4. Washing ones hands with salt/ soap/fats:[1]

It is forbidden to wash one’s hands in salt[2] and certainly with soap[3] or other fats.

The reason for this is: because [the material] dissolves in one’s hand and is as if one has created a new substance on Shabbos which resembles a forbidden action, as was explained above in Halacha 1 that it is forbidden to crush snow and hail for this reason. [This prohibition is referred to as Molid.]

Other Opinions:[4] [However] according to those which [held there] that the reason for the prohibition of crushing snow and hail is because of a decree made [to safeguard one from coming to] squeeze fruits which are designated for their juices, and snow and hail are likewise designated for their liquids as was explained there [in 320/19], [then according to them] soap and other fat which are not designated as liquids are permitted to be [even] initially crushed.[5]

The Final Ruling: One is to be stringent like the former opinion. [The custom of all Israel is to be stringent against using soap on Shabbos.[6]]

Summary of using soap:[7] Has the same status as ice [stated above in Halacha 1-3], and thus although the soap may be placed in water to dissolve it may not be dissolved with one’s hands. Nevertheless, one may place salt in water and wash with it, so long as he does not rub his hands in the process.

Q&A Does washing one’s hands with a bar of soap contain the smoothening prohibition [Mimacheik] and would thus be prohibited according to all?[8] Some Poskim[9] rule that the Biblical Mimacheik/smoothening prohibition applies to soft soap and thus using it is forbidden according to all opinions. The[10] however, Other Poskim[11] however argue that there is no smoothening prohibition applicable in such a case for variety of reasons [see footnote[12]]. In any event the custom is not to wash at all with a bar of soap, as explained above that we are stringent like the opinion which holds that doing so involves a Molid prohibition.                                                                   Does washing one’s hands with a bar of soap which contains engraved lettering contain the “erasing” prohibition?[13] The Ketzos Hashulchan leaves this matter in doubt[14] although in any event the custom is not to wash at all with a bar of soap as explained above. May one place soap into a cup of liquid and have it dissolve and then use that to wash ones hands?[15] Yes, as doing so is similar to placing ice in ones drink which is allowed. Furthermore, some[16] write one may even mix the soap into the water through shaking the vessel. However, some are stringent to only enter the bar of soap into the water from before Shabbos.[17] See below regarding scented soaps. May one wash his hands with liquid soap? Liquid soap may be used on Shabbos.[18] This includes even if the soap is slightly thick to the point that it cannot be poured like actual liquid but is rather more like a pasty substance.[19] [However there is an opinion[20] who is stringent against using liquid soap even when the soap is thin like water due to the smoothening prohibition. However, if one adds water to the soap, and it has thus already been dissolved with water, then it is permitted to be used according to all.[21]] Practically, the custom is to avoid using thick liquid soap on Shabbos [and rather to mix it with water from before Shabbos].[22] [If one did not do so before Shabbos, he may nevertheless do so on Shabbos.[23]] See below regarding scented soaps. May one wash his hands with scented soaps? See “The Laws of Molid Reiach”.[24] May one use a toilet that contains toilet soap? One is to avoid using all forms of toilet soaps on Shabbos.[25] Thus, one is to remove the soap from the toilet before Shabbos. If one did not do so it is permitted to remove the soap on Shabbos, although some are stringent to remove it with an irregularity.[26] Some Poskim[27] however rule it is permitted to use such soaps in cases of discomfort. Some Poskim[28] rule it is only forbidden to use toilet soaps if one intends that the soap color the water or that it release a good smell. If however one does not have intent for this to occur then one may use toilet soaps even if they color the water and release good smell. Urinating away from the soap:[29] In all cases it is permitted to urinate in a toilet that contains toilet soap so long as one does not urinate directly onto the soap. The above question of prohibition only relates to the flushing of the toilet. Is the soap Muktzah?[30] Toilet soap is considered Muktzah Machmas Issur. Some Poskim[31] however consider it Muktzah Machmas Chisaron Kis. According to this latter opinion one may not enter or remove the toilet soap from the toilet on Shabbos due to the Muktzah prohibition. It is however permitted to move it with an irregularity.

