Dosh

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General Prohibition

  1. Dash includes removing any earth-grown food from its natural shell or attachment.[1]
  2. There is a dispute among the Rishonim whether Dosh is only violated by removing something that is covered by its encasing, as was the case in the mishkan, or that any detachment from something unwanted would be a violation of Dosh.[2]
  3. A toldah of Dash is mefarek, squeezing fruits. Biblically this applies to squeezing grapes for their juice or olives for their oil.[3]

In the Mishkan

  1. According to most Rishonim, the melacha of Dosh was done in the Mishkan by threshing the seeds from their shells so that they could be used for the dyes.[4]

Toladot

Mefarek

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

Removing Peas from a Pod

  1. One may remove peas from an edible pod on Shabbat normally, however, if the pod is inedible one may only remove the peas a little at a time in an abnormal fashion.[7]
  2. Peeling fruits (such as oranges or bananas) or vegetables (such as onions or cucumbers) is not considered a violation of Dosh. Nonetheless one should be careful of the conditions of Borer such as only peeling it right before eating and not using a peeler (but one may use a knife or one's hands).[8]
  3. One may not the husk from an ear of corn on Shabbat.[9]

Removing Shell of Nuts

  1. One may remove the shell of nuts (pecans, brazil nuts, filberts, peanuts) on Shabbat.[10]
  2. One may not remove the outer hull (a thick pulpy layer) of an almond or walnut on Shabbat, however, one may remove the inner hard wood-like shell.[11]
  3. There is a question of removing the outer thin peel of a garlic bulb on Shabbat however most poskim permit and certainly it's permitted to remove the peel around the individual cloves.[12]

Squeezing a Fruit

  1. It is forbidden to squeeze a fruit in order to extract its liquid if one squeezes the fruit into a liquid or empty vessel. The prohibition is violated whether it is done by hand or with a utensil.[13] One may not squeeze a fruit into an empty vessel with intent to put solid food in afterwards.[14]
  2. It’s permitted to squeeze a fruit with one’s hand onto a solid food if either the food absorbs the liquid or the liquid is meant to improve the flavor of the food.[15]

Liquids That Oozed out on Their Own

  1. Juice that oozed out of a fruit by itself, if the fruit was meant to be eaten, it is permitted to drink that juice, however, if the fruit was meant to be squeezed for its juice the juice that came out on its own is forbidden.[16]
  2. For example, if someone cut watermelon or grapefruit to eat it and juice oozed out it is permitted to drink the juice.[17] The same is true of someone cutting fruit to prepare it for a fruit salad that the juice is permitted.[18]

Squeezing a Lemon

  1. It is permitted to squeeze a lemon on sugar even if one’s intent is to put the sugar in a liquid afterwards, however, there are authorities who are strict on this issue.[19] According to Sephardim one can squeeze a lemon even into an empty cup, however, it is proper to be strict to do it into the sugar.[20]
  2. It’s permissible to cut a slice of lemon and put it into a drink even though the juice will seep out.[21] Note that if the drink is hot tea its only permissible if it is made in a Kli Shelishi (see Bishul). One may gently stir the tea but one may not press the lemon against the wall of the cup. Additionally, one should cut the lemon directly over the tea.[22]

Squeezing out Excess Liquid

  1. It’s permitted to squeeze out excess liquid in a food to improve it’s taste if it’s done immediately prior to eating. For example it’s permitted to squeeze a pickled cucumber to remove some of it’s vinegar if one is going to eat the pickle right away.[23]
  2. One may squeeze out latkes from excess vegetable oil if ones intention is to get rid of the oil and it is done right before eating.[24]
  3. It's commendable to refrain from squeezing a piece of meat, fish, or chicken to get rid of excess gravy if the gravy contains water or wine.[25]

Sucking on a Fruit

  1. One may suck on any fruit with one's mouth while holding it in one's hand except for grapes. However, one shouldn’t squeeze the fruit with one’s hand.[26] Certainly though one could put the entire grape in one's mouth, suck out the juice and then spit out the part one doesn't want to eat.[27]
  2. It’s permitted to dip bread in a soup or other dip and then suck off the liquid, but it’s preferable to eat a little of the bread with it.[28]

