5. Dyeing one’s skin with pigment/Applying makeup:[1]

In the process of eating:[2] There is no problem involved at all in [dirtying] one’s hands and face with the pigment of the food that he is eating, as [the] coloring [prohibition] only applies towards an item which is commonly dyed. [This applies for both a man and woman.[3] Nevertheless, it is proper to eat strawberries with a fork.[4]]

Applying makeup:[5] It was prohibited for a woman to apply makeup on her face due to the coloring [prohibition], as was explained in Chapter 303 [Halacha 25[6]], due to that this is commonly done on woman.[7]

Applying eyeliner:[8] As well to apply eyeliner was prohibited whether for a man or woman due to the coloring prohibition, being that this is commonly done.

Summary- Dyeing Skin: To dye areas of skin that are commonly dyed is Rabbinically forbidden. Thus, one may not apply makeup. To dye other areas is allowed. Thus, one may eat fruits that have pigment, despite getting the coloring on one’s skin. Q&A The Mimacheik prohibition applicable with makeup: In addition to the dyeing prohibition associated with using makeup on Shabbos, the prohibition of Mimacheik may also be applicable. Some Poskim[9] rule the Mimacheik prohibition applies by all hard substances that are smeared. Others[10] rule that the Mimacheik prohibition does not apply. Possibly however the Molid prohibition would apply according to all.[11]   May a woman apply nail polish or lip stick on Shabbos?[12] No. In addition to containing a dyeing prohibition it may also contain the Mimacheik/Smearing prohibition.   May a woman use white and clear makeup/nail polish/lipstick? The prohibition against applying makeup and nail polish applies even if the nail polish or lipstick is of a white color[13], or even a clear color that simply makes the lips shine.[14] However some Poskim[15] are lenient if it does not have a color and simply shines the skin. In all cases, it is forbidden to use lipstick due to the smearing prohibition, irrelevant of the color. May a woman apply powdered makeup [“foundation”] to her face on Shabbos?[16] Has makeup on face:[17] If the woman had put on makeup on her face from before Shabbos and now desires to apply face powder to it then this is forbidden according to all being that the powder clings on to the makeup and enhances its color.[18] No makeup on face-White powder: If, however, the woman does not have makeup on her face, then this matter is disputed amongst Poskim. Many Poskim[19] rule it is allowed to be done being that so long as the powder does not stick on to one’s skin [as does a paste] it is not defined as a dye. However, some Poskim[20] rule it is forbidden. No makeup on face-Other color powders: Some Poskim[21] rule all powdered makeup may be used, irrelevent of color, so long as there isn’t any really makeup on the face, and the powder does not contain oil and hence does not stick to the face. Other Poskim[22] however rule that colored powder is forbidden in use in all cases. If the powder contains oil, or other sticking substance which makes it last on the face, then it is forbidden according to all to be used on Shabbos.[23] Shabbos makeup:[24] Shabbos makeup is colored powder that is applied to the face, and is subject to the dispute mentioned above. Hence, even those powders that contain a Hashgacha, are only permitted according to the lenient opinion above. The Hashgacha must ensure that the powder does not contain any oil or other sticking substance which would render the powder forbidden even according to the lenient opinion. May a woman use powdered makeup [i.e. Shabbos makeup] on Shabbos? It is forbidden for a woman to apply makeup on Shabbos due to the dyeing [prohibition].[25] Nonetheless, the Poskim debate whether this prohibition applies to all forms of coloring that one places on their face, or if it only applies to makeup that sticks to the face. This dispute created a debate regarding using powdered makeup on Shabbos. The following are the opinions in Poskim: Many Poskim[26] rule that one may apply white powder [foundation] to the face, so long as it does not stick on to one’s skin [as does a paste], as in such a case it is not defined as a dye.[27] Furthermore, some Poskim[28] add that all powdered makeup may be used, irrelevant of color, so long as it does not stick to the face, as explained above.[29] Practically, this means that there isn’t any makeup on the face, and one’s face is not wet or oily, and that the powder does not contain oil and hence will not stick to the face. If the powder contains oil, or other sticking substance which makes it last on the face, then it is forbidden according to all to be used on Shabbos.[30] Other Poskim[31] however rule that colored powder is forbidden in use in all cases, even if it will not stick to the face, and only white powdered makeup is allowed, when it does not stick to the face.[32] Furthermore, some Poskim[33] rule it is forbidden to use any type of powdered makeup, whether white or colored, even if it will not stick to the skin, due to the dyeing prohibition. Practically, one is to discuss with his Rav for a final ruling, although in general, the leaning approach is to be stringent. Applying the powder to makeup placed before Shabbos:[34] Even according to the lenient opinion, if the woman put on makeup on her face from before Shabbos and now desires to apply face powder to it, then it is forbidden to do so according to all, being that the powder clings on to the makeup and enhances its color.