Koshering a Kitchen and Dosh: Difference between pages

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==Utensils Used for Cold==
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# Any vessel that is usually used for cold can be koshered with cleaning it well with cold water.<ref>Shulchan Aruch YD 121:1. Rashba Teshuva 1:372, 817, 3:279, and Ran Pesachim 8b s.v. aval hold that we follow the majority of the uses of a utensil to determine how it should be koshered.</ref> Ashkenazim initially are strict for the opinion that it was used for non-kosher cold it should be koshered with hagalah.<ref>Rama 451:25, Mishna Brurah 451:149</ref>
==General Prohibition==
==Hagalah==
# A pot that absorbed something through liquids can be koshered<ref>Does hagalah remove all of the beliyot? Hagalat Kelim p. 27 quotes many who say that hagalah removes all of the beliyot including: Piksei Rabbenu Yechiel Mparis 42, Kol Bo Hagalah, Pri Megadim M”Z 452:4, E”A 467:13. However, the Shoel Umeishiv 6:41 s.v. vheneh questions this and prefers that hagalah removes most of the beliyot and the rest is batel and that’s why it is ineffective on pesach. [This would correspond to the Rashba (cited in Shulchan Aruch YD 99:7) as to why one can use a pot initially after hagalah if that involves nullification.]
</ref> of that absorption with boiling<ref>Does hagalah need to be 212? Hagalat Kelim by Rabbi Tzvi Cohen 10:19 writes that if someone is using steam to do hagalah the water needs to reach 212 degrees fahrenheit for hagalah. Mesoret Moshe v. 3 p. 128 quotes Rav Moshe as holding that essentially if one knew that a machine was only used for a certain temperature and not more it can be koshered with heating water in it at that temperature. Only initially do we try to actually boil water even if it wasn't used that way (Rama 451:6) otherwise the rule is kbolo kach polto for hagalah (Raah cited by Shach 121:17).
</ref> water<ref>Rama 452:5 writes that we do hagalah with water specifically but after the fact other liquids are also effective. See Bet Yosef 93:1 who believes there's no difference between using water or milk for hagalah.</ref>.<ref>When is hagalah effective?
# Rabbenu Tam: Immediately when the kli is placed in the boiling water it will give off its taste and reabsorb taste from the water. Hagalat Kelim p. 27 cites that this is the opinion of Tosfot Avoda Zara 76a s.v. mkan, Tosfot Chullin 100b s.v. bshekadam, 108b s.v. shnafal, Smag lavin 78, Rosh end of a”z, pesachim 2:7, Sefer Hatrumah 55, Rashba Chullin 108b, Torat Habayit 4:4, respona 1:262, Ran Chullin end of perek 8, Ritva Chullin 108b quoting Rabbenu Tam, Tur and Rama 452:1.
# Rashbam: First the kli absorbs new taste and only afterwards it starts to give off its taste. Accordingly you would have to wait some time for hagalah to be effective. It isn’t clear how long that is. This is the opinion of Rashbam cited by Tosfot Chullin 108b s.v. shnafal.
# Manhig: The kli absorbs taste from the boiling water and only gives off its taste once it is removed or cools down and is washed. This is the opinion of the Ritva Chullin 108b and Manhig.</ref>
# A pot that is usually used for cooking and sometimes used without liquids, according to Sephardim can be koshered with hagalah since we follow the majority of its use.<ref>Shulchan Aruch 451:6.
* The Gemara Pesachim 30b concludes that knives need hagalah for pesach even though it discussed possibly needing libun. What was the reasoning of the gemara? The Ran Chidushim 30b s.v. vhilchata writes that the knife is sometimes used over the fire yet it can be koshered with hagalah. Either because Rashi and Raavad hold that chametz is hetera baala. Or according to the Ramban that it is isura baala we only need hagalah because we follow the majority of uses of the knife. Meiri Pesachim 30b s.v. hasakinim agrees with the second approach.
* The Rashba responsa 1:372 writes that we don’t need to be concerned for a minority of uses because otherwise how could the Torah establish different categories of utensils that some are used for cold, some for hot liquids, and some directly with the fire. Rather we only concern ourselves with the way that the utensil is normally used. This is reiterated in 1:817 and 3:279 and Ran Pesachim 8b. The Bet Yosef understands that this is also the opinion of the Rif Pesachim 8b and Rambam Machalot Asurot 5.
* However, the Ravyah holds that we’re concerned even for a minority of uses of a utensil. Tosfot Avoda Zara 74b s.v. darash, Hagahot Maimoniyot (Hilchot Hagalah), and Tur 451:6 agree. Shulchan Aruch 451:6 follows the Rashba and Rama 451:6 is concerned for the Ravyah.
* How does Rov Tashmisho work? The Maharam Chalavah Pesachim 30b s.v. vhilchata writes that following the main use of a utensil is only effective if we’re unsure if the utensil was ever used for the other type and we’re allowed not to be concerned for an abnormal use. This is also the opinion of Tosfot Chullin 8a s.v. shlibna, Meiri Pesachim 30b s.v. hasakinim, and Raah cited by Nemukei Yosef Pesachim 30b.
* However, the Ran Chidushim Pesachim 30b s.v. vhilchata absolutely holds that we follow the majority of uses even though it is certain that it was used for the other type of use. Ramban Avoda Zara 76a s.v. umah sh’amru and Rashba a”z 76a s.v. vkatav agree. This is also implied by Rabbenu Dovid Pesachim 30b s.v. vhilchata. Kaf Hachaim 451:100 follows that approach and cites many who agree including: Sharei Kneset Hagedola 451:6, Pri Chadash, Olot Tamid, Eliya Rabba 451:17, Chok Yakov 451:31, Bet Dovid 212, Gan Hamelech 53, Erev Hashulchan 451:11, Chemed Moshe 451:12, and Shulchan Aruch Harav 451:31. Rama Mpano 96, Chazon Ish 119:15 agree. See Darkei Teshuva 121:5 for someone who pasken like the Raah. How can that be explained?
* The Rashba responsa 1:372 writes that the reason that we can follow the majority of uses is even though it is known that it was used for another type of use but after 24 hours the absorptions are negative tasting and the entire need for koshering is rabbinic. The rabbis established to follow the majority of uses. This explanation is reiterated by the Rama Mpano 96.
* Chazon Ish OC 119:15 points out that according to this answer it can’t be used for a spice grinder since a dvar charif extracts tastes even though they weren’t used within 24 hours. However, the Mishna Brurah 451:80 seems to apply the rule of rov tashmisho even to a grinder. Chazon Ish answers that it is referring to a concern that it was used for chametz but we don’t know that it was ever used for chametz otherwise we couldn’t use the majority of uses.
* However, there is a small group of rishonim that imply this even for ben yomo utensils biblically. The Machzor Vitri Hilchot Pesach ch. 4 writes that the torah established the categories of koshered based on majority uses. [https://books.google.com/books?id=CcdVDwAAQBAJ&pg=PT180&lpg=PT180&dq=%D7%A8%D7%95%D7%91+%D7%AA%D7%A9%D7%9E%D7%99%D7%A9%D7%95+%D7%94%D7%92%D7%A2%D7%9C%D7%94+%D7%A1%D7%91%D7%A8%D7%90&source=bl&ots=RhBy-LvyzG&sig=ACfU3U1MLaZxsX1byp3l0bG8-4nlp0KLkQ&hl=en&sa=X&ved=2ahUKEwjj7qOu2c_hAhWLTd8KHZDeCJIQ6AEwB3oECAgQAQ#v=onepage&q=%D7%A8%D7%95%D7%91%20%D7%AA%D7%A9%D7%9E%D7%99%D7%A9%D7%95%20%D7%94%D7%92%D7%A2%D7%9C%D7%94%20%D7%A1%D7%91%D7%A8%D7%90&f=false Rav Aryeh Idnason in Haotzer v. 15 p. 189] explains that either the Machzor Vitri holds that taam kikar is derabbanan or that the Torah categorized utensils based on the majority.</ref> Initially Ashkenazim are concerned even for a minority of uses.<ref>Rama 451:6, Mishna Brurah 451:45</ref>
#Hagalah means boiling water on the fire that is bubbling.<ref>
