefer Tiltulei [[Shabbos]] 1: footnote 36 </ref> prohibits it on the account that it is similar to  winding a watch that has stopped (which is prohibited), there are many others who are lenient, as unlike a watch, when a swing is not in motion it is not considered "broken", so winding it up is not considered "fixing" it.<ref>Shemirat Shabbat KeHilchata 17:39</ref> See [[Electricity_on_Shabbat#Watches]] and [[Makeh Bpatish]] and for more details.


===Instant Pudding===
==Credits==
# 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>
Special thanks to Rabbi Heshy Kahn for his contribution to this article.
 
===Mayonnaise===
# 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>
 
===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>
 
===Other Examples===
# 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>
# 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>
 
==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/749816/Rabbi_Zvi_Sobolofsky/Losh Rabbi Zvi Sobolofsky] on Losh
* [http://rabbikaganoff.com/archives/289 Rabbi Yirmiyohu Kaganoff]
==Sources==
==Sources==
<References/>
<references />
[[Category:Shabbat]]
[[Category:Shabbat]]

Revision as of 01:52, 22 July 2020

This article is good. It can still be slightly improved, either by adding content, restructuring the page, or updating its content.

Illness

  1. If a child needs a vaporizer to alleviate discomfort (from bronchitis etc.), one may ask a non-Jew to plug it in on Shabbos to ease his pain. While some prohibit adding cold water to a cold water vaporizer,[1] others are lenient if you pour it through the spout.[2] If it is a hot water vaporizer, one may take previously boiled water from an urn and refill it.[3]
  2. Healthy infants and babies until the age of three (and according to some poskim even older children till the age of six or nine) are halachically classified as “patients not dangerously ill.”[4] (In the final analysis, it all depends on the strength and maturity of the child.) [5] Therefore, they are permitted to take all forms of medicine, provided, of course, that no Biblical prohibitions are transgressed. [6]
  3. In a case where the child is under three months and appears to be ill, if his temperature is not that high, but merely a notch over 100 degrees, one can still desecrate the Shabbos (call a doctor, drive if a non-Jew cannot be found etc.), as temperature for a newborn can be indicative of something more serious.[7] If time is not of the essence, one should initially look to engage a non-Jew in any prohibited activity. [8]

Diapering

Diapers

Velcro Diapers

  1. It is completely permitted to use Velcro diapers on Shabbat.[9] The discussion of the poskim in the past about opening and closing diapers was all about diapers with sticky tabs and was a major dispute and not simple. However, today's diapers are generally all made with Velcro, loops and hooks, and aren't any question.

Sticky Tab Diapers

  1. Most authorities permit putting on a diaper on Shabbat by sticking the tabs of the diaper to the diaper.[10] (Also see Tofer).
  2. Nonetheless, one should be careful and open the diaper slowly so that one doesn’t rip it and leave the tabs attached permanently.[11]
  3. There are those who prohibit the use of the flaps to close the diaper when disposing of it, as that will result in a permanent connection.[12] However, there are those who disagree and permit it.[13]
  4. Diapers which have an adhesive that needs to be unfastened and then taped onto the diaper. While it is praiseworthy to be stringent and unfasten them and then refasten them again before Shabbos,[14] one can be lenient if he failed to do so.[15]

Tearing to Separate Flaps

  1. It is permitted to open a diaper on Shabbat even if the flaps are stuck to the back of the diaper and they need to be torn on the perforations to be opened.[16]

Wetness Indicator

  1. One may use a diaper which has a wetness indicator on Shabbat.[17]


Diaper Wipes

  1. The issue of using baby wipes has been widely discussed ever since they've arrived on the market. Some poskim are lenient to use baby wipes if one does it gently and doesn't press down,[18] while others prohibit using diaper wipes entirely and give preference to wetting the baby (with oil, water, "baby shpritz" etc.) and then using a dry tissue to clean the child.[19]
  2. The older baby wipes are made from more similar to paper materials and today they are made from cotton materials.[20] Although this change according to some poskim makes using the baby wipes forbidden, nonetheless, there are some who are still lenient.[21]
  3. Some say that one may use baby wipes to clean a baby if one does it gently and doesn't press down.[22] However, some advise not using baby wipes but rather tissues and water as described in the following halacha.[23]
  4. One should not wet a cloth and then wipe the baby rather the liquid such as water, thin lotion, or oil should be applied to the baby's skin and then wiped with a paper napkin or paper towel and if that's not available then one may use a dry cloth. If one uses a dry cloth then once it gets wet one should be very cautious not to apply pressure when wiping.[24]

