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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==
# There is a biblical violation of grinding when grinding wheat, barley, spices, spices, and the like. Similarly, it’s biblically forbidden to saw wood for the sawdust. <Ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 377) </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>
==Utensils designed for grinding==
# 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 </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 </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 line 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>
==Raw fruit or vegetables==
# Raw fruits or vegetables may not be crushed or cut finely but only may be cut in slightly large pieces. One should also be careful to only cut it into large pieces right before the meal. <ref>Shemirat Shabbat KeHilchata 6:6 </ref>
# According to Sephardim, it is permissible to cut up vegetables for a salad even into small pieces only if one is going to eat it right away. It is also considered right away if one makes the salad right before beginning the meal in which it will be eaten. Nonetheless, the one who cuts up the vegetables for the salad into big pieces will be blessed.  <Ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 382) </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>
# 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>
# 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>
# One may not crush a banana or tomato even if afterwards it while remain a cohesive mush. For someone whom it is hard to eat such food it is permissible as one does a Shinui (change) by using a spoon or the back of the fork and not the prongs of the fork which are usually used during the week. <ref>Shemirat Shabbat KeHilchata 6:8 </ref>


==Cooked fruit or vegetables==
#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>  
# Fruits or vegetables which were cooked to the point that it's easy to crush may be crushed on [[Shabbat]]. <ref>Shemirat Shabbat KeHilchata 6:9 </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>
# 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. <ref>Shemirat Shabbat KeHilchata 6:10 </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>
==Pre-crushed food==
#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>
# 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. <ref>Shemirat Shabbat KeHilchata 6:11 </ref>
 
# 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. <ref>Shemirat Shabbat KeHilchata 6:11 </ref>
=== In the Mishkan ===
# 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. <ref>Shemirat Shabbat KeHilchata 6:12 </ref>
 
# One may pour hot water (even from a Kli Rishon) onto farina, rice porridge, or corn flour and mix it around even crushing the clump with a spoon. <ref>Shemirat Shabbat KeHilchata 6:13 </ref>
# 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>
==Cooked fruits and vegetables==
 
# There’s no prohibition of grinding concerning fruit or vegetables cooked to the extent that it’s soft and easy to mash such as jam. <Ref> Shemirat Shabbat KeHilchata 6:9 </ref>
=== Toldot ===
# One shouldn’t use a fork to mash a cooked fruit or vegetable unless it was partly crushed out of shape before or during the cooking and is easily mashed. <Ref> Shemirat Shabbat KeHilchata 6:10. Orchot [[Shabbat]] 1:5:9 </ref>
#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>
# 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. <Ref>Shemirat Shabbat KeHilchata 6:10 </ref>
 
==Foods which don't grow from the ground==
== How Small is Small? ==
# Foods which don't grow from the ground such as cooked eggs, meat, or fish may be crushed on [[Shabbat]] (not using a utensil designated for crushing) if one plans on eating it that [[Shabbat]]. <ref>Shemirat Shabbat KeHilchata 6:14, Yalkut Yosef ([[Shabbat]], vol 3, pg 391) </ref>
 
==Grinding for a small child==
=== Making a Salad ===
# 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 </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.
# 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>
 
*(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.</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>
# 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>
## What is considered somewhat large?
### This is a debate amongst the poskim.<ref>Dor Hamelaktim v. 5 p. 2913-5 cites 3 main approaches:
*Rav Belsky (OU Documents S-34) holds that the size for tochen is cutting it smaller than one usually cuts. Rav Elyashiv (Am Mekadshei Sheviyi 1:6:4) and Hilchos Shabbos (Rav Eider fnt. 39) concur.
*Yashiv Moshe (Nishmat Shabbat 315:2) and the Shabbos Kitchen (p. 130) write that it is a problem of tochen if one cuts it to a size that people consider very small.
*Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 6 fnt. 6, Minchat Shlomo 1:91:13, Shulchan Shlomo 321:13:2) seems to hold that as long as one still needs to chew on it to eat it (and can't just swallow it), it is  big enough to not violate 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. Minchat Ish 3:4:4 s.v. vheneh has a different interpretation of Rav Shlomo Zalmen which is more strict. RSZ didn't mean that if it's big enough that it can't be swallowed then it is permitted to cut it to that size; rather, RSZ is just saying that if it is a little small then it has made the chewing process easier and is considered tochen.
*Lastly, they cite Zachor Vshamor (Tochen 2) who says that if the pieces are larger than 1/2 cm cubed, then it is certainly not considered very small.</ref>
#### Some define it as pieces which are unable to be swallowed whole and must be chewed.<ref>Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 6 fnt. 6, Minchat Shlomo 1:91:13, Shulchan Shlomo 321:13:2)</ref>
#### Others define it as pieces that 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>
#### Others define it as pieces that most people would consider small.<ref>Yashiv Moshe (Nishmat Shabbat 315:2) and the Shabbos Kitchen (p. 130)</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>
 