[35] Practically, may I use Shabbos makeup that has a Hechsher? Shabbos makeup is colored powder that is applied to the face, and fall under the above dispute as to their validity. Hence, even those powders that contain a Hashgacha, are only permitted according to the lenient opinion above, and are forbidden according to the stringent opinion. Accordingly, there is no such thing as Kosher Shabbos makeup that is Mehadrin, and abides by all opinions. The purpose of the Hashgacha is to ensure that the powder does not contain any oil or other sticking substance which would render the powder forbidden even according to the lenient opinion. Practically, before making using Shabbos makeup, even if it has a Hechsher, one is to contact their Rav. Certainly, one should not use a powder that does not contain a Hashgacha, as it may contain oil-based ingredients that make it stick to the face, and are forbidden according to all. Other matters to beware: Those who are lenient to use Shabbos approved makeup, must beware of the following matters: 1) Not to mix the colored powders.[36] 2) One’s face is dry, not oily, and clean from makeup, in order so the powder does not stick. 3) It is best for the powder to be loosened before Shabbos.[37] 4) It is permitted to use the designated brush, or any other designated item [such as a designated Q-tip], in order to apply the makeup.[38] It may also be applied using the fingers. May one apply cream to their face on Shabbos?[39] No, this contains the Mimacheik prohibition.   May one smear Dead sea mud on their face on Shabbos? No.   May a man apply makeup?[40] All makeup that is common for a man to put on, is forbidden to be placed on Shabbos. If however it is uncommon for a man to put on this makeup, then doing so is permitted. However, some Poskim[41] are stringent even in such a case. In all cases, even during the weekday, it is forbidden for a man to apply makeup for beauty purposes, due to the prohibition of Lo Silbash.[42]   Q&A on Pesik Reshei Does the prohibition of Pesik Reshei apply towards dyeing the body?[43] Yes.   May one pat a towel on one’s face if doing so will leave a red color on the face?[44] It is permitted for a man to do so in all circumstances, being it is not common for a man to dye his face. However, a woman may not do so even if she has no intent to dye her face, being it is common for her to dye her face.   May one eat a food that dyes the lips red?[45] It is permitted for a woman to eat fruits and the like which leave a red pigment on her lips so long as this is not her intent.[46] If, however, she intends to dye her lips red, then doing so is forbidden due to the dying prohibition.[47] It is permitted for a man to eat these foods in all cases, [so long as he does not intend to dye his lips for beauty purposes].[48] May one eat colored ices if he intends to dye his lips?[49] It is forbidden for a woman, [or female child who is above the age of Chinuch], to do so. [It is permitted for a man, or male child to do so, so long as he is not intending to do so for beauty purposes.]   Q&A on removing makeup May one remove dye from an item on Shabbos? The Melacha of dyeing in the Mishkan does not contain an opposite Melacha against erasing the dye. Likewise, in the Talmud and Shulchan Aruch, we do not find any attribution of a prohibition against erasing dye on Shabbos. Nevertheless, the later Poskim question whether the erasing of dye contains the erasing prohibition, which corresponds to the writing prohibition on Shabbos. Many Poskim[50] rule it is forbidden to erase dye from the skin due to the erasing prohibition. Other Poskim[51] rule it is permitted to erase dye from one’s skin and practically so is the custom.[52]   May one wash ink blotches off his skin?[53] Many Poskim[54] rule it is forbidden to erase dye from the skin due to the erasing prohibition. According to these Poskim one must be careful when washing hands to avoid erasing the ink, and is to bind a cloth around the hand prior to washing it. Other Poskim[55] however rule ink or paint blotches may be washed off one’s skin and so is the worldly custom.[56] [However according to all one must avoid wiping the ink on a towel and the like due to a dying prohibition.[57]]   May one remove makeup from the face on Shabbos?[58] This matter is relevant to the same dispute in Poskim regarding erasing ink blotches from one’s skin, in which the custom is to be lenient. Nevertheless, some[59] write one is to be stringent not to remove makeup on Shabbos even according to the lenient opinion mentioned above. Practically, those who are lenient have upon whom to rely.[60]   May one remove nail polish on Shabbos?[61] This matter is relevant to the same dispute in Poskim regarding erasing ink blotches from one’s skin, in which the custom is to be lenient. Nevertheless, some[62] write one is to be stringent not to remove nail polish on Shabbos even according to the lenient opinion mentioned above. Practically, those who are lenient have upon whom to rely.[63] If a woman forgot to remove her nail polish from her nails before Shabbos, may she do so on Shabbos in order to immerse in a Mikveh? Some Poskim[64] rule she is allowed to remove the nail polish herself, following the lenient opinion stated above. Others[65] rule that she should ask a gentile to remove it for her, and only in the event that a gentile is not available may she do so herself. Others[66] rule that if the polish is complete on all the nails, it is better to immerse with the polished nails then to remove it on Shabbos.[67] If, however, the polish has begun coming off, then she should ask a gentile to remove it. If no gentile is available, she may remove it herself. Others[68] write it is best for her to push off her immersion until the next night. [When removing the nail polish, one may use nail polish remover, although she may not soak a cotton ball in the liquid. She may however rub the polish off using a dry cotton ball.[69]]

