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Tochen (lit: grinding) is one of the 39 melachot forbidden on shabbat. Below are its relevant details and practical applications.
==Definition==
==Definition==


#The melacha is defined as the constructive reduction of a large singular entity into small parts whereby it serves a new purpose.<ref>Rambam Peirush HaMishnayot 7:2 </ref> Examples include chopping wood into small chips for a fire, shaving down a metal rod to form small strips or dicing vegetables to cook them.<ref>Rambam Shabbos 8:15 </ref>
#The melacha is defined as the constructive reduction of a large singular entity into small parts whereby it serves a new purpose.<ref>Rambam Peirush HaMishnayot 7:2 </ref>  
#There is a biblical violation of [[grinding]] when [[grinding]] wheat, barley, spices, and the like. Similarly, it’s biblically forbidden to saw wood for the sawdust. <ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 377) </ref>
##Examples include chopping wood into small chips for a fire, shaving down a metal rod to form small strips, and dicing vegetables to cook them.<ref>Rambam hilchot shabbat 8:15 </ref>
#The prohibition of Tochen ([[grinding]]) includes chopping, grating, crushing, mashing, shredding, or breaking something into small pieces. <ref>Shemirat Shabbat KeHilchata 6:1 </ref>
##The prohibition of Tochen ([[grinding]]) includes chopping, grating, crushing, mashing, shredding, or breaking something into small pieces.<ref>Shemirat Shabbat KeHilchata 6:1 </ref>
#Tochen also applies to non-foods. For example it's forbidden to crush a clod of dirt, shave splinters off a piece of wood, sawing wood with intent for the dust. <ref>Shemirat Shabbat KeHilchata 6:1 in the note, Yalkut Yosef ([[Shabbat]], vol 3, pg 377) </ref>
#Tochen also applies to non-foods. For example it's forbidden to crush a clod of dirt, shave splinters off a piece of wood, sawing wood with intent for the dust.<ref>Shemirat Shabbat KeHilchata 6:1 in the note, Yalkut Yosef ([[Shabbat]], vol 3, pg 377) </ref>
===How Small is Small?===
 
# It is forbidden to cut vegetables into small pieces.<ref>Shemirat Shabbat Kehilchata 6:6</ref>
=== In the Mishkan ===
# It is permitted to cut vegetables into pieces that are somewhat large immediately before the meal.<ref>Shemirat Shabbat Kehilchata 6:6</ref> What is considered somewhat large? As long as the pieces are larger than one does during the week it is permitted to cut it right before the meal.<ref>39 Melachos v. 2 p. 460, Dor Hamelaktim v. 5 p. 2914 citing Chazon Ish 57 s.v. vheneh, Brit Olam (Tochen 20), Az Nidbaru 11:8, 12:22, Shabbos Kitchen ch. 9 fnt. 19, Rivevot Efraim 5:260:3, Hilchos Shabbos (Rav Eider fnt. 91)</ref>
 
# It is permitted to cut vegetables into large pieces even far in advance of a meal.<ref>Dor Hamelaktim v. 5 p. 2913</ref> What is considered large pieces?
# Tochen (grinding) was performed in the mishkan in the process of crushing herbs to make dyes.<ref>Rashi Shabbos 73a s.v. HaOfeh. See 39 Melochos (Rabbi Ribiat vol. 2, Zoreiah footnote 7) </ref>
## Some say that pieces that are larger than one usually cuts them is considered large. Inversely, some say that anything a cook or housewife would consider 'very small' is considered small.
 
##Some say that pieces that one still needs to chew and can't swallow whole is considered large.<Ref>Dor Hamelaktim v. 5 p. 2913-5 cites 3 main approaches:
=== Toldot ===
* Rav Belsky (OU Documents S-34) as holding that the size for tochen is cutting it smaller than one usually cuts. They also quote Rav Elyashiv (Am Mekadshei Sheviyi 1:6:4) and Hilchos Shabbos (Rav Eider fnt. 39) who concur.
#Cutting up vegetables into small pieces in order to cook them and shaving down a metal rod are examples of toldot of Tochen.<ref>Rambam hilchot shabbat 7:5, 8:15, 21:18 </ref>
* Yashiv Moshe (Nishmat Shabbat 315:2) and the Shabbos Kitchen (p. 130) write that cutting it to whatever is considered by people to be very small is a problem of tochen.
 
* Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 6 fnt. 6, Minchat Shlomo 1:91:13, Shulchan Shlomo 321:13:2) holds that as long as one needs to chew on it to eat it it is considered a small piece. Minchat Ish 3:4:4 s.v. vheneh explains that he doesn't mean that if it is big enough that would one need to chew it then it is considered big and it is permitted to cut it to that size, rather he is just coming to say that if it is a little small then it has made the chewing process easier and is considered tochen. 39 Melachos v. 2 p. 458 seems to apply Rav Shlomo Zalman Auerbach's opinion to permit cutting any salad since it will still need to be chewed, however, he concludes that we do not follow that opinion.
== Chopping Vegetables for a Salad ==
* Lastly, they cite Zachor Vshamor (Tochen 2) who says that if the pieces are larger than .5 cm^3 it is certainly not considered very small.</ref>
# It is forbidden to cut vegetables into very small pieces.<ref>The gemara shabbat 74b cites Rav Papa as stating that one who is פרים סילקא (lit: chops up beets) into small pieces has violated the melacha of tochen. This is Rashi's girsa in the gemara there. However, according to many rishonim, it is actually not so simple that merely chopping vegetables would be a problem of tochen.
 
*(1) The Rosh 7:5 cites from Rabbenu Chananel that the correct pshat in the gemara is one who grinds up twigs into sawdust. The Rosh asks how Rashi could think that merely chopping up vegetables would be a violation of tochen. The Korban Netanel 10 explains that the Torah wouldn't have prohibited chopping up vegetables because it's impossible to give a clear guideline as to how small is small, and because this type of chopping doesn't really have a significant effect on the vegetable (in contrast to grinding wheat into flour, which completely changes the character of the wheat into a new entity). Thus, according to the Rosh / R"C, there is never an issue of tochen with chopping vegetables.
 
*(2) Tosfot (shabbat 74b s.v. high) is seemingly bothered by the Rosh's question on Rashi, and so even though he learns the gemara like Rashi (that the gemara is discussing chopping up beets), he limits it by stating that only beets are included in this prohibition, but not other vegetables. He doesn't explain what makes beets unique that only they would be subject to tochen if chopped up into small pieces. Minchat Chinuch (tochen 2) explains that tosfot means to distinguish between vegetables that can be eaten raw and those that need to be cooked. Beets must be cooked, and so chopping is viewed as the preparatory step towards cooking, and thus a more significant act. In contrast, when one chops up a vegetable that doesn't need to be cooked, this is viewed as just part of the eating process.  


==In the Mishkan==
*(3) This idea is explicitly stated by the Ritva 74b, that only beets and other vegetables which are not eaten raw would be subject to this prohibition of tochen.


