Eating in the Sukkah and Cosmetics: Difference between pages

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Based on the pesukim in the Torah which read -בַּסֻּכֹּת תֵּשְׁבוּ, שִׁבְעַת יָמִים; כָּל-הָאֶזְרָח, בְּיִשְׂרָאֵל, יֵשְׁבוּ, בַּסֻּכֹּת. לְמַעַן, יֵדְעוּ דֹרֹתֵיכֶם, כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת-בְּנֵי יִשְׂרָאֵל, בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם:  אֲנִי, ה אֱלֹקיכֶם.- "For a seven day period you shall live in booths. Every resident among the Israelites shall live in booths, in order that your [ensuing] generations should know that I had the children of Israel live in booths when I took them out of the land of Egypt. I am the Lord, your God." <ref> Vayikra (23:42-43)</ref> there is a positive commandment to sit in the Sukkah for the 7 days of Sukkot. <ref> Rambam (Sefer HaMitzvot, Aseh #168) </ref>
==Background==


==Eating in the Sukkah==
#With so many new cosmetics on the market today, the question of using these products on [[Shabbos|Shabbat]] becomes very relevant. Some background information may shed some light on what the possible problems may be in regards to Hilchot [[Shabbos|Shabbat]]. One Melacha to be aware of, is the act of [[dyeing]] ([[Tzoveya]]), which was done to color the curtains of the Mishkan<ref>Rashi Parshas Terumah 25:5 D"h Meadamim</ref>, the second is the act of [[smoothing]] ([[Memachaik]]) which was done to finish the leather of the coverings of the Mishkan.
# There’s an obligation to eat a Kezayit of bread in the Sukkah on the first night of Sukkot. <Ref> Rambam Hilchot Succa 6:7, S”A 639:3, Chazon Ovadyah pg 132 </ref> During the remaining days there is no obligation to eat in the succa because you can just eat fruits or vegetables but there is still a mitzva to eat bread in the succa every day. <ref> Mishna Berura 639:24 </ref>
#While the biblical prohibition of [[dyeing]] is only something that will be colored permanently, there is still a Rabbinic prohibition on creating a temporary coloring effect. Therefore, cosmetics such as: rouges, lipsticks, eye shadow, and others which add color to the skin, albeit for a short amount of time, are still forbidden to use on [[Shabbos|Shabbat]].<ref>Rambam Hilchos [[Shabbos]] 22:23, S.A. 303:25, Mishna Brurah 303:79, Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11)</ref>
# While sitting in the Sukkah, one should have intent that one will fulfill the mitzvah, and that Hashem commanded us to sit in Sukkot in order to remember the exodus from Egypt (Yetsiat Mitzrayim) and that the Sukkat are in commemoration for the clouds of glory. <ref> There is a dispute in Gemara Sukkah 11b whether the Sukkot that Jews sit in are in commemoration of actual succot that Bnei Yisrael sat in in the desert or the Ananei Hakavod (clouds of glory) that God gave us for protection. The Tur 625:1 writes that the Sukkot are in commemoration of the Ananei Hakavod and the Jews sit in the Succa specifically in the winter (instead of when Bnei Yisrael left Eygpt) to show that even though the norm is to move back into your house for the winter, we move outside to fulfill G-d’s will. The Bach 625:1 D"H BaSukkot says that the fact that the Tur wrote this indicates that one hasn't fulfilled one's mitzva completely if while sitting in the Sukkah one didn’t remember the exodus from Egypt (Yetsiyat Mitzrayim) since the pasuk states explicitly that the mitzvah of Sukkot is to remind us of the exodus. The Mishna Brurah 625:1 writes that one should have the intent that Hashem commanded us to sit in Sukkot in order to remember the exodus from Egypt (Yetsiat Mitzrayim) and that the Sukkat are in commemoration for the clouds of glory. </ref>According to most authorities, after the fact, if one didn't have these intentions then one fulfills the mitzvah as long as one had intention to fulfill the mitzvah. <ref> The Pri Megadim (A"A Intro to Siman 625) writes that this is only in order to do the mitzvah in it's best way, however, after the fact even without the intent one has still fulfilled one's obligation as long as one had the intent to fulfill the mitzvah (as part of the concept that mitzvot need kavana). Chazon Ovadyah (Sukkot pg 97) and Mishna Berura (625:1) agree with the Pri Megadim, unlike the Bikkurei Yaakov (625:3) who holds that one doesn't fulfill one's obligation at all without the proper intent. Rav Shternbach in Moadim UZmanim (vol 1 pg 169) writes that although lacking the Kavanna doesn’t take away the mitzvah, however, one still looses the separate mitzvah of having kavanah.</ref>