Tur YD 121:3 cites a dispute whether or not it is sufficient to do hagalah on a pot with a kli rishon only if it is still on the fire or even if it is removed from the fire. Bet Yosef explains that it depends on whether you learn the definition of kli rishon from hilchot Shabbat in which case it is a kli rishon even off the fire or we should say that the taste is only removed in the way that it entered which is the temperature of a kli rishon on the fire.
* Hagahot Smak 213 n. 5 that it needs to be boiling and not just yad soledet bo. Bet Yosef 452:1 and Shach (Nekudat Hakesef 93:1) quote this. Trumat Hadeshen 1:131, 2:150 agrees.
* Maharshal 26 implies that yad soledet is sufficient for hagalah. Pri Megadim M”Z 452:3 does entertain that possibility that yad soledet is enough. He proves it from the Rambam maaseh korbanot 8:12.
* Meor Hashemesh 1:2 p. 507 proves from the language of the Tur that rotchin is the same as yad soledet and that is sufficient for hagalah. He says that this is also the opinion of the Rosh Pesachim 2:7 and boiling is necessary that the taste doesn't reenter the pot. </ref> Some poskim hold that it always needs to be a bubbling boil, while others hold that it is sufficient if it was a permitted absorption (hetera baala).<ref>Shulchan Aruch YD 121:3 doesn’t resolve that question but simply writes that it is the same as hilchot pesach. Tur 451:6 only mentions the opinion that hagalah is effective even if it is removed from the fire.
* Bach 451:8 is bothered by the discrepancy in the Tur and resolves it by saying that the Tur was only lenient if that is how the utensil is used off the fire.
* Ayin Yitzchak YD 13:4 answers that chametz is hetera baala. Ayin Yitzchak YD 13:3-7 writes the opinion of the Rambam (Maaseh Korbanot 8:14) and Tur is that hagalah for hetera is effective even if the kli rishon was removed from the fire. However, for a utensil that was used on the fire even though it was hetera baala and it can be koshered with hagalah that would require hagalah with a kli rishon on the fire. He concludes that one can be lenient like the Rambam. (Hagalat Kelim p. 401 quotes the Kahal Yehuda 121:3 who points out that the Shulchan Aruch implies that he doesn’t accept that answer since he compared chametz with isura. Also, according to the Mikdash Dovid Kodshim 31:1 or Pri Toar 122:5 there is no proof from the Rambam who is lenient for kodshim specifically.) Shulchan Aruch Harav 451:25 also writes that one can rely on the opinion that hagalah off the fire is sufficient whenever it is hetera baala. Hagalat Kelim p. 401 quotes this also from Emek Sheylah 137:5.
* Rama 452:1 implies that Shulchan Aruch holds that is enough. However, Magen Avraham 452:3, Chok Yakov 452:6, Taz 452:3, Pri Chadash 452:1, Ateret Zekenim 452:2, and Mishna Brurah 452:6 write that there is no such opinion. Bet Yosef meant that you don’t have to concern yourself that if it was boiling and then dipped below boiling that all of the beliyot would return to the kli.</ref> If a knife is only used off the fire it can be koshered with hagalah off the fire.<ref>Bach 452:8. Zichron Shaul v. 1 p. 73 explains that this Shulchan Aruch isn’t a proof in general for hagalah. Since knives are only used off the fire they can be koshered that way. Darkei Teshuva 121:49 cites the Yesharesh Yakov who says that only for knives can we use hagalah in a kli rishon off the fire.
* Shulchan Aruch 451:3 writes that knives need hagalah but can be koshered with a kli rishon that was removed from the fire as long as it is boiling. Magen Avraham 451:7 clarifies that it is effective as long as it is yad soledet bo. Similarly, Yalkut Yosef Pesach Moadim Hechsher Kelim Lpesach n. 13 writes you can kosher knives with yad soledet bo even if the pot was removed from the fire. However, Mishna Brurah 451:20 implies that the hagalah is ineffective unless it is actually boiling. (This seemingly can’t mean a bubbling boil since water stops boiling immediately as it is removed from the fire, [https://physics.stackexchange.com/questions/380748/why-does-water-stop-boiling-immediately-after-turning-off-the-heat Physics Stackexchange]). </ref>
#Usually it is necessary to kosher a pot on the inside and the rim but if it is used on the outside of the pot such as a ladle it needs to be koshered on both sides.<ref>Magen Avraham 452:11 quoting the Maharil</ref>
#If one has a big pot and can't put it into another pot it should have a rim added to it and when the pot boils up the water will splash onto the rim and kosher it or one can boil a pot and drop a rock in so that the pot boils over the rim.<ref>Shulchan Aruch 452:6</ref>
#If a pot is used on the inside but became non-kosher on the outside of the pot it needs to be koshered on both sides.<ref>Pitchei Teshuva YD 96:3</ref>
# If one is doing hagalah of iruy on a large item through pouring one should do so bottom up.<ref>Shoel Umeishiv 5:4 writes that if one is pouring hot water on a large item one should do the hagalah bottom up. He explains that if one does the opposite the zeyia from the bottom could rise and infuse non-kosher taste into the top that was already koshered.</ref>
# Hagalah works for pots that were used for liquids even though in the course of being used were used for temperatures above 212 degrees.<Ref>Hagalat Kelim p. 400 writes that although there’s many cases where cooking involves temperatures above 212 such as deep frying in oil, cooking a solid, cooking with a cover so that it pops up because of pressure and in all these cases it is acceptable to do hagalah. Chut Shani Pesach 10:8 agrees because we never find in chazal a type of hagalah that needs to be hotter than boiling water.</ref> Additionally, in altitudes where it is possible to boil water at lower than 212 that is also effective hagalah.<ref>Hagalat Kelim p. 401 quoting Rav Shlomo Zalman that hagalah doesn’t need to be at the same temperature that the food entered and the poskim never distinguished between hagalah at different altitudes.</ref>
# A pressure cooker which can cook foods at higher temperatures than 212 and yet many poskim hold that it can be koshered with hagalah of boiling water at 212.<ref>Chut Shani Pesach 10:8 p. 124, Hagalat Kelim p. 400 citing Rav Shlomo Zalman Auerbach, Chazon Ovadia n. 2, Betzel Chachma 3:55</ref>
# The utensils put in the boiling water should be left there for a few seconds and some recommend ten seconds.<ref>The [https://oukosher.org/passover/articles/kashering-for-passover/
OU] writes that one should leave the utensils in the boiling water for ten seconds, while the [https://www.kof-k.org/articles/040408080457W-21%20Hagolah%20(Rabbi%20Neustadt).pdf
Kof K] writes a few seconds. Shaar Hatziyun 452:3 writes that the Tur and Pri Chadash hold that the utensils can be removed immediately unlike the Taz who says it needs to be there for some time. Shaar Hatziyun recommends leaving it for a little bit of time.
* Pri Chadash 452:6 writes that the Ramban Chullin 108b s.v. vrabbenu, Rambam Chametz Umatza 5:24, Ran Pesachim 8b s.v. vkach, and Rashba 1:479 hold that the utensil should be left in the boiling water for some unspecified amount of time so that the absorptions can be removed. However, the Tur, Mordechai Chullin 579, and Hagahot Maimoniyot Kushta Chametz Umatza 5:23 hold that the utensils can be removed immediately. Pri Chadash concludes that such is the minhag.
* Meiri Avoda Zara s.v. kshemartichin writes that certainly the utensil needs to be left in the pot long enough for the utensil to heat up (to Yad Soledet Bo). See Sefer Hagalat Kelim who cites this.</ref>


