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2. Squeezing edible fruits on Shabbos for the purpose of drinking their juice:
A. Strawberries, pomegranates and all fruits which are squeezed when there are plenty of them:[1]
Rabbinically, it is forbidden to squeeze even strawberries and pomegranates in order to drink their liquid.[2]
The reason for this is:[3] due to there being segment of people which have a large amount of strawberries and pomegranates and they squeeze them for their juice just like [is done with] olives and grapes [See Q&A], and if other people also had such a large amount of [these fruits] then they too would be accustomed to squeeze it for its juice. Therefore, anyone who squeezes them for the sake of its juice these thoughts of his help give [the juice] a liquid status Rabbinically, as we do not claim that [the persons thoughts of using the fruits for juice] is nullified in face of the [intended use of this fruit by the] populace.
Pears and other fruits:[4] Similarly those pears (that we call brenis) which are common to squeeze for their juice in certain places, is forbidden to squeeze on Shabbos for the entire [populace of the] world, because it is possible that if the entire world had as much of these [pears] as the other places do, then they too would squeeze the pears for their juice. The same law applies for all fruits of the sort.
B. Edible fruits that are never squeezed for juice even when they have a lot of the fruit:[5]
- First Opinion:[6]
All other [edible] fruits which are not common for [people of] the world to squeeze for their juice, to drink their liquids to quench their thirst or for pleasure, even if they have a lot of them, then even if they are commonly squeezed for medicine[7] they do not have the status of juice due to this even Rabbinically and is [thus] allowed to be squeezed on Shabbos, as it is like separating food from food. Now although that this person who wants to squeeze them intends to do so for their juice, nevertheless his intentions are nullified in face of the [common practice] worldwide.[8]
Fruits which are squeezed for juice in ones area but not in others:[9] Nevertheless, in any area where the custom is to squeeze a certain fruit for its juice then its laws in that area are the same as the laws of strawberries and pomegranates, and is thus forbidden to squeeze it in those places for their juice, because the intent of this [person] that wants to squeeze it is not nullified [to the world custom] since all the people of his area do this during the week. However, other places are allowed to squeeze them since they are not accustomed to squeeze them for their juice even if they have a lot of the [fruit].
- Second Opinion:[10]
There are opinions who say that all fruits are Rabbinically forbidden to squeeze for the sake of their juice, as since the person squeezing it intends to do so in order drink the juice to quench his thirst or for pleasure (or even for healing[11]) therefore they are Rabbinically considered [the status of] juice, and we do not say that his intentions are nullified in face of the worldly custom. (However, if one’s intention [in squeezing] is in order to give flavor to a food then it is allowed [according to all opinions] as will be explained in Halacha 3B).
- The Final Ruling:
The custom in many places is to be stringent[12] [like this latter opinion] although the main Halachic opinion is like the first opinion. Nevertheless, in a place where the custom is to be stringent one may not do differently.[13] [Practically, there is no known place today that is particular like the stringent opinion to never squeeze a fruit to drink its juice even if it is never commonly squeezed.[14]]
C. Fruits which are commonly squeezed but which their juices are not commonly drunk plain:[15]
Apples and lemons: Apples have the same law as other fruits [which are not commonly squeezed anywhere].[16] [Furthermore] even lemons do not have the same laws as strawberries and pomegranates, but rather like other fruits. [Therefore they] are allowed to be squeezed for the need of their juices even for the sake of drinking [the juice, as opposed to using it for other purposes,] according to those opinions which permit [doing so to fruits that are never squeezed for their juice].[17] According to those opinions who forbid [squeezing any fruit for the sake of drinking their juice] it is at the very least allowed squeezing them for the need of food, meaning in order to flavor the food with their liquids and the like.[18] [See Q&A regarding the ruling today if one may squeeze lemon]
The Reason:[19] Now, although that in those places that there are plenty of these fruits, they [are accustomed to] squeeze them for their juices, [nevertheless] they do not receive the same laws as strawberries and pomegranates just because of this, even in those places [that squeeze them]. [The reason for this is] because they do not squeeze their liquid for the sake of drinking it but rather for the sake of using for [flavoring] food. [Furthermore,] even if they are accustomed to squeeze the [juice] into water in order to drink, it is allowed since it is not common to drink them plain [in their concentrated state].[20]
D. Squeezing juice from inedible fruits:
The above is only referring to fruits which are fit to be eaten however fruits which are not fit to be eaten are forbidden to be squeezed according to all opinions[21] even into food [and certainly not in order to drink their juice].
