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==Definition and categories of Borer== | ==Definition and categories of Borer== | ||
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# Borer is one of the 39 forbidden [[Av]] Melachot of [[Shabbat]]. Borer can be defined as taking something out of a mixture at random and placing it in a designated group or pile. <Ref>Sh”t Mechaze Eliyahu in name of Rav Shlomo Zalman and Rav Elyashiv, [[Shabbos]] Kitchen pg 85. Mishna Brurah in his introduction to Siman 319 writes that Borer is one of the [[Av]] Melachot and incurs the same penalties of a Chatat Korban for an unintentional violation and stoning for intentional violation. Unfortunately, many people transgress this prohibition without thinking because it’s a very common activity and almost unavoidable. </ref> | # Borer is one of the 39 forbidden [[Av]] Melachot of [[Shabbat]]. Borer can be defined as taking something out of a mixture at random and placing it in a designated group or pile. <Ref>Sh”t Mechaze Eliyahu in name of Rav Shlomo Zalman and Rav Elyashiv, [[Shabbos]] Kitchen pg 85. Mishna Brurah in his introduction to Siman 319 writes that Borer is one of the [[Av]] Melachot and incurs the same penalties of a Chatat Korban for an unintentional violation and stoning for intentional violation. Unfortunately, many people transgress this prohibition without thinking because it’s a very common activity and almost unavoidable. </ref> | ||
# One violates Borer on a Deoritta level in one of three ways. The common factor between all of them is that such is the normal way Borer is done during the weekday. <Ref> Mishna Brurah (319 introduction). </ref> | # One violates Borer on a Deoritta level in one of three ways. The common factor between all of them is that such is the normal way Borer is done during the weekday. <Ref> Mishna Brurah (319 introduction). </ref> | ||
## Separating refuse from food is a violation of Borer. Even if one takes the food with one’s hands with intent to eat the food immediately, one still violates Borer on a Deoritta level. <Ref> Mishna Brurah (319 introduction). </ref> | ## Separating refuse from food is a violation of Borer. Even if one takes the food with one’s hands with intent to eat the food immediately, one still violates Borer on a Deoritta level. <Ref> Mishna Brurah (319 introduction). </ref> | ||
## Separating with a vessel used for separating such as a strainer or a sieve is a violation of Borer. Even if one takes the food from the refuse for immediate use, nonetheless, one violates Borer on a Deoritta level. <Ref> Mishna Brurah (319 introduction). </ref> | ## Separating with a vessel used for separating such as a strainer or a sieve is a violation of Borer. Even if one takes the food from the refuse for immediate use, nonetheless, one violates Borer on a Deoritta level. <Ref> Mishna Brurah (319 introduction). </ref> | ||
## Separating to eat the food after some time. Even if one separates with one’s hands the food from the refuse, one still violates Borer on a Deoritta level. <Ref> Mishna Brurah (319 introduction). </ref> | ## Separating to eat the food after some time. Even if one separates with one’s hands the food from the refuse, one still violates Borer on a Deoritta level. <Ref> Mishna Brurah (319 introduction). <br /> | ||
* The Gemara (74a) cites a cryptic Braisa, which seems self-contradictory: the Braisa first permits selecting from a food mixture and then rules that doing so is forbidden by Torah law. The Gemara suggests five ways to reconcile the Braisa, three of which remain relevant. First, one may select from a food mixture by hand but it is forbidden by Torah law to select using a specialized sorting instrument such as a sieve. Second, one may select from a food mixture as long as one takes the Ochel (food) from the Psoles (non-food) but it is forbidden by Torah law to select the Psoles from the Ochel. Third, one may select from a food mixture for purposes of immediate consumption but selecting and then putting aside for future use is forbidden by Torah law. * Rabbeinu Chananel (74a-b) understands that the three answers of the Gemara do not disagree; in order to avoid Borer one must fulfill all three conditions by separating the Ochel from the Psoles by hand for immediate use. While the halacha follows Rabbeinu Chananel, since Shulchan Aruch 317:1 agrees with him, it is interesting to note that not all rishonim agree. | |||
* For instance, Rashi 75a s.v. vehatanya holds that as long as a person does the separation immediately before eating it is permitted. Rashi’s opinion seems to be that the primary requirement is that perform an action as part of the process of eating. In any event, Tosfot 75a s.v. vahatanya disagrees with Rashi’s approach and seems to require at least that the selection be for immediate consumption as well done with one’s hand. Perhaps Tosfot believes it is only permitted to separate foods if it is significantly different from the way that a person would separate for storage. </ref> | |||
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==In the Mishkan== | |||
# In the construction of the Mishkan, Borer was performed as part of the process of manufacturing dyes. <ref> Rashi 73a s.v. Haofeh </ref>; after the dye plants were threshed, any impurities that could not be removed by winnowing, such as rocks and pebbles were hand-selected out of the mixture. <ref> Rambam Peirush Hamishnayos 7:2, Rashi 73a s.v. Haborer </ref> | |||
==Separating for other people== | ==Separating for other people== | ||