==Libun==
#[[Dash|Dosh]] 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).
# It is possible to do Libun on Pesach but not hagalah.<ref>Rama 452:1</ref>
<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>
# Libun Chamur can be accomplished with a minimum temperature of 752 degrees fahrenheit, because metal would become visibly red hot in the dark at that temperature. Self-clean of an typical oven is 850 degrees and is certainly libun chamur. <ref>Rabbi Ribiat in Halachos of Pesach p. 315</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.
# Libun Kal is certainly achieved at fahrenheit 451 because paper burns at that temperature.<ref>Rabbi Ribiat in Halachos of Pesach p. 315</ref>
# Libun chamur with a blow torch should be done on each spot for approximately 9 seconds. The could be dangerous and damage the oven thermostat.<ref>Halachos of Pesach by Rabbi Ribiat p. 353</ref>
# Anytime the absorption was permitted the utensil can be koshered with hagalah and doesn't require libun.<ref>Rav Sheshet in Gemara Avoda Zara 76a says that something that is hetera baala doesn't require libun and can be koshered with hagalah. This is the opinion of the Tosfot Avoda Zara 76b s.v. amar, Ran Pesachim 8b s.v. devarim citing Raavad, Maggid Mishna Chametz 5:23 citing Rambam, Rosh Avoda Zara 34, Smag Lavin 77, Kol Bo n. 48 citing Rashba, Rabbenu Meshulam, Yereyim n. 106, Hagahot Maimoniyot Chametz 5:1, Ravyah Pesachim 464, Hagahot Smak 194:3, Raavan Avoza Zara 316, Mordechai Pesachim n. 584, Avoda Zara n. 860, Shulchan Aruch O.C. 509:5, Y.D. 121:4, Shach in Nekudat Hakesef 93:1, and Yabia Omer YD 5:7:7.</ref>
# If someone did hagalah when a kli needed libun it doesn't work even after the fact.<ref>Mordechai Pesachim n. 563, Darkei Moshe 451:5</ref>


