Chapter 11: Borer

Introduction: The following Chapter will deal with the laws of separating foods from amongst other foods, such as separating cucumbers from tomatoes in a salad. Doing so is subject to the Borer/separating prohibition. The laws of Borer are one of the more difficult subjects in Hilchos Shabbos[1], and due to this many of its laws are unknown to the masses which lead to people desecrating Shabbos.[2] General Rule: The general rule is the following: Any form of separating which is determined to be a form of preparation for the food to be eaten, is forbidden to be done, while when done in the process of eating the food, is allowed to be done. The Sages defined which forms are considered a preparation and which are considered the form of eating.   A Chassidic perspective The meaning behind Borer: Every food that we eat contains in it Divine sparks of G-dliness of which is explained in the Kabalistic and Chassidic teachings to have fallen within the foods during the destruction of the supernal world of Tohu. Through eating foods and then serving G-d with the strength that one benefited from those foods one elevates those Divine sparks back to their source in G-dliness. This service of elevation however only applies during the weekdays. On Shabbos all physicality is elevated to its source and is thus not of need of refinement. This is why Borer is forbidden on Shabbos.

 

1. The Av Melacha-Removing the waste from the food:[3]

Separating is one of the principal [Shabbos prohibited] actions[4], as in the Tabernacle they would separate the waste from the herbs [used for the dyes[5]] and therefore anyone who separates waste from food, even with one hand[6], and even in order to eat right away, is liable.[7]

 

2. The definition of a mixture-What is the definition of a “mixture” to which the regulations of Borer apply?

The following Halacha will explain which mixtures are defined as actual mixtures and thus receive the separating restrictions which will be explained. Any mixture which is not defined as a mixture in this regard does not contain any separating restrictions being that the pieces are already considered separated.

A. How close to each other must the pieces be, and are the most outer pieces considered mixed?

A scattered mixture:[8] A mixture of foods which became scattered to the point that people would not consider them to be actually mixed together do not have the Borer restrictions apply to them being that they are not considered mixed. Thus, if one placed a spoon of vegetable salad on his plate and the pieces of vegetables scattered from each other to the point that one would not define them as being mixed, one would be allowed to remove even the species that he does not want from his plate. However, see next question regarding if one may purposely cause the mixture to disperse in order to then be allowed to separate the unwanted pieces.

May one purposely cause a mixture to become scattered in order so it lose its mixture definition and then be allowed to separate from it the unwanted parts?[9] This is allowed to be done even initially.[10] However, it is initially proper for one to have another person do the separating rather than the person who caused the mixture to become scattered.[11] In a time of need one may rely on the lenient opinions and allow the person who scattered it to then subsequently do the separating.[12]

If two pieces are sitting side by side are they considered mixed?[13] No, a piece is only considered mixed if the piece which one desires to remove is sitting between, and close by, to two other pieces.[14] As well if the piece is sitting between other pieces but at a distance to the point that one would not consider this a mixture then the Borer regulations do not apply, as explained above. Thus if one has one pear sitting near one orange Borer does not apply.

Are the outer pieces of a side-by-side mixture subject to the Borer restrictions?[15] The most outer pieces which are not surrounded at all on their outer side by any other part of the mixture are not subject to the Borer restrictions.[16] However with regards to a mixture where the items sit one on top of another, see below. [Thus, if one has a vegetable platter with sliced onions on the outskirts of the platter and the other vegetables on the inner part of the platter, the onions may be removed without restriction.]

Q&A If one has a basket of fruits and on the bottom lies a rotten fruit which he wants to separate does the Borer restriction apply?[17] One may remove without restriction all the fruits which are not in direct contact with the rotten fruit. However, the fruits that are in contact with it, and certainly the rotten fruit itself is subject to the Borer restrictions.   May one remove empty bottles from a table which contains full bottles?[18] One may do so without restriction even if the empty bottles are touching the full bottles.[19]   Do the Borer restrictions apply to removing bottles from a box which contains various bottles of juice or empty bottles?[20] Yes.[21]

B. Are two pieces of food which are lying on top of each other considered mixed?[22]

If they are a) not stuck to each other and b) are each individually recognizable to the point that they are not considered mixed in people’s eyes: they are not defined as mixed and do not contain the separating restrictions.

• For example: One may remove a carrot from on top of Gefilte fish, or a cherry from on top of a cake or ice cream.
• As well if one has a basket of different fruits then the most upper fruits which have no other fruit on top of them are not subject to the Borer restrictions.

If the pieces are stuck to each other, such as the cream that lies on top of cake, then the Borer restrictions apply, and one thus may not remove the cream from on the cake unless he plans to eat the cream right away.

If the pieces are not stuck to each other but are not individually recognizable and are thus considered mixed in people’s eyes then if one desires to reach the lower item and he has no interest to use the upper item at all, then he may remove the upper item even if he plans to use the lower item at a later time. However, if one is interested also in the upper item, such as to use it later on that day or the next day, then all the separating restrictions apply and one may thus only remove that item which he wants, with his hands, in order to use right away.[23]

• For example: A box of index cards in which one needs to find one card, one may search through the cards in order to use the needed card right away.

Removing insects from on top of fruits:[24] Based on the above, if an insect is stuck onto a fruit removing it retains all the separating restrictions, and thus is only allowed to remove it in close proximity to the meal. If it is not stuck to the fruit, then one may remove it without restriction being that it is not considered mixed.[25] Regarding washing the bugs off, see Halacha 1D Q&A there. For further elaboration on this topic, see next chapter under the section of peeling fruits.

C. Mixtures of a solid within a liquid:[26]

Small solids:[27] Small solids retain all the Borer restrictions with regards to removing them from liquid or vice versa. Thus, separating small pieces of onion, chicken, vegetables from soup contains the Borer restrictions. Likewise, removing a fly or hair from a liquid contains the Borer restrictions.

Large solids:[28] Solid pieces, which are large and thus individually recognizable from amongst the liquid, are not considered a mixture with the liquid and the Borer restrictions thus do not apply. However, this only applies if the solid that one wants to remove is not mixed with other solids, as in such a case, if one desires to select one solid from amongst another, the Borer restrictions would apply, as the solids are considered a mixture with each other, irrelevant of the liquid. Examples:

• Vegetable or chicken soup: One may remove a Matzah ball, large piece of potato or large piece of meat from soup without following the Borer restrictions so long as there is only one species of solid within the soup.[29] Alternatively, if one desires to remove all the solids from the soup, then if all the solids are large, one may remove it from the soup without Borer restrictions.
• One may remove a hardboiled egg from within water.
• One may remove a tea bag from tea. However, one must use a spoon to do so in order to prevent any dripping of tea from the bag back into one’s cup.
• One may remove a rice bag from amongst the chulent [although according to some Poskim one is to do so in a way that the gravy from within the bag does not drip into the chulent in the process of removing it, such as through removing it with a spoon.]

Cans?[30] Regarding removing the solid from the liquid inside of a can, If the food that is within the can is in small enough pieces to be defined as mixed together with the liquid, then the separating restrictions apply. However, if the liquid only contains large solid foods, then it is not defined as mixed with the liquid and thus none of the separating restrictions apply.

• Canned whole pickles/sardines/eggplant: Are not defined as mixed and thus may have their liquid removed in any which way.
• Canned cut pieces of pickles/sardines/eggplant: Are defined as mixed and thus retain all the separating restrictions explained.
• Canned olives: Are defined as mixed and thus retain all the separating restrictions.
• Canned Tuna: Is defined as mixed and thus retains all the separating restrictions.

May one pour out the oil from a sardine can?[31] So long as the sardines are whole one may do so as this is not considered a mixture. However, if the sardines are cut to pieces this would not be allowed. Thus, by tuna cans all the Borer restrictions apply being that the oil/water and tuna are considered mixed.

 

3. The mixture of foods which contain the Borer restrictions:

A. Same species-A mixture of pieces from the same food [i.e. a bowl of cut cucumbers]:[32]

The Borer restrictions do not apply to same species mixtures which are all equally edible. Thus, it is permitted without restriction to separate a piece of food from amongst other pieces of that same food, even if one removes the “bad” from the good, and even if one does so for the sake of eating later on. For example, one may separate big pieces of cucumbers from amongst small pieces of cucumbers, even if one does not desire the large pieces to be in the mixture [i.e. it is the bad], and even if one does not plan to eat the food right away. This is permitted even if the same species mixture contains a forbidden part which one desires to remove.[33]

If some of the pieces are not edible or not as edible:[34] It is forbidden to separate from a same species mixture a piece of food which is only edible in a time of need, and certainly if it is not edible at all. For example, one may not remove a withered piece of lettuce from a bowl of cut lettuce.

B. A mixture containing two different species of food:[35]

A mixture containing two different species of food, such as two different types of fish[36], even if one is large and the other small, contains all the Borer restrictions.[37]

C. What is the definition of a same species mixture versus different species mixture?[38]

Any two foods which have the same name, taste and use are defined as being the same species. If either the name, taste or use is different than it is considered a different species.

 

Examples of foods which are considered two different species and retain all separating restrictions:

1. Two different types of fish either in name or taste.
2. Stuffed fish with plain fish: Two fish from the same species but one is stuffed while the other is not.
3. Candies which have different tastes or has the same taste but different color.
4. Cooked with roasted:[39] A cooked piece of fish/meat with a fried piece of fish/meat, even if they are from the same piece of fish/meat.
5. Cooked with raw: A cooked/fried piece of fish/meat with a raw piece of fish/meat.
6. Meat with liver or other parts of the cow.
7. Meat with bones even if the bone has marrow.
8. Meat with chicken.
9. Different types of meats or poultry. [40]
10. Hot with cold: A hot piece of meat with a cold piece of meat of the same species is considered like two different species.
11. Cookies: Cookies of different types which have different tastes, such as honey cookies with butterscotch cookies.
12. Bread: breads which have different appearance or taste such as white and whole wheat.
13. Fruits: Red grapes/plums/apples with yellow grapes/plums/apples. As well sweet fruits with sour fruits of the same species[41], or even if both fruits are sweet and same color but have a different taste of sweetness, as is common with different types of grapes, they are considered two different species.
14. Nuts: A mixture of different types of almonds, or of whole nuts with crushed nuts [designated for baking etc] even if they are of the same species.
15. Sugar: Ground sugar with sugar cubicles. As well regular sugar with powdered sugar [used to place on cakes].
16. Cutlery: Bowls of different size or depth are considered two different species.
17. Egg white and yolk: See above Halacha.

Q&A Does the restriction of separating bad lettuce leaves apply even when the rotten leaves are still attached to the lettuce head?[42] The above law that one may only remove the good leaves from the bad only refers to when the leaves have already been cut up. However, when the leaves are still attached to the lettuce head one may remove the bad leaves from the lettuce head immediately prior to the meal, as is the law with regards to peeling any peel off an item.[43]   Q&A on same species mixtures May one separate from within the same species even with a vessel?[44] Yes.[45]   May one separate a piece of fish with many bones from other pieces of that same fish?[46] Yes.   May one separate the different parts of the chicken from each other without restriction, such as to separate a thigh from a breast?[47] There are opinions[48] which hold that the upper and lower parts of the chicken are considered two different species and therefore retain all the separating restrictions. According to others[49] however it has the status of one species. May one separate sesame seeds from on top of Challah? One may only do so for right away use. May one separate the cream off one’s piece of cake?[50] If he does not want to eat the cream: Only if a) one leaves a recognizable sliver of cream on the cakes surface and thus does not totally remove all the cream. Or b) One slices off a recognizable portion of the surface of the cake together with the cream that is on it. If he wants to eat the cream or to give it to someone else to eat: Then so long as one plans to eat it right away the cream may be removed without restriction. May one scrape off a dip from one’s bread? Has the same laws as removing cream from on top of cake, see above. May one separate burnt pieces of fish and the like from the other fully edible pieces of fish?[51] No.   May one cut off the burnt part of a pastry?[52] Although from the letter of the law it is permitted to do so prior to eating, nevertheless Lechatchila one should cut together with it part of the edible side of the pastry. May one separate fruits which have rotten parts on them from fully edible fruits of the same species?[53] If the fruit is rotten and spoiled to the point that they are only considered edible in pressing times, then it is forbidden. If, however, only a minute amount of the fruit is spoiled to the point that people will regularly just cut off the spoiled part and eat the rest, it is allowed. May one remove rotten grapes from a vine?[54] No. Q&A on separating from same species foods which contain a forbidden part May one remove the Kefula area of a Matzah on Pesach or does this pose a problem of Borer?[55] It may be removed, as explained with regards to removing the forbidden parts off meat. May one pour out the foam of a drink[56]?[57] Yes, as explained above that forbidden parts of the same food do not contain the Borer restrictions. May one separate whole Matzahs from broken Matzahs?[58] Yes.[59]

From the Rav’s Desk Question: [Thursday, 28th Tamuz 5781] Is it a problem of borer to remove ½ eaten pickle from a pickle jar and Shabbos? My child took a bite out of the pickle but put it back in the jar to finish eating it later, and I would like to remove it.   Answer: In my opinion, it is permitted to be removed.   Explanation: The Borer restriction does not apply against same species mixtures, even if it contains pieces of different sizes. Now, although this only applies if both foods are perfectly edible while if one of the foods is not so edible, then at least rabbinically the Borer restrictions apply, nonetheless, seemingly in our case the mere taking a bite out of the pickle is not considered an intrinsic damage to make it viewed as inedible, and at the very best one can simply cut off the beaten area and eight the rest of it. Furthermore, there is no apparent change amongst the pickles, and therefore even if we were to consider a bit into pickle as inedible, perhaps since there is no visible difference therefore it does not consist of the Borer prohibition as it does not appear like a mixture. Sources: See regarding that Borer is permitted between foods of the same species: Admur 319:6; Rama 319:3; Beis Yosef 319; Terumas Hadeshen 57 based on Gemara which constantly states “two types of foods”; Orchos Chaim p. 45 in name of Rabbeinu Peretz; Tosefes Shabbos 319:10; Beis Meir; Chemed Moshe 319:2-3; Nehar Shalom 319:1; Birkeiy Yosef 319:4 that so is implied from Maggid Mishneh; M”B 319:15; Kaf Hachaim 319:30; See also: Shabbos Kehalacha Vol. 2 p. 178-179; Rav SZ”A 3 footnote 63

 

4. The separating restrictions-Removing good with hands to eat right away:[60]

A. The forbidden methods of separating:

It is Biblically forbidden to separate in any one of the following ways:

1. Bad from good:[61] One who separates the bad [i.e. the food that one does not currently want[62]], from the good [i.e. the food that one wants to eat now], is Biblically liable for the Borer prohibition.[63] This applies even if he uses a single hand to perform the selection.[64] This applies even if the waste is the minority of the mixture, and it is more difficult to separate the good from the bad.[65]
2. For later use:[66] One who separates for a later use is Biblically liable for the Borer prohibition. This applies even if he separates the good from the bad for later use.[67]
3. With a utensil designated for separating:[68] One who separates through the use of a vessel, is Biblically liable for the Borer prohibition if the vessel is designated for Borer purposes, such as a sieve and sifter.[69] This applies even if he uses the vessel to separate the good from the bad for immediate use. If, however, it is not designated for separating, such as a Knon[70] or a plate, then one is Rabbinically liable.[71] [The same applies for any irregular Borer utensil, that it is only Rabbinically forbidden to be used, while a regular Borer utensil is Biblically forbidden.]

Q&A May one use a garlic tube peeler? No.   May one separate the bad from the good using a Shinui/irregularity?[72] It is forbidden to separate the bad from the good even through using an irregularity, such as through using ones left hand. According to some opinions[73] doing so with one’s left hand involves a Biblical transgression, while according to others[74] it is only a Rabbinical transgression, as is the general rule of doing Melacha with a Shinuiy that it is only Rabbinical.

B. The Permitted method of separating:[75]

It is permitted to separate a food from a mixture of foods if all the following three conditions are fulfilled:[76]

1. One removes the good from the bad: One separates the food, which is defined as the item that one wishes to eat, from the waste, which is defined as the item that one does not wish to eat.
2. One removes it to eat right away: One separates the food with intent to eat it right away, which is defined as right before the start of the meal. One may only separate enough to eat for the people participating in the meal, and not for leftovers for after the meal.
3. One removes it using his hand: One does so using his hands, and not a vessel.

Q&A on the definition of what is considered waste/unwanted May one for whom a certain food is considered inedible separate it for one for whom that food is considered edible, such as to separate the unwanted onions of a salad in order to give them to an onion lover?[77] Yes, so long as he is doing so for that person to eat right away.   May one separate inedible items from food if his intent is to use that item for a certain purpose, such as to remove the bone of a fish in order to use as a toothpick, or to remove a bone to give to a pet dog to eat?[78] This is allowed to be done for right away use being that since he desires to use it, it therefore is not considered waste.   May one remove the waste/food that he does not want with intent to eat some of it or use it, in order to retroactively allow the separating?[79] No. One may only separate that which he truly desires, and it does not help to eat from it if he truly desires to separate it from that which he truly wants to eat.   If one does not want to remove the wanted food from a certain vessel, such as that he desires to serve the food in this vessel, how then is he to separate the wanted from the unwanted?[80] He is to pour the entire dish into another vessel and then remove the wanted food into the original vessel in order to eat right away.   If one does not care to eat either food until later on, at which time he will eat them both at that time, may he separate them now?[81] This matter is disputed in the Poskim.[82] Practically it seems that one is to be stringent. [Example: Separating the black and white chess pieces for a later game.]   If one desires to eat both foods during the meal, but desires to eat one prior to the other, do the separating restrictions apply?[83] For example: If one desires to serve for the current course soup without the vegetables, and for the next course plans to serve the vegetables, may one separate the two without the separating restrictions, or may he only separate the soup [what he currently wants] from the vegetables? There are some codifiers[84] who rule as follows: If one also desires to serve the vegetables without any soup, then the separating restrictions do not apply, and one may even remove the vegetables from the soup even though he is currently only interested in the soup for the coming course and the vegetables will only be served in a later course. However, if one does not care to separate the vegetables from the soup and only cares to separate the soup from the vegetables then the separating restrictions apply, and one may only separate that food which he now wants. Other Codifiers[85] however rule that since both foods are to be eaten in the same meal, it therefore holdes no separating restrictions.   If one is interested in both foods right away, may he separate them with a designated vessel?[86] For example, if one has soup and would like to serve the liquid separately from the vegetables which he will also serve, may he use a strainer to remove the vegetables? This matter is disputed amongst Poskim. Practically one is to be stringent.

Q&A on what is considered separating “using one’s hands” May one use his hand to strain food for right away use?[87] No, as this is not considered the way of eating, and it is thus equivalent to using a strainer. [See Chapter 3 Halacha 1 Q&A]   May one separate the food using a fork or spoon and the like?[88] To remove a food from amongst other solids: Yes. Cutlery may be used to remove a food from a mixture on Shabbos in order to use right away.[89] Any item which is not designated for separating is considered like one’s hand and is allowed to be used even in a scenario which using a fork or spoon is unusual and is thus recognizably done for the separating purpose.[90] Thus although it is not usual to eat pieces of chicken or meat with a spoon, nevertheless one may separate them using a spoon with intent to eat them right away. Using the fork to remove a food from amongst liquids:[91] If one’s intent in removing the solid is to separate it from the liquid then its laws are equivalent to those of a strainer spoon- See Q&A below. Using a spoon to remove a food from amongst liquids- See next Question.   May one separate a solid from a liquid through lifting the solid with a spoon and tilting it against the wall of the pot, thereby draining the liquid and keeping leverage of the solid?[92] There are Poskim which prohibit this from being done due to doubt that this may be considered like separating with a vessel, as the spoon together with the walls of the pot may be considered a vessel.   May one separate through tilting a cup or can and spilling out the wanted or unwanted? Doing so does not pose a problem of separating with a vessel as it is like one is separating with one’s hand. Nevertheless, due to the Borer restrictions this is only allowed in specific scenarios as will be explained in Halacha 7, see there at length.   May one use a nutcracker to crack nuts, thus separating them from their shell?[93] This is allowed in scenarios that the breaking of the shells do not separate the food completely from the shells, but rather just breaks them thus giving one the ability to separate the fruit. However, in cases that the actual fruit falls out from the shells and is thus fully separated, it is not allowed.

C. Removing the bad/waste together with some of the good/food:

Some Poskim[94] rule that if one removes the waste together with some of the food, such as [using a spoon to] remove a fly from a cup together with some of the liquid, then it does not transgress the Borer restriction and is permitted to be done.[95] However, other Poskim[96] negate this allowance and rule that it is forbidden to remove the waste even together with some of the food, and the Borer prohibition applies even in such a case.[97] Thus, for example, one m ay not remove a fly or fat from gravy, even together with some of the gravy.[98] Practically, although many are accustomed to being lenient[99], one is to be stringent like the latter opinion[100], and so is the ruling followed by Chabad Chassidim.[101]

Summary: It is forbidden to separate the bad even when one takes with it some of the good.   Q&A Practically, what is one to do if a fly or other waste fell into one’s food? If a fly or hair or any other waste or unwanted food fell into one’s soup, tea, coffee, drink, plate of food, it does not help to remove the fly/waste together with the food. By a plate of food, one is to eat around the area of waste, and leave the waste positioned in its place. In a drink/soup one may pour out the fly together with some of the soup. If one will separate only some of the bad together with good and will thus still leave some of the bad with the mixture do the Borer regulations still apply?[102] This is Rabbinically forbidden to be done in all cases that separating would involve a Chatas obligation.[103]

E. Separating big pieces from small pieces in a salad on Shabbos:

• Example: Mommy asked two of her daughters to cut up vegetables for the salad for the Shabbos meal. Each daughter cut the vegetables in a different size with one set being much larger than the other, and entered them in the same salad bowl. The mother feels that this is not befitting to put on the table and therefore desires to separate the large cut vegetables from the small cut vegetables and serve them both in two different serving bowls. The question is raised as to whether this separation of the sizes of vegetables is subject to the Borer restrictions or not.

Background:[104] It is Biblically forbidden to separate one species from other species on Shabbos without fulfilling the three Borer conditions which allow it to be done, which include 1) separating the good from the bad [i.e. what you want from what you don’t want][105], 2) using your hands[106], 3) for the sake of right away use.[107] The emphasis of this restriction however is specifically on the separation of species from one another, as opposed to the separation of sizes of the same species, or the same mixture of species, as will now be explained next.

The law:[108] It is permitted on Shabbos for one to separate different sizes of the same species of food from each other without following the Borer restrictions and conditions. Thus, for example, if a tomato was caught in both small and big pieces it is permitted for one to separate the big pieces from the small pieces without any restriction, in any order he sees fit, and even to use later on in the day. Furthermore, if a number of different vegetables were cut in both big and small pieces [i.e. cucumber, tomato’s, etc], it is permitted for one to separate all the big pieces of all the vegetables from all the small pieces of all the vegetables without any restriction, and in any order one sees fit, and even for use later on in the day. Thus, in the example above, it is permitted for the mother to separate the big vegetables pieces from the small vegetable pieces in the salad bowl any time she sees fit, even much time before the meal, and it is not subject to the prohibition of Borer. This allowance however only applies if indeed there is no separation of species taking place but just of sizes. If, however, the large pieces are one species and the small one is a different species, then this is considered a separation of species and not just of sizes and would be subject to all the Biblical Borer restrictions. Thus, for example, if a tomato salad was cut up using both regular tomatoes and cherry tomatoes and one desires to separate the small pieces of cherry tomatoes from the regular tomatoes, then since these two tomatoes are defined as two different species their separation would be subject to the Borer prohibition and be restricted to its permitted conditions of separation.

May one separate large and small bread/Matzah crumbs from each other without restriction?[109] No. All the separating restrictions apply, as anything which is as small as flour which is together with a slightly large crumb receives the same status as a mixture of two different species.

Q&A May one separate the large pieces of all the species in a mixture and in the process place the large pieces of each species separately?[110] For example, one has a vegetable salad and desires to remove all the large pieces of vegetables from the small pieces. May one remove all the large tomatoes and put them on one side and then all the large cucumbers and place them on another side? This may not be done as in the end of the day one has still separated one species from another which is forbidden. Thus, when doing so the large pieces of all species must remain mixed. May one separate from within the same species the big pieces from the small in order to give them to two different people, the big pieces to one person and the small to another? What is the law if the pieces belong to two different people?[111] The Borer restrictions do not apply.[112]

F. Blowing away the waste-May one blow away waste from amongst food?[113]

One may not blow on the waste with his mouth until it is blown out of the food and mixture.[114]

Q&A May one blow the nut shells and chaff away from a grouping of opened nuts, as is common with opened peanuts which have their chaff [the brown thin shelling] mixed with them?[115] This is forbidden being that blowing away the bad is considered like separating it with one’s hands.

G. Soaking-May one soak a food in water to separate the waste:[116]

It is forbidden to soak[117] a food in water in order to separate the waste from the food by having it float [or sink], as it is similar[118] to the Borer prohibition.[119] This applies even if one does so with intent to eat the food right away.

Q&A May one soak foods in order to remove waste that majority of people are not particular to wash off?[120] If the person himself is not always particular about this then he may wash it off in all cases, as the waste is not considered waste.[121]   If the food was already within the water from before Shabbos may one rub the waste off on Shabbos?[122] No.[123] However see next Q&A!   May one soak a fruit or vegetable in order to remove the pesticide, bugs, or dirt that is stuck on the fruit or vegetable?[124] If it is not possible to remove the dirt through simply rinsing the fruit/vegetable, then one may pour water over it numerous times until it is clean. If this too does not suffice, then one may soak the fruit or vegetable in water. If this too does not suffice one may even scrub them in the water.[125] This allowance especially applies to washing off pesticide which is not even visible. It is however forbidden to soak a group of fruits or vegetables together with their waste  [i.e. earth, stems, etc]. In all cases it is forbidden to wash the fruit or vegetable for later use. May one use a Shabbos sponge to scrub off the dirt from a fruit? This matter requires further analysis. May one soak a basket of small fruits such as blueberries or grapes in water?[126] If the grapes or blueberries contain stems which will float to the top, doing so is forbidden.[127] If, however, they are clean of stems and one merely desires to wash off the dirt stuck onto the fruits, then doing so is allowed for right away use if it is not possible to rinse them by pouring water over them. May one soak lettuce in water? If it is not possible to clean it of the waste through rinsing, then it is permitted to soak it in water for right away use. It is forbidden to add soap to the water, as will be explained below.