See above Halacha 1B.
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Summary-Squeezing fruits for the purpose of drinking their juice: 1. The Rabbinical prohibition: It is Rabbinically forbidden to squeeze juice from fruits in the following cases: -Fruits which are commonly squeezed for their juice[22] when one possesses much of that fruit: It is Rabbinically forbidden to squeeze them anywhere in the world. -Fruits which are not commonly squeezed for juices even when possessing much of them but in ones city it is common to do so: Then it is Rabbinically forbidden to be squeezed in that city. Regarding other cities, this will be explained below under the permitted cases. Fruits which are not currently edible:[23] Are [possibly Biblically] forbidden to be squeezed even into food, and certainly not in order to drink, no matter what type of fruit it is.
2. The Permitted cases: All edible fruits which are not commonly squeezed for their juice throughout the world [see below for definition] even when possessing much of them, and are not squeezed in one’s city, may be squeezed on Shabbos even for their juice. However, in an area where people are stringent to not squeeze any fruits for their juice, one may not change from their custom and may thus not squeeze juice to drink even for medicinal purposes.[24] [Practically, there is no known place today that is particular like the stringent opinion to never squeeze a fruit to drink its juice even if it is never commonly squeezed.[25]]
3. The definition of “squeezed for its juice”[26]: The rule: Only fruits which are 1) commonly squeezed in order to drink their juice plain and 2) are drank in order to quench one’s thirst, or for mere pleasure, are defined as “squeezed for their juice”. Juice which is not commonly drunk in its concentrated form: If a fruit is not commonly squeezed to drink its juice in its concentrated state even when there is plentiful of it, then even if it is commonly squeezed to season foods, or to be used as concentrate, and have liquid added to them, nevertheless it has a definition of a fruit that is not commonly squeezed. Juice which is commonly drunk as medicine[27]: A fruit which is not commonly squeezed to drink its juice to quench one’s thirst or for mere pleasure but rather to drink as medicine has a definition of a fruit which is not commonly squeezed.
Q&A May one squeeze fruits for medicinal purposes if the fruit is customarily squeezed for juice? Seemingly it is forbidden to squeeze it even for medicinal purposes, being that its juice has a status of liquid to the rest of the world. Vetzaruch Iyun.[28]
May one squeeze juice out from crushed fruits:[29] Grapes and olives: Doing so is Rabbinically forbidden.
If one is unsure whether a certain fruit is commonly squeezed to drink its juice, when there is plenty of that fruit available, is it still forbidden to squeeze it due to doubt?[30] No. A fruit only is prohibited to be squeezed if one knows for certain that there are places which squeeze the fruit when there is plenty of it.
If in one’s city a fruit is not squeezed for its juice despite there being plentiful of it, may one squeeze the juice on Shabbos even if the rest of the world does squeeze it for juice?[31] Yes.[32] However this is only applies if they do not sell these juices in stores of that city, as will be explained next.
If a fruit is only squeezed for its juice within factories and then sold in one’s city, while in one’s private home they do not squeeze it for its juice even when there is plenty of it, is it nevertheless considered commonly squeezed and thus forbidden to squeeze on Shabbos?[33] Yes. So long as the fruits are commonly squeezed in factories and bought by the populace they are considered commonly squeezed. As a result of this, being that today many different fruits are squeezed in different parts of the world and their juice is then sold in ones city, all the fruits of these juices are forbidden to be squeezed.