General Q&A May one take a suntan on Shabbos? This matter is disputed amongst Poskim. Some Poskim[70] rule that it is forbidden even when done for mere pleasure.[71] Other Poskim[72], however, rule that it is allowed when done for mere pleasure[73], and is done in private, and one has no intent to tan his skin. However, according to others[74], it is even allowed if he intends to tan the skin being that he himself is not adding any dye. May one take a urine or saliva test on Shabbos if doing so involves using a stick that will change color due to the urine/saliva? Some Poskim[75] rule it is permitted to be used.[76] Other Poskim[77] rule it is forbidden to do so.[78] Practically, one is to be stringent in this matter, unless it is a case of need, or illness.[79] It is best to do so in a form of Grama, in which the urine does not directly hit the stick but rather flows off an item [such as the toilet] and then hits the stick.[80] May one use eyeglasses that darken in the sun?[81] Yes.[82] May one use baby cups and plates that change color when hot food is placed on it? Yes.[83] However, some[84] write one is to be stringent in such a case. May one use a heat detector[85] that changes color to detect fever on Shabbos? Yes.[86] However, some[87] write one is to be stringent in such a case. May one use diapers that have urine indicators[88] that change color upon becoming wet? Yes.[89] However, some[90] write one is to be stringent in such a case.

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[1] Admur 320:27

[2] Admur ibid; M”A 320:25; Yireim ibid; Shibulei Haleket ibid; M”B 320:58

[3] Shaar Hatziyon 303:79; Ketzos Hashulchan 146 footnote 19

Shaar HaTziyon 303:65; Ketzos Hashulchan 146 footnote 19

The reason: The Ketzos Hashulchan ibid offers 6 reasons as to why this is permitted, despite the fact we rule that by women it is Derech Tzevia to dye the face, and amongst these reasons is that: 1) It is done is a way of Derech Achila, the way of eating. 2) It is done in an irregular way-Keliacher Yad.  The Shaar Hatziyon ibid states the reason is because it is not common to dye the lips. Vetzaruch Iyun Gadol, as certainly women dye the lips. Furthermore, even if one were to learn the intent of the Shaar Hatziyon that it is not common to dye using fruits, nevertheless since it is common to dye the face it should nevertheless be forbidden, just as we rule regarding cleaning the hands on a cloth. [Ketzos Hashulchan ibid; Shabbos Kehalacha ibid]