#Tochen (grinding) was performed in the mishkan in the process of crushing herbs to make dyes.<ref>Rashi Shabbos 73a s.v. HaOfeh. See 39 Melochos (Rabbi Ribiat vol. 2, Zoreiah footnote 7) </ref>
*(4) There are some who suggest that the Rambam agrees to a variation of this idea as well. He writes in a few places that one has violated tochen when they chop up vegetables into small pieces "כדי לבשלו" (lit: in order to cook them). It sounds like he thinks that only if the chopping is a preparatory step in the cooking process is it viewed as a significant act that would be defined as melacha [this is still slightly different than the Ritva; if there is a vegetable that can be eaten raw, but one chops it up in order to cook it, they would still be obligated according to this understanding of the Rambam, even though they would be patur according to the Ritva]. The Kesef Mishna (hilchot shabbat 21:18) understands the Rambam this way. However, many achronim disagree (Aruch Hashulchan 321:4; Minchat Chinuch tochen 2; Biur Hagra 321:15), and think that the Rambam merely mentioned "in order to cook them" just to describe a situation in which one would chop up vegetables into small pieces, but it is not actually a requirement that the chopping be done to prepare for cooking.


==Utensils designed for grinding==
*However, other rishonim agree to Rashi that there would be an issue to chop up vegetables, even if one does not intend to cook them, and even if they are edible raw. For example, Tosfot (shabbat 114b s.v. ela) states that chopping up vegetables into pieces that are "דקות מאוד" (lit: very small) violates tochen, but chopping them into big pieces is completely permitted (since this isn't considered similar at all to "grinding"). Similarly, Haga'ot Maymoniyot (hilchot shabbat ch 21 ot 70) cites from the Rashbam that crumbling up bread is not a problem of tochen because the bread has already been ground up once (when first made, the wheat was ground into flour), and so tochen can't be violated a second time. The implication here is that without this argument to be lenient, tochen would have been applicable on bread, even though it is food, edible as it is, and one doesn't intend to cook it further.


#Any tool which is designated for crushing or the like such as a mortar or a knife used only for dicing may not be used in any manner even if it doesn't involve any prohibition of Tochen. <ref>Shemirat Shabbat KeHilchata 6:2, Sh”t Rivash 184</ref>
*L'halacha, the Shulchan Aruch 321:12 paskens stringently that one who chops up vegetables into pieces that are "דק דק" (lit: very small) has violated the biblical melacha of tochen. As we have seen, many rishonim would disagree with this statement, but of course many would agree, and so the Shulchan Aruch follows the strict approach. However, there is a discussion whether the Rama agrees to this or not. The Rama writes that it is similarly prohibited to chop up figs or carrobs for old people. Why does he specify old people? The Magen Avraham 321:14 suggests that perhaps the Rama understands that it is only prohibited to chop it for old people since they are unable to eat the vegetables otherwise. This type of chopping is significant and thus deemed melacha. However, if someone is able to eat the vegetables even before the chopping, then chopping would be permitted. This is a major leniency. However, it is rejected by the Mishna Brurah (Biur Halacha 321:12 s.v. lifnei), who suggests that really the Rama just mentioned old people because that was the common case, but it was not meant to exclude other people. Practically then, the halacha is that one may not chop vegetables into very small pieces even for one who is able to eat them otherwise. </ref>
#One should not use an onion slicer (a machine which is made of a set of knifes that surrounds the onion and dices it). <ref>Shemirat Shabbat KeHilchata 6:3 [I'm not entirely clear about what an onion slicer is.] </ref>
## Some say it is permitted to ask a non-Jew to cut up vegetables into very small pieces even though it is not for immediate consumption (e.g. Friday night after the meal for the purpose of lunch the next day).<ref>[https://www.torahanytime.com/#/lectures?v=128698 Rav Yitzchak Yosef (Motzei Shabbat Lech Lecha 5781, min 41-52)] explains that it is permitted to ask a non-Jew to chop up vegetables for a salad for lunch far in advance since there are some opinions in the rishonim who would permit it since the vegetables were edible raw. </ref>
#A vegetable chopper (with blades fitted with springs on an axis) is forbidden since it chops vegetables thinly. <ref>Shemirat Shabbat KeHilchata 6:3 </ref>
# It is permitted to cut vegetables into pieces that are somewhat large, immediately before the meal.<ref>Shemirat Shabbat Kehilchata 6:6. This is based on the leniency of the Rashbah (discussed below) that one may perform tochen right before consumption. The Beit Yosef isn't willing to rely upon the Rashbah fully, but he suggests that if one chops up the vegetables a little bit bigger than normal (such that it might not be "דק דק"), then one can rely upon the Rashbah to do so right before the meal. The Mishna Brurah 321:45 paskens this way as well.</ref>  
#An egg slicer (with equally spaced wires that slice the egg when pressed) is permitted. <ref>Shemirat Shabbat KeHilchata 6:3 </ref>
## What is considered somewhat large? As long as the pieces are cut larger than typically cut during the week.<ref>39 Melachos v. 2 p. 460, Dor Hamelaktim v. 5 p. 2914 citing Chazon Ish 57 s.v. vheneh, Brit Olam (Tochen 20), Az Nidbaru 11:8, 12:22, Shabbos Kitchen ch. 9 fnt. 19, Rivevot Efraim 5:260:3, Hilchos Shabbos (Rav Eider fnt. 91)</ref>
#A special cheese knife isn’t a utensil designated to be used for chopping finely. <ref>Shemirat Shabbat KeHilchata 6:11. See Shemiras Shabbos Kehilchasa (6 no. 9) citing R’ Shlomo Zalman Auerbach where he discusses that with a cheese grater there is an issur of uvdin d’chol even if one will eat the grated cheese immediately based on the Rivash 184. However, one can use a knife and even perhaps a special chopping knife if one will eat the food subsequently in the meal since cutting is not exactly like regular tochein, which is closer to grating or mashing. </ref>
# It is permitted to cut vegetables into large pieces, even far in advance of a meal.<ref>Dor Hamelaktim v. 5 p. 2913</ref>  
#One may cut bread in a machine (manual, non-electric) which cuts slices of bread. <ref>Shemirat Shabbat KeHilchata 6:11 (note) </ref>
## What is considered large pieces?
#It’s forbidden to grind coffee beans it a grinder meant for it. <ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 377) </ref>
### Some say that pieces that are larger than one usually cuts them is considered large. Inversely, some say that anything a cook or housewife would consider 'very small' is considered small.
#It’s permissible to cut vegetables on a cutting board even if it makes lines in the board. <ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 389) </ref>
###Some say that pieces that one still needs to chew and can't swallow whole is considered large.<ref>Dor Hamelaktim v. 5 p. 2913-5 cites 3 main approaches:
#It’s permissible to use a peeler to peel vegetables on [[Shabbat]].<ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 391) </ref>
*Rav Belsky (OU Documents S-34) as holding that the size for tochen is cutting it smaller than one usually cuts. They also quote Rav Elyashiv (Am Mekadshei Sheviyi 1:6:4) and Hilchos Shabbos (Rav Eider fnt. 39) who concur.
#A cucumber or tomato slicer may not be used on Shabbat.<ref>Dor Hamelaktim v. 5 p. 2891 quotes Rav Elyashiv (Zachor Vshamor ch. 1 fnt. 30) that a tomato slicer is a problem of tochen and Dor Hamelaktim compares it to a cucumber slicer.</ref>
*Yashiv Moshe (Nishmat Shabbat 315:2) and the Shabbos Kitchen (p. 130) write that cutting it to whatever is considered by people to be very small is a problem of tochen.
*Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 6 fnt. 6, Minchat Shlomo 1:91:13, Shulchan Shlomo 321:13:2) holds that as long as one needs to chew on it to eat it it is considered a small piece. Minchat Ish 3:4:4 s.v. vheneh explains that he doesn't mean that if it is big enough that would one need to chew it then it is considered big and it is permitted to cut it to that size, rather he is just coming to say that if it is a little small then it has made the chewing process easier and is considered tochen.  39 Melachos v. 2 p. 458 seems to apply Rav Shlomo Zalman Auerbach's opinion to permit cutting any salad since it will still need to be chewed, however, he concludes that we do not follow that opinion.
*Lastly, they cite Zachor Vshamor (Tochen 2) who says that if the pieces are larger than .5 cm^3 it is certainly not considered very small.</ref>