# One is permitted to separate for other people as long as one does it for immediate use, with one’s hand, and food from the refuse. <Ref> Rama 319:1 writes that it’s permissible to separate for others to eat. Mishna Brurah 319:6 clarifies that it’s permissible even if one is preparing for others but he himself isn’t eating from the food that was separated. </ref> | # One is permitted to separate for other people as long as one does it for immediate use, with one’s hand, and food from the refuse. <Ref> Rama 319:1 writes that it’s permissible to separate for others to eat. Mishna Brurah 319:6 clarifies that it’s permissible even if one is preparing for others but he himself isn’t eating from the food that was separated. </ref> | ||
# One is permitted to separate for guests (or peel fruits) enough food that it should be presentable even if one knows that not all of the food will be eaten. <Ref> Sh”t Rav | # One is permitted to separate for guests (or peel fruits) enough food that it should be presentable even if one knows that not all of the food will be eaten. <Ref> Sh”t Rav Pealim 1:12 writes that it’s logical that it’s permissible to separate food to fill a plate or basket for guests even if the guests won’t eat all the food because one is separating for an immediate purpose of serving the guests respectfully. This is also the opinion of Ben Ish Chai (Beshalach 3), Or Letzion (vol 2 chap 31:3), and Shemirat [[Shabbat]] Kehilchata (chap 3:40 note 115) in name of Rav Shlomo Zalman. </ref> | ||
# It’s permitted to separate for animals as long as it’s for immediate use, with one’s hand, and one separates the food from the refuse. <Ref> Shemirat [[Shabbat]] KeHilchata 3:7 </ref> | # It’s permitted to separate for animals as long as it’s for immediate use, with one’s hand, and one separates the food from the refuse. <Ref> Shemirat [[Shabbat]] KeHilchata 3:7 </ref> | ||
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## You must separate for immediate use or just prior to a meal (the amount of time it takes to prepare the food). <ref> S”A 319:1-2, Shemirat [[Shabbat]] KeHilchata 3:2 bring these three requirements as halacha. </ref> | ## You must separate for immediate use or just prior to a meal (the amount of time it takes to prepare the food). <ref> S”A 319:1-2, Shemirat [[Shabbat]] KeHilchata 3:2 bring these three requirements as halacha. </ref> | ||
==Clarification of the | ==Clarification of the First Condition: Good from Bad== | ||
# It's permissible to remove a the refuse together with a piece of a good food. <ref> Taz 319:13 writes that when removing a fly from a drink it’s permissible if one takes the fly with some liquid with it. Most achronim hold like the Taz including Kitzur | # It's permissible to remove a the refuse together with a piece of a good food. <ref> Taz 319:13 writes that when removing a fly from a drink it’s permissible if one takes the fly with some liquid with it. Most achronim hold like the Taz including Kitzur Shulchan Aruch 80:19, Mishna Brurah 319:61, Shemirat [[Shabbat]] KeHilchata 3:18, and The 39 Melachos (Rabbi Ribiat, vol 3 pg 419). | ||
* Chazon Ish explained that the Taz means that since the fly was contained in a separate mixture of liquid removing that mixture entirely and not separating within the mixture is permissible. According to this, a significant amount of liquid must be removed with the fly so that it can form it’s own mixture. | * Chazon Ish explained that the Taz means that since the fly was contained in a separate mixture of liquid removing that mixture entirely and not separating within the mixture is permissible. According to this, a significant amount of liquid must be removed with the fly so that it can form it’s own mixture. | ||
* However, [[Shabbos]] Kitchen (pg 104-5 in the note) writes that the Mishna Brurah disagrees with the Chazon ish and concludes that a particle of liquid suffices and that the Taz’s leniency would apply to dry foods. The [[Shabbat]] kitchen explains that the reason of the Taz’s leniency is because of it’s not similar to the way borer is normally done. | * However, [[Shabbos]] Kitchen (pg 104-5 in the note) writes that the Mishna Brurah disagrees with the Chazon ish and concludes that a particle of liquid suffices and that the Taz’s leniency would apply to dry foods. The [[Shabbat]] kitchen explains that the reason of the Taz’s leniency is because of it’s not similar to the way borer is normally done. | ||
* Iglai Tal #6 writes that the Taz’s leniency only allows you to do it right before the eating. [[Shabbos]] Kitchen argues that it should be permitted even for storing away. Menuchat Ahava 7:11 agrees. See Sh”t [[Tefillah]] lemoshe 1:49(9) who argues on the Chazon Ish.</ref> Nonetheless, one should make sure that one remove a substantial amount of good together with the bad. <ref> The 39 Melachos (Rabbi Ribiat, vol 3 pg 421) </ref> | * Iglai Tal #6 writes that the Taz’s leniency only allows you to do it right before the eating. [[Shabbos]] Kitchen argues that it should be permitted even for storing away. Menuchat Ahava 7:11 agrees. See Sh”t [[Tefillah]] lemoshe 1:49(9) who argues on the Chazon Ish.</ref> Nonetheless, one should make sure that one remove a substantial amount of good together with the bad. <ref> The 39 Melachos (Rabbi Ribiat, vol 3 pg 421) </ref> | ||
