3. Squeezing juice into food and liquid:

A. Squeezing ripe grapes into food [as opposed to liquid]:[1]

Squeezing grapes directly into food: It is permitted to squeeze a cluster of grapes into a pot that contains food in order to give better [taste] (see chapter 505 [Halacha 2][2]) to the food. [Vetzazruch Iyun regarding olives, and if the same allowance applies.[3]]

The reason for this is:[4] because all liquid that enters into food is considered like food and does not have a status of liquid at all, and thus it is as if one is separating food from food.

Squeezing grapes into an empty bowl and then into food:[5] However, if it is not [being currently squeezed into] food then it is forbidden to squeeze it even if one plans to mix food into it later on[6].

The reason:[7] Now, although one plans eventually to mix food into it and it is for this reason that he is now squeezing this wine into [the vessel], in order to use it to enhance and sweeten the food that he will eventually eat with this wine, and it is thus liquid which is entered into food which is considered like food, nevertheless since at the time of squeezing the wine there is not yet any food [which is mixing into it] and it is not evident at all that it is for this purpose of enhancing the food [for which he is squeezing the wine], therefore it is Rabbinically forbidden.[8]

• Regarding unripe grapes- see D below.

 

B. Squeezing all other fruits which are edible in their raw state into foods:

• Important note: Regarding the definition of commonly squeezed fruits- See Halacha 2 and Q&A there!

Fruits which are commonly squeezed for Juice:[9] The above law mentioned by grapes applies [as well to] strawberries and pomegranates and other similar fruits that are commonly squeezed for juice when they are in plentiful.

Other fruits which are never commonly squeezed anywhere:[10] However, other fruits which are not commonly squeezed for their juice even when there are plentiful of them, then even according to those opinions who forbid to squeeze them for their juices, nevertheless if one is only squeezing them in order to season the food with their liquid then it is allowed even if there is no food currently within the vessel that he is now squeezing them into.

The reason for this is:[11] because at the time of the squeezing it is known to all that he is squeezing them in order to sweeten the food and not in order to drink their juice being that it is not at all common to squeeze these [fruits] for juice.

Apples and lemons:[12] As explained above in Halacha 2C, apples and lemons have the same law as fruits which are not commonly squeezed anywhere. Therefore, they are allowed to be squeezed according to all opinions [in an empty bowl[13]] for the need of food, meaning in order to flavor the food with their liquids and the like.[14]

 

Important note: Regarding how much juice is allowed to be squeezed into a food- See Q&A below!

 

C. Squeezing fruits that are not fit to be eaten in their current state, into food:

See Halacha 1!

Summary: It is disputed if one may squeeze inedible fruits into food on Shabbos. Practically one is to be stringent, as according to some opinions doing so is Biblically prohibited due to Mifarek and Borer. [Furthermore, if the fruit is not edible at all, even in a time of need, it is Biblically forbidden according to all due to Borer to squeeze it even into food.]

 

D. Squeezing fruits into a liquid:[15]

According to those opinions who forbid to squeeze [any] fruit for the sake of drinking their liquids, then it is forbidden to squeeze on Shabbos lemons or [any] other fruits into water or other liquids in order to drink. [See Q&A] [However, according to the lenient opinion, although it is permitted to squeeze uncommonly juiced fruits even to drink their juice, nevertheless it certainly remains forbidden to squeeze commonly juiced fruits even into liquids.[16] Hence, according to the custom today to forbid squeezing lemons for juice, it is forbidden to squeeze it even into water.[17]]

The Reason: As [the Sages] only said that juices which enter into foods are considered like food [and are thus allowed to be squeezed into them] and not [juices that enter] into liquid.

 

E. Squeezing into a creamy dip:[18]

It is permitted to squeeze [fruits and pickled foods] into Muryas[19] because it is considered food however into liquids it is forbidden to squeeze them as explained above. [See Q&A]