Cutting a Grapefruit or Watermelon

  1. It’s permitted to cut a grapefruit (or watermelon) even if liquids will ooze out as long as one doesn’t intend specifically to drink the juices rather to eat the fruit and that one doesn’t intentionally doesn’t squeeze the fruit.[29]
  2. One may scrape out grapefruit with a spoon to eat the pulp (the flesh of the fruit) attached to the peel, however, it's forbidden to press the spoon against the pulp in order to extract juices.[30]

Squeezing Grapes

  1. It is permitted to squeeze grapes onto food, but it is forbidden to squeeze grapes into an empty dish even if it is for flavor.[31]
  2. However, if one is stringent and does not even squeeze fruits onto food, he shall be blessed.[32]
  3. It’s preferable not to squeeze grapes even onto solid foods that will absorb the liquid or be improved.[33]
  4. One shouldn’t suck on grapes while holding them in one’s hand, rather one should put the entire grape in one’s mouth, eat or suck on it, and then take out what’s left.[34]
  5. It is forbidden to drink juice that oozed out of grapes by itself.[35]

Squeezing a liquid out of a cloth

  1. It is forbidden to squeeze any liquid out of any cloth on Shabbat.[36]
  2. If wine spilled on a tablecloth one may not wring out the cloth. If some of the liquid didn't get absorbed one may scoop it off with a spoon if one is careful not to spread the colored wine over a wider area (which is an issue of Tzoveya.) [37]
  3. A wet washcloth or rag is not Muktzeh and may be moved if one is careful not to grip it tightly.[38]

Using a Sponge or Brush on Shabbat

  1. One may not clean dishes or even gently wipe a countertop with a sponge because gripping the sponge will inevitably cause liquid to be squeezed out where one's fingers grasp the material. However, using a sponge which has a handle or a vinyl back one may gently wipe a countertop but it is still forbidden to wash dishes.[39]
  2. One shouldn't use a dry sponge to wipe up a spill unless the sponge has a handle or vinyl back.[40]
  3. One may not use a wet brush to scrub if the brush's fibers are soft and dense. However, if the fibers are stiff, sparse, and made out of synthetic material one may use that brush for scrubbing. Similarly, a plastic mesh or wire mesh may be used for scrubbing only if the fibers are thin and the netting is widely spaced. However, one may not use a mesh if the fibers are closely packed; for example, one may not use a steel wool pad. To determine whether the fibers are considered dense or sparse one should conduct the following test before Shabbat: Immerse it in water and upon removing it if the water drains out immediately the fibers are considered widely spaced, however, if water stays absorbed it is considered densely spaced.[41]
  4. A wet sponge is Muktzeh Machmat Issur and may only be moved if the space it is occupying is needed. When moving a wet sponge one should do so gently so as not to squeeze out any liquid. However, a dry sponge or a wet sponge which has a handle or vinyl backing aren't muktzeh and may be moved for any necessary purpose.[42]

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

Squeezing Water Out of One's Hair

  1. It is forbidden to squeeze water out of one's hair on Shabbat.[43] Similarly, one shouldn't shampoo one's hair on shabbat.[44]
  2. One may wet one's hair if one does not squeeze it out.[45]
  3. One should not shake one's head vigorously in order to remove the absorbed water.[46]
  4. One may not dry one's hair with a towel by pressing the towel to the wet hair. Instead one should touch the towel lightly to the hair.[47]
  5. One may tightly wrap a towel on one's hair to absorb the liquid because the liquid is absorbed immediately and becomes useless.[48]
  6. Some permit drying one's beard or other hair on Shabbat.[49]

Drying with a Towel

  1. One may dry off one's body with a towel and doesn't have to be worried that he is going to come to squeeze it out.[50] One should try to use a towel which one doesn't care if it is wet and won't come to squeeze out the water.[51]

Cleaning a counter or table

  1. One may use a rag or towel to wipe up a spill if the rag or towel is able to soak up the entire spill without needing to wring it out. One may also use many rags at the same time if together they can absorb the spill.[52]
  2. One may not wipe a surface such as a counter or table top with a wet cloth. However, if a counter is sticky one may sprinkle water on the surface and then wipe it clean with a dry rag but it's preferable to used a paper napkin.[53] When necessary one wipe a surface very gently using a saturated rag or wet wet napkin.[54]