H. Rinsing foods on Shabbos [i.e. fruits, vegetables, food that fell on floor]:[128]

Washing off the pesticide, bugs, or dirt which is stuck on a fruit or vegetable:[129] One may rinse a fruit or vegetable or other food from dirt that is stuck on it for the sake of eating the fruit or vegetable right away.[130] It is, however, forbidden to rinse it for the sake of eating it later on. [Likewise, it is forbidden to wash insects off with salt water or vinegar and other liquids which kill the insects, due to the killing prohibition.[131]]

Rinsing away twigs and earth from a basket of fruits:[132] It is forbidden to use the water to wash away dirt that is mixed between the fruits and vegetables and is not stuck onto it. [Hence, one may not place grapes into a strainer and rinse them underwater for the sake of rinsing away their stems and the like.]

Q&A May one rinse the fruits inside of a strainer? Seemingly, it is permitted to place the fruits in a strainer and rinse the fruits while inside from their dirt that is stuck to them. However, one may not rinse the fruits in a strainer from earth or stems that are between the cluster of fruits.   May one wash off waste from foods that majority of people are not particular to wash off?[133] If the person himself is not always particular about this then one may wash it off in all cases, even for later use, as the waste is not considered waste.   May one use soap and the like to wash foods:[134] Foods which majority of people eat without rinsing, then if the person himself is also not always particular to wash this food, it may be washed with soap according to all. However, if one is particular to wash it with soap then it is disputed in the Poskim[135] as to whether it is allowed. Thus, one should not do so unless there is great need for it.

 

I. May one remove waste from waste, such as to remove peels of Kedushas Shevias away from other waste?[136]

One may only remove waste from waste if he has no intent in using either of the items for any purpose, neither now or later on. Thus, one may remove Kedushas Sheviis peels from amongst regular peels in order to place the regular ones in the garbage and the Kedushas Shevias in a separate bag for it to rot. However, if one intends to use one of the items for a purpose then the full Borer restrictions apply.

Q&A May one separate recyclable items on Shabbos?[137] It is permitted to do so. May one separate bottles with a return policy from other bottles that are to be discarded? No.   May one separate for the purpose of verifying whether or not he has a certain item or not?[138] For example: One desires to eat tomatoes tomorrow by his meal, may he check through his vegetable drawer, removing vegetables, to see if there are tomatoes on the bottom. Although there are certain Poskim[139] which allow this if finding the object will cause him current satisfaction, nevertheless, practically one should not rely on this opinion.

5. Right Away-The requirement to separate for the sake of eating “right away?”[140]

As stated in Halacha 3A-B, one of the required conditions to permit selecting an item on Shabbos, is that one must separate the food with intent to eat it right away, which is defined as right before the start of the meal. The definition of “Right away” is that the separation is done very close to the meal[141], however, if one does not plan to eat it for a while, then it is forbidden to separate it.

Separating for a meal which will last a long time:[142] Prior to the meal, it is permitted to separate for the need of that entire meal even if the meal itself will be prolonged for some time and one will not end up eating the separated food for some time.

Separating for the need of others:[143] It is permitted for one to perform Borer on behalf of others who will be joining him for the meal.

If there are leftovers after the meal:[144] One is not required to avoid leaving leftovers from foods that had Borer performed to them.

Intentionally separating more than needed prior to the meal:[145] One may not intentionally separate more food than needed prior to the meal in order to eat it later on.

Q&A Does the condition of “Right away” apply when separating two different types of food?[146] Some Poskim[147] rule that the law of “right away” differs between mixtures of foods and mixtures of food with waste. By mixtures food with waste, one may only separate right before the meal. However, by mixtures of different foods one may separate even 4-5 hours prior to the upcoming meal, and the prohibition is only to separate before the previous meal for the need of the next meal. Practically however one is to be stringent and follow all the regulations explained in the previous Halacha with regards to separating the food for right away use.[148] Although in a case of great need one may be lenient to separate the wanted food within an hour before the meal.   If one requires a lot of time in advance to prepare for the meal and do the required separations, how long in advance may he begin preparing for the meal?[149] One may begin the meal preparations as much time prior to the meal as is needed in order to start the meal at the required time. Thus, if one desires to begin the meal at 1:00 and it takes about 1 hour to separate and thus prepare all the meal preparations, then one may begin the preparations starting from 12:00, irrelevant to if Shul ends later than 12:00, and may thus separate all that requires separation within this hour. [See Q&A 3] This ruling applies likewise to Shalosh Seudos even if one plans to continue the meal past the night. One may never begin the separations within more time prior to the meal then is actually needed for one to do all the preparations [i.e. in the example prior to 12:00]. May one be lenient to separate within one hour before the meal even if he does not require a full hour to do the separations?[150] Although there are Poskim[151] who are lenient to allow Boer to be done within one hour prior to the meal, nevertheless one is not to rely on this opinion. May one begin separating prior to the meal more time than is needed if he will not be able to separate right before the meal?[152] For example, if a guest is eating over someone’s house and desires to bring with him a salad for the meal, then if the meal will not begin immediately upon the guest entering the house, it is forbidden to do forms of separation while making the salad being that it is not considered done directly prior to the meal. However, if the meal will begin right away upon one’s arrival then it is permitted to separate for that meal even though his walking to the meal is an interval between the separation and the meal. Although when doing so one may not make any other diversions in his walk. Other examples of the above scenario: The meal will begin at 1:00 and the mother needs to visit someone at 12:30, she may not begin the Borer preparations prior to leaving so the meal can begin when she returns. Similarly, a maid may not separate for the need of the meal more time prior to the meal then is needed even if she wants to rid herself already of the job. When doing many preparations for the meal are the separating preparations to be pushed off to the very end so it be as close to the meal as possible, or may one do so even in the beginning of the required preparations?[153] For example, if one needs to make a salad, may he only peel and add in the onions after cutting all the other vegetables, or may he do so even to begin with. One may do so even to begin with. May one separate a food in more time prior to the meal than needed, if the food will be better tasting if separated at this time?[154] Such as to peel garlic hours before the meal and soak it in Techina so the Techina absorbs the taste. This is allowed to be done as it is included in “the way of eating”. However, there are opinions which are stringent and forbid to do separations in such a way just so the food taste better if it were possible to do so from before Shabbos without having the food spoil. Thus, according to all it would be allowed to remove frozen pastries or cold drinks [from the fridge[155]] from amongst other foods/bottles much time prior to the meal so they defrost on time, as if one were to remove them from before Shabbos, they would become stale/warm. As well in the opposite case, if one desires to separate a food from amongst other foods and enter it into the fridge so it be cold for the meal, this may be done.    Should one estimate prior to the meal how much food will be eaten and thus how much separation needs to be done or may he separate without limit so long as he intends on doing so for this meal?[156] One should only separate as much as he estimates will need to be eaten by the meal. Does the regulation of “Right away” apply also when separating food that one desires to eat from food which he does not desire to eat? See Halacha ?? May one separate many foods for later use if he will take a bite of each individual food right away?[157]    No. May one separate fruits from amongst rotten fruits to prevent them from spoiling faster?[158] One may only separate the fruits if he plans to eat or use them right away. If one has a mixture of different spices, may he separate from it a specific spice for immediate use?[159] Although there are opinions[160] which are stringent against allowing this to be done one may be lenient to do so May one separate clothing or a Sefer to take with him upon leaving the house even though he does not plan to wear it or read it until later on?[161] No, as its use is not being done right away. May one separate prior to going to sleep medicines [which may be taken on Shabbos] in order so he can take them as soon as he awakes in middle of the night? No. Q&A on Leftovers May one intentionally not eat some of the separated food during the meal in order to save it for another meal?[162] According to all it is forbidden to separate before the meal with this intention. The question however arises in a case that before the meal one intended on eating all the food during the meal and now wants to change his mind. This matter is disputed amongst Poskim. According to some Poskim[163] one may not do so. Thus, according to them it is only permitted to leave leftovers if one does not feel like eating any more food and not solely in order to save it for another meal. However other Poskim[164] are lenient to allow one to intentionally leave it over for the next meal. Seemingly in a case of need one may rely on the lenient opinion.[165]

6. Separating on behalf of others?[166]

It is permitted for one to perform Borer on behalf of others who will be joining him for the meal.

Q&A May one separate the good with his hands solely for others to eat right away, not having himself partake in the food?[167] Yes.[168] However, some Poskim[169] rule that it is proper for one to be stringent to partake in some of the food that he has separated for others.   May one separate good with his hands for the sake of animals to eat right away?[170] Yes.[171]   May one’s separation for the meal include also people which will only be arriving for the meal much later than its initial time?[172] This is only allowed if the people will arrive before the end of the meal. However, if they will be arriving after the meals conclusion then it is not allowed for the one doing the separation to separate extra food for them. May one separate more food than needed for the sake of having a large portion on the table and thus have his guests feel at ease in taking however much they want?[173] Yes.[174] May one separate foods for the honor of his guests even if he knows that they will not be eating those foods?[175] Yes.[176] May one separate foods on behalf of giving a snack for guests to take on their way out even though they may not eat it until later on? Yes.[177]   May one separate foods for kids despite the lack of knowledge of how much they will eat of the food, if not at all?[178] This may be done, although one who is stringent[179] to make sure that they finish all that was prepared for them has upon what to be stringent for. May one separate food for the need of lending to a neighbor even though the neighbor does not plan to eat it right away?[180] If the neighbor will be leaving one’s house immediately after receiving the separated item, then one may do so even if the neighbor will not be using it right away.[181] If the borrower will be staying for some time in one’s house, then one is to give it to him only before he leaves.

7. What is the law if one accidently did Borer on Shabbos, may the food still be eaten?[182]

If one accidently did Borer on Shabbos, it is nevertheless permitted to eat the food on Shabbos if done accidently or without knowledge of the prohibition.[183] However, there are opinions[184] that are stringent to prohibit the food.

 

Q&A If one accidently [without intent] removed the waste from the mixture does he need to replace it back into the mixture?[185] Examples: 1. One accidentally grabbed a rotten fruit from amongst a pile of fruits. 2. One accidentally removed an onion from his salad instead of a tomato. 3. One has a pile of blackberries and raspberries, and he wants to eat the raspberry and accidently removed a blackberry. The Law: In a case that the fruit which was taken out is rotten [Example 1] then one does not need to replace the fruit back into the pile. However, in a case that the food is fully edible and one simply accidently removed the wrong species of food [Example 2-3], then he must replace the food into the mixture as otherwise this appears like Borer.[186] One should not eat the food rather than placing it back. However, there are Poskim[187] that require one to return the Pesoles in all cases. Intentionally removed the Pesoles: In all cases that one intended to remove the Pesoles or unwanted food, according to all he is not required to return it as the act of prohibited Borer has already been performed and complete.

8. Making cheese on Shabbos:[188]

It is forbidden to make cheese on Shabbos due to the Borer prohibition.[189] Likewise, it is forbidden to place the cheese onto a cheese cloth to have the whey drip out.[190] One who makes hard cheese transgresses the Boneh prohibition.[191]

Q&A May one place lemon into milk on Shabbos to turn it into cheese?[192] No.   May one place milk in a hot area on Shabbos in order to turn it into cheese?[193] No.

9. Making beer on Shabbos:[194]

It is forbidden to make beer on Shabbos.

10. Using a strainer on Shabbos:

A. May one use a strainer spoon [a spoon with small holes made to strain the liquid of the food removed] on Shabbos to remove a food which is within liquid?[195]

No. Such a vessel is considered designated for separation and is thus forbidden to be used to separate any food from liquid if the solid and liquid are defined as mixed. [See Halacha 2 for the definition of “mixed” with regards to solids within liquids.]

May one use a strainer spoon if no other spoon is available? One is to be stringent to not use a strainer spoon [in cases designated as mixed] even if no other spoon is available and one simply desires to use it due to lack of choice and not in order to separate.[196] However, there are Poskim[197] that are lenient in this matter if in truth one does not desire to separate between the food and gravy.

 

B. If a pot contains a strainer in its upper part into which the solids are placed into and it then cooks in the liquid, may one remove this strainer with solids from amongst the liquid on Shabbos?[198]

This has the same laws and limitations as a strainer spoon, see above.

C. May one pour fruits that are within water into a strainer in order to strain the water?[199]

Those fruits which are small and are thus considered mixed with the water, such as blueberries and the like, may not be poured into a strainer. However, large fruits, such as apples and the like, may be poured into a strainer being that they are too big to be considered mixed with the water and thus do not contain the separating restrictions.

 

11. Borer restrictions with tea:

A. May one remove a tea bag from one’s cup of tea or does this pose a separating prohibition?[200]

Yes.[201] However, there are some Poskim[202] which leave this matter in question.

How is one to remove it? According, to some Poskim[203] one may only remove the tea bag with a spoon being that otherwise tea will drip out of the bag into the cup, which may pose a filtering prohibition, as one has in effect filtered liquid from the tea bag. According to other Poskim[204], however, so long as one does not intend to have the bag drip tea into the cup there is no problem in removing it with one’s hands even though that it will in truth drip tea into the cup.

B. Shaking the tea bag within the tea:[205]

It is permitted to lift the tea bag up and down within the tea in order to extract better taste from the tea bag.

 

12. Borer restrictions with Chulent-May one remove a bag of rice from ones Chulent?[206]

Yes.[207] However, according to some Poskim[208] one should only remove it with a spoon in order to prevent any of the gravy that is absorbed in the bag from dripping back into the chulent and thus posing a straining prohibition. Nevertheless, those which are lenient in this have upon whom to rely.[209]

13. Borer restrictions with fish and meat:

A. May one remove bones from fish, or must he remove the fish from the bones?[210]

Small bones: It is permitted for one to remove the small bones that are within fish being that doing so is the form of eating.[211] However, one should only do so immediately prior to placing the piece of fish in his mouth as opposed to preparing it prior to the meal [despite that this is still defined as “right away”].[212]

Large bones: Are forbidden to be removed from the fish. Rather one must remove the fish from the bone, such as by holding on to the bone and then sliding off the fish.[213]

Bones that have already been removed from the fish: Are forbidden to be removed from amongst the fish even if they are small, as this is no longer the normal way of eating.

 

B. May one remove bones from meat, or must he remove the meat from the bones?[214]

One may not remove the bones from the meat and may only remove the meat from the bones directly prior to the meal.[215] This applies as well even if the bones contain marrow as nevertheless the bone and the meat are considered two different foods. However, if one desires to suck the marrow as well as eat the meat then obviously one may remove the bone from the meat. [However, if one does not desire to eat the meat right away but rather only the marrow then there are Poskim[216] which write that one may not remove the bone from the meat, or the meat from the bone. Nevertheless, in a time of need there is no need to be stringent in this.]

 

C. May one remove skin from chicken/meat/fish?[217]

One may do so immediately prior to the meal.[218]

 

D. May one pluck a feather from his piece of chicken?[219]

This matter is disputed amongst Poskim.[220] The dispute applies even if one intends to eat the chicken right away after removing the feathers, due to a question of whether this involves the “Shearing” prohibition. Practically one should initially avoid removing feathers from chicken[221], [although those that do so have upon whom to rely if they eat the chicken right away[222]]. This prohibition certainly applies if one desires to remove the feathers in order to make the chicken more presentable to the guests in which case one must take great care not to remove those feathers.

For later use: According to all it is forbidden to remove the feathers for later use due to the Borer restrictions.[223]

14. Borer restrictions with fruits:

A. May one remove the pit of a fruit, or must he remove the fruit from the pit?[224]

The rule: Those fruits which it is the common way to remove the pit from the fruit and then eat the fruit one is allowed to remove the pit immediately prior to eating the fruit. Those fruits which the common way is not to remove the pit from the fruit but rather to eat the fruit with the pit and spit out the pit or to eat around the pit, then it is forbidden to remove the pit from the fruit, and one may only remove the fruit from the pit for right away use.

Examples:

• Peaches, Plums:[225] If it is common for one to remove the pit from the fruit, then one may do so prior to eating.
• Apricot: Since the pit is anyways loose within the fruit one is to shake out the pit rather then remove it with his hands.
• Melon/Watermelon:[226] One is to shake out whatever seeds are able to fall out through shaking and may then remove the remaining seeds from within the melon, whether with his hands or with a spoon in order to eat the melon right away.
• Using special instrument to remove pits: Is forbidden even by those fruits which may have their pits removed as one may only separate with his hands. Thus, one may not use olive pitters on Shabbos.

Laws of Muktzah: Removing the pit from those fruits which are allowed to have their pits removed as explained above does not pose a Muktzah prohibition.[227] Nevertheless once the pit has been placed down it is now Muktzah and may only be moved in a case that moving Muktzah is allowed.

B. May one shake inedible seeds/pits out from fruits/vegetables?[228]

One may do so according to all opinions in order to eat the food right away. Thus, one may shake a pit out from a date, or the seeds of a watermelon out of a slice in order to eat the date/watermelon right away.

                                                                                                  

C. May one remove a rotten/wormy part of fruit/vegetable in order to eat the rest of the fruit/vegetable?[229]

Majority of Poskim[230] allow one to cut it off so long as he plans to eat the fruit right away. Nevertheless, it is best for one to cut part of the fruit itself together with the rotten part as doing so adds to the leniency. One may not remove the rotten part of the fruit simply in order so the fruit not continue to rot, and he be able to eat it later on.

D. May one remove a worm or other bug from a fruit/vegetable?[231]

Inside the fruit: If the worm is inside the fruit than one may remove it so long as he plans to eat the fruit right away.

On the surface of the fruit/vegetables: If the insect is on the surface of the fruit then it depends. If the insect is not stuck onto the fruit then one may remove it without restriction as in such a case there is no “mixture” of good and bad, as explained above in the introduction. If the insect is stuck onto the fruit, then one may only remove it with intent to eat right away. Nevertheless, it is best in such a case to shake the insect off rather than lift it with one’s hands. If this is not possible, then one may even remove it with one’s hands.[232]

15. Borer restrictions with food wrappings and lables:

A. Does removing food labels from food, such as from bakery bread, contain the separating restrictions?[233]

Yes. Thus, one may only remove it immediately prior to eating the food.[234] If one desires to remove the label a while before the meal then he is to cut with it a recognizable piece of the bread/food.

Note: When removing the label, one must take extra care not to cut the letters written on the label.

B. Does removing baking paper from cake, Kishkeh, Kugel, hotdogs, and the like contain the separating restrictions?[235]

Yes. Thus, one may only remove it immediately prior to eating the food.[236]

 

C. Does the removing of candy wrappers contain the separating restrictions?[237]

If the wrapper is not stuck onto the candy, then one may remove the wrapper without restriction as doing so is similar to removing an item from a box. Nevertheless, if one has many candies which he desires to remove from their wrapping then he should only do so in close proximity to their consumption.

If the candy is stuck onto the wrapper then it is similar to peeling a fruit which may only be done in close proximity to eating it.[238]

D. Is the wrapper and cork on a wine bottle considered mixed with the bottle and only be allowed to be removed for right away use?

No, as the wrapper is not glued to the bottle, and neither is the cork.

16. The Borer restrictions relevant to pouring liquid from a vessel which contains solids:[239]

The following Halacha will discuss whether the action of pouring a liquid out from a vessel that contains also a solid is subject to the Borer restrictions. This matter is dependent on a variety of factors, including:

• The size of the solids.
• The intent of the pourer and as to whether he truly desires to separate the liquid from the solid.
• The amount of liquid being poured.
• The positioning of the solid within the liquid and whether it is floating on top or has sunk to the bottom of the vessel.

 

Common case examples:

• May one pour water out from a pot of spaghetti or a pot of hard-boiled eggs?
• May one pour the broth of soup out from the pot?
• May one pour coffee out from a French press which contains the coffee grounds?
• May one pour tea out from a teapot that contains tea leaves on the bottom?
• May one pour oil or brine out from a can of tuna, pickles, olives etc.?

 

A. If one is not trying to separate the liquid from the solid:

The Borer restrictions are only relevant to a case that one desires to separate the liquid from the solid that is inside of it, either for the sake of consuming the liquid and throwing out the solid or saving it for later consumption, or for the sake of throwing out the liquid and consuming the solid or saving it for later consumption. If, however, one is not trying to separate the liquid from the solid, and does not mind if some of the solid is poured together with the liquid, such as if one is trying to pour himself a bowl of vegetable soup from the pot and is not trying to avoid getting any vegetables, then there is never a restriction against pouring the liquid from amongst the solid, even if it happens to be that none of the solid ends up falling into the liquid.

B. If the solid that is inside the liquid is large, and one is trying to separate one from the other:

As explained in Halacha 2C, large solids within liquids are not defined as mixed and hence there are no separating restrictions relevant to them. Thus, there is no issue with pouring the brine out from a can of whole pickles into the sink, being that the pickles are not defined as mixed with the brine.

C. If the solid that is inside the liquid is small, and one is trying to separate one from the other:

As explained in Halacha 2C, solids that are found within liquids are considered mixed with the liquids and retain the separating restrictions, and hence the question is asked as to whether one may pour the liquid out from the solid and as to whether this is only allowed if one desires to drink the liquid right away.

If the solids and sediment is on the bottom of the vessel-Pouring out the liquid up to near the level of the food or sediment: It is permitted without restriction for one to pour liquid out from a vessel that contains solids or sediments on its bottom, up until the level of the solids on the bottom of the vessel, where the liquids would begin to trickle out from amongst the solids.[240] It is permitted to pour out this liquid even for the sake of discarding it, or for the sake of eating later on Shabbos. It, however, may not be done in order to eat during the week as it is forbidden to prepare on Shabbos for after Shabbos.[241]

If the solids and sediment is on the bottom of the vessel-Pouring out even the liquid that is mixed with the food or sediment:[242] Once one reaches the level of the solids or sediment on the bottom of the vessel, he is not to pour any of the liquid out, whether his intent is to consume the liquid right away [i.e. tea or coffee][243], or his intent is to discard the liquid and consume the solids which are on the bottom of the vessel.[244] [The best solution to avoid this issue is for one to make sure to leave enough liquid in the vessel to cover over the solids which are on bottom. If one still wishes to remove even this liquid, then rather than pouring it out which can retain the Borer prohibition, one is to use a spoon to remove whichever of the two items one desires for the sake of eating right away. Thus, if one desires the liquid to drink right away, such as by coffee and tea, then one is to use a spoon to remove the liquid coffee and tea from amongst the sediments.

If the solid and sediment is floating on top of the liquid or is higher up then the liquid:[245] If the solid or sediment is floating on top of the liquid, and one desires to separate the liquid from the solid, then one may not pour out the liquid from the solid whether he desires to drink the liquid right away or desires to discard the liquid and eat the solid. Rather, one is to use a spoon to remove whichever one of the two items he desires to eat right away, whether the liquid or the solid.

D. Borer restrictions relating to pouring the broth out from vegetable soup:

Is not intending to separate the broth from the vegetables: If one does not care to separate the broth from the vegetables, and does not mind if some of the vegetables are poured together with the broth, then there is never a restriction against pouring the broth from the pot, even if it happens to be that none of the vegetables end up falling into the liquid.

Is intending to separate the broth from the vegetables but plans to eat both during the meal: If one desires to separate the broth from the vegetables in order to serve the broth first, and then serve the vegetables for the next course, then according to most Poskim[246], the Borer restrictions do not apply, and hence one may pour even all the broth out from the vegetables. Thus, according to these opinions, the laws mentioned below only apply to cases that one does not plan to eat the liquid or the vegetables at all during that meal.

May one pour out small vegetables from soup in order to eat the soup right away? One should be stringent not to do so due to the ruling in Shulchan Aruch [and according to Rav Farkash’s understanding this is forbidden even according to the Siddur]. If, however, one also pours out some broth together with the vegetables, then this is allowed, as will be explained in the next Halacha.

May one pour the liquid out from the soup in order to eat the liquid right away, having the vegetables remain in the pot? If the vegetables are floating on the top of the soup then this is forbidden based on the ruling of the Siddur [and according to Rav Farkash’s understanding when done to eat right away it is a mere stringency to avoid doing so]. If the vegetables are on the bottom of the pot, then it is permitted according to all to pour out soup to the point that the liquid begins to drip out from amongst the vegetables.

May one pour the liquid out from the soup or chulent in order to eat the vegetables/chulent which will remain in the pot? If the vegetables are floating on the top of the soup then this is forbidden based on the ruling of the Shulchan Aruch. If the vegetables are on the bottom of the pot, then it is permitted according to all to pour out soup to the point that the liquid begins to drip out from amongst the vegetables.

May one pour out the soup from the vegetables if he wants the soup and another wants the vegetables? Seemingly, this should be allowed.

E. May one spill the liquid out of a can of food?[247]

The rule: If the food that is within the can is in small enough pieces to be defined as mixed together with the liquid, then the separating restrictions [written in the summary] apply. However, if the liquid only contains large solid foods, then it is not defined as mixed with the liquid and thus none of the separating restrictions apply.

Canned whole pickles/sardines/eggplant: Are not defined as mixed and thus may have their liquid removed in any which way.

Canned cut pieces of pickles/sardines/eggplant: Are defined as mixed and thus retain all the separating restrictions explained.

Canned olives: Are defined as mixed and thus retain all the separating restrictions explained.

Canned Tuna: Is defined as mixed and thus retains all the separating restrictions explained.

Puncturing the can to drain out the liquid: In cases that the separating restrictions apply one may never partially open the can, or puncture a hole in it and then drain out the liquid through it by turning the can over. However, to open the can and spill out the liquid by tilting it, is allowed so long as the solids are sunk to the bottom and thus the liquid is floating on top, and even this is only allowed until the point that the liquid begins to trickle as explained in Q4. 

F. Pouring out the oil from on top of soup, or cholent:[248]

It is forbidden to pour out the oil that floats on the surface of a pot of soup or Chulent unless one of the following conditions are fulfilled:[249]

• One does so for the sake of eating the food right away[250], and also spills out some of the actual food together with the oil.[251] If this condition is fulfilled, then one may even pour out all of the oil.
• One does not pour out the oil in its entirety and leaves a sliver of oil remaining on top of the soup or Chulent.

How much fat is one required to leave on the surface when removing the fat due to desiring only the food that is under?[252] It is not enough to simply leave a mere sliver of fat which in any case would be very difficult to actually separate from the food [without taking the food with it], rather one must leave over a recognizable amount, enough of an amount that it could technically be easily removed.

G. Pouring wine from a bottle that contains sediment on its bottom:

If a wine bottle contains inedible sediment on its bottom, then one is not to pour wine past the area of the sediment.