==Koshering a Knife==
*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.
*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.
*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.
*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>


#A knife should be koshered with hagalah.<ref>Shulchan Aruch YD 121:7</ref>
==In the Mishkan==
#The minhag is to have designated meat and milk knives.<ref>Rama 89:4</ref> Preferably one should have three knives, one for meat, one for milk, and one for parve.<ref>Maharshal (Yam Shel Shlomo Chullin 8:8), Badei Hashulchan 89:111</ref>
#It is forbidden to use a dirty meat knife to cut cheese or even bread which will be eaten with cheese. <ref>Rashba (responsa 1:76), Shulchan Aruch YD 89:4</ref> The same is true vice versa.<ref>Rama YD 89:4</ref>


==Using a non-Kosher Knife==
#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>


#It is permitted to use a non-kosher knife on a one-time basis for cold if you first stick it into hard earth ten times. <ref>The Gemara Avoda Zara 76b states that in order to kosher a non-kosher knife one should just stick it in the ground ten times. Tosfot 76b s.v. hasakin says that even though the Yerushalmi says three times one should be strict to stick it in the ground ten times. Tosfot chullin 8b s.v. vehilchata says that sticking it in the ground cleans the knife from non-kosher fat that got stuck to it. Shulchan Aruch YD 121:7 rules accordingly that in order to use a non-Kosher knife once for cold it should be stuck into earth ten times. The Rama carefully adds that if one wants to use it on a consistent basis one must do a proper hechsher. </ref> But in order to use the knife for hot one even once one needs to do a proper hechsher.<ref>Rav Huna in Gemara Avoda Zara 76b, Shulchan Aruch YD 121:7. Shulchan Aruch explains that this procedure is sufficient even to cut a cold sharp food (such as an onion).</ref>
==Toladot==
#Similarly, to use a meat knife to one time cut cold bread that will be eaten with cheese it is sufficient to stick it in hard earth ten times. However, in order to use a meat knife to cut cheese one should do a proper hechsher. <ref>The Rama YD 89:4 writes that to kosher a meat knife to be used for cold dairy it is sufficient to stick it in the ground ten times. The Taz 89:6 explains that if one is just going to cut bread for dairy use the knife just needs to be cleaned, however, for cheese it should be stuck in the ground ten times. However, the Shach 89:22 says that it should be stuck into the ground ten times even to cut bread that will be used for dairy. The Badei Hashulchan 89:108 is strict for the Shach and explains that it is forbidden to cut cheese with a meat knife unless one did a proper hechsher. </ref>
===Mefarek===
##Some poskim say that if one doesn't have a knife, cleaning the knife with soap is considered the equivalent of sticking it in the ground ten times.<ref>Maadenei HaShulchan (M'taamei Hashulchan YD 89:17 p. 62)</ref>
#If one wants to use on a consistent basis a meat knife for cold dairy one must do a hechsher of the knife.<ref>Badei Hashulchan 89:108 based on Rama YD 121:5</ref>


==Using Non-Kosher Utensils==
#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 />
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>
#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. However, see Rashi Chulin 14b s.v. Sechita who rules that sechita is its own Av Melacha. </ref>


#It is permitted to use a clean cold non-Kosher utensil to eat cold kosher food on an irregular basis for a one-time use. See footnote regarding earthenware.<ref>*The Ran (Chullin 40b s.v. imlich) asks why a non-kosher earthenware utensil had to be broken if it could just have been used for cold uses for kosher food. He answers that it must be that there is a rabbinic prohibition not to use the earthenware utensil for cold because one might come to use it for hot. However, that's only true by earthenware which can't be fixed. On the other hand, the Mordechai (Pesachim no. 565) uses this logic to say that one shouldn't use any material non-kosher utensil for cold lest one come to use it for hot. The Rama YD 121:5 rules that on an irregular basis one may use non-kosher utensils for cold kosher food but not consistently to be concerned for the opinion of the Mordechai. This is also the opinion of Shulchan Aruch YD 94:3, Badei Hashulchan 91:15, and Kaf Hachaim 94:40.
==Removing Peas from a Pod==
*Chelkat Binyamin 121:42 says based on the Pri Chadash that one shouldn't use earthenware utensils even for a one-time use unless it is a non-Jew's house and there's no possibility to do a hechsher.</ref> However, knives have another requirement that they first be stuck into the ground ten times.<ref>Shach 121:9</ref> See section on using non-kosher knives.
#It is initially forbidden to place cold kosher food into a cold pot or container that was used for non-Kosher if the container wasn’t washed since the kosher food that goes into the container will have some non-kosher on it and one might forget to wash off the kosher food. If the kosher food is usually washed before being eaten it is permitted to initially place it in a cold pot used for non-kosher. <ref>Shulchan Aruch YD 91:2 based on the Baal HaItur and Tur</ref>
#It is initially permitted to place kosher food into a cold pot or container that was used for non-kosher if the container was washed.<ref>Shach 91:3, Badei Hashulchan 91:15, Kaf HaChaim 91:5. Is there a concern of beliyot when using a utensil for cold?


