1. Grinding foods:

A. Crushing spices:[1]

[One who grinds pepper and other spices in a grinder in its normal method transgresses the Biblical Grinding prohibition. This applies even if he ground only one kernel.[2]]

Crushing with the handle of a knife:[3] One who needs to crush peppers and the like in order to place them into food on Shabbos[4] is allowed to crush them with a great[5] variation from the way it is done during the week, such as [to crush it] with the handle of a knife and the like [such as the bottom of a plate[6]], even if [crushing] a lot at a time.[7]

Crushing with a pestle:[8] However one may not crush them using a pestle[9], even if it is not made of stone as is common [to use] during the week but rather is made of wood and the like.[10] [This applies even if one plans to eat the spices right away.[11]]

Crushing in a plate: There are opinions[12] who say that one is likewise required to crush the spices in a plate and the like, as opposed to a mortar[13], even if one is grinding it with the handle of a knife and the like.[14]

Crushing spices into a cloth:[15] One may not place the pepper into a cloth and crush it with a knife [by pounding its handle] on top of it, as doing so creates a smell in the cloth [which is prohibited to do on Shabbos] even though one does not have any intent to do so[16] [as is written in chapter 511 [Halacha 7, which is brought next].

Other Opinions: [However] other opinions[17] permit to crush spices inside a mortar.

The Final Ruling:[18] (It is proper[19] to be stringent in a situation that doing so is possible).

Grinding salt:[20] One may not grind salt with a pestle even if made of wood and rather is required to use a great irregularity such as to grind it with the handle of a knife or a wooden pot ladle.[21] [It is forbidden to use a regular grinder even if the salt was initially thin and only became a thick piece through cooking.[22] It is however permitted to use an instrument that is not regularly used for grinding, such as a hammer, to grind such salt.[23]] [See Q&A regarding crumbling a thick piece of salt/spice/sugar with ones hands!]

The reason for this is:[24] (because since [salt] is only fit to be eaten when mixed into other foods it therefore has the same laws as do spices and is not comparable to meat and cheese even though it too does not derive from growing on the ground just like they.)[25]

Summary: All spices are Biblically forbidden to be ground in their regular way, even in order to eat right away. It is permitted to grind them with a great irregularity, such as using the back of a knife and the like. One is not to grind them into a mortar if one has a plate or other vessel available. Q&A When crushing a spice with a great irregularity must one do so in close proximity to the meal? No, it is permitted to be done so long as one is doing so to eat on Shabbos.[26] However, some Poskim[27] are stringent in this matter. May one crush spices in their regular way if he does so for right away use?[28] No, it remains Biblically forbidden to do so.[29]   Q&A on grinding vessels May one use a spice crusher[30] to sprinkle salt or pepper? No.[31] May one use a grinder with an irregularity, such as to crush using the opposite side?[32] No. May one crush spices using a hammer?[33] Seemingly it is forbidden to do so due to it not being a great irregularity and is similar to a wooden pestle. It is forbidden to do so even for right away use.[34] May one grind on top of a grinding plate and the like? One is not to do so if one has a plate or other vessel available, as rules Admur ibid regarding a mortar.   Q&A on grinding with hands May one crumble a lump of salt or spice with his hands?[35] Yes.[36] However, this only applies by foods that are not regularly ground with one’s hands, while those that are regularly ground with ones hands, are forbidden to be ground using one’s fingers.[37] However by vegetables, one may do so for right away use.[38] However, by spices seemingly it is forbidden even for right away use.[39] May one crumble a spice with his hands in order to smell it? Some Poskim[40] rule one may use his fingers to crush a spice that has never been ground in order to smell it right away. Other Poskim[41] however rule one may not crumble with his fingers a thick piece of spice which has never yet been crushed in order to smell.[42] If it was already ground: See next Q&A!   May one crumble a thick piece of snuff with his hands in order to smell it?[43] Yes.[44] However some Poskim[45] forbid doing so.[46]   Q&A on types of spices May one grind sugar cubes? Some Poskim[47] rule that sugar cubes do not contain the grinding prohibition, and hence do not require a great irregularity when ground.[48] Other Poskim[49] rule sugar cubes contain the grinding prohibition and hence may only be ground using a great irregularity.[50] Practically, one may be lenient[51], although a G-d fearing Jew is to be stringent.[52] According to all, one may not grind it with vessels which are designated for grinding/crushing, due to it being a mundane act.[53] Grinding a crystal of sugar: Is forbidden, as explained in the Q&A in end of this Halacha. Sugar candy: One is to be stringent to avoid grinding candy, unless one uses a great irregularity. Chocolate: One is to be stringent to avoid grinding chocolate, unless one uses a great irregularity. May one break up a glob of coffee or cocoa powder? Yes, it may be done even in the regular way, however without using a vessel that is designated for this purpose.

 

B. Grinding foods that do not grow from the ground:[54]

Any food which is fit to be eaten the way it is [without needing to be mixed with other foods[55]] and does not grow on the ground, its species does not contain the concept of grinding at all and is permitted to be done (even for later use[56]). [See Q&A regarding how one is allowed to grind it]

Examples of such foods:[57] Such as cooked or roasted meat or cheese. [This applies even if the roasted meat is not edible to all people, so long as it is edible to majority of people.[58]]

Raw Meat:[59] However [soft] raw meat, since it is only fit for the strong[60] minded which are willing to chew it in an irregular way [meaning while still raw], [therefore] it does not have the status of food on it for this matter and [the] grinding [prohibition] is applicable to it.[61] Therefore, it is forbidden to cut it very thin to [feed] the birds.

The reason that it being fit for dog does not render it the status of food:[62] Now, although it is fit for dogs [nevertheless] it does not receive the status of food just for this being that it is not designated [to be given] to dogs but rather for people or for birds due to its value[63], and for them [the meat] is not fit [to be chewed] without this cutting [and is thus not considered to be food yet at this stage].

Hard cheese:[64] [Furthermore] even very hard cheese is allowed [to be cut small] being that it is [still] possible to be chewed, albeit with difficulty, and [thus] has a status of [a readily edible] food upon it. ([Furthermore] it is allowed to be cut even by a person who cannot chew.[65])

Nieveila meat: [It is however permitted to cut Treif meat into very small pieces to feed the birds even later on Shabbos.[66]]

What items may be used to grind with? May graters and the like be used?[67]

A knife/chisel/ax: [It is allowed to be cut] whether with a knife or with an ax or a chisel as although these are vessels designated for prohibited use it is allowed to move them in order to use [for a permitted purpose] as explained in chapter 308 [Halacha 12].