Q&A May one spill out the whey that is on the surface of a yogurt or cream cheese?[253] One is not to do so. May one pour from a tea pot that has a strainer on its top to prevent the leaves from falling in the cup?[254] It is permitted to pour tea up until the bottom level of the pot where the tea is mixed with the leaves.[255] Regarding if one may pour out the tea past this point[256], many Poskim[257] permit doing so [even according to the ruling of Admur in the Siddur[258]].[259] However others[260] rule that one is to be stringent. In any event, when relying on the lenient opinions he should only do so for right away use[261]. May one pour tea out of the cup which contains the tea bag?[262] Yes, this may be done according to all.[263]   May one pour coffee out of a cup that contains Turkish coffee on the bottom? The custom is to be lenient to allow pouring the coffee out even from the bottom area that is mixed with the Turkish coffee.[264] However, some Poskim[265] are stringent to forbid doing so.

17. How to remove a fly or other filth that is floating on top of a liquid [i.e. tea, soup, etc]:

It is Biblically forbidden to remove the fly from the food.[266]

Using a spoon to remove the fly together with some liquid: Some Poskim[267] rule that this only applies if one removes the fly by itself, without removing any of the liquid together with it. However, if one removes the fly from the cup together with some of the liquid, then it is permitted to be done, and so is the ruling of Admur in his Shulchan Aruch.[268] However, other Poskim[269] negate this allowance and rule that it is forbidden to remove the fly even together with some of the food, and the Borer prohibition applies even in such a case, and so is the ruling of Admur in his Siddur. Practically, although many are accustomed to being lenient[270], one is to be stringent like the latter opinion[271], and so is the ruling followed by Chabad Chassidim.[272] Accordingly, the only remaining option is the option brought next.

Spilling out the fly together with some liquid:[273] The only remaining option for removing the fly from one’s liquid on Shabbos is to blow the fly to the side of the cup and then pour out the fly together with some of the liquid.[274] One may not blow the fly out of the cup, and must tilt it out with the liquid.[275] This, however, is only allowed to be done in order to drink the remaining content right away. It is forbidden to remove the fly if one plans to eat the food later on.

Q&A May one hold onto the cup with one hand and place the spoon under the fly with the other hand, and then pull away the cup? Some[276] write that one may do so. Practically, one is not to do so.[277]   May one move the fly or other waste to the side of the cup using one’s hand or spoon?[278] No. This may only be done through blowing on it, as moving it with a spoon or finger involves the Muktzah prohibition.[279] May one blow the waste to the side even if it is covering the surface of the food to the point that it is impossible to drink it without blowing it to the side?[280] No. The permission to blow the waste to the side only applies when one would in any event be able to manage to drink the liquid even without blowing it to the side.[281] However if this is not the case then it is forbidden to blow it to the side at all, and rather one may only pour it out as it is together with some of the liquid in order to drink right away.

18. How to remove dirt [i.e. dust, hair lash, insect] from on top of your food on Shabbos:

It is Biblically forbidden to remove the dirt from the food, as explained above.[282] However, some Poskim[283] rule that this only applies if one removes the dirt by itself, without removing any of the food together with it. However, if one removes the waste together with some of the food, such as [using a spoon to] remove a fly from a cup together with some of the liquid, then it is permitted to be done.[284] However, other Poskim[285] negate this allowance and rule that it is forbidden to remove the waste even together with some of the food, and the Borer prohibition applies even in such a case. Practically, although many are accustomed to being lenient[286], one is to be stringent like the latter opinion[287], and so is the ruling followed by Chabad Chassidim.[288] Accordingly, the only remaining option for removing the dirt from one’s food on Shabbos is to eat around the area of waste, and leave the waste positioned in its place. Once one has concluded eating around the waste, and it is no longer considered mixed with other foods, he may wipe it entirely off the plate. If the dirt is floating in a liquid, such as a drink or soup then another available option is to blow the waste to the side of the cup and then pour out the dirt together with some of the liquid, as explained in the previous Halacha.

Summary: If dirt fell into one’s food, the only option for removing the dirt from one’s food on Shabbos is to eat around the area of dirt, and leave the dirt positioned in its place. Once one has concluded eating around the dirt, and it is no longer considered mixed with other foods, he may wipe it entirely off the plate. If the dirt is floating in a liquid, such as a drink or soup then another available option is to blow the waste to the side of the cup and then pour out the dirt together with some of the liquid.

19. Removing the fat off from the surface of milk, or soup:[289]

One may remove some of the fat that is on the surface of milk, soup, or cholent on Shabbos so long as one leaves a sliver of fat remaining. The sliver of fat that is in direct contact with the food may only be removed in order to eat the fat right away, and never in order to discard it.[290]

Removing fat together with some liquid:[291] One may not remove the fat even together with some of the food or liquid that is udner it, as explained in the previous Halachos.

Q&A How much fat is one required to leave upon the surface when removing the fat due to desiring only the milk?[292] It is not enough to simply leave a mere sliver of fat which in any case would be very difficult to actually separate from the milk [without taking the milk with it], rather one must leave over a recognizable amount, enough of an amount that it could technically be easily removed from the milk.[293]   May one remove the entire fat together with some of the milk if he desires to get rid of the fat and drink the milk?[294] According to the opinion of Admur in the Siddur this is forbidden to be done.[295]   May one use a spoon to remove the fat?[296] Whatever amount of fat is permitted to be removed [dependent on whether one desires the fat or the milk] may be removed with a spoon, as explained above in Halacha 4 Q&A that using a spoon is equivalent to using one’s hands.[297]   May one remove dirt/waste from the surface of a food, such as on top of cream cheese and the like? Doing so is only permitted through pouring out the dirt together with some of the cheese. May one remove whip cream from on top of pudding? The area of cream that is in direct contact with the milk has all the separating prohibitions applicable and thus may only be removed to be eaten right away.[298]

20. Borer by non-food items-Eating utensils:[299]

A. The general law:

The Borer restrictions is not limited to mixtures of different foods but applies also to mixtures of different objects, even if they are of different sizes. Thus, within a mixture of items, one may only select the item that he currently wishes to use, and may not remove from the pile an item that he does not want to be there. Likewise, he may only select the item that he wants with intent to use it right away.

B. Washing dirt from vessels:[300]

One may wash vessels for the need of that day, such as if there still remains a meal which one desires to eat with the use of these vessels, then one may wash it even immediately after the current meal.[301]

C. The laws of Borer which pertain to eating utensils:

May one remove the eating utensils from their drawer in order to set up the table much time prior to the meal?[302] If this is being done in order to currently have a nice table setting, it is allowed in all cases, even if the utensils are mixed with each other.[303] If however this is not the intent and one simply desires to currently set the table so he does not have to do so later on, then if the utensils are mixed, such as forks with knives and the like, it is forbidden to separate them from each other, and one thus must delay the setting of the table until immediately prior to the meal. However, if the utensils are each in their set area, such as the forks with the forks etc, then since the utensils are not considered mixed one may set the table whatever time he wishes. Nevertheless, care must be taken not to place the different utensils in his hand at the same time, thus mixing them in his hand in the process, as if they become mixed in his hand all the separating restrictions would now apply and one would not be allowed to set the table unless it is right before the start of the meal. Thus, one should set up each utensil individually.

If the utensils are mixed may one only remove the exact number of utensils prior to the meal?[304] Yes. If one knows the exact number of utensils that he will need then he may not separate extra utensils, as doing so is equivalent to separating for no use which is forbidden.

May one remove a utensil from the mixture for the purpose of using it to save his spot on the table, or as a separation between a man and his wife?[305] Yes.  

May one separate the Milk utensils from the meat utensils and the like?[306] If the mixture is of the same utensils, such as dairy spoons which are mixed with meat spoons then one may separate them without restriction, as previously explained in Halacha 6.[307]

May one remove a fork/spoon/knife that fell into a liquid?[308] Yes, one may do so without restriction being that it is not defined as mixed as explained in the Introduction in the Q&A there.

If a vessel fell into the garbage may one remove it from the garbage without restriction?[309] One may only remove it if he plans to use it right away such as if he plans to wash it.

May one sort out the utensils, each one with its kind, to place them in the dish washer so they are ready for after Shabbos?[310] No. This is forbidden because of the separating prohibition.

May one sort out the utensils in order to wash them separately?[311] No unless a) one has a need to wash them now, such as he plans to use them now or he desires to wash them to prevent flies from coming and the like. And b) It is easier for him to wash each type of utensil separately. 

May one sort out the utensils in order to dry them separately or place them away each one in their set spot?[312] If it is easier to dry each type of utensil separate from the other type, then this is allowed. If not, then one may either a) as he washes or dries each individual utensil, he places down each type of utensil separate from the other. Or b) One may have another person spread out the mixture of utensils in a way that they are no longer defined as mixed.

21. Borer restrictions relating to cleaning a table and saving leftovers:

When cleaning a table, one must be careful to avoid transgressing the Borer prohibition when separating items. This includes the following matters:

May one remove the dirty utensils from the table in order to clean the table?[313] If the dirty utensils are mixed together with clean utensils doing so is forbidden being that one is removing the bad from the good. Rather one is to remove the clean utensils from the table and may then remove the dirty utensils.

May one remove the dirty fish plate from on top of the meat plate if one will not be eating meat right away? Yes, as they are not defined as mixed.

After the meal may one remove the utensils from amongst the waste that is on the table?[314] If the vessels are mixed with the food wastes in a way that is defined as mixed then it is forbidden to remove the utensils from the waste unless one plans to use it right away. Included in this is if one desires to wash the utensils clean at this time so he can use them or to prevent the food from drying on it or to prevent insects from gathering. If one has no need for the utensils then one should shake the utensils away from the waste, so they no longer be defined as mixed, and then remove them.

Saving leftovers from a plate: It is forbidden to save leftovers and remove them from a plate if doing so involves selecting the food from amongst other foods. For example, if together with the leftover food on a plate there are also bones, skin, and peels, and one would like to salvage the meat from the inedible leftovers, then it is forbidden to remove the meat from the plate being that one does not plan to eat it right away. Likewise, one may not throw out the waste that is on the plate. Rather, one is to take the entire plate the way it is together with its inedible parts and place it entirely into the fridge for after Shabbos. This, however, only applies if indeed the meat is defined as mixed with the other inedible parts, such as if they are all next to each other and mixed together. If, however, they are not defined as mixed, such as if the meat is on one side of the plate and all the other leftovers are on the other side of the plate, then it is permitted to remove the meat from the plate.

Removing the unwanted from a plate: It is forbidden for one to remove the unwanted foods and inedibles from his plate, such as to clear his plate for more food, if these unwanted foods and parts are mixed together with other foods on the plate.

 

22. Mifareik-Detaching legumes from their pods and food from its stalk on Shabbos:

This Halacha will discuss the laws of peeling shells/peels off foods, such as removing the pods/shells of nuts and beans and removing the peels of fruits and the like. Doing so in addition to involving the Borer restrictions[315], at times of also involves a prohibition of Mifarek or Dash, which is to detach an item from another item. The Mifarek prohibition is an offshoot of the Dash prohibition, and when it applies there is no permission at all to peel the item on Shabbos, even when done for right away use. This is opposed to the Borer prohibition which contains a leniency that it is always permitted to remove the good from the bad for right away use. Thus, whenever the Mifarek prohibition applies the food may not be eaten on Shabbos.

 

A. The general law:

Pods that are inedible:[316] It is forbidden to remove beans from within their inedible pods due to the Mifarek prohibition. This prohibition applies whether one removes the beans through peeling off the pods[317], or through splitting them open and picking out the beans[318], or through rubbing the pods until the beans fall out.[319] This applies even if the beans were detached from their attachment to the pod from before Shabbos, nonetheless, it is forbidden to peel open the inedible pod and remove the beans.[320] It is likewise forbidden to rub the pods until the beans fall out.

Pods that are edible: The custom is to be lenient to peel edible pods and remove their beans on Shabbos.[321] Nonetheless, a meticulous person should avoid eating them even in such a case.[322] [Nevertheless, if the beans have detached from their pods from before Shabbos then seemingly according to all one may be lenient.]

Peeling off the thin peel of legumes and grains:[323] Only the peeling of the actual pod contains the Mifarek prohibition. However, it is permitted for one to Peel off the thin peel of legumes and grains, although doing so contains the separating restrictions and thus may only be peeled directly prior to the meal.

Pods which are grown with intent to be marketed together with their pods? Some Poskim[324] rule that the Mifareik prohibition only applies to beans which are normally removed from their pods prior to reaching the market, either in the field or in a processing plant. In such a case the removal of the beans from the pods and Shabbos is considered the fieldwork of Mifareik which is an offshoot of the prohibition of Dash. However, if the pods are grown with intent to be marketed together with their pods and are thus not commonly in the field or processing plants but rather by the consumer at home, then the Mifarek prohibition does not apply, although if the pod is inedible then all the Borer prohibitions would still apply. Other Poskim[325], however, are stringent to prohibit removing the beans of even such pods, and apply the Mifareik prohibition to all inedible pods irrelevant of their marketing status. [It is implied from Admur that he learns like the former opinion who permits it.[326]]

May one cut the pod and remove the beans?[327] No.

B. May one peel off the pods of beans, peas, green beans?[328]

Legumes which are grown with intent to be marketed without their pods: If the pods are inedible then they may not be removed, due to the Mifarek prohibition, even if the beans have already become detached from within the pods.[329] If the pods are edible then from the letter of the law the pods may be removed without restriction and do not contain either the Mifarek or Borer prohibitions. However, as Admur concludes in the Siddur, a meticulous person is to be stringent even in such a case.

Pods which are grown with intent to be marketed while still within their pods [i.e. green beans and Okra and the like: If the pod is also edible, it contains neither a Mifarek or Borer prohibition. If the pod is inedible, then although it does not contain a Mifarek prohibition, nevertheless it contains all the Borer restrictions and thus may only be peeled off right before the meal.[330]

C. May one remove corn from the cob on Shabbos?[331]

To remove the kernels from the root in the cob is disputed amongst the Poskim. Some hold[332] that doing so does not contain the Mifarek prohibition[333] [although one must guard the Borer restrictions in doing so]. Others hold[334] that it does contain the Mifarek restrictions and thus cannot be done at all.

To cut the kernels off the cob without removing the root from the cob: Since one only cuts off the upper part of the kernel, it does not contain the Mifarek prohibition although does contain the Borer restrictions and thus may only be done in close proximity to the meal.

To eat the kernels while on the cob: Is permitted according to all.

D. Removing foods from their stalk:

May one remove dates from its stalk?[335] Some Poskim[336] rule this is forbidden to be done even in order to eat right away.[337] Other Poskim[338] rule it is permitted.[339]

May one remove bananas from the stalk or grapes from their vine?[340] One may only do so immediately prior to the meal.[341]

23. Breaking nuts open on Shabbos and removing them from their shells:

The Hiddur of avoiding eating nuts/seeds on Shabbos:[342] It is proper to avoid eating nuts on Shabbos if they have yet to be removed from their shells, due to the difficulty in avoiding the Borer and Muktah prohibition.[343] If the nuts have been shelled from before Shabbos and are no longer mixed with their shells, then there is no issue with eating nuts on Shabbos. In the event that one chooses to eats nuts with shells on Shabbos, the following are the laws involved in removing its shell:

The upper green shell of almonds and other nuts: It is forbidden to rub[344] or peel[345] off the upper green shell of almonds and other nuts due to the Mifarek prohibition. Rather, one must crack open the nut and may then remove the almond from within.[346]

Peeling off the thin peel of nuts:[347] It is permitted to peel of the thin chaff of nuts on Shabbos, although doing so contains all the separating restrictions, and thus may only be peeled directly prior to the meal.

Q&A May one break open the shells of a nut using a vessel which is specified for that purpose, such as a nutcracker?[348] Depends on the nut. If it is a type of nut, such as a hazel nut, which upon having its shell cracked will have the nut fall out and thus be completely separated from the shell, then all the separating restrictions apply and one may not use a designated vessel in order to break it. However, nuts which even after breaking still need to be separated from their shell, then one may use even a specified vessel to break it open. May one use a hammer to break open the nut?[349] Yes, as a hammer is Muktzah Machamas Issur which may be used for a permitted purpose on Shabbos. Once the shell has been cracked may one remove it from around the nut or must he remove the nut from out of the shell?[350] When the nut remains totally or partially in its shell it is permitted to remove its shell with one’s hands and does not contain [a] separating bad from good [prohibition], [despite that by doing so one is removing the bad from the good, being that this is equivalent to peeling a fruit.] Nevertheless, after the fruit has been removed if there remains a piece of the shell amongst the pieces of fruit/nut or amongst whole nuts, then if one removes [that shell] from there he is liable for a sin offering [if done unintentionally] and stoning [if done intentionally] for [transgressing the prohibition of] separating waste from food. Rather one must separate the fruit/nut from amongst the shells and may not touch the shells at all.   May one peel off the outer shells of peanuts?[351] Some[352] have forbidden doing so being that they consider this to be under the prohibition of Mifarek.[353] Many others[354] however have permitted this so long as it is done right before the meal and so is the general custom.[355] In any event those which are stringent like Admur in the Siddur not to eat nuts with shells on Shabbos also avoid eating peanuts that have not been shelled before Shabbos.   According to Admur in the Siddur may one eat sunflower seeds on Shabbos?[356] If they are still in their shell certainly one is to avoid eating them on Shabbos for the reasons mentioned in the Siddur.

24. Peeling fruits and vegetables on Shabbos:[357]

A. The General law regarding the Borer restrictions:

It is permitted to peel fruits and vegetables with a knife on Shabbos for the sake of eating the fruit or vegetable right away. The question, however, is raised as to whether one may do so even for the sake of eating the fruit or vegetable later on, and as to whether a peeler may be used. The essence of the question is as to whether the Borer prohibition and restrictions apply to the removal of the peel of the fruit. Practically, there is a difference in this regard between edible versus inedible peels, and even by edible peels the matter is subject to debate.

Inedible peels:[358] Inedible peels are subject to the Borer restrictions. Thus, it is forbidden to remove inedible peels from fruits vegetables and other foods if one does not plan on eating the food right away, due to the Borer prohibition.[359] However, it is permitted to peel them off the fruit or vegetable for the sake of eating the fruit or vegetable right away.[360]

• Amongst those foods which are considered to have inedible peels are: 1) garlic, 2) onions[361], 3) nuts.[362]

Edible peels: Many Poskim[363] rule that edible peels are not subject to the Borer restrictions and thus may be peeled even for the sake of eating the fruit or vegetable later on and may be peeled using a peeler, as we will explain next. Other Poskim[364], however, rule that even edible peels are subject to the Borer restrictions and thus may not be peeled with a peeler, and may only be peeled to eat right away.[365] Practically, those who are stringent are doing a proper act, although those who are lenient have upon whom to rely, and each person is to ask his Rav.[366] [Whenever one chooses to be lenient one must know that in truth the selected fruit/vegetable is eaten with its peel by most people. Thus, cucumbers for example must be verified in each area if it is in truth eaten with its peel by most people.]

• Amongst those foods which are considered to have edible peels are: 1) cucumbers [in some places], 2) apples, 3) tomatoes, 4) pears, 5) apricots, 6) plum, 7) peaches:

The definition of edible versus inedible peels:[367] If the food is not eaten by most people together with its peel, such as carrots and the like, then their peel is defined as inedible and according to all opinions, the Borer restrictions apply even to a person which usually always eats this fruit/vegetable with its peel, and thus it may not be peeled using a peeler or any other designated vessel, and may only be done in order to eat right away. Regarding if the person peeling it is someone who cannot eat the food with the peel due to it being disgusting to him and the like, then some hold[368] that even according to the lenient opinion it is proper to be stringent and follow all the separating restrictions.]

B. May one use a peeler to peel fruits and vegetables on Shabbos?[369]

Inedible peels:[370] Those fruits and vegetable which majority of people do not eat together with the peel, and it is rather removed and discarded prior to eating, according to all opinions, it is [Biblically[371]] forbidden to use a peeler to remove the peel on Shabbos.[372] This applies even if one intends to do so in order to eat the food right away.

Edible peels: Those fruits and vegetables which majority of people eat together with the peel, some Poskim[373] rule it is forbidden to be peeled using a peeler, and rather may only be peeled with a knife for right away use.[374] Other Poskim[375] however rule it may be peeled using a peeler, and may even be peeled for later use on Shabbos.[376] Practically, those who are stringent are doing a proper act, although those who are lenient have upon whom to rely, and each person is to ask his Rav.[377] [Whenever one chooses to be lenient like the latter opinions one must know in truth that the selected fruit/vegetable is eaten with its peel by majority of people. Thus, cucumbers for example must be verified in each area if it is in truth eaten with its peel by majority of people, as explained next.]

Examples of fruits/vegetables and their peel status: According to the lenient opinion, it is permitted to peel with the help of a peeler apples, tomatoes, pears, apricots, plums, peaches using a peeler. According to all, it is forbidden to peel with a peeler a carrot, orange, grapefruit, Kiwi. The permissibility to peel cucumbers with a peeler is dependent on one’s countries eating habits; if the majority of people are accustomed to eat the cucumber with the peel, then according to the lenient opinion, it may be peeled using a peeler, while if the majority of people remove the peel then it is forbidden to use a peeler according to all.[378]

One who is particular to never eat the peel: If a person is particular to always peel a certain fruit/vegetable, despite it being eaten by majority of people, some Poskim[379] rule that even according to the lenient opinion, one must abide by the Borer restrictions and may not peel it using a peeler and may only peel it for right away use. Other Poskim[380] however rule that it is permitted for him to use a peeler even in such a case.

One who is never particular to remove the peel:[381] All fruits and vegetables that majority of people do not eat with the peel must abide by all Borer restrictions even if the person eating it is personally accustomed to eat the fruit/vegetable with the peel. Thus, it may not be peeled using a peeler or any other designated vessel, and may only be done in order to eat right away.

Pesach: Those who are particular not to eat peels on Pesach, and hence peel all their produce, seemingly may still abide by the leniency of using the peeler on Shabbos Pesach for peels that are generally eaten by majority of people, if they are accustomed to follow the lenient opinion during the other Shabbosim of the year.[382]

                 

May one peel fruits/vegetables which do not contain the separating restriction even for the need of after Shabbos? No, this is forbidden as it is always forbidden to prepare on Shabbos for a weekday.   May one use a knife to peel fruits and vegetables?[383] Yes. So long as one peels the food immediately prior to the meal one may use a knife to peel. If one only desires to eat part of the fruit is he nevertheless allowed to peel the entire fruit?[384] Rav SZ”A leaves this matter in doubt as to whether one may peel the entire fruit, as is the way of eating, or if he may only peel the area which he plans to eat.   May one remove a rotten/wormy part of fruit/vegetable in order to eat the rest of the fruit/vegetable?[385] Majority of Poskim allow one to cut it off so long as he plans to eat the fruit right away. Nevertheless, it is best for one to cut a part of the fruit itself together with the rotten part, as doing so adds to the leniency. One may not remove the rotten part of the fruit simply in order so the fruit not continue to rot, and he be able to eat it later on.   May one peel off the outer peel of garlic [the peel which contains within it all the cloves] and take apart the cloves from each other on Shabbos?[386] Being that there are opinions[387] which hold that removing the outer shell may contain the Mifarek prohibition therefore one is to remove this peel and separate the cloves from before Shabbos. If one did not do so from before Shabbos, then he is to rub off the outer shell using the tips of his fingers which is an irregularity.[388] However Rav Farkash suggests that prior to resorting to this option[389] one should try to remove the clove together with its outer peel and then remove the garlic from both the outer and inner peel without separating between the inner and outer peel. May one remove the stems from fruits and vegetables?[390] Yes, although this may only be done immediately prior to the meal.   Q&A on peeling for later on May one peel many fruits and vegetables with intent to eat later on if he takes a bite from each fruit/vegetable right away?[391] No as it is obvious that one plans to leave it for later on and the peeling is thus not done in the way of eating. May one peel many fruits/vegetables for later on if he leaves the peels together with the fruits/vegetables?[392] Such as if one has many carrots in a bowl may he peel them for later use if he leaves the peels within the bowl together with the carrots? One may do so if he peels the food within the bowl without removing the food, as in such a case the peel in essence never separates from the fruit. However, one may not do so if he lifts the fruit/vegetable out of the bowl as when he peels it in such a state the peel has already separated from the fruit for a non-immediate use and what will it help now to replace it back in the bowl. May one peel right before the meal more fruits than needed for the purpose of making his guests feel comfortable in taking as much as they want?[393] Yes, as since one is doing it in order so the guests feel more at ease, he is receiving this immediate benefit from the separation, and does not need to also benefit from them eating it in order to consider it to have been done for an immediate use. [For other examples of when one may separate/peel for a guest, see Chapter 1 Halacha 5 Q&A there.] May one peel a fruit for a child to take with him upon leaving the house even though the child will not be eating it until later on?[394] No. This includes even if one decides to eat some of the fruit before leaving being that one’s main intention is to peel it for later on. May one peel fruits in order to make a fruit compote many hours prior to the meal in order so it extract and absorb taste into and from the salad?[395] Yes.

25. Miraked-Filtering wine, water and other liquids on Shabbos: [396]

A. Background-Understanding the difference between Miraked and Borer:[397]

Filtering liquids on Shabbos falls under a question of whether it transgresses the Biblical Borer or Miraked prohibition. In essence the prohibitions of Borer and Miraked are really one and the same, being that they are both a separating prohibition. The difference between Miraked and Borer is only with regards to the form of separation. Borer is considered separating from a solid mixture using a sifter to sift out the waste and have the food remain above. Meraked is a prohibition of sifting a solid mixture and having the food fall out and the waste remain above.[398] Now, by liquid mixtures it is unclear as to which prohibition applies, Borer or Miraked.[399] In certain scenarios, filtering liquids is considered a Biblical prohibition which is either an offshoot [i.e. Tolda] of the separating/Borer prohibition [which is to separate food from its waste using a sifter and sieve] or is an offshoot of the Sifting/Miraked prohibition. In other scenarios, filtering liquids is even initially permitted to be done on Shabbos.

B. The general rule:[400]

Undrinkable liquids:[401] Any liquid which is not drinkable to majority of people in its current state and they thus filter it prior to drinking it, then it is Biblically forbidden to filter it on Shabbos due to either Borer or Miraked.