==For immediate consumption==
==For Immediate Consumption==


#Since there are some who hold that it is permitted to cut up raw vegetables or fruit for "immediate" consumption, and there are others who forbid, many poskim write that one should only cut up the vegetables or fruit with a knife into somewhat large pieces for "immediate" consumption. <ref>*The Rashba (Responsa 4:75) writes that it is permitted to do Tochen immediately before consumption just like it is permitted to do [[Borer]] immediately before consumption. The opinion of the Rashba is codified as halacha in the Rama 321:12. The Magen Avraham 321:15, however, quotes the Shiltei Giborim who questions this leniency. Similarly, the Chazon Ish OC 57 seems to prohibit chopping into small pieces even for immediate use in opposition to the Rashba.
#Since there are some who hold that it is permitted to cut up raw vegetables or fruit for "immediate" consumption, and there are others who forbid, many poskim write that one should only cut up the vegetables or fruit with a knife into somewhat large pieces for "immediate" consumption.<ref>*The Rashba (Responsa 4:75) writes that it is permitted to do Tochen immediately before consumption just like it is permitted to do [[Borer]] immediately before consumption. The opinion of the Rashba is codified as halacha in the Rama 321:12. The Magen Avraham 321:15, however, quotes the Shiltei Giborim who questions this leniency. Similarly, the Chazon Ish OC 57 seems to prohibit chopping into small pieces even for immediate use in opposition to the Rashba.
*In discussing the Rashba, the Beit Yosef 321 writes that in order to satisfy all opinions one should cut the item into somewhat big pieces and then eat it immediately. The Chaye Adam (Klal 17:2) rules that for immediate consumption one may cut vegetables into somewhat large pieces in accordance with the Beit Yosef. Rav Moshe Feinstein (Iggerot Moshe OC 4:74, Tochen 2) writes that the view of the Chazon Ish 57 that prohibits chopping into small pieces even for immediate use is a lone view and against the common practice. Chacham Ben-Zion Abba Shaul (Ohr Litzion 1:28) is also lenient. The Mishna Brurah 321:45 first writes that since some Rishonim disagree with the Rashba one should follow the compromise of the Beit Yosef to cut it up into somewhat large pieces. Nonetheless, he concludes, that one who cuts it up into very small pieces for immediate consumption has what to rely on. Shemirat Shabbat KeHilchata 6:6 agrees.
*In discussing the Rashba, the Beit Yosef 321 writes that in order to satisfy all opinions one should cut the item into somewhat big pieces and then eat it immediately. The Chaye Adam (Klal 17:2) rules that for immediate consumption one may cut vegetables into somewhat large pieces in accordance with the Beit Yosef. Rav Moshe Feinstein (Iggerot Moshe OC 4:74, Tochen 2) writes that the view of the Chazon Ish 57 that prohibits chopping into small pieces even for immediate use is a lone view and against the common practice. Chacham Ben-Zion Abba Shaul (Ohr Litzion 1:28) is also lenient. The Mishna Brurah 321:45 first writes that since some Rishonim disagree with the Rashba one should follow the compromise of the Beit Yosef to cut it up into somewhat large pieces. Nonetheless, he concludes, that one who cuts it up into very small pieces for immediate consumption has what to rely on. Shemirat Shabbat KeHilchata 6:6 agrees.</ref>  
*It is noteworthy that the Mishna Brurah 321:44 and Shemirat Shabbat KeHilchata 6:6 clarify that this is a case where is using a regular knife (and not a dicing utensil).</ref> Sephardim hold that for immediate consumption it is permitted to cut up a vegetable even into small pieces. However, it is praiseworthy to be strict to only cut it into big pieces. <ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 382) </ref> The above leniency is only if one uses a regular knife but not a special grinding utensil. <ref>Mishna Brurah 321:44 and Shemirat Shabbos KeHilchata 6:6 </ref>
##Sephardim hold that for immediate consumption it is permitted to cut up a vegetable even into small pieces. However, it is praiseworthy to be strict to only cut it into big pieces.<ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 382) </ref>  
#It is also considered "immediate" if one makes the salad right before beginning the meal in which it will be eaten. <ref>Mishna Brurah 321:45, Shemirat Shabbat KeHilchata 6:6, Yalkut Yosef ([[Shabbat]], vol 3, pg 382) </ref>
##For a child or someone who can't eat large pieces, there is what to rely upon to cut it up into small pieces, as long as one does so right before the meal.<ref>Shemirat Shabbat KeHilchata 6:6 </ref>
#The above leniency applies whether one is preparing for one's own immediate consumption or another person's immediate consumption.<ref>Bet Yosef 321 based on the Tosfot ([[Shabbat]] 74a s.v. [[Borer]] UMayni'ach) writes that it is permitted to do Tochen for another person's immediate consumption just like it is permitted to do Tochen for one's own immediate consumption. Mishna Brurah 321:43 agrees.</ref>
##The above leniency is only if one uses a regular knife, but not a special dicing utensil.<ref>Mishna Brurah 321:44 and Shemirat Shabbos KeHilchata 6:6 </ref>
#If one made a salad for one meal and there was left over one is allowed to eat it in another meal. <ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 389) </ref>
#How do we define "immediate consumption"?
#For a child or someone who can't eat large pieces there is what to rely on to cut it up into small pieces as long as one does so right before the meal. <ref>Shemirat Shabbat KeHilchata 6:6 </ref>
##The above leniency applies whether one is preparing for one's own immediate consumption or another person's immediate consumption.<ref>Bet Yosef 321 based on the Tosfot ([[Shabbat]] 74a s.v. [[Borer]] UMayni'ach) writes that it is permitted to do Tochen for another person's immediate consumption just like it is permitted to do Tochen for one's own immediate consumption. Mishna Brurah 321:43 agrees.</ref>
#It's forbidden to crush a banana or avocado unless it's already so soft that when one pulls a part of the fruit, that part separates from the rest of the fruit. <ref>Shemirat Shabbat KeHilchata 6:7 </ref>
##It is also considered "immediate" if one makes the salad right before beginning the meal in which it will be eaten.<ref>Mishna Brurah 321:45, Shemirat Shabbat KeHilchata 6:6, Yalkut Yosef ([[Shabbat]], vol 3, pg 382) </ref>
#There is a debate amongst the Poskim if the prohibition of Tochen applies to fruit or vegetables such as bananas and avocados which when mashed do not separate into individual pieces but rather just change shape and remain one large mass. Therefore, it is better to do so with a shinui.<ref>The Tosefta (Beitza 1:19) says that "Pressed or dried figs cannot be crushed before the elderly." The Chazon Ish (57, “nimtzeinu”) writes that when pressed or dried figs are crushed, they remain one mass, and therefore even in such a case tochen is applicable. In light of this, the Chazon Ish writes that it is forbidden to mash a banana even though it remains one mass, even for immediate eating (lishitaso with above about immediate eating). Therefore, he says one must do so with a shinui. However, Rav Moshe Feinstein (Iggerot Moshe OC 4:74:Tochen 2) rules that they are not subject to the prohibition of Tochen and may be mashed in the regular manner. He says even if we accept that the prohibition applies even for immediate eating, it is only applicable when one takes one body and turns it into smaller components. However, taking a substance and mashing it while it remains one mass isn’t a problem. He nevertheless concludes that if possible, one should do it with a shinui to be machmir for the Chazon Ish. Rabbi Ribiat (“The 39 Melochos” pg. 461) sides with Rav Moshe. Chacham Ovadia Yosef (Yechave Daat 5:27), though he agrees that mashing is included in tochen, permits one to mash a banana with a fork to feed immediately to a child. Rabbi Moshe Halevi (Menuchat Ahava 2: pg. 278), writes that he should preferably do so in an unusual manner, such as by using the handle of the fork. Shemirat Shabbos Kehilchita 6:7-8 forbids mashing a banana or avocado unless one uses a shinui. <br /> </ref>
##If one made a salad for one meal and there was leftovers, one is allowed to eat it at another meal.<ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 389) </ref>
# Some say it is permitted to ask a non-Jew to cut up vegetables Friday night after the meal or Shabbat morning for lunch even though it isn't for immediate consumption.<ref>[https://www.torahanytime.com/#/lectures?v=128698 Rav Yitzchak Yosef (Motzei Shabbat Lech Lecha 5781, min 41-52)] explains that it is permitted to ask a non-Jew to chop up vegetables for a salad for lunch far in advance since there are some opinions in the rishonim who would permit it since the vegetables were edible raw. </ref>