Summary of squeezing fruits into food and liquid Fruits that are currently edible: Directly into food:[20] All fruits, even grapes and olives, are permitted to be squeezed directly into foods. Into an empty vessel, which will then be poured into food:[21] Is Rabbinically forbidden to be done to all fruits which are commonly squeezed to drink their juice upon having much of them available. Fruits which are not commonly squeezed to drink their juice even when one has much of them available are permitted according to all opinions to be squeezed into an empty vessel with intent to place into food. [Thus, today that almost all fruits have a status that they are squeezed to drink their juice, are forbidden to be squeezed into an empty bowl.[22]] Directly into liquids:[23] Has the same laws as one who is squeezing them to drink their juice plain, and thus is only permitted by fruits that are never commonly squeezed for their juice, and only in places that are not accustomed against squeezing these types of fruits for their juice on Shabbos, as explained above in Halacha 2. A creamy dip:[24] Has the same status as food and not liquid. Fruits which are not currently edible:[25] Are forbidden to be squeezed even into food no matter what type of fruit it is.   Q&A May one squeeze fruits that are permitted to be squeezed using a juicer?[26] 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.[27]   How much juice may one squeeze into a food?[28] One desires to use it to season the food: One may squeeze as much juice as needed in order to give taste to the dish. One desires an excess amount of juice for other purposes:[29] If one desires to squeeze juice onto food to season the food and also in order to have an access of liquid to drink then it is only permitted to squeeze the excess amount of liquid if either a) majority of the juice is being used to give taste to the dish or b) Majority of the juice is not giving taste but majority will become absorbed within the food and thus not be separately recognizable. Thus, it is forbidden to place small amount of food in a bowl and then squeeze into it a large enough amount of juice that the liquid is separately recognizable from the food. May one squeeze juice onto food if his main intent is to drink the juice and not to season the food? If majority[30] of the squeezed juice will be absorbed in the food, it is permitted to do so.[31]   May one squeeze lemon into his food?[32] Yes, as is true of all fruits. May one squeeze juice, such as orange or lemon juice, onto sugar? If one is doing so in order to eat the sugar which has now been saturated with lemon juice, it is allowed. However, if one plans to enter the sugar into a drink, then it is forbidden.[33] This applies even to lemons, and thus one may not squeeze lemons onto sugar if his intent is to then take the sugar with the lemon juice and add it to a drink.[34] However some Poskim[35] are lenient in this matter.   May one squeeze lemon into his tea on Shabbos?[36] The custom today is to forbid squeezing lemon even into a Keli[37] Shelishi, or even into cold tea, as explained in Halacha 2 Q&A that we are today stringent to not squeeze lemons in order to drink their juice. [However according to the Sephardim this is allowed even today so long as this does not pose a problem of cooking. However, one who is stringent is blessed.[38]] Regarding placing a sliced lemon in one’s hot tea on Shabbos- see The Laws of Cooking Chapter 1 Halacha 14 Q&A, as well as the Final summary of that Chapter.   May one cut a lemon over one’s tea having its liquid fall into the tea?[39] No.   May one rub his hands on lemon in order to remove stains from his hands?[40] If the lemon still contains juice it is forbidden. If it no longer contains any juice, then it is permitted. It is therefore permitted to rub one’s hands on a lemon peel.   May one squeeze into food the juice of a peel, such as a lemon peel or orange peel?[41] Yes, [although it is best to do so only right before the meal in order to avoid the Borer prohibition according to all[42]]. May one cut a fruit salad despite the fact that juice will be squeezed in the process, and eventually eaten? If the juice adds flavor to the fruit salad, as is almost always the case, then it may done. If it does not add taste to the salad then it may only be done if majority of the juice will get absorbed into the fruit. Otherwise, it is forbidden to cut such a fruit on Shabbos with intent to drink its juice. Must the juice enter directly into the salad bowl? Tzaruch Iyun! If a food will only become edible due the squeezing may it nevertheless be squeezed?[43] No, as this contains a Borer prohibition. This may not be done in any case, whether with intent to squeeze the liquid into food or to sweeten it.[44]   Q&A May one squeeze juice into a food that also contains liquid, such as gravy or vegetable soup?[45] By a dish which its main aspect is the solid foods that are in it, such as chicken with gravy or soup with a large amount of vegetables and little liquid: It is allowed if done in order to give taste to the solid. By a dish which its main aspect is the liquid, such as a large amount of soup with little vegetables: It is forbidden even if done to give taste to the vegetables.   What is the definition of a liquid? How thin must the fluid be?[46] If the substance is thick to the point that while drinking it one commonly uses his tongue to help swallow it down then it is defined as a solid and may be squeezed into. If, however, it is smooth enough to be drunk without help from ones tongue then it has the same status as does liquid and is forbidden to squeeze fruits into it.[47] May one squeeze juice into a very liquidly dip, such as Italian dressing?[48] If it is a liquid which is known that is not meant to be drunk but rather to dip bread or other foods into, then it is allowed being that the dip is considered like food. However even in such a case it is only allowed if the liquid was originally a solid and was then squeezed out, as is the case with Italian dressing. However, if the dip was always a liquid, such as the water that received taste from a chicken and then became gravy then it is forbidden, as the gravy is viewed as a liquid. Olive oil: Tzaruch Iyun Gadol as Olive oil is one of the seven liquids Min Hatorah, and is a liquid from a sold, so how can one consider olive oil as food and allow squeezing into it? May one squeeze juice into a thick liquidly substance which is not meant for dips, such as fruit or vegetable puree?[49] This depends on how thick the substance is as was explained in Q&A above- See There! May one squeeze juice into a melted fatty substance which will eventually congeal?[50] If one plans to eat the food while it remains a fluid then this is certainly forbidden by those fruits that may not be squeezed to drink their juice. However, if one plans to only eat it later after it already congeals then its law requires further analysis.[51]