Drinkable liquids:[402] If, however, the liquid is drank by majority[403] of people in its current state without filtering it prior to drinking, then it is permitted to be filtered on Shabbos even if it contains substances in the liquid that will end up getting filtered out by the filter. It may be filtered even through a cloth filter.[404] It may be filtered even through dregs and other sediment or filter balls.[405] [Thus, one may pour Keli Sheiyni water through a filter that contains coffee grinds, or tea leaves.]

One who always filters even drinkable liquid:[406] The above allowance to filter liquid that is drinkable by majority of people only applies to those people who are not always particular to filter the liquid prior to drinking it, however, those who are particular to never drink the liquid without filtering it first, may not filter it on Shabbos even though majority of people drink it in its current state and don’t bother filtering it first.[407] However, this only applies if there is something visible within the liquid that gets filtered out through the filter. If, however, the liquid is clean and clear without any visible impurities, and one simply desires to filter it from its non-visible impurities, then many Poskim[408] rule that it is permitted to filter it on Shabbos even if one is always particular to filter it before drinking, [and furthermore, even if majority of people are accustomed to filter it]. However, some Poskim[409] are stringent even in such a case to prohibit filtering it on Shabbos.

Q&A May one filter murky liquids, which are not drinkable to majority of people, for the purpose of washing dishes and the like?[410] Even though that for washing dishes the water is perfectly useable even without being filtered, nevertheless it is forbidden to filter it in a filter. However, if the water is mixed with soap or other ingredient which has made it no longer drinkable, then it may be filtered so long as it is fit for washing even without filtering it. May a person who is not particular against drinking unfiltered water filter water for one who is particular in doing so and may thus not filter it?[411] There is an opinion[412] which leans to be lenient to allow one to filter for his friend, although he concludes that he has not relied on this viewpoint to actually allow it to be done.   May one who is particular to only drink filtered water, filter water for one who is not particular to do so?[413] One may not be lenient to do so.[414]

  

C. Filtering tap water on Shabbos [through a Brita filter and the like]:[415]

Clear tap water: Typical city water [without insects] that comes out of the tab is permitted to be filtered on Shabbos through a filter [i.e. a Brita filter and the like[416]], so long as there is no visible substance in the water that gets filtered out as a result of the filtering, even though it does cure the water of impurities that are not apparent to the naked eye. This allowance applies even if one is always particular to drink only filtered water.[417] However some Poskim[418] are stringent and rule that even if the water is clear of any substance that is visible to the naked eye which becomes filtered through the filter, a person who is particular to always filter the water beforehand may not filter it on Shabbos even in such a case. Those who are stringent like this opinion, must prepare filtered water from before Shabbos.

Dirty tap water: If, however, the city water contains visible substances which are filtered out by the filter, such as dirt, then if majority of people of the city are accustomed to filter their water, then it is forbidden to filter this water on Shabbos.[419] [If one does not yet know the state of the water and as to whether it contains visible dirt, such as water which enters directly from the tab into a filter, then it has the same status as clear water.[420]] Furthermore, even if majority of people ignore the dirt and are accustomed to drink the water in its current state without filtering it beforehand, nonetheless, a person who is particular to always filter the water beforehand may not filter it on Shabbos, and such a person would need to prepare filtered bottled water before Shabbos.[421]

Tap water with insects: See next!

 

D. Filtering water that contains insects:[422]

City water that contains insects that are forbidden to be consumed by a Jew, is forbidden to be filtered on Shabbos. [Thus, it is forbidden to enter such water into a Brita filter, or turn on the filtering tab attached to the faucet which is used to filter drinking water. However, if one attaches a filter to the tap of the sink for permanent filtering of all the water that comes out of the spout even when not intended to be drunk [i.e. for simply washing hands], then some Poskim[423] rule that it is permitted to open and close the faucet on Shabbos and have the water automatically filtered even when the intent is to drink from. In such a case it is best to attach a designated cloth filter to the spout rather than an actual metal filter and the like.[424]]

Summary: It is permitted to filter city water on Shabbos, so long as there is no visible substance in the water that gets filtered out as a result of the filtering. If, however, the city water contains visible substances which are filtered out by the filter, then if majority of people of the city are accustomed to filter their water, or one is particular to always filter the water beforehand, then one may not filter it on Shabbos. City water that contains insects that are forbidden to be consumed by a Jew, is forbidden to be filtered on Shabbos, unless one attaches a filter to the tap of the sink for permanent filtering of all the water.

E. Using a filter that is attached to the sink:[425]

One may use a filter that is attached to the spout of the faucet which causes all the water from the faucet to automatically get filtered as it leaves. This applies to even “undrinkable” and “wormy” water.[426] [This allowance, however does not apply to filters which have a tube leading into the spout of the faucet of which one has an option to ether have the water come through the filter or come through the faucet, as in such a case the filter is only used for drinking water which negates the basis for the allowance of a sink attached filter.]

 

F. Filtering liquids through a cloth:[427]

A cloth designated to be used to filter:[428] From the letter of the law, it is permitted for one to filter through a designated cloth, any liquid, even white, even if it is a bit murky to the point that most people would not drink it in its current state [although in such a case one may not make an indentation in the cloth and may only simply pour the liquid into it[429]].[430] Nevertheless, it is proper to be stringent to not filter liquids that are a bit murky to the point that majority of people will not drink them.[431] However, if the liquids are completely murky to the point that it is not possible to drink them in this state, or in a case that they have sediment within them then it is forbidden to filter them even using a cloth.[432]

A cloth that is not designated to be used for a filter:[433] All white liquids, including white wine[434], are forbidden to be filtered through a random, non-designated cloth, due to the laundering prohibition.[435] Colored liquids, however, do not have a laundering prohibition and are thus permitted to be filtered in all cases that it is permitted to filter liquids with a designated cloth, as explained above.[436]  [Nevertheless, according to some, filtering colored liquids may pose a dyeing prohibition- See Q&A below]

Q&A May one filter water with a cloth that is designated to be used for the purpose of filtering?[437] Yes. In such a case it has the same status as does a filter.[438] May one who is particular to never drink a certain unfiltered liquid filter it on Shabbos with a designated cloth?[439] If the water is slightly recognizably dirty, but nevertheless majority of people will drink from it then: It is forbidden to filter it on Shabbos.[440] Thus those people who are particular to only drink filtered water must prepare water from before Shabbos if the water is slightly dirty. However, if one would be willing to drink the liquid unfiltered in a pressing situation then it is permitted for him to filter it with a cloth [however not with a filter, as explained above in Halacha 1 Q&A there.] If the water is clean: and one thus simply desires to make it clearer, then it is allowed for one to filter it even if he is always particular against drinking it without filtering it.[441] Nevertheless there are opinions which are stringent even in such a case to prohibit a person which is always particular to filter the water from filtering it on Shabbos. Thus, according to those opinions people which are particular to only drink filtered water must prepare water from before Shabbos. If one does not yet know the state of the water, such as water which enters directly from the tab into a filter, then it has the same status as clear water.[442] Does filtering colored liquids through a cloth contain the dyeing prohibition?[443] There exists different explanations to this query. The following are those opinions: Tehila Ledavid:[444] The dyeing prohibition only applies to cloths that are common to be dyed and by them one should be stringent. However, cloths which are not normally dyed there is no suspicion for dyeing, and it is allowed. Thus, here that Admur allows the filtering of colored liquids through cloths it is referring only to using cloths that are not commonly dyed and thus do not contain the dyeing prohibition. Ketzos Hashulchan[445] explains that perhaps the dyeing prohibition only applies by very red wine, although by light red wine it does not, and thus those areas where Admur stated that it is allowed is because he is referring to light red wine.  He then concludes that one who wants to do according to all opinions, should use a designated cloth for filtering the wine. Rabbi Farkash:[446] Argues on the above two answers and rather explains: According to Admur, he learns like those Rishonim that learn that wine [and other fruit juices] are never considered to dye a cloth but rather its color dirties a cloth, and thus it is never applicable to the prohibition of dyeing. It is however applicable to strawberries and the like which can be used for dyeing. Conclusion: One who wants to follow all opinions, should use a designated cloth for filtering the wine. May one filter semi-murky liquids with a cloth that is designated to be used for the purpose of filtering?[447] Yes. This is despite the fact that a designated cloth has the same ruling as a filter, as explained in Q&A 1.   If the city water is undrinkable, such as it has sand in it or worms and thus must be filtered, is there any way to do this on Shabbos?[448] If there is no other water available one may attach a cloth, which is designated only for filtering, to the sink faucet and use it to filter the water for both drinking and washing. One should only filter the water for right away use.[449] It is forbidden to use an undesignated cloth for the filtering, and as well even a designated cloth may only be used when attached to the sink faucet. Does this restriction of not making an indentation apply as well to non-murky liquids?[450] This restriction only applies to when straining murky liquids. However, by clear liquids it is allowed to make an indentation for the liquid to fall in.

 

G. Filtering within one’s mouth within the process of drinking:[451]

It is permitted for one to filter any liquid within the process of drinking, such as by placing a filter by the opening of one’s mouth and then pouring in the liquid. This applies even if the liquid is undrinkable in its current state.[452]

Using a cloth: It is permitted for one to use even an undesignated white cloth for this purpose.[453] However, every meticulous and G-d fearing person should avoid, when possible, filtering white liquids when using an undesignated cloth, due to opinions which rule that doing so contains a laundering prohibition.[454]

Q&A May one drink a liquid that contains solids through a bottle which filters out the solids?[455] Yes. This may be used according to all being that there is no laundering prohibition applicable here. May one use a filtering straw on Shabbos to drink liquids which need filtering?[456] If the filter is positioned in the area of the straw that enters one mouth, then this is permitted to be used according to all. However, if the filter is on the lower part of the straw, then this matter is questionable. Practically in such a case one is to be stringent although one who is lenient has upon whom to rely.

H. Examples:

Filtering pre-fermented wine:[457] Wine that has just been pressed and still remains within its primary fermentation, may be filtered on Shabbos.[458]

Filtering vinegar:[459] Vinegar which is only slightly thick and still in an edible state may be filtered on Shabbos. However, vinegar which very thick and not edible without filtering, is forbidden to be filtered.

Filtering almond milk:[460] It is permitted to filter almond milk on Shabbos.

Placing milk curd into a strainer:[461] It is forbidden to filter cheese through a cloth on Shabbos.[462]

Q&A May one pour a liquid which contains solids into the drain of the sink if the drain has a filter [as do most sink drains]?[463] If both the liquid and solid are waste:[464] Such as leftovers, then this is allowed. If the solid is not waste: Such as that a ring fell into a mixture and one desires to find the ring by placing it down the filter of the drain, then it is forbidden. May one use a spoon with holes to remove a solid out from a liquid, such as vegetables from soup? As already explained in Halacha 2, in all cases that the solid and liquid are designated as mixed it is forbidden to remove any solid from the liquid using a straining spoon being that doing so is considered separating with a vessel which is Biblically forbidden. May one filter fruit pulp out from one’s fruit drink?[465] If majority of people drink this juice together with its pulp, and the person who desires to filter it also does not usually mind to drink it together with its pulp[466], then it may be filtered. However, if the person who wishes to filter it is particular to never drink this juice without first filtering the pulp or even if he is not particular but majority of people filter out the pulp, then it is always forbidden to filter it on Shabbos. Thus, such juice one is not allowed to pour into a cup through a pitcher which has a screen on its top which withholds the pulp. For a baby: According to the above it is forbidden to filter the pulp out of juice in order to give to a baby to drink if one is filtering it due to choking hazard for the baby, as the baby is considered like a person which is always particular to filter the juice. However, there is no problem to filter it simply in order to prevent the bottle hole from getting stuffed. May one filter liquid baby cereal from their lumpy parts?[467] If majority of people are not particular to filter out the lumps, and the person who desires to filter it also does not usually mind to drink it together with the lumps[468], then it may be filtered. If the person is particular, then it is best for him to filter it using a cloth rather than a standard filter even though the latter is also valid from the letter of the law. For a baby: Some Poskim hold that so long as the lumps are able to be eaten by an older baby, then one may filter it for any age baby. However even so it is best to do so through a cloth. There is no problem to filter it in order to prevent the bottle hole from getting stuffed.   May one sift foods that are fit to be eaten by majority of people in their natural state, as is the law by liquid? Seemingly no, as this law was only said by liquids for the reason that by liquids the filtering happens as soon as one enters the liquid inside, and it is not very recognizable that one has done Borer. This is opposed to foods in which one must shake the sifter in order to sift it. May one filter the fat out from milk?[469] The layer of fat which covers the top of the milk: Is forbidden to be filtered being that most people today do not drink the milk with this fat. Small pieces of fat: If one is not always particular to filter it then it has the same law as slightly murky liquids which may not be filtered through a filter but may be filtered with a cloth- see Halacha 2 Summary. If one is always particular to filter it then he should be stringent.

I. Filtering cork pieces out from wine on Shabbos?[470]

Using a strainer to filter it: Depends. If the pieces are small in size and in amount, then majority of people are not particular to drink it in an unfiltered state, and it is allowed to be filtered if the person himself is also not particular against ever drinking the wine together with these small pieces. However, if the pieces are large, or are many, or one is particular to never drink wine with cork pieces, then it is forbidden to be filtered.

Removing the pieces with one’s hand: In all cases that it is forbidden to filter the pieces it is likewise forbidden to remove them with one’s hands. Regarding cases that it is permitted to filter the wine then: There are opinions[471] which forbid doing so.[472] Others[473] however permit this to be done being that anyways people drink it in this state, and thus it is not considered separating bad from good.

Pouring the cork pieces out together with some wine: Is permitted according to all.

J. Making Turkish/ground coffee beverage on Shabbos-Filtering the coffee liquid from the ground powder:

The general rule: The Borer prohibition of filtering liquids only applies towards liquids that contain solids which people are not accustomed to eating. However, if the solid material that is found in the liquid is consumable by majority[474] of people together with the liquid, then the liquid may be filtered.[475] This, however, only applies to one who is not always particular to filter the liquid from the solid. If, however, one is always particular to avoid drinking the liquid with this solid, then it is forbidden for him to filter it on Shabbos even if it is drinkable by majority of people.[476] Practically, many people [especially in the army] drink their coffee drink together with the ground coffee [i.e. cowboy coffee, mud, Turkish coffee] and are not particular to filter it. Other’s however are particular to always filter their ground coffee, and it is unclear as to which group is in the majority. Using this information, we will now analyze the different forms of filtration available and their practical law:

Pouring the coffee liquid into another cup, having the ground coffee remain on bottom of the original cup: It is permitted to pour the coffee liquid out from the cup without any restriction so long as one leaves some amount of liquid remaining above the ground coffee that remains on bottom.[477] To pour coffee past this point, and completely separate all the coffee liquid from the ground coffee is permitted according to most Poskim[478] if done to drink right away. However, according to Admur in his Siddur this matter is under several grounds of debate even if one intends to drink the coffee right away and is hence better to be avoided.[479] However, those who are lenient have upon whom to rely especially if they will be drinking the coffee right away and are not always particular to filter it.[480]

Pouring the coffee using a French press strainer and the like:[481] It is permitted to pour the coffee liquid out from the French press without any restriction, so long as one leaves some amount of liquid remaining above the strainer that rests on bottom.[482] To pour coffee past this point, and completely separate all the coffee liquid from the ground coffee which is below the strainer, is debated amongst the Poskim. Some Poskim[483] rule it is forbidden to do so, as coffee powder is not edible by majority of people, and it is forbidden to separate using a strainer. Other Poskim[484], however, justify the custom to be lenient to allow filtering the coffee liquid even from the bottom area of the strainer, under several grounds.[485] Practically, it is best to avoid pouring out all the liquid and one should rather stop pouring as soon as one reaches the area of liquid that is above the strainer/coffee powder, in which case it is permitted according to all. This especially applies to one who is always particular to filter his ground coffee, in which case he is certainly to avoid pouring out all the coffee liquid.[486]

Pouring hot water into a coffee strainer which contains ground coffee:[487] It is permitted to place ground coffee into a strainer and then pour water [from a Keli Sheiyni or onwards] onto it, thus having the water pass through the ground coffee and strainer. [This applies even if the water will take some time to pass through the strainer.[488] However, one may not pour coffee liquid that is already mixed with the ground coffee through a strainer in order to strain the ground coffee.[489] This especially applies if one is always particular to strain it, in which case it is certainly forbidden to do so, as stated above. Likewise, even when pouring the water onto the ground coffee which is in the strainer, one is to beware of the following: a) Not to do any action to help the water strain faster or better, such as not to shake it, mix it using a finger or a vessel.[490] B) If the strainer is sitting inside the liquid, one is to remove it using a spoon and the like to avoid any drops from falling into the coffee after it is removed.[491]]

 

Summary: It is permitted to make a hot beverage of ground/Turkish coffee on Shabbos through using a Keli Shelishi or Iruiy Keli Sheiyni. Pouring from a cup and French press: One may likewise filter the coffee liquid from the ground coffee powder through pouring the liquid into another cup, although making sure to stop pouring as soon as one reaches the area in which the liquid is mixed with the coffee powder. This allowance applies even if one is using a French press. However, it is best not pour the coffee liquid out once it reaches the level area of the ground coffee/strainer, even if one plans to drink it right away. Pouring through a strainer: Certainly, one should not pour the coffee liquid directly through a strainer in order to filter the ground coffee. One may however pour hot Keli Sheiyni water into a strainer that contains ground coffee and have the liquid drip into one’s cup. One, however, should beware not to shake the strainer and is to remove it from the liquid using a spoon.

 

K. Filtering tea on Shabbos:

May one use a tea pot that has a strainer on its tip to prevent the leaves from falling into the cup?[492] It is permitted to pour the tea from this pot until one reaches the liquid on the bottom of the pot where the tea is mixed with the tea leaves.[493] Regarding if one may pour out the tea past this point[494] many Poskim[495] allow doing so. [This applies even according to the ruling of Admur in the Siddur which views that the food which is left in the pot is considered that which is separated, and thus should ideally be prohibited[496]]. However, others[497] rule that one is to be stringent. In any event when relying on the lenient opinions he should only do so for right away use.[498]

May one use tea bags on Shabbos?[499] Yes. This does not pose a filtering prohibition, despite the fact that while the bag is in the liquid the liquid is being filtered through the herbs in the bag, absorbing the taste of the tea bag.[500]

May one shake the tea bag while inside the liquid in order to dissipate more tea essence?[501] This matter is disputed amongst the Poskim.[502] Seemingly one may be lenient to do so for right away use.[503]

How to remove a teabag: See Halacha 11.

May one remove a sliced lemon from one’s tea?[504] Yes, as large items are not defined as “mixed” with liquid.

 

26. Shaking a food in order to remove its peel or chaff:[505]

It is forbidden to use a vessel to shake grains or legumes in order to remove its peel. Likewise, one may not shake them even through moving them from one hand to another. Rather it may only be done through shaking it strongly in one hand, [and even then, one may only do so to eat right away].

Q&A May one shake grapes/peanuts/berries from hand to hand in order to get rid of the peels and stems? No.

 

___________________________________________________

[1] Sefer Hazichronos of Rav Abuhav

[2] M”B 319 Hakdama

[3] Admur 319:1; Michaber 319:4

[4] Admur ibid; Mishnah Shabbos 73a

[5] The curtains and roofing in the Tabernacle were made of dyed skins. The dye was made by boiling different herbs. Prior to the boiling they would separate the mixed waste from amongst the herbs. The Melacha of Borer does not refer to the separating of waste done to the herbs of the incense as only those Melachas which were done in the process of building the Tabernacle are counted as part of the 39 Melachas, and not Melachas done once the Tabernacle was built. [Rav Ovadia Bartenura Mishnayos Shabbos 7:1]

[6] Admur ibid; Michaber ibid; See M”B 319:17 regarding the novelty of this ruling

The novelty: In Michaber 319:7 and Admur 319:10 it states that one may shake Pesoles out from food using one hand as doing so is aconsidreed a Shinui, and hence the novelty here is that picking out Pesoles with one’s hand is forbidden being that doing so is not a Shinui. [M”B ibid]

[7] Admur ibid; Michaber 319:1

[8] Shabbos Kihalacha Vol. 2 P. 108; Maor Hashabbos 1:8-2 in name of Rav SZ”A; Rav Wozner in Kovetz Mibeis Levy 6-1

[9] Shabbos 74a; Igros Moshe 4:74-11; SSH”K 3 footnote 6 in name of Rav SZ”A; Shabbos Kihalacha Vol. 2 P. 108

[10] Igros Moshe ibid based on Gemara ibid

[11] Rav SZ”A ibid

[12] Shabbos Kehalacha ibid

[13] Shabbos Kihalacha Vol. 2 P. 108

[14] Ketzos Hashulchan 125 footnote 14

[15] Shabbos Kihalacha Vol. 2 P. 110

[16] As explained in the previous answer that Borer only applies when the piece which one wants to remove is sitting between two other pieces.

[17] Shabbos Kihalacha Vol. 2 P. 110

[18] Shabbos Kihalacha Vol. 2 P. 110

[19] Being that they are all individually recognizable they are not considered to be mixed, as well as that one is removing the empty bottles in order to make room on the table and not in order to separate. [However regarding full bottles, such as taking certain flavors out from ones freezer, the laws of Borer do apply, as explained in Halacha 5-Q&A there!]

[20] Shabbos Kihalacha Vol. 2 P. 110

[21] As in this case the removing of the empty bottles benefit the box.

[22] Shabbos Kihalacha Vol. 2 p. 110, and 201-206

[23] So rules the M”B in 319 Biur Halacha “Lechol Miyad”

[24] Shabbos Kihalacha Vol. 2 p. 198

[25] As well removing it does not pose a problem of Muktzah being that a) It is insignificant, and b) it is a Graf Shel Reiy

[26] See Shevisas Hashabbos Borer 18; Ketzos Hashulchan 125 footnote 14 and 126 footnote 19; Az Nidbaru 4:21; Shabbos Kihalacha Vol. 2 p. 211; Piskeiy Teshuvos 319:17; Nishmas Adam 179

[27] So is proven from Admur 319:24; Admur in Siddur; Taz 319:13; 506:3; M”B 319:61 and all Poskim who discuss the methods of removing a fly from a soup in a way that will not transgress the Borer restrictions.

[28] Shevisas Hashabbos Borer 18; Ketzos Hashulchan 125 footnote 14 and 126 footnote 19; Az Nidbaru 4:21; Shabbos Kihalacha Vol. 2 p. 211; Piskeiy Teshuvos 319:17; Nishmas Adam 179; See however Kaneh Bosem 3:19 regarding pickels in a can

[29] Meaning, that they are the only solids in the liquid. Such as soup which contains only Matzah balls, or only potatoes, and cases of the like.

[30] Shabbos Kehalacha Vol. 2 p. 212

[31] Shabbos Kehalacha Vol. 2 p. 212

[32] Admur 319:4 “There is only a prohibition of separating when one separates waste [i.e. inedible parts] from the food or vice versa. However, if one separates food from food [of the same species], even if he utterly only wishes to eat one of them while the second one he wants to take and throw out, [nevertheless this unwanted food] is not considered waste due to this since it is [nevertheless] fit to be eaten. Therefore, it is allowed to separate it from the food which one wishes to eat and doing so does not contain [the prohibition] of separating waste from food.” Admur 319:6 “However, as long as [the mixture] is of a single species, then even though one separates large pieces from small pieces [nevertheless] this is not [Halachically] considered separating at all being that the entire [mixture] is fit to be eaten, and there is thus no waste [in the mixture]. [It is therefore] allowed to separate from it in any way that he wishes  and even in order to eat it later on that day [meaning while it is still Shabbos ].; Rama 319:3; Beis Yosef 319; Terumas Hadeshen 57 based on Gemara which constantly states “two types of foods”; Orchos Chaim p. 45 in name of Rabbeinu Peretz; Tosefes Shabbos 319:10; Beis Meir; Chemed Moshe 319:2-3; Nehar Shalom 319:1; Birkeiy Yosef 319:4 that so is implied from Maggid Mishneh; M”B 319:15; Kaf Hachaim 319:30

Other opinions: Some Poskim rule that on the contrary, the prohibition of Borer applies even by a mixture of the same species of food, as in such a case the separation is even more recognizable, and hence it remains Biblically forbidden to separate large pieces from small pieces even within the same species. [Taz 319:2 “Since there is a Chashash of a Biblical prohibition, therefore one should be stringent even by one species and not separate even in a single species the large pieces from the small pieces”; Opinion of Gadol brought in Terumas Hadeshen ibid; Implication of Maharil Hilchos Pesach p. 170 regarding big and small Matzah crumbs; Implication of Rashal in Yam Shel Shlomo Beitza 1;] Practically we do not rule like this opinion. [All Achronim ibid negate opinion of Taz ibid; M”B 319:15; omitted in Admur ibid] Some Poskim, however, conclude that it is proper to be stringent even by a single species. [Chayeh Adam 16:5, brought in conclusion of Kaf Hachaim ibid]

[33] If some of the pieces are Kosher and some are not: [The Borer restrictions do not apply to same species mixtures which are all equally edible even if parts of it are not Kosher. Thus], it is permitted to remove the forbidden parts of the meat of an animal on Yom Tov even if one was able to do so before Yom Tov. [Admur 500:18; M”A 500:12; Peri Chadash 500:6; Iglei Tal Borer 21; M”B 500:29] The reason for this is because removing the forbidden parts of the meat is not a complete Melacha as although one is separating food from food, this poses no Halachic meaning being that it is all one species, and it is only that the Torah has forbidden it from being eaten. Now, the prohibition of Borer only applies when one is separating two species of foods from each other or is separating waste from food which is considered like two species. [Admur 500:18]

Other opinions: Some Poskim, however, rule that the Borer restrictions apply by a mixture of Kosher and non-Kosher foods even if they are the same species. [SSH”K 3:28 footnote 100 in name of Rishonim and Achronim; Vetzaruch Iyun on the Ketzos Hashulchan end of 125 which seems to imply that two Lulavim of two different people on Sukkos would be considered Borer on the first day of Sukkos when one cannot fulfill his obligation with another person’s Lulav. See Shabbos Kehalacha Vol. 2 p. 102.]