=== Slicing Along a Single Axis ===
#There is a debate amongst the poskim if the prohibition of tochen 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 when slicing 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>
 
=== Mashing ===
 
#There is a debate amongst the poskim if the prohibition of Tochen applies to fruit or vegetables (such as bananas and avocados) that  do not separate into individual pieces when mashed, but rather just change shape and remain one large mass.<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 after being mashed. He thinks that this is forbidden even for immediate eating (since he rejects the leniency of the Rashba, and thinks that even the Rashba was only lenient by chopping vegetables, but wouldn't be lenient here). Therefore, he says one must mash the banana with a shinui. However, Rav Moshe Feinstein (Iggerot Moshe OC 4:74:Tochen 2) rules that mashing is not subject to the prohibition of Tochen (since you aren't actually separating it into different parts), and thus the banana may be mashed in the regular manner. He also thinks that if there would be an isur of tochen here, then it shouldn't be mutar just because you do it with a shinuy. He nevertheless concludes that if possible, one should mash the banana with a shinui in order to be machmir for the position of the Chazon Ish.<br /> </ref>
##Therefore, it is better to do so with a shinui.<ref>Rabbi Ribiat (“The 39 Melochos” pg. 461) sides with Rav Moshe that really me'ikar hadin one may mash the banana without a shinuy because mashing is not considered tochen. Chacham Ovadia Yosef (Yechave Daat 5:27) agrees to the Chazon Ish that mashing is considered tochen, but 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. </ref>
##If it's already so soft that when one simply pulls a piece of the fruit, that piece separates from the rest of the fruit, then it is permitted to mash.<ref>Shemirat Shabbat KeHilchata 6:7 </ref>
 
==Various Leniencies==
 
=== For Immediate Consumption (לאלתר) ===
#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.</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>
##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 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>
#How do we define "immediate consumption"?
##It is considered "immediate" as long as 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>
###If one plans on going to shul, then one should make the salad after coming back from shul, not before.<ref>Mishna Brurah 321:45</ref>
##The above leniency applies whether one is preparing for one's own immediate consumption or another person's.<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>
##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>
 
=== Pre-crushed Food (אין טוחן אחר טוחן) ===
#Food that was made from crushed particles may be crushed on [[Shabbat]] if one will eat it on shabbat. This is based on the principle of "ein tochen achar tochen" (lit: there is no tochen after tochen)<ref>This is based on the principle of "אין טוחן אחר טוחן" (lit: there is no tochen after tochen). There are different explanations given in the achronim to explain why one can't violate tochen a second time.
 
*(1) The Chazon Ish (OC:57 s.v. inyan), cited by Dirshu Mishna Brurah (siman 321 footnote 55), explains that really the point here is that a substance which was joined together by a human being (as opposed to naturally forming) isn't really considered to be unified in a real way. Hence, the bread, which is made up of flour particles that were joined together via kneading it with water, isn't considered a unit and thus not subject to tochen. This is different than wheat, which formed naturally and so is considered a unit, and therefore would be subject to tochen.
 