==Cooked Fruits and Vegetables==
==Cooked Fruits and Vegetables==
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#If someone made farina or rice porridge before Shabbat and now on Shabbat it is dry, one may pour hot water even from a ''Kli Rishon'' onto the farina or rice porridge to dilute it and mix it up. One may even crush the clumps with a spoon.<ref>Shemirat Shabbat KeHilchata 6:13 </ref> To make farina as a thin mixture that pours from scratch on Shabbat one should make a change in how the ingredients are put in. If the farina is usually put in first and the water, on Shabbat one should first put in the water first and then the farina and vice versa.<ref>Divarecha Yair 3:14 writes that farina or cream of wheat is usually made as a thin batter food and so it only needs a shinuy in the order of putting in the ingredients.</ref>
#If someone made farina or rice porridge before Shabbat and now on Shabbat it is dry, one may pour hot water even from a ''Kli Rishon'' onto the farina or rice porridge to dilute it and mix it up. One may even crush the clumps with a spoon.<ref>Shemirat Shabbat KeHilchata 6:13 </ref> To make farina as a thin mixture that pours from scratch on Shabbat one should make a change in how the ingredients are put in. If the farina is usually put in first and the water, on Shabbat one should first put in the water first and then the farina and vice versa.<ref>Divarecha Yair 3:14 writes that farina or cream of wheat is usually made as a thin batter food and so it only needs a shinuy in the order of putting in the ingredients.</ref>


==Foods which don't grow from the ground==
==Foods not From the Ground==


#Even though there is an issue of tochen on non-food items as well as food items, foods that do not grow from the ground such as meat, eggs, and cheese are not subject to the prohibition as long as one plans on eating them that Shabbat.<ref>Gemara Shabbos 74b writes that one who grinds firewood into small pieces is chayav for tochen. Rambam Shabbos 7:5 includes metal as a tolada of tochen. The Minchat Chinuch (Musach Hashabbos Tochen 4) concludes based on the Rambam’s example that tochen applies to items which are not gidulei karka, and he adds that this is also the view of the Rashi (74b “Sheva”), who writes that there is a prohibition of tochen for clods of earth. However, the Pri Megadim (Mishbetzot Zahav 321:10) write that both dirt and metal may be considered gidulei karka. Shulchan Aruch O.C. 321:9 based on Terumat Hadeshen 56 writes that one may cut cooked meat into very small pieces. Mishna Brura 321:31 explains that this is because it isn’t gidulei karka and therefore the prohibition doesn’t apply. Shemirat Shabbos KeHilchata 6:14 and Yalkut Yosef (Shabbos, vol 3, pg 391) extend this to eggs and cheese. Shoneh Halachot 321:24 quotes the Chazon Ish that one may not be lenient with things that do not grow in the ground unless the intention is to eat them immediately.</ref>
#Even though there is an issue of tochen on non-food items as well as food items, foods that do not grow from the ground such as meat, eggs, and cheese are not subject to the prohibition as long as one plans on eating them that Shabbat.<ref>Gemara Shabbos 74b writes that one who grinds firewood into small pieces is chayav for tochen. Rambam Shabbos 7:5 includes metal as a tolada of tochen. The Minchat Chinuch (Musach Hashabbos Tochen 4) concludes based on the Rambam’s example that tochen applies to items which are not gidulei karka, and he adds that this is also the view of the Rashi (74b “Sheva”), who writes that there is a prohibition of tochen for clods of earth. However, the Pri Megadim (Mishbetzot Zahav 321:10) write that both dirt and metal may be considered gidulei karka. Shulchan Aruch O.C. 321:9 based on Terumat Hadeshen 56 writes that one may cut cooked meat into very small pieces. Mishna Brura 321:31 explains that this is because it isn’t gidulei karka and therefore the prohibition doesn’t apply. Shemirat Shabbos KeHilchata 6:14 and Yalkut Yosef (Shabbos, vol 3, pg 391) extend this to eggs and cheese. Shoneh Halachot 321:24 quotes the Chazon Ish that one may not be lenient with things that do not grow in the ground unless the intention is to eat them immediately.</ref>
#One may not crush or grind up raw meat on Shabbat since otherwise it isn't edible.<ref>Rama 321:9, Kaf Hachaim 324:29</ref> If it is for immediate consumption it is permitted.<ref>Mishna Brurah 321:33, Tiferet 321:47 citing Chazon Ovadia Shabbat v. 4 p. 270</ref>
#One may not crush or grind up raw meat on Shabbat since otherwise it isn't edible.<ref>Rama 321:9, Kaf Hachaim 324:29</ref> If it is for immediate consumption it is permitted.<ref>Mishna Brurah 321:33, Tiferet 321:47 citing Chazon Ovadia Shabbat v. 4 p. 270</ref>