[34] Admur 319:4 “If [the unwanted food] is only fit to be eaten in a pressing time then even though it is not considered actual waste and there is [thus] no Biblical prohibition in separating it, nevertheless it is Rabbinically forbidden [to separate it] just like is the law by actual waste. Therefore, it is forbidden to remove the rotten leaves from the vegetable (called lettuce) even if they are fit to be eaten in times of need. Rather one is to separate the vegetable from the leaves, which is [separating] the food from the waste.”; Rama 319:1; M”A 319:3; M”B 319:15

[35] Admur 319:5 “However, the above allowance to separate food from food only refers to when both foods are all the same species. However if one had in front of him two different types of foods which are mixed together and he wishes to separate [in order] to eat one of them right away and to place the second [food] aside to be eaten later on, then that species [of food] which one wishes to eat right away is considered the food while the other [species of] food is considered like the waste. Therefore, one must separate with his hands that [food] which he wishes to eat right away from amongst the other [food], thus [separating] the food from the waste and not vice versa. If one separates it and sets it aside to be eaten later on, even [later on] that day, he is liable.”; Michaber 319:3

^[36] Admur 319:6 “Two species of fish are considered two species of foods and it is [thus] forbidden to separate [even] by hand unless [one separates] that species which he wants to eat right away and [he is] not [separating it] from [prior to the coming] meal for [the need of the next] meal.”

^[37] Admur 319: 6 However if one of the species is large while the other is small then it is only questionable as to whether the separating prohibitions apply, although nevertheless one must be stringent. 

[38] See Shabbos Kehalacha 2:182-188

[39] M”B 319:15

[40] M”B 319:15

[41] P”M 319 brought in M”B 319:15 leaves this matter in doubt

[42] Shabbos Kehalacha Vol. 2 p. 233

[43] Peri Megadim 319 M”Z 3; Kaf Hachaim 319:15; Ben Ish Chaiy Beshalach 6; Biur Halacha 319:1 “Min Haalim Hameupashim”

Other opinions: Some Poskim rule one is required to remove the inner leaves from the lettuce and may not remove the outer leaves. [Mamar Mordechai; See Tehila Ledavid 319:4]

[44] Tehila Ledavid 319:5; Shabbos Kehalacha Vol. 2 p. 174

Other opinions: Some Poskim leave this matter in question. [P”M 319 M”Z 2; A”A 5]

[45] So is evident from the wording of Admur in the case of straining eggs.

[46] Shabbos Kehalacha Vol. 2 p. 176

[47] Shabbos Kehalacha Vol. 2 p. 184

[48] So rules Rav SZ”A in Maor Hashabbos 3:40-3; Binyan Shalom Borer p. 7

[49] Ayel Meshulash 3:8

[50] Shabbos Kehalacha Vol. 2 p. 235

[51] M”B 319:15; Shabbos Kehalacha Vol. 2 p. 178

[52] Shabbos Kehalacha Vol. 2 p. 235

[53] Shabbos Kehalacha Vol. 2 p. 178-179; Rav SZ”A 3 footnote 63

[54] Shabbos Kehalacha Vol. 2 p. 316

[55] Shabbos Kehalacha Vol. 2 p. 104

[56] The foam of a drink is forbidden to be drank as stated in Hilchos Shemiras Haguf Vehanefesh Halacha 9

“One who drinks the foam that come on the surface of a beverage can lead to Ririn which comes from the nose, and one who blows it with his mouth can lead to a difficulty in the head, and one who pushes it to the side can lead to poverty.”

[57] Shabbos Kehalacha Vol. 2 p. 102

[58] Shabbos Kehalacha Vol. 2 p. 104-105

[59] To note however that the SSH”K rules that this is forbidden being that according to them if one item is forbidden and one is permitted they are considered like two different species despite the fact that they are all from the same species. This however does not follow the ruling of Admur and others as explained above in Halacha 6 that a prohibited part is not considered another species in the case of removal of forbidden fats. This is also the opinion of the Magen Avraham and Mishneh Berurah. Vetzaruch Iyun on the Ketzos Hashulchan end of 125 which seems to imply that two Lulavim of two different people on Sukkos would be considered Borer on the first day of Sukkos when one cannot fulfill his obligation with another person’s Lulav. See Shabbos Kehalacha Vol. 2 p. 102.

[60] Admur 319:1

[61] Admur ibid “Separating is one of the principal [Shabbos prohibited] actions, as in the Tabernacle they would separate the waste from the herbs [used for the dyes] and therefore anyone who separates waste from food, even with one hand, and even in order to eat right away, is liable.”; Michaber 319:1 and 4; Mishnah Shabbos 73a

[62] Any food which one does not desire to eat right away and is of a different substance than the remaining food is defined as waste in this regard. [Admur 319:5; Michaber 319:3]

[63] The reason for why removing the waste is forbidden: The removing of the waste [from the food] is not [considered done in] the normal framework of eating [which is permitted to be done as will be explained below] but is rather [considered] preparing the food so it be fit to eat which is a complete [Biblically prohibited] act. [Admur ibid]

[64] Admur ibid; Michaber ibid; See M”B 319:17 regarding the novelty of this ruling

The novelty: In Michaber 319:7 and Admur 319:10 it states that one may shake Pesoles out from food using one hand as doing so is considered a Shinui, and hence the novelty here is that picking out Pesoles with one hand is forbidden being that doing so is not a Shinui. [M”B ibid]

[65] Admur ibid “Therefore even if [the mixture contains] a lot more food than waste and there is greater bother in having to separate the food, nevertheless one may not separate the waste even in order to eat [the food] straight away.”; Rama 319:4; Beis Yosef 319 based on Rambam

Other opinions: This is opposed to the ruling of the Tur 319 which holds that in such a case one is allowed to remove the waste rather than the food as doing so is the way of eating. Admur and others however limit this ruling only to Yom Tov and not on Shabbos. [See Shabbos Kihalacha Vol. 2 p. 141]

Opinion of Michaber: The Michaber agrees with the ruling of the Rama ibid, as is implied from the fact that he did not mention any allowance in his rulings regarding majority food. [Biuur Halacha 319:1 “Haborer”]

[66] Admur 319:2 “As well one who separates food from waste without intent to eat it right away but rather to leave it to be eaten later on, even [later on] that day, then it is [considered] like he had separated [the food to place it in] storage and he is liable.”; Michaber 319:2

[67] The reason: The reason for this is because it is not applicable here to say that what he did was within the context of eating being that he is not eating it right away.  [Admur 319:2[

[68] Admur ibid “As well, one who separates food from waste with a sieve or sifter is Biblically liable even if one did so in order to eat the food right away.”; Michaber 319:1

[69] The reason: The reason for this is because using a sieve or sifter is the common form of sifting food [and is thus not considered a form of eating but rather a form of preparation]. [Admur ibid]

^[70] This refers to a wooden tube which is wide on top and narrow on bottom. One places the legumes in from the wide part and then shakes off its peels and the legumes fallout from the narrow bottom while the peels remain inside. Nevertheless, this item is only Rabbinically forbidden as it is not the commonly used item for Borer, and is hence considered a Shinuiy, which makes the Melacha only Rabbinical. [Rashi in Shabbos 74a; M”B 319:2] Vetzaruch Iyun as to why a Knon is only Rabbinical, is it because it is considered 1) a shinuiy, or 2) is not a manufacturers choice vessel, or 3) it has other usages and is not designated for separating per say.

[71] Admur 319:1 “If one separated the food from the waste with a Knon or a plate then he is Biblically exempt [from liability] although it is Rabbinically forbidden to be done due to a decree [that one may come to use] a sieve and sifter.”

[72] Shabbos Kehalacha Vol. 2 p. 91. Minchas Yitzchak 5:38

[73] Chayeh Adam brought in M”B 340:22 [towards end] “Every Melacha that one uses his left hand he is Biblically liable with exception to the Melacha of writing.”

[74] Shevisas Hashabbos- Borer.

[75] Admur 319:1 “It is permitted to separate food, as opposed to the waste, with ones hands in order to eat right away.”

[76] The reason: The reason that this is allowed is because to remove food from amongst waste in order to eat right away is not at all similar to any [forbidden form of] work being that doing so is the normal form of eating, as it is impossible to eat the entire mixture, [eating] the food together with the waste, and the Torah only prohibited doing so [separating food from waste while eating when] using its designated vessel [to separate it] which is a sieve and sifter. [Admur ibid]

[77] Shabbos Kehalacha Vol. 2 p. 128; SSH”K 3 footnote 13

[78] Shabbos Kehalacha Vol. 2 p. 128 and 130

[79] Shabbos Kehalacha Vol. 2 p. 129; See Meor Hashabbos 3:40-1; Mishmeres Hashabbos 319:14-5

[80] Shabbos Kehalacha Vol. 2 p. 130

[81] Shabbos Kehalacha Vol. 2 p. 188

[82] Some Poskim rule it is permitted, or questionable. [P”M 319 M”Z 2 and 12] Others rule it is forbidden. [Biur Halacha “Hayu Lefanav”]

[83] Shabbos Kehalacha Vol. 2 p. 192

[84] Brought in name of Rav Moshe Feinstein in an English book on Hilchos Shabbos p. 155 footnote 148; Az Nidbaru 1:79:42 leaves this question in doubt, and so is brought in Shulchan Shlomo 319:4-3 in the name of Rav SZ”A that he was in doubt regarding this question. However see next footnote that others bring that Rav SZ”A ruled leniently in this

[85] Sheivet Halevy in Kovetz Mibeis Levy 6:3; Rav SZ”A as brought in Migilas Sefer, and so leans Rav Farkash.

[86] Shabbos Kehalacha Vol. 2 p. 191

[87] Shabbos Kehalacha Vol. 2 p. 381

[88] Shabbos Kehalacha Vol. 2 p. 148-150 and p. 236

[89] Ketzos Hashulchan 125 footnote 24; Chayeh Adam in Nishmas Adam 82:2

So, rules Ketzos Hashulchan 125 footnote 24 based on an inference from the Alter Rebbe in the Shulchan Aruch [However see Ketzos Hashulchan 129 footnote 3 where he differentiates between a dry food of which it is usual to separate it with one’s hands and thus a spoon may not be used, and between a wet food which is usually separated with a utensil so one does not get dirty.]

So rules also: Minchas Yitzchak 1:76, Igros Moshe, Chazon Ish and other Poskim.

Opinion of M”B: In 319:62 the M”B rules a spoon may not be used to gather the fat above milk even if one plans to eat it immediately. However, in 319:66 he contradicts himself and rules a spoon may be used. The Chazon Ish answers this by saying the case of cream on top of milk was an exception being that the spoon helps for the actual separation, while in 66 it is allowed as it is used simply so one does not dirty himself. So concludes also Minchas Yitzchak ibid. See Shabbos Kehalacha P. 148-149

[90] However, see previous footnote regarding ruling of Ketzos Hashulchan.

[91] Shabbos Kehalacha Vol. 2 p. 359

[92] Shabbos Kehalacha Vol. 2 p. 359; SSH”K 3 footnote 159 in name of Rav SZ”A; Shulchan Shlomo footnote 48

[93] Shabbos Kehalacha Vol. 2 p. 151

[94] Admur 319:24 [unlike his ruling in the Siddur] “It is permitted to remove from food which has waste in it, the waste together with some of the food, such as [using a spoon to] remove a fly from a cup together with some of the liquid, being that then it does not appear like one is separating at all.”; Taz 319:13 and 506:3; Beir Heiytiv 319:19; Ben Ish Chaiy Beshalach 12; Chayeh Adam 16:2; M”B 319:61; Kaf Hachaim 319:42; Even Yisrael 9:25

[95] The reason: Being that then it does not appear like one is separating at all. [Admur ibid] Seemingly, the reason is because when one removes the bad together with the good, it is not recognizable that one has selected bad from good, and it is thus permitted.

[96] Admur in Siddur [unlike his ruling in 319:24] “One may not rely on the customary permission granted that if there is waste in one’s food then one removes it together with some of the food etc, as doing so is questionable of containing a sin offering liability and a prohibition of Sekilah G-d forbid.”; Ketzos Hashulchan 125 footnote 17; Peri Megadim 319 M”Z 13 implies that this Heter to remove the bad with the good only applies in certain scenarios, as explained below; See P”M 319 A”A 15; Kaf Hachaim ibid concludes it is best to be stringent like Admur in Siddur; Chazon Ish 53 questions ruling of Taz ibid; See Piskeiy Teshuvos 319:44

Opinion of Peri Megadim: Peri Megadim 319 M”Z 13 implies that only if one separates only some of the bad together with good, and will thus still leave some of the bad with the mixture, is one not liable for Borer, however if one separates the entire bad, then he is liable for Borer even if he removes some of the good. Furthermore, he implies that even if one leaves some of the bad with the good, and removes the bad with some of the good, it is only permitted in a case that if one were to remove the entire bad from the good he would not be Biblically liable, otherwise, it remains Rabbinically forbidden.”

[97] The reason: The reason that Admur retracted his ruling from the SH”A is because since ones main intent is to remove the inedible and the good that is removed is only in order to allow him to remove the fly, therefore the good is nullified to the bad and it is considered that he is removing solely the bad from the good. [Ketzos Hashulchan 125 footnote 17; See P”M 319 A”A 15; Chazon Ish 53]

[98] Siddur Admur

[99] As testified by Admur in Siddur ibid

[100] As concludes Kaf Hachaim ibid

[101] Shaar Hakolel 1:1; Likkutei Sichos 11 p. 246; Introduction of the Rebbe to the Shulchan Aruch Harav; See Divrei Nechmia 21; Kaf Hachaim and Piskeiy Teshuvos ibid conclude it is best to be stringent

The reason: Whenever there is a difference in ruling between the Siddur and the Shulchan Aruch one is to follow the rulings of the Siddur. The reason for this is because the Siddur was written later than the Shulchan Aruch and hence represents the final ruling of Admur in the given subject. [ibid]

[102] Shabbos Kehalacha Vol. 2 p. 93

[103] Peri Megadim 319 M”Z 13; Aruch Hashulchan 319

[104] Admur 319:1

[105] Admur ibid; Michaber 319:4

[106] Admur ibid; Michaber 319:1

[107] Admur 319:2; Michaber 319:2

[108] Admur 319:4 “There is only a prohibition of separating when one separates waste [i.e. inedible parts] from the food or vice versa. However, if one separates food from food [of the same species], even if he utterly only wishes to eat one of them while the second one he wants to take and throw out, [nevertheless this unwanted food] is not considered waste due to this since it is [nevertheless] fit to be eaten. Therefore, it is allowed to separate it from the food which one wishes to eat and doing so does not contain [the prohibition] of separating waste from food.” Admur 319:6 “Two species of fish are considered two species of foods and it is [thus] forbidden to separate [them even] by hand unless [one separates] that species which he wants to eat right away and [he is] not [separating it] from [prior to the coming] meal for [the need of the next] meal. [Furthermore,] even if one of the species are large and thus each species is [easily] recognizable and it is hence possible that there is no separating [prohibition] involved here at all, nevertheless one may not be lenient being that [doing so] is in question of being liable for a sin offering [meaning that it is questionable if this is a Biblical prohibition, and thus one must be stringent]. However, as long as [the mixture] is of a single species, then even though one separates large pieces from small pieces [nevertheless] this is not [Halachically] considered separating at all being that the entire [mixture] is fit to be eaten, and there is thus no waste [in the mixture]. [It is therefore] allowed to separate from it in any way that he wishes  and even in order to eat it later on that day [meaning while it is still Shabbos ]. [Furthermore], even if the [mixture] contains two different species and one [wishes to] separate from amongst both of them together the large pieces from the small pieces, it is allowed since one is not separating one species from another.”; Rama 319:3; Beis Yosef 319; Terumas Hadeshen 57 based on Gemara which constantly states “two types of foods”; Orchos Chaim p. 45 in name of Rabbeinu Peretz; Tosefes Shabbos 319:10; Beis Meir; Chemed Moshe 319:2-3; Nehar Shalom 319:1; Birkeiy Yosef 319:4 that so is implied from Maggid Mishneh; M”B 319:15; Kaf Hachaim 319:30

Other opinions: Some Poskim rule that on the contrary, the prohibition of Borer applies even by a mixture of the same species of food, as in such a case the separation is even more recognizable, and hence it remains Biblically forbidden to separate large pieces from small pieces even within the same species. [Taz 319:2 “Since there is a Chashash of a Biblical prohibition, therefore one should be stringent even by one species and not separate even in a single species the large pieces from the small pieces”; Opinion of Gadol brought in Terumas Hadeshen ibid; Implication of Maharil Hilchos Pesach p. 170 regarding big and small Matzah crumbs; Implication of Rashal in Yam Shel Shlomo Beitza 1;] Practically we do not rule like this opinion. [All Achronim ibid negate opinion of Taz ibid; M”B 319:15; omitted in Admur ibid] Some Poskim, however, conclude that it is proper to be stringent even by a single species. [Chayeh Adam 16:5, brought in conclusion of Kaf Hachaim ibid]

[109] Admur in 504:6; Maharil Hilchos Pesach p. 170; Shabbos Kehalacha Vol. 2 p. 181

[110] Shabbos Kehalacha Vol. 2 p. 176; Rav SZ”A in SSH”K 3 footnote 68

[111] Shabbos Kehalacha Vol. 2 p. 102

[112] So rules Rav S”Z Aurbauch in Shulchan Shlomo 319:6-10, thus coming to a conclusion of the doubt he raised in SSH”K [3 footnote 62].

[113] Siddur Admur

[114] The reason: Doing so is prohibited due to the Melacha of Zoreh [winnowing] and not Borer.

[115] Shabbos Kehalacha Vol. 2 p. 98

[116] Admur 319:11 “Food and waste which are mixed [together] is forbidden to be placed into water in order for the waste to sink to the bottom, as is the case if the waste is earth, or [so the waste] float to the top as is the case [if the waste] is straw. Similarly, Karshinin may not be soaked in water in order so their waste float to the top, and as well one may not rub it with his hands [while it is in the water ] so the waste float up as doing so is similar to [the] separating [prohibition].”; Michaber 319:8

[117] So is evident from the wording of Admur “to cause to float” hence implying the Karshinin are currently soaking in the water. In any event it can be derived from here that merely rinsing a food [in contrast to soaking] is not forbidden due to Borer when done with intent to eat right away, while soaking it is forbidden due to Borer. Hence by foods which the Mifareik prohibition is not applicable, one may rinse off their waste with intent to eat the food right away. The reason for the differentiation is because soaking a food is considered Derech Borer while rinsing it is considered Derech Achila. See Q&A! [Ketzos Hashulchan 146 p. 109; Igleiy Tal Borer 16; Shabbos Kehalacha 2 p. 132]

[118] See P”M 319 M”Z 5 that perhaps soaking is a Shinui and hence is not Biblically forbidden; See however Biur Halacha 319 “Dehaveh Lei Keborer” that it is Biblical and so is the wording in Rashi “Borer”

[119] The reason: Some hold that this is not considered the way of eating and is thus forbidden. Others hold that it is like separating the waste from the good. [P”M 319 M”Z 5] Others hold it is a decree due to that one may come to do so with a vessel, and therefore the word similar was used. [Ketzos Hashulchan 146 footnote 50-10]

[120] Shabbos Kehalacha Vol. 2 p. 131; Ketzos Hashulchan 146 footnote 50-10

[121] This is similar to the law by small pieces of bark in one’s wine which is considered nullified to the wine if one is not particular against drinking it, as will be explained in chapter 3 in the laws of filtering. [Ketzos Hashulchan 146 p. 116] This does not contradict the notion that Borer applies even by two edible foods of different species, as there one cannot say that one species is nullified to another. However here, waste which people pay no attention to is nullified to the food. [Rav SZ”A in SSH”K 3 footnote 156]

[122] Shabbos Kehalacha Vol. 2 p. 132

[123] As rules Admur above regarding the Karshinin “and as well one may not rub it with his hands so the waste float up”.  See footnote there!

[124] Ketzos Hashulchan 146 footnote 50-10; Shabbos Kihalacha Vol. 2 p. 134

[125] So rules Ketzos Hashulchan 146 footnote 50-10 as he explains that the above prohibition in truth only applies to the case of Karshinim [and other mixtures of the like] being that if one were to filter it with a sieve it would carry a Biblical prohibition being that it is common to do so, as opposed to the removal of dirt from fruits and the like. This is proven form the fact that in 318 it ruled without dispute that one may soak salted fish in water and it does not contain an issue of Borer.

[126] Ketzos Hashulchan 146 p. 117

[127] As this is directly similar to the prohibition written above by Admur.

[128] Shabbos Kehalacha Vol. 2 p. 134-136; See Piskeiy Teshuvos 319 footnote 262 in great length for all the opinions on this matter

[129] Ketzos Hashulchan 125 footnote 16; 146 footnote 50-10 p. 109 and 116; Igleiy Tal Borer 16; Rav Poalim 1:16; Igros Moshe O.C. 1:125; Shulchan Shlomo 319:17; Shabbos Kehalacha ibid

Other opinions: Some Poskim rule that it is forbidden to rinse the dirt off the fruits or vegetables just as it is forbidden to soak them. [Diveiv Meisharim 3:10; Ayil Meshulash 15:3 in name of Chazon Ish; Shevet Hazlevi 1:52]

[130] The reason: As it is considered like peeling off the peel of a food which is allowed to be done in close proximately to the meal. [Poskim ibid]

[131] Shabbos Kehalacha Vol. 2 p. 199

[132] Implication of all Poskim ibid who write the allowance is due to it being similar to peeling a fruit, which is Derech Achila, hence implying that if the dirt is not stuck to the fruit then the allowance does not apply; Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid

[133] Shabbos Kehalacha Vol. 2 p. 131

[134] Shabbos Kehalacha Vol. 2 p. 136

[135] The Ketzos Hashulchan [146 footnote 50] debates whether this is allowed and concludes that despite the reasons to allow it, he refrains from doing so being that it appears like a belittling of Shabbos and a mundane act. On the other hand the Chazon Ish clearly rules that it is allowed, and so seems to be the opinion of Rav SZ”A. In SSH”K ¹ they rule that it is allowed.

[136] Shabbos Kehalacha Vol. 2 p. 138; P”M 319 M”Z 12; Biur Halacha 319:3 “Hayu Lefanav”

[137] Shabbos Kehalacha Vol. 2 p. 138

[138] Shabbos Kehalacha Vol. 2 p. 168

[139] Shulchan Shlomo

[140] Admur 319:3 “The definition of “Right away” is that the separation is done very close to the meal, however if one does not plan to eat it for a while, then it is forbidden to separate it.”; Michaber 319:3; Rama 319:1

[141] See Rama 319:1 “For the need of the meal that he will be eating immediately.”; Admur 319:4 “One must be careful to not separate foods until after [the congregation] leaves Shul in order so [it be separated] truly close to the meal, in which case it is then allowed to separate as much as one needs to eat for that meal.”; M”A 321:15; M”B 321:45

[142] Admur ibid “So long as [one wishes to do the separation] close to the meal it is permitted for him to separate for the need of that entire meal even if [the meal itself] will be prolonged for some time.”; M”B 319:4

[143] Admur ibid “even if other people are dining with him  he is allowed to separate for the need of everyone.”; Rama 319:1

Must one be dining with them in order to permit Borer for others? Some Poskim rule it is not necessary to dine with them, and Borer may always be performed for others to eat right away. [Birkeiy Yosef 319; M”B 319:6 based on Tosafus and Darkei Moshe 319] Other Poskim however rule it may only be done for others if he is also participating in the meal. [See Kaf Hachaim 319:12] Practically some rule it is best to eat some of the food when doing Borer for others in order for it to be permitted according to all. [Kaf Hachaim ibid] Others however rule one may even initially lenient. [M”B ibid; see Shabbos Kehalacha 12 footnote 9 p. 96 for an analysis on this subject, and on the wording of Admur ibid]

[144] Admur ibid “If there are remains after the meal from what had been separated [nevertheless] this does not pose any problem being that when it was separated it was done permissively.”; Levush 319:2; M”B 319:5

[145] Admur ibid “However, one may not conspire regarding this [and intentionally separate more food than needed prior to the meal so he has what to eat later on].”; M”B 319:5

[146] Shabbos Kehalacha Vol. 2 p. 172

[147] Beis Yosef 319 in opinion of Rambam; brought in Magen Avraham 319:6; So rules also Aruch Hashulchan 319:15

[148] Tosefes Shabbos; Maaseh Rokeiach; M”B 319:16; Biur Halacha “Shebirer Shacharis”; Machatzis Hashekel 319:7 in the opinion of Rama and so seems to be the opinion of Admur; Ben Ish Chaiy Beshalach 2

[149] Shabbos Kehalacha Vol. 2 p. 158

[150] Shabbos Kehalacha Vol. 2 p. 152-153

[151] Iglei Tal Borer 319:9; Ben Ish Chaiy; Az Nidbaru 6:72-5 writes 30 minutes

[152] Shabbos Kehalacha Vol. 2 p. 159

[153] See Shabbos Kehalacha Vol. 2 p. 161-163

[154] Shabbos Kehalacha Vol. 2 p. 163-164; SSH”K 3 footnote 200

[155] Regarding frozen drinks-See “The laws of Melting snow ice and other materials”

[156] Shabbos Kehalacha Vol. 2 p. 164

[157] Shabbos Kehalacha Vol. 2 p. 170

[158] Shabbos Kehalacha Vol. 2 p. 168

[159] Shabbos Kehalacha Vol. 2 p. 143 Biurim 10

[160] Igleiy Tal Tochen 11

The reason: His reasoning is that since one is merely using the spices to place in another food and not to eat them immediately, the allowance of separating “within the eating process” does not apply. His proof is from 321:7 regarding spices that it is forbidden to cut them small even for immeditae use.

[161] Shabbos Kehalacha Vol. 2 p. 169

[162] Shabbos Kehalacha Vol. 2 p. 164

[163] So rules Shut Rav Poalim 1:12 in the opinion of Admur. This follows a compromise with the opinion of the Beis Yosef 319 which holds that one may never leave leftovers.