[4] Ketzos Hashulchan 146:9

[5] Admur ibid; Michaber 303:25; Mishneh Shabbos 94b; 95a

Biblical or Rabbinical? The dyeing of human skin is only Rabbinically forbidden as the prohibition of dyeing does not apply to skin. [Implication of Michaber ibid and Admur ibid; M”A 303:19; Olas Shabbos 303:19; M”B 303:79; Chachamim in Mishneh ibid; Rambam 20; See Biur Halacha 303:25 “Mishum Tzoveia”; Kaf Hachaim 303:115] However some Poskim rule it is Biblically forbidden. [Elya Raba 303:40 in name of Rishonim who rule like Rebbe Eliezer in Mishneh ibid; Yireim, brought in Nishmas Adam; Semag; Ran; Ravan; See Biur Halacha ibid and Kaf Hachaim ibid]. From the above one can learn that the fact that a dye may not last a long time is not a reason to not be Biblically forbidden.

Dyeing the face of a friend: Some Poskim rule that, according to all opinions, one who dyes the face of his friend transgresses a Biblical prohibition. [Elya Raba ibid based on Shabbos 95a] Others argue that according to those who hold dyeing of skin is Rabbinical, agree it is Rabbinical even in such a case. [Biur Halacha ibid; Kaf Hachaim 320:115]

^[6] In Michaber/Rama

[7] Admur ibid; M”A 303:19; 320:25; M”B 303:79; 320:58; Yireim ibid brought in Shibulei Haleket

[8] Admur ibid; Michaber ibid; Shabbos 95a

[9] M”B 327:20; Igros Moshe 1:114; 5:27; Piskeiy Teshuvos 303:14; See Shabbos Kehalacha 18 footnote 48

[10] Ketzos Hashulchan 146 footnote 20

[11] Shabbos Kehalacha ibid

[12] Ketzos Hashulchan page 31 footnote 20

[13] Kaf Hachaim 303:113; See Beir Moshe 8:25

[14] SSH”K 14:57-58 in name of Rav SZ”A regarding a clear color that makes the skin shine; Shabbos Kehalacha 18:18; Piskeiy Teshuvos 303:14

[15] Ateres Moshe 94 brought in Piskeiy Teshuvos ibid; See Shabbos Kehalacha ibid

[16] SSH”K 14:59

[17] Ketzos Hashulchan 146 footnote 20

[18] Ketzos Hashulchan 146 footnote 20

[19] Ketzos Hashulchan 146 footnote 20; Igros Moshe 1:114; 5:27; Maharam Brisk 1:23; Yabia Omer 6:37; Ateres Moshe 95; Beir Moshe 8:25; Shevet Halevi 6:33; Piskeiy Teshuvos 303:14

[20] Rav SZ”A brought in SSHK 14 footnote 158; Beis Yisrael 1:56

[21] Ketzos Hashulchan 146 footnote 20; Yabia Omer 6:37; Igros Moshe 1:114; 5:27; Shabbos Kehalacha 18:22 [Volume 3 page 175]

[22] Maharam Brisk 1:23; Ateres Moshe 95; Beir Moshe 8:25; Shevet Halevi 6:33; Rav SZ”A brought in SSHK 14 footnote 158; Beis Yisrael 1:56; Piskeiy Teshuvos 303:14

[23] Igros Moshe 5:27

[24] Igros Moshe ibid

[25] Admur 320:27; Michaber 303:25; Mishneh Shabbos 94b; 95a; M”A 303:19; 320:25; M”B 303:79; 320:58; Yireim ibid brought in Shibulei Haleket

Biblical or Rabbinical? The dyeing of human skin is only Rabbinically forbidden as the prohibition of dyeing does not apply to skin. [Implication of Michaber ibid and Admur ibid; M”A 303:19; Olas Shabbos 303:19; M”B 303:79; Chachamim in Mishneh ibid; Rambam 20; See Biur Halacha 303:25 “Mishum Tzoveia”; Kaf Hachaim 303:115] However some Poskim rule it is Biblically forbidden. [Elya Raba 303:40 in name of Rishonim who rule like Rebbe Eliezer in Mishneh ibid; Yireim, brought in Nishmas Adam; Semag; Ran; Ravan; See Biur Halacha ibid and Kaf Hachaim ibid]. From the above one can learn that the fact that a dye may not last a long time is not a reason to not be Biblically forbidden.