*(2) The Gra (biur hagra 321:16) comments on the Rama that the same is true for every melacha. Clearly then, he understands that the principle of "no tochen after tochen" is not saying anything particular about tochen (i.e. not like the chazon ish). Rather, it is a general point about melacha. One cannot violate the melacha a second time, presumably because it is no longer really accomplishing something significant. This is thus similar to the principle of "no bishul after bishul", that once something is cooked, it cannot be cooked again (unless perhaps if it is liquid and it cools down).
 
*(3) Rebbe Akiva Eiger seems to have a different understanding. The Shulchan Aruch 302:7 says that one may not use their fingernail to scratch off dry dirt from their clothing, because this would inevitably grind up the dirt and thereby violate tochen. Rebbe Akiva Eiger there asks why this should be a problem of tochen given that in general we hold "no tochen after tochen", and certainly this dirt was initially disparate and only became a unit after drying up. He is clearly arguing on the chazon ish, as he's applying ein tochen achar tochen even to a case when it naturally formed. He is also seemingly against the Gra, because he's applying ein tochen achar tochen to a case when it was never actually ground up by before, but merely started off disparate and then joined together on its own. He seems to understand that as long as a unit began as disparate pieces, then there will be no problem of tochen to grind it up. Tochen is only relevant on something which was always a unit, such as wheat and the like.</ref>
##For example, one may crush [[matza]], bread, crackers, chocolate, and sugar.<ref>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.</ref>
#Food which was crushed very well before [[Shabbat]], or on [[Shabbat]] in a permissible way, may be further cut on [[Shabbat]] even in the normal fashion.<ref>Shemirat Shabbat KeHilchata 6:12 </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>
 
=== Foods not From the Ground (אינו גידולי קרקע) ===
#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 of tochen.<ref>Gemara Shabbos 74b writes that one who grinds firewood into small pieces is chayav for tochen. Rambam Shabbos 7:5 includes grinding metal as a tolda 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 Rashi (gemara 74b s.v. “Sheva”), who writes that there is a prohibition of tochen for clods of Earth. However, the Pri Megadim (Mishbetzot Zahav 321:10) writes 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 Brurah 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 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>
 
=== Cooked Fruits and Vegetables ===
#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.<ref>Shemirat Shabbat KeHilchata 6:9</ref> Some say that it isn't permitted to mash unless its shape partially was crushed or fell apart because of the cooking.<ref>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.</ref>
 
=== Changing the Utensil (שינוי גמור) ===
 
# If one completely changes the utensil to perform tochen (instead of using the typical utensil), then it is permitted.<ref>The gemara shabbat 141a cites Rava as holding that if one uses the back of a knife to crush pepper, it is permitted because one is using a shinuy. This is quite surprising, since if crushing it up normally would constitute an isur deorayta, why should it be permitted just because one does it with a shinuy? Typically speaking, doing melacha k'la'achar yad (i.e. in the abnormal way) is still rabbinically prohibited, so why should this be different? The Beit Yosef siman 321 cites from the Shibolei Haleket siman 92 as explaining that here it is a shinuy gamur (lit: complete change), and therefore it has the ability to permit even a biblical prohibition. Changing from a stone mortar and pestle to a wooden one is the first shinuy, and changing  to the back of a knife is a second shinuy. The idea is presumably that since this is so different from the typical way the melacha is done, chazal weren't concerned that if someone did it this way they would come to violate the biblical prohibition, and so chazal weren't gozer. </ref>
## For example, pepper is usually ground in a mortar and pestle, so it is permitted to grind it using the back of a knife (instead of a pestle) on a plate or on the table (instead of a mortar).<ref>Shulchan Aruch 321:7 and Mishna Brurah 321:25.</ref>
## Similarly, salt may be crushed up with the back of a knife, on a plate or the table.<ref>Shulchan Aruch 321:8</ref>
# 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.<ref>Shemirat Shabbat KeHilchata 6:11 </ref>
 
==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 is done immediately prior to the meal.<ref>Shemirat Shabbat KeHilchata 6:6, Iggeros Moshe OC 4:74, Tochen 2. </ref>
#If one wants to mash a banana or avocado for a small child (see above section on whether "mashing" is included in tochen), one should do it with a shinuy (lit: variation), such as using the handle of a fork or a spoon.<ref>Shemirat Shabbat KeHilchata 6:8 </ref>
 