Diaper Rashes

  1. In the event that the child requires cream for a diaper rash (i.e. Desitin, Balmax etc.), one may squeeze it out onto the affected area and allow the child to smear it on himself via his movement.[25]

Feeding a Baby

Nursing and Pumping

  1. According to Ashkenazim, it is only permissible to nurse on Shabbat if the infant feeds directly from the mother. A nursing mother who is experiencing pain may express excess milk if it goes directly to waste and is not collected in a cup or container.[26]
  2. According to Sephardim, a woman who is nursing and the baby doesn't want to nurse, to avoid a lot of discomfort it is permissible to express the milk but it should go to waste immediately, such as nursing into a disgusting cup or onto the ground.[27]
  3. While it is permitted to nurse a child on Shabbos a woman may not pump extra milk to have for a later time as she would be transgressing the melacha of mefarek (extracting)[28]. However in the event that the woman is in pain she may express her milk directly into a sink[29]. In the event that this is not practical, the Poskim permit one to use a pump providing that there is soap or vinegar in the bottle that would immediately render the milk useless[30]. She should then pour the milk directly into the sink when she is done. If she does not have a manual pump and is in significant pain she may even ask a non-Jew to turn on an electric pump for her[31]. If she knows prior to Shabbos that she will need to express milk due to pain and she does not have a manual pump, she would be permitted, on Friday, to set her pump to turn on with a Shabbos clock.[32]

Heating and Cooking Foods

  1. With regard to preparing food for a child one should be careful to avoid any shailos of bishul (cooking). Therefore when preparing a bottle of (powdered or liquid) formula one should first pour in the hot water and then put in the formula.[33] This is assuming that the formula has been previously cooked to a temperature of 110 degrees Fahrenheit.
  2. One is allowed to place a cold bottle of milk inside a cup of boiling hot water, however one should try to make sure that the entire bottle does not go under the water in order to avoid hatmana (insulating) according to all Poskim.[34]

Mashing Foods

  1. One may mash a banana or other soft vegetables for a child to eat on Shabbat.[35] See Losh#Practical_Examples for more details.

Baby Bottles

  1. One may clean a bottle with a bottle brush providing that the bristles are spread apart[36] and, l'chatchila, the brush should be designated just for Shabbos use.[37] See Dosh#Using_a_Sponge_or_Brush_on_Shabbat for more about using brushes on Shabbat. One is reminded to only use cold water from the sink to avoid Bishul.[38]

Cribs & Strollers

  1. Some poskim, including Rav Moshe Feinstein,[39] hold that the hood needs to be opened one Tefach (approx. 3.75 inches) prior to Shabbos. However, other Poskim, including Chazon Ish,[40] permitted it no matter what, claiming that there is no issue of Assiyas Ohel (making a covering) since it is all attached from before Shabbos.
    1. A normal umbrella that is attached to a stroller may not be opened on Shabbat. This is true even for the lenient opinion who permits opening a stroller hood.[41]
  2. Once the hood is open it is permitted to add a temporary additional roof, such as a rain cover or a blanket. One should start to add to that roof from the side which is already covered (by the hood).[42] There is a question whether it is permitted to add the raincover or blanket if they're not at the same height as the hood. When they're at the same height they are permitted since they extend the original ohel. If it is more than 3 tefachim away, either vertically or laterally, it is certainly forbidden to add the rain cover or blanket.[43]
    1. It is permitted to add a rain cover on Shabbat even if the hood was opened on Shabbat.[44]
  3. If there is a stroller hood which was open a tefach, it is permitted to open it further on Shabbat.[45]

Assembling Playpens and Cribs

Playpen

  1. Some sat that it is permitted to set up a baby’s play pen only if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed. However, if the parts fit tightly or it isn’t opened and closed frequently it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined. [46] However, some permit it if it is used frequently. [47]
  2. It is forbidden to cover a play pen with a blanket to protect it from the sun or bugs. However if the blanket was spread over the pen from before Shabbat at least a tefach in width (not including the part which was rolled up) then one may spread it out fully on Shabbat. One should make sure not to remove the blanket totally rather leave at least a Tefach spread out. [48]
  3. As long as there are no screws, bolts (etc.) one may set up and dismantle a playpen, pac-n-play or carriage[49]. For carriages that come with a separate bassinet (i.e. BabyJogger, Bugaboo, Rock Star etc.), one may switch them back and forth without any Halachic concerns as long as no screws are being used. One would also be allowed to add another seat to a carriage (i.e. Phil & Ted), providing that this is done on an "everyday basis", as it would then be considered the "usual mode of use"[50].