Dyeing the face of a friend: Some Poskim rule that, according to all opinions, one who dyes the face of his friend transgresses a Biblical prohibition. [Elya Raba ibid based on Shabbos 95a] Others argue that according to those who hold dyeing of skin is Rabbinical, agree it is Rabbinical even in such a case. [Biur Halacha ibid; Kaf Hachaim 320:115]

[26] Ketzos Hashulchan 146 footnote 20; Igros Moshe 1:114; 5:27; Maharam Brisk 1:23; Yabia Omer 6:37; Ateres Moshe 95; Beir Moshe 8:25; Shevet Halevi 6:33; Piskeiy Teshuvos 303:14

[27] The reason: Some Poskim rule that the prohibition against applying makeup does not apply regarding a white color. [Beir Moshe 8:25; Shevet Halevi ibid] In addition, some of the above Poskim rule that even if white does pose a problem of dyeing in such a case it is permitted to do so, as the powder does not stick to the face as does a regular dye and is thus not similar at all to the dyeing prohibition. Thus, although it technically does cause the face to be dyed, since it is not in the same manner as regular dyeing it remains permitted, as we do not find that the Sages decreed against this form of dyeing in any area, and we cannot create new decrees on our own. [Ketzos Hashulchan ibid]

[28] Ketzos Hashulchan 146 footnote 20; Yabia Omer 6:37; Igros Moshe 1:114; 5:27; Shabbos Kehalacha 18:22 [Volume 3 page 178]

[29] The reason: As the powder does not stick to the face as does a regular dye and is thus not similar at all to the dyeing prohibition. Thus, although it technically does cause the face to be dyed, since it is not in the same manner as regular dyeing it remains permitted, as we do not find that the Sages decreed against this form of dyeing in any area, and we cannot create new decrees on our own. [Ketzos Hashulchan ibid] Others however suggest that the reason makeup is allowed is because the dye does not last on the face at all, and only when the dye lasts, is it considered a prohibited form of dyeing. [Igros Moshe ibid] This latter explanation, however, is most difficult to accept, as the Sages explicitly decreed against dyeing even if it does not last at all. [See Admur 320:28; M”A 320:25; Rambam 9:13; Machatzis Hashekel 320:24; M”B 320:59] In addition, what would determine the difference between lasting makeup, and temporary makeup, when in truth all makeup disappears with time.

[30] Igros Moshe 5:27

[31] Maharam Brisk 1:23; Ateres Moshe 95; Beir Moshe 8:25; Shevet Halevi 6:33; Rav SZ”A brought in SSHK 14 footnote 158; Beis Yisrael 1:56; Piskeiy Teshuvos 303:14

[32] The reason: As there is no difference between whether the powder sticks to the face or does not stick to the face, and we find no source to differentiate on this matter. Likewise, it is clearly ruled that even temporary dye that does not last at all is nevertheless Rabbinically forbidden. [Poskim ibid]

[33] Rav SZ”A brought in SSHK 14 footnote 158; Beis Yisrael 1:56

[34] Ketzos Hashulchan 146 footnote 20

[35] Ketzos Hashulchan 146 footnote 20

[36] The reason: Due to the prohibition against making dye. [Magen Avraham 320:25 brought in Mishneh Berurah 320:59; 252:1; Michaber and Admur 252:1 that doing so is only permitted from before Shabbos.]