==Utensils Designed for Grinding==
 
#Any tool which is designated for crushing or the like, such as a mortar and pestle, or a knife used only for dicing, may not be used in any manner on shabbat, even for immediate use.<ref>Shemirat Shabbat KeHilchata 6:2, Sh”t Rivash 184</ref>
##There is a debate whether this is merely a rabbinic prohibition of uvdin d'chol, or a biblical one of tochen.<ref>See Teshuvat Harivash siman 184, who presents both of these options. Shulchan Aruch 321:10 states that one may not grind up cheese with a special cheese grinder, even though cheese doesn't grow in the ground and thus isn't subject to tochen. Clearly, then, this is prohibited rabbinically because of uvdin d'chol, as Mishna Brurah 321:36 explains. However, the Mishna Brurah 321:45 is concerned that when tochen would be relevant (like on vegetables), then cutting them with a designated utensil might constitute an isur deorayta. This is analogous to the melacha of borer (lit: sorting), in which it is permitted to do borer by hand, but prohibited biblically if the kli is designated for borer. The Biur Halacha (321:12 s.v. midi) elaborates on this idea as well.</ref>
#List of Forbidden utensils:
##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>
##It’s forbidden to grind coffee beans it a grinder meant for it.<ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 377) </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>
##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). However, 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.<ref>Shemirat Shabbat KeHilchata 6:10 </ref>
##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.<ref>Shemirat Shabbat KeHilchata 6:10 </ref>
#List of Permitted utensils:
##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 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>


==Related Pages==
==Related Pages==
# [[Medicine on [[Shabbat]]|Taking Medicine on [[Shabbat]]]] (which is a rabbinic decree because of grinding)
 
==References==
#[[Medicine on Shabbat|Taking Medicine on Shabbat]] (which is a rabbinic decree because of [[grinding]]) <ref>Gemara 53b and Rashi s.v. Gezeira </ref>
<references/>
 
==Links==
# [http://www.yutorah.org/lectures/lecture.cfm/718686/Rabbi_Shalom_Rosner/The_Shabbos_Kitchen:_Slicing_and_Dicing_(tochen) The Shabbos Kitchen: Slicing and Dicing (Tochen)] by Rabbi Shalom Rosner# [http://www.tlc.jewishpathways.com/files/Tochen_-_Part_1_Back_to_the_Grind.pdf Back to the Grind] on Jewish Pathways
 
==Sources==
<references />
[[Category:Shabbat]]
{{Shabbat Table}}

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File: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]

How Small is Small?

Making 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?
      1. This is a debate amongst the poskim.[10]
        1. Some define it as pieces which are unable to be swallowed whole and must be chewed.[11]
        2. Others define it as pieces that are cut larger than typically cut during the week.[12]
        3. Others define it as pieces that most people would consider small.[13]
  3. It is permitted to cut vegetables into large pieces, even far in advance of a meal.[14]

Slicing Along a Single Axis

  1. There is a debate amongst the poskim if the prohibition of tochen 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 when slicing an egg or tomato.[15]

Mashing

  1. There is a debate amongst the poskim if the prohibition of Tochen applies to fruit or vegetables (such as bananas and avocados) that do not separate into individual pieces when mashed, but rather just change shape and remain one large mass.[16]
    1. Therefore, it is better to do so with a shinui.[17]
    2. If it's already so soft that when one simply pulls a piece of the fruit, that piece separates from the rest of the fruit, then it is permitted to mash.[18]

Various Leniencies

For Immediate Consumption (לאלתר)

  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.[19]
    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.[20]
    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.[21]
    3. The above leniency is only if one uses a regular knife, but not a special dicing utensil.[22]
  2. How do we define "immediate consumption"?
    1. It is considered "immediate" as long as one makes the salad right before beginning the meal in which it will be eaten.[23]
      1. If one plans on going to shul, then one should make the salad after coming back from shul, not before.[24]
    2. The above leniency applies whether one is preparing for one's own immediate consumption or another person's.[25]
    3. If one made a salad for one meal and there was leftovers, one is allowed to eat it at another meal.[26]