General Q&A on Nolad May one make seltzer water on Shabbos? Doing so is not forbidden due to the Nolad prohibition[32], however may encounter other prohibitions. Practically, Some Poskim[33] rule it is permitted. However other Poskim[34] rule that it is forbidden due to other prohibitions.[35] Question: Hi. Is it permitted on Shabbos to make seltzer using SodaStream with the non-electric model?   Answer: While this matter is under debate amongst the Poskim with some claiming that it transgresses the rabbinical Nolad prohibition, as well as other possible prohibitions [i.e. Tikkun Keli] especially if one needs to assemble the cylinder to it on Shabbos. Practically, the vast majority of Poskim rule that is permitted to be used on Shabbos to make soda water and many even permit attaching the cylinder to it on Shabbos [being that it is made for constant entrance and removal and is thus similar to the cover of a bottle]. Nonetheless, I would suggest that the best thing is to make it before Shabbos and certainly not to attach the cylinder on Shabbos. Although if the cylinder is already attached and one forgot to make the soda water before Shabbos than he may be lenient to make it on Shabbos, and those who even attach a new cylinder to it on Shabbos have upon whom to rely, although those who are stringent not to attach a new cylinder and not to even make soda water on Shabbos, are blessed. Sources: See Ketzos Hashulchan 130 footnote 12 and 146 footnote 32; Minchas Yitzchak 4:122 although it is best to do so from before Shabbos [9:33]; SSH”K 11:35 in name of Rav SZ”A; Yabia Omer 3:21 who also permits the attaching of the cylinder; See Maharsham 3:140; 6:33; Bris Olam Ofeh 91; Chelkas Yaakov 3:168; Tzitz Eliezer 7:24; 20:13; See list of all Poskim who are stringent and lenient in Piskeiy Teshuvos 320:15 footnote 163 and 313 footnote 99 regarding attaching the cylinder May one blow bubbles on Shabbos?[36] Blowing bubbles on Shabbos enters into the question of whether it transgresses the Molid prohibition due to it changing the form of the water into foam. Practically, the mainstream approach follows that it does not contain a Molid prohibition, and therefore children may blow bubbles on Shabbos.[37] However, it is best for adults to abstain from doing so.[38] Furthermore, some Poskim[39] rule that even children who have reached the age of Chinuch are to avoid blowing bubbles on Shabbos.[40] May one shake milk on Shabbos in order to form foam from the milk, as is common for drinking cappuccino. Yes.[41] However seemingly those Poskim[42] that are stringent regarding making bubbles would be stringent in this matter as well. May one use a spray can of whip cream and the like? Some[43] write it is forbidden to do so due to Nolad. Q&A on Freezing foods/liquid on Shabbos May one make ice cubes, or freeze drinks on Shabbos?[44] Many Poskim[45] rule it is permitted to do so even initially, and so is the widespread custom.[46] Others Poskim[47] however rule it is forbidden to do so.[48] Others[49] rule one may only do so in a time of need.[50] Practically, it is proper to avoid doing so unless there is great need for this to be done.[51] So is also the implied opinion of Admur.[52] May one place a bottle in the freezer so it becomes cold as opposed to freeze?[53] Yes, this is permitted even according to the stringent opinions mentioned above.[54] May one place liquids in the freezer before Shabbos having them freeze over Shabbos?[55] This is permitted according to all opinions. May one place solid foods in the freezer on Shabbos?[56] It is permitted to freeze solid foods which are normally not eaten in their frozen state. One may thus freeze cooked meat, milk and other items which are edible when not frozen. Note: One must beware not to move any Muktzah foods while placing foods into the freezer on Shabbos.   May one freeze a liquidly food in order so it not spoil?[57] Yes, as this is considered a time of need in which one may be lenient. May one enter foods with gravy into the fridge/freezer despite that they will congeal? Some Poskim[58] rule this is allowed since they are also eaten in their congealed state there is no Nolad prohibition involved. May one place liquids in the freezer prior to the freezer turning on? Yes.[59] However some Poskim[60] are stringent even in such a case. Regarding if one may defrost frozen foods/liquids on Shabbos- See Halacha 3B Q&A there!   May one freeze ice cream on Shabbos? Some Poskim[61] rule this is allowed as ice cream is considered like a food and not like a liquid and thus does not contain a Nolad prohibition. Practically however, those that avoid freezing foods on Shabbos are to be stringent unless in a time of need.[62] May one melt ice cream on Shabbos?[63] Yes, as ice cream is considered like a food and not like a liquid and thus does not contain a Nolad prohibition. Nevertheless, this may only be done with intent to eat on Shabbos.   Q&A on Yom Tov Is melting fat or ice on Yom Tov forbidden due to the Nolad prohibition which applies on Yom Tov? Some Poskim[64] rule that all forms of Nolad are forbidden on Yom Tov and therefore it is forbidden to melt fat or ice on Yom Tov as their own individual substance. However, to melt them into another substance is permitted being that it is not recognizable as Nolad. Other Poskim[65] rule that such a form of Nolad is permitted, and thus one may melt ice and fat on Yom Tov. It is implied from Admur[66] that it is permitted to melt ice and fat on Yom Tov, as the prohibition of Molid on Yom Tov was not made applicable to foods.[67] Some[68] write that nevertheless, regarding melting ice it is proper to be stringent. May one make ice cubes, freeze ice cream and the like on Yom Tov? It is permitted to freeze water to make ice cubes and freeze ice cream on Yom Tov[69], and so is the ruling according to Admur.[70] However, there are Poskim[71] which are stringent due to the prohibition of Nolad/Muktzah.[72] May one make ice cream on Yom Tov? Some Poskim[73] rule that this is allowed[74], although using an irregularity[75]. Other Poskim[76] rule that it is forbidden due to the Boneh prohibition which applies equally on Yom Tov.