____________________________________________________________

[1] Admur 320:6; Michaber 320:4; Shmuel in Shabbos 144a; see also 305:28 regarding squeezing milk from a cow

Other opinions: Some Poskim rule it is forbidden to squeeze forbidden fruits even into other foods, and it retains its full Biblical or Rabbinical prohibition as squeezing in order to drink the juice. [Michaber and Rama 320:7 in name of Rabbeinu Chananeil in Shabbos 125a in explanation of Rebbe Yochanan ibid; Rabbeinu Chananel concludes “We do not rule like Shmuel neither by Shabbos or Yom Tov and rather we rule like Rebbe Yochanan, and so we have received from our teachers”; The Biur Halacha 320:7 “Rabbeinu Channanel” learns that even Rabbeinu Chananel is only stringent regarding olives and grapes, while regarding other fruits he would agree that it is even initially permitted to squeeze into food. Other Poskim however learn Rabbeinu Chananel to argue even in such a case-see there.] Practically we do not rule like this opinion. [Admur ibid omits it completely from his Shulchan Aruch; Michaber 320:4 omitted it (however see Biur Halacha ibid); M”B 320:17 and 30] Nevertheless some Poskim conclude that one who is stringent is blessed. [M”B ibid; Teshuvas Harosh brought in Beis Yosef; Mishkanos Yaakov 112] According to the M”B ibid it is only relevant to be stringent against squeezing grapes and olives and not regarding other fruits. [See Biur Halacha ibid] According to Admur and other Poskim there is no need to be stringent even regarding olives and grapes and they do not record any blessing for doing so. [See Shabbos Kehalacha 15 footnote 55]

^[2] There it is explained that squeezing into food is only allowed if the liquid will become completely absorbed into the food. If not then it is forbidden. To note however that this is referring to a case that one is mainly interested in the juice and not the food. If, however, one is interested in seasoning the food, then one may squeeze as much as necessary even if it will not become absorbed within it.

[3] As one of the entire purposes of olive squeezing is to season foods, as people never drink olive juice plain, and hence perhaps one can argue that since squeezing olives for oil is Biblically forbidden on Shabbos due to it being considered a Biblical liquid despite its purpose being mainly for seasoning, therefore it is Biblically forbidden to be squeezed even into a food. However, perhaps one can say that the Torah only forbade squeezing olives when the intent is to use the oil for lighting, while if the intent is to use for seasoning, then it is not forbidden. Vetzaruch Iyun.

[4] Admur ibid; 305:28 regarding squeezing milk from a cow; Michaber ibid

[5] Admur ibid; Michaber ibid; Shmuel Gemara ibid “However not into a plate”

[6] Admur ibid; M”A 320:1; M”B 320:18

[7] Admur ibid based partially on Rashi and and Levush 320:4

[8] Admur ibid; Radbaz 686; Peri Megadim, brought in Shaar Hatziyon 320:23

Other opinions: Some Poskim rule it is Biblically forbidden. [Derisha and Rambam brought in M”B 320:18 and Biur Halacha 320:4 “Assur”] Seemingly their reason is because they hold that in order for the juice to receive a food status it must actually mix with the food and immediately becomes part of it.

[9] Admur 320:7; Shaar Hatziyon 320:23 in name of Peir Megadim

[10] Admur 320:7; M”A 320:1; M”B 3208

[11] Admur 320:7

[12] Admur 320:10

[13] Beis Yosef in name of Shiveliy Haleket; Shabbos Kehalacha 15 footnote 22; see next footnote

[14] Lit. “Letavel Bo Es Hamachal” this can also be translated as “in order to dip the food into it”, Vetzaruch 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, it is implied that one may do so 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. Nevertheless, seemingly this only applies according to those that hold that lemons are not considered a commonly squeezed fruit, however according to those that argue on Admur [and so we rule today] and consider it a commonly squeezed fruit, perhaps it would be forbidden to squeeze lemons into an empty vessel. Practically, in SSH”K 5:5 they rule it is forbidden to do so. However Shabbos Kehalacha 2:404 footnote 22 rule it is permitted to so, and that this applies to lemons even today.