[37] The reason: The avoid the question of Tochein:grinding. [See Ketzos Hashulchan 129 footnote 15]

[38] As predesignated items, for the sake of getting dirty with a pigment, do not contain the dyeing prohibition. [See Kuntrus Achron 302:1]

[39] SSH”K 14:60

[40] See Admur 320:27; M”A 303:19; M”B 303:79; Ketzos Hashulchan 146 footnote 20 based on Admur Kuntrus Achron 302:1

[41] Kalkeles Shabbos Tzoveia [brought in Ketzos Hashulchan ibid]; Beis Yisrael 57; Piskeiy Teshuvos 303:14

[42] Ketzos Hashulchan ibid; Piskeiy Teshuvos ibid

[43] M”B 303:79 based on Tosefta; Implication of M”A 320:25; Admur 320:27; Ketzos Hashulchan 146 footnote 19

[44] M”B 303:79

[45] Shabbos Kehalacha Vol. 3 20:17-18; Piskeiy Teshuvos 303:14; Yabi Omer 6:37

[46] Shaar HaTziyon 303:65; Ketzos Hashulchan 146 footnote 19

The reason: The Ketzos Hashulchan ibid offers 6 reasons as to why this is permitted, despite the fact we rule that by women it is Derech Tzevia to dye the face, and amongst these reasons is that: 1) It is done is a way of Derech Achila, the way of eating. 2) It is done in an irregular way-Keliacher Yad.  The Shaar Hatziyon ibid states the reason is because it is not common to dye the lips. Vetzaruch Iyun Gadol, as certainly women dye the lips. Furthermore, even if one were to learn the intent of the Shaar Hatziyon that it is not common to dye using fruits, nevertheless since it is common to dye the face it should nevertheless be forbidden, just as we rule regarding cleaning the hands on a cloth. [Ketzos Hashulchan ibid; Shabbos Kehalacha ibid]

[47] Piskeiy Teshuvos ibid; Shabbos Kehalacha ibid

[48] See Admur 320:27; M”A 303:19; M”B 303:79; Ketzos Hashulchan 146 footnote 20 based on Admur Kuntrus Achron 302:1

The reason: As it is not common for a man to dye his body.

[49] Piskeiy Teshuvos ibid; Shabbos Kehalacha ibid

[50] Chayeh Adam [Laws of Netilas Yadayim[ 40:8; Minchas Shabbos 80:199; Peri Haaretz 2:4; Ikkarei Dinim 14:70; Kaf Hachaim [Falagi] 30:57; Vayaan Avraham 31; Ben Ish Chaiy Pekudeiy 2:1; Tal Oros p. 334

[51] Ketzos Hashulchan 144 footnote 10; Kaf Hachayim 161:27 in name of Pischeiy Teshuvah; Meged Yehuda 2; Minchas Shlomo 2:10; Beir Moshe 8:25; SSH”K 14 footnote 83 in name of Rav SZ”A; Piskeiy Teshuvos 340:5

[52] The reason: Since the blotches of ink was not the Melacha in Mishkan and since the skin is not an area of writing and thus one is not fixing the area for writing by erasing the ink, the Sages therefore did not prohibit erasing ink from one’s skin. This can be proven from fact a) One may wash off the pomegranate and strawberry dye from his hands and it does not involve a erasing prohibition. And b) One may clean a spill of an item off a table and doing so does not involve an erasing prohibition. Therefore, since it is embarrassing to walk around with dirty hands and it is as well a Mitzvah to dry one’s hands after washing for bread and the like, one should not protest those that are lenient in this. [Ketzos Hasulchan ibid]

[53] See Ketzos Hashulchan 144 footnote 10; Piskeiy Teshuvos 340:3

[54] Chayeh Adam [Laws of Netilas Yadayim[ 40:8; Minchas Shabbos 80:199; Peri Haaretz 2:4; Ikkarei Dinim 14:70; Kaf Hachaim [Falagi] 30:57; Vayaan Avraham 31; Ben Ish Chaiy Pekudeiy 2:1; Tal Oros p. 334

[55] Ketzos Hashulchan 144 footnote 10; Kaf Hachayim 161:27 in name of Pischeiy Teshuvah; Meged Yehuda 2; Minchas Shlomo 2:10; Beir Moshe 8:25; SSH”K 14 footnote 83 in name of Rav SZ”A; Piskeiy Teshuvos 340:5

[56] The reason: Since the blotches of ink was not the Melacha in Mishkan and since the skin is not an area of writing and thus one is not fixing the area for writing by erasing the ink, the Sages therefore did not prohibit erasing ink from one’s skin. This can be proven from fact a) One may wash off the pomegranate and strawberry dye from his hands and it does not involve a erasing prohibition. And b) One may clean a spill of an item off a table and doing so does not involve an erasing prohibition. Therefore, since it is embarrassing to walk around with dirty hands and it is as well a Mitzvah to dry one’s hands after washing for bread and the like, one should not protest those that are lenient in this.