Compilation-May one wash his hands with liquid soap on Shabbos?

A. The Issues:

Using liquid soaps on Shabbos touch upon the following three issues.

1. The prohibition of Molid Davar Chadash [i.e. melting or dissolving].[77]
2. The Mimacheik/Mimareiach [i.e. smoothening] prohibition.[78]
3. The Molid Reiach prohibition [i.e. making a new smell].[79]

B. The law by unscented liquid soaps:

Unscented liquid soap may be used on Shabbos.[80] Doing so does not consist of a Molid prohibition or a Mimchaeik prohibition, or of any other prohibition.[81] This includes even if the soap is slightly thick to the point that it cannot be poured like actual liquid but is rather more like a pasty substance.[82] [However there is an opinion[83] who is stringent against using liquid soap even when the soap is thin like water due to the smoothening prohibition. However, if one adds water to the soap, and it has thus already been dissolved with water, then it is permitted to be used according to all.[84]] Practically, the custom is to avoid using thick liquid soap on Shabbos [and rather to mix it with water from before Shabbos].[85] [If one did not do so before Shabbos, he may nevertheless do so on Shabbos.[86]]

 

C. Scented liquid soaps?[87]

It is forbidden for one to wash his hands with scented water, as although the main intent is not for the scent but rather for the cleanliness, nevertheless one also intends in having his hands absorb the good scent and it is hence forbidden to do so.[88] [Accordingly, it is forbidden to wash ones hands with scented soaps, if one also intends that his hands absorb the good smell, and accordingly it is best to avoid washing hands with scented soaps on Shabbos as it is difficult to ascertain that one has no intent to absorb the good scent into his hands.[89] However, if in truth one has no intent at all to create a good smell on his hands and is using it simply for cleanliness purposes, then it may be used.[90] Furthermore, some Poskim[91] rule that if one’s intent of using the scented soap is to remove a bad smell from his hands, then it is permitted to be used even if one intends to benefit from the good smell, being that its purpose is to get rid of the bad smell.

Summary: It is permitted to use liquid soap on Shabbos, although the custom is to liquify it with water before Shabbos, or to liquify on Shabbos before use if this was not done before Shabbos. Ideally, one should use only unscented soap to wash his hands, although if unscented soap is not available, then scented soap may be used so long as one does not intend at all to place the scent on his hands but simply to clean them.

__________________________________________________________

[1] Admur 326:10; Rama 326:10; Tur; Iggur 486; Baal Hateruma 235

[2] Brought also in 320:19; Michaber 320:12; Rosh 

[3] Admur ibid; Rama ibid; Binyamin Zeev 278 [206]

[4] Admur ibid; M”A 326:11; Shiltei Giborim; M”B 326:30

[5] Seemingly according to this opinion it is permitted to melt soap and fat even not into water. However, salt would remain forbidden to rub and dissolve without water according to all. See 320:19

[6] M”B 320:30

^[7] Admur 320:19 and chapter 326 Halacha 10

[8] Based mainly on Ketzos Hashulchan 146 footnote 32

[9] M”B in name of Tiferes Yisrael, brought in Ketzos Hashulchan 127 footnote 13; 146 footnote 32 [Vetzaruch Iyun from his later ruling brought in footnote below. One must say that he retracted his ruling.]; Igros Moshe 1:113

[10]

[11] Ketzos Hashulchan 146 footnote 32; SSH”K 14 footnote 49, in name of RSZ”A and others.

[12] A) It’s a Melacha which is not needed for itself [Eino Tzarich Legufa] being that the source of the Memacheik prohibition is by smoothening the skin of an animal which benefits the skin. This is opposed to here where the smoothening of the soap does not benefit the soap but rather is done for the person to use the dissolved layer. B) Since the inevitable smoothening of the soap serves no benefit, as it makes no difference to oneself whether it is smooth or not, it is therefore allowed to be done even Rabbinically, as by Mimacheik if one has no intent to benefit the item from the smoothening than it is not considered a Melacha at all, similar to the ruling regarding pouring cold water into a plastic cup [brought in “The Laws of Cooking Halacha 1 Q&A there!] C) It is done in a way of its normal use, and just like we say regarding food prohibitions that when done in its way of eating it is allowed, the same applies by soap when used in the midst of bathing.