# If one has food in one’s mouth one may remove what you want from what you | # If one has food in one’s mouth one may remove what you don't want from what you want. <Ref> Igrot Moshe O”C 4:74 Borer 7, Shemirat [[Shabbat]] KeHilchata 3:11, and [[Shabbos]] Kitchen (pg 103) </ref> | ||
# If a food has a peel that covers it entirely one may remove the part that’s unwanted (peel) from the part that’s desired (fruit), however this action must be done right before the meal and with one's hand. <Ref> S”A 321:19, | # If a food has a peel that covers it entirely one may remove the part that’s unwanted (peel) from the part that’s desired (fruit), however this action must be done right before the meal and with one's hand. <Ref> S”A 321:19, Beiur Halacha 321:19 s.v. LeKlof, Menuchat Ahava (vol 2 7:11), and Shemirat [[Shabbat]] KeHilchata 3:29 </ref> | ||
# Where it’s impossible to separate the food from the waste it’s permissible to take out the waste. For example, one who cuts open a cantaloupe may scoop out the seeds and leave the fruit. <Ref>[[Shabbos]] Kitchen (pg 103) in name of Rav Scheinberg </ref> | # Where it’s impossible to separate the food from the waste it’s permissible to take out the waste. For example, one who cuts open a cantaloupe may scoop out the seeds and leave the fruit. <Ref>[[Shabbos]] Kitchen (pg 103) in name of Rav Scheinberg </ref> | ||
====Taking refuse from the food==== | ====Taking refuse from the food==== | ||
# It is forbidden to separate on [[Shabbat]] by taking the refuse from the food. It is forbidden even when it’s done with one hand. <Ref> S”A 319:4 writes that it’s forbidden to take the refuse from food even with one hand. Mishna Brurah 319:17 writes that even though some don’t have the words “one hand” in S”A, still one shouldn’t be lenient to take to take refuse from food with one hand. This halacha is also found in Shemirat [[Shabbat]] KeHilchata 3:22. </ref> | # It is forbidden to separate on [[Shabbat]] by taking the refuse from the food. It is forbidden even when it’s done with one hand. <Ref> S”A 319:4 writes that it’s forbidden to take the refuse from food even with one hand. Mishna Brurah 319:17 writes that even though some don’t have the words “one hand” in S”A, still one shouldn’t be lenient to take to take refuse from food with one hand. This halacha is also found in Shemirat [[Shabbat]] KeHilchata 3:22. </ref> | ||
# One violates Borer by taking the refuse from the food even if one only separated a portion of the refuse and didn’t complete the separation. <Ref> Shemirat [[Shabbat]] KeHilchata 3:10 </ref> | # One violates Borer by taking the refuse from the food even if one only separated a portion of the refuse and didn’t complete the separation. <Ref> Shemirat [[Shabbat]] KeHilchata 3:10 </ref> | ||
# It’s forbidden to separate food | # It’s forbidden to separate refuse from food even if the refuse is slightly edible. <Ref> Mishna Brurah 319:7 writes that it’s forbidden MeDerabbanan to separate the refuse from the food even if a refuse is slightly edible. </ref> | ||
====Taking a desired food from an undesired one==== | ====Taking a desired food from an undesired one==== | ||
# If there are two foods that are mixed and one wants one to eat one now and not the other, the one he wants to eat is called the ‘food’ and the unwanted one is called the ‘refuse’ and so it is forbidden to take the unwanted one from the other. <Ref> S”A 319:10, Mishna Brurah 319:13-4, [[Shabbos]] Kitchen pg 86 </ref> | # If there are two foods that are mixed and one wants one to eat one now and not the other, the one he wants to eat is called the ‘food’ and the unwanted one is called the ‘refuse’ and so it is forbidden to take the unwanted one from the other. <Ref> S”A 319:10, Mishna Brurah 319:13-4, [[Shabbos]] Kitchen pg 86 </ref> | ||
# For example, if almonds and walnuts are mixed, and one only intends to eat the almonds, one may take the almonds from the mixture but not the walnuts. <Ref>Shemirat [[Shabbat]] KeHilchata 3:3 </ref> | # For example, if almonds and walnuts are mixed, and one only intends to eat the almonds, one may take the almonds from the mixture but not the walnuts. <Ref>Shemirat [[Shabbat]] KeHilchata 3:3 </ref> | ||
====Separating two foods to be used for later==== | ====Separating two foods to be used for later==== | ||
# If there’s two foods (meaning both are desired for use) there’s a dispute whether one is allowed to separate for later use, Ashkenazim should be strict and Sephardim may be lenient. <Ref> The Pri Megadim (M”Z 319:2) writes that there’s a logic to permit separating two foods if one will eat both but just after some time since in this case there’s no food being taken from refuse, and concludes with a Tzarich Iyun. However, the Mishna Brurah (319:12, | # If there’s two foods (meaning both are desired for use) there’s a dispute whether one is allowed to separate for later use, Ashkenazim should be strict and Sephardim may be lenient. <Ref> The Pri Megadim (M”Z 319:2) writes that there’s a logic to permit separating two foods if one will eat both but just after some time since in this case there’s no food being taken from refuse, and concludes with a Tzarich Iyun. However, the Mishna Brurah (319:12, Beiur Halacha 319:3 s.v. Hayu) based on Tosafot [[Shabbat]] 74a d"h "hay lifanav shnei mini ochlin" argues that it’s a definite violation of Borer to separate the two foods. Or Letzion (vol 2 chap 31 note 4), Menuchat Ahava, and [[Shabbos]] Kitchen (84) rule like Mishna Brurah. Yalkut Yosef ([[Shabbat]] vol 3 pg 279; see Sh”t Yabia Omer 5:31:5) brings two opinions and leaves it as a doubt. Sh”t Maharshag 1:54 also leaves this question in doubt. </ref> | ||
# It’s permissible to separate a food that’s not desired now but desired for later in the same meal from another food that’s desired right now. <Ref> [[Shabbos]] Kitchen (pg 103), Shemirat [[Shabbat]] KeHilchata 3:65 </ref> | # It’s permissible to separate a food that’s not desired now but desired for later in the same meal from another food that’s desired right now. <Ref> [[Shabbos]] Kitchen (pg 103), Shemirat [[Shabbat]] KeHilchata 3:65 </ref> | ||
===Examples=== | ===Examples=== | ||