So rules also Kaf Hachaim 161:27

[57] Kaf Hachayim 340

[58] SSH”K 14:61; Orchos Shabbos 15:85 in name of many Poskim; Based on 320:27 that one may wash off the pomegranate and strawberry dye from his hands and it does not involve a erasing prohibition.

[59] Piskeiy Teshuvos 340:5; SSH”K 14:66 writes initially to remove the nail polish with a  gentile, if a gentile is available; So rules also Shabbos Kehalacha 18:27 [Volume 3 p. 179] that one may only remove the nail polish in times of great need, such as to go to Mikveh; See also Ketzos Hashulchan ibid which concludes “since it is shameful to walk with stained hands, one is not to protest against those that are lenient”

The reason: This case is more severe than the case of removing ink blotches from the skin, as in this case one intends to eventually redye the skin after removing the makeup, and it is similar to the Biblical prohibition against erasing with intent to write.

[60] Beir Moshe 8:25 rules one may remove makeup on Shabbos prior to Mikveh; See SSH”K ibid; Orchos Shabbos 15 footnote 85; Shabbos Kehalacha footnote 55

The reason: As although one intends to eventually redye the skin after removing the makeup, and it is similar to the Biblical prohibition against erasing with intent to write, nevertheless, we rule that erasing dye from the skin is not relevnt at all to the erasing prohibition, and there is no prohibition of erasing dye which corresponds to the prohibition of dyeing, and hence there is no source in Halacha to prohibit this [ibid]

[61] SSH”K 14:61

[62] Piskeiy Teshuvos 340:5; SSH”K 14:66 writes initially to remove the nail polish with a  gentile, if a gentile is available; So rules also Shabbos Kehalacha 18:27 [Volume 3 p. 179] that one may only remove the nail polish in times of great need, such as to go to Mikveh.

The reason: This case is more severe than the case of removing ink blotches from the skin, as in this case one intends to eventually redye the skin after removing the makeup, and it is similar to the Biblical prohibition against erasing with intent to write.

[63] Beir Moshe 8:25 rules one may remove makeup on Shabbos prior to Mikveh; See SSH”K ibid; Orchos Shabbos 15 footnote 85; Shabbos Kehalacha footnote 55

The reason: As although one intends to eventually redye the skin after removing the makeup, and it is similar to the Biblical prohibition against erasing with intent to write, nevertheless, we rule that erasing dye from the skin is not relevnt at all to the erasing prohibition, and there is no prohibition of erasing dye which corresponds to the prohibition of dyeing, and hence there is no source in Halacha to prohibit this [ibid]

[64] Yesod Yeshurun brought in Piskeiy Teshuvos 340 footnote 7; Beir Moshe 8:25 rules one may remove makeup on Shabbos prior to Mikveh; See SSH”K ibid; Orchos Shabbos 15 footnote 85; Shabbos Kehalacha footnote 55

[65] SSH”K 14:66; Ateres Moshe 1:94; Piskeiy Teshuvos 340:5

[66] Taharah Kehalacha 15:79 p. 505 based on Rav SZ”A; However see what he writes in Shabbos Kehalacha 18:27 [vol. 3 p. 179]

[67] As RSZ”A questions whether removing nail polish is similar to erasing with intent to write, as she does have in mind to repaint it later on.