==Who is obligated to eat in the Sukkah?==  
==Bar, Liquid, and Foam Soap==
# Women are exempt from the Sukkah. <ref> Mishna Sukkah 28a, S"A 640:1 </ref>
{{Soap on Shabbat}}
# Very young children are exempt from the Sukkah, however, once they are reach that they no longer need their mother (around age 5) there is a mitzvah of Chinuch (training them in mitzvot) that a child be obligated in sitting in the sukkah. <ref> S"A 640:2, Mishna Brurah 640:2. The Magen Avraham 640 says that it is prohibited to feed children outside the sukkah, just like it is forbidden to feed children not kosher food. Sh"uT Binyan Av 1:25 says that a man cannot feed the child outside the sukkah but a woman can. The Mishna Berura 640:5 quotes this magen avraham and adds that on shouldn't even tell the child to eat outside the sukkah. Rav Moshe Shternbuch in Tshuvot Vihanhagot 3:211 says very young children are exempt based on the fact that they need their mothers to eat properly. Aruch Hashulchan 640:2 justifies not obligating them in sukka because children have a lower tolerance for the cold.</ref>
# A person who is sick is exempt from the Sukkah. <ref>S"A 640:3 </ref>


==Which foods can one eat outside the Sukkah?==
==Cutting Nails or Hair==
===Bread===
# It is permissible to eat up to a [[Measurements#KeBaytzah|KeBaytzah]] of bread outside the Sukkah but for any more than a [[Measurements#KeBaytzah|KeBaytzah]] one must eat it in the Sukkah and make a Bracha of Leshev BaSukkah. <ref>S"A 639:2, Mishna Brurah 639:13, Biur Halacha D"H KeBaytzah, Natai Gavriel 48:2, Chazon Ovadyah (Sukkot pg 132), Yalkut Yosef (Moadim pg 142) </ref>
# If one only ate a Kezayit of bread and other foods, according to Ashkenazim this is a meal and one must eat it in the Sukkah and even make the bracha of Leshev BaSukkah<ref>Natai Gavriel 48:7</ref>, however, according to Sephardim one doesn't have to eat this in the Sukkah and even if one eats in the Sukkah one does not make the bracha of LeShev BaSukkah. <ref>Chazon Ovadyah  (Sukkot pg 134)</ref>
===Fruits===
# It is permissible to eat fruits even if one eats a lot of fruit. <ref>S"A and Rama 639:2, Natai Gavriel 50:1 </ref>Nonetheless, it's praiseworthy to have fruit in the Sukkah. <ref>Chazon Ovadyah (pg 138), Yalkut Yosef (Moadim pg 143)</ref>
===Drinks===
# One may have drinks outside the Sukkah. <ref>S"A 639:2 </ref> However, if one sits down to drink wine in a fixed manner (not just as a snack) especially if a group of people sit to drink wine one must drink it in the Sukkah but not make the Bracha of Leshev BaSukkah. According to Ashkenazim, preferably, one should not establish a fix drink of wine or beer except in a meal of a [[Measurements#KeBaytzah|KeBaytzah]] of bread or at least a cooked dish made out of the five grains in which must eat in the Sukkah and could even make the Bracha of Leshev BaSukkah. <ref>Mishna Brurah 639:13, Natai Gavriel 50:3 </ref> Nonetheless, it's praiseworthy to have all drinks in the Sukkah. <ref>S"A 639:2 </ref>
===Meat, Fish, Cheese===
# If one makes a meal out of meat, fish, cheese, and the like, one should eat it in the Sukkah. However, if one doesn't eat it as a meal one may eat outside the Sukkah. <ref>Mishna Brurah 639:15, Natai Gavriel 50:2</ref> Nonetheless, it's praiseworthy to have meat, fish, rice, eggs, and cheese in the Sukkah. <ref>Chazon Ovadyah (Sukkot pg 138), Yalkut Yosef (Moadim pg 143)</ref>
===Cookies and Cakes===
# If one ate a [[Measurements#KeBaytzah|KeBaytzah]] of [[Pas Haba Bikisnin]] (cookies and cakes) or a cooked dish made out of the five grains (such as noodles) one must eat it in the Sukkah and the Ashkenazic minhag is to make a bracha of LeShev BaSukkah, but it's preferable to wait in the Sukkah for some time afterwards and have in mind when making the bracha that it should cover the eating and the sitting in the sukkah afterwards. <ref>Mishna Brurah 639:16, Natai Gavriel 49:1-3 </ref> Sephardim hold that even though one must eat it in a Sukkah (if one eats more than a [[Measurements#KeBaytzah|KeBaytzah]]) one doesn't make the bracha of LeShev BaSukkah unless one ate 162 grams of a mezonot food and it's preferable to eat 216 grams in order to make the bracah according to all opinions. <ref>Chazon Ovadyah (Sukkot pg 132-6), Yalkut Yosef (Moadim pg 142-3) </ref>
===If one is middle of a meal===
# If one is middle of a bread meal one may not eat any food or drink outside the Sukkah and even if has food in one's mouth and one began chewing when one leaves the Sukkah one shouldn't continue chewing until one returns to the Sukkah. <ref>Yalkut Yosef (Moadim pg 143) </ref>