*The Orchot Chaim states that it is permitted to store spices in a non-kosher utensil since there are no beliyot of non-kosher being transferred by storing the spices in the utensil. The Bet Yosef 105 cites this. The Tur 451 permits storing cold matzah in a chametz utensil.
#One may remove peas from an edible pod on Shabbat normally, however, if the pod is inedible one may only remove the peas a little at a time in an abnormal fashion.<ref>Mishna Brurah 319:21, 39 Melachos (Rabbi Ribiat, vol 2, pg 325), Torat Hamelachot 5:9 v. 2 p. 78 </ref>
*However, the Tur 91:2 cites the Baal Haitur who writes that it is forbidden to place meat in a dairy utensil since one might forget to wash it off afterwards.
#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>
*''Question'': The Rama (Torat Chatat 17:2 and Darkei Moshe 91) is bothered with this contradiction. He answers 4 answers:
#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>


#We are concerned with meat since it is moist but not concerned about spices or matzah which are dry.
==Removing Shell of Nuts==
#We are concerned for other prohibitions but not chametz.
#We are concerned when the utensil was originally used for hot non-kosher but not if it was used for cold non-kosher (or meat in pot that was originally used for cold dairy).
#We are concerned when the utensil wasn't cleaned well.


*Rama 91:2 implies that he accepts answers 1 and 3 and requires both but Taz 91:3 explains that either is sufficient. Shach 91:3 only accepts the fourth answer.</ref> However, one shouldn’t use non-kosher earthenware utensils even for cold.<ref>Shach 91:3, Pri Chadash 91:3, Badei Hashulchan 91:15. Pri Chadash 91:3 explains that the reason to be strict is that we're concerned that a person is going to use it for hot. However, for a metal utensil we're not concerned for a short usage that one will use it with hot since one would first do hagalah. See Kaf HaChaim 91:10 who permits using non-kosher earthenware utensils that belong to a non-Jew for cold.</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), Chazon Ovadia Shabbat v. 4, p. 110 </ref>
#It is permitted to own a non-kosher utensil and not use it as there’s no concern that you’ll come to use it for a forbidden use.<ref>Kaf Hachaim 91:9. See Chashukei Chemed Yoma 66a who cites the Panim Meirot 1:23 who says that there's no concern that if one owns a non-kosher utensil one will come to use it. However, the Ketav Sofer YD 28 holds that it is a concern. It is similar to the Gemara Yoma 66a and Pesachim 20b where chazal are concerned about holding onto something forbidden because you might use it.</ref>
#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>
#There is a question of removing the outer thin peel of a garlic bulb on [[Shabbat|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>
#It is permitted to break open a coconut on Shabbat to get out the coconut milk.<ref>Rabbi Yosef Masdi (Aliba Dhilchata v. 63 p. 74 n. 13) writes that it is permitted to break up a coconut on Shabbat since it is normally done at home just like it is permitted to break open nuts.</ref>


==Frying Pan==
==Squeezing a Fruit==


#A frying pan that became non-kosher can only be koshered with libun chamur.<ref>The Rosh (Pesachim Kol Shaah 7) records a dispute between the Ravyah and his grandfather the Raavan whether a frying pan needs libun. The Raavan held it needed libun and is comparable to baking but the Ravyah held it needed hagalah and is comparabale to cooking. The Rosh comments that he agrees with the Ravyah since the oil serves to intervene between the food and the pot. The Shulchan Aruch YD 121:4 is strict like the Raavan.</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).  
#A frying pan that was used for chametz can be koshered for pesach with libun kal or hagalah.<ref>Shulchan Aruch YD 121:4 writes that even though for other isurim a frying pan needs libun chamur, for koshering from chametz to pesach it only needs hagalah. The Biur Hagra YD 121:9 explains that the Shulchan Aruch really holds like the Rosh that a frying pan only needs hagalah, however in general we're strict to require libun chamur. Yet, for pesach since anyway some hold that chametz is hetera baala and certainly hagalah is sufficient for this case we can rely upon that opinion. Yabia Omer YD 10:58:18 and Yalkut Yosef YD 121:3 agree. </ref> See [[Kashering_the_Kitchen_for_Pesach#Pans]] for Ashkenazic minhag and fuller discussion.
# A frying pan that is milk and one wants to make it parve or the opposite, one can kosher it with hagalah or libun kal.<ref>The Shulchan Aruch YD 121:4 writes that one can kosher a frying pan from meat to milk or parve with hagalah since absorbing meat or milk are permitted and since it is hetera baala (a permitted absorption) it can be removed with hagalah (Avoda Zara 75a). The Shach YD 121:8 quotes the Rama Mpano 96 who says that a frying pan used for non-kosher needs libun since the non-kosher came in contact with the frying pan itself unlike chametz which is cooked in the frying pan with a non-chametz liquid such as water or oil. The Shach concludes that the Rama Mpano implies that if one used a frying pan for milk or meat it would need libun to be koshered. However, Rabbi Akiva Eiger 121:1 asks that either way milk and meat separately are permitted and as such should never require libun. Chelkat Binyamin 121:4 s.v. linyan explains that in fact the Rama Mpano never said that a meat or milk pan needed libun. He only meant a frying pan that was used for meat and milk needs libun. He adds that this could also be the intent of the Shach.</ref> However, if it is used for meat and milk it needs to be koshered with libun.<ref>Shulchan Aruch YD 121:4, Shach 121:8</ref> If it is used for meat and 24 hours later is used for milk it can be koshered with hagalah or libun kal. The opposite is true of the opposite (unless it is used for a sharp food - [[Dvar Charif]]).<ref>Chatom Sofer YD 110 cited by Pitchei Teshuva 121:7</ref>


==Not Switching Between Meat and Milk==
*Shulchan Aruch O.C. 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.
*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 dispute amongst the 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 Shemirat Shabbat Kehilchata (chap. 5, seif 5). See, however, Biur Halacha 320:1 s.v. muter. </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 O.C. 505:1, Shemirat Shabbat KeHilchata 5:3,7, 39 Melachos (vol 2, pg 345), Chazon Ovadia Shabbat Vol. 4, Pg 137-138 </ref>