# It’s permissible to remove a sticker or | # It’s permissible to remove a sticker, label, or foil stuck to [[challah]], as long as it is done right before eating. <ref>Shemirat [[Shabbat]] KeHilchata 3:31 </ref> | ||
# One may remove honeydew or other melon seeds which are concentrated in the center of the fruit if done right before eating. <Ref> Shemirat [[Shabbat]] KeHilchata 3:33 </ref> | # One may remove honeydew or other melon seeds which are concentrated in the center of the fruit if done right before eating. <Ref> Shemirat [[Shabbat]] KeHilchata 3:33 </ref> | ||
# A knife isn’t considered a vessel designated for borer and may be used to peel. <Ref> Shemirat [[Shabbat]] KeHilchata 3:31 </ref> | # A knife isn’t considered a vessel designated for borer and may be used to peel. <Ref> Shemirat [[Shabbat]] KeHilchata 3:31 </ref> | ||
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* peanut shell <ref> Shemirat [[Shabbat]] KeHilchata 3:31,34, Menuchat Ahava (vol 2, 7:7) </ref> | * peanut shell <ref> Shemirat [[Shabbat]] KeHilchata 3:31,34, Menuchat Ahava (vol 2, 7:7) </ref> | ||
==Clarification of the | ==Clarification of the Second Condition: With One's Hand== | ||
# It’s forbidden to use a sieve or strainer. <Ref> | # It’s forbidden to use a sieve or strainer. <Ref>Shulchan Aruch 319:1 </ref> | ||
# A utensil like a fork is permissible if it’s used as an extension to one’s hand, meaning it’s used not to get one’s hands dirty or in order to pick up a liquid but it doesn’t help one separate any better than if one did it with one’s hands. Some Sephardic authorities permit under all circumstances. <Ref> Rabbi Moshe Feinstein in Sh”t Igrot Moshe O"C 1:126, Brit Olam (Borer #28), Shemirat [[Shabbat]] KeHilchata 3:45, and [[Shabbos]] Kitchen permit using utensils when they are used as because one can't touch it with one's hand (because of manners or the food is hot) but when it's used to aid in seperation, the utensils are forbidden. However, Yalkut Yosef ([[Shabbat]] vol 3 pg 261) in name of [[Rabbi Ovadyah Yosef]], Menuchat Ahava (vol 2 7:7), and Sh"t Or Letzion (1:27 pg 68) permit it under all circumstances. Lastly, Rabbi Shlomo Amar in Sh"t Shema Shlomo 1:8 writes that it's preferable to be strict like the Igrot Moshe, however in cases of great need or if there's a doubt whether it's aidding the separation or it's for conveince, it's permissible. </ref> | # A utensil like a fork is permissible if it’s used as an extension to one’s hand, meaning it’s used not to get one’s hands dirty or in order to pick up a liquid but it doesn’t help one separate any better than if one did it with one’s hands. Some Sephardic authorities permit under all circumstances. <Ref> Rabbi Moshe Feinstein in Sh”t Igrot Moshe O"C 1:126, Brit Olam (Borer #28), Shemirat [[Shabbat]] KeHilchata 3:45, and [[Shabbos]] Kitchen permit using utensils when they are used as because one can't touch it with one's hand (because of manners or the food is hot) but when it's used to aid in seperation, the utensils are forbidden. However, Yalkut Yosef ([[Shabbat]] vol 3 pg 261) in name of [[Rabbi Ovadyah Yosef]], Menuchat Ahava (vol 2 7:7), and Sh"t Or Letzion (1:27 pg 68) permit it under all circumstances. Lastly, Rabbi Shlomo Amar in Sh"t Shema Shlomo 1:8 writes that it's preferable to be strict like the Igrot Moshe, however in cases of great need or if there's a doubt whether it's aidding the separation or it's for conveince, it's permissible. </ref> | ||
# Some say that using a peeler is an issue of using a tool designated for Borer.<ref>39 Melachos (v. 2, p. 404) citing the Eglei Tal</ref> | |||
===Coffee Filters and French Press=== | |||
# It is forbidden to use a French press on Shabbat but it is permitted to use a coffee filter to strain out the grinds by pouring the unfiltered coffee through the filter. This is only true of the issue of Borer, however, it is forbidden to cook on Shabbat and so it would only be permitted to use a coffee if the water being used is a Kli Shelishi (according to those who allow using a Kli Shelishi).<ref>[https://sites.google.com/site/asktherabbieretzhemdah/home/coffee-filter-on-shabbat Article on Eretz Chemda's Site] writes that it is permitted to use a coffee filter on Shabbat since it is similar to the case of a strainer used for wine in the Mishna Shabbat 137. However, it is forbidden to use a french press since that involves using a kli to separate a mixture.[https://www.yutorah.org/sidebar/lecture.cfm/855590/rabbi-aryeh-lebowitz/ten-minute-halacha-filtering-coffee-and-french-press-on-shabbos-and-yom-tov/ Rabbi Aryeh Lebowitz] agreed that it is permitted to use the coffee filter based on Shulchan Aruch 319:9 but not a french press since that involves your action to separate the mixture.</ref> | |||
# On Yom Tov it is permitted to use a French press or a coffee filter to make coffee.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/855590/rabbi-aryeh-lebowitz/ten-minute-halacha-filtering-coffee-and-french-press-on-shabbos-and-yom-tov/ Rabbi Aryeh Lebowitz] explains that since cooking and Borer are permitted on Yom Tov for the purpose of Ochel Nefesh as long as the food couldn't have been made in the same way before Yom Tov it is permitted to use a coffee filter or French press on Yom Tov to make coffee.</ref> | |||
==Clarification of the | ==Clarification of the Third Condition: Immediate== | ||