[13] Ketzos Hashulchan 146 footnote 32

[14] As the Magen Avraham concludes with a Tzarich Iyun regarding the stringency of Avraham Halevy by engraved letters. [ibid] Now although Admur rules in 458:8 that engraved letters are forbidden to be broken, nevertheless see Ketzos Hashulchan 144 footnote 3 that this is only forbidden when one breaks it and then eats it, if however, one breaks it within the process of eating it is allowed. Thus, perhaps here too there is room to question whether erasing the letters in the process of using the soap is truly forbidden.

[15] Ketzos Hashulchan 127 footnote 13

^[16] SSH”K 14:16 as explained above in Halacha 2 Q&A there, based on Ketzos Hashulchan 127 Footnote 2.     

[17] Ketzos Hashulchan 146 footnote 32 [page 58]; Aruch Hashulchan 326:11

[18] Ketzos Hashulchan 146 footnote 32; 138 footnote 31 regarding toothpaste; Aruch Hashulchan 326:11; SSH”K 14:16 footnote 49; Shabbos Kehalacha Volume 3 17:73

The reason: As it is already a liquid and the bubbles that it creates have no significance. [ibid]

[19] Implication of Ketzos Hashulchan ibid; Shabbos Kehalacha ibid

[20] Igros Moshe 1:113

[21] So rules Az Nidbaru 1:16 brought in Piskeiy Teshuvos 326:8

[22] Shabbos Kehalacha Vol. 3 17:73

[23] The reason: As there is no prohibition of Molid in liquifying soap, as explained above regarding bubbles, and thus the entire remaining issue is Mimacheik, which is avoided once the soap is liquified. Furthermore, the Poskim rule that one may place even hard soap in a cup of water for it to make soap water on Shabbos, however one may not shake it. [See Ketzos Hashulchan 127 footnote 13; SSH”K 14:16 as explained above in Halacha 2 Q&A there, based on Ketzos Hashulchan 127 Footnote 2]

[24] Seemingly it is forbidden as this case is no different than the case mentioned there of washing ones hands with scented water in which although the main intent is not for the scent, nevertheless since one does also intend in absorbing it, it is thereby forbidden. However perhaps it is considered similar to one who desires to remove a bad smell, in which case some Poskim permit it. See there!

[25] Orach Yisrael 35

Background of the prohibition:

The use of toilet soaps may involve any of the following three prohibitions: Molid Reiach; Nolad and Tzoveia [dyeing]

1. Prohibition of Nolad: Seemingly it is forbidden to use toilet soaps due to the Nolad prohibition being that one is melting the solid soap thru flushing the toilet [which is similar to urinating on snow which was viewed as if one is melting the snow with one’s hands]. Thus, even using unscented and non-colored toilet soaps would be problematic. [Orach Yisrael 35 rules based on this reason that initially it is forbidden o use toilet soaps unless it is a case of Shaas Hadchak] However there are Poskim which rule that there is no issue of Nolad with toilet soaps as it is only a minute amount which melts, and that itself is through an indirect action. [Shabbos Kehalacha Vol. 3 17:80]
2. Prohibition of Tzoveia: If the toilet soap releases a color into the water, then it may not be used due to the dyeing prohibition. [SSH”K 23:14] However some Poskim allow its use if one has no interest at all in the coloring of the water. [Shabbos Kehalacha Vol. 3 17:80]
3. Prohibition of creating a new smell: The prohibition of Molid Reiach does not apply even when using a scented toilet soap. [Practically although Poskim [Sharreiy Teshuvah and Mishneh Berurah in 128:6; Minchas Yitzchak 6:26] rule it is forbidden to create a good smell in water, nevertheless it is allowed to absorb a good smell into the toilet water as the good smell is simply there to remove bad odor. [Beir Moshe 1:34 rules that good smells may always be applied in order to remove bad odors, and so rules Piskeiy Teshuvos [327:1, 328:26] Other Poskim however rule it is only allowed if one has no intent to create a good smell within the water. [Shabbos Kehalacha Vol. 3 17:80]

[26] See below and Shabbos Kehalacha Vol. 3 17 footnote 196 for a discussion on the Muktzah status of the soap.

[27] Orach Yisrael 35; Shabbos Kehalacha ibid, there he extends the leniency to even toilet soaps that dye the water.

