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5. To suck the juice out from fruits:[1]

First Opinion: The above however only applies to squeezing, however, to suck out the juice from the fruit with one’s mouth there are opinions[2] who allow one to do so even by olives and grapes because this is not the regular form of squeezing and one’s intent is [thus] nullified to that of the rest of people.[3]

Second Opinion: However, there are opinions[4] who say that nevertheless it is Rabbinically forbidden [to do so] just like [the Sages] forbade one to nurse with his mouth from an animal even though he is removing [the milk] in an irregular method, as will be explained in chapter 328 [Halacha 40].[5]

An additional reason for 2nd opinion:[6] In addition [sucking juice from olives and grapes] is [still] questionable regarding if one is liable for a sin offering [on doing so] as perhaps [sucking] is not considered [squeezing in] an irregular way as is nursing from an animal being that nursing [from an animal] is a complete irregularity as it is never common to nurse [from it] but rather to milk it. However sucking fruit is not such a great irregularity being that it is at times common to do so.

Sucking on other fruits [according to 2nd opinion]:[7] Even fruits which are [only] Rabbinically forbidden to be squeezed are forbidden to suck from as is done by olives and grapes, because the Sages did not make differentiations within their decree.

To suck on meat [according to 2nd opinion]:[8] The same law applies when placing bread in wine or meat in soup that it is forbidden to suck them even though there is only a Rabbinical prohibition involved in squeezing them.

Sucking on sugar cane [according to 2nd opinion]:[9] Therefore it is forbidden to suck on sugarcane due to that it has the same laws as strawberries and pomegranates and fruits of the like.

The final ruling: The custom is to be lenient [to] even [suck] olives and grapes like the first opinion.[10] [Although] one who is stringent [to avoid sucking] even bread and meat will be blessed.[11] However by other fruits[12], excluding olives and grapes, one may be lenient[13] because there is [another] aspect [involved] to [allow one to] be lenient with the sucking of fruit being that one can say that doing so is within the norm of eating  and so long as something is done in a way of eating it is not at all similar to a [forbidden] action and even the Sages did not make a decree in such cases as explained in chapter 319 [Halacha 1] regarding separating food from waste.

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[1] Admur 320:2; Rama 320:1

[2] 1^st opinion in Rama ibid; Shivlei Haleket 90; Haittur

[3] Admur ibid; Shivlei Haleket ibid; M”B 320:10; Thus although the Sages forbade one to suckle on the utter of an animal, nevertheless here since it is such a great irregularity, it is allowed. [M”B ibid in name of M”A 320:2 and P”M 320 A”A 2] Vetzaruch Iyun why this is not simply permitted due to Derech Achila, just as we permit Borer and the like?

[4] 2^nd opinion in Rama ibid; Hagahos Maimanis in name of Yireim; Yireim 274

[5] Admur ibid; M”B 320:12

[6] Admur ibid; Hagahos Maimanis in name of Yireim; Taz 320:2

[7] Admur ibid based on Beis Yosef; Rama ibid; M”B 20:12

[8] Admur ibid; M”A 320:4; Hagahos Maimanis in name of Yireim

[9] Admur ibid; Beis Yosef according to Yireim

[10] Admur ibid; Taz 320:2 [rules like first opinion and says so is custom; Elya Raba 320:3

[11] Admur ibid

Other Opinions: Some Poskim rule that there is only a matter to be stringent regarding grapes and olives and not regarding other items. [M”B 320:12 in name of Elya Raba]

^[12] See footnote by the summary of this Halacha for the difficulties presented in the wording here.

[13] Admur ibid; Olas Shabbos 320:9; Elya Zuta 320:2

Proper understanding of the final ruling of Admur: It is unclear from the wording of Admur in Halacha 2 regarding how the final ruling is with regards to fruits, as after mentioning that the custom is to be lenient by everything and there is room to be stringent even by bread he mentions that “however by other fruits one may be lenient except for olives and grapes”. On what part of the ruling is this statement going on? Some [Shabbos Kehalacha Vol. 2 p 448] understand this to mean that only by olives and grapes and bread and meat is there a blessing for being stringent while by other fruits there is no blessing as there is no need to be stringent at all. Others [Ketzos Hashulchan 126:13] however seem to learn that while one may be lenient by all foods, there is room to be stringent by all foods, including other fruits and one who does so is blessed. An alternative explanation is that one is to be stringent by olives and grapes, [as rules the Elya Raba and M”B ibid] while by all other foods one may be lenient, especially being that this is the way of eating, although one who is stringent by all other foods, including other fruits, is blessed. Vetzaruch Iyun. Practically, it seems from the wording of Admur that the following is the final ruling that one is to practice: One is to be stringent by grapes and olives. There is no need to be stringent by other fruits. One is encouraged to be stringent by bread and meat. Vetzaruch Iyun.

^[14] Admur 320:2

[15] As rules Elya Raba and M”B 320:12 and so can be understood from Admur that one should not be lenient at all by olives and grapes.

[16] Shabbos Kehalacha Vol. 2 p. 448

[17] Shabbos Kehalacha Vol. 2 p. 448

[18] Ketzos Hashulchan 126 footnote 28

[19] M”B 320:12 as is implied from P”M 320 M”Z 2

[20] Shabbos Kehalacha Vol. 2 p. 452