Baby Basket

  1. It is permitted to adjust the height of a baby’s basket if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed. However, if the parts fit tightly or it isn’t opened and closed frequently it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined. [51]

Beds

  1. It is permitted to spread a bed sheet even if it hangs over the side of the bed.[52]
  2. It is forbidden to put together a crib on Shabbat.[53]

Baby Monitors

  1. Some permit using a baby monitor on Shabbat even if the baby's voice and sometimes the parent's voice when in the baby's room is transmitted to another device for the parents to hear.[54]

Baby Swing

  1. There is a dispute amongst the Poskim whether or not one may wind up a baby swing on Shabbos. While R' Moshe Feinstein ZT"L[55] prohibits it on the account that it is similar to winding a watch that has stopped (which is prohibited), there are many others who are lenient, as unlike a watch, when a swing is not in motion it is not considered "broken", so winding it up is not considered "fixing" it.[56] See Electricity_on_Shabbat#Watches and Makeh Bpatish and for more details.

Credits

Special thanks to Rabbi Heshy Kahn for his contribution to this article.

Sources

  1. ↑ Minchas Yitzchok 7:28, Be'er Moshe 6:51
  2. ↑ Sefer Hilchos Shabbos 8: footnote 64, B'shem R' Moshe Feinstien ZT”L
  3. ↑ Shalmai Yehudah pg. 44
  4. ↑ Chazon Ish, O.C. 59:3, Rav S.Z. Auerbach in Nishmas Avraham 328:54, and Rav Y.S. Elyashiv in Eis Laledes, pg. 57, quote the age of 2-3. Tzitz Eliezer 8:15-12 quotes ages of 6. Minchas Yitzchak 1:78 quotes age of 9.
  5. ↑ The Weekly Halachah Discussion (Rabbi Doniel Neustadt)
  6. ↑ Rama, O.C. 328:17. Note, however, that not all of a baby’s needs are exempt from the prohibition against medication; see, for instance, Mishna Brurah 328:131. See Tehillah l’David 328:24 and Minchas Yitzchak 4:124 who deal with this difficulty
  7. ↑ Igros Moshe O.C. 1:129
  8. ↑ Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11)
  9. ↑ Shemirat Shabbat KeHilchato 15:79, Ish Matzliach OC 340:14
  10. ↑ Minchat Yitzchak 5:39 (Dayan Weiss) is strict on diapers. Sh”t Bear Moshe 6:14 is lenient about using pampers on Shabbat since it’s only a temporary connection. Sh”t Tzitz Eliezer 16:6 is lenient because it isn’t not even considered temporary. 39 Melachos (Rabbi Ribiat; pg 813) permits since the tabs are made to be used that way. Children in Halacha (Rabbi Simcha Bunim Cohen; pg 212-3) and Chazon Ovadia v. 5 p. 85 are lenient. See http://www.dailyhalacha.com/Display.asp?ClipDate=7/25/2005.
  11. ↑ Sh”t Yacheve Daat 6:23
  12. ↑ Rabbi Belsky as quoted in Halachically Speaking 3:14 https://www.thehalacha.com/wp-content/uploads/Vol3Issue14.pdf 39 Melachos (Rav Ribiat; pg 814), Menuchat Ahava 2:15:11, and Rabbi Mansour (http://www.dailyhalacha.com/Display.asp?ClipDate=7/25/2005) hold that it is forbidden to wrap up the diaper after it is used since the connection will remain permanent.
  13. ↑ Rav Shlomo Zalman Auerbach quoted in Shemirat Shabbat Kehilchata ch. 35 fnt. 67 and ch. 15 fnt. 233 explained that leaving something connected until it is destroyed if one doesn't actually care about it staying connected isn't considered as though one connected it permanently. Therefore, it is permitted to wrap up the diaper before throwing it out so that it doesn't open up and become a mess.
  14. ↑ Shemirat Shabbat KeHilchata 16:81. Hence when putting on the diaper you would not be "ripping" something that was "sewn" for over twenty four hours.
  15. ↑ Sha'arim Metzuyanim L'Halacha 80:45
