Dosh: Difference between revisions

==General Prohibition==

<br /> The Gemara Shabbos (75a) records a dispute between Rebbi Yehuda and the Chachamim whether the Melacha of Dosh only applies to giduley karka, meaning things that grow in the ground. The Rambam (hilchos Shabbos 8:7) rules like the Chachamim that mi’d’oraisa it only applies to giduley karka, and this is the opinion of most of the Rishonim. </ref>

#There is a dispute among the Rishonim whether Dosh is only violated by removing something that is covered by its encasing, as was the case in the mishkan, or that any detachment from something unwanted would be a violation of Dosh.<ref>This dispute is quoted in Eglei Tal (Dosh #2:3). It is based on the machloket between Rashi (73b s.v. mefareik) and Tosfos (73b s.v. v’achas) about how to explain why the Gemara says that one would be in violation of a toldah of Dosh when knocking off a tree.

==Removing Shell of Nuts==

#One may remove the shell of nuts (pecans, brazil nuts, filberts, peanuts) on [[Shabbat]].<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 324-5), Chazon Ovadia Shabbat v. 4, p. 101 </ref>

#One may not remove the outer hull (a thick pulpy layer) of an almond or walnut on [[Shabbat]], however, one may remove the inner hard wood-like shell.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 325-6) </ref>

#It is forbidden to squeeze a fruit in order to extract its liquid if one squeezes the fruit into a liquid or empty vessel. The prohibition is violated whether it is done by hand or with a utensil.<ref>Shemirat Shabbat KeHilchata 5:1,2. [[Squeezing]] a liquid out of a solid ([[Sechita]]) is Mefarek which is a [[Toldah]] of the Melacha of [[Dash]] (Iglei Tal, [[Dash]] #8, Mishna Brurah 320:1).  

*Shulchan Aruch O.C. 320:1 writes that it's forbidden to squeeze olives and grapes and the juice which flows from them on their own is also forbidden for consumption. However, berries and pomegranates even though they are forbidden to be squeezed the juices from them that flow on their own are permissible if the fruit was meant to be eaten and not be squeezed for the juice. Lastly, all other fruits may be squeezed. The Rama 320:1 explains that in places where it's normal to squeeze certain fruits for their juices it is also forbidden to squeeze those fruits just like berries and pomegranates; in other words, the Rama 320:1 holds that a fruit's usage is based location. Mishna Brurah 320:5 explains that [[squeezing]] berries and pomegranates is forbidden rabbinically because some people squeeze them for the juice like grapes and olives. However, all other fruit in the days of Shulchan Aruch weren't squeezed for juice and were eaten. That's why it is permissible to squeeze such fruits because the fruit if considered like a solid and extracting one solid from another is permissible.

*Therefore, the Shemirat Shabbat KeHilchata (chap 5 note 4) writes that nowadays that it is common to squeeze all fruits for their juice it is forbidden to squeeze any fruit on [[Shabbat]]. On the other hand, 39 Melachos (Rabbi Ribiat, vol 2, pg 328) lists certain fruits which are rabbinically prohibited to squeeze including oranges, lemons, grapefruits, apples, pineapples, cherries, strawberries, peaches, plums, pomegranates, and tomatoes. Similarly, Yalkut Yosef ([[Shabbat]], vol 3, 343 and 491) delineates certain fruits which are squeezed for the juices in some places such as grapes, olives, berries, pomegranates, apples, grapefruits, pears, mangoes, tangerines, and pineapples would be forbidden to squeeze on [[Shabbat]], however, fruits which are not squeezed anywhere such as quince or watermelon one be squeezed on [[Shabbat]]. Yalkut Yosef (pg 344) adds that even when it is permissible to squeeze a fruit, it may only be done by hand and not with a juicer (tool).</ref> One may not squeeze a fruit into an empty vessel with intent to put solid food in afterwards.<ref>Shemirat Shabbat KeHilchata 5:5. The Mishna Brurah (Sha’ar Ha’tziun Siman 320, no. 23) quotes a dispute amongst the Rishonim regarding squeezing into a plate with the intention of subsequently pouring it into food. The Chazon Ish (O”C 55:6) rules that it is only permitted if it is directly onto food and such is the opinion of Shemirat Shabbat Kehilchata (chap. 5, seif 5). See, however, Biur Halacha 320:1 s.v. muter. </ref>

#One may not use a wet brush to scrub if the brush's fibers are soft and dense. However, if the fibers are stiff, sparse, and made out of synthetic material one may use that brush for scrubbing. Similarly, a plastic mesh or wire mesh may be used for scrubbing only if the fibers are thin and the netting is widely spaced. However, one may not use a mesh if the fibers are closely packed; for example, one may not use a steel wool pad. To determine whether the fibers are considered dense or sparse one should conduct the following test before [[Shabbat]]: Immerse it in water and upon removing it if the water drains out immediately the fibers are considered widely spaced, however, if water stays absorbed it is considered densely spaced.<ref>39 Melachos (vol 2, pg 349-50) </ref>

#A wet sponge is [[Muktzeh]] Machmat Issur and may only be moved if the space it is occupying is needed. When moving a wet sponge one should do so gently so as not to squeeze out any liquid. However, a dry sponge or a wet sponge which has a handle or vinyl backing aren't [[muktzeh]] and may be moved for any necessary purpose.<ref>39 Melachos (vol 2, pg 354) </ref>

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