A Grater:[68] It is forbidden to grate the cheese [or any food, including bread[69]], even one that does not grow on the ground, very thin with a dented grater which has sharp teeth (that is called Riv Eizin [grating iron] in Yiddish) even in order to eat right away.[70]

The reason for this is:[71] as since the vessel is designated for this use, doing so is considered a mundane action, as is crushing spices with a pestle and mortar. [However, with regards to foods that grow from the ground, this is Biblically forbidden to be used even if done to eat immediately.[72]]

Other cutting vessels: This law applies for any other vessel that is designated for this use of cutting small.

Summary: All foods which do not grow on the ground and are currently edible, and is not used as a spice is permitted to be ground in their common form, even for later use. Nevertheless, it is forbidden to use a vessel which is specifically designated for grinding for this purpose.   Q&A Must the above foods be ground for right away use? No. However some Poskim[73] rule one is to do so for right away use.   May one grind without restriction foods that do not grow on the ground, or foods that have already been ground [such as bread]?[74] Although doing so certainly does not contain a grinding prohibition, nevertheless, it remains prohibited to use any utensil which is designated for grinding, as doing so is a mundane act which is forbidden to do on Shabbos, just as is the law with regards to using a grater to cut items small, as explained above. Examples of utensils which are designated for grinding and thus may never be used on Shabbos:[75] 1. Mincer, including a garlic mincer. [Using a garlic mincer to grind garlic on Shabbos would entail a Biblical grinding prohibition.] 2. Mortar 3. Grater 4. Pepper mill 5. Grinding hammer 6. Mashing instrument

 

C. Grinding foods that grow from the ground:[76]

All the above refers to food that does not grow from the ground, however any food that grows from the ground, even if it is food that can be readily eaten[77], has [the] grinding [prohibition] apply to it.[78] Thus it is forbidden to grind [the food] with a pestle, even if [the pestle is] made of wood, [and] even if done to eat immediately.[79]

The reason for this is:[80] because amongst species [of foods which grow on the ground are] foods that are ground, such as grains and legumes. [See Q&A regarding foods that are not commonly ground]

Grinding foods which are currently edible in order to eat right away:[81] [Furthermore] even food that is readily able to be eaten [in its current state] such as dry figs and carobs for old people[82], as well as garlic and lepidium and the like of foods which are [commonly] ground are [Biblically[83]] forbidden to be ground even in order to eat immediately.

Crushing with an irregularity:[84] It is permitted to crush them with a great irregularity such as with using a wooden pot ladle or with the handle of a knife and the like as was explained [above in Halacha 1A] regarding spices.

Crumbling bread:[85] It is permitted to crumble bread very small for chickens [for even later use[86]] and doing so does not involve the grinding prohibition. [See Q&A] [It is however forbidden to grate the bread using a grater and other designated vessel of the like, due to Uvdin Dechol.[87]],

The reason for this is: because the grain from which the bread was made had already been previously ground and there is no [prohibition to] grind a previously ground [food]. [In certain cases, however, the grinding prohibition applies even to an already ground item.[88] It is forbidden to grind dry mud with one’s hands due to the grinding prohibition, despite the fact that the earth has already been ground.[89] Likewise, one who grinds metal is liable for grinding, despite the fact that metal must be melted in order to be made.[90] Likewise one who grinds earthenware is liable for grinding despite the fact that it was made of earth which is ground.[91] Some Poskim[92] explain that the above rule is only applicable to foods, while non-food items retain the grinding prohibition even when previously ground. Others[93] however rule that it applies even by non-food products. Others[94] explain that only when human hands caused the regrouping of the grinded item, do we say there is no grinding after grinding, and not when this occurred naturally. Others[95] rule that it only applies to Gidulei Karka and not to Karka. Others[96] rule it only applies if the item did not become hardened, however if it became hardened then it retains the grinding prohibition. Other Poskim[97] however negate this ruling. Others[98] rule it only applies to an item that turned into crumbs, while items that simply melted and liquified and then became solids, the grinding prohibition applies.[99]

Summary: All foods which grow on the ground are Biblically forbidden to be ground in their regular way, even in order to eat right away. It is permitted to grind them with a great irregularity, such as using the back of a knife. It is permitted to grind foods which have been previously ground, such as bread.   Q&A May one grind without restriction foods which grow from the earth which are not commonly ground?[100] No. All foods which grow from the ground are forbidden to be ground without a great irregularity, even if the food is not commonly ground.[101] The term “that are commonly ground” used by Admur is simply used due to that this is what is usually ground. It however does not come to exclude other foods that are not commonly ground.   Mushrooms:[102] Some Poskim[103] rule it is not considered Gidulei Karka. Other Poskim[104] rule it is considered Gidulei Karka.   May one crumble peels of nuts with one’s hands:[105] Seemingly it is permitted to do so as it is considered a great irregularity. Q&A on “No Grinding after Grinding” May one grind foods which are already very small?[106] One is to only do so with a great irregularity, as is the law by all foods. Some[107] write it is only Rabbinically forbidden to grind these items regularly. Others write it is Biblically forbidden to grind these items regularly. Others[108] write it is only forbidden to grind these items regularly if by doing so one enhances the food.   May one grind sugar cubes? Some Poskim[109] rule that sugar cubes do not contain the grinding prohibition, and hence do not require a great irregularity when ground.[110] Other Poskim[111] rule sugar cubes contain the grinding prohibition and hence may only be ground using a great irregularity.[112] Practically, one may be lenient[113], although a G-d fearing Jew is to be stringent.[114] According to all one may not grind it with vessels which are designated for grinding/crushing, due to it being a mundane act.[115]   May one grind bread/crackers/Matzah and other foods of the like which have been ground in their process of preparation?[116] Yes, one may do so with any utensil that is not specifically designated for grinding. Question: Is one allowed to crush Doritos or other types of chips into his salad on Shabbos. Basically, I love eating my salad together with crushed Doritos and would like to know if it is permitted for me to do on Shabbos as well? Answer: It is permitted to be done to all previously ground chips, such as Doritos which is made from ground corn, and is thus similar to a cracker, as the grinding prohibition does not apply to foods already previously ground. However, chips and snacks that are made from whole pieces of fruit or vegetable retain the grinding prohibition, and hence it would be forbidden to grind regular whole potato chips into one’s salad due to the grinding prohibition unless it is done with the great irregularity, such as using the back of a knife to smash it. However, potato chips made from ground potato flour, would not retain a grinding prohibition, just like Doritos. However, according to some opinions, even by whole chips it nonetheless remains permitted to crush the chips using one’s hand directly prior to eating the salad. According to this approach, it would also be permitted to stomp on the potato chip bag using one’s fists or feet until everything is crushed to put into one’s salad right away for it to be eaten right away. [With one’s feet one can argue that it may be done even for later use being that is considered a great irregularity.] Sources: see regarding the general grinding prohibition: Admur 321:10-11; Michaber 321:12; Shabbos 74; see regarding the allowance to grind pre-ground products: Admur 321:10; 504:6; Rama 321:12; 504:3 regarding Matzos; Rashbam in Hagahos Maimanis 21:Ayin; Ran Perek Klal Gadol; Smag 65; Mordechai 365; Maharil; See also Admur 446:5-6 regarding destroying Chameitz on Shabbos:Yom Tov by crumbling it into the wind See regarding crushing with one’s hands and its status regarding vegetables that are eaten right away: Tehila Ledavid 321:10; Shevisas Shabbos Tochein 6; P”M 321 A”A 2; Shabbos Kehalacha 21:45; Piskeiy Teshuvos 321:9 Sugar candy:[117] One is to be stringent to avoid grinding candy, unless one uses a great irregularity.[118] Chocolate:[119]  One is to be stringent to avoid grinding chocolate, unless one uses a great irregularity.   Medicine capsules:[120] One is to be stringent to avoid grinding medicine, unless one uses a great irregularity. However, some[121] write it is permitted to do so.