[15] Admur 320:10; M”A 320:10; Biur Halacha 320:4 “Haba Lechol” in name of Elya Raba 320:4

Other opinions: Some Poskim rule that even according to the stringent opinion it is permitted to squeeze “lemons and other fruits” into liquids. [Taz 320:5] As this is similar to squeezing the fruit for the sake of sweetening it. [P”M 320 M”Z 5] However this only refers to fruits that are not commonly squeezed, and hence require Achashvei to make them forbidden. However, those fruits that are commonly squeezed for their juice, and are hence forbidden according to all to be squeezed for their liquids, then it is likewise forbidden even according to the Taz to squeeze them into juice. [P”M ibid]

[16] Implication of Admur ibid [even though he only mentions the prohibition of squeezing into liquid in the second, stringent opinion]; Admur 320:13; M”A 320:10; M”B 320:28; Biur Halacha 320:4 “Haba Lechol” in name of Elya Raba 320:4; This ruling applies even according to the Taz 320:5, as explained in P”M 320 M”Z 5.

[17] M”B 320:22; This may apply even according to the Taz ibid as perhaps he holds of the second reason in Beis Yosef as the main reason for allowing to squeeze lemons into liquid. See M”B ibid

[18] Admur 320:13; M”A 320:10; M”B 320:28

^[19] A creamy dip made from fish fat.

^[20] Admur 320:6

^[21] Admur 320:6-7

[22] See 320:2 Q&A 4

^[23] Admur 320:10

^[24] Admur 320:13

^[25] Admur 320:8

[26] Shabbos Kehalacha Vol. 2 p. 396

[27] So rules Ketzos Hashulchan 126 footnote 19

[28] Shabbos Kehalacha Vol. 2 p. 432-433, 439

[29] Mamar Mordechai 505:2; Peri Megadim 505 M”Z 2 based on Taz 505:2; Tzemach Tzedek 25; Panim Meiros 1:85; M”B 505:5-6; Kaf Hachaim 505:10; See Admur 505:2; Michaber 505:1

Other Poskim: Some Poskim rule that one may not squeeze any excess amount of juice even if majority is being used for the food. [Chayeh Adam brought in Shaar Hatziyon 505:6]

[30] Mamar Mordechai 505:2; Peri Megadim 505 M”Z 2 based on Taz 505:2; Tzemach Tzedek 25; Panim Meiros 1:85; M”B 505:5-6; Kaf Hachaim 505:10

Other Poskim: Some Poskim rule that one may not squeeze any excess amount of juice even if majority is being used for the food. [Chayeh Adam brought in Shaar Hatziyon 505:6]

[31] Admur 505:2; Michaber 505:1

[32] Shabbos Kehalacha Vol. 2 p. 404-406; p. 441

[33] All Poskim in next footnote; Igros Moshe 4:16; 5:24 that this applies even according to M”B 320:6 and those Poskim that are lenient by lemon [brought next]; Shabbos Kehalacha Vol. 2 p. 441

[34] Tzemach Tzedek Shabbos 22; Ketzos Hashulchan 126 footnote 25; Chayeh Adam 14:4; Yabia Omer 8:36; Chazon Ish 56:7; Shabbos Kehalacha Vol. 2 p. 406

[35] Radbaz 1:10; Mishneh Berurah 320:22; Machzikeiy Bracha 320:2; Ben Ish Chaiy Yisro 2:5

[36] Shabbos Kehalacha Vol. 2 p. 404

[37] Shabbos Kehalacha Vol. 2 p. 441

[38] So rules Yalkut Yosef 320:18; Shabbos Kehalacha 2 p. 405, based on the Beis Yosef after bringing many proofs that it is allowed.

[39] Shabbos Kehalacha 7:18

[40] Kneses Hagedola 320:5; Elya Raba 320:16; Peri Chadash 326 Likkutim; Lev Chaim 2:58; Shabbos Kehalacha Vol. 2 p. 408

Other opinions: The SSH”K 14:17 rules that it is forbidden to ever rub lemon or a lemon peel as juice will always squeeze out.

[41] Shabbos Kehalacha Vol. 2 p. 444

[42] So rules Ketzos Hashulchan 126 Footnote 19

[43] Shabbos Kehalacha Vol. 2 p. 446

[44] So rules Tehila Ledavid 320:14

[45] Shabbos Kehalacha Vol. 2 p. 434

[46] Shabbos Kehalacha Vol. 2 p. 436

[47] This definition is based on the definition of Admur in the Laws of blessings with regards to when a flour drink becomes Shehakol. [See 208:8]

[48] Shabbos Kehalacha Vol. 2 p. 434-436

[49] Shabbos Kehalacha Vol. 2 p. 436

[50] Shabbos Kehalacha Vol. 2 p. 441

[51] So rules Ketzos Hashulchan 126 footnote 25

Bookmark