==Bracha of Lesheve BeSukkah==
#It is forbidden to cut nails or hair on [[shabbat]] or sever them in any way.<ref>S''A, Orach Chaim, 340.1 ''</ref>
# It's proper to say the bracha of Leshev before making the HaMotzei. However, it's not an interruption if one does HaMotzei before Leshev. On [[Shabbat]] and [[Yom Tov]], the Leshev is said in Kiddish before one drinks from the wine. <ref> S"A and Rama 643:3, Yalkut Yosef Moadim pg 145, Chazon Ovadyah (Sukkot pg 172) </ref>
#On the night of her tevila in the mikveh, a woman may have her nails cut by a non-Jew.<ref>Mishna Brura 340:3 quoting the Magen Avraham </ref>
# For which foods it's proper to make LeShev BaSukkah above [[#Which_foods_can_one_eat_outside_the_Sukkah?]].


==First night of sukkot==
==Lipstick==
# One should wait to do Kiddish until after Tzet HaCochavim. However, after the fact if one made Kiddish during Ben HaShemashot and ate a Kezayit of bread one should make sure to have another Kezayit after Tzet HaCochavim but one doesn’t need to make another Bracha of LeShev BaSukkah. <ref>Rama 639:3 writes that one make sure not to eat until nighttime. Mishna Brurah 639:25 explains that this is based on the connection between Pesach and Sukkot and by Matzah one may only eat at night as it says in the פסוק. Mishna Brurah continues that after the fact if one ate one should eat another [[Kezayit]] but not make another LeShev BaSukkah because of Safek Brachot LeHakel. Natai Gavriel (Sukkot 38:12) extends the Rama to not even making Kiddish before nighttime. Yalkut Yosef (Moadim pg 138) agrees with the above halachot. </ref>
# On the first night of Sukkos the Bracha of Shehechiyanu should be said after Kiddush. <ref>S"A 643:1 </ref>After the fact if one made Shehecheyanu before Kiddish one fulfilled one's obligation (and one shouldn't go repeat it after Kiddish). <ref>Mishna Brurah 643:3 </ref>
# If one didn’t make a Shehecheyanu on the first night of Sukkot, one can make it the rest of days and nights of Sukkot. <Ref>Magan Avraham 643:1, Mishna Brurah 643:2, Chazon Ovadyah (pg 95) </ref>
===If it rains the first night of Sukkot===
# If it rains the first night of Sukkot,
## According to Sephardim, one is exempt from the Sukkah and one should eat in the house. However, if one wants to be strict one may wait a little bit for the rain to stop but one should not wait too long which would cause oneself pain on [[Yom Tov]]. If after eating the house the rains stops then if it’s before Chatzot (halachic midnight) one should go into the Sukkah to eat one Kezayit of bread and make Leshev BaSukkah and if it’s after Chatzot one shouldn’t make the Bracha of Leshev unless one eats a KeBaytzah of bread. <Ref>Yalkut Yosef (Moadim pg 140), Chazon Ovadyah (Sukkot pg 122) </ref>
## According to Ashekenazim, one is not exempt from the Sukkah and one should wait an hour or two for the rain to stop if it does then one should eat in the Sukkah with a bracha of Leshev BaSukkah but if it doesn't one should eat in the Sukkah without the bracha of LeShev BaSukkah. <ref>Mishna Brurah 639:35 </ref>


==Forgetting to say Yaale VeYavo==
#It is forbidden for a woman to apply lipstick on [[shabbat]].<ref>Yabia Omer 6.37, Igrot Mosher Orach Chaim 1.114, Menuchat Ahava 13.6 </ref>
# If on the first night of Sukkot one had the required [[Kezayit]] of bread and in benching one forgot to say Yaale VeYavo
*if one remembers after saying Baruch Atta Hashem and didn’t conclude Boneh Yerusalayim, one should conclude with Lamdeni Chukecha, and go back to Yaale VeYavo.
*if one remembers after the entire Bracha of Boneh Yerushalayim, one should insert the Bracha of Baruch Atta Hashem… Asher Nattan Moadim LeSimcha…Mikadesh Yisrael VeHaZmanim (as printed in the siddur).
* if one remembers after saying Baruch Atta Hashem Eloken Melech HaOlam (of the Bracha of HaTov VeHaMeitiv), one should conclude with Asher Nattan Moadim Lisimcha… and then start the Bracha of HaTov VeHaMeitiv again.
* if one didn’t remember until the middle of HaTov VeHaMeitiv or later, one must repeat benching. <Ref>Chazon Ovadyah (pg 101) </ref>
# If one forgot Yaale VeYavo in benching any other day or night of Sukkot
* if one remembers after Boneh Yerusalayim one should say Baruch Atta Hashem…Asher Nattan Moadim LeSimcha…Mikadesh Yisrael VeHaZmanim.  
* if one didn’t remember until the middle of HaTov VeHaMeitiv or later, one doesn’t repeat benching. <Ref>Chazon Ovadyah (pg 101) </ref>