  16. ↑ 39 Melachot v. 3 p. 846 writes that the flaps are only connected to the back of the diaper in the cutting process and because of the friction they are connected. The same is true of the packaging process. Since they are only connected temporarily it isn't koreah to tear it apart (see Mishna Brurah 340:45 regarding pages stuck together). Similarly, it isn't makeh bpatish since it already resembled a diaper when it was cut even before it was completed. Therefore, tearing these flaps isn't creating a diaper. Dor Hamelaktim v. 6 p. 3773 quotes Shabbos Home (p. 95), Children in Halacha (p. 117), Nishmat Shabbat 340:194, Mechzeh Eliyahu (Piyha Patcha Bchachma 1:12:7:1), Orchot Shabbat ch. 11 fnt. 41, Shvut Yitzchak v. 13 p. 241, Torat Hamelachot 340:34 quoting Rav Karelitz as lenient. On the other hand, they quote Rav Yitzchak Berkowitz that it is makeh bpatish to separate the sides on Shabbat since in the factory the edges are connected before it is useable since it is only cut afterwards. They include a letter from Pampers that this indeed is how it is made in the factory.
  17. ↑ Shimirat Shabbat K'hilchata 15:88. The reason being that one does not care about the color, even though it is convenient since the main function of the diaper is for its intended purpose and not for design it would be a davar sh'eno mitkaven.
  18. ↑ Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11) quoting Rabbi Moshe Plutchok based on the Har Tzvi and R' Shlomo Zalmen Aurbauch Zt”l, Rabbi Mansour on Dailyhalacha.com
  19. ↑ Minchat Yitzchak 10:25, Shevet Halevi 8:59, 39 Melachos (vol 2, pg 351-3). Nishmas Shabbos 233 requires the wipes to be squeezed out prior to Shabbos to the extent that if someone touches the wipe he won't be able to moisten something else.
  20. ↑ Wikipedia entry "Wet Wipe" describes some of the history of baby wipes. It points out that originally wipes were paper clothes and today more of them are made with cotton materials. For example, Pampers wipes are made from cellulose, which is 90% of cotton, and polypropylene, which is synthetic. See also, Target wipes which are made from cotton fiber.
  21. ↑ Yalkut Yosef 2 p 90 writes that it is muter to use a diaper wipe on Shabbat. But Yalkut Yosef 2 p. 688 in a later edition he limits it to paper wipes and not cloth ones. Chazon Ovadia Shabbat v. 4 p. 148-154 says all baby wipes are permitted on Shabbat. Shemirat Shabbat Kehilchata 14:37 says only paper ones are muter and not cloth ones. Har Tzvi 190 is lenient about using diaper wipes made from paper. Igrot Moshe 2:70 as understood by Rivevot Efraim 6:194:3 writes that paper wipes are permitted. Chazon Ovadia writes four reasons to say why it is derabbanan:
    1. It is only a derabbanan form of disha since the paper isn't meant to be squeezed out and it is like pickles and not olives (Shabbat 145a).
    2. Also, the water goes to waste (Meor Hashabbat v. 2 p. 522 quoting Rav Shlomo Zalman).
    3. Also, it isn't gidulei karka (Rambam Shabbat 8:7). Disha is only bgedulei karka. Even if it is made with cotton it still can be called non-gedulei karka since it is so processed and it is like panim chadashot (chatom sofer 6:81 by ketamim on toilet paper).
    4. Also, it is less than a shiur of a grogeret making the isur only derabbanan (Chacham Tzvi 86). He isn't sure to use this factor because perhaps there's no shiur for sechita in this form which is normal just to squeeze out a tiny bit (Chazon Ovadia p. 150).
    • If it is only derabbanan or a double derabbanan a pesik reisha is muter (even if it is nicha leh). Also it could be that we matir derabbanans for child who is like a choleh shein bo sakana.
  22. ↑ Yalkut Yosef 302:31 based on Har Tzvi OC 1:190, Rabbi Mansour on Dailyhalacha.com
  23. ↑ 39 Melachos (vol 2, pg 353)
  24. ↑ 39 Melachos (vol 2, pg 351)
  25. ↑ Shemirat Shabbat KeHilchata 33:14, 39 Melachos (v. 3, p. 922)