In Sefer Orach Yisrael 35 he rules that one may be lenient to use such soaps if lack of doing so will cause bad odors and distress, as he rules that in a Shaas Hadchak one may be lenient like the opinion which holds that melting soaps and fats do not contain a Nolad prohibition. Furthermore, he rules that if one forgot to remove it before Shabbos then it may be used on Shabbos being that it is Muktzah and is forbidden to remove and thus this case too is a Shaas Hadchak. Vetzaruch Iyun according to Admur why he rules by melting fats near fire that one is to be stringent unless it is a Shaas Hadchak while here by soaps he plainly rules that one is to be stringent [implying even in Shaas Hadchak].

[28] Shabbos Kehalacha ibid

[29] Shabbos Kehalacha Vol. 3 17:81

[30] Shabbos Kehalacha Vol. 3 17 footnote 196

[31] Igros Moshe 5

[32] Ketzos Hashulchan 146 footnote 32; However, see Maharsham 6:33 that one may not do so on Yom Tov due to Molid.

[33] Ketzos Hashulchan 130 footnote 12 and 146 footnote 32; Minchas Yitzchak 4:122 although it is best to do so from before Shabbos [9:33]; SSH”K 11:35 in name of Rav SZ”A; Yabia Omer 3:21; See Mahrsham 3:140

[34] See Ketzos Hashulchan ibid; Bris Olam Ofeh 91; Chelkas Yaakov 3:168; Tzitz Eliezer 7:24; 20:13

[35] Such as Boneh:Tikkun Keli upon screwing the gas canister into mechanisim.

[36] See SSH”K 16:30; Shabbos Kehalacha Vol. 3 17:79; Piskeiy Teshuvos 326:13 footnote 161

[37] Evident from Ketzos Hashulchan 146:32; SSH”K ibid in name of Rav SH”Z Aurbauch; Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid although writes that initially one should not instruct children to do so and it is just that if they do so they do not have to be protested

The reason: Although it is forbidden on Shabbos to change the form of an item, such as to turn ice into water, due to the Molid/Nolad prohibition, nevertheless the Poskim rule that the formation of foam/bubbles that becomes created when using soap to wash hands/dishes does not fall under this prohibition as the foam has no real substance, and does not last at all. [So rules Ketzos Hashulchan 146 footnote 32; Tzitz Eliezer 6:34; -14;  in length; Beir Moshe 8:247; SSH”K ibid in name of Rav SZ”A; Piskeiy Teshuvos ibid; However some are stringent in this: See Ginas Veradim [Halevi] O.C. Klall 3:14 regarding hard soap; Shevisas Hashabbos Dash 61; Az Nidbaru 10:16] For this reason, also the placing of toothpaste on one’s teeth [without a tooth brush] does not consist of a Nolad prohibition, even though it creates foam in the process, as the foam has no substance. [Ketzos Hashulchan 138 footnote 31]. Accordingly, it would be permitted here as well to blow bubbles, being that the bubbles hold no substance and do not last. However, Tzaruch Iyun, as in the case of blowing bubbles one has intent to create the foam and it is thus unlike the case discussed above in the Poskim regarding soap bubbles, in which case one has no intent for them to be made. [see Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid] Nevertheless, it is clear that the Ketzos Hashulchan 146 footnote 32 learns it is permitted even a case that one intends to make the bubbles, as he also explains that it is permitted to make seltzer for this reason, even though one certainly has intent to create the bubbles.

[38] SSH”K ibid; Shabbos Kehalacha ibid

The reason: As one intends to make the bubble and it is hence unlike the case discussed regarding soap bubbles in which case one has no intent for them to be made. [SSH”K ibid; Piskeiy Teshuvos ibid]

[39] Shraga Hameir 7:44; Koveitz Mibeiys Halevy 6:44 in name of Rav Shmuel Wozner and Nishmas Shabbos 250, brought in Shabbos Kehalacha ibid footnote 192

[40] The reason: As nevertheless, one has intent to make the bubbles and it is hence similar to Molid Davar Chadash. [ibid]

[41] The reason: Seemingly it is permitted to do so being that foam has no real substance and hence does not constitute the Nolad prohibition. This is similar to the foam of liquid soap which is not considered Nolad. [As rules Ketzos Hashulchan 146 footnote 32; SSH”K 14:16 footnote 49] It is likewise similar to the foam of toothpaste which is not considered Nolad. [Ketzos Hashulchan 138 footnote 31]. It is likewise similar to blowing bubbles which is not considered Nolad. [SSH”K 16:30; Shabbos Kehalacha Vol. 3 17:79] However Tzaruch Iyun as here one has intent to make the foam unlike the case discussed regarding soap bubbles in which case one has no intent for them to be made. [see Shabbos Kehalacha ibid] Nevertheless, it is clear the Ketzos Hashulchan 146 footnote 32 learns it is permitted even in such a case that one intends to make the bubbles, as he also explains that it is permitted to make seltzer for this reason.