==Eating or sleeping in the Sukkah before Sukkot==
==Powder==
# It’s permissible to eat in the Sukkah before Sukkot (erev Sukkot) and it’s not an issue of Bal Tosif. <Ref> Chazon Ovadyah pg 481 holds that’s there no issue of Bal Tosif before the mitzvah was done. </ref>
#Some Poskim permit women applying non-sticky powder to their faces on [[Shabbat]].<ref>Rav Moshe (OC 5:27) writes that if the powder is dry and thus will only last for a short amount of time on the face, then there is no problem of tzoveah to use it on shabbat. Even though even temporary tzoveah (צביעה שאינה מתקיים) is typically prohibited midrabanan, Rav Moshe thought that this type of powder wasn't even permanent enough to reach that threshold, and therefore was completely permitted. </ref> However, other poskim forbid this act.<ref>See Dirshu Mishna Berurah (303:25 footnote 50), citing Rav Shlomo Zalmen and the Shevet Halevi to prohibit applying powder of any kind on shabbat. </ref> Nevertheless, all agree that applying sticky powder is forbidden.<ref>Yechave Daat 4.28, Menichat Ahava 13.7 </ref>
#It is forbidden to use makeup on Shabbat if it is lasting.<ref>Shulchan Aruch O.C. 303:25</ref>
# Putting on nail polish, even if it is clear, is forbidden.<ref>Shemirat Shabbat Kehilchata ch. 14 fnt. 167</ref>
# Rav Moshe Feinstein permitted putting on ordinary talcum powder and theoretically extended it to all colored powdered makeups. In practice, regarding specific makeups, he warned that the powdered makeups may not be made with a water or oil base and could not last for a long time.<ref>Igrot Moshe 1:114, 5:27, 6:25:1. Rav Shlomo Zalman Auerbach in Shemirat Shabbat Kehilchata ch. 14 fnt. 173 is strict.</ref> Many of his students forbid all powdered makeups on the market today because in practice they remain on the skin for a long time.<ref>[[Asicha_Hilchos_Shabbos_Part_2| Rav Mordechai Willig (Asicha Shabbos 2 p. 6)]], Rav Belsky in Shulchan Halevi 9:1, [https://www.torahanytime.com/#/lectures?a=114404 Rav Shmuel Fuerst (min 23-26)]</ref>


==Other activities in the Sukkah==
==Nail Varnish==
# [[Sleeping in the Sukkah]] (click the link)
# One should live in one's Sukkah like one lives in one's house the rest of the year. Therefore, one should eat, drink, sleep, hang out, speak to one's friend, and learn in the Sukkah. <ref>S"A 639:1 writes that one should live in one's Sukkah like one lives in one's house the rest of the year which includes eating, drinking, and sleeping. Mishna Brurah 639:2 adds speaking to one's friend and BeYitzchak Yikra 639:1 adds hanging out. Regarding learning in the Sukkah see further. </ref>
# One should even bring one's nice utensils into the Sukkah just like uses them during the year in the house, however, one should not bring one's cooking pots into the Sukkah. <ref>S"A 639:1 writes that one should bring one's nice untensils into the Sukkah, however, the cooking pots shouldn't brought in the Sukkah. The Rama adds that one may leave the cooking pots in the Sukkah during the meal but not after the meal, however, the Mishna Brurah 639:5 writes that the minhag is to be strict not to even bring cooking pots in the Sukkah during the meal. </ref>
# One should not do any degrading activity in the Sukkah. Therefore one should not clean the dishes in the Sukkah, however, one may clean the cups. One may certainly not go to the bathroom in the Sukkah even if one goes in a pot. <ref>Rama 639:1, Mishna Brurah 639:9 </ref>
# Because of the holiness of the Sukkah, it's proper to minimize one's mundane speech in the Sukkah and increase one's speech in Torah and holy matters and all the more so one should be careful not to speak any forbidden speech should as Lashon Hara. <ref>Mishna Brurah 639:2 </ref>


==Learning in the Sukkah==
#It is forbidden to apply or remove nail varnish on [[shabbat]].<ref>Shmirat [[Shabbat]] Kehilchata 1.158, Yalkut Yosef 4.2.102 </ref>
# One should learn in the Sukkah unless one isn't unable to concentrate in which case one should learn inside.<ref>S"A 639:4. Natai Gavriel 58:1 quotes the Yarot Dvash (Dorosh 6 D"H VeZehu) who explains that one who sits in the sukkah with pure intent, learns, and enjoys the holiday merits a special level of divine presence.</ref>
 