 

D. Grinding food with one’s teeth for later use:[122]

Food [which grows on the ground] which one does not wish to eat [himself], (or to feed to a child[123]) right away[124] is forbidden to chew with his teeth due to the grinding prohibition.[125]

Q&A May one chew a food and later spit it out?[126] If one is doing so in order to taste the food then it is permitted, as only when one does so purely for the sake of grinding is it it forbidden.[127] May one who chewed a food and realized it is spoiled, spit it out? Yes.[128] May one chew tobacco leaves and spit it out? Yes.[129]

General summary-Crushing/grinding foods:[130] The summary takes into account that which is explained in the Q&A! Using utensils designated for grinding: Is forbidden by all foods.[131] Using utensils which are not designated for grinding and in a way that is not usually done during the week[132]: Is permitted by all foods so long as one is doing so in order to eat the food on Shabbos.[133] Using utensils which are not designated for grinding but are commonly used to grind with: Is only permitted by foods which do not contain the grinding prohibition. [i.e. Do not grow on the ground and are not a spice, and are edible in their current state {not raw meat}]. Grinding food with one’s teeth[134]: Is forbidden to be done to eat at a later time [by those foods which contain a grinding prohibition]. It is permitted though to chew it to feed a child immediately.   List of conditions required for an item to be free of the grinding prohibition: All three conditions are required if the item has not been previously ground. 1. Is not a spice. 2. Does not grow on the earth. 3. Is fit to be eaten in its current state without being cut.

Laws relating to mashing foods on Shabbos[135] May one mash foods on Shabbos? A. Is mashing defined as Grinding? Some Poskim[136] rule that mashing has the same status as grinding with a grinder and thus may only be done with a great irregularity by foods which contain the grinding prohibition. Other Poskim[137] however rule that mashing is not defined as grinding at all.[138] Practically, one is to be stringent.[139]   B. In proximity to meal: It is forbidden to mash the foods in their regular way even in close proximity to the meal.[140] However some Poskim[141] are lenient in this matter.[142] Practically, one is to be stringent.[143]   C. Using an instrument designated for mashing:[144] By all foods, one may never use an instrument which is designated for mashing due to a mundane act prohibition, as was explained regarding grinding.   D. May one mash foods using a fork or spoon? Is mashing with a spoon/fork considered an irregularity? Spoons: Either side of a spoon may be used to mash all foods.[145] However some Poskim[146] rule one may not use the front of a spoon or the front of any other cutlery for foods which contain the grinding prohibition as doing so is not defined as an irregularity.[147]   Forks:[148] Those foods which have a grinding prohibition [i.e. grow on ground or are spices] may only be mashed with the back of the fork as opposed to the teeth.[149] The back of the fork however may be used as it is considered a great irregularity. Foods that do not have a grinding prohibition [i.e. Foods which do not grow on the ground and are not spices] may be mashed with either side of the fork.   Knives: One may use either side of a knife to mash a food if doing so is considered an irregular method. One may not mash and spread a hard piece of avocado and the like with the front part of the knife as doing so is considered the regular method.[150] Some Poskim[151] rule one may not use the front of a knife for foods which contain the grinding prohibition as doing so is not defined as an irregularity. Back of plate or cup:[152] Is considered an irregularity.   Q&A When mashing a food in the irregular ways mentioned above must one do so immediately prior to the meal?[153] No, it may be done any time so long as one plans to eat the food on Shabbos. This applies even by foods which do contain a grinding prohibition.[154] When mashing in the regular form then according to some Poskim one may do so in close proximity to the meal, while according to others it is completely forbidden, as explained in B.   List of foods that can be mashed with the teeth of a fork: · Meat · Chicken · Cheese · Eggs · All Cooked soft vegetables · Very ripe and soft avocado or banana or other fruit   May one mash eggs/meat/chicken using the teeth of a fork?[155] Yes, as these foods do not contain a grinding prohibition.   E. Soft foods:[156] If the food is very soft, then at times the grinding prohibition does not apply. See Q&A below regarding different cases of this sort, and what is defined as mashing with an irregularity, which may be done to all foods as explained above. Q&A May one mash and spread banana or avocado on bread using the teeth of a fork?[157] If the fruit is so soft that if part were to be held in one’s hand the other part would fall off, then it is already defined as mashed and thus may be mashed with any utensil that is not designated for grinding.[158] If the fruit is not soft to this point mashing it regularly [with the teeth of a fork] contains the grinding prohibition.[159]   May one mash cooked fruits and vegetables using the teeth of a fork?[160] If the food is very soft and easily mashed[161], it is allowed to mash it using any utensil which is not specifically designated for mashing [such as he may use the teeth of a fork].[162] One may thus spread jam or cooked apples onto his bread on Shabbos. Furthermore, some Poskim[163] are lenient by cooked foods even if they are not very soft.   May one mash the foods in his chulent using the front of his fork?[164] Yes, this may be done so long as the foods are cooked and soft, as explained in the previous Q&A!   Regarding adding liquids to a mashed food- see” The Laws of Kneading”!