#The Ashkenazic minhag is not to switch over utensils from meat to milk except before Pesach when one is koshering the utensils for Pesach anyway.<ref>Magen Avraham 509:11 writes that the minhag is not to switch over utensils from meat to milk since one might come to make a mistake and forget whether currently it is meat or meat. Pri Megadim E"A 509:11 seems to say that the minhag is to make a utensil non-kosher so that it needs to be koshered and then switch it over from meat to milk. Pri Megadim E"A 451:30 writes that when koshering utensils for Pesach it is permitted to switch them over from meat to milk. Chatom Sofer YD 110 (cited by Pitchei Teshuva YD 121:7) and Badei Hashulchan 89:112 agree. (See [https://www.yutorah.org/lectures/lecture.cfm/950128/rabbi-hershel-schachter/piskei-corona-3-kashering-a-dishwasher/ Rav Schachter (Piskei Corona #3)] who seems to be strict not to change even when kashering for Pesach.) However, the Aruch Hashulchan 89:17 argues with the Magen Avraham that we can't invent gezerot nowadays and there's no issue to kosher from meat to milk.</ref> Sephardim never had this practice.<ref>Kaf Hachaim 509:45, Yabia Omer YD 3:4</ref>
===Liquids That Oozed out on Their Own===
#Some say that it is permitted to kosher a utensil that used to be Parve and now became dairy or meat to become parve again.<ref>Maharsham (responsa 2:241) explains that there was never a minhag in such a case to be strict not to change it over and also there's other factors to be lenient. Badei Hashulchan 89:4 s.v. shnei questions this maharsham.</ref> Some are strict not to allow changing something dairy or meat to Parve.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950128/rabbi-hershel-schachter/piskei-corona-3-kashering-a-dishwasher/ Rav Schachter (Piskei Corona #3)]</ref>
#It is permitted to switch over utensils after 12 months have passed.<ref>Badei Hashulchan 89:4 s.v. shnei citing Maharsham 2:241</ref>
#Some have the practice that if one has a utensil which one wants to switch from meat to milk that one intentionally makes that utensil non-kosher and then it is fine to kosher it and use it for the other type.<ref>Pri Megadim EA 509:11 cited by Badei Hashulchan 89:4 s.v. shnei. He questions the Pri Megadim since one might forget to do the koshering altogether.</ref>


==Glass==
#Juice that oozed out of a fruit by itself, if the fruit was meant to be eaten, it is permitted to drink that juice, however, if the fruit was meant to be squeezed for its juice the juice that came out on its own is forbidden.<ref>Shulchan Aruch O.C. 320:1, Shemirat Shabbat KeHilchata 5:11.
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>
#For example, if someone cut watermelon or grapefruit to eat it and juice oozed out it is permitted to drink the juice.<ref>Shemirat Shabbat Kehilchata 5:11-12</ref> The same is true of someone cutting fruit to prepare it for a fruit salad that the juice is permitted.<ref>Orchot Shabbat 4:22</ref>


#According to most Sephardim, glass utensils don't absorb any taste and therefore, do not become non-kosher, between meat and milk or chametz and pesach. However, the common practice is to have two sets of dishes, one for milk and one for meat.<ref>Rabbi Mansour on [http://www.dailyhalacha.com/m/halacha.aspx?id=855 dailyhalacha.com] writes that Syrains are lenient but still have two sets of dishes. Yalkut Yosef (Kitzur S"A 451:39) writes that most Sephardim are lenient but some Persians are strict about this for Pesach but not milk and meat.</ref>
===Squeezing a Lemon===
 
#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 O.C. 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 not 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 O.C. 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 then 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>
 
Regarding using a brush to clean a baby bottle see [[Infants_on_Shabbat#Baby_Bottles]].
 
==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 or other hair on Shabbat.<ref>Igrot Moshe 1:133, Rav Shlomo Zalman Auerbach cited in Shemirat Shabbat Kehilchata ch. 14 fnt. 66</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>
#If a drink spills on a tablecloth it is permissible to place paper napkins over the wet area to dry up some liquid. However, one may not press it against the wet area to draw out the liquid.<ref>Shemirat Shabbat Kehilchata 12:41</ref>
#It is permitted to sprinkle water on a sticky counter-top or table and then wipe it with a paper towel or disposable napkin. One should be careful not to apply pressure or squeeze it. It is proper not to wet a paper towel to wipe down the counter or table.<ref>Orchot Shabbat 13:43. Even though Igrot Moshe 2:70 and 39 Melachos v. 3 p. 694 permit in both cases, Orchot Shabbat ch. 13 fnt. 48 disagrees and makes the above distinction. [[Asicha_Hilchos_Shabbos_Part_2| Rav Mordechai Willig (Asicha Shabbos 2 p. 4)]] forbids in both cases.</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==
 
*[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://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]]
{{Shabbat Table}}

Latest revision as of 19:29, 8 December 2024

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

General Prohibition

  1. Dosh includes removing any earth-grown food from its natural shell or attachment.[1]
  2. 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.[2]
  3. A toldah of Dash is mefarek, squeezing fruits. biblically this applies to squeezing grapes for their juice or olives for their oil.[3]

In the Mishkan

  1. 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.[4]

Toladot

Mefarek

  1. Mefarek is a Toldah of Dosh.[5]
  2. Mefarek includes squeezing juice from fruit (Sechitah) or liquid from a cloth.[6]

Removing Peas from a Pod

  1. One may remove peas from an edible pod on Shabbat normally, however, if the pod is inedible one may only remove the peas a little at a time in an abnormal fashion.[7]
  2. 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).[8]
  3. One may not the husk from an ear of corn on Shabbat.[9]