# It is only permitted to separate with intent to eat the food immediately, while it’s forbidden to separate with intent to eat the food after some time even within the same day. <Ref> | # It is only permitted to separate with intent to eat the food immediately, while it’s forbidden to separate with intent to eat the food after some time even within the same day. <Ref> Shulchan Aruch 319:2 rules that separating food in one’s hand for later in the day is considered like separating to store the food and one violates Borer Deoritta. </ref> | ||
# Separating before a meal for the time it takes to prepare the meal is considered separating for immediate use. For example if it takes one a half hour to prepare for the meal one may separate only within a half hour of the meal. <Ref> Mishna Brurah 319:45 says that the borer must be done right next to the meal. Even though the Ben Ish Chai (Beshalach 1) writes that within a half hour of the meal is considered immediately before the meal, Sh”t Igrot Moshe 4:74 (Borer #13) holds that one only has the time it takes to prepare the meal prior to the meal. So writes the Shemirat [[Shabbat]] KeHilchata 3:63, The 39 Melachos (Rabbi Ribiat, vol 3 pg 412), [[Shabbos]] Kitchen (pg 100), Yalkut Yosef ([[Shabbat]] vol 3 pg 265 486), and Menuchat Ahava (vol 2 7:6). </ref> One may not separate and then take a few minute break before the meal. <ref> The 39 Melachos (Rabbi Ribiat, vol 3, pg 412) </ref> | # Separating before a meal for the time it takes to prepare the meal is considered separating for immediate use. For example if it takes one a half hour to prepare for the meal one may separate only within a half hour of the meal. <Ref> Mishna Brurah 319:45 says that the borer must be done right next to the meal. Even though the Ben Ish Chai (Beshalach 1) writes that within a half hour of the meal is considered immediately before the meal, Sh”t Igrot Moshe 4:74 (Borer #13) holds that one only has the time it takes to prepare the meal prior to the meal. So writes the Shemirat [[Shabbat]] KeHilchata 3:63, The 39 Melachos (Rabbi Ribiat, vol 3 pg 412), [[Shabbos]] Kitchen (pg 100), Yalkut Yosef ([[Shabbat]] vol 3 pg 265 486), and Menuchat Ahava (vol 2 7:6). </ref> One may not separate and then take a few minute break before the meal. <ref> The 39 Melachos (Rabbi Ribiat, vol 3, pg 412) </ref> | ||
# Separating right before a meal is permissible even if one will only eat the food later in meal which may be after several hours. However, separating to eat food after the meal or in another meal is forbidden. <Ref> Mishna Brurah 319:5 writes that separating with intent to eat the food after the meal or in another meal is forbidden. </ref> | # Separating right before a meal is permissible even if one will only eat the food later in meal which may be after several hours. However, separating to eat food after the meal or in another meal is forbidden. <Ref> Mishna Brurah 319:5 writes that separating with intent to eat the food after the meal or in another meal is forbidden. </ref> | ||
# Some say that the time limit for separating food from other food has a longer time period that separating food from waste, however, Ashkenazim shouldn’t rely on this, and Sephardim shouldn’t rely on this unless there’s a great need. <Ref>Rambam ([[Shabbat]] 8:13) writes that one violates Borer if one separates for later in the day such as separating in the morning with intent to eat in the evening. Bet Yosef (319:1-3; Bet Yosef is the author of S”A) explains that the Rambam holds that by separating two foods (one that’s wanted and one unwanted) one is permitted to separate even if one will eat it in the next 3-4 hours, whereas separating a food from a refuse is permitted to only immediately prior to a meal. [Yalkut Yosef ([[Shabbat]] vol 3 pg 278) quotes Rabbi Moshe Hershler’s notes to Ramban (note 158) who explains that by food and refuse, separating makes the food edible and that’s only permissible if one eats it immediately, however by two foods, separating is only forbidden as it sets aside two foods and that only is forbidden if it’s stored away for a long time.] S”A 319:1-3 uses the same language of the Rambam which implies that S”A holds of the distinction he made in the words of the Rambam. So writes the Machasit HaShekel 319:6. However, | # Some say that the time limit for separating food from other food has a longer time period that separating food from waste, however, Ashkenazim shouldn’t rely on this, and Sephardim shouldn’t rely on this unless there’s a great need. <Ref>Rambam ([[Shabbat]] 8:13) writes that one violates Borer if one separates for later in the day such as separating in the morning with intent to eat in the evening. Bet Yosef (319:1-3; Bet Yosef is the author of S”A) explains that the Rambam holds that by separating two foods (one that’s wanted and one unwanted) one is permitted to separate even if one will eat it in the next 3-4 hours, whereas separating a food from a refuse is permitted to only immediately prior to a meal. [Yalkut Yosef ([[Shabbat]] vol 3 pg 278) quotes Rabbi Moshe Hershler’s notes to Ramban (note 158) who explains that by food and refuse, separating makes the food edible and that’s only permissible if one eats it immediately, however