Baby Wipes

  1. The issue of using baby wipes has been widely discussed ever since they've arrived on the market. Some poskim are lenient to use baby wipes if one does it gently and doesn't press down,[55] while others prohibit using diaper wipes entirely and give preference to wetting the baby (with oil, water, "baby shpritz" etc.) and then using a dry tissue to clean the child.[56]
  2. The older baby wipes are made from more similar to paper materials and today they are made from cotton materials.[57] Although this change according to some poskim makes using the baby wipes forbidden, nonetheless, there are some who are still lenient.[58]
  3. Some say that one may use baby wipes to clean a baby if one does it gently and doesn't press down.[59] However, some advise not using baby wipes but rather tissues and water as described in the following halacha.[60]
  4. One should not wet a cloth and then wipe the baby rather the liquid such as water, thin lotion, or oil should be applied to the baby's skin and then wiped with a paper napkin or paper towel and if that's not available then one may use a dry cloth. If one uses a dry cloth then once it gets wet one should be very cautious not to apply pressure when wiping.[61]

Nursing

  1. According to Ashkenazim, it is only permissible to nurse on Shabbat if the infant feeds directly from the mother. A nursing mother who is experiencing pain may express excess milk if it goes directly to waste and is not collected in a cup or container.[62]
  2. According to Sephardim, a woman who is nursing and the baby doesn't want to nurse, to avoid a lot of discomfort it is permissible to express the milk but it should go to waste immediately, such as nursing into a disgusting cup or onto the ground.[63]
  3. While it is permitted to nurse a child on Shabbos a woman may not pump extra milk to have for a later time as she would be transgressing the melacha of mefarek (extracting)[64]. However in the event that the woman is in pain she may express her milk directly into a sink[65]. In the event that this is not practical, the Poskim permit one to use a pump providing that there is soap or vinegar in the bottle that would immediately render the milk useless[66]. She should then pour the milk directly into the sink when she is done. If she does not have a manual pump and is in significant pain she may even ask a non-Jew to turn on an electric pump for her[67]. If she knows prior to Shabbos that she will need to express milk due to pain and she does not have a manual pump, she would be permitted, on Friday, to set her pump to turn on with a Shabbos clock.[68]

Milking an Animal

  1. It is forbidden to milk an animal on Shabbat, as this is a violation of mifarek, which falls under the melacha of Dosh.[69]
  2. It is permissible to tell a non-Jew to milk an animal for you on Shabbat because if you don't it will cause the animal pain, but the milk is considered muktzeh for the day.[70] If a non-Jew is not available one should let the milk go to waste so that the violation is only dirabanan which would be allowed to save the animal from the pain, and one should try to do it with a shinui.[71] This leniency to allow a Jew to do it, only applies if there are no baby animals who can milk the adults.[72]