Practically which fruits today are forbidden to squeeze?[34] In truth, today majority of fruits are forbidden to squeeze, as majority of fruits are commonly squeezed to drink their juice somewhere in the world and are then sold in one’s city for drinking [see previous Q&A].[35] The following is a partial list of fruits that are forbidden to be squeezed on Shabbos in order to drink their juice, being that they are commonly squeezed for juice when they are in plentiful. This list is not all inclusive and may include other fruits as well. 1. Apples:[36] Today, apples are forbidden to be squeezed for their juice.[37] 2. Citrus fruits such as oranges/grapefruit:[38] Are forbidden to be squeezed on Shabbos for their juice being that they are commonly squeezed in today’s times in order to drink their juice. 3. Lemons:[39] One may not squeez them for their juice. Regarding if one may squeeze lemons into water or food, see Halacha 3 Q&A there. 4. Mangos 5. Pears 6. Peach 7. Pomegranate 8. Strawberries 9. Pineapple 10. Grape 11. Kiwi 12. Carrot 13. Watermelon, cantaloupe, honey dew, apricot, seemingly are not commonly juiced but they are juiced in juice stores and hence perhaps are forbidden to be squeezed.
May one squeeze the permitted fruits in order to drink their juice later on and may one use a vessel? Yes.[40] However some Poskim[41] rule one may only squeeze it for right away use and may not use a vessel.
May one use a juicer to squeeze fruits that are permitted to be squeezed?[42] No. It is only permitted to do so using one’s hands, being that using a specified vessel is a mundane act which defiles the sanctity of Shabbos.[43]
May one use a spoon to eat a fruit that may not be squeezed, such as a grapefruit?[44] Being that doing so causes juice to be squeezed out from the fruit this poses a problem of squeezing, and carries the following laws. -Intends to drink the juice: If at the time of using the spoon one intends to drink the juice which squeezes out, then it is forbidden according to all opinions to eat the fruit with a spoon, being that this is exactly similar to initially squeezing a fruit for its juice.[45] -Does not intend to drink the juice: If, however, one does not have any intent to squeeze out juice and tries his best not to do so then there are Poskim[46] which have been lenient to allow one to use a spoon even though it is impossible to completely avoid the squeezing of any juice. Nevertheless, even in this case it is proper to be stringent being that the squeezing is inevitable.[47]
May one cut a fruit which may not be squeezed, if in the process juice will squeeze out, as is common with citrus fruits?[48] If the juice that is squeezed out will go to waste it is allowed.[49] This applies whether the juice goes directly to waste, such as when cutting directly on the counter, or if he plans to throw it out, such as when one is cutting on a plate.[50] If, however, one intends to drink the juice, it is forbidden to cut it. May one drink the juice?[51] Even if the fruit was cut without intent to drink the juice, one may not change his mind and later decide to drink it.[52] May one cut up a fruit salad and add the juice that will be squeezed in the process, into the fruit salad? See Halacha 3 Q&A
May one cut a lemon over one’s tea having its liquid fall into the tea?[53] See Halacha 3 Q&A
May one squeeze out the juice of a fruit for no need at all but rather simply out of habit or the like?[54] If doing so does not benefit the fruit and the juice will go to waste, then many Poskim are lenient to allow it by all fruits other than grapes and olives. However, the Tzemach Tzedek along with other Poskim forbid this.
If a food will only become edible due the squeezing may it nevertheless be squeezed?[55] No, as this poses a Borer prohibition. This may not be done in any cases, whether with intent to squeeze the liquid into food or to sweeten it.[56]
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[1] Admur 320:1; Mishneh Shabbos 143b
[2] Admur ibid; Michaber 320:1; Shabbos 143b; Rif 60; Rambam 21:12; Rosh 22:2
[3] Admur ibid; M”A 320:1; M”B 320:5; Rambam ibid
Decree due to grapes and olives: The Poskim write that the reason the Sages decreed against strawberries and the like is because since many people squeeze them similar to grapes and olives, then people may come to squeeze grapes and olives. [Rambam 21:12; Aruch Hashulchan 320:11; M”B ibid] Vetzaruch Iyun why according to this reason one must resort to the concept that the juice of these fruits have a Rabbinical status of juice. Vetzaruch Iyun if this reason is negating the reason brought in Admur ibid.