[164] Peri Megadim 319 M”Z 2 brought in Shaar Hatziyon 319:5

[165] As the M”B in Shaar Hatziyon ibid comments on the ruling of the Peri Megadim ibid that it requires analysis to to verify the source of this ruling of the P”M. [Shabbos Kehalacha ibid]

[166] Admur 319:3 “even if other people are dining with him  he is allowed to separate for the need of everyone.”; Rama 319:1

Must one be dining with them in order to permit Borer for others? Some Poskim rule it is not necessary to dine with them, and Borer may always be performed for others to eat right away. [Birkeiy Yosef 319; M”B 319:6 based on Tosafus and Darkei Moshe 319] Other Poskim however rule it may only be done for others if he is also participating in the meal. [See Kaf Hachaim 319:12] Practically some rule it is best to eat some of the food when doing Borer for others in order for it to be permitted according to all. [Kaf Hachaim ibid] Others however rule one may even initially lenient. [M”B ibid; see Shabbos Kehalacha 12 footnote 9 p. 96 for an analysis on this subject, and on the wording of Admur ibid]

[167] Shabbos Kihalacha Vol. 2 p. 96 [Chapter 12 footnote 9 p. 96]

[168] Birkeiy Yosef 319; M”B 319:6 based on Tosafus and Darkei Moshe 319

[169] Kaf Hachaim 319:12

[170] P”M 319 M”Z 5; Biur Halacha 319:1 “Kdei”; Shabbos Kihalacha Vol. 2 p. 96 and p. 141

[171] The proof: As so is ruled regarding the Melacha of Tochein [cutting small] that it may be done for right away use even for the sake of chickens. [M”A 321; Admur 321:10]

[172] Shabbos Kihalacha Vol. 2 p. 156

[173] Shabbos Kihalacha Vol. 2 p. 156; Ketzos Hashulchan 125 footnote 40; Rav Poalim 1:12; Ben Ish Chaiy Bishalach 3

[174] So rules

[175] Shabbos Kihalacha Vol. 2 p. 156

[176] As the honor which he gives them in having the food prepared for them is in it of itself a useful purpose which is met during the meal.

[177] As the honor which he gives them in having the food prepared for them is in it of itself a useful purpose which is met as soon as he gives them the food.

[178] Shabbos Kihalacha Vol. 2 p. 167

[179] As so rules the ??? in name of the Rashba regarding one who did Borer for chickens that he must stand over them to verify that they eat the food right away.

[180] Shabbos Kehalacha Vol. 2 p. 168

[181] As the purpose, which is the lending, is achieved for the person separating it as soon as the borrower leaves the house.

[182] Biur Halacha 319:1 “Haborer” in name of Gr”a; Ketzos Hashulchan 129 footnote 5; Teshuvos Vehanhagos 2:185

[183] The reason: As although in general we rule that by all Biblical prohibitions done by mistake it is forbidden for all until after Shabbos, nevertheless here being that Borer is so common to be done to food if this were true then it should have been mentioned. As well as that one’s actions is not his source of benefit being that he could have separated it in a permitted way. As well as that here there is no reason to decree Atu Meizid being that one can anyways do so in a permitted way. [Poskim ibid]

[184] P”M 319 brought in Biur Halacha ibid

[185] Shabbos Kehalacha Vol. 2 p. 97, and 194; SSH”K 3 footnote 11 in name of Rav SZ”a

[186] The reason: Perhaps the reason is because by Pesoles everyone sees that he did an Issur already and returning the Pesoles will not change anything. However, by food it will only be recognizable to others that he did Borer if he throws it out and hence he is to return it.

[187] Shevisas Hashabbos Borer 3 footnote 10; See Ketzos Hashulchan 125 footnote 47

[188] Admur 319:25; Michaber 319:17

[189] Admur ibid “One who curds [milk], in which he takes milk and places a stomach [or other enzyme] into it in order to curd it, is liable for separating because he has separated the curd from the milk.”; M”A 39:18; M”B 319:62

[190] Admur ibid “Similarly, if one places the curd into an elastic vessel and the whey drips from inside it then this is an offshoot of separating food from waste through using a sieve and sifter and one is thus liable.”

he reason: Now, although the curd and the milk are both a single species of food and there is [thus] no waste [here] at all, nevertheless since they are liquid substances which mix well which he is [now] separating, therefore this contains the separating [prohibition] just like one who is separating food from waste. [Admur ibid]

[191] Admur 319:26 “If one solidified [curd] and turned it into cheese he is liable for building.”; M”A 319:18; M”B 319:63; Shabbos 95b; Vetzaruch Iyun if making Tofu or Halva into a block also transgresses the Boneh prohibition

The reason: The reason for this is because anyone who gathers parts [of an item] to each other and bonds them together until they become a single substance has [transgressed] an offshoot of [the] building [prohibition]. [Admur 319:26]     

[192] Shabbos Kehalacha Vol. 2 p. 176

[193] M”B 319:60; Shabbos Kehalacha Vol. 2 p. 176

[194] Admur 319:29 “It is forbidden to place dregs into beverages in order to catalyze it even though [the liquid] is already fit to be drunk on Shabbos being that through doing so one causes the dregs of the liquid itself to sink to the bottom of the vessel and it is an offshoot of separating similar to one who curds milk.”; M”A 319:28

[195] Shabbos Kehalacha Vol. 2 p. 151; p. 355-359; Shevet Hlaevi 8:58

[196] Shabbos Kehalacha 14:20

[197] Rav SZ”A brought in Shulchan Shlomo 319:20

[198] Shabbos Kehalacha Vol. 2 p. 357

[199] Shabbos Kehalacha Vol. 2 p. 358

[200] Shabbos Kehalacha Vol. 2 p. 371

[201] This is allowed being that a large item is not considered mixed together with a liquid that it is in, as explained in the introduction Q&A.

[202] Minchas Yitzchak 4:99-2 

[203] Minchas Yitzchak ibid; Sheivet Halevy 8:58; SSH”K 3 footnote 171 in name of Rav SZ”A

[204] Shabbos Kehalacha ibid based on SSH”K 3 footnote 125

[205] See Shabbos Kehalacha 2 p. 370

[206] Shabbos Kehalacha Vol. 2 p. 382

[207] This is allowed being that a large item is not considered mixed together with a liquid that it is in, as explained in the introduction Q&A. [Shabbos Kehalacha 12:19] [Vetzaruch Iyun Gadol on this ruling as there are other foods in the Chulent from which he is doing Borrer to?]

[208] See Minchas Yitzchak ibid; Sheivet Halevy 8:58; SSH”K 3 footnote 171 in name of Rav SZ”A

[209] This case is even more lenient then the removing of tea from ones cup as here one is anyway interested in eating the rice with the chulent and thus is not benefiting at all from the dripping of the gravy. This is opposed to the case of tea in which one has no interest in the leaves but does in the liquid that is absorbed in it.

[210] Shabbos Kehalacha Vol. 2 p. 227

[211] So rules the Tzemach Tzedek in his Piskeiy Dinim on this chapter, and so concludes the Ketzos Hashulchan [125:16] as the final ruling and so rule other Poskim.

Other Poskim: There are opinions which rule stringently in a case one is able to remove the bones in his mouth. Nevertheless, according to all it is permitted to separate the bones from within the fish for the need of children. [Igros Moshe 4:74; Minchas Yitzchak 1:75; Shabbos Kehalacha Vol. 2 p. 227]

[212] So rules Ketzos Hashulchan 125 footnote 44, and other Poskim.

[213] So rules Mamar Murdechaiy, Biur Halacha and so implies the Ketzos Hashulchan

[214] Shabbos Kihalacha Vol. 2 p. 227; See Biur Halacha 319:4 “Metoch”; Piskeiy Teshuvos 319:8; Chazon Ish 54:3

[215] As meat bones are large and it is thus not the normal way of eating to remove the bones from the meat as is the case by the small bones which are within fish.

[216] Rav SZ”A SSH”K 3 footnote 13

[217] Shabbos Kehalacha Vol. 2 p. 229

[218] Although in SSH”K [3:30] [as well as Igros Moshe Orach Chayim 4 chapter 74 Borer 8] they rule that one may remove it even not for right away use being that both the chicken and skin are viewed as the same species of foods being that majority of people do eat the skin, nevertheless one should be stringent in this being that a) today many people do not eat the skin and b) even if the case were that majority of people eat it nevertheless there are people which are stringent.

[219] Shabbos Kihalacha Vol. 2 p. 229

[220] The stringent opinion: Is brought in Ketzos Hashulchan 143 footnote 1 in name of the Yeshuos Chachma, and so plainly rules SSH”K  3:30.

The lenient opinions: The Ketzos Hashulchan [ibid] says that the world is not accustomed to be stringent in this and he goes on to be Melamed Zechus bringing four different reasons for why removing feathers of cooked chicken does not contain a prohibition of “Shearing”, and he thus concludes that one should “leave the Jews to do so”. So rules also that it is allowed: Shut Har Tzevi, Yalkut Yosef, Igros Moshe.

[221] So rules Rav Farkash ibid, however the Ketzos Hashulchan rules that the world is lenient in this, and so rules Piskeiy Teshuvos [340:2].

[222] Ketzos Hashulchan 143 footnote 1

[223] As this is similar to the removing of the skin or peel of a fruit which is only allowed to be done prior to the meal. [Piskeiy Teshuvos 340:2]

[224] Shabbos Kehalacha Vol. 2 p. 232; See also Ketzos Hashulchan 125:16 and footnote 43 in name of Tzemach Tzedek that one may remove the pit from the date

[225] P”M 321 A”A 30; M”B 321:84 and Shaar Hatziyon 321:99 in name of Peri Megadim regarding plums; Ketzos Hashulchan 125:16 in name of P”M ibid

[226] So rules Ketzos Hashulchan 125 footnote 43 in name of Ben Ish Chaiy; Kaf Hachayim 319:47

[227] So rules Ketzos Hashulchan 125 footnote 43

[228] Ashel Avraham Tinyana 319; Shabbos Kehalacha Vol. 2 p. 122

[229] Shabbos Kehalacha Vol. 2 p. 195-197

[230] Mahrahm Kazis p. 163; Orchos Chaim Spinka 319:2; Minchas Yitzchak 5:38-2

Other opinions: Some Poskim rule it is forbidden to do so. [Nishmas Shabbos 112]

[231] Shabbos Kehalacha Vol. 2 p. 198

[232] Removing it does not pose a problem of Muktzah being that a) It is insignificant, and b) it is a Graf Shel Reiy

[233] Shabbos Kehalacha Vol. 2 p. 239

[234] It is allowed to remove the label, which is the unwanted, as is the law with regards to peeling fruits and the like, that the fruits may be peeled immediately prior to eating it.

[235] Shabbos Kehalacha Vol. 2 p. 239

[236] It is allowed to remove the paper, which is the unwanted, as is the law with regards to peeling fruits and the like, that the fruits may be peeled immediately prior to eating it.

[237] Shabbos Kehalacha Vol. 2 p. 239

[238] So rules Rav SZ”A

[239] See Admur 319:18-20; Siddur Admur; Michaber 319:14; Ketzos Hashulchan chapter 125 Halachas 8-11; Shabbos Kehalacha Vol 2 pages 113-122

[240] Admur 319:18 “It is permitted to gently pour [liquid] from one vessel into another in order so the residue and dregs remain on the bottom of the vessel [being poured from]. However, one must be careful once the stream [being poured] has stopped and small trickles begin to drip out from the last remainder [of food that is] amongst the waste, then one must stop [pouring] and leave [that remainder of food] together with the waste.”; Admur 319:20 “It is permitted to [tilt] a barrel [by] elevating [one side of it] over an item in order so that the wine pour out of it well. Now, although that through this, wine is also poured out from amongst the sediment, [nevertheless] this is not considered like separating so long as [he has not poured out so much to the point that] drops have not yet begun to trickle from amongst the sediment as explained above.”; Michaber 319:14; Kaf Hachaim 319:113 regarding tea and all mixtures

The reason: The reason for this is because if one were to not do so, then these last drops prove [to all] that [his true intentions in this pouring] were to separate [the food from the waste]. However, during the initial pouring when the waste is not yet recognizable, then he has done no separation. [Admur 319:18; Michaber 319:14]

^[241] Admur 319:18 “However [doing the above is only allowed] if one needs the fat [or other poured food] for that day [meaning for Shabbos], as if one does not need to use it [for Shabbos] then it is forbidden [to do so as] it is forbidden to trouble oneself [to do an action] on Shabbos for [the use of] a weekday.”; 319:19 regarding pouring out waste; M”A 510:13; Tosefes Shabbos 319:28

[242] Background: The following ruling takes into account the major difference of opinion between the Alter Rebbe in the Siddur versus his Shulchan Aruch and is based on the rulings of the Ketzos Hashulchan chapter 125 Halachas 8-11, and footnotes there, as well as on Shabbos Kehalacha Vol 2 pages 113-122. To note however that there are differences between the final conclusion of the Ketzos Hashulchan and Shabbos Kehalacha, as will be explained in the relevant footnotes.

Understanding the difference between Admur in his Siddur versus his Shulchan Aruch: The rulings of the Alter Rebbe in his Shulchan Aruch differ entirely from his rulings in his Siddur. The basic discrepancy between the Shulchan Aruch and the Siddur, as is understood by majority of codifiers, is with regards to what is considered the item being separated when one pours. [So explains and rules: Divreiy Nechemia 21, Ketzos Hashulchan 125:9 and footnote 21; Iglei Tal Borer 5; Chayeh Adam 16:9; Sefer Or LeTziyon. As opposed to the ruling of Rav Farkash in Shabbos Kehalacha in which he understands that there is no dispute between the Siddur and Shulchan Aruch as will be explained within the footnotes of the summary see there.] Is the item being poured out being separated or is the item which remains in the cup considered to have been separated. Now, being that it is always forbidden to separate the bad from the good this question plays a pivotal role in regard to when one may separate through pouring. If one says that the item being poured is being separated then one may never pour out the bad, but may pour out the good to eat right away. However, if the item which remains is what is being separated then one may pour out the bad but not the good.

[243] Implication of Siddur Admur, as understood by: Divreiy Nechemia 21; Ketzos Hashulchan 125:9 and footnote 21; Iglei Tal Borer 5; Chayeh Adam 16:9, brought in Shaar Hatziyon 319:44; Or LeTziyon 2:31-10; The ruling of Admur in his Siddur “The only solution that remains for removing a fly from one’s soup is to pour out from the cup until the waste comes out from it. As since the removal of the waste is being done through him holding the cup of liquid in his hand and tilting it with his hand this is considered separating food from waste which is permitted to be done in order to drink it immediately.”

The reason: As it is evident from Admur in his Siddur [in contrast to his Shulchan Aruch] that when one pours liquid from a cup it is considered that one is removing the solid which remains in the cup from the liquid, and therefore if one desires the liquid, it is forbidden to do so being that it is considered that one is removing the bad [i.e. the sediment left on bottom of the cup] from the good [i.e. the liquid]. [Poskim ibid]

Other opinions-Ruling of Admur in Shulchan Aruch: According to most Poskim, including Admur in his Shulchan Aruch, it is permitted to pour out the entire liquid for the sake of drinking it right away, as the liquid is defined as the food that one is taking from the mixture, and it is permitted to take the good from the bad for right away use. [Admur 319:18 “One who pours liquid from one vessel to another [in order to eat the liquid being poured right away] is not required to stop [pouring] once it begins to trickle drops [of the liquid]. The reason for this is because it is permitted to separate food or liquid from amongst residue in any case that one plans to eat or drink it right away so long as he does not separate it through using a vessel but rather does so with his hands as was explained [above in Halacha 4]. Now, although here he is [separating through] pouring from one vessel to another [and thus is not doing the separation with his hands], nevertheless [it is permitted since] the core of the separation is being done through one’s hands, and it is only considered that one is separating with a vessel when one separates using a cloth or basket and the like.”; M”A 319:15; M”B 319:55; Kaf Hachaim 319:113; Shabbos Kehalacha Vol. 2 p. 121 rules simply that “one who desires to be stringent should never pour out the good” and not that doing so is forbidden. This is due to the fact that he explains there that in truth even according to the Siddur, Admur holds that the food being poured is considered to be that which is being separated.

[244] Admur 319:19“Fat which floats on the surface of food is forbidden to be entirely poured out even when done in order to eat the food right away.”; M”A 319:15; Ketzos Hashulchan in 125 footnote 25; Shabbos Kehalacha Vol 2 p. 121

The reason: The reason for this is because [the fat and the food] are two types of food [in which case we say] that food which one plans to eat right away is considered the “food” while the other is considered the waste, and [thus] upon pouring out the fat which one does not want to eat it is considered like separating waste from food [which is forbidden]. [Admur ibid]

The ruling of the Siddur: According to the ruling of Admur in his Siddur that the item which remains in the vessel is considered the item that one is taking from the item being poured, then the ruling should follow that it is permitted to pour the bad out from the good for the sake of eating the good right away, and hence if one desires to eat the solid which is on bottom of the vessel, then it should be permitted to pour out all of the liquid. Practically, the Poskim conclude that one should not be lenient like this approach against the ruling of Admur in his Shulchan Aruch. [Ketzos Hashulchan in 125 footnote 25; Shabbos Kehalacha Vol 2 p. 121]

[245] In such a case, it follows the same ruling as the bottom of a cup which contains the sediment, of which we rule that one may not pour past this stage due to the Borer restrictions, whether one desires to drink the liquid right away [as negate the Poskim based on Admur in his Siddur] and whether one desires to discard the liquid and consume the solid right away [as negates Admur in his Shulchan Aruch].

[246] Kovetz Mibeis Levy 6:3; Rav SZ”A as brought in Migilas Sefer, and so leans Rav Farkash; Furthermore, since both the foods are eaten together by majority of people, therefore it should not contain a prohibition-See Ketzos Hashulchan 125 footnote 21 who writes this logic regarding pouring water from coffee all the way until the end. [See Shevisas Hashabbos Borer footnote 25; and Tal Oros; Ketzos Hashulchan chapter 125 footnote 28, [although there he concludes with a Tzaruch Iyun due to that he brings also the opinions which allow this.]; Tehila Ledavid; and Rav Farkash in Shabbos Kehalacha Vol 2 page 348-349

Other opinions: Some Poskim rule that if one also desires to serve the vegetables without any soup, then the separating restrictions do not apply, and one may even remove the vegetables from the soup even though he is currently only interested in the soup for the coming course and the vegetables will only be served in a later course. However, if one does not care to separate the vegetables from the soup and only cares to separate the soup from the vegetables then the separating restrictions apply, and one may only separate that food which he now wants. [Rav Moshe Feinstein in an English book on Hilchos Shabbos p. 155 footnote 148; Az Nidbaru 1:79:42 leaves this question in doubt, and so is brought in Shulchan Shlomo 319:4-3 in the name of Rav SZ”A that he was in doubt regarding this question.]

[247] Shabbos Kehalacha Vol 2 p. 360

[248] Shabbos Kehalacha Vol. 2 p. 121

[249] Admur 319:19“Fat which floats on the surface of food is forbidden to be entirely poured out even when done in order to eat the food right away.”; M”A 319:15; Ketzos Hashulchan in 125 footnote 25; Shabbos Kehalacha Vol 2 p. 121]

The reason: The reason for this is because [the fat and the food] are two types of food [in which case we say] that food which one plans to eat right away is considered the “food” while the other is considered the waste, and [thus] upon pouring out the fat which one does not want to eat it is considered like separating waste from food [which is forbidden]. [Admur ibid]

The ruling of the Siddur: According to the ruling of Admur in his Siddur that the item which remains in the vessel is considered the item that one is taking from the item being poured, then the ruling should follow that it is permitted to pour the bad out from the good for the sake of eating the good right away, and hence if one desires to eat the solid which is on bottom of the vessel, then it should be permitted to pour out all of the liquid. Practically, the Poskim conclude that one should not be lenient like this approach against the ruling of Admur in his Shulchan Aruch. [Ketzos Hashulchan in 125 footnote 25; Shabbos Kehalacha Vol 2 p. 121]

[250] If one does not plan on eating the food right away, then one may never spill out the oil in its entirety, whether according to the Siddur or Shulchan Aruch.

[251] This is in order to suspect for the ruling of the Shulchan Aruch which considers the fat as that which one is taking out, and hence is only allowed to be poured out on the basis that one also pours out the good with the bad.

[252] Ketzos Hashulchan 125 footnote 24

[253] Shabbos Kehalacha Vol. 2 p. 121

[254] See Shabbos Kehalacha Vol. 2 p. 368; Piskeiy Teshuvos 319:38

[255] As is always the rule regarding pouring one thing from another, as the fact that there is a strainer on the top of the pot does not make a difference in this regard.

[256] The problems faced in doing so is that a) one is separating with a vessel [the strainer that is attached to the top of the kettle] and b) According to Admur in Siddur one is separating the bad from the good.

[257] Shevisas Shabbos Borer 29 and 49 is Milameid Zechus, although brings from Rav Zonenfeld to be initially stringent; Chazon Ish 53, Ketzos Hashulchan 125 footnote 21; Rav SZ”A in SSH”K 3 footnote 125; Shabbos Kehalacha ibid

[258] So is proven from the fact that the Ketzos Hashulchan who rules like Admur in the Siddur rules that it is allowed in our case for the reasons mentioned in the next footnote; See Shabbos Kehalacha ibid Biurim 7 that it is similar to pealing a fruit which is allowed even though one is removing the Pesoles from the food, being that doing so is Derech Achila.

[259] The reason: The problems mentioned in the previous footnote are answered in the following ways according to the lenient opinions: a) The tea leaves are fit to be drank together with the liquid [by most people] and thus it is permitted to strain the liquid from it, as is explained in the laws of straining. [Shevisas Hashabbos ibid; Ketzos Hashulchan ibid] b) One does not intend to separate the leaves from the tea but rather just to drink the tea. [Ketzos Hashulchan ibid; Chazon Ish ibid] c) A vessel which is designated to separate for only right away use, as is a kettle, is not included in the separating restrictions. [Rav SZ”A in SSH”K ibid].

[260] Ben Ish Chaiy Beshalach 2:18; Kaf Hachaim 319:113 in name of Beis Menucha; Bris Olam Borer 40; Az Nidbaru 1:23; Sheivet Halevi 1:84; Minchas Yitzchak 7:23; Or Letziyon 1:27; Yechaveh Daas 2:51Rav SZ”A in Shulchan Shlomo 319:32

[261] So rules Rav Farkash, as then one can also join in the reason of Rav SZ”A mentioned in the previous footnotes.

[262] Shabbos Kehalacha Vol. 2 p. 372

[263] As a tea bag is not defined as mixed when within water. However one may not pour to the very end to the point that liquid drains from the actual tea bag, as this poses a possible filtering prohibition, as explained in Halacha 4 Q&A with regards to removing the tea bag from the cup and having it drip into the cup.

[264] Shevisas Hashabbos Borer footnote 29; Ketzos Hashulchan 125 footnote 21

The reason: The problems mentioned in the previous footnote are answered in the following ways according to the lenient opinions: a) The tea leaves and coffee are fit to be drunk together with the liquid [by most people] and thus it is permitted to strain the liquid from it, as is explained in the laws of straining. [Shevisas Hashabbos; ibid; Ketzos Hashulchan ibid] b) One does not intend to separate the leaves from the tea but rather just to drink the tea. [Ketzos Hashulchan ibid]

[265] Chayeh Adam 16; Sheivet Haleivy, and others brought in Kaf Hachayim 319:113

[266] Admur 319:24 “If a fly fell into a cup one may not remove only the fly from the cup being that doing so is equivalent to separating waste from food which is forbidden to be done even in order to eat right away.”; Taz 319:13; All Poskim in next footnote

[267] Admur 319:24 [unlike his ruling in the Siddur]; Taz 319:13 and 506:3; Beir Heiytiv 319:19; Ben Ish Chaiy Beshalach 12; Chayeh Adam 16:2; M”B 319:61; Kaf Hachaim 319:42; Even Yisrael 9:25

[268] The reason: Being that then it does not appear like one is separating at all. [Admur ibid] Seemingly, the reason is because when one removes the bad together with the good, it is not recognizable that one has selected bad from good, and it is thus permitted.

[269] Admur in Siddur [unlike his ruling in 319:24] “The following are a number of warnings and statements to remove stumbling blocks and common and frequent inadvertent [acts done on Shabbos] which according to many of the greatest of the Rishonim doing so involves a prohibition of Kares and Sekilah when done intentionally and a sin offering for when done unintentionally, may G-d atone for us.     One may not rely on the customary permission granted that if there is waste in ones food then one removes it together with some of the food etc, as doing so is questionable of containing a sin offering liability and a prohibition of Sekilah G-d forbid.”; Peri Megadim 319 M”Z 13 implies that this Heter to remove the bad with the good only applies in certain scenarios, as explained below; Kaf Hachaim ibid concludes it is best to be stringent like Admur in Siddur; Chazon Ish 53 questions ruling of Taz ibid; See Piskeiy Teshuvos 319:44

Opinion of Peri Megadim: Peri Megadim 319 M”Z 13 implies that only if one separates only some of the bad together with good, and will thus still leave some of the bad with the mixture, is one not liable for Borer, however if one separates the entire bad, then he is liable for Borer even if he removes some of the good. Furthermore, he implies that even if one leaves some of the bad with the good, and removes the bad with some of the good, it is only permitted in a case that if one were to remove the entire bad from the good he would not be Biblically liable, otherwise, it remains Rabbinically forbidden.”

[270] As testified by Admur in Siddur ibid

[271] As concludes Kaf Hachaim ibid

[272] Shaar Hakolel 1:1; Likkutei Sichos 11 p. 246; Introduction of the Rebbe to the Shulchan Aruch Harav; See Divrei Nechmia 21; Kaf Hachaim and Piskeiy Teshuvos ibid conclude it is best to be stringent

The reason: Whenever there is a difference in ruling between the Siddur and the Shulchan Aruch one is to follow the rulings of the Siddur. The reason for this is because the Siddur was written later than the Shulchan Aruch and hence represents the final ruling of Admur in the given subject. [ibid]

[273] Admur in Siddur ibid “One may not rely on the customary permission granted that if a fly or other waste falls into ones cup or plate then one removes it together with a spoon and takes out with it some liquid etc, as doing so is questionable of containing a sin offering liability and a prohibition of Sekilah G-d forbid. Thus, the only solution that remains is to pour out from the cup until the waste comes out from it. One may not blow on [the waste] with his mouth until it is blown out, although he may blow it to bring it nearer to the wall of the cup and then tilt it and pour from it until the waste comes out. The same applies if [the fly] fell into a plate with gravy, and even with fat that floats on the surface of the gravy, one may not throw it out through a spoon taking with it some of the liquid as this is similar to removing waste from food which one is liable on.”

[274] The reason that tilting it out is allowed: As since the removal of the waste is being done through him holding the cup of liquid in his hand and tilting it with his hand this is considered separating food from waste which is permitted to be done in order to drink it immediately. [Admur in Siddur ibid]

[275] Siddur Admur “One may not blow on [the waste] with his mouth until it is blown out”

[276] Piskeiy Teshuvos 319:44 footnote 351 in name of Imrei Emes and Toras Yekusiel

[277] As according to Admur whatever is left in your hand is considered what you took, and so here it would be considered that you took both the Pesoles from the food and the food from the Pesoles, which is forbidden.