  26. ↑ 39 Melachos (vol 2, pg 356)
  27. ↑ Yalkut Yosef (Otzar Dinim L'isha 28:9)
  28. ↑ Shulchan Aruch O.C. 328:34, Biur Halacha s.v. V’Tineck
  29. ↑ Shulchan Aruch O.C. 330:8
  30. ↑ Taz 320:12, Shemirat Shabbat KeHilchata 36:20 footnote 61
  31. ↑ S.A. 328:17
  32. ↑ Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11) quoting Rabbi Yitzchok Berkowitz, Shlita. Although if one can secure for themselves a manual pump that would be more Halachically preferable as Rav Yosef Shalom Elyashiv was under the impression that by using the electric pump you are causing the motor to work harder. Therefore even when one would rely on this leniency one should secure the pump onto oneself prior to the time that the machine is set to go on.
  33. ↑ Shemirat Shabbat KeHilchata 1:49 footnote 138, Shaar Hatzion 318:96
  34. ↑ Taz 258:1, Mishna Brurah 258:2, Shaar Hatzion 258:5
  35. ↑ Yechave Da'at 5:27
  36. ↑ Shemirat Shabbat KeHilchata 12:footnote 45
  37. ↑ Mishna Brurah 303:87, Igros Moshe O.C. 2:88
  38. ↑ Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11)
  39. ↑ Igros Moshe O.C. 4:105:3, Or Letzion 2:28:1
  40. ↑ Chazon Ish O.C. 52:6, Rav Elyashiv (Ashrei Haish 2:20:5), Shemirat Shabbat Kehilchata 24:13, Orchot Shabbat 9:28, Be'er Moshe 6:87, Rav Mordechai Willig (Chol Hamoed Shiur 19 min 1). Rav Schachter (Highlights of Melachos Shabbat Part 2, min 61) noted this dispute between the Chazon Ish and Rav Moshe and seemed to prefer the Chazon Ish. Chazon Ish OC 52:6 holds that it is permitted to open and close the roof of a baby carriage and it isn't considered like creating an ohel to protect from the sun. His reasoning is that it since it is attached to the carriage opening it is like extending a preexisting ohel. Also, it is like opening and closing a door which is built to do that. See Rama 626:3 regarding opening and closing a shlock for the sukkah and Mishna Brurah 315:27 regarding shtenders. In that piece Chazon Ish is disagreeing with the Nodeh Beyehuda OC 2:30 regarding umbrellas. Shemirat Shabbat KeHilchata 24:13 agrees and is lenient. Rav Ovadia Yosef in Chazon Ovadia (Shabbat v. 5 p. 302) writes that one should be strict for the Nodeh Beyehuda unlike Chazon Ish. Yalkut Yosef 315:12 quotes those who are strict and concludes that it is proper to leave it a tefach (excluding the folded part) open before Shabbat and extend it or fold it up on Shabbat.
  41. ↑ Rav Elyashiv (Ashrei Haish 2:20:5)
  42. ↑ Shemirat Shabbat Kehilchata 24:13, Orchot Shabbat 9:28
  43. ↑ Orchot Shabbat 9:29
  44. ↑ Rav Mordechai Willig (Chol Hamoed Shiur 19 min 1). Rav Eliyahu Pesach Polek in Piyha Pitcha Bchochma v. 2 p. 85 writes that it is permitted to add a rain cover to a covering that is open 1 tefach even if that opening was opened on Shabbat. He says that in fact that it seems that it should be permitted to add the rain cover even if the hood was forbidden to open since it isn't considered a direct benefit from a transgression of Shabbat to extend that covering.
  45. ↑ Shulchan Aruch O.C. 315:2. Or Letzion 2:28:1 applies Shulchan Aruch to a stroller hood.
  46. ↑ Or Letzion (vol 2, 27:1)
  47. ↑ Shemirat Shabbat KeHilchata 24:23
  48. ↑ Shemirat Shabbat KeHilchata 24:9
  49. ↑ Be'er Moshe 3:85
  50. ↑ Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11) heard from R' Plutchok Shlita
  51. ↑ Or Letzion (vol 2, 27:1)
  52. ↑ Mishna Brurah 315:31, Shemirat Shabbat KeHilchata 24:25
  53. ↑ Shemirat Shabbat KeHilchata 24:23
  54. ↑ Halichot Olam v, 4 p. 198 cited by Tiferet 328:64. This is elaborated and reiterated on halachayomit.co.il.
  55. ↑ Sefer Tiltulei Shabbos 1: footnote 36
  56. ↑ Shemirat Shabbat KeHilchata 17:39
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