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[1] Admur 321:7; Michaber 321:7; Shabbos 141a as rules Rava

[2] M”B 321:23; Rambam Shabbos 21:20

[3] Admur ibid; Michaber ibid; Rava in Shabbos ibid

Other Poskim: Some Poskim rule that today we should not crush at all on Shabbos even with a great irregularity, as we are no longer experts in how to do so and one may break the plate. [Birkeiy Yosef 321:2 in Shiyurei Bracha in name of Maharash] Practically, we do not hold of this opinion. [Kaf Hachaim 321:41]

[4] This implies that one does not need to do so immediately prior to the meal, but rather so long as he plans to eat from it on Shabbos it suffices, unlike the law by cutting small, as will be explained. So also rules M”B 321:24 in name of Peri Megadim 321 M”Z 7.

Other opinions: Some Poskim rule one may only crush the spice in close proximity to the meal. [Olas Shabbos 321:6; Iglei Tal Tochein 12; Aruch Hashulchan 321:12; Kaf Hachaim 321:37]

[5] Admur ibid; M”A 321:9; Shibulei Haleket 92 in name of Rabbeinu Yeshaya, brought in Beis Yosef 321

The reason why in this case we permit a Shinuiy? The reason for this is because one is doing a great Shinuiy. However, with a regular Shinuiy, it remains Rabbinically forbidden as is the law by all other Melachos, that it is Rabbinically forbidden to perform even with a Shinuiy. [Shibulei Haleket ibid]

[6] M”A 321:9; M”B 321:25

[7] See previous footnotes that from here it is evident that one is not required to the crushing .

[8] Admur ibid; Shibulei Haleket ibid; brought also in Michaber 321:8 and Admur 321:11 regarding salt

^[9] A pestle is an object made for crushing and grinding

[10] The reason: As although this is considered an irregularity, it is not considered a great irregularity. [implication of Admur, see also M”B 321:26]

[11] Admur 321:11 regarding foods that grow from the ground; Admur ibid regarding cutting spices with a knife that it is forbidden even for right away use; Ketzos Hashulchan 129:2 footnote 9; M”B 321:26

[12] First opinion in Admur ibid; implication of Michaber 321:7 and his ruling in Beis Yosef; Implication of Rambam 21:20; Taz 321:7; Elya Raba; Mateh Yehuda; Gr”a; M”B 321:25

^[13] This refers to a grinding bowl.

[14] The reason: This is forbidden as one is required to use two Shinuyim. [Beis Yosef 321, brought in Machatzis Hashekel 321:9; implication of wording of Admur] Alternatively, it is due to it appearing as a mundane act. [Taz ibid; Olas Shabbos 321; M”B 321:25]

[15] Admur 321:7; Taz 321:7; The following Poskim rule it is always forbidden to cause a garment to receive a smell even if one does not have intent to do so: Implication of Rama 658:2; Maharil; Rokeiach 219 as explains M”A 658:2 and Admur in Kuntrus Achron 511:1; Implication of Rashi Beitza 23a as brings Admur ibid; and so rules M”A 658:2; Elya Raba 658:3; P”M 511 A”A 11; Chayeh Adam 141:20; Kitzur SHU”A 137:7; Moed Lekol Chaiy 23:46; M”B 658:7 and Kaf Hachaim 658:8 are lenient in a time of need.

[16] Seemingly the reason why here Admur rules that even when one has no intent to absorb the smell it is forbidden is because here a real action [crushing] is being done which causes the smell to get absorbed and thus we are stringent even when one does not intend to do so. However, in the case of smoking fruits, as well as in the case of simply placing the spices into the cloth, since no action is being done, it therefore is only prohibited when one intends to do so. [So explains Rav Yisrael Labkowski in Kinnus Torah 18 p. 50. See there from page 44 and on for an analysis on this entire subject of the contradiction of Admur in Hilchos Shabbos and Yom Tov]. To note that the Taz himself writes the same contradiction as Admur, of which many Achronim [Peri Megadim; M”B 321:25] explain that the Taz retracted his earlier ruling in Shabbos. This however cannot be the explanation for here in Admur as a) Admur already saw the contradiction in the Taz prior to writing the SH”A, and b) Admur himself writes here in Shabbos “as explained in 511”, thus it is not possible that it can contradict 511. See however Shabbos Kehalacha Vol. 3 p. 168 for an analysis on this subject, and how he learns it is a contradiction in Admur and that we rule leniently.

[17] Second opinion in Admur ibid; M”A 321:9; Iggur 488 in name of a lenient opinion

[18] Admur ibid; Implication of Rivash 184

^[19] Lit. Good

[20] Admur 321:12; Michaber 321:8; Tosefta 15:13

[21] The reason it is forbidden even though it does not grow from the ground: This [prohibition to cut salt to small pieces] only applies with salt that was initially thick. However, salt which was initially thin and was then cooked and became [thick] pieces is permitted to be cut very thin with a knife just as it is permitted to do so by bread being that there is no [prohibition to] grind a previously ground [food].

[22] Olas Shabbos 321:9; M”B 321:30; Iglei Tal; Shevisas Hashabbos; Tehila Ledavid 321:9;  Ketzos Hashulchan 129 footnote 15 and 17

The reason: This is due to it being a mundane act. [Olas Shabbos ibid; Ketzos Hashulchan ibid] If the lump is a result of moisture bringing the pieces together there is no grinding prohibition involved being that the salt was already crushed in the past. However, by rock salt, which is an original block of salt, crushing it contains the grinding prohibitions. [321:12]

[23] Implication of Rama 321:8 that one may use a grinder of wood for such salt, and seemingly the reason is because a) It is not a designated instrument and hence does not pose a prohibition of Uvdin Dechol, b) There is no grinding after grinding, and hence a great irregularity is not required.

[24] Admur 321:12

[25] In other words: Although salt does not grow on the ground, nevertheless it contains a grinding prohibition being that it is used as a spice. [See Ketzos Hashulchan 129 footnote 12]

[26] Peri Megadim 321 M”Z 7; M”B 321:24; Ketzos Hashulchan 129 footnote 8; and so is implied from Admur 321:7 “One who needs to crush peppers and the like in order to place them into food on Shabbos” that one does not need to do so immediately prior to the meal, but rather so long as he plans to eat from it on Shabbos it suffices, unlike the law by cutting small, as will be explained.