[68] Pischeiy Daas in name of Rav Elyashiv, brought in Piskeiy Teshuvos 340:5

[69] As dyeing is not relevant to cotton balls as they are designated for this purpose to become dirty and be discarded. It is hence similar to all items which are designated specifically for a dirty use which does not contain the dying prohibition. This follows the ruling written in “The Laws of Dyeing” regarding using a tissue to clean a wound, which is allowed based that it is designated for this purpose. [Admur Kuntrus Achron 302; SSH”K 14:19; Piskeiy Teshuvos 320:11 ] This ruling is unlike the ruling of Rav Farkash in Taharah Kehalacha ibid which prohibits the use of a cotton ball in all cases. Vetzaruch Iyun Gadol on his opinion.

[70] Minchas Yitzchak 5:32; See Michaber regarding dough making face red

[71] Due to a dyeing prohibition, and a possible pain afflicting prohibition [if it is very hot], and it being a degrading act which does not keep with the spirit of Shabbos, and it may come to cause one to smear creams on him. If done for healing, then it is also forbidden due to a healing prohibition as one may come to try to heal himself with herbs. [Minchas Yitzchak ibid-Vetzaruch Iyun Gadol as since people sunbathes for mere pleasure, thus the healing is not recognizable and should be allowed.]

[72] Az Nidbaru 2:30

[73] As if done for healing, it is questionable whether it contains the healing prohibition.

[74] SSH”K 18 footnote 70

[75] Shearim Hametzuyanim Behalacha 91; Beir Moshe 8:24; Tzitz Eliezer 10:25; SSH”K 33:20

[76] The reason: As the stick is designated for this purpose and is thus not commonly dyed, as rules Admur in Kuntrus Achron 302:1. [SSH”K ibid; Shearim Hametzuyanim ibid] As the change of color is due to chemicals, and is hence not similar to dyeing at all. [Beir Moshe ibid]

[77] Michzeh Eliyahu 1:65; Nishmas Hashabbos 290; See Rav SZ”A ibid

[78] The reason: Being one is interested in having the stick change color, and is hence as if he is intending to dye it in which case being desiganetd does not help at all. [ibid]

[79] Piskeiy Teshuvos 320:27

[80] Rav SZ”A ibid

[81] Igros Moshe 3:45; Betzeil Hachochmah 4:4; Beir Moshe 6:46; Kinyan Torah 3:39; Tzitz Eliezer 14:31; 20:14; Mishneh Halachos 8:44; Shevet Halevi 4:23; Yechaveh Daas 2:47; SSH”K 18:18; Michzeh Eliyahu 1:65; Piskeiy Teshuvos 320:28

[82] The reason: As one has not done any act of dyeing here at all, as the change of color is internal, and the change of color happens on its own without any real action, and the color does not last at all and changes back to its original color right away. [Poskim ibid; SSH”K ibid footnote 70]

[83] Based on Poskim ibid that permit using eye-glasses that change color

[84] Piskeiy Teshuvos 320:28 being that in this case one is doing an action that causes the change of color.

[85] This is a strip that is placed on the forehead to detect fever. It changes color to show if there is fever.

[86] Based on Poskim ibid that permit using eye-glasses that change color and so writes SSH”K 40:2 footnote 9

[87] Piskeiy Teshuvos 320:28 being that in this case one is doing an action that causes the change of color.

[88] The product includes a material on the outside front of the diaper/training pant that allows color to be seen thru it from outside the diaper. Behind this material will be litmus paper or a color changing ink. Behind this litmus paper or color changing ink will be the urine absorbing material. The intent being that when the urine has sufficiently passed the layer of urine absorbing material and makes contact with the litmus paper or color changing ink a reaction will occur that will change the color of the litmus paper or the color changing ink. This color change would be visible from outside the diaper indicating that the diaper has been soiled.

[89] Based on Poskim ibid that permit using urine tests sticks that change color due to the reasons mentioned above. Furthermore, even according to the stringent opinion, in this case it is permitted as the ends of a child have the status of a bedridden person [see 328:22], as well as that it is permitted to give a child below Chinuch an item even if the child will do a Melacha with the item [see Admur 343:9-10], and hence certainly here it should be permitted.

[90] Piskeiy Teshuvos 320:28 being that in this case one is doing an action that causes the change of color.