[278] Shabbos Kehalacha Vol. 2 p. 240

[279] So infers the Ketzos Hashulchan 125 footnote 18 from the Alter Rebbe above in the Siddur.

[280] Shabbos Kehalacha Vol. 2 p. 240

[281] So rules Peri Megadim

[282] Admur 319:24 “If a fly fell into a cup one may not remove only the fly from the cup being that doing so is equivalent to separating waste from food which is forbidden to be done even in order to eat right away.”; Taz 319:13; All Poskim in next footnote

[283] Admur 319:24 [unlike his ruling in the Siddur]; Taz 319:13 and 506:3; Beir Heiytiv 319:19; Ben Ish Chaiy Beshalach 12; Chayeh Adam 16:2; M”B 319:61; Kaf Hachaim 319:42; Even Yisrael 9:25

[284] The reason: Being that then it does not appear like one is separating at all. [Admur ibid] Seemingly, the reason is because when one removes the bad together with the good, it is not recognizable that one has selected bad from good, and it is thus permitted.

[285] Admur in Siddur [unlike his ruling in 319:24] “One may not rely on the customary permission granted that if there is waste in ones food then one removes it together with some of the food etc, as doing so is questionable of containing a sin offering liability and a prohibition of Sekilah G-d forbid.”; Peri Megadim 319 M”Z 13 implies that this Heter to remove the bad with the good only applies in certain scenarios, as explained below; Kaf Hachaim ibid concludes it is best to be stringent like Admur in Siddur; Chazon Ish 53 questions ruling of Taz ibid; See Piskeiy Teshuvos 319:44

Opinion of Peri Megadim: Peri Megadim 319 M”Z 13 implies that only if one separates only some of the bad together with good, and will thus still leave some of the bad with the mixture, is one not liable for Borer, however if one separates the entire bad, then he is liable for Borer even if he removes some of the good. Furthermore, he implies that even if one leaves some of the bad with the good, and removes the bad with some of the good, it is only permitted in a case that if one were to remove the entire bad from the good he would not be Biblically liable, otherwise, it remains Rabbinically forbidden.”

[286] As testified by Admur in Siddur ibid

[287] As concludes Kaf Hachaim ibid

[288] Shaar Hakolel 1:1; Likkutei Sichos 11 p. 246; Introduction of the Rebbe to the Shulchan Aruch Harav; See Divrei Nechmia 21; Kaf Hachaim and Piskeiy Teshuvos ibid conclude it is best to be stringent

The reason: Whenever there is a difference in ruling between the Siddur and the Shulchan Aruch one is to follow the rulings of the Siddur. The reason for this is because the Siddur was written later than the Shulchan Aruch and hence represents the final ruling of Admur in the given subject. [ibid]

[289] Admur 319:18“As was explained in the previous Halacha with regards to pouring out unwanted liquid from a food, similarly it is permitted to gather [some of] the fat which floats on the surface of milk (called cream) and when one reaches near the actual milk, he is to leave some of the fat still [on the surface] together with the milk.”; M”A 510:13; M”B 319:62

^[290] Admur ibid “[However] if one wants to eat the [fat] right away, then [it is permitted to remove all the fat and] he does not need to have remain any [of the fat] together with the milk. The reason for this is because it is permitted to separate food or liquid from amongst the residue in any case that one plans to eat or drink it right away so long as he does not separate it through using a vessel but rather does so with his hands as was explained [above in Halacha 4].”According to Admur above in the previous Halacha one must leave some of the fat together with the milk even if he plans to immediately drink the milk and this is not similar to the peeling of a fruit which is allowed to be done prior to eating it. [This opposes the opinion of the Igleiy Tal which allows one to remove it immediately prior to eating it.] See Shabbos Kehalacha Vol. 2 p. 237 This applies even according to the Siddur being that here we are not discussing pouring the fat out but rather gathering it with ones hand and the like, of which the Siddur never argued on.

[291] Siddur Admur “Regarding fat that floats on the surface of the gravy, one may not throw it out through a spoon taking with it some of the liquid as this is similar to removing waste from food which one is liable on.” 

[292] Shabbos Kehalacha Vol. 2 p. 236

[293] So rules the Ketzos Hashulchan [125 footnote 24] with regards to how much fat one is allowed to pour out of the dish. The same thus applies here when removing fat from the surface.

[294] Shabbos Kehalacha Vol. 2 p. 237

[295] As rules Admur regarding removing the fly together with some of the liquid. [See Ketzos Hashulchan 125 footnote 24]

However the M”B rules that this is allowed.

[296] Ketzos Hashulchan 125 footnote 24; Chayeh Adam in Nishmas Ada, 82:2; Shabbos Kehalacha Vol. 2 p. 236

[297] So rules the Ketzos Hashulchan 125 footnote 24 based on an inference from the Alter Rebbe in the Shulchan Aruch on the word “Liklot” that he uses.

Opinion of M”B: In 319:62 the M”B rules a spoon may not be used to gather the fat above milk even if one plans to eat it immediately. In Shaar Hatziyon 319:58 he explains this to also be the opinion of Admur. However, in 319:66 he contradicts himself and rules a spoon may be used. The Chazon Ish answers this by saying the case of cream on top of milk was an exception being that the spoon helps for the actual separation, while in 66 it is allowed as it is used simply so one does not dirty himself. So, concludes also Minchas Yitzchak 1:76. See Shabbos Kehalacha P. 148-149

^[298] This applies even according to the Siddur being that here we are not discussing pouring the fat out but rather gathering it with one’s hand and the like, of which the Siddur never argued on.

[299] Admur 319:8 “Just like there is a prohibition of separating food [from waste] so too there is also [a prohibition in separating] other items from amongst their waste, or [in separating] one type of item which is mixed with another type of item. For example, if one had in front of him two types of vessels which are mixed together and one wants to select one type from amongst another type in order to use it, then this item [which he wishes to take now] is considered like food and the other item is considered like waste and one thus is required to remove the food from the waste and not vice versa, even in a case that one of the items is larger than the other and is [thus easily] recognizable on its own. As well one is required to separate it to use it right away as was explained regarding [separating from a mixture which contains] two types of food.”; Taz 319:12 based on Rashi 74b; Tosefes Shabbos 319:14; Chayeh Adam 16:5; M”B 319:15

Background: Prior to the Taz the Poskim do not mention any case of Borer that relate to vessels. All the examples and cases mentioned of Borer, both in the Gemara Shabbos 74a, Rambam and Tur Shulchan Aruch, only relate to foods. This leads one to think that the laws of Borer do not apply to vessels. The Taz ibid finds a further proof for this from a Tosafus ibid. However, there is one source in the Rishonim that stick out and point towards there being a prohibition of Borer even by vessels. This source is the words of Rashi on the Gemara 74b that states that the making of an earthenware vessel can involve 7 sin offerings. Rashi learns that one of the sin offerings is due to a Borer transgression of separating between large pieces of pottery and small ones. The Taz ibid concludes based on this that there is a prohibition of Borer also by vessels, and so is concluded in Admur ibid and all the other Achronim that came afterwards.

Vessels that are all individually recognizable: Some Poskim rule that the above law of Borer by vessels does not apply by a mixture of vessels that are individually recognizable such as clothing, books and silverware and plates. However, most Poskim rule that the laws of Borer apply even in such cases. See Q&A!

[300] Admur 323:6; Michaber 323:6; M”B 323:27

[301] Q. Why does this not contain a prohibition of Borer as does washing off dirt from lettuce and the like?

[302] Shabbos Kehalacha Vol. 2 P. 212

[303] Rav SZ”A in letter in Maor Hashabbos 1:8-2

[304] Shabbos Kehalacha Vol. 2 P. 212

[305] Shabbos Kehalacha Vol. 2 P. 212

[306] Shabbos Kehalacha Vol. 2 P. 212

[307] Other Opinions: To note however that the SSH”K rules that this is forbidden being that according to them if one item is forbidden and one is permitted they are considered like two different species despite the fact that they are all from the same species. This however does not follow the ruling of Admur and others as explained above in Halacha 6 that a prohibited part is not considered another species in the case of removal of forbidden fats. This is also the opinion of the Magen Avraham and Mishneh Berurah. Vetzaruch Iyun on the Ketzos Hashulchan which seems to imply that two Lulavim of two different people on Sukkos would be considered Borer on the first day of Sukkos when one cannot fulfill his obligation with another person’s Lulav. See Shabbos Kihalacha Vol. 2 p. 102.

[308] Shabbos Kehalacha Vol. 2 p. 363

[309] Shabbos Kehalacha Vol. 2 P. 214

[310] Shabbos Kehalacha Vol. 2 P. 214

[311] Shabbos Kehalacha Vol. 2 P. 214

[312] Shabbos Kehalacha Vol. 2 P. 214

[313] Shabbos Kehalacha Vol. 2 P. 213

[314] Shabbos Kehalacha Vol. 2 P. 213

^[315] Based on Rama in end of chapter 321 Halacha 19, and alluded to in Admur here in Halacha 9. [see Shabbos Kihalacha Vol 2 page 290]

[316] Admur 319:9; Siddur Admur “[One] needs to be very careful not to eat on Shabbos beans, whether raw or cooked, which are still in their [inedible] pods. The reason for this is because being that their pods are not edible, removing them contains the Mifarek/detaching prohibition according to all opinions, which is an offshoot of the threshing prohibition which one is liable for a sin offering and stoning Heaven Forbid. The same restriction applies also towards sesame seeds.”

[317] Admur ibid “However (according to all opinions) it is forbidden to peel the pods on Shabbos and remove the legumes from within them (with one’s hands as doing so is [Halachically considered] actually Mifarek/detaching [which is forbidden]).”; Taz 319:4; M”A 319:8

[318] Admur ibid “However those legumes which their pods are not edible there contains no permission at all to remove the legumes from within them on Shabbos.”

[319] Admur 319:9 “One may not extract seeds from stalks in the same method used during the week, which is to rub the stalks within the palms of one’s hands in order so the seeds fall out from it. Rather he must rub them with a slight irregularity using the tips of his fingers. Now, although by doing so he separates the seeds from the stalks with his hands, and one who separates [seed from a stalk] with his hands is [liable for transgressing] an offshoot of the threshing prohibition which is done using a vessel, as was explained in chapter 305 [Halacha 28], nevertheless [here] since he is separating it irregularly in order to eat (right away) it is permitted. It was not decreed against doing so due to that one may come to separate [the seeds] as regularly done, being that even one who separates them in the usual method is also only considered to be doing so irregularly being that he does not take the food and actually remove it with his hands [from the stalks] but rather just rubs the stalk and causes the grains to fall and [this method] is usually only done with a vessel that is designated for threshing. However nevertheless it is Rabbinically forbidden [to separate by rubbing it with one’s hands], although when this too is done with an irregularity, they made no decree against doing so. [However] there are opinions [Mordechai and Ran] which are stringent to not sort at all [the seeds out from] stalks of grains or from pods of legumes even using the tips of one’s fingers. Therefore [according to this latter opinion] it is forbidden to rub out the Luz nuts or large nuts from within their upper green shell which covers over their thick and hard shell, even with the tips of one’s fingers. It is proper to be stringent [to not rub off the shell] being that one can anyways break it open and eat it without needing to separate [the shell].”; Michaber and Rama 319:6

^[320] Siddur Admur “Now, although the beans have already [become] detached [inside] from their pod through the cooking process and are thus no longer attached to it [nevertheless the above Mifarek prohibition still applies].”; M”B in Biur Halacha 6 “Bishinui

Ruling of Admur in Shulchan Aruch: In the Shulchan Aruch, Admur rules that if the beans have been separated from the pods from before Shabbos then there is no Mifarek prohibition involved, although one must beware of all the separating restrictions explained above. [Admur 319:9 “However those legumes which their pods are not edible there contains no permission at all to remove the legumes from within them on Shabbos unless the legumes are not at all attached to their pods, having been detached from them before Shabbos and it is rather simply sitting [loosely] within [the pod]. In such a case it is permitted to remove [as many legumes from the pod] as he wishes to eat right away, however he may not do so to eat later on due to the separating prohibition.”; Taz 319:4]

^[321] Admur ibid “However [the populace of] the world is accustomed to allow this to be done and there are opinions which seek merit [to justify] their actions [saying] that since the stalks are still moist and thus the pods themselves are still edible, it is thus like one is simply separating food from food which does not contain the detaching prohibition as explained in chapter 305 [Halacha 28].”; M”A 319:8; Elya Zuta 319:5; M”B 319:21

Borer: Regarding whether or not the restrictions of Borer apply too in this case. Shabbos Kehalacha chapter 13 page 318 [see Biurim 6] sides that it is permitted being that it is simply like removing food from food. So rules also the Ketzos Hashulchan 126 footnote 3 and Peri Megadim.

^[322] Siddur Admur “A meticulous person should be stringent upon himself also with regards to the species of legumes called (Arbes) when they are still attached to their pods, even though their pods are also edible, as [separating the seeds from the pods] is not clearly allowed.”

^[323] Admur 319:9 “It is permitted to break [the shell] and then peel off the thin peel that is on the fruit which is under the hard shell which is broken, as the Mifarek/detaching prohibition is only applicable by the top [greenish] shell. Similarly, it is permitted to peel [the chaffs off] grains and legumes which have been removed from their stalks and pods from before Shabbos, although one must be careful to only peel as much as he needs to eat right away and not for what he will need to eat later on as will be explained in chapter 321 [Halacha 19].”; Olas Shabbos 319:14; M”A 319:8 and 321:30; M”B 319:22; See P”M 320 A”A 1; Rav Akiva Eiger 319:6; Shevet Halevi 1:81 which question why there is no Mifarek prohibition relevant by the outer shell.

[324] Ketzos Hashulchan 126 footnote 5 and 8 based on Iglei Tal 2:3 and Chayeh Adam 14; Shabbos Kehalacha Vol. 2 p. 320; See Minchas Yitzchak 3:32 and Shevet Halevi 1:81 that mention such a logic. The Shevet Halevi ibid however negates this differentiation.

[325] Shevet Halevi 1:81 based on P”M 320 A”A 1; Rav Akiva Eiger 319:6; See also Ketzos Hashulchan 126 footnote 8 which leaves this matter in a Tzaruch Iyun.

[326] Admur 319:9 writes that there is no Mifarek prohibition relevant by the inner shell, hence forcing the conclusion of the Ketzos Hashuclhan ibid, unlike the question of the P”M ibid. So also explained the Shevet Halevi ibid in Admur.

[327] So is implied from Admur 319:9 which forbids peeling the pod and then removing the beans with one’s hands.

[328] Shabbos Kehalacha Vol. 2 p. 316-320

[329] This follows the ruling of the Siddur, however according Admur in the SHU”A [Halacha 9] it is permitted in a case that the legumes have detached from within from their pod.

[330] Based on Ketzos Hashulchan 126 footnote 4

[331] Shabbos Kehalacha Vol. 2 p. 321-322

[332] Tehila Ledavid 319:9 based on P”M 3109 M”Z 4 and 320 A”A 1; Mahrsham  in Orchos Chaim 319 and Daas Torah

[333] The reason: Being that it is only covered from its inner side as opposed to its outer side, and according to them only a food which is covered from both sides contains the Mifarek prohibition.

[334] Iglei Tal; Shevisas Shabbos [Dash 5] leaves this as a Tzaruch Iyun. The Ketzos Hashulchan [126:5 footnote 11] goes into depth on the sides of the doubt and rules that one is to be stringent out of doubt based on the words of the Shevisas Shabbos.

[335] Ketzos Hashulchan 126:5

[336] Ketzos Hashulchan ibid based on Iglei Tal and Shevisas Hashabbos ibid

[337] This is forbidden due to the Mifarek prohibition, as it is the common way to verse remove the stalk of dates from the tree and then cut the dates off the stalks and send them to storage. This is directly similar to threshing. Others however argue that threshing only applies to fruits which are concealed within their stalks, as are grains, and not by revealed fruits. [see Ketzos Hashulchan ibid footnote 9]

[338] Peri Megadim A”A 320

[339] Others argue that threshing only applies to fruits which are concealed within their stalks, as are grains, and not by revealed fruits. [see Ketzos Hashulchan ibid footnote 9]

[340] Ketzos Hashulchan 126 footnote 10-11; Shabbos Kihalacha Vol. 2 p. 316;

[341] Some Poskim [Iglei Tal unlike Peri Megadim A”A 320] rule that the “Dosh” “Threshing” prohibition applies equally to items which are removed from their stalk even if the fruits are revealed. Meaning that not only by concealed fruits such as legumes in their pods does the prohibition apply, but also by all foods which are attached to a stalk. Nevertheless, even according to them it is only forbidden when done in order to store, or eat later on, as is the form of Melacha of threshing that it is done for storage purposes. If however it is done to eat right away then it is allowed according to all, as this is not like Dash at all. Thus, one may remove bananas from their stalk, and grapes from their vines to eat right away. However, this is only by fruits which it is common to eat the food soon after removing it from its stalk. If however it is common to store the fruits after removing them from their stalk then they have the same law as does removing dates, in which some rule it is forbidden even to do in order to eat right away due to the threshing prohibition. [see Ketzos Hashulchan ibid footnote 9-10]

^[342] Siddur Admur “It is proper to avoid eating almonds and nuts on Shabbos unless they have been removed from their shells from before Shabbos.”

[343] The reason: The reason for this is because, although even when the nut/fruit remains totally or partially in its shell [on Shabbos] it is permitted to remove its shell with ones hands and does not contain [a] separating bad from good [prohibition], nevertheless after the fruit has been removed if there remains a piece of the shell amongst the pieces of fruit/nut or amongst whole nuts, then if one removes [that shell] from there he is liable for a sin offering [if done unintentionally] and stoning [if done intentionally] for [transgressing the prohibition of] separating waste from food. Rather one must separate the fruit/nut from amongst the shells and may not touch the shells at all. Furthermore [in additional reason to avoid nuts] even if the shells are bunched up alone without having any mixture of fruit [of the nuts] amongst them, [nevertheless] there [still remains] a great prohibition in moving them due to that they are Muktzah, as is known. And [since] it is difficult to beware from all the above [prohibitions, therefore it should be avoided.] [Siddur Admur]

[344] Siddur Admur regarding beans and pods; Admur 319:9 “[However] there are opinions [Mordechai and Ran] which are stringent to not sort at all [the seeds out from] stalks of grains or from pods of legumes even using the tips of one’s fingers. Therefore [according to this latter opinion] it is forbidden to rub out the Luz nuts or large nuts from within their upper green shell which covers over their thick and hard shell, even with the tips of one’s fingers. It is proper to be stringent [to not rub off the shell] being that one can anyways break it open and eat it without needing to separate [the shell].”; Michaber and Rama 319:6

[345] Admur 319:9 “It is permitted to break [the shell] and then peel off the thin peel that is on the fruit which is under the hard shell which is broken, as the Mifarek/detaching prohibition is only applicable by the top [greenish] shell.”

[346] Admur 319:9 “It is proper to be stringent [to not rub off the shell] being that one can anyways break it open and eat it without needing to separate [the shell].”

^[347] Admur 319:9 “It is permitted to break [the shell] and then peel off the thin peel that is on the fruit which is under the hard shell which is broken”

[348] Shabbos Kehalacha Vol. 2  p. 307

[349] Shabbos Kehalacha Vol. 2  p. 307

[350] Siddur of Admur; M”B 319:24 in name of M”A unlike the implication in the P”M which is stringent

[351] Shabbos Kehalacha Vol. 2 p. 313

[352] Sheivet Halevy 1:81; 79-2; 3:42; Chelkas Yaakov 133 writes to be stringent

[353] The reason: As it is similar to the most outer green shell of the almond which is forbidden to remove due to Mifarek. [Shevet Halevi ibid] Now although it is permitted to break open the almond even with the green shell, this is because the green shell does not peel off and rather remains attached to the hard shell. Thus, one has not performed Mifarek to the outer shell, which is to remove it from its area of growth as is done in the field. However in this case it is being removed from its area of growth through breaking it and is hence forbidden due to the Mifarek prohibition.

[354] Maharshag 2:108; Minchas Yitzchak 3:32; Bear Moshe 38

[355] The reason: As peanuts are grown to also be marketed with tehri shells and hence are not relevant to the Izzur of Mifarek, as explained above. [See also Ketzos Hashulchan 126 footnote 5 and 8 based on Iglei Tal 2:3 and Chayeh Adam 14; Shabbos Kehalacha Vol. 2 p. 320; See Minchas Yitzchak ibid and Shevet Halevi 1:81 that mention such a logic. The Shevet Halevi ibid however negates this differentiation, and brings proofs against it; See also Ketzos Hashulchan 126 footnote 8 which leaves this matter in a Tzaruch Iyun.]

[356] Shabbos Kehalacha Vol. 2 p. 313

[357] Rama 321:19 “It is forbidden to peel garlic and onions which one [peels with intent] to set aside. However [to peel them] in order to eat right away is allowed.” Admur 319:9 “Similarly it is permitted to peel [the chaffs off] grains and legumes which have been removed from their stalks and pods from before Shabbos, although one must be careful to only peel as much as he needs to eat right away and not for what he will need to eat later on as will be explained in chapter 321 [Halacha 19]…..However those legumes which their pods are not edible there contains no permission at all to remove the legumes from within them on Shabbos unless the legumes are not at all attached to their pods, having been detached from them before Shabbos and it is rather simply sitting [loosely] within [the pod]. In such a case it is permitted to remove [as many legumes from the pod] as he wishes to eat right away, however he may not do so to eat later on due to the separating prohibition.”; M”B 319:22 and 24; See Shabbos Kihalacha Vol. 2 pages 299-307

[358] Rama ibid; Admur ibid

^[359] Mishneh Berurah 321:83

[360] The reason one may peel off the Pesoles:  The reason that this does not contradict the condition that one may not remove the waste from the food and rather must remove the food from the waste is because a) It is impossible in this case to remove the food from the waste, and thus here the removal of the waste from the food is what is considered the way of eating and not the opposite. [Ketzos Hashulchan 147 page 107; See also M”B 321:84, Shaar Hatziyon 321:99 and Biur Halacha 321:19 “Liklof” for a similar explanation; See Shabbos Kehalacha 13 Biurim 1; Piskeiy Teshuvos 321:33] b) Because according to Admur in the Siddur that which is being held in ones hand is considered that which is being separated, and thus here in truth the fruit is being separated from the peel when one peels it. [Tehila Ledavid and Divreiy Nechemiah] See Shabbos Kehalacha Vol. 2 p. 291 c) Because the peels are not considered Pesoles until they are removed. [Ketzos Hashulchan 126 footnote 8 in parentheses]

[361] Rama ibid

^[362] Admur ibid; M”B 321:84

^[363] Peri Megadim 321 A”A 30, brought in Shaar Hatziyon 321:97; Iglei Tal Borer 6:12; Shevisas Hashabbos Borer 24 and footnote 45; Kaf Hachaim 321:141; Ketzos Hashulchan 125:16 [see however Ketzos Hashulchan 126 footnote 19]; SSH”K 3:34

[364] M”A 321:19 regarding apples; Elya Raba 321:30; Tosefes Shabbos 321:41; M”B 321:84; Orchos Chaim 319:22 in name of Meorei Or; Igros Moshe 4:74 Borer 8; Az Nidbaru 9:10; Chut Shani 25:7

[365] The reason: The reason that even edible peels contain the Borer restriction is because when the are peeled off, they are generally thrown out, and hence have a status of Pesoles when one comes to peel it. [Piskeiy Teshuvos 321:34]

[366] Minchas Shabbos 80:69 that it is proper to be stringent when possible, and so concludes: Shabbos Kehalacha ibid; Piskeiy Teshuvos 321:34-35 that it is bets to be stringent when possible, although one who is leninet has upon whom to rely; Michzei Eliyahu 1:51-52; Teshuvos Vehanhagos 1:208

Ruling of Rav Farkash in Shabbos Kehalacha ibid: Rav Farkash rules that one who wishes to be stringent like all opinions [which he rules one initially is to do], is to always apply the separating prohibition to anything being peeled. In a case that one is pressured to peel using a peeler, such as when one has a lot of fruits/vegetables to peel, or in a case that one is pressured to peel the fruits a while prior to the meal, such as in a case that one must leave one’s house now and will only return when the meal will commence, then although one may be lenient like the latter opinions, nevertheless it is proper to also cut off part of the actual fruit together with the peel. [Shabbos Kehalacha 13:9; Piskeiy Teshuvos 321:34]

[367] See Shabbos Kihalacha Vol. 2 pages 299-307

[368] Rav Farkash in Shabbos Kihalacha Vol 2 p. 300. However in SSH”K they rule plainly that even such a person may peel it without restriction

[369] See Shabbos Kehalacha Vol. 2 p. 294 and 299-307; Piskeiy Teshuvos 321:34-35

[370] Iglei Tal Borer 6; Ketzos Hashulchan 125:16; Piskeiy Teshuvos 321:35

[371] As a peeler is the normal vessel used to remove the peel from a fruit/vegetable and hence is similar to a sieve and sifter, which is Biblically forbidden to be used. [See Admur 319:1; M”B 319:2; Rashi Shabbos 74a]

[372] The reason: As a peeler is a designated item for separating and negates the required condition of separating with one’s hands. [ibid]

[373] M”A 321:19 regarding apples; Elya Raba 321:30; Tosefes Shabbos 321:41; M”B 321:84; Orchos Chaim 319:22 in name of Meorei Or; Igros Moshe 4:74 Borer 8; Az Nidbaru 9:10; Chut Shani 25:7

[374] The reason: As these Poskim hold that the separating prohibition applies to even edible peels and thus when peeling it one must abide by all Borer restrictions, which include not peeling it with a peeler, and even when using a knife, to only do it for right away use. The reason that even edible peels contain the Borer restriction is because when the are peeled off, they are generally thrown out, and hence have a status of Pesoles when one comes to peel it. [Piskeiy Teshuvos 321:34]

^[375] Peri Megadim 321 A”A 30, brought in Shaar Hatziyon 321:97; Iglei Tal Borer 6:12; Shevisas Hashabbos Borer 24 and footnote 45; Kaf Hachaim 321:141; Ketzos Hashulchan 125:16 [see however Ketzos Hashulchan 126 footnote 19]; SSH”K 3:34

[376] The reason: As according to these Poskim edible peels do not contain a Borer prohibition, as explained above, and hence there is no need to abide by the Borer conditions which restricts one from using a Borer instrument and requires the peeling to be done for right away use. Regarding if the peeler contains an Issur of Muktzah or Uvdin Dechol-see Piskeiy Teshuvos 321:35 footnote 373-374

[377] Minchas Shabbos 80:69 that it is proper to be stringent when possible, and so concludes: Shabbos Kehalacha ibid; Piskeiy Teshuvos 321:34-35 that it is bets to be stringent when possible, although one who is leninet has upon whom to rely; Michzei Eliyahu 1:51-52; Teshuvos Vehanhagos 1:208

Ruling of Rav Farkash in Shabbos Kehalacha ibid: Rav Farkash rules that one who wishes to be stringent like all opinions [which he rules one initially is to do], is to always apply the separating prohibition to anything being peeled. In a case that one is pressured to peel using a peeler, such as when one has a lot of fruits:vegetables to peel, or in a case that one is pressured to peel the fruits a while prior to the meal, such as in a case that one must leave one’s house now and will only return when the meal will commence, then although one may be lenient like the latter opinions, nevertheless it is proper to also cut off part of the actual fruit together with the peel. [Shabbos Kehalacha 13:9; Piskeiy Teshuvos 321:34]

[378] See SSH”K 3:34; Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid footnote 363

[379] Shabbos Kihalacha Vol 2 13 Biurim 2 [p. 300] writes it is proper to be stringent and follow all the separating restrictions. Orchos Shabbos 3:40

[380] SSH”K 3 footnote 88; See Piskeiy Teshuvos 321 footnote 363

[381] Piskeiy Teshuvos 321 footnote 363

[382] The reason: As the peel itself is still viewed as a food, and it is simply due to its Chametz contingency that people avoid it, and not because they suddenly view the actual peel as Chametz or inedible. Accordingly, at the very most they are removing the bad [Chametz] with the good [the peel] of which many Poskim rule is permitted, and hence the leniency would still apply according to the lenient opinion.