[27] Olas Shabbos 321:6; Iglei Tal Tochein 12; Aruch Hashulchan 321:12; Kaf Hachaim 321:37

[28] Admur ibid regarding cutting spices with a knife that it is forbidden even for right away use; Ketzos Hashulchan 129:2 footnote 9; P”M 321 M”Z 10; M”B 321:26

[29] The reason: As it is forbidden to grind using an instrument that is designated for grinding. [M”B ibid] Alternatively, the reason is because this does not appear like Derech Achila. [P”M ibid]

[30]   black and white pepper used in spice crushers.

[31] It is forbidden to do so even by salt, as this grinder is a vessel designated for this purpose and hence using it is considered a mundane act. [321:8] It is Biblically forbidden to use it to crush black pepper. Also, rock salt is Biblical

[32] Zivcheiy Tzedek 20; Rav Poalim 2:42

[33] See 308:6: A chisel that is used to crush spices, in areas that one is careful not to use it for any other purpose in order so it not get dirty, is [considered under the category of] Muktzah Machamas Chisaron Kis. However, in places that people are not particular [against using it for other purposes] then it is permitted to move it in order to use it or in order to use the space that it under it, just like [is the law by] all other vessels which are designated for a purpose that is prohibited to do on Shabbos, as will be explained.

[34] As rules Admur 321:7 and 11 and P”M 321 M”Z 10 regarding cutting spices for right away use and using a wooden pestle on foods for right away use and seemingly the same would apply here; However, from the M”B 321:26 it is implied that so long as the vessel is not desiganetd for crushing, it may be used for right away use. Piskeiy Teshuvos 321:9 allows doing so right before the meal.

[35] See Ketzos Hashulchan 129 footnote 15

[36] Shibuleiy Haleket Shabbos 92; Rashal Beitza 4:7; Elya Raba 321:12; M”B 321:29 in name of regarding salt and spices; Ketzos Hashulchan 129 footnote 15

The reason: The reason it is allowed is because using one’s fingers is considered a great irregularity. [ibid] Hence it would be allowed even if the spice or salt has never yet been crushed, such as rock salt, which is an original block of salt, as doing so is considered a great irregularity.

[37] Tehila Ledavid 321:10; Shevisas Shabbos Tochein 6; P”M 321 A”A 2; Shabbos Kehalacha 21:45; Piskeiy Teshuvos 321:9

The reason: This is based on fact that the Rashba discusses the allowance of crumbling bread based on that there is no grinding after grinding, and not due to it being a great irregularity, and so writes Michaber 302:7 that crumbling mud with ones hands is prohibited due to Tochein. So brings the Tehila Ledavid 321:10 and Shevisas Shabbos Tochein 6, and so writes P”M 321 A”A 2 regarding grinding the Silka with one’s hands, and one hence must conclude that by those foods of which it is common to grind using the hands it is forbidden to do so.

[38] P”M ibid; Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid

[39] As rules Admur 321:7 regarding cutting spices.

[40] Birkeiy Yosef 321:1

[41] Iglei Tal, brought in Ketzos Hashulchan 129 footnote 15

[42] Vetzaruch Iyun why should this be any different than salt? I could not find the source inside the Iglei Tal to see his reasoning although perhaps one can suggest it is forbidden to do so when smelling spices as we do not view crushing spices with one’s fingers in order to smell as a great irregularity but rather as the common way of smelling. This is opposed to crushing salt with one’s finger which is certainly always a great irregularity. Vetzaruch Iyun.

[43] Ketzos Hashulchan 129 footnote 15; Minchas Shabbos 

[44] As it was previously ground and thus no longer contains a grounding prohibition. [So rules Minchas Shabbos and so sides Ketzos Hashulchan 129 footnote 16 that it is not similar to crushing dried mud which is forbidden, as this prohibition only applies by items such as earth and not to items which grow from the ground.]

[45] Tiferes Yisrael brought in Ketzos Hashulchan ibid

[46] His reasoning is because it is similar to crushing dried mud which is forbidden. The Ketzos Hashulchan ibid however negates this similarity stating the above law by dry mud does not apply by items that have grown on the ground.  As with regards to why it should not be permitted due to it having already been ground this is because perhaps this is similar to that which is explained below regarding grinding sugar cubes in which there are Poskim which say that although it was previously ground since it has become hard the grinding prohibition remains, and this leniency of previously ground foods only apply by consistencies such as that of bread.

[47] Peri Megadim 321 M”Z 10; M”B 321:30; Ketzos Hashulchan 129:4 and footnote 16; SSH”K 6:11

[48] The reason: Sugar has the same status as cooked lumps of salt which does not contain a grinding prohibition, as salt was previously small pieces and only becomes one piece through the cooking. [ibid] The Ketzos Hashulchan ibid sides like the Peri Megadim that there is no grinding prohibition by sugar. He negates the source of the Shevisas Shabbos saying the prohibition by earthenware does not apply by items that have grown on the ground.

[49] Shevisas Shabbos Tochein 43; Ben Ish Chaiy Mishpatim 7 and Tiferes Yisrael one is do one irregularity in the crushing of it; See Poskim in Piskeiy Teshuvos 321 footnote 122

[50] The reason: The Shevisas Shabbos [Tochein 43] rules the grinding prohibition does apply by sugar cubes. His reasoning is because this rule that grinding does not apply by previously ground items was only said by bread since it is a soft food, however by other items which become hard like sugar the grinding prohibition remains. His proof is from the fact all agree grinding applies by earthenware even though it was previously ground. The Tiferes Yisrael rules that in any event one must do one irregularity in the crushing of it.