==Grinding for a small child==
==Grinding for a Small Child==


#One can be lenient to cut a food very small for a small child to eat so long as it’s immediately prior to the meal. <ref>Shemirat Shabbat KeHilchata 6:6, Iggeros Moshe OC 4:74, Tochen 2. </ref>
#One can be lenient to cut a food very small for a small child to eat so long as it’s immediately prior to the meal. <ref>Shemirat Shabbat KeHilchata 6:6, Iggeros Moshe OC 4:74, Tochen 2. </ref>
#It’s forbidden to mash or squash a fruit or vegetable such as a banana or tomato. If one has to mash a banana for a small child one should do it with a variation such as using the handle of a fork or a spoon. <ref>Shemirat Shabbat KeHilchata 6:8 </ref>
#It’s forbidden to mash or squash a fruit or vegetable such as a banana or tomato. If one has to mash a banana for a small child one should do it with a variation such as using the handle of a fork or a spoon. <ref>Shemirat Shabbat KeHilchata 6:8 </ref>
#It's forbidden to crush a banana or avocado unless it's already so soft that when one pulls a part of the fruit, that part separates from the rest of the fruit. <ref>Shemirat Shabbat KeHilchata 6:7 </ref>
#There is a debate amongst the poskim if the prohibition of Tochen applies to fruit or vegetables such as bananas and avocados which when mashed do not separate into individual pieces but rather just change shape and remain one large mass. Therefore, it is better to do so with a shinui.<ref>The Tosefta (Beitza 1:19) says that "Pressed or dried figs cannot be crushed before the elderly." The Chazon Ish (57, “nimtzeinu”) writes that when pressed or dried figs are crushed, they remain one mass, and therefore even in such a case tochen is applicable. In light of this, the Chazon Ish writes that it is forbidden to mash a banana even though it remains one mass, even for immediate eating (lishitaso with above about immediate eating). Therefore, he says one must do so with a shinui. However, Rav Moshe Feinstein (Iggerot Moshe OC 4:74:Tochen 2) rules that they are not subject to the prohibition of Tochen and may be mashed in the regular manner. He says even if we accept that the prohibition applies even for immediate eating, it is only applicable when one takes one body and turns it into smaller components. However, taking a substance and mashing it while it remains one mass isn’t a problem. He nevertheless concludes that if possible, one should do it with a shinui to be machmir for the Chazon Ish. Rabbi Ribiat (“The 39 Melochos” pg. 461) sides with Rav Moshe. Chacham Ovadia Yosef (Yechave Daat 5:27), though he agrees that mashing is included in tochen, permits one to mash a banana with a fork to feed immediately to a child. Rabbi Moshe Halevi (Menuchat Ahava 2: pg. 278), writes that he should preferably do so in an unusual manner, such as by using the handle of the fork. Shemirat Shabbos Kehilchita 6:7-8 forbids mashing a banana or avocado unless one uses a shinui. <br /> </ref>


==Slicing==
==Slicing==
Line 73: Line 83:
#There is a machloket amongst the poskim if the prohibition applies only if the food is being cut very small in all dimensions or if it even applies if one is slicing in one direction such as an egg or tomato.<ref>Rav Moshe Feinstein (Iggerot Moshe OC 4:74:Tochen 3) writes that slicing foods in one direction isn’t considered tochen because otherwise there would be no limit. Rav Shlomo Zalman Auerbach (Sh”t Minchat Shlomo 91:13) also rules this way. On the other hand, Ketzot HaShulchan Siman 129 Badei HaShulchan 2 quotes that the Tzemach Tzedek was stringent. Additionally, Orchot Shabbos page 217 chapter 5:footnote 12 writes that Rav Elyashiv was stringent as well.<br /> </ref>
#There is a machloket amongst the poskim if the prohibition applies only if the food is being cut very small in all dimensions or if it even applies if one is slicing in one direction such as an egg or tomato.<ref>Rav Moshe Feinstein (Iggerot Moshe OC 4:74:Tochen 3) writes that slicing foods in one direction isn’t considered tochen because otherwise there would be no limit. Rav Shlomo Zalman Auerbach (Sh”t Minchat Shlomo 91:13) also rules this way. On the other hand, Ketzot HaShulchan Siman 129 Badei HaShulchan 2 quotes that the Tzemach Tzedek was stringent. Additionally, Orchot Shabbos page 217 chapter 5:footnote 12 writes that Rav Elyashiv was stringent as well.<br /> </ref>


==Toladot==
==Utensils Designed for Grinding==


#Cutting up vegetables into small pieces in order to cook them and shaving down a metal rod are examples of toldot of Tochen.<ref>Rambam Shabbos 7:5, 8:15, 21:18 </ref>
#Any tool which is designated for crushing or the like such as a mortar or a knife used only for dicing may not be used in any manner even if it doesn't involve any prohibition of Tochen. <ref>Shemirat Shabbat KeHilchata 6:2, Sh”t Rivash 184</ref>
#One should not use an onion slicer (a machine which is made of a set of knifes that surrounds the onion and dices it). <ref>Shemirat Shabbat KeHilchata 6:3 [I'm not entirely clear about what an onion slicer is.] </ref>
#A vegetable chopper (with blades fitted with springs on an axis) is forbidden since it chops vegetables thinly. <ref>Shemirat Shabbat KeHilchata 6:3 </ref>
#An egg slicer (with equally spaced wires that slice the egg when pressed) is permitted. <ref>Shemirat Shabbat KeHilchata 6:3 </ref>
#A special cheese knife isn’t a utensil designated to be used for chopping finely. <ref>Shemirat Shabbat KeHilchata 6:11. See Shemiras Shabbos Kehilchasa (6 no. 9) citing R’ Shlomo Zalman Auerbach where he discusses that with a cheese grater there is an issur of uvdin d’chol even if one will eat the grated cheese immediately based on the Rivash 184. However, one can use a knife and even perhaps a special chopping knife if one will eat the food subsequently in the meal since cutting is not exactly like regular tochein, which is closer to grating or mashing.  </ref>
#One may cut bread in a machine (manual, non-electric) which cuts slices of bread. <ref>Shemirat Shabbat KeHilchata 6:11 (note) </ref>
#It’s forbidden to grind coffee beans it a grinder meant for it. <ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 377) </ref>
#It’s permissible to cut vegetables on a cutting board even if it makes lines in the board. <ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 389) </ref>
#It’s permissible to use a peeler to peel vegetables on [[Shabbat]].<ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 391) </ref>
#A cucumber or tomato slicer may not be used on Shabbat.<ref>Dor Hamelaktim v. 5 p. 2891 quotes Rav Elyashiv (Zachor Vshamor ch. 1 fnt. 30) that a tomato slicer is a problem of tochen and Dor Hamelaktim compares it to a cucumber slicer.</ref>


==Related Pages==
==Related Pages==

Latest revision as of 02:02, 30 July 2024

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Grinding.jpg

Tochen (lit: grinding) is one of the 39 melachot forbidden on shabbat. Below are its relevant details and practical applications.

Definition

  1. The melacha is defined as the constructive reduction of a large singular entity into small parts whereby it serves a new purpose.[1]
    1. Examples include chopping wood into small chips for a fire, shaving down a metal rod to form small strips, and dicing vegetables to cook them.[2]
    2. The prohibition of Tochen (grinding) includes chopping, grating, crushing, mashing, shredding, or breaking something into small pieces.[3]
  2. Tochen also applies to non-foods. For example it's forbidden to crush a clod of dirt, shave splinters off a piece of wood, sawing wood with intent for the dust.[4]

In the Mishkan

  1. Tochen (grinding) was performed in the mishkan in the process of crushing herbs to make dyes.[5]

Toldot

  1. Cutting up vegetables into small pieces in order to cook them and shaving down a metal rod are examples of toldot of Tochen.[6]

Chopping Vegetables for a Salad

  1. It is forbidden to cut vegetables into very small pieces.[7]
    1. Some say it is permitted to ask a non-Jew to cut up vegetables into very small pieces even though it is not for immediate consumption (e.g. Friday night after the meal for the purpose of lunch the next day).[8]
  2. It is permitted to cut vegetables into pieces that are somewhat large, immediately before the meal.[9]
    1. What is considered somewhat large? As long as the pieces are cut larger than typically cut during the week.[10]
  3. It is permitted to cut vegetables into large pieces, even far in advance of a meal.[11]
    1. What is considered large pieces?
      1. Some say that pieces that are larger than one usually cuts them is considered large. Inversely, some say that anything a cook or housewife would consider 'very small' is considered small.
      2. Some say that pieces that one still needs to chew and can't swallow whole is considered large.[12]