[4] Admur ibid; M”A ibid; brought in M”B 320:8
Other opinions: The Rama 320:1 implies that by other fruits, it is only prohibited to squeeze them in the locality that they are commonly squeezed, while in other localities it is permitted. [M”A ibid; M”B ibid] Admur ibid based on M”A ibid explains the Rama to refer to a case in which the other cities do not squeeze it even when there is a lot of fruits. See Tehila Ledavid 320:1
[5] Admur 320:1
[6] 1st opinion in Admur; Michaber 320:1; Rif ibid; Rambam ibid; Rosh ibid
[7] Admur ibid; Rama ibid; Beis Yosef
[8] Admur ibid; M”A 320:1; M”B 320:7; Ramban 144; Rashba; See Biur Halacha 320:1 “Mutar” in length that brings many Rishonim who hold of this ruling and understanding; The Michaber ibid does not state for what purpose one may squeeze the fruits and hence it can be understood either way, as in truth understand the second opinion brought next.
[9] Admur ibid based on Rama 320:1 and M”A ibid and so concludes M”B in Biur Halacha 320:1 “Ubemakom”; See Tehila Ledavid 320:1
[10] 2nd opinion in Admur ibid; Rashi 144b; Tosafus; Hagahos Semak; Taz 320:1; Bach 320; based on Shabbos 144b “Like Rav Chisda that since they squeeze the fruit for its juice it is considered juice for them”
[11] See Shabbos Kehalacha 15 Biurim 4
[12] Admur ibid; Bach 320; Elya Zuta 320:1
[13] Admur ibid; Magen Avraham 320:1; Mishneh Berurah 320:8; See Biur Halacha 320:1 “Mutar” in length that brings many proofs for this ruling and understanding
[14] So rules the Ketzos Hashulchan 126 [footnote 20] and other Poskim; Shabbos Kihalacha Vol. 2 p. 401;
[15] Admur 320:10
[16] Admur ibid; Taz 320:5
Other opinions-Final ruling today: Other Poskim rule it is forbidden to squeeze apples for juice and so is the ruling today being that it is common to squeeze apples for juice. [Mishneh Berurah 320:9 in name of Chayeh Adam; Biur Halacha “Dino”; Rav Farkash in Vol. 2 p. 392] Although Admur rules like the Taz that apples are permitted to be squeezed, nevertheless this was back then when apples were never commonly squeezed to drink their juice plain. However today that this is done, then certainly they too agree that it is forbidden.
[17] Admur ibid; Michaber 320:6; Teshuvas Rosh 22:2; Taz 320:5
Other opinions: The Yaavetz in Mor Uketzia 320, as well as the Tzemach Tzedek Shabbos 60 bring many arguments against this leniency of lemons, and thus side to forbid it; So rules M”B 320:22 in name of Chayeh Adam; Kitzur SHU”A 80:12; Ketzos Hashulchan 126:11 footnote 25; Shabbos Kehalacha Vol. 2 p. 404
Sephardi custom: The Michaber ibid is lenient to allow squeezing lemons as explained above. Many Sephardi Poskim agree with this ruling and negate the arguments of the Mor Uketzia. [See Yalkut Yosef 320:18; Shabbos Kehalacha 2 p. 405]
[18] Admur ibid; M”A 320:1; See Taz 320:5
Lit. “Letavel Bo Es Hamachal” this can also be translated as “in order to dip the food into it”, Vetzrauch Iyun. The practical ramification is regarding if one may squeeze pure lemon juice into an empty bowl for the sake of later using for seasoning. Practically, so is implied as otherwise what would be the novelty according to the stringent opinion? Also so is explicitly written in the Beis Yosef in name of Shivlei Haleket that one may squeeze it into an empty bowl for the sake of seasoning. Thus, in conclusion according to all opinions it is permitted to squeeze “other fruits” into an empty bowl for the sake of seasoning foods. So concludes also Shabbos Kehalacha 2:404 footnote 22, and that this applies to lemons even today.