[51] As rules Ketzos Hashulchan ibid; SSH”K ibid

[52] Chofetz Chaium in Nidchei Yisrael 39:1; Chazon Ish 60:1; Shabbos Kehalacha 21:58;

[53] Using vessels designated for crushing is always forbidden by all types of food due to it being a mundane act. [Admur 321:8]

[54] Admur 321:8; Terumos Hadeshen 27; Implication of Michaber 321:9; M”A 321:10; M”B 321:31

Other opinions: Some Poskim rule the Grinding prohibition applies towards meat, being the animal feeds off the ground. [brought in M”B 321:31] Some Poskim rule the Biblical Grinding prohibition applies even towards foods that do not grow from the ground. [Shiltei Giborim 32 in Rif; Rivash 184; Nishmas Adam 17:2; brought in Kaf Hachaim 321:52; Chazon Ish 57; Piskeiy Teshuvos 321:12] Some Poskim rule a Rabbinical grinding prohibition applies towards foods that do not grow from the ground. [Beis Yosef 340; P”M 321 M”Z 10; Tehila Ledavid 321:7; Iglei Tal Tochein 21; Shut Rebbe Akiva Eigar 21 leaves this matter in question]

Ruling of Admur/Rama in 504: It is forbidden to use a grater to grate cheese on Yom Tov unless one uses a Shinui. [Rama 504:3; Admur 504:5 based on Rivash 184] Although it is permitted to use a grater to grate bread, as there is no grating prohibition by bread. [Rama ibid; Admur 504:6] Vetzaruch Iyun as by cheese as well there is no prohibition of grinding, being it does not grow on the ground, thus why is the law by cheese any different than the law by bread. Furthermore, from the wording of the Rama and Admur ibid it implies they are saying there is a grinding prohibition by cheese, and they even reference to the Rivash ibid who is one of the Rishonim who argue and rule the prohibition of grinding applies by all foods, even cheese. See P”M 504 M”Z 1; Piskeiy Teshuvos 504 footnote 19 for suggested answers. Vetzaruch Iyun!

[55] Meaning it is not a spice.

[56] Admur ibid; M”B 321:31

[57] Admur ibid; Michaber ibid regarding meat; Tosafus Shabbos 74

[58] M”A 321:10

[59] Admur 321:9; Rama 321:9; Terumos Hadeshen 27 or 56; M”A 321:10; M”B 321:33

Other Poskim: Some Poskim rule it is permitted to cut the meat small even in such a case as we never hold there is a grinding prohibition by foods that do not grow from the ground. [Taz 321:9; 324:4; Gr”a, brought in M”B 321:34] The proof for this is from the fact we rule in 324:7 that one may cut Niveila meat for a dog if it is not edible in its current state. [Taz 324:4] The other Poskim however explain that the above allowance in 324:7 is regarding cutting the Niveila meat to large pieces and not to small pieces. [See M”A 324:5; M”B 321:35; 324:20]

^[60] Lit. well. Meaning that the thought does not disgust them.

[61] Admur ibid; M”A ibid; M”B ibid; Terumos Hadeshen ibid

[62] Admur 321:9

^[63] Lit.  importance

[64] Admur 321:8; M”A 321:12; M”B 321:36

[65] Admur ibid; See M”A 321:10

[66] Biur Halacha 324:7 “Veayin Leil”; Ketzos Hashulchan 131 footnote 12

[67] Admur 321:8; Michaber 321:10; Rivash

[68] Admur 321:8; Michaber 321:10; Rivash 184; M”B 321:30 regarding cooked salt

[69] Biur Halacha 321:12 “Lifarer”; Ketzos Hashulchan 129 footnote 17; Iglei Tal; Shevisas Hashabbos Tochein 15; See Shabbos Kehalacha 21 Biurim 24

[70] Admur ibid; M”B 321:36

[71] Admur ibid; M”A 321:12; Rivash ibid; M”B 321:36

[72] Rivash 184; Ketzos Hashulchan 129 footnote 6 [see also footnote 3 and 4]; M”B 321:45; Biur Halacha “Midei Dehavei”

The reason: It is Biblically forbidden to use any grinding designated vessel for foods which have a grinding prohibition, even if done to eat right away, as using such vessels is not the way of eating but rather the way of working. This is in addition to it being due a mundane act. [ibid]

[73] See Shiltei Giborim 32 in Rif]; Rivash 184; Nishmas Adam 17:2; Kaf Hachaim 321:52; Chazon Ish 57; Piskeiy Teshuvos 321:12

[74] Ketzos Hashulchan 129 footnote 17, SSH”K 6:2

[75] SSH”K 6:2; Piskeiy Teshuvos 321:9 and 13; Shabbos Kehalacha 21:16-21 footnote 49; Ketzos Hashulchan 129 footnote 6

[76] Admur 321:10-11; Michaber 321:12; Shabbos 74

^[77] Lit. complete food

[78] 321:10; Yireim 274; Hagahos Maimanis 21:Ayin; Or Zarua 2:60; Terumos Hadeshen 56; M”A 321:10; M”B 321:38

[79] 321:11; Rivash 184; See M”B 321:26

[80] 321:10; Terumos Hadeshen 56; See M”B 321:39

[81] Admur 321:11

[82] May one grind foods that are edible in their current state? Some Poskim rule it is permitted to do so. [M”A 321:14] However from Admur ibid it is implied that it is forbidden even in such a case [Ketzos Hashulchan 129 footnote 6], and so rules M”B 321:39 based on Olas Shabbos.

[83] Rivash 184; Ketzos Hashulchan 129 footnote 6 [see also footnote 3 and 4]; M”B 321:45; Biur Halacha “Midei Dehavei”

The reason: It is Biblically forbidden to use any grinding designated vessel for foods which have a grinding prohibition, even if done to eat right away, as using such vessels is not the way of eating but rather the way of working. This is in addition to it being due a mundane act. [ibid]

[84] Admur 321:11

[85] Admur 321:10; 504:6; Rama 321:12; 504:3 regarding Matzos; Rashbam in Hagahos Maimanis 21 Ayin; Ran Perek Klal Gadol; Smag 65; Mordechai 365; Maharil; See also Admur 446:5-6 regarding destroying Chameitz on Shabbos:Yom Tov by crumbling it into the wind

Other Poskim: Some Poskim rule that there is grinding after grinding [Mishneh Lamelech on Rambam 1:3 in Hilchos Chameitz Umatazah; opinion in Ran; Implication of Rashba 4:75 as he only allows grinding bread for right away use; implication of Termuos Hadeshen brought in Beis Yosef; See Shabbos Kehalacha 21 Biurim 22] Some Poskim conclude that one is to be stringent like this opinion. [Nishmas Adam 17:3, brought in Kaf Hachaim 321:74; Maharshag 2:54; See Arugos Habosem 80 Tochein 1; Chofetz Chaim in Nidchei Yisrael 39 Tochein 2; Letters of Chazon Ish 60:1; The Michaber does not mention this allowance in his Shulchan Aruch; See Ben Ish Chaiy Mishpatim 2:7; Piskeiy Teshuvos 321:11 footnote 122]

[86] M”B 321:40

[87] Biur Halacha 321:12 “Lifarer”; Ketzos Hashulchan 129 footnote 17; Iglei Tal; Shevisas Hashabbos Tochein 15; See Shabbos Kehalacha 21 Biurim 24

Ruling on Yom Tov: It is permitted to use a grater to grate bread on Yom Tov. [Rama 504:3; Admur 504:6] Vetzaruch Iyun why this is not forbidden due to Uvdin Dechol. See P”M 504 M”Z 1; Piskeiy Teshuvos 504 footnote 19 for suggested answers. Vetzaruch Iyun!