# If the cold or heat (if one doesn't have air conditioning in the Sukkah) bothers oneself and one can't concentrate to learn one may learn inside. <ref>Mishna Brurah 639:29 writes that if it's too cold for oneself in the sukkah and one can't concentrate one may learn inside. Natai Gavriel 48:7 extends this where it's too hot and one doesn't have air conditioning in the sukkah. </ref>
==Combing Hair==
# If it's a pain to bring all the Seforim into the Sukkah many times (as one needs the space to eat or sleep) then one doesn't have to learn in the Sukkah, however, if one can leave all the Seforim in the Sukkah for the entire holiday one must do that. <ref>Mishna Brurah 639:29, Natai Gavriel 58:3 </ref>
 
# One who usually learns in a Bet Midrash doesn't have to learn in a Sukkah. <ref>S"A HaRav 639:4, Kaf HaChaim 639:63, Natai Gavriel 58:6 </ref>
#Regarding combing one's hair on [[Shabbat]], see the [[Getting Dressed on Shabbat]] page.
# One should pray in a shul and not in one's Sukkah even if one can get a minyan in the Sukkah. If there's no shul in one's city if one is able to concentrate in the Sukkah one should pray in the Sukkah. <ref>S"A 639:4 writes that if one wants one may pray in the Sukkah. The Mishna Brurah 639:30 explains that in the place where one  has greater kavanah (concentration) one should pray unless there is a shul in the city in which case one should go there (because during the rest of the year one would leave one's house to go to the shul. Pri Megadim (M"Z 639:14), Kaf HaChaim 639:67, and Natai Gavriel 58:8 add that one should pray in the established shul even if one can get a minyan in the Sukkah. </ref>
 
# If one usually does Havdalah at home during Sukkot one should do it in the Sukkah. However, those who listen to Havdalah in the shul can do so also on Sukkot. <ref>Mishna Brurah 639:30, Shaar HaTzion 639:57, Kaf HaChaim 639:66 </ref>
==Braiding Hair==
# A community committee meeting can take place as usual and doesn't have to be in the Sukkah. <ref>Natai Gavriel 58:10 who explains that the Sukkah is supposed to replace one's home but anyway for the meeting one always leaves one's home to go another place and also that they wouldn't be able to concentrate as well in the Sukkah. </ref>
 
==References==
#It is forbidden to braid hair on [[shabbat]].<ref>Shulchan Aruch 303:26, based on gemara shabbat 94b </ref>
<references/>
 
==Perfume==
 
#It is permitted to apply perfume onto the human body but it is forbidden to apply perfume onto clothing on [[shabbat]].<ref>Mishna Brurah 322:18, Shulchan Aruch 511:4. The reason for the prohibition of being molid reach (creating scent) in clothing is either because it's like creating a new entity, which is similar to an act of melacha (Mishna Brurah 511:27), or because it is like fixing the garment (tikun maneh) when one adds scent to it, which constitutes a violation of makeh b'patish (Mishna Brurah 658:7). </ref>
 
==Nail Polish==
 
#It is forbidden to use nail polish on [[Shabbat]], whether it is a colored nail polish or clear polish, as the shine adds a pleasant finish to the nail, and is enhancing the natural color of the nail, thus violating [[Tzovaya]].<ref>Shmiras [[Shabbos]] K'Hilchosa 14:footnote 152</ref>
##It is for this same reason that one would be prohibited from using whitening strips for teeth.
##It is also for this reason that one is prohibited from using fade creams that are of the same color as one's natural skin, even if it is being used just to cover up blemishes.<ref>Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11)</ref>
 
==Sun-Tanning==
 
#Some Poskim go as far as to prohibit intentional suntanning, as this leaves a color on the skin, and thus may violate [[tzovaya]].<ref>Minchas Yitzchok 5:32</ref>  
#It should be noted that not all Poskim concur with this ruling, and everyone holds that it is permitted to merely sit outside if there is no intention of tanning, even if one will be pleased with the results.<ref>Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11) </ref>
 
==Makeup Removal==
 
#While putting on makeup in most cases is forbidden, removing it is permitted. However, it is preferable to be use a disposable tissue, so as to avoid questions of coloring the cloth or towel being used.<ref>Mishna Brurah 320:59</ref> One should also avoid using nail polish remover.<ref>Shemirat Shabbat KeHilchata (vol 3, chap 14, note 79)</ref>
 