[42] Koveitz Mibeis Levi; Nishmas Shabbos 250, brought in Shabbos Kehalacha ibid

The reason: As nevertheless, one has intent to make the bubbles and it is hence similar to Molid Davar Chadash. [Shabbos Kehalacha ibid footnote 192]

[43] Maor Hashabbos 13:60 brought in Shabbos Kehalacha 3 17:78 [p. 117]; Piskeiy Teshuvos 326 footnote 161; 321 footnote 330; See there that perhaps one can allow it on the basis that the person is simply pressing the button to expel the content, and is not actually creating it with his hands. See also Orchos Shabbos 15:28 that permits it.

[44] SSH”K 10:4; Piskeiy Teshuvos 320:4

[45] Shevisas Hashabbos Choshev 2; Toras Shabbos 318:10; Mahrshag 2:103; Nishmas Shabbos Sechita 251; Chelkas Yaakov 2:98; 3:113; Rav SZ”A in SSH”K 10 footnote 14 [in new] and Maor Hashabbos 1; Beir Moshe 2:25-26, 6:11; Vayaan Yosef 20; Shearim Hametzuyanim Behalacha 80:18; Tzitz Eliezer 6:34 and 8:12; Lehoros Nasan 1:17; Az Nidbaru 7:7; 10:12; Or Letziyon 2:32; Shabbos Kehalacha 17:93 that so is the accepted ruling; Betzeil Hachachmah 2:25 rules that if one’s entire intent is to re-melt the ice and then drink it then it is permitted, thus by ice cubes it would be permitted, although by ices forbidden.

[46] The reason: As it is not considered Boneh as it is food that is not meant to last, and is not similar to Sechitas Peiros, and is not Molid Davar Chadash in an active form, and is also not Nolad of Muktzah. [ibid]

[47] Pesach Hadvir 325:1, brought in Shevisas Hashabbos Choshev 2; Doveiv Meisharim 1:55

[48] The reason: This is forbidden due to Boneh [Pesach Dvir ibid] and Nolad. [Pesach Dvir ibid; Dovev Meisharim ibid] This form of Nolad is forbidden according to all opinions, even according to the Ramban, and is forbidden even Bedieved. [Doveiv Meisharim ibid]

[49] Minchas Yitzchak 8:24; Shevet Halevi 3:55; Mishneh Halachas 4:48; SSH”K ibid

[50] The reason: As it is only forbidden according to the Sefer Haterumah, of which the Rama rules one may be lenient in a time of need. [ibid]

[51] So is the final ruling in SSH”K ibid, as well as in Mishneh Halachas. It is permitted to do so in a case of need as this is similar to placing ice in an area where it will melt which Admur rules may be done in a case of need. This is in contrast to the Doveiv Meisharim which rules that even in time of need it is forbidden, and the ice is Muktzah as all opinions agree by freezing that it has a Nolad prohibition, and it was only regarding melting that the dispute was brought. However, many Poskim argue on this and say it retains the same dispute. [See Piskeiy Teshuvos ibid footnote 14]

[52] As Admur rules the reason behind the opinion of the Sefer Haterumah is due to Molid Davar Chadash, and hence this is applicable also by freezing. However just as we are lenient to place the fat near the sun in a time of need, so too here one can be lenient.

[53] Az Nidbaru 10:8

[54] As although it may begin to freeze a little before one remembers to remove it, nevertheless since the entire prohibition of freezing items is itself only stringency, therefore here it is allowed.

[55] Chelkas Yaakov 2:98

[56] SSH”K 10:5

[57] Minchas Yitzchak 8:24

[58] Piskeiy Teshuvos 320:4

[59] Shabbos Kehalacha 17:96

The reason: As Admur permits placing the fat near the oven that will be truned on by the gentile.

[60] According to Dovev Meisharim ibid one is to be stringnet even in such a case.

[61] SSH”K 10:7

[62] See Shabbos Kehalacha 3 17:19 based on Machatzis Hashekel 318:42 which prohibits melting fish fat, and the same would apply to freezing, for those that are stringent not to freeze on Shabbos

[63] SSH”K 10:8

[64] Shut Mahrsham 6:33; Doveiv Meisharim 1:55; Shevet Hakihasi 3:170

[65] SSH”K 12 footnote 29 in name of Rav SZ”A based on Admur and M”A brought in next footnote; Nitei Gavriel Yom Tov 17:7; Piskeiy Teshuvos 495 footnote 48; See however for later retractions of Rav SZ”A in the Miluim for SSH”K as well as Meor Hashabbos that he forbids melting ice on Yom Tov and only melting fat is permitted. So also rules Shabbos Kehalacha 17:114 that regarding ice it is proper to be stringent.