[88] For a Likkut in this matter: See Shabbos Kehalacha 21 Biurim 23; Piskeiy Teshuvos 321:11

[89] Admur 302:17; Michaber 302:7; Beitza 7b; See Hagahos Rav Akiva Eiger 302

[90] Rambam 8:15

[91] Yerushalmi 7:2

[92] First explanation in Tal Oros p. 33; Wording of Maharil, brought in Rama 504:7

[93] Ben Ish Chaiy Mishpatim 2:7

[94] Second explanation in Tal Oros p. 33

[95] Iglei Tal Tochein 9-10

[96] Shevisas Hashabbos Tocehin 7

[97] Peri Megadim 321 M”Z 10; M”B 321:30; Ketzos Hashulchan 129:3; SSH”K 6:11

[98] Ketzos Hashulchan 129 footnote 16

[99] This explains why cheese is not exempt due to it having already been ground, in its milks tate.

[100] Ketzos Hashulchan 129 footnote 6

[101] This is because a) doing so contains a grinding prohibition and b) using the regular tools to grind is a mundane act. [Ketzos Hashulchan ibid]

[102] Shabbos Kehalacha 21 footnote 39 p. 454

[103] Rosh Yosef  Shabbos 75

[104] Iglei Tal Dash 24:3

[105] Pisekiy Teshuvos 321 Footnote

[106] Iglei Tal Tochein 5:15; See Ketzos Hashulchan 129 footnote 16; Piskeiy Teshuvos 321:11; Shabbos Kehalacha 21:61; Minchas Shlomo 2:6-2

[107] Iglei Tal ibid

[108] Shabbos Kehalacha ibid

[109] Peri Megadim 321 M”Z 10; M”B 321:30; Ketzos Hashulchan 129:3; SSH”K 6:11

[110] The reason: Sugar has the same status as cooked lumps of salt which does not contain a grinding prohibition, as salt was previously small pieces and only becomes one piece through the cooking. [ibid] The Ketzos Hashulchan ibid sides like the Peri Megadim that there is no grinding prohibition by sugar. He negates the source of the Shevisas Shabbos saying the prohibition by earthenware does not apply by items that have grown on the ground.

[111] Shevisas Shabbos Tochein 43; Ben Ish Chaiy Mishpatim 7 and Tiferes Yisrael one is do one irregularity in the crushing of it; See Poskim in Piskeiy Teshuvos 321 footnote 122

[112] The reason: The Shevisas Shabbos [Tochein 43] rules the grinding prohibition does apply by sugar cubes. His reasoning is because this rule that grinding does not apply by previously ground items was only said by bread since it is a soft food, however by other items which become hard like sugar the grinding prohibition remains. His proof is from the fact all agree grinding applies by earthenware even though it was previously ground. The Tiferes Yisrael rules that in any event one must do one irregularity in the crushing of it.

[113] As rules Ketzos Hashulchan ibid; SSH”K ibid

[114] Chofetz Chaim in Nidchei Yisrael 39:1; Chazon Ish 60:1; Shabbos Kehalacha 21:58; Piskeiy Teshuvos 321:11

[115] Using vessels designated for crushing is always forbidden by all types of food due to it being a mundane act. [Admur 321:8]

[116] SSH”K 6:11

[117] See Shabbos Kehalacha 21:59; Ketzos Hashulchan 129 footnote 16; Piskeiy Teshuvos 321:11 in footnote 121

[118] Although the above foods were previously ground, nevertheless they now have a new existence, as they went from a liquid to a solid, and is hence not similar to the allowance of regrinding bread.

[119] Orchos Shabbos 5:21; Shabbos Kehalacha 21:59; See Ketzos Hashulchan 129 footnote 16; Piskeiy Teshuvos 321:11 in footnote 121

[120] Piskeiy Teshuvos 321 footnote 124; Shabbos Kehalacha 21:65

[121] SSH”K 33:4

[122] Admur 321:13; M”A 321:12; M”B 321:36; Based on Rashi 133

Other opinions: Some Poskim rule there is never any grinding prohibition relevant to one’s teeth. [Aruch Hashulchan 321:43]

[123] Admur ibid; M”B ibid; The novelty here is that even though one will be removing it from his mouth it is permitted to do so.

Other opinions: Some Poskim rule one is not to remove the food at all from his mouth, even in order to eat right away. [Piskeiy Teshuvos 321 footnote 109 in name of Arugos Bosem 1:80 and Chazon Ish 57]

[124] Admur ibid; Omitted in M”A and M”B ibid

[125] This is not considered an absolute Shinuiy, and is hence not permitted

[126] M”B 321:36; Shabbos Kehalacha 21:5; However see Piskeiy Teshuvos 321 footnote 109 in name of Arugos Bosem 1:80 and Chazon Ish 57

[127] The reason: Seemingly the reason is because this is considered Derech Achila, even if he later spits it out, and only when one takes the food out and later plans to eat it do we rule that his action was grinding and not Derech Achila.

[128] This follows the same ruling, and reasoning as stated above.

[129] This follows the same ruling, and reasoning as stated above.

^[130] Halacha 7, 11 and 12

[131] This is forbidden even foods which do not grow on the ground and thus do not contain a grinding prohibition, due to it being a mundane act. [See Q&A] As well, spices and foods which grow on the ground contain a grinding prohibition in doing so, in addition to the prohibition of doing a mundane act.

[132] Such as to crush with the handle of a knife and the like.

[133] Since doing so is considered a great irregularity from its usually way, it is therefore permitted by all foods so long as one is doing so in order to eat the food on Shabbos. If these conditions are fulfilled, then it is allowed to crush even a lot of the food at a time.