==Smoothing Creams==
 
#Besides for the concern of [[tzoveah]] (coloring), when dealing with lotions there is also a concern of [[memachek]] ([[smoothing]]). Therefore, the use of lipstick or even non-colored chapstick are prohibited on shabbat.<ref>Igros Moshe O.C. 1:114</ref>  
#Skin blemish concealers, hand creams (Nivea, Eucerin), Vaseline, rouge creams, moisturizers, lotions and the like are all prohibited under [[memachek]] as well.<ref>Rashi ([[Shabbos]] 146b D"h Mishchah), Rambam ([[Shabbat]] 13:11), Shulchan Aruch 314:11, Mishna Brurah 314:45, Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11)</ref>
 
=== Lotions ===
#As long as the lotion has a thin and pourable consistency, like that of oil,<ref>Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11) quoting  R' Nosson Kupshitz Shlita</ref> it would be permitted to use on shabbat [providing that it is not medicinal, as then one would have to ask a question regarding the [[refuah]] aspect].
##Therefore, one may apply most forms of sunblock lotion on an infant (or himself for that matter), as they are of very loose consistency.<ref>Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11) quoting  R' Nosson Kupshitz Shlita</ref>
 
==Credits==
 
#Special thanks to Rabbi Heshy Kahn for this article.
 
==Common questions==
 
#Is it permissible to use Crest whitening strips on [[Shabbos]]? See above [[#Nail polish]].
 
==Links==
 
*[http://www.yutorah.org/lectures/lecture.cfm/826618/Rabbi_Uri_Orlian/Makeup_&_Cosmetics_on_Shabbos:_An_Introduction_to_the_Melacha_of_Memachek Makeup & Cosmetics on Shabbos] by Rabbi Orlian
*Article on [http://www.yutorah.org/lectures/lecture.cfm/735694/Rabbi_Dr_J_David_Bleich/Cosmetic_Powder_on_Shabbat Cosmetic Powder on Shabbat] by Rabbi Dr. J. David Bleich
 
==Sources==
<references />
[[Category:Shabbat]]
{{Shabbat Table}}

Latest revision as of 12:19, 21 August 2024

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

Background

  1. With so many new cosmetics on the market today, the question of using these products on Shabbat becomes very relevant. Some background information may shed some light on what the possible problems may be in regards to Hilchot Shabbat. One Melacha to be aware of, is the act of dyeing (Tzoveya), which was done to color the curtains of the Mishkan[1], the second is the act of smoothing (Memachaik) which was done to finish the leather of the coverings of the Mishkan.
  2. While the biblical prohibition of dyeing is only something that will be colored permanently, there is still a Rabbinic prohibition on creating a temporary coloring effect. Therefore, cosmetics such as: rouges, lipsticks, eye shadow, and others which add color to the skin, albeit for a short amount of time, are still forbidden to use on Shabbat.[2]

Bar, Liquid, and Foam Soap

  1. Some poskim hold that it is permitted to use a bar of soap on Shabbat because one doesn't intend of smoothing out the bar of soap or creating any soap suds.[3] On the opposite extreme, some poskim hold that it is forbidden to use either bar or liquid soap on Shabbat.[4] However, according to the majority of poskim, one may not use a bar of soap but one may use liquid soap on Shabbat.[5]
  2. Some poskim permit the use of foam handsoap on Shabbat.[6]
  3. If one used a scented soap to clean one’s hands, it is permitted to dry one’s hands on a towel.[7]
  4. Using Purell is like using liquid hand soap, and thus many poskim permit using it on Shabbat.[8]

Cutting Nails or Hair

  1. It is forbidden to cut nails or hair on shabbat or sever them in any way.[9]
  2. On the night of her tevila in the mikveh, a woman may have her nails cut by a non-Jew.[10]

Lipstick

  1. It is forbidden for a woman to apply lipstick on shabbat.[11]

Powder

  1. Some Poskim permit women applying non-sticky powder to their faces on Shabbat.[12] However, other poskim forbid this act.[13] Nevertheless, all agree that applying sticky powder is forbidden.[14]
  2. It is forbidden to use makeup on Shabbat if it is lasting.[15]
  3. Putting on nail polish, even if it is clear, is forbidden.[16]
  4. Rav Moshe Feinstein permitted putting on ordinary talcum powder and theoretically extended it to all colored powdered makeups. In practice, regarding specific makeups, he warned that the powdered makeups may not be made with a water or oil base and could not last for a long time.[17] Many of his students forbid all powdered makeups on the market today because in practice they remain on the skin for a long time.[18]

Nail Varnish

  1. It is forbidden to apply or remove nail varnish on shabbat.[19]

Combing Hair

  1. Regarding combing one's hair on Shabbat, see the Getting Dressed on Shabbat page.

Braiding Hair

  1. It is forbidden to braid hair on shabbat.[20]

Perfume

  1. It is permitted to apply perfume onto the human body but it is forbidden to apply perfume onto clothing on shabbat.[21]