[19] Admur ibid; M”A 320:8; Rosh ibid; M”B 320:22
[20] There are two possible explanations given in Beis Yosef, brought in M”B 320:22: A) It is permitted because one does not drink the juice plain; b) It is permitted because one squeezes the juice directly into water. According to the second reason if it is accustomed to squeeze into an empty bowl and then into liquid, then even lemons would be forbidden, and thus today since the custom is to squeeze lemons into empty vessels, and then to mix them with water, it is forbidden to squeeze lemons on Shabbos. [M”B ibid in name of Chayeh Adam] However according to the first reason mentioned, even today it would remain permitted. Admur and M”A ibid record both aspects, as on the one hand they write “squeezing into liquid” as requires the 2nd reason, and on the other hand they conclude “since the juice is not drunk plain”, as writes the first reason. Vetzaruch Iyun which is their main reason?! See Ketzos Hashulchan 126 footnote 25 who in the end concludes that even according to Admur one should be stringent today, as perhaps Admur holds of the 2nd reason; However, see Shabbos Kehalacha 15 Biurim 7 that proofs that they only hold of the 1st reason and hence even today it is permitted to squeeze lemons in their opinion, however practically we are stringent like the Tzemach Tzedek as stated above.
[21] Meaning even according to the opinion which holds that fruits which are not commonly squeezed may be squeezed for their juice. However as mentioned above in 1B there is an opinion which rules that squeezing inedible foods has the same law as edible foods. Admur ruled that one is to be stringent.
[22] See 3 for the definition
[23] Admur 320:8
[24] See Ketzos Hashulchan 126 footnote 20. And Shabbos Kehalacha Vol 2 page 400.
[25] So rules the Ketzos Hashulchan 126 [footnote 20] and other Poskim; Shabbos Kihalacha Vol. 2 p. 401
[26] Admur 320:10
[27] Admur 320:1
[28] On the one hand it is implied from Admur and Poskim that it is forbidden to squeeze pomegranates and strawberries for any purpose of drink, even for medicinal purposes, being that its juice has a status of liquid. On the other hand from Admur and Rama ibid that rule if the custom of the world is to squeeze for the sake of medicine, its juice is not considered liquid and hence it is permitted to be squeezed for juice on Shabbos [according to the lenient opinion]. Furthermore, Admur only explicitly writes that squeezing for medicine is forbidden in the second stringent opinion, and even that he leaves in parentheses. Vetzaruch Iyun! [See Shabbos Kehalacha 15 Biurim 4]
[29] Admur 252:14
[30] Shabbos Kehalacha Vol. 2 p. 392
[31] Shabbos Kehalacha Vol. 2 p. 394
[32] The reason: As the prohibition of squeezing commonly squeezed fruits is only due to the fact that we say perhaps if there were to be plenty of a given fruit in one’s city then they too would drink its juice. Thus, here where it is clearly evident that despite their abundance they do not drink its juice, therefore it is allowed.
[33] M”B 320:8 based on M”A 320:1; Shabbos Kehalacha Vol. 2 p. 393-394
[34] Shabbos Kehalacha Vol. 2 p. 392-394
[35] Shabbos Kehalacha Vol. 2 p. 393
[36] So rules Mishneh Berurah in Biur Halacha based on Chayeh Adam. And so rules Rav Farkash in Vol. 2 p. 392
[37] Although Admur rules like the Taz that apples are permitted to be squeezed, nevertheless this was back then when apples were never commonly squeezed to drink their juice plain. However today that this is done, then certainly they too agree that it is forbidden.