Brushing Teeth

see Brushing Teeth on Shabbat

Related Pages

Links

Sources

  1. 39 Melachos (Rabbi Ribiat, vol 2, pg 317) based on the explanation of Rabbeinu Chananel (Shabbos 74a).
    The Gemara Shabbos (75a) records a dispute between Rebbi Yehuda and the Chachamim whether the Melacha of Dosh only applies to giduley karka, meaning things that grow in the ground. The Rambam (hilchos Shabbos 8:7) rules like the Chachamim that mi’d’oraisa it only applies to giduley karka, and this is the opinion of most of the Rishonim.
  2. This dispute is quoted in Eglei Tal (Dosh #2:3). It is based on the machloket between Rashi (73b s.v. mefareik) and Tosfos (73b s.v. v’achas) about how to explain why the Gemara says that one would be in violation of a toldah of Dosh when knocking off a tree.
    • Seemingly, this question is relevant to whether it is permitted to detach grapes from their vine, and, thus, the Achronim wonder why it is that the Ramo (siman 336:8) rules without question that it is permitted to remove a fruit from a branch that was detached before Shabbos.
    • The Pri Megadim (introduction to siman 320) explains that the Ramo concludes like those Rishonim who assume Dosh is only violated when it entails removing something usable from a covered p’soles.
    • However, many Achronim are weary of taking this approach. As an alternative, the Eglei Tal (Dosh #11) says that Dosh does not apply when the detachment is being done for immediate use, as threshing is done as a preparation for further processing. A similar approach is taken by Rav Moshe Feinstein (Igros Moshe O”C vol. 1, siman 125) to explain why the removal of a shell from a nut or a peel from garlic is only a question of Borer and not Dosh.
    • Another explanation is offered by the Shvisas HaShabbos (Introduction to Meleches Dosh, no. 4) quoting the Shem Chodosh who argues that Dosh is only violated when the ochel is extracted by putting pressure on the entire item, which was the way it was done in the Mishkan.
    • Rav Mordechai Willig (Am Mordechai Shabbos siman 21) suggests a fourth approach based on the Aruch Hashulchan (319:20) that Dosh is only violated when working on many items at the same time. Rav Willig notes that according to this explanation one would have to be careful not to pick many grapes at once.
  3. Mishna Brurah 320:1, Yalkut Yosef Shabbat v. 3 320:1
  4. 39 Melachos, vol. 2, pg. 315. The Eglei Tal (Introduction #1) quotes the opinion of some Rishonim who maintained that Dosh was done in preparation for the bread that was needed in the Mishkan, in which the case the melacha was removing the grain kernels from their chaff and stalk (39 Melachos, vol. 2, pg. 315).
  5. Rashi Shabbat 73b and Rambam (Shabbat 8:7 and 21:12) write that Mefarek is a Toldah of Dosh.
    One major difference between Mefareik and its Av is that Dosh is the removal of ochel from p’soles, something unwanted, which is not the case with squeezing juice from fruit. In order to maintain the comparison, the squeezing of the juice must be viewed as squeezing liquid from food. Therefore, the Gemara (144b) rules that squeezing juice directly into food (not drink) is permitted since then it is viewed as removing food from food and is not similar to Dosh where the extract is different than what it is removed from.
    The Mishna Brurah (Sha’ar Ha’tziun Siman 320, no. 23) quotes a machlokes Rishonim regarding squeezing into a plate with the intention of subsequently pouring it into food. The Chazon Ish (O”C 55:6) rules that it is only permitted if it is direct and such is the opinion of Shmiras Shabbos k’Hilchisa (chap. 5, seif 5). See, however, Biur Halacha 320:1 s.v. muter
  6. Rambam (Shabbat 8:10 and 21:12) writes that squeezing fruit (Sechitah) is a violation of Mefarek. 39 Melachos (Dosh note 113) quotes Tosfot Ketubot 6a s.v. Hay who holds that squeezing a liquid from a cloth is also considered Mefarek.
  7. Mishna Brurah 319:21, 39 Melachos (Rabbi Ribiat, vol 2, pg 325), Torat Hamelachot 5:9 v. 2 p. 78