Pre-crushed Food (אין טוחן אחר טוחן)

  1. Food that was made from crushed particles may be crushed on Shabbat if one will eat it on shabbat. This is based on the principle of "ein tochen achar tochen" (lit: there is no tochen after tochen)[27]
    1. For example, one may crush matza, bread, crackers, chocolate, and sugar.[28]
  2. Food which was crushed very well before Shabbat, or on Shabbat in a permissible way, may be further cut on Shabbat even in the normal fashion.[29]
  3. 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.[30]

Foods not From the Ground (אינו גידולי קרקע)

  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 of tochen.[31]
  2. One may not grind up raw meat on Shabbat, since otherwise it isn't edible.[32] If it is for immediate consumption it is permitted.[33]

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.[34] Some say that it isn't permitted to mash unless its shape partially was crushed or fell apart because of the cooking.[35]

Changing the Utensil (שינוי גמור)

  1. If one completely changes the utensil to perform tochen (instead of using the typical utensil), then it is permitted.[36]
    1. For example, pepper is usually ground in a mortar and pestle, so it is permitted to grind it using the back of a knife (instead of a pestle) on a plate or on the table (instead of a mortar).[37]
    2. Similarly, salt may be crushed up with the back of a knife, on a plate or the table.[38]
  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.[39]

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 is done immediately prior to the meal.[40]
  2. If one wants to mash a banana or avocado for a small child (see above section on whether "mashing" is included in tochen), one should do it with a shinuy (lit: variation), such as using the handle of a fork or a spoon.[41]

Utensils Designed for Grinding

  1. Any tool which is designated for crushing or the like, such as a mortar and pestle, or a knife used only for dicing, may not be used in any manner on shabbat, even for immediate use.[42]
    1. There is a debate whether this is merely a rabbinic prohibition of uvdin d'chol, or a biblical one of tochen.[43]
  2. List of Forbidden utensils:
    1. One should not use an onion slicer (a machine which is made of a set of knifes that surrounds the onion and dices it).[44]
    2. A vegetable chopper (with blades fitted with springs on an axis) is forbidden since it chops vegetables thinly.[45]
    3. It’s forbidden to grind coffee beans it a grinder meant for it.[46]
    4. A cucumber or tomato slicer may not be used on Shabbat.[47]
    5. 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). However, 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.[48]
    6. 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.[49]
  3. List of Permitted utensils:
    1. An egg slicer (with equally spaced wires that slice the egg when pressed) is permitted.[50]
    2. A special cheese knife isn’t a utensil designated to be used for chopping finely.[51]
    3. One may cut bread in a machine (manual, non-electric) which cuts slices of bread.[52]
    4. It’s permissible to cut vegetables on a cutting board, even if it makes lines in the board.[53]
    5. It’s permissible to use a peeler to peel vegetables on Shabbat.[54]