For Immediate Consumption

  1. Since there are some who hold that it is permitted to cut up raw vegetables or fruit for "immediate" consumption, and there are others who forbid, many poskim write that one should only cut up the vegetables or fruit with a knife into somewhat large pieces for "immediate" consumption.[13]
    1. Sephardim hold that for immediate consumption it is permitted to cut up a vegetable even into small pieces. However, it is praiseworthy to be strict to only cut it into big pieces.[14]
    2. For a child or someone who can't eat large pieces, there is what to rely upon to cut it up into small pieces, as long as one does so right before the meal.[15]
    3. The above leniency is only if one uses a regular knife, but not a special dicing utensil.[16]
  2. How do we define "immediate consumption"?
    1. The above leniency applies whether one is preparing for one's own immediate consumption or another person's immediate consumption.[17]
    2. It is also considered "immediate" if one makes the salad right before beginning the meal in which it will be eaten.[18]
    3. If one made a salad for one meal and there was leftovers, one is allowed to eat it at another meal.[19]

Cooked Fruits and Vegetables

  1. Fruits or vegetables which were cooked to the point that it is very easy to mash may be crushed on Shabbat. It can be mashed on Shabbat even with the prongs of a fork but not a strainer.[20] Some say that it isn't permitted to mash unless its shape partially was crushed or fell apart because of the cooking.[21]
  2. Potatoes or vegetables which were cooked may not be put through a strainer in order to puree it (as the strainer is designated for that purpose) but one is permitted to crush it with a fork (even the prongs) as long as it was cooked to the point that it's easy to crush. [22]
  3. One shouldn’t use a strainer to puree or cream a cooked fruit or vegetable since the strainer has a designated purpose of being used to mash.[23]

Pre-crushed food

  1. Food which was made from crushed particles may be crushed on Shabbat (not using a utensil designated for crushed but rather a regular knife) if one is going to eat it on Shabbat. For example, one may crush matza, bread, crackers, chocolate, and sugar. [24]
  2. Salt granules which solidified because of a moisture may be crushed on Shabbat, however, one may not crush salt crystals (looking like blocks) or any other spice which has never yet been crushed unless one does two Shinui's (changes) by using the handle of the knife or fork on a plate or the table. [25]
  3. Food which was crushed very well before Shabbat or on Shabbat in a permissible may may be further cut on Shabbat even in the normal fashion. [26]
  4. If someone made farina or rice porridge before Shabbat and now on Shabbat it is dry, one may pour hot water even from a Kli Rishon onto the farina or rice porridge to dilute it and mix it up. One may even crush the clumps with a spoon.[27] To make farina as a thin mixture that pours from scratch on Shabbat one should make a change in how the ingredients are put in. If the farina is usually put in first and the water, on Shabbat one should first put in the water first and then the farina and vice versa.[28]

Foods not From the Ground

  1. Even though there is an issue of tochen on non-food items as well as food items, foods that do not grow from the ground such as meat, eggs, and cheese are not subject to the prohibition as long as one plans on eating them that Shabbat.[29]
  2. One may not crush or grind up raw meat on Shabbat since otherwise it isn't edible.[30] If it is for immediate consumption it is permitted.[31]

Grinding for a Small Child

  1. One can be lenient to cut a food very small for a small child to eat so long as it’s immediately prior to the meal. [32]
  2. It’s forbidden to mash or squash a fruit or vegetable such as a banana or tomato. If one has to mash a banana for a small child one should do it with a variation such as using the handle of a fork or a spoon. [33]
  3. It's forbidden to crush a banana or avocado unless it's already so soft that when one pulls a part of the fruit, that part separates from the rest of the fruit. [34]
  4. There is a debate amongst the poskim if the prohibition of Tochen applies to fruit or vegetables such as bananas and avocados which when mashed do not separate into individual pieces but rather just change shape and remain one large mass. Therefore, it is better to do so with a shinui.[35]

Slicing

  1. There is a machloket amongst the poskim if the prohibition applies only if the food is being cut very small in all dimensions or if it even applies if one is slicing in one direction such as an egg or tomato.[36]

Utensils Designed for Grinding

  1. Any tool which is designated for crushing or the like such as a mortar or a knife used only for dicing may not be used in any manner even if it doesn't involve any prohibition of Tochen. [37]
  2. One should not use an onion slicer (a machine which is made of a set of knifes that surrounds the onion and dices it). [38]
  3. A vegetable chopper (with blades fitted with springs on an axis) is forbidden since it chops vegetables thinly. [39]
  4. An egg slicer (with equally spaced wires that slice the egg when pressed) is permitted. [40]
  5. A special cheese knife isn’t a utensil designated to be used for chopping finely. [41]
  6. One may cut bread in a machine (manual, non-electric) which cuts slices of bread. [42]
  7. It’s forbidden to grind coffee beans it a grinder meant for it. [43]
  8. It’s permissible to cut vegetables on a cutting board even if it makes lines in the board. [44]
  9. It’s permissible to use a peeler to peel vegetables on Shabbat.[45]
  10. A cucumber or tomato slicer may not be used on Shabbat.[46]