Nail Polish

  1. It is forbidden to use nail polish on Shabbat, whether it is a colored nail polish or clear polish, as the shine adds a pleasant finish to the nail, and is enhancing the natural color of the nail, thus violating Tzovaya.[22]
    1. It is for this same reason that one would be prohibited from using whitening strips for teeth.
    2. It is also for this reason that one is prohibited from using fade creams that are of the same color as one's natural skin, even if it is being used just to cover up blemishes.[23]

Sun-Tanning

  1. Some Poskim go as far as to prohibit intentional suntanning, as this leaves a color on the skin, and thus may violate tzovaya.[24]
  2. It should be noted that not all Poskim concur with this ruling, and everyone holds that it is permitted to merely sit outside if there is no intention of tanning, even if one will be pleased with the results.[25]

Makeup Removal

  1. While putting on makeup in most cases is forbidden, removing it is permitted. However, it is preferable to be use a disposable tissue, so as to avoid questions of coloring the cloth or towel being used.[26] One should also avoid using nail polish remover.[27]

Smoothing Creams

  1. Besides for the concern of tzoveah (coloring), when dealing with lotions there is also a concern of memachek (smoothing). Therefore, the use of lipstick or even non-colored chapstick are prohibited on shabbat.[28]
  2. Skin blemish concealers, hand creams (Nivea, Eucerin), Vaseline, rouge creams, moisturizers, lotions and the like are all prohibited under memachek as well.[29]

Lotions

  1. As long as the lotion has a thin and pourable consistency, like that of oil,[30] it would be permitted to use on shabbat [providing that it is not medicinal, as then one would have to ask a question regarding the refuah aspect].
    1. Therefore, one may apply most forms of sunblock lotion on an infant (or himself for that matter), as they are of very loose consistency.[31]