Removing Shell of Nuts

  1. One may remove the shell of nuts (pecans, brazil nuts, filberts, peanuts) on Shabbat.[10]
  2. 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.[11]
  3. 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.[12]
  4. It is permitted to break open a coconut on Shabbat to get out the coconut milk.[13]

Squeezing a Fruit

  1. 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.[14] One may not squeeze a fruit into an empty vessel with intent to put solid food in afterwards.[15]
  2. 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.[16]

Liquids That Oozed out on Their Own

  1. Juice that oozed out of a fruit by itself, if the fruit was meant to be eaten, it is permitted to drink that juice, however, if the fruit was meant to be squeezed for its juice the juice that came out on its own is forbidden.[17]
  2. For example, if someone cut watermelon or grapefruit to eat it and juice oozed out it is permitted to drink the juice.[18] The same is true of someone cutting fruit to prepare it for a fruit salad that the juice is permitted.[19]

Squeezing a Lemon

  1. 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.[20] 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.[21]
  2. It’s permissible to cut a slice of lemon and put it into a drink even though the juice will seep out.[22] 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 not cut the lemon directly over the tea.[23]

Squeezing out Excess Liquid

  1. 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.[24]
  2. 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.[25]
  3. 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.[26]

Sucking on a Fruit

  1. 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.[27] 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.[28]
  2. 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.[29]

Cutting a Grapefruit or Watermelon

  1. 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.[30]
  2. 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.[31]

Squeezing Grapes

  1. 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.[32]
  2. However, if one is stringent and does not even squeeze fruits onto food, he shall be blessed.[33]
  3. It’s preferable not to squeeze grapes even onto solid foods that will absorb the liquid or be improved.[34]
  4. 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 then take out what’s left.[35]
  5. It is forbidden to drink juice that oozed out of grapes by itself.[36]

Squeezing a liquid out of a cloth

  1. It is forbidden to squeeze any liquid out of any cloth on Shabbat.[37]
  2. 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.) [38]
  3. A wet washcloth or rag is not Muktzeh and may be moved if one is careful not to grip it tightly.[39]

Using a Sponge or Brush on Shabbat

  1. 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.[40]
  2. One shouldn't use a dry sponge to wipe up a spill unless the sponge has a handle or vinyl back.[41]
  3. 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.[42]
  4. 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.[43]

Regarding using a brush to clean a baby bottle see Infants_on_Shabbat#Baby_Bottles.

Squeezing Water Out of One's Hair

  1. It is forbidden to squeeze water out of one's hair on Shabbat.[44] Similarly, one shouldn't shampoo one's hair on shabbat.[45]
  2. One may wet one's hair if one does not squeeze it out.[46]
  3. One should not shake one's head vigorously in order to remove the absorbed water.[47]
  4. 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.[48]
  5. One may tightly wrap a towel on one's hair to absorb the liquid because the liquid is absorbed immediately and becomes useless.[49]
  6. Some permit drying one's beard or other hair on Shabbat.[50]

Drying with a Towel

  1. 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.[51] 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.[52]

Cleaning a counter or table

  1. 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.[53]
  2. 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.[54] When necessary one wipe a surface very gently using a saturated rag or wet wet napkin.[55]
  3. If a drink spills on a tablecloth it is permissible to place paper napkins over the wet area to dry up some liquid. However, one may not press it against the wet area to draw out the liquid.[56]
  4. It is permitted to sprinkle water on a sticky counter-top or table and then wipe it with a paper towel or disposable napkin. One should be careful not to apply pressure or squeeze it. It is proper not to wet a paper towel to wipe down the counter or table.[57]

Baby 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,[58] 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.[59]
  2. The older baby wipes are made from more similar to paper materials and today they are made from cotton materials.[60] Although this change according to some poskim makes using the baby wipes forbidden, nonetheless, there are some who are still lenient.[61]
  3. Some say that one may use baby wipes to clean a baby if one does it gently and doesn't press down.[62] However, some advise not using baby wipes but rather tissues and water as described in the following halacha.[63]
  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.[64]

Nursing

  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.[65]
  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.[66]
  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)[67]. However in the event that the woman is in pain she may express her milk directly into a sink[68]. 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[69]. 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[70]. 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.[71]

Milking an Animal

  1. It is forbidden to milk an animal on Shabbat, as this is a violation of mifarek, which falls under the melacha of Dosh.[72]
  2. 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.[73] 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.[74] This leniency to allow a Jew to do it, only applies if there are no baby animals who can milk the adults.[75]