by two foods, separating is only forbidden as it sets aside two foods and that only is forbidden if it’s stored away for a long time.] S”A 319:1-3 uses the same language of the Rambam which implies that S”A holds of the distinction he made in the words of the Rambam. So writes the Machasit HaShekel 319:6. However, Beiur Halacha (319:3 s.v. SheBirer) quotes the Tosefet [[Shabbat]] and Maaseh Rokeach who argue on the distinction of the Bet Yosef and the language of the Rambam is just imprecise. This is also the opinion of the Mishna Brurah 319:16. However, Rama 319:1 rules that it is only permitted to separate right before a meal, seemingly making no difference whether it’s separating between food and refuse or between two foods. So writes the Machasit HaShekel 319:6 (in explanation of Rama). Yalkut Yosef ([[Shabbat]] vol 3 pg 278) brings two opinions on this issue and even though that in the footnote it sounds like it’s permissible because of a Sfek Safeka, he concludes by leaving it unresolved. </ref> | ||
# If one separated in order to eat immediately and then changed his mind and decided not to eat, some say that he violated Borer, while others say it’s permissible after the fact, therefore one should avoid such a situation. <Ref> Shaar HaTziyun 319:5 quotes the Pri Megadim who says that after the fact the food is permitted if one had in mind to eat it immediately even if one changes his mind afterwards. Yalkut Yosef ([[Shabbat]] vol 3 pg 272) brings this as a doubt and says that one should avoid such a situation. </ref> | # If one separated in order to eat immediately and then changed his mind and decided not to eat, some say that he violated Borer, while others say it’s permissible after the fact, therefore one should avoid such a situation. <Ref> Shaar HaTziyun 319:5 quotes the Pri Megadim who says that after the fact the food is permitted if one had in mind to eat it immediately even if one changes his mind afterwards. Yalkut Yosef ([[Shabbat]] vol 3 pg 272) brings this as a doubt and says that one should avoid such a situation. </ref> | ||
==Alternative ways to permit Borer== | ==Alternative ways to permit Borer== | ||
# One may throw all of the items of a mixture onto a table or on the ground so that they scatter. Once the items are separate identifiable units it is permitted to use each one separately without any prohibition of Borer. <Ref>Based on [[Shabbat]] 74a, it seems that throwing a mixture out of the container so that the pieces separate so it’s not a mixture anymore would be permitted and allow one to put away each piece of the mixture separately. | # One may throw all of the items of a mixture onto a table or on the ground so that they scatter. Once the items are separate identifiable units it is permitted to use each one separately without any prohibition of Borer. <Ref>Based on [[Shabbat]] 74a, it seems that throwing a mixture out of the container so that the pieces separate so it’s not a mixture anymore would be permitted and allow one to put away each piece of the mixture separately. This is also the opinion of Shemirat [[Shabbat]] KeHilchata 3:3 (note 6 in name of Rav Shlomo Zalman), Sh”t Igrot Moshe 4:74 Borer #11</ref> | ||
# Taking off a piece of food (wanted part) along with the non-wanted food is permitted. <Ref> Mishna Brurah 319:62 </ref> | # Taking off a piece of food (wanted part) along with the non-wanted food is permitted. <Ref> Mishna Brurah 319:61 and 62. Chazon Ish (53:16) disagrees. <br /> | ||
The Taz (319:13) writes that one cannot remove a fly from one’s soup because it would be considered Borer; however one can remove some soup with the fly. The Mishneh Brura (319:61) understood the Taz to mean that it’s not Borer when good was removed with the bad. However, the Chazon Ish 53:16 understood the Taz differently. He thought that only the soup surrounding the fly was considered mixed with the fly. Therefore the soup removed allowed the fly to be removed because the entire mixture was removed. It follows that removing a little good with the bad would be Asur. </ref> | |||
==What constitutes a mixture?== | ==What constitutes a mixture?== | ||
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==Separating non-food items== | ==Separating non-food items== | ||
# It’s forbidden to separate a mixture of non-food items such as clothes or vessels. <Ref> Kitzur | # It’s forbidden to separate a mixture of non-food items such as clothes or vessels. <Ref> Kitzur Shulchan Aruch 80:17, Mishna Brurah 319:15, Shemirat [[Shabbat]] KeHilchata 3:1, [[Shabbos]] Kitchen pg 86, 39 Melachos (vol 2, pg 382), and Yalkut Yosef ([[Shabbat]] vol 3 pg 327). See the Aruch HaShulchan 319:7 who is lenient. </ref>According to Sephardim some say that one may be lenient. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=365 Rabbi Mansour] on Dailyhalacha.com writes that it's permissible for Sephardim to sort silverware on [[Shabbat]]. Yalkut Yosef ([[Shabbat]], vol 3, pg 330 and 490) and Sh"t Yabia Omer 5:31 is lenient in certain cases.</ref> | ||
# One may not select clothes from the cabinet except right before using them, however, it’d be forbidden to take them out of the closet at night for the next morning. <Ref> Shemirat [[Shabbat]] KeHilchata 3:68. See, however, 39 Melachos (vol 2, pg 388) who writes that clothes in a closet is not considered a mixture. </ref> | # One may not select clothes from the cabinet except right before using them, however, it’d be forbidden to take them out of the closet at night for the next morning. <Ref> Shemirat [[Shabbat]] KeHilchata 3:68. See, however, 39 Melachos (vol 2, pg 388) who writes that clothes in a closet is not considered a mixture. </ref> | ||
# One shouldn’t remove a book from a bookcase except right before one plans on reading it. It’s permissible to remove the book, read a little in it immediately and leave it for later. <Ref>Shemirat [[Shabbat]] KeHilchata 3:69 </ref> | # One shouldn’t remove a book from a bookcase except right before one plans on reading it. It’s permissible to remove the book, read a little in it immediately and leave it for later. <Ref>Shemirat [[Shabbat]] KeHilchata 3:69 </ref> | ||
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===Chicken Skin=== | ===Chicken Skin=== | ||