Credits

  1. Special thanks to Rabbi Heshy Kahn for this article.

Common questions

  1. Is it permissible to use Crest whitening strips on Shabbos? See above #Nail polish.

Links

Sources

  1. ↑ Rashi Parshas Terumah 25:5 D"h Meadamim
  2. ↑ Rambam Hilchos Shabbos 22:23, S.A. 303:25, Mishna Brurah 303:79, Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11)
  3. ↑ According to Chacham Ovadia Yosef (Sh"t Yechave Daat 2:50), it is permitted to use a bar of soap or liquid soap on shabbat because one has no intention of changing anything. One only intends to clean what he is washing.
  4. ↑ According to Rabbi Moshe Feinstein (Sh"t Igrot Moshe OC 1:113) it is forbidden to use a bar of soap and it is forbidden to use liquid soap on shabbat, due to a concern of memareach.
  5. ↑ According to Chacham Ben-Zion Abba-Shaul (Sh"t Or Litzion 2:35:5), one may not use a bar of soap but one may use liquid soap on shabbat. Rabbi Eli Mansour, Aruch Hashulchan 326:11, and Ketzot Hashulchan 146:32 agree. Kitzur Hilchot Shabbat pg. 74 says this is the common practice. See also Shemirat Shabbat Kihilchita 14:16. Rav Schachter (Shabbat Shiur 11) explained that it is questionable to forbid using a liquid soap since the resultant sods created are very temporary.
  6. ↑ Rav Schachter (Shabbat Shiur 11) holds that using foamy soap is permitted, and that there is no problem of memareach or of nolad, since the result is very temporary, as it is almost immediately washed down the drain. Rav Willig (Asicha Shabbos 2 p. 9) agrees.
  7. ↑ Ginat Veradim OC 3:16 writes that it is permitted to use rose water to clean your hands and to dry them on a towel since there’s no prohibition of molid re'ach (scenting garments) when it is unintentional. Molid is only a derabbanan and if one doesn’t intend for it, it isn’t an issue of a pesik reisha. This is also the opinion of the Maharshal (Yam Shel Shlomo Beitzah 2:34). Rav Avraham Antebi writes that the Syrian minhag was to use rose water on Shabbat for washing hands.
  8. ↑ Rav Gedalia Dov Schwartz
  9. ↑ SA, Orach Chaim, 340.1
  10. ↑ Mishna Brura 340:3 quoting the Magen Avraham
  11. ↑ Yabia Omer 6.37, Igrot Mosher Orach Chaim 1.114, Menuchat Ahava 13.6
  12. ↑ Rav Moshe (OC 5:27) writes that if the powder is dry and thus will only last for a short amount of time on the face, then there is no problem of tzoveah to use it on shabbat. Even though even temporary tzoveah (צביעה שאינה מתקיים) is typically prohibited midrabanan, Rav Moshe thought that this type of powder wasn't even permanent enough to reach that threshold, and therefore was completely permitted.
  13. ↑ See Dirshu Mishna Berurah (303:25 footnote 50), citing Rav Shlomo Zalmen and the Shevet Halevi to prohibit applying powder of any kind on shabbat.
  14. ↑ Yechave Daat 4.28, Menichat Ahava 13.7
  15. ↑ Shulchan Aruch O.C. 303:25
  16. ↑ Shemirat Shabbat Kehilchata ch. 14 fnt. 167
  17. ↑ Igrot Moshe 1:114, 5:27, 6:25:1. Rav Shlomo Zalman Auerbach in Shemirat Shabbat Kehilchata ch. 14 fnt. 173 is strict.
  18. ↑ Rav Mordechai Willig (Asicha Shabbos 2 p. 6), Rav Belsky in Shulchan Halevi 9:1, Rav Shmuel Fuerst (min 23-26)
  19. ↑ Shmirat Shabbat Kehilchata 1.158, Yalkut Yosef 4.2.102
  20. ↑ Shulchan Aruch 303:26, based on gemara shabbat 94b
  21. ↑ Mishna Brurah 322:18, Shulchan Aruch 511:4. The reason for the prohibition of being molid reach (creating scent) in clothing is either because it's like creating a new entity, which is similar to an act of melacha (Mishna Brurah 511:27), or because it is like fixing the garment (tikun maneh) when one adds scent to it, which constitutes a violation of makeh b'patish (Mishna Brurah 658:7).
  22. ↑ Shmiras Shabbos K'Hilchosa 14:footnote 152
  23. ↑ Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11)
  24. ↑ Minchas Yitzchok 5:32
  25. ↑ Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11)
  26. ↑ Mishna Brurah 320:59
  27. ↑ Shemirat Shabbat KeHilchata (vol 3, chap 14, note 79)
  28. ↑ Igros Moshe O.C. 1:114
  29. ↑ Rashi (Shabbos 146b D"h Mishchah), Rambam (Shabbat 13:11), Shulchan Aruch 314:11, Mishna Brurah 314:45, Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11)
  30. ↑ Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11) quoting R' Nosson Kupshitz Shlita
  31. ↑ Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11) quoting R' Nosson Kupshitz Shlita
Category Topic
Mitzvot of Shabbat
Kiddush Levana - Enjoying Shabbat - Fourth meal of Shabbat - Havdalah - Having a meal on Friday - In the Spirit of Shabbat - Kiddush - Lighting Shabbat Candles - Making Early Shabbat - Making one hundred Brachot on Shabbat - Preparing foods on Shabbat - Preparing for Shabbat - Shenayim Mikrah - Kavod Shabbat - Shabbos Davening - Seudat Shabbat - Seudat Shelishit - Lechem Mishneh - Motzei Shabbat - When Does Shabbat Start?
Restrictions of Shabbat
Allowing Carrying Using an Eruv Chatzerot - Animals on Shabbat - Asking a Jew to work on Shabbat - Asking a non-Jew to work on Shabbat (Amirah LeNochri) - Benefiting from a Violation of Shabbat (Maaseh Shabbat) - Books, notebooks, and papers - Brushing Teeth on Shabbat - Building a structure on Shabbat (Boneh) - Carrying on Shabbat - Cleaning the dishes - Cleaning and Folding Garments on Shabbat - Clearing the table - Cooking (Ofeh and Bishul) - Cosmetics on Shabbat - Dancing and clapping on Shabbat - Electricity on Shabbat - Eruv Chatzerot - Eruvin - Games on Shabbat - Getting dressed on Shabbat - Giving birth on Shabbat - Grinding (Tochen) - Handling objects on Shabbat (Muktzeh) - Infants on Shabbat - Introduction to the Modern Eruv - Kneading (Lash) - Mail on Shabbat - Medicine on Shabbat (Refuah on Shabbat) - Melacha That Begins Before Shabbat - Opening bottles and containers (Boneh) - Plants on Shabbat (Zoreah) - Preparing for after Shabbat (Hachana) - Reading on Shabbat (Daber Davar) - Recreation on Shabbat - Sechirut Reshut - Separating mixtures (Borer) - Squeezing fruits (Sechita) - Speaking on Shabbat (Daber Davar) - Taking a cruise over Shabbat - Taking measurements on Shabbat - Techum - Transactions on Shabbat - Transportation on Shabbat - Going to and Staying in the Hospital on Shabbat - Wages on Shabbat (Sachar Shabbat) - Washing one’s body on Shabbat
Melachos
Introduction to Melechet Machshevet - Marbeh Bshiurim - Plowing - Planting - Harvesting - Gathering - Threshing - Winnowing - Separating - Grinding - Sifting - Kneading - Baking and Cooking - Shearing - Laundering - Combing - Dyeing - Spinning - Mounting warp threads - Making two loops - Weaving - Unraveling fabric - Tying - Untying - Gluing, taping, or stapling - Ripping - Trapping - Slaughtering - Skinning - Tanning - Smoothing - Scoring - Cutting precisely - Writing - Erasing - Building - Demolishing - Completing a vessel - Extinguishing a flame - Kindling a fire - Carrying
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