[66] 511:7 and Kuntrus Achron 511:1; M”A 511:10

Background:

Admur ibid deals with the prohibition against making new smells in an item on Shabbos which is forbidden due to Molid Davar Chadash. Admur ibid states “Although all the Melachos were permitted for the sake of food, nevertheless making a new smell is not such a need for the food and is not something desired by all people….however even to make a new smell is permitted if his main intent is not to do so, but rather to give good taste.” From here it is implied that by foods there is no prohibition against melting them being it is a real need for the food and is desired by all people.

[67] The reason: As all matters that relate to Ochel Nefesh are permitted on Yom Tov. [see Admur ibid]

[68] See later retractions of Rav SZ”A in the Miluim for SSH”K as well as Meor Hashabbos that he forbids melting ice on Yom Tov and only melting fat is permitted. So also rules Shabbos Kehalacha 17:114 that regarding ice it is proper to be stringent.

[68] 511:7 and Kuntrus Achron 511:1; M”A 511:10

[69] So rules Chelkas Yaakov 2:98; Piskeiy Teshuvos 495:10; Shabbos Kehalacha 17:117

As a) Nolad does not apply by food on Yom Tov. [Admur in previous question]; b) According to many Poskim making ice on Shabbos is not clearly a problem of Nolad and thus they allow it to be done in times of need, thus here by Yom Tov where it is even questionable whether Nolad applies to foods at all one may be lenient.

[70] As Admur rules [511:7] that Molid does not apply to foods on Yom Tov and Admur does not hold of the concept of Nolad:Muktzah by melting foods.

[71] Doveiv Meisharim 1:55; Nitei Gavriel 17:8

[72] This follows the ruling of the Sefer Hateruma as is understood by some Rishonim. According to Admur however which rules like the Rosh that even the Sefer Hateruma does not hold of Nolad due to Muktzah, then certainly on Yom Tov it is permitted to freeze, as according to Admur Molid does not apply on Yom Tov.

[73] SSH”K 10:6

[74] As kneading is permitted to be done on Yom Tov.

[75] As anything which could have been done before Yom Tov without having its taste or quality diminished may only be done on Yom Tov with an irregularity. [Rama 495:1 Admur 495:5, and so rules M”A and M”B] Vetzaruch Iyun Gadol on SSH”K ibid which did not mention that an irregularity is needed. As well Tzaruch Iyun on Piskeiy Teshuvos which adds that an irregularity is needed if one had time to do it before Yom Tov, as it is ruled [Admur 495:6; M”B 495:10] that only in a case of “Ones” may one do it on Yom Tov without an irregularity. However if no “Ones” occurred, even if one forgot to do it before Yom Tov, it may only be done on Yom Tov with an irregularity.

[76] Piskeiy Teshuvos 495 footnote 52 based on the many Poskim which rule that making ice cream contains a Boneh prohibition which is equally forbidden on Yom Tov.

[77] See regarding the prohibition of using a bar of soap: Admur 326:10; Rama 326:10; Tur; Iggur 486; Baal Hateruma 235

[78] See Admur 314:21; 327:1; 328:28; M”A 316:24, Levushei Serud on M”A; M”B 316:49; Ketzos Hashulchan 146 footnote 32

[79] See C!

[80] Ketzos Hashulchan 146 footnote 32; 138 footnote 31 regarding toothpaste; Aruch Hashulchan 326:11; SSH”K 14:16 footnote 49; Shabbos Kehalacha Volume 3 17:73

[81] The reason: As it is already a liquid and the bubbles that it creates have no significance. [ibid]

[82] Implication of Ketzos Hashulchan ibid; Shabbos Kehalacha ibid

[83] Igros Moshe 1:113

[84] So rules Az Nidbaru 1:16 brought in Piskeiy Teshuvos 326:8

[85] Shabbos Kehalacha Vol. 3 17:73

[86] The reason: As there is no prohibition of Molid in liquifying soap, as explained above regarding bubbles, and thus the entire remaining issue is Mimacheik, which is avoided once the soap is liquified. Furthermore, the Poskim rule that one may place even hard soap in a cup of water for it to make soap water on Shabbos, however one may not shake it. [See Ketzos Hashulchan 127 footnote 13; SSH”K 14:16 as explained above in Halacha 2 Q&A there, based on Ketzos Hashulchan 127 Footnote 2]

[87] Admur 511:7; Taz 511:8; Halachos Ketanos 1:19; Ben Ish Chaiy 2 Tetzaveh 11; Rav Poalim 2:51; Shoel Umeishiv Tinyana 2:7; Minchas Yitzchak 6:26 [see below in opinion of M”B]; Poskim in Kaf Hachaim 128:44 and 511:44 and so concludes the Kaf Hachaim ibid; Magen Avraham 511:11; 128:8  prohibits placing the secnt into the water, although he does not mention if this prohibition applies even if the scent was placed from before Shabbos.