It is permissible to remove chicken skin from chicken on [[Shabbat]] right before eating. <ref> Rama 321:19 writes that one may only peel an onion right before eating it. Magen Avraham 321:30 writes that the same is true of peeling an apple because it is a form of Borer. Pri Megadim A”A 321:30 asks that peeling apples shouldn’t be considered Borer because most people eat the peel. Therefore, Rav Ovadyah in Chazon Ovadyah (vol 4, pg 195) and Yalkut Yosef ([[Shabbat]] vol 3 pg 304) rules like the Magen Avraham and only permits removing chicken skin right before eating. Ayil Meshulash (6:17) quoting Rav Elyashiv, Sh"t Bear Moshe 6:47 and Sh"t Az Nidbaru 7:16(1) agree. | It is permissible to remove chicken skin from chicken on [[Shabbat]] right before eating. <ref> Rama 321:19 writes that one may only peel an onion right before eating it. Magen Avraham 321:30 writes that the same is true of peeling an apple because it is a form of Borer. Pri Megadim A”A 321:30 asks that peeling apples shouldn’t be considered Borer because most people eat the peel. Therefore, Rav Ovadyah in Chazon Ovadyah (vol 4, pg 195) and Yalkut Yosef ([[Shabbat]] vol 3 pg 304) rules like the Magen Avraham and only permits removing chicken skin right before eating. Ayil Meshulash (6:17) quoting Rav Elyashiv, Sh"t Bear Moshe 6:47 and Sh"t Az Nidbaru 7:16(1) agree. | ||
* Igrot Moshe 4:74 (Borer #8) writes that the halacha follows the Magen Avraham and not the Pri Megadim, however, chicken skin is a part of the chicken completely and removing it is like cutting a piece of chicken which is permitted even not immediately prior to eating unlike apple peels. Sh"t Rivevot Efraim 5:267 agrees. Orchot [[Shabbat]] (vol 1, 3:93, pg 166) writes that Rav Moshe was writing in a place where everyone would eat chicken skin, however, in Israel it may only be removed right before the meal like fruit peels. The English translation of Shemirat [[Shabbat]] KeHilchata 3:30 adds that whether chicken skin is usually eaten depends on each locality. However, Chut Shani (vol 2, pg 81) writes it’s possible to say since it’s totally food and it’s only because we’re spoiled we don’t eat it, it shouldn’t be considered waste, nonetheless, he concludes that one should remove it before the meal. | * Igrot Moshe 4:74 (Borer #8) writes that the halacha follows the Magen Avraham and not the Pri Megadim, however, chicken skin is a part of the chicken completely and removing it is like cutting a piece of chicken which is permitted even not immediately prior to eating unlike apple peels. Sh"t Rivevot Efraim 5:267 agrees. Orchot [[Shabbat]] (vol 1, 3:93, pg 166) writes that Rav Moshe was writing in a place where everyone would eat chicken skin, however, in [[Israel]] it may only be removed right before the meal like fruit peels. The English translation of Shemirat [[Shabbat]] KeHilchata 3:30 adds that whether chicken skin is usually eaten depends on each locality. However, Chut Shani (vol 2, pg 81) writes it’s possible to say since it’s totally food and it’s only because we’re spoiled we don’t eat it, it shouldn’t be considered waste, nonetheless, he concludes that one should remove it before the meal. | ||
* However, Shemirat [[Shabbat]] KeHilchata 3:30 (in new editions 3:34) writes that the Magen Avraham held most people don’t eat apple peels but fundamentally he agrees with the Pri Megadim; thus, he rules, since most people eat chicken skin one may remove it even not right before the meal. However, he adds that some are strict based on the Magen Avraham. See further Menuchat Ahava (vol 2 7:13) and [[Shabbos]] Kitchen (pg 114). | * However, Shemirat [[Shabbat]] KeHilchata 3:30 (in new editions 3:34) writes that the Magen Avraham held most people don’t eat apple peels but fundamentally he agrees with the Pri Megadim; thus, he rules, since most people eat chicken skin one may remove it even not right before the meal. However, he adds that some are strict based on the Magen Avraham. See further Menuchat Ahava (vol 2 7:13) and [[Shabbos]] Kitchen (pg 114). | ||
* Aruch HaShulchan 321:26 writes that it should only be removed right before eating because of Mafshit. 39 Melachos (vol 2, pg 431) writes that preferably one should be strict for this opinion. </ref>However, grilled chicken skin may be removed even not before eating. <Ref> Orchot [[Shabbat]] (chap 3 note 106) writes that everyone eats grilled chicken skin and can be removed even not right before eating. Korei Oneg (vol 3, pg 55) agrees. Ayil Meshulash (pg 66 note 55) writes that grilled chicken skin is considered part of the food. Therefore, even someone who doesn't eat it may remove the skin.</ref> | * Aruch HaShulchan 321:26 writes that it should only be removed right before eating because of Mafshit. 39 Melachos (vol 2, pg 431) writes that preferably one should be strict for this opinion. | ||