Related Pages

  1. Taking Medicine on Shabbat (which is a rabbinic decree because of grinding) [55]

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. ↑ Dor Hamelaktim v. 5 p. 2913-5 cites 3 main approaches:
    • Rav Belsky (OU Documents S-34) holds that the size for tochen is cutting it smaller than one usually cuts. Rav Elyashiv (Am Mekadshei Sheviyi 1:6:4) and Hilchos Shabbos (Rav Eider fnt. 39) concur.
    • Yashiv Moshe (Nishmat Shabbat 315:2) and the Shabbos Kitchen (p. 130) write that it is a problem of tochen if one cuts it to a size that people consider very small.
    • Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 6 fnt. 6, Minchat Shlomo 1:91:13, Shulchan Shlomo 321:13:2) seems to hold that as long as one still needs to chew on it to eat it (and can't just swallow it), it is big enough to not violate 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. Minchat Ish 3:4:4 s.v. vheneh has a different interpretation of Rav Shlomo Zalmen which is more strict. RSZ didn't mean that if it's big enough that it can't be swallowed then it is permitted to cut it to that size; rather, RSZ is just saying that if it is a little small then it has made the chewing process easier and is considered tochen.
    • Lastly, they cite Zachor Vshamor (Tochen 2) who says that if the pieces are larger than 1/2 cm cubed, then it is certainly not considered very small.
  11. ↑ Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 6 fnt. 6, Minchat Shlomo 1:91:13, Shulchan Shlomo 321:13:2)
  12. ↑ 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)
  13. ↑ Yashiv Moshe (Nishmat Shabbat 315:2) and the Shabbos Kitchen (p. 130)
  14. ↑ Dor Hamelaktim v. 5 p. 2913
  15. ↑ 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.
  16. ↑ 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 after being mashed. He thinks that this is forbidden even for immediate eating (since he rejects the leniency of the Rashba, and thinks that even the Rashba was only lenient by chopping vegetables, but wouldn't be lenient here). Therefore, he says one must mash the banana with a shinui. However, Rav Moshe Feinstein (Iggerot Moshe OC 4:74:Tochen 2) rules that mashing is not subject to the prohibition of Tochen (since you aren't actually separating it into different parts), and thus the banana may be mashed in the regular manner. He also thinks that if there would be an isur of tochen here, then it shouldn't be mutar just because you do it with a shinuy. He nevertheless concludes that if possible, one should mash the banana with a shinui in order to be machmir for the position of the Chazon Ish.
  17. ↑ Rabbi Ribiat (“The 39 Melochos” pg. 461) sides with Rav Moshe that really me'ikar hadin one may mash the banana without a shinuy because mashing is not considered tochen. Chacham Ovadia Yosef (Yechave Daat 5:27) agrees to the Chazon Ish that mashing is considered tochen, but 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.
  18. ↑ Shemirat Shabbat KeHilchata 6:7
  19. ↑ *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.
  20. ↑ Yalkut Yosef (Shabbat, vol 3, pg 382)
  21. ↑ Shemirat Shabbat KeHilchata 6:6
  22. ↑ Mishna Brurah 321:44 and Shemirat Shabbos KeHilchata 6:6
  23. ↑ Mishna Brurah 321:45, Shemirat Shabbat KeHilchata 6:6, Yalkut Yosef (Shabbat, vol 3, pg 382)
  24. ↑ Mishna Brurah 321:45
  25. ↑ 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.
  26. ↑ Yalkut Yosef (Shabbat, vol 3, pg 389)
  27. ↑ This is based on the principle of "אין טוחן אחר טוחן" (lit: there is no tochen after tochen). There are different explanations given in the achronim to explain why one can't violate tochen a second time.
    • (1) The Chazon Ish (OC:57 s.v. inyan), cited by Dirshu Mishna Brurah (siman 321 footnote 55), explains that really the point here is that a substance which was joined together by a human being (as opposed to naturally forming) isn't really considered to be unified in a real way. Hence, the bread, which is made up of flour particles that were joined together via kneading it with water, isn't considered a unit and thus not subject to tochen. This is different than wheat, which formed naturally and so is considered a unit, and therefore would be subject to tochen.
    • (2) The Gra (biur hagra 321:16) comments on the Rama that the same is true for every melacha. Clearly then, he understands that the principle of "no tochen after tochen" is not saying anything particular about tochen (i.e. not like the chazon ish). Rather, it is a general point about melacha. One cannot violate the melacha a second time, presumably because it is no longer really accomplishing something significant. This is thus similar to the principle of "no bishul after bishul", that once something is cooked, it cannot be cooked again (unless perhaps if it is liquid and it cools down).