  8. Rama end of 321, Chaye Adam 14:1, 39 Melachos (Rabbi Ribiat, vol 2, pg 323-4)
  9. 39 Melachos (Rabbi Ribiat, vol 2, pg 327-8) writes that according to some opinions it's forbidden. However, Halachos of Shabbat (Rabbi Eider, chap 8, pg 95) writes that it's forbidden (and bases it on the Maharsham 320:83).
  10. 39 Melachos (Rabbi Ribiat, vol 2, pg 324-5), Chazon Ovadia Shabbat v. 4, p. 101
  11. 39 Melachos (Rabbi Ribiat, vol 2, pg 325-6)
  12. 39 Melachos (Rabbi Ribiat, vol 2, pg 326)
  13. 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).
  14. 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.
  15. Gemara Shabbat 144b, Shulchan Aruch O.C. 505:1, Shemirat Shabbat KeHilchata 5:3,7, 39 Melachos (vol 2, pg 345), Chazon Ovadia Shabbat Vol. 4, Pg 137-138
  16. Shulchan Aruch O.C. 320:1, Shemirat Shabbat KeHilchata 5:11. See Chazon Ovadia Shabbat Vol. 4, who permits the drinking of juice that came out on its own only for fruits with a derabanan sechita prohibition (and those fruits are designated for eating).
  17. Shemirat Shabbat Kehilchata 5:11-12
  18. Orchot Shabbat 4:22
  19. Shemirat Shabbat KeHilchata 5:5,6, 39 Melachos (vol 2, pg 346). Although the Shulchan Aruch O.C. 320:6 states that one may squeeze a lemon on Shabbat, the Mishna Brurah 320:22 explains that the reason for the leniency doesn't apply today. Kitzur Shulchan Aruch 80:12 writes that it is forbidden to squeeze lemons to make lemonade.
  20. Shulchan Aruch O.C. 320:6, Yalkut Yosef (Shabbat v. 3 Dosh Sechitat Limon n. 1)
  21. Shemirat Shabbat KeHilchata 5:2. Shemirat Shabbat KeHilchata’s source is the Kalkelet Shabbat (Dosh) who cites the Taz 320:7 for this halacha. It seems that the primary reason for the leniency is that the juice being squeezed out isn’t intentional.
  22. 39 Melachos (vol 2, pg 340)
  23. Shemirat Shabbat KeHilchata 5:8, 39 Melachos (vol 2, pg 341), Yalkut Yosef (Shabbat vol 3 pg 350)
  24. 39 Melachos (vol 2, pg 342)
  25. 39 Melachos (vol 2, pg 342)
  26. Rama 320:1 quotes two opinions whether it is permitted to suck juice directly from grapes. The reason for the lenient view is that it isn't considered a normal way to squeeze fruit by sucking on it with one's mouth. Mishna Brurah 320:12, Shemirat Shabbat KeHilchata 5:10, and 39 Melachos (vol 2, pg 339) are strict for grapes. Yalkut Yosef (Shabbat vol 3 pg 248) and Halichot Olam (vol 4 pg 106) permit even regarding grapes but add that it's a proper practice to refrain.
  27. Mishna Brurah 320:12, Yalkut Yosef 320:10
  28. Shemirat Shabbat KeHilchata 5:9
  29. Shemirat Shabbat KeHilchata 5:12, Yalkut Yosef (Shabbat, vol 3, pg 345), 39 Melachos (vol 2, pg 340), Rabbi Mansour on Dailyhalacha.com
  30. 39 Melachos (vol 2, pg 341), Rabbi Mansour on Dailyhalacha.com. Yalkut Yosef (Shabbat v. 3 320:9) writes that it is permitted to use a spoon to eat a cut grapefruit on Shabbat since one doesn't intend to drink the juice and usually one eats the juice together with the fruit or pulp.
  31. Shulchan Aruch O.C. 320:4
  32. Mishnah Brurah 320:17
  33. Shemirat Shabbat KeHilchata 5:4
  34. Shemirat Shabbat KeHilchata 5:10
  35. Shemirat Shabbat KeHilchata 5:11
  36. Shulchan Aruch 320:12, 18, 39 Melachos (vol 2, pg 347)
  37. 39 Melachos (vol 2, pg 348)
  38. 39 Melachos (vol 2, pg 354)
  39. 39 Melachos (vol 2, pg 348-9)
  40. 39 Melachos (vol 2, pg 349)
  41. 39 Melachos (vol 2, pg 349-50)
  42. 39 Melachos (vol 2, pg 354)
  43. Mishna Brurah 326:25. See Yabia Omer 4:30:19 who proves that the Rashba and other rishonim hold that there's no rabbinic prohibition to squeeze hair. However, he does not conclude in accordance with those rishonim; instead he follows the Rambam and Shulchan Aruch that it is rabbinically forbidden.
  44. 39 Melachos (vol 2, pg 371)
  45. 39 Melachos (vol 2, pg 371)
  46. 39 Melachos (vol 2, pg 372)