* see also Ayil Meshullash 6: note 55 quoting Rav Elyashiv and Az Nidberu 7:16</ref> | |||
However, grilled chicken skin may be removed even not before eating. <Ref> Orchot [[Shabbat]] (chap 3 note 106) writes that everyone eats grilled chicken skin and can be removed even not right before eating. Korei Oneg (vol 3, pg 55) agrees. Ayil Meshulash (pg 66 note 55) writes that grilled chicken skin is considered part of the food. Therefore, even someone who doesn't eat it may remove the skin.</ref> | |||
===Watermelon=== | ===Watermelon=== | ||
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#Taking a particular bencher from a pile is considered Borer unless it fulfills the requirements of taking the food from refuse for immediate use with one’s hand. <Ref> [[Shabbos]] Kitchen pg 87 </ref> | #Taking a particular bencher from a pile is considered Borer unless it fulfills the requirements of taking the food from refuse for immediate use with one’s hand. <Ref> [[Shabbos]] Kitchen pg 87 </ref> | ||
===Filtering tap water on Shabbat=== | ===Filtering tap water on Shabbat=== | ||
# If the tap water is drinkable without filtering it is permissible to filter it on [[Shabbat]]. <ref> S”A 319:10, Mishna Brurah 319:34, Shemirat [[Shabbat]] KeHilchata 3:56 (in new editions 3:60), Chazon Ish 53 | # If the tap water is drinkable without filtering it is permissible to filter it on [[Shabbat]]. <ref> S”A 319:10, Mishna Brurah 319:34, Shemirat [[Shabbat]] KeHilchata 3:56 (in new editions 3:60), Chazon Ish 53 s.v. VeIm, 39 Melachos (Rabbi Ribiat, vol 3 pg 520) </ref>Those who hold that one should not drink New York tap water because of copepods, according to many poskim, may filter the water on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata 3:60 writes that if people don’t drink the water in a certain place because of bugs one shouldn’t use a filter, however, one may drink directly from the faucet without a cup. | ||
* However, Rav Hershel Schachter on “Kashrus of Bugs” on OU Kosher Tidbits (www.ouradio.org, min 39-45) permits using a filter for NY tap water on [[Shabbat]] based on 4 reasons: (1) The bugs might be considered kosher (see S”A YD 84:16) (2) The amount of bugs in the water varies at different times of the day and may not require checking (See RJJ vol 49, pg 34, by David Shabtai) (3) The bugs aren’t necessarily waste since non-Jews eat it and it’s only halacha that prevents us (Chaye Adam in Nishmat Adam 16:5) (4) The filter is built in and automatically filters all the water even that which is for non-drinking purposes (Minchat Yitzchak 7:23). Rav Doniel Nuestadt (Yeshurun vol 17, pg 535) discusses the last two reasons at length and argues that the third reason is a dispute in the rishonim. See Rav Belsky in Shulchan HaLevi 12 who writes that he holds the NY tap water is kosher, however, one who holds it needs filtering may not filter it on [[Shabbat]] and disagrees with the third argument. </ref> | * However, Rav Hershel Schachter on “Kashrus of Bugs” on OU Kosher Tidbits (www.ouradio.org, min 39-45) permits using a filter for NY tap water on [[Shabbat]] based on 4 reasons: (1) The bugs might be considered kosher (see S”A YD 84:16) (2) The amount of bugs in the water varies at different times of the day and may not require checking (See RJJ vol 49, pg 34, by David Shabtai) (3) The bugs aren’t necessarily waste since non-Jews eat it and it’s only halacha that prevents us (Chaye Adam in Nishmat Adam 16:5) (4) The filter is built in and automatically filters all the water even that which is for non-drinking purposes (Minchat Yitzchak 7:23). Rav Doniel Nuestadt (Yeshurun vol 17, pg 535) discusses the last two reasons at length and argues that the third reason is a dispute in the rishonim. See Rav Belsky in Shulchan HaLevi 12 who writes that he holds the NY tap water is kosher, however, one who holds it needs filtering may not filter it on [[Shabbat]] and disagrees with the third argument. </ref> | ||
===Cluster of grapes=== | ===Cluster of grapes=== | ||
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# One may not strain fruit juice from pulp (the fruit’s flesh) if either most people in the world are particular to have juice strained or the particular person straining it is particular. <Ref> Shemirat [[Shabbat]] KeHilchata 3:53 </ref> | # One may not strain fruit juice from pulp (the fruit’s flesh) if either most people in the world are particular to have juice strained or the particular person straining it is particular. <Ref> Shemirat [[Shabbat]] KeHilchata 3:53 </ref> | ||
# One may wash off grapes if one is only doing so for cleanliness, however, one may not do so if one's intention is to remove some unwanted substance it is forbidden. <Ref>Sh"t Shevet HaLevi 1:52(2)</ref> | # One may wash off grapes if one is only doing so for cleanliness, however, one may not do so if one's intention is to remove some unwanted substance it is forbidden. <Ref>Sh"t Shevet HaLevi 1:52(2)</ref> | ||
==Related Pages== | |||
[http://halachipedia.com/documents/5772/11.pdf Halachipedia Article on Practical Cases of Borer] | |||
==Links== | |||
* [http://www.yutorah.org/lectures/lecture.cfm/717331/Rabbi_Shalom_Rosner/The_Shabbos_Kitchen:_Borer The Shabbos Kitchen: Borer] by Rabbi Shalom Rosner | |||
* [http://www.yutorah.org/lectures/lecture.cfm/810001/Rabbi_Zvi_Sobolofsky/Borer Borer] by Rabbi Zvi Sobolofsky | |||
==Sources== | ==Sources== | ||
{{Reflist|2}} | {{Reflist|2}} | ||
[[Category:Shabbat]] | [[Category:Shabbat]] | ||