    • (3) Rebbe Akiva Eiger seems to have a different understanding. The Shulchan Aruch 302:7 says that one may not use their fingernail to scratch off dry dirt from their clothing, because this would inevitably grind up the dirt and thereby violate tochen. Rebbe Akiva Eiger there asks why this should be a problem of tochen given that in general we hold "no tochen after tochen", and certainly this dirt was initially disparate and only became a unit after drying up. He is clearly arguing on the chazon ish, as he's applying ein tochen achar tochen even to a case when it naturally formed. He is also seemingly against the Gra, because he's applying ein tochen achar tochen to a case when it was never actually ground up by before, but merely started off disparate and then joined together on its own. He seems to understand that as long as a unit began as disparate pieces, then there will be no problem of tochen to grind it up. Tochen is only relevant on something which was always a unit, such as wheat and the like.
  28. ↑ 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.
  29. ↑ Shemirat Shabbat KeHilchata 6:12
  30. ↑ Shemirat Shabbat KeHilchata 6:13
  31. ↑ Gemara Shabbos 74b writes that one who grinds firewood into small pieces is chayav for tochen. Rambam Shabbos 7:5 includes grinding metal as a tolda 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 Rashi (gemara 74b s.v. “Sheva”), who writes that there is a prohibition of tochen for clods of Earth. However, the Pri Megadim (Mishbetzot Zahav 321:10) writes 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 Brurah 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.
  32. ↑ Rama 321:9, Kaf Hachaim 324:29
  33. ↑ Mishna Brurah 321:33, Tiferet 321:47 citing Chazon Ovadia Shabbat v. 4 p. 270
  34. ↑ Shemirat Shabbat KeHilchata 6:9
  35. ↑ 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.
  36. ↑ The gemara shabbat 141a cites Rava as holding that if one uses the back of a knife to crush pepper, it is permitted because one is using a shinuy. This is quite surprising, since if crushing it up normally would constitute an isur deorayta, why should it be permitted just because one does it with a shinuy? Typically speaking, doing melacha k'la'achar yad (i.e. in the abnormal way) is still rabbinically prohibited, so why should this be different? The Beit Yosef siman 321 cites from the Shibolei Haleket siman 92 as explaining that here it is a shinuy gamur (lit: complete change), and therefore it has the ability to permit even a biblical prohibition. Changing from a stone mortar and pestle to a wooden one is the first shinuy, and changing to the back of a knife is a second shinuy. The idea is presumably that since this is so different from the typical way the melacha is done, chazal weren't concerned that if someone did it this way they would come to violate the biblical prohibition, and so chazal weren't gozer.
  37. ↑ Shulchan Aruch 321:7 and Mishna Brurah 321:25.
  38. ↑ Shulchan Aruch 321:8
  39. ↑ Shemirat Shabbat KeHilchata 6:11
  40. ↑ Shemirat Shabbat KeHilchata 6:6, Iggeros Moshe OC 4:74, Tochen 2.
  41. ↑ Shemirat Shabbat KeHilchata 6:8
  42. ↑ Shemirat Shabbat KeHilchata 6:2, Sh”t Rivash 184
  43. ↑ See Teshuvat Harivash siman 184, who presents both of these options. Shulchan Aruch 321:10 states that one may not grind up cheese with a special cheese grinder, even though cheese doesn't grow in the ground and thus isn't subject to tochen. Clearly, then, this is prohibited rabbinically because of uvdin d'chol, as Mishna Brurah 321:36 explains. However, the Mishna Brurah 321:45 is concerned that when tochen would be relevant (like on vegetables), then cutting them with a designated utensil might constitute an isur deorayta. This is analogous to the melacha of borer (lit: sorting), in which it is permitted to do borer by hand, but prohibited biblically if the kli is designated for borer. The Biur Halacha (321:12 s.v. midi) elaborates on this idea as well.
  44. ↑ Shemirat Shabbat KeHilchata 6:3 [I'm not entirely clear about what an onion slicer is.]
  45. ↑ Shemirat Shabbat KeHilchata 6:3
  46. ↑ Yalkut Yosef (Shabbat, vol 3, pg 377)
  47. ↑ 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.
  48. ↑ Shemirat Shabbat KeHilchata 6:10
  49. ↑ Shemirat Shabbat KeHilchata 6:10
  50. ↑ Shemirat Shabbat KeHilchata 6:3
  51. ↑ 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.
  52. ↑ Shemirat Shabbat KeHilchata 6:11 (note)
  53. ↑ Yalkut Yosef (Shabbat, vol 3, pg 389)
  54. ↑ Yalkut Yosef (Shabbat, vol 3, pg 391)
  55. ↑ 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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