  47. Ben Ish Chai (Pekudei II n. 8) writes that one could pat dry the hair with a towel but not press. This is also the conclusion of [1]. See Piskei Teshuvot 326:12 with all the opinions. Mishna Brurah (Biur Halacha 326:8) emphasizes that when going to the mikveh one should be careful not to violate sechita implies the same.
  48. 39 Melachos (vol 2, pg 371)
  49. Igrot Moshe 1:133, Rav Shlomo Zalman Auerbach cited in Shemirat Shabbat Kehilchata ch. 14 fnt. 66
  50. Gemara Shabbat 147b, Shulchan Aruch O.C. 301:48
  51. Mishna Brurah 301:173
  52. 39 Melachos (vol 2, pg 350-1)
  53. 39 Melachos (vol 2, pg 351)
  54. 39 Melachos (vol 2, pg 355)
  55. Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11) quoting Rabbi Moshe Plutchok based on the Har Tzvi and R' Shlomo Zalmen Aurbauch Zt”l, Rabbi Mansour on Dailyhalacha.com
  56. Minchat Yitzchak 10:25, Shevet Halevi 8:59, 39 Melachos (vol 2, pg 351-3). Nishmas Shabbos 233 requires the wipes to be squeezed out prior to Shabbos to the extent that if someone touches the wipe he won't be able to moisten something else.
  57. Wikipedia entry "Wet Wipe" describes some of the history of baby wipes. It points out that originally wipes were paper clothes and today more of them are made with cotton materials. For example, Pampers wipes are made from cellulose, which is 90% of cotton, and polypropylene, which is synthetic. See also, Target wipes which are made from cotton fiber.
  58. Yalkut Yosef 2 p 90 writes that it is muter to use a diaper wipe on Shabbat. But Yalkut Yosef 2 p. 688 in a later edition he limits it to paper wipes and not cloth ones. Chazon Ovadia Shabbat v. 4 p. 148-154 says all baby wipes are permitted on Shabbat. Shemirat Shabbat Kehilchata 14:37 says only paper ones are muter and not cloth ones. Har Tzvi 190 is lenient about using diaper wipes made from paper. Igrot Moshe 2:70 as understood by Rivevot Efraim 6:194:3 writes that paper wipes are permitted. Chazon Ovadia writes four reasons to say why it is derabbanan:
    1. It is only a derabbanan form of disha since the paper isn't meant to be squeezed out and it is like pickles and not olives (Shabbat 145a).
    2. Also, the water goes to waste (Meor Hashabbat v. 2 p. 522 quoting Rav Shlomo Zalman).
    3. Also, it isn't gidulei karka (Rambam Shabbat 8:7). Disha is only bgedulei karka. Even if it is made with cotton it still can be called non-gedulei karka since it is so processed and it is like panim chadashot (chatom sofer 6:81 by ketamim on toilet paper).
    4. Also, it is less than a shiur of a grogeret making the isur only derabbanan (Chacham Tzvi 86). He isn't sure to use this factor because perhaps there's no shiur for sechita in this form which is normal just to squeeze out a tiny bit (Chazon Ovadia p. 150).
    • If it is only derabbanan or a double derabbanan a pesik reisha is muter (even if it is nicha leh). Also it could be that we matir derabbanans for child who is like a choleh shein bo sakana.
  59. Yalkut Yosef 302:31 based on Har Tzvi OC 1:190, Rabbi Mansour on Dailyhalacha.com
  60. 39 Melachos (vol 2, pg 353)
  61. 39 Melachos (vol 2, pg 351)
  62. 39 Melachos (vol 2, pg 356)
  63. Yalkut Yosef (Otzar Dinim L'isha 28:9)
  64. Shulchan Aruch O.C. 328:34, Biur Halacha s.v. V’Tineck
  65. Shulchan Aruch O.C. 330:8
  66. Taz 320:12, Shemirat Shabbat KeHilchata 36:20 footnote 61
  67. S.A. 328:17
  68. Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11) quoting Rabbi Yitzchok Berkowitz, Shlita. Although if one can secure for themselves a manual pump that would be more Halachically preferable as Rav Yosef Shalom Elyashiv was under the impression that by using the electric pump you are causing the motor to work harder. Therefore even when one would rely on this leniency one should secure the pump onto oneself prior to the time that the machine is set to go on.
  69. Yalkut Yosef Shabbat vol. 2 pg. 110. see there for discussion if this is a torah violation or rabbinic
  70. Yalkut Yosef vol 2. pg. 110, Sh"t Yabea Omer 9:30
  71. Yalkut Yosef Shabbat vol 2. pg. 111
  72. Yalkut Yosef Shabbat vol. 2 pg. 112