Related Pages

  1. Taking Medicine on Shabbat (which is a rabbinic decree because of grinding) [47]

Links

  1. The Shabbos Kitchen: Slicing and Dicing (Tochen) by Rabbi Shalom Rosner# Back to the Grind on Jewish Pathways

Sources

  1. ↑ Rambam Peirush HaMishnayot 7:2
  2. ↑ Rambam hilchot shabbat 8:15
  3. ↑ Shemirat Shabbat KeHilchata 6:1
  4. ↑ Shemirat Shabbat KeHilchata 6:1 in the note, Yalkut Yosef (Shabbat, vol 3, pg 377)
  5. ↑ Rashi Shabbos 73a s.v. HaOfeh. See 39 Melochos (Rabbi Ribiat vol. 2, Zoreiah footnote 7)
  6. ↑ Rambam hilchot shabbat 7:5, 8:15, 21:18
  7. ↑ The gemara shabbat 74b cites Rav Papa as stating that one who is פרים סילקא (lit: chops up beets) into small pieces has violated the melacha of tochen. This is Rashi's girsa in the gemara there. However, according to many rishonim, it is actually not so simple that merely chopping vegetables would be a problem of tochen.
    • (1) The Rosh 7:5 cites from Rabbenu Chananel that the correct pshat in the gemara is one who grinds up twigs into sawdust. The Rosh asks how Rashi could think that merely chopping up vegetables would be a violation of tochen. The Korban Netanel 10 explains that the Torah wouldn't have prohibited chopping up vegetables because it's impossible to give a clear guideline as to how small is small, and because this type of chopping doesn't really have a significant effect on the vegetable (in contrast to grinding wheat into flour, which completely changes the character of the wheat into a new entity). Thus, according to the Rosh / R"C, there is never an issue of tochen with chopping vegetables.
    • (2) Tosfot (shabbat 74b s.v. high) is seemingly bothered by the Rosh's question on Rashi, and so even though he learns the gemara like Rashi (that the gemara is discussing chopping up beets), he limits it by stating that only beets are included in this prohibition, but not other vegetables. He doesn't explain what makes beets unique that only they would be subject to tochen if chopped up into small pieces. Minchat Chinuch (tochen 2) explains that tosfot means to distinguish between vegetables that can be eaten raw and those that need to be cooked. Beets must be cooked, and so chopping is viewed as the preparatory step towards cooking, and thus a more significant act. In contrast, when one chops up a vegetable that doesn't need to be cooked, this is viewed as just part of the eating process.
    • (3) This idea is explicitly stated by the Ritva 74b, that only beets and other vegetables which are not eaten raw would be subject to this prohibition of tochen.
    • (4) There are some who suggest that the Rambam agrees to a variation of this idea as well. He writes in a few places that one has violated tochen when they chop up vegetables into small pieces "כדי לבשלו" (lit: in order to cook them). It sounds like he thinks that only if the chopping is a preparatory step in the cooking process is it viewed as a significant act that would be defined as melacha [this is still slightly different than the Ritva; if there is a vegetable that can be eaten raw, but one chops it up in order to cook it, they would still be obligated according to this understanding of the Rambam, even though they would be patur according to the Ritva]. The Kesef Mishna (hilchot shabbat 21:18) understands the Rambam this way. However, many achronim disagree (Aruch Hashulchan 321:4; Minchat Chinuch tochen 2; Biur Hagra 321:15), and think that the Rambam merely mentioned "in order to cook them" just to describe a situation in which one would chop up vegetables into small pieces, but it is not actually a requirement that the chopping be done to prepare for cooking.
    • However, other rishonim agree to Rashi that there would be an issue to chop up vegetables, even if one does not intend to cook them, and even if they are edible raw. For example, Tosfot (shabbat 114b s.v. ela) states that chopping up vegetables into pieces that are "דקות מאוד" (lit: very small) violates tochen, but chopping them into big pieces is completely permitted (since this isn't considered similar at all to "grinding"). Similarly, Haga'ot Maymoniyot (hilchot shabbat ch 21 ot 70) cites from the Rashbam that crumbling up bread is not a problem of tochen because the bread has already been ground up once (when first made, the wheat was ground into flour), and so tochen can't be violated a second time. The implication here is that without this argument to be lenient, tochen would have been applicable on bread, even though it is food, edible as it is, and one doesn't intend to cook it further.
    • L'halacha, the Shulchan Aruch 321:12 paskens stringently that one who chops up vegetables into pieces that are "דק דק" (lit: very small) has violated the biblical melacha of tochen. As we have seen, many rishonim would disagree with this statement, but of course many would agree, and so the Shulchan Aruch follows the strict approach. However, there is a discussion whether the Rama agrees to this or not. The Rama writes that it is similarly prohibited to chop up figs or carrobs for old people. Why does he specify old people? The Magen Avraham 321:14 suggests that perhaps the Rama understands that it is only prohibited to chop it for old people since they are unable to eat the vegetables otherwise. This type of chopping is significant and thus deemed melacha. However, if someone is able to eat the vegetables even before the chopping, then chopping would be permitted. This is a major leniency. However, it is rejected by the Mishna Brurah (Biur Halacha 321:12 s.v. lifnei), who suggests that really the Rama just mentioned old people because that was the common case, but it was not meant to exclude other people. Practically then, the halacha is that one may not chop vegetables into very small pieces even for one who is able to eat them otherwise.
  8. ↑ Rav Yitzchak Yosef (Motzei Shabbat Lech Lecha 5781, min 41-52) explains that it is permitted to ask a non-Jew to chop up vegetables for a salad for lunch far in advance since there are some opinions in the rishonim who would permit it since the vegetables were edible raw.
  9. ↑ Shemirat Shabbat Kehilchata 6:6. This is based on the leniency of the Rashbah (discussed below) that one may perform tochen right before consumption. The Beit Yosef isn't willing to rely upon the Rashbah fully, but he suggests that if one chops up the vegetables a little bit bigger than normal (such that it might not be "דק דק"), then one can rely upon the Rashbah to do so right before the meal. The Mishna Brurah 321:45 paskens this way as well.
  10. ↑ 39 Melachos v. 2 p. 460, Dor Hamelaktim v. 5 p. 2914 citing Chazon Ish 57 s.v. vheneh, Brit Olam (Tochen 20), Az Nidbaru 11:8, 12:22, Shabbos Kitchen ch. 9 fnt. 19, Rivevot Efraim 5:260:3, Hilchos Shabbos (Rav Eider fnt. 91)
  11. ↑ Dor Hamelaktim v. 5 p. 2913
  12. ↑ Dor Hamelaktim v. 5 p. 2913-5 cites 3 main approaches:
    • Rav Belsky (OU Documents S-34) as holding that the size for tochen is cutting it smaller than one usually cuts. They also quote Rav Elyashiv (Am Mekadshei Sheviyi 1:6:4) and Hilchos Shabbos (Rav Eider fnt. 39) who concur.
    • Yashiv Moshe (Nishmat Shabbat 315:2) and the Shabbos Kitchen (p. 130) write that cutting it to whatever is considered by people to be very small is a problem of tochen.
    • Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 6 fnt. 6, Minchat Shlomo 1:91:13, Shulchan Shlomo 321:13:2) holds that as long as one needs to chew on it to eat it it is considered a small piece. Minchat Ish 3:4:4 s.v. vheneh explains that he doesn't mean that if it is big enough that would one need to chew it then it is considered big and it is permitted to cut it to that size, rather he is just coming to say that if it is a little small then it has made the chewing process easier and is considered tochen. 39 Melachos v. 2 p. 458 seems to apply Rav Shlomo Zalman Auerbach's opinion to permit cutting any salad since it will still need to be chewed, however, he concludes that we do not follow that opinion.