^[134] Halacha 13

[135] See Piskeiy Teshuvos 321:15; Shabbos Kehalacha 21:35-43

[136] Chazon Ish 57; SSH”K 6:1

[137] Tehila Ledevaid 252:12; Ketzos Hashulchan 130 footnote 19 [regarding mashing bananas]; Igros Moshe 4:74-4; Ateres Moshe 1:103

[138] The reason: The Ketzos Hashulchan ibid and Igros Moshe ibid rule regarding mashing bananas that it does not contain the mashing prohibition being that the food does not break into small pieces, and rather remains one glob, and thus does not consist of grinding. This is opposed to garlic which when mashed turns into small pieces and would thus contain the grinding prohibition. As well it seems from there that even if the grinding prohibition would apply, he holds that mashing is similar to cutting and is hence permitted to be done in close proximity to the meal. This understanding of mashing would defer greatly from the understanding of SSH”K in that mashing has a status of cutting and not crushing. Vetzaruch Iyun.

[139] Conclusion of Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid footnote 174; However, see Shabbos Kehalacha ibid that even the Chazon Ish is only stringent in a case that the food turns into small pieces which remain connect, and not if it simply goes from hard to soft.

[140] Chazon Ish ibid; Shevet Halevi 1:86; 7:92; Az Nidbaru 2:1

The reason: As mashing is considered Derech Melacha even when done in proximity to the meal, just as we ruled regarding using a grinder, and is not similar to cutting with a knife in proximity to the meal, which is considered Derech Achila. [ibid]

[141] Ketzos Hashulchan 130 footnote 19; Yechaveh Daas 5:27; Igros Moshe 4:74-4; SSH”K 6 footnote 21 in name of Rav SZ”A that so holds Gr”a; Rivash 184 that according to Rashba one may even use a vessel so long as it is not designated for grinding; Shevisas Hashabbos Tochein 12

[142] The reason: The Ketzos Hashulchan ibid writes that even if the grinding prohibition would apply to bananas, he holds that mashing is similar to cutting and is hence permitted to be done in close proximity to the meal. This understanding of mashing would defer greatly from the understanding of SSH”K in that mashing has a status of grinding and not cutting. Vetzaruch Iyun.

[143] Conclusion of Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid footnote 174

[144] Piskeiy Teshuvos 321:15

[145] SSH”K 6:8 in name of Rav SZ”A footnote 21; Shabbos Kehalacha 21:36; See Piskeiy Teshuvos 321 footnote 171

[146] Chazon Ish 57; Az Nidbaru 9:11 and so rules Piskeiy Teshuvos 321:15 and footnote 99 and 171

[147] They hold one is not to novelize forms of crushing that was not mentioned in the Talmud, and that using the front of a spoon is not defined as a great irregularity.

[148] SSH”K 6:14; Shabbos Kehalacha 21:36; See Piskeiy Teshuvos 321 footnote 171

[149] Being that using the teeth of the fork is the normal way of mashing during the week, which contains a grinding prohibition on Shabbos.

To note however from Ketzos Hashulchan 130 footnote 19 who implies [regarding mashing bananas with a spoon] that so long as one does not use a vessel which is designated for grinding, then it may be used to mash in order to eat right away. This would thus imply that it is always permitted to use even the teeth of a fork by any food being that it is not designated specifically for grinding so long as one desires to eat the food right away.

[150] See Piskeiy Teshuvos 321:9 and 15 that consideres the front part of the knife not to be a Shiynuiy.

[151] Chazon Ish; Az Nidbaru 9:11 and so rules Piskeiy Teshuvos 321:9 and 15

[152] M”A 321:9; M”B 321:25

[153] Piskeiy Teshuvos 321:9 in letter Beis and Gimel

[154] Being that it is similar to crushing with a great irregularity which is not required to be done immediately prior to the meal, as explained in Halacha 1A. [Peri Megadim 321 M”Z 7; M”B 321:24; Ketzos Hashulchan 129 footnote 8; and so is implied from Admur 321:7 “One who needs to crush peppers and the like in order to place them into food on Shabbos” that one does not need to do so immediately prior to the meal, but rather so long as he plans to eat from it on Shabbos it suffices, unlike the law by cutting small, as will be explained. ]

Nevertheless, from Ketzos Hashulchan 130 footnote 19 [regarding crushing bananas with a spoon] it is implied that it is required to be done immediately prior to the meal as is the law regarding cutting a food small. Perhaps however he learns that mashing bananas with a spoon is not considered an irregularity and that mashing has a status of cutting and not crushing, and is thus allowed to be done immediately before the meal. Vetzaruch Iyun.

[155] SSH”K 6:14

[156] Tiferes Yisrael Tochein; Tehila Ledavid 321:20; 252:14; Shevisas Hashabbos Tochein 11; Igros Moshe 4:74 Tochein 5; SSH”K 6:7; Piskeiy Teshuvos 321:15

[157] SSH”K 6:7

[158] Regarding if one may spread the avocado and the like on the bread in order to make it look fancier-See “Misc Shabbos Laws”

[159] So rules SSH”K ibid. Vetzaruch Iyun from Ketzos Hashulchan 130 footnote 19, which implies that mashing bananas and the like never contains a grinding prohibition. As well it seems from there that even if the grinding prohibition would apply, he holds that mashing is similar to cutting and is hence permitted to be done in close proximity to the meal according to some.

[160] SSH”K 6:10 in name of Rav SZ”A; Ketzos Hashulchan 129 footnote 21; Igros Moshe 4:74

[161] Some write even if the food is slightly soft it may be mashed. [Tiferes Yisrael Tochein brought in Piskeiy Teshuvos 321:13; In however SSH”K ibid and Ketzos Hashulchan ibid they both state the Tiferes Yisrael is stringent. Vetzaruch Iyun.]

[162] As since they are very soft they are already defined as mashed and do not contain a grinding prohibition. [One can bring a proof to this from Michaber 321:19 2 which allows finishing the crushing of the cooked bran and Magen Avraham 321:29 which rules that one may spread [cooked-M”B] apples onto bread. Thus, we see he learns that there is no mashing prohibition by cooked foods.

[163] Tiferes Yisrael Tochein brought in Piskeiy Teshuvos 321:13 and 15 [In however SSH”K ibid and Ketzos Hashulchan ibid they both state the Tiferes Yisrael is stringent. Vetzaruch Iyun.]; Chazon Ish 58:9; Aruch Hashulchan 321:39; Iglei Tal Tochein 21; See Igros Moshe 4:74 Tocehin; Az Nidbaru 5:11; Piskeiy Teshuvos 321:15 footnote 179]

[164] Aruch Hashulchan 321:39