Background: This ruling of Admur follows the ruling of the Taz which hold that the prohibition to create a new smell applies as well to skin. The Magen Avraham 511 [as well as Magen Avraham in 128:6]

Other Opinions: Some Poskim rule the prohibition of Molid Reiach does not to one’s skin being the smell does not last, and it is hence permitted to place perfume/cologne on the body on Shabbos. Thus, if one placed the perfume in the water from before Yom Tov it may be used. [Chacham Tzevi 92; Elya Raba 128:8; Ginas Veradim 3:16; Nechpah Bakesef 4; Shaareiy Teshuvah 511:4; Mishneh Berurah 128:23 and so is implied from 511:28; Beir Moshe 1:34 rules one may be lenient by skin, although one who is stringent is blessed; SSH”K 14:32 rules leniently that perfume may be applied anywhere on one’s body, as learns the Chacham Tzevi, as brought in M”B] These opinions can draw proof for their ruling from Michaber 327:1 and 328:36 in which the Michaber allows smearing rose oil on the body, and cheing scented gum in the mouth. Admur and the Poskim ibid however elarn that the scnted oil is permitted because one has no intent for the scent, while the gum is permitted because its intent is only to remove the bad smell.

According to the M”B may one add smells to other parts of one’s body other than the hands? In M”B 128:23 he rules that one may be lenient like the Chacham Tzevi and Elyah Raba that one may wash hands with perfume water. However the Minchas Yitzchak 6:26 explains that the M”B himself only allows this to be done to ones hands and not to the rest of one’s body, as perfume on ones hands rubs off quicker then on the rest of the body. To note however that the Minchas Yitzchak himself there leans to be stringent like Admur and the other Gedolei Haposkim which prohibit perfume on any part of the body. However Rav SZ”A [brought in SSH”K 14 footnote 92, and so they rule in Halacha 32] learns that the M”B permits applying perfume to any part of one’s body.

Placing perfume on one’s hair: Is forbidden according to all opinions being that hair is considered like clothing to which all agree there is a prohibition of Molid Reiach. [Piskeiy Teshuvos 327:1, see Minchas Yitzchak ibid.]

[88] The reason: The reason for this is because they intend to create a new smell on the hands of the Kohanim. Now, although the scented oil is placed into the water from before Yom Tov, nevertheless [this is forbidden] being that on Yom Tov when the Kohanim rinse their hands they are creating a new smell on their hands, and they benefit from this smell, and it is pleasant for them and they intend to do so , therefore they are to refrain from doing so. 

[89] See Shabbos Kehalacha Vol. 3 18:4 footnote 13 that it is very difficult to ascertain that one truly has no intent to absorb the smell.

[90] Shabbos Kehalacha ibid; See the following Poskim that it is permitted to do an action that causes a smell to enter into an item if one does not have any intention to do so: Admur 327:1; 511:7; Michaber 327:1; Mishneh Shabbos 111; Rashal Beitza 2:34; Taz 511:8; implication of M”A 511:10; Kuntrus Achron 511:1 based on proof from many Rishonim [Ramban; Ran; Rosh; Rif]; Neziros Shimshon; Mamar Mordechai; So rule regarding rose oil, that it may be smeared for pleasure purposes, thus proving that it does not contain a prohibition of creating a new smell if that is not one’s intent: Admur 327:1; Michaber 327:1; Mishneh Shabbos 111

The reason: As Holadas Reiach is a light prohibition and is hence permitted if one does not have intent to do so. [Machatzis Hashekel 658:2 in explanation of Rashal; Implication of Admur in Kuntrus Achron ibid] Others however explain the reason is because these Poskim rule one may be lenient by a Pesik Reishei of a Rabbinical prohibition, and especially if Lo Nicha Lei. [P”M 321 M”Z 7 and 511 M”Z 8; Chemed Moshe; Nehar Shalom; Shaar Hatziyon 658:6; as rules Terumos Hadeshen, brought in M”A 314:5; Shaar Hatziyon 316:21; See Beis Yosef brought in Taz 316:3; Admur 316:3 regarding bees] This however is incorrect as Admur rules stringently regarding Pesik Resihei Delo Nicha Lei even by a Rabbinical prohibition, as brought in 316:4 and 320:24]

[91] Beir Moshe 1:34 rules that good smells may always be applied in order to remove bad odors, and so rules Piskeiy Teshuvos [327:1, 328:26] Shabbos Kehalacha Vol. 3 18:6

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