[38] Ketzos Hashulchan 126:6
[39] Tzemach Tzedek Shabbos 60 bring many arguments against this leniency of lemons, and thus side to forbid it; M”B 320:22 in name of Chayeh Adam; Kitzur SHU”A 80:12; Ketzos Hashulchan 126:11 footnote 25; Shabbos Kehalacha Vol. 2 p. 404; Yaavetz in Mor Uketzia 320
Background: Although lemons are not considered fruits that are commonly squeezed to drink their juice plain and thus from the letter of the law may be squeezed even for their juice, nevertheless today one is to be stringent regarding lemons like those opinions who forbid squeezing them. So rules Ketzos Hashulchan 126 footnote 25. The Yaavetz, as well as the Tzemach Tzedek bring many arguments against the leniency of lemons, and thus side to forbid it.
Ruling of Admur today by lemons: There are two possible explanations given in Beis Yosef, brought in M”B 320:22, for why lemons are permitted to squeeze: A) It is permitted because one does not drink the juice plain; b) It is permitted because one squeezes the juice directly into water. According to the second reason if it is accustomed to squeeze into an empty bowl and then into liquid, then even lemons would be forbidden, and thus today since the custom is to squeeze lemons into empty vessels, and then to mix them with water, it is forbidden to squeeze lemons on Shabbos. [M”B ibid in name of Chayeh Adam] However according to the first reason mentioned, even today it would remain permitted. Admur and M”A ibid record both aspects, as on the one hand they write “squeezing into liquid” as requires the 2nd reason, and on the other hand they conclude “since the juice is not drunk plain”, as writes the first reason. Veztaruch Iyun which is their main reason?! See Ketzos Hashulchan 126 footnote 25 who in the end concludes that even accoridng to Admur one should be stringent today, as perhaps Admur holds of the 2nd reason; However see Shabbos Kehalacha 15 Biurim 7 that proofs that they only hold of the 1st reason and hence even today it is permitted to squeeze lemons in their opinion, however practically we are stringent like the Tzemach Tzedek as stated above.
[40] No such rectrictions are mentioned in Shulchan Aruch. This is based on all the following Poskim who real there is no Borer prohibition involved: M”A 319:16; Iglei Tal Borer 10:5; Ketzos Hashulchan 126 footnote 19; See Minchas Yitzchak 1:75-4; Shabbos Kehalacha 15:1 in Biurim [p. 388]
[41] P”M 320 A”A Pesicha; Ketzos Hashulchan 126 footnote 19 writes that even according to the M”A in 321:30, it is forbidden to squeeze even permitted fruits for right away use, just as he rules regarding peeling.
[42] Shabbos Kehalacha Vol. 2 p. 396
[43] So rules Ketzos Hashulchan 126 footnote 19
[44] Shabbos Kehalacha Vol. 2 p. 408-410
[45] So rules Ketzos Hashulchan 126 footnote 14, SSH”K 5:12, Yalkut Yosef
[46] Rav SZ”A in SSH”K 5:12
[47] It’s said that Rav SZ”A later retracted the ruling in SSH”K due to reasons of Psik Reisha Velo Yamus.
[48] Shabbos Kehalacha 15:17; See Piskeiy Teshuvos 320:3; Article of Rav Braun on Halacha2go
[49] See Taz 320:7; Admur 320:17; Minchas Yitzchak 4:99-2 in explanation of Tiferes Yisrael; Koveitz Mibeis Levi 8:20
[50] Koveitz Mibeis Levi ibid; Shabbos Kehalacha ibid Biurim 9
[51] Implication of Admur 320:11 regarding squeezing pickles to better its taste, as rules Tzemach Tzedek Piskei Dinim 320 and Ketzos Hashulchan 126 footnote 26; Shabbos Kehalacha ibid; Piskeiy Teshuvos 320 footnote 35 and 320:11 in opinion of Admur
Other opinions: Some Poskim rule one may drink the juice of the fruit. [Piskeiy Teshuvos ibid]
[52] See Shabbos Kehalacha ibid for the explanation
[53] Shabbos Kehalacha 7:18
[54] Shabbos Kehalacha Vol. 2 p. 418; Biurim 10 and Tosefes Biur 15
[55] Shabbos Kehalacha Vol. 2 p. 446
[56] So rules Tehila Ledavid 320:14
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