Brushing Teeth

see Brushing Teeth on Shabbat

Related Pages

Links

Sources

  1. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 317) based on the explanation of Rabbeinu Chananel (Shabbos 74a).
    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.
  2. ↑ 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.
    • 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.
    • 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.
    • 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.
  3. ↑ Mishna Brurah 320:1, Yalkut Yosef Shabbat v. 3 320:1
  4. ↑ 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).
  5. ↑ Rashi Shabbat 73b and Rambam (Shabbat 8:7 and 21:12) write that Mefarek is a Toldah of Dosh.
    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.
    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
  6. ↑ 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. However, see Rashi Chulin 14b s.v. Sechita who rules that sechita is its own Av Melacha.
  7. ↑ Mishna Brurah 319:21, 39 Melachos (Rabbi Ribiat, vol 2, pg 325), Torat Hamelachot 5:9 v. 2 p. 78
  8. ↑ Rama end of 321, Chaye Adam 14:1, 39 Melachos (Rabbi Ribiat, vol 2, pg 323-4)
  9. ↑ 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).
  10. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 324-5), Chazon Ovadia Shabbat v. 4, p. 110
  11. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 325-6)
  12. ↑ 39 Melachos (Rabbi Ribiat, vol 2, pg 326)
  13. ↑ Rabbi Yosef Masdi (Aliba Dhilchata v. 63 p. 74 n. 13) writes that it is permitted to break up a coconut on Shabbat since it is normally done at home just like it is permitted to break open nuts.
  14. ↑ 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).
    • Shulchan Aruch O.C. 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.
    • 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).
  15. ↑ Shemirat Shabbat KeHilchata 5:5. The Mishna Brurah (Sha’ar Ha’tziun Siman 320, no. 23) quotes a dispute amongst the 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 Shemirat Shabbat Kehilchata (chap. 5, seif 5). See, however, Biur Halacha 320:1 s.v. muter.
  16. ↑ Gemara Shabbat 144b, Shulchan Aruch O.C. 505:1, Shemirat Shabbat KeHilchata 5:3,7, 39 Melachos (vol 2, pg 345), Chazon Ovadia Shabbat Vol. 4, Pg 137-138
  17. ↑ Shulchan Aruch O.C. 320:1, Shemirat Shabbat KeHilchata 5:11. 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).
  18. ↑ Shemirat Shabbat Kehilchata 5:11-12
  19. ↑ Orchot Shabbat 4:22
  20. ↑ Shemirat Shabbat KeHilchata 5:5,6, 39 Melachos (vol 2, pg 346). Although the Shulchan Aruch O.C. 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.
  21. ↑ Shulchan Aruch O.C. 320:6, Yalkut Yosef (Shabbat v. 3 Dosh Sechitat Limon n. 1)
  22. ↑ 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.
  23. ↑ 39 Melachos (vol 2, pg 340)
  24. ↑ Shemirat Shabbat KeHilchata 5:8, 39 Melachos (vol 2, pg 341), Yalkut Yosef (Shabbat vol 3 pg 350)
  25. ↑ 39 Melachos (vol 2, pg 342)
  26. ↑ 39 Melachos (vol 2, pg 342)
  27. ↑ 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.
  28. ↑ Mishna Brurah 320:12, Yalkut Yosef 320:10
  29. ↑ Shemirat Shabbat KeHilchata 5:9
  30. ↑ Shemirat Shabbat KeHilchata 5:12, Yalkut Yosef (Shabbat, vol 3, pg 345), 39 Melachos (vol 2, pg 340), Rabbi Mansour on Dailyhalacha.com
  31. ↑ 39 Melachos (vol 2, pg 341), 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.
  32. ↑ Shulchan Aruch O.C. 320:4
  33. ↑ Mishnah Brurah 320:17
  34. ↑ Shemirat Shabbat KeHilchata 5:4
  35. ↑ Shemirat Shabbat KeHilchata 5:10
  36. ↑ Shemirat Shabbat KeHilchata 5:11
  37. ↑ Shulchan Aruch 320:12, 18, 39 Melachos (vol 2, pg 347)
  38. ↑ 39 Melachos (vol 2, pg 348)
  39. ↑ 39 Melachos (vol 2, pg 354)
  40. ↑ 39 Melachos (vol 2, pg 348-9)
  41. ↑ 39 Melachos (vol 2, pg 349)
  42. ↑ 39 Melachos (vol 2, pg 349-50)
  43. ↑ 39 Melachos (vol 2, pg 354)
  44. ↑ 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.
  45. ↑ 39 Melachos (vol 2, pg 371)
  46. ↑ 39 Melachos (vol 2, pg 371)
  47. ↑ 39 Melachos (vol 2, pg 372)
  48. ↑ 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 [1]. 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.
  49. ↑ 39 Melachos (vol 2, pg 371)
  50. ↑ Igrot Moshe 1:133, Rav Shlomo Zalman Auerbach cited in Shemirat Shabbat Kehilchata ch. 14 fnt. 66
  51. ↑ Gemara Shabbat 147b, Shulchan Aruch O.C. 301:48
  52. ↑ Mishna Brurah 301:173
  53. ↑ 39 Melachos (vol 2, pg 350-1)
  54. ↑ 39 Melachos (vol 2, pg 351)
  55. ↑ 39 Melachos (vol 2, pg 355)
  56. ↑ Shemirat Shabbat Kehilchata 12:41
  57. ↑ Orchot Shabbat 13:43. Even though Igrot Moshe 2:70 and 39 Melachos v. 3 p. 694 permit in both cases, Orchot Shabbat ch. 13 fnt. 48 disagrees and makes the above distinction. Rav Mordechai Willig (Asicha Shabbos 2 p. 4) forbids in both cases.
  58. ↑ 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
  59. ↑ 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.
  60. ↑ 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.
  61. ↑ 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.
  62. ↑ Yalkut Yosef 302:31 based on Har Tzvi OC 1:190, Rabbi Mansour on Dailyhalacha.com
  63. ↑ 39 Melachos (vol 2, pg 353)
  64. ↑ 39 Melachos (vol 2, pg 351)
  65. ↑ 39 Melachos (vol 2, pg 356)
  66. ↑ Yalkut Yosef (Otzar Dinim L'isha 28:9)
  67. ↑ Shulchan Aruch O.C. 328:34, Biur Halacha s.v. V’Tineck
  68. ↑ Shulchan Aruch O.C. 330:8
  69. ↑ Taz 320:12, Shemirat Shabbat KeHilchata 36:20 footnote 61
  70. ↑ S.A. 328:17
  71. ↑ 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.
  72. ↑ Yalkut Yosef Shabbat vol. 2 pg. 110. see there for discussion if this is a torah violation or rabbinic
  73. ↑ Yalkut Yosef vol 2. pg. 110, Sh"t Yabea Omer 9:30
  74. ↑ Yalkut Yosef Shabbat vol 2. pg. 111
  75. ↑ Yalkut Yosef Shabbat vol. 2 pg. 112
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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