    • Lastly, they cite Zachor Vshamor (Tochen 2) who says that if the pieces are larger than .5 cm^3 it is certainly not considered very small.
  13. ↑ *The Rashba (Responsa 4:75) writes that it is permitted to do Tochen immediately before consumption just like it is permitted to do Borer immediately before consumption. The opinion of the Rashba is codified as halacha in the Rama 321:12. The Magen Avraham 321:15, however, quotes the Shiltei Giborim who questions this leniency. Similarly, the Chazon Ish OC 57 seems to prohibit chopping into small pieces even for immediate use in opposition to the Rashba.
    • In discussing the Rashba, the Beit Yosef 321 writes that in order to satisfy all opinions one should cut the item into somewhat big pieces and then eat it immediately. The Chaye Adam (Klal 17:2) rules that for immediate consumption one may cut vegetables into somewhat large pieces in accordance with the Beit Yosef. Rav Moshe Feinstein (Iggerot Moshe OC 4:74, Tochen 2) writes that the view of the Chazon Ish 57 that prohibits chopping into small pieces even for immediate use is a lone view and against the common practice. Chacham Ben-Zion Abba Shaul (Ohr Litzion 1:28) is also lenient. The Mishna Brurah 321:45 first writes that since some Rishonim disagree with the Rashba one should follow the compromise of the Beit Yosef to cut it up into somewhat large pieces. Nonetheless, he concludes, that one who cuts it up into very small pieces for immediate consumption has what to rely on. Shemirat Shabbat KeHilchata 6:6 agrees.
  14. ↑ Yalkut Yosef (Shabbat, vol 3, pg 382)
  15. ↑ Shemirat Shabbat KeHilchata 6:6
  16. ↑ Mishna Brurah 321:44 and Shemirat Shabbos KeHilchata 6:6
  17. ↑ Bet Yosef 321 based on the Tosfot (Shabbat 74a s.v. Borer UMayni'ach) writes that it is permitted to do Tochen for another person's immediate consumption just like it is permitted to do Tochen for one's own immediate consumption. Mishna Brurah 321:43 agrees.
  18. ↑ Mishna Brurah 321:45, Shemirat Shabbat KeHilchata 6:6, Yalkut Yosef (Shabbat, vol 3, pg 382)
  19. ↑ Yalkut Yosef (Shabbat, vol 3, pg 389)
  20. ↑ Shemirat Shabbat KeHilchata 6:9
  21. ↑ Shemirat Shabbat Kehilchata (English Version p. 73) clearly translates that vegetables cooked before Shabbat need to be already crushed in that they have changed their shape or fallen apart. This is certainly the ruling of Rav Shlomo Zalman Auerbach (ch. 6 fnt. 22). However, Shemirat Shabbat Kehilchata 6:9 implies that essentially if it is very soft then it is permissible to mash on Shabbat even if it didn't lose its shape. See also 6:10. Orchot Shabbat 5:9 similarly sounds like it is permitted with the same conditions and doesn't require that the shape change or fall apart. The Dor Hamelaktim v. 5 p. 2923 cites the Nishmat Shabbat 321:317:4 who is lenient and the Hilchot Shabbat BShabbat (ch. 11 fnt. 41) who is strict.
  22. ↑ Shemirat Shabbat KeHilchata 6:10
  23. ↑ Shemirat Shabbat KeHilchata 6:10
  24. ↑ The Rama 321:12 rules that it is permitted to crush up bread because the flour was already ground up when it was made. Shemirat Shabbat KeHilchata 6:11 extends this to breaking up matza, crackers, chocolate, and sugar.
  25. ↑ Shemirat Shabbat KeHilchata 6:11
  26. ↑ Shemirat Shabbat KeHilchata 6:12
  27. ↑ Shemirat Shabbat KeHilchata 6:13
  28. ↑ Divarecha Yair 3:14 writes that farina or cream of wheat is usually made as a thin batter food and so it only needs a shinuy in the order of putting in the ingredients.
  29. ↑ Gemara Shabbos 74b writes that one who grinds firewood into small pieces is chayav for tochen. Rambam Shabbos 7:5 includes metal as a tolada of tochen. The Minchat Chinuch (Musach Hashabbos Tochen 4) concludes based on the Rambam’s example that tochen applies to items which are not gidulei karka, and he adds that this is also the view of the Rashi (74b “Sheva”), who writes that there is a prohibition of tochen for clods of earth. However, the Pri Megadim (Mishbetzot Zahav 321:10) write that both dirt and metal may be considered gidulei karka. Shulchan Aruch O.C. 321:9 based on Terumat Hadeshen 56 writes that one may cut cooked meat into very small pieces. Mishna Brura 321:31 explains that this is because it isn’t gidulei karka and therefore the prohibition doesn’t apply. Shemirat Shabbos KeHilchata 6:14 and Yalkut Yosef (Shabbos, vol 3, pg 391) extend this to eggs and cheese. Shoneh Halachot 321:24 quotes the Chazon Ish that one may not be lenient with things that do not grow in the ground unless the intention is to eat them immediately.
  30. ↑ Rama 321:9, Kaf Hachaim 324:29
  31. ↑ Mishna Brurah 321:33, Tiferet 321:47 citing Chazon Ovadia Shabbat v. 4 p. 270
  32. ↑ Shemirat Shabbat KeHilchata 6:6, Iggeros Moshe OC 4:74, Tochen 2.
  33. ↑ Shemirat Shabbat KeHilchata 6:8
  34. ↑ Shemirat Shabbat KeHilchata 6:7
  35. ↑ The Tosefta (Beitza 1:19) says that "Pressed or dried figs cannot be crushed before the elderly." The Chazon Ish (57, “nimtzeinu”) writes that when pressed or dried figs are crushed, they remain one mass, and therefore even in such a case tochen is applicable. In light of this, the Chazon Ish writes that it is forbidden to mash a banana even though it remains one mass, even for immediate eating (lishitaso with above about immediate eating). Therefore, he says one must do so with a shinui. However, Rav Moshe Feinstein (Iggerot Moshe OC 4:74:Tochen 2) rules that they are not subject to the prohibition of Tochen and may be mashed in the regular manner. He says even if we accept that the prohibition applies even for immediate eating, it is only applicable when one takes one body and turns it into smaller components. However, taking a substance and mashing it while it remains one mass isn’t a problem. He nevertheless concludes that if possible, one should do it with a shinui to be machmir for the Chazon Ish. Rabbi Ribiat (“The 39 Melochos” pg. 461) sides with Rav Moshe. Chacham Ovadia Yosef (Yechave Daat 5:27), though he agrees that mashing is included in tochen, permits one to mash a banana with a fork to feed immediately to a child. Rabbi Moshe Halevi (Menuchat Ahava 2: pg. 278), writes that he should preferably do so in an unusual manner, such as by using the handle of the fork. Shemirat Shabbos Kehilchita 6:7-8 forbids mashing a banana or avocado unless one uses a shinui.
  36. ↑ Rav Moshe Feinstein (Iggerot Moshe OC 4:74:Tochen 3) writes that slicing foods in one direction isn’t considered tochen because otherwise there would be no limit. Rav Shlomo Zalman Auerbach (Sh”t Minchat Shlomo 91:13) also rules this way. On the other hand, Ketzot HaShulchan Siman 129 Badei HaShulchan 2 quotes that the Tzemach Tzedek was stringent. Additionally, Orchot Shabbos page 217 chapter 5:footnote 12 writes that Rav Elyashiv was stringent as well.
  37. ↑ Shemirat Shabbat KeHilchata 6:2, Sh”t Rivash 184
  38. ↑ Shemirat Shabbat KeHilchata 6:3 [I'm not entirely clear about what an onion slicer is.]
  39. ↑ Shemirat Shabbat KeHilchata 6:3
  40. ↑ Shemirat Shabbat KeHilchata 6:3
  41. ↑ Shemirat Shabbat KeHilchata 6:11. See Shemiras Shabbos Kehilchasa (6 no. 9) citing R’ Shlomo Zalman Auerbach where he discusses that with a cheese grater there is an issur of uvdin d’chol even if one will eat the grated cheese immediately based on the Rivash 184. However, one can use a knife and even perhaps a special chopping knife if one will eat the food subsequently in the meal since cutting is not exactly like regular tochein, which is closer to grating or mashing.
  42. ↑ Shemirat Shabbat KeHilchata 6:11 (note)
  43. ↑ Yalkut Yosef (Shabbat, vol 3, pg 377)
  44. ↑ Yalkut Yosef (Shabbat, vol 3, pg 389)
  45. ↑ Yalkut Yosef (Shabbat, vol 3, pg 391)
  46. ↑ Dor Hamelaktim v. 5 p. 2891 quotes Rav Elyashiv (Zachor Vshamor ch. 1 fnt. 30) that a tomato slicer is a problem of tochen and Dor Hamelaktim compares it to a cucumber slicer.
  47. ↑ Gemara 53b and Rashi s.v. Gezeira
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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