[383] Shabbos Kehalacha Vol 2 p. 295

[384] Shabbos Kehalacha Vol. 2 p. 294; Rav SZ”A in Maor Hashabbos 3:40 footnote 62

[385] Shabbos Kehalacha

[386] Shabbos Kehalacha Vol. 2 p. 313-315

[387] Peri Megadim 319 A”A 8

[388] So rules Ketzos Hashulchan 126 footnote 8

[389] This is because based on Admur in the Siddur it seems that he rules like the stringent opinion above that it is forbidden to peel even using an irregularity such as using the tips of one’s fingers.

[390] Shabbos Kehalacha Vol. 2 p. 316

[391] Shabbos Kehalacha Vol. 2 p. 296

[392] Shabbos Kehalacha Vol. 2 p. 296

[393] Shabbos Kehalacha Vol. 2 p. 297

[394] Shabbos Kehalacha Vol. 2 p. 298

[395] Shabbos Kehalacha Vol. 2 p. 299

[396] See Gemara Shabbos 139b; Michaber 319:9-13 and 16; Admur 319:12-17; Migdanos Eliyahu 2:101; Shabbos Kehalacha Vol. 2 P. 346-347; Piskeiy Teshuvos 319:34

[397] See Gemara Shabbos 73b; 138a; Iglei Tal Zoreh 2-3; Miraked 1; Shevisas Hashabbos Zoreh 2; Toldos Shmuel Zoreh; Tehila Ledavid 319:21; Biur Halacha 319:8 “Meshameres”; Shabbos Kehalacha Vol 2 page 342

[398] Rashi Shabbos 138a; See Shevisas Shabbos ibid; Shabbos Kehalacha ibid

[399] Admur 319:12 “One who filters dregs [of wine], meaning that he filters [wine which contains dregs] through a strainer, [has done an] offshoot of [the] separating [prohibition which is to separate] food from its waste using a sifter and sieve, or [has done] an offshoot of [the] Sifting/Miraked [prohibition] and is liable.”; Gemara Shabbos 138a; 138a; So rules also Rambam 8:11; Biur Halacha 319:8 “Meshameres”; Tehila Ledavid 319:21; Shabbos Kehalacha Vol 2 page 342

The reason: The Gemara Shabbos 138a brings a dispute between Rabah and Rebbe Zeira as to which Melacha applies. The Biur Halacha ibid explains that this dispute is only relevant by wine as one does not do an action to the filter, and the filtering happens on its own as one pours the wine through it. However, when one shakes a sifter to separate the waste from the food, then when the food falls below, such as when sifting flour, all agree that the Melacha is Miraked.

^[400] Admur 319:12-13; 16; Shabbos Kihalacha Vol 2 page 345

[401] Admur 319:12; Michaber 319:9; Gemara Shabbos 138a; So rules also Rambam 8:11; See Biur Halacha 319:8 “Meshameres”; Tehila Ledavid 319:21; Shabbos Kehalacha Vol 2 page 342

^[402] See Admur 319:13 “Water or wine which are clear are permitted to be filtered through a filter in order so they become even more clear, or even in order [to remove] the sediment that floats on top of the wine or [to filter out] small twigs that have fallen into it. This is not considered like separating being that [the wine and water] are still drinkable to majority of people even without this filtration”; Rama 319:10 “because it is fit to drink regardless of the twigs”; Michaber and Rama 319:9; Shabbos 139b

Other opinions: Some Poskim rule one may never use a filter on Shabbos even if the liquid is clear and fit to be drunk by majority of people. [Rambam 8 brought in Michaber 319:10] Practically we do not rule like this opinion. [M”B 319:41; Admur omitted this opinion]

[403] Admur 319:13 “This is not considered like separating being that [the wine and water] are still drinkable to majority  of people even without this filtration”; Ran; Rashba; Beis Yosef; first opinion in M”B 319:34; Tzemach Tzedek Yoreh Deah 45; Shabbos Kehalacha 2 p. 346; See Rama 319:10 “because it is fit to drink regardless of the twigs”

Other opinions: Some Poskim rule it must be fit for drinking to all people. [Bach brought in M”B 319:10; See Tzemach Tzedek ibid]

[404] Admur 319:13 “Since a strainer is made for this purpose of having liquids pass through it thus one does not care to squeeze [out the liquid which it absorbs] and as well does not care to whiten it at all, therefore its whitening does not pose a problem to prohibit soaking it in liquid due to this even according to those opinions which say that the soaking of a cloth is [considered] laundering it.”

[405] Admur 319:12 “If one had placed dregs in the strainer from before Shabbos then it is permitted to pour water over it in order so the water become more [clean and] clear.”; Michaber 319:9; Mishneh Shabbos 139b “If one had placed dregs in the strainer from before Shabbos then it is permitted to pour water over it in order so the water become more [clean and] clear.”; Chazon Ish 53; Shabbos Kehalalacha 14:36 and Biurim 8; SSH”K 3:64; Piskeiy Teshuvos 319:32 that from here we can learn the allowance to pour water onto coffee that is in a strainer; See also Piskeiy Teshuvos ibid footnote 291 and 294; Minchas Yitzchak 4:99-2 and Shabbos Kehalacha Vol. 2 p. 370

Must the coffee be placed in the strainer on Shabbos? No. [Piskeiy Teshuvos ibid footnote 274] Now, although Admur in 319:12 discusses a cases in which the dregs were placed in the strainer from before Shabbos, this is only because dregs are naturally mixed with wine, and it is forbidden to filter dregs on Shabbos. However, placing dry coffee powder onto a strainer causes no filtering to take place and is hence permitted even on Shabbos. [See Admur 315:14 and 319:12]

Is there a prohibition of Ohel in covering the vessel with the strainer: No. [See Admur 315:19-20; Piskeiy Teshuvos ibid footnote 274] Now, although Admur 315:14 and Michaber 315:9 rules it is forbidden to set up a strainer on Shabbos due to the Ohel prohibition, this only applies to a strainer that contains wine dregs inside of it, being that it is forbidden to strain it on Shabbos, and hence one who sets it up on Shabbos is doing a mundane act and belittling Shabbos. However, if the strainer does not contain wine dregs, then it is permitted to set it up on Shabbos [Admur 315:14; M”A 319:18] even over a vessel, so long as it is not the size of a barrel. [Admur 315:19]. See however Taz 315:9 “It is forbidden due to the vessel under it.” who implies the prohibition would apply to ever placing it over a vessel due to Ohel. Vetzaruch Iyun

[406] Shabbos Kehalacha Vol. 2 p. 347 and 361 footnote 52

[407] Peri Megadim 319 M”Z 6, brought in Ketzos Hashulchan 125 footnote 28 and Biur Halacha 319 “Hoil”; Maharam Shick 134; Shabbos Kehalacha Vol. 2 p. 347 and 361 footnote 52; Piskeiy Teshuvos 319:33

[408] Az Nidbaru 8:8; Chut Hashani 25:13, SSH”K 3 footnote 181; Piskeiy Teshuvos 319:34 and footnote 292-293 and 297 and footnote 270 in name of Toldos Shmuel; Shabbos Kehalacha p. 361; Rav SZ”A 3 footnote 163 explains regarding the allowance to use a Pesach cloth to filter water it is due to that one does not see any substance in the water and one is not certain that it contains Chameitz, and hence since there is nothing visible being filtered, therefore it is not subject to Borer, This is in addition to that which is explained in Minchas Yitzchak 7:23, Ketzos Hashulchan 125 footnote 37 and others that by waste which is only questionable if contained within the liquid, the separating prohibition does not apply. So is also implied from the Lashon of the Peri Megadim which is the source for the stringency which mentions “water that has small twigs” in his case of a particular type of person.

[409] Shevet Halevi 11:67; Rav Elyashiv and other Poskim brought in Orchos Shabbos 3 footnote 37, mentioned in Shabbos Kehalacha ibid footnote 52 and Piskeiy Teshuvos ibid footnote 296

[410] Shabbos Kihalacha Vol. 2 p. 349

^[411] Shabbos Kehalacha page Vol. 2 347

^[412] Shut Maharahm Shik

^[413] Shabbos Kehalacha Vol 2 page 347

^[414] Rav SZ”A questions whether this is allowed or not and concludes with a Tzaruch Iyun.

[415] See Piskeiy Teshuvos 319:34

[416] Although a Brita filter works by filtering the water through little beads, nonetheless these beads do not make the water be considered mixed with them when the water filters through them, just as we rule regarding pouring water over drugs of wine that is in a filter. [See Admur 319:12, Michaber 319:9 and Mishneh Shabbos 139b “If one had placed dregs in the strainer from before Shabbos then it is permitted to pour water over it in order so the water become more [clean and] clear.”; Chazon Ish 53; Shabbos Kehalalacha 14:36 and Biurim 8; SSH”K 3:64; Piskeiy Teshuvos 319:32 that from here we can learn the allowance to pour water onto coffee that is in a strainer; See also Piskeiy Teshuvos ibid footnote 291 and 294; Minchas Yitzchak 4:99-2 and Shabbos Kehalacha Vol. 2 p. 370]

[417] Az Nidbaru 8:8; Chut Hashani 25:13, SSH”K 3 footnote 181; Piskeiy Teshuvos 319:34 and footnote 292-293 and 297 and footnote 270 in name of Toldos Shmuel; Shabbos Kehalacha p. 361; Rav SZ”A 3 footnote 163 explains regarding the allowance to use a Pesach cloth to filter water it is due to that one does not see any substance in the water and one is not certain that it contains Chameitz, and hence since there is nothing visible being filtered, therefore it is not subject to Borer, This is in addition to that which is explained in Minchas Yitzchak 7:23, Ketzos Hashulchan 125 footnote 37 and others that by waste which is only questionable if contained within the liquid, the separating prohibition does not apply. So is also implied from the Lashon of the Peri Megadim which is the source for the stringency which mentions “water that has small twigs” in his case of a particular type of person.

[418] Shevet Halevi 11:67; Rav Elyashiv and other Poskim brought in Orchos Shabbos 3 footnote 37, mentioned in Shabbos Kehalacha ibid footnote 52 and Piskeiy Teshuvos ibid footnote 296; However, see Piskeiy Teshuvos ibid footnote 293 that even according to the stringent opinion, this only applies if there is a detectable change in taste or smell of the water through filtering it, otherwise, there is no reason to prohibit even one who is always particular to drink filtered water, against filtering it on Shabbos.

[419] Admur 319:12; Michaber 319:9; Gemara Shabbos 138a; So rules also Rambam 8:11; See Biur Halacha 319:8 “Meshameres”; Tehila Ledavid 319:21; Shabbos Kehalacha Vol 2 page 342

[420] Ketzos Hashulchan 125 footnote 37

[421] Peri Megadim 319 M”Z 6, brought in Ketzos Hashulchan 125 footnote 28 and Biur Halacha 319 “Hoil”; Maharam Shick 134; Shabbos Kehalacha Vol. 2 p. 347 and 361 footnote 52; Piskeiy Teshuvos 319:33

[422] Admur 319:23 “Water which contains worms that are forbidden to be eaten, as explained in Yorah Deah chapter 84 [Halacha 1-3], is forbidden to be filtered even using a cloth, as it is impossible to drink it without filtering it being that he may swallow one of the worms.”; see Michaber 319:16 that implies it is generally forbidden to filter insects

Other opinions: Some Poskim rule that insects are forbidden to be filtered due to being repulsive [Pesoles] and not do to being forbidden. Hence those worms that are small and are not repulsive are not forbidden. [Chayeh Adam 16:8 and Nishmas Adam 16:5; See Ketzos Hashulchan 125 footnote 37; Kaf Hachaim 319:19-123; Minchas Yitzchak 7:23; Piskeiy Teshuvah 319:34 and footnote 298] From Admur however it is evident that doing so is forbidden as the insects are not Kosher and hence contain a Borer restriction. [Ketzos Hashulchan ibid]

[423] Minchas Yitzchak 7:23 [regarding using a cloth that is attached to the faucet being that since one uses the cloth for all waters which come from the sink, including washing and the like, therefore even the water used for drinking is not considered problematic. See Shabbos Kehalacha 14:27 [Vol. 2 p. 362 ]; Piskeiy Teshuvos ibid; To note however that not all accept this argument [See Ketzos Hashulchan 125:37 end from which it is proven that he did not hold of this Heter].

[424] Minchas Yitzchak ibid; So concludes Rav Farkash, in order so one do the filtering with an irregularity. Nevertheless, from the letter of the law the Minchas Yitzchak rules that even a metal filter is allowed when attached to the spout of the faucet being that it is also filtering the non-drinking water.

[425] Minchas Yitzchak 7:23; Shabbos Kehalacha Vol. 2 p. 363

[426] The reason: As since one uses the filter for all waters which come from the sink, including washing and the like, therefore even the water used for drinking is not considered problematic. [Minchas Yitzchak 7:23] To note however that not all accept this argument [See Ketzos Hashulchan 125:37 end from which it is proven that he did not hold of this Heter]. The ramification between this reason and the one mentioned above is in a case that in truth the water is not fit to be drunk by majority of people, in which according to the Minchas Yitzchak one would be able to use it.

[427] Admur 319:13; Michaber 319:10

^[428] Admur 319:3 “It is permitted to strain it with a cloth even if [the liquids] are slightly murky  to the point that most people would not drink them without filtration…..A strainer is made for this purpose, and one thus does not care to squeeze [out the liquid which it absorbs] and as well does not care to whiten it at all, therefore its whitening does not pose a problem to prohibit soaking it in liquid due to this even according to those opinions which say that the soaking of a cloth is [considered] laundering it.”; M”B 319:37; Ketzos Hashulchan 125 footnote 30; and Shabbos Kehalacha Vol. 2 page 350

[429] Admur 319:15 “Upon filtering with a cloth slightly murky [colored] liquids one must beware to not make an indent within the cloth in order for it to intake the liquid. Rather one is to pour the liquid on to it and let it form an indentation on its own in order to differ from the way this is done during the week.”; Michaber 319:11; M”B 319:45-46; This restriction only applies to when straining a) murky liquids b) with a cloth. However, by clear liquids even by a strainer it is allowed to make an indentation for the liquid to fall in. [Ketzos Hashulchan 125:13 footnote 33, Mishneh Berurah 319:45, Shabbos Kihalacha Vol 2 p. 354]

[430] The reason: The reason that filtering even murky colored liquids in a cloth is allowed is because since nevertheless it is possible to push oneself to drink these liquids, [filtering them] is therefore not considered actually separating, and was [thus] allowed to be done through an irregularity, such as by using a cloth. [Admur ibid]

[431] Admur ibid “[However] there are opinions [Rambam brought in Michaber 319:10; Admur ibid] who prohibit [filtering even with a cloth] in this scenario [that the colored liquids are slightly murky]. It is proper to suspect for this latter opinion.”; M”B 319:42

[432] Admur ibid “However, if the [colored liquids] are completely murky to the point that it is not possible to drink them in this state, or [in a case that] they have sediment [within them] then it is forbidden to [filter them] even using a cloth, according to all.”

^[433] Admur 319:13 “It is forbidden to filter water or white wine and the like [of other liquids], using a [non-designated] cloth, due to the whitening prohibition, being that soaking a cloth is considered laundering.”

[434] Admur ibid and 320:21 and 24; Taz 319:2; Yireim brought in Shaar Hatziyon 319:29; See M”B 319:38

Other opinions: The Elya Raba rules that it is permitted to filter white wine as it does not contain the laundering prohibition as is applicable by water. [brought in M”B ibid]

[435] Other reasons: This follows the second opinion [Tosafus 121] in 302:21, however according to the first opinion [M”A and Gr”a] there the prohibition is because one may come to squeeze the cloth. [See Admur 302:21; M”B 319:37]

[436] Admur 319:13 “However red wine or beer or other liquids which do not whiten of which we do not suspect that one may come to squeeze [a cloth soaked in these liquids] as explained there [in chapter 320 Halacha 21], then it is permitted to strain it with a cloth even if [the liquids] are slightly murky  to the point that most people would not drink them without filtration.”; Michaber ibid

[437] M”B 319:36-37; Ketzos Hashulchan 125 footnote 30; Shabbos Kehalacha Vol. 2 page 350

[438] Being that once it is designated for that purpose, we no longer suspect of the laundering prohibition, as explained in the Alter Rebbe’s reasoning behind why a filter does not contain the laundering prohibition with clear liquids.

[439] Shabbos Kehalacha Vol. 2 p. 351

[440] So rules Peri Megadim 319 M”Z 6

[441] Based on ruling of Rav SZ”A regarding Pesach cloth, and Minchas Yitzchak 7:23, Ketzos Hashulchan and others that by waste that is not recognizable the separating prohibition does not apply. So is also implied from the Lashon of the Peri Megadim which is the source for the stringency which mentions “water that has small twigs” in his case of a particular type of person.

[442] Ketzos Hashulchan 125 footnote 37

^[443] Shabbos Kehalacha Vol. 2 page 352 and 384

[444] Admur319:16

^[445] chapter 146 Badei Hashulchan 14 number 13

^[446] Shabbos Kehalacha Vol. 2 page 352 and 384

[447] Ketzos Hashulchan 125 footnote 30, and Shabbos Kehalacha Vol. 2 page 350

[448] Shabbos Kehalacha Vol. 2 p. 362

[449] This is in based on the Minchas Yitzchak [7:23] which allows using a cloth that is attached to the faucet being that since one uses the cloth for all waters which come from the sink, including washing and the like, therefore even the water used for drinking is not considered problematic. To note however that not all accept this argument [See Ketzos Hashulchan 125:37 end from which it is proven that he did not hold of this Heter].

[450] Ketzos Hashulchan 125:13 footnote 33, Mishneh Berurah 45, Shabbos Kihalacha Vol 2 p. 354]

^[451] Admur 319:23 “It is permitted to drink it through a cloth napkin [such as by placing it on one’s mouth and then pouring the water through it, or by placing the napkin on the opening of the bottle and drinking directly from the opening].”

[452] The reason: The reason for this is because the separating and filtering prohibition only applies when one is mending [the food] prior to eating or drinking it in order so it be able to be eaten or drank [afterwards] as doing so is a form of an [individual] action [of separating], however when holding back the waste upon drinking in order so it not enter into ones mouth is not similar to an action [of separating] and is [thus] permitted. [Admur ibid]

[453] Admur ibid “Doing so is not forbidden due to [the law] that the soaking of a cloth is considered laundering and neither due to a decree that one may come to squeeze it, being that there is only a small amount [of cloth] which is soaking in the water [as it is only] the size of the opening of his mouth, and by a small amount there is no worry [regarding the above] as explained in chapter 302 [Halacha 21].”; There the following is explained: There is a dispute whether placing a minute amount of water on a cloth is forbidden. The first opinion holds that it is always permitted by a clean and white cloth, even when done intentionally to launder being since it is already clean laundering is inapplicable, and thus the only suspicion in such a case is that one may come to squeeze out the water and by a small amount of water this suspicion does not apply. The second opinion holds that it is always forbidden due to that even the soaking of a white cloth is itself considered laundering and is thus forbidden in all cases even when done not for the intent of laundering being that the laundering is an inevitable occurrence. A third opinion then holds that in truth the second opinion only forbids even a minute amount of water in a case that one intends to launder, however if one does not intend to launder, such as when using it to filter, then even according to them it is allowed. Thus, according to two of the three opinions mentioned there it is permitted to filter through a cloth when the cloth is placed in one’s mouth and the like.

[454] Admur ibid and 302:21 “However according to the [dissenting] opinion there which prohibits [soaking in water] even a small amount [of cloth] due to [the law] that the soaking of [even a brightly clean/white] cloth is considered laundering [as although one does not intend to launder it, nevertheless this is an inevitable occurrence ], here too [according to their opinion filtering water that contains worms through a cloth napkin] would be forbidden [even though only a small amount of the napkin is getting wet, which is the area that is placed by the mouth].” Admur ibid “It was already explained there [in chapter 302] that every meticulous person should be stringent upon himself when possible.”; Admur 302:21 “One need not protest against those which are lenient [to filter through a cloth when placed by one’s mouth] as according to the first opinion this is permitted in all cases [even when done with intent to launder], however every G-d fearing Jew is to be stringent upon himself not to enter into a questionable Biblical prohibition.”

[455] Shabbos Kehalacha Vol. 2 p. 365

[456] Shabbos Kehalacha Vol. 2 p. 365-356

[457] Admur 319:14 “Wine that has just been pressed, so long as it remains within its primary fermentation [stage], one may mix a barrel of it together with its dregs and may place it even inside a strainer.”

[458] The reason: The reason for this is because so long as the wine is still within its [primary] fermentation the wine has not yet separated well from its dregs and thus the entire [mixture of the] wine [with its dregs] is considered one food, and there is [thus] no [prohibition] of separating food from its waste involved here. Furthermore [there is no problem of separating here because] the wine is fit to be drunk even without filtration, and this is commonly done during the times of its pressing when all wines are murky, and majority of people drink it the way it is without filtering it. [Admur ibid]

[459] Admur 319:14 “The same applies with vinegar, which is likewise common to use even when it is still slightly thick, that it is permitted to filter it. However, if [the vinegar] is very thick and is not fit at all [to be used] without filtering then it is forbidden to filter it even with a cloth.”; Taz 319:10

[460] Admur 319:14 “Similarly the milk of crushed almonds [which were made] before Shabbos is permitted to be filtered being that it is able to be drunk without filtering.”; M”A 319:12; M”B 319:34

[461] Admur 319:25 “If one places the curd into an elastic vessel and the whey drips from inside it then this is an offshoot of separating food from waste through using a sieve and sifter and one is thus liable.”; M”A 39:18; M”B 319:62

[462] The reason: Now, although the curd and the milk are both a single species of food and there is [thus] no waste [here] at all, nevertheless since they are liquid substances which mix well which he is [now] separating, therefore this contains the separating [prohibition] just like one who is separating food from waste. [Admur ibid]

[463] Shabbos Kehalacha Vol. 2 p. 362

[464] So rules Rav SZ”A in SSH”K 12 footnote 47; Igros Moshe 4:74-4; Tzitz Eliezer 7:12

[465] Shabbos Kihalacha Vol. 2 p. 375

^[466] So rules the Peri Megadim in M”Z 6

[467] Shabbos Kihalacha Vol. 2 p. 376

^[468] So rules the Peri Megadim in M”Z 6

[469] Shabbos Kihalacha Vol. 2 p. 377

^[470] Shabbos Kehalacha Vol 2 page 348-349

^[471] Ketzos Hashulchan chapter 125 footnote 28, [although there he concludes with a Tzaruch Iyun due to that he brings also the opinions which allow this.]; Tehila Ledavid; and Rav Farkash in Shabbos Kehalacha Vol 2 page 348-349.

^[472] The reason: As the laws of filtering are different than that of separating, as by filtering it is not clearly evident that one desires to separate the pieces as perhaps he just wants clearer wine, while when separating the pieces with ones hands this is clearly evident, and is forbidden as here one is clearly separating the bad from the good.

^[473] Shevisas Hashabbos Borer footnote 25; and Tal Oros

[474] Admur 319:13; Ran; Rashba; Beis Yosef; first opinion in M”B 319:34; Tzemach Tzedek Yoreh Deah 45; Shabbos Kehalacha 2 p. 346

Other opinions: Some Poskim rule it must be fit for drinking to all people. [Bach brought in M”B 319:10; See Tzemach Tzedek ibid]

[475] See Admur 319:13 “Water or wine which are clear are permitted to be filtered through a filter in order so they become even more clear, or even in order [to remove] the sediment that floats on top of the wine or [to filter out] small twigs that have fallen into it. This is not considered like separating being that [the wine and water] are still drinkable to majority of people even without this filtration”; Rama 319:10 “because it is fit to drink regardless of the twigs”; Michaber 319:9; Shabbos 139b

Other opinions: Some Poskim rule one may never use a filter on Shabbos even if the liquid is clear and fit to be drunk by majority of people. [Rambam 8, brought in Michaber 319:10] Practically, we do not rule like this opinion. [M”B 319:41; Admur omitted this opinion]

[476] See Peri Megadim 319 M”Z 6, brought in Ketzos Hashulchan 125 footnote 28 and Biur Halacha 319 “Hoil”; Maharam Shick 134; Shabbos Kehalacha Vol. 2 p. 347 and 361 footnote 52; Piskeiy Teshuvos 319:33

[477] Admur 319:18; “It is permitted to gently pour [food or liquid] from one vessel into another in order so the residue and dregs remain on the bottom of the vessel [being poured from]. However, one must be careful once the stream [being poured] has stopped and small trickles begin to drip out from the last remainder [of food that is] amongst the waste, then one must stop [pouring] and leave [that remainder of food] together with the waste. The reason for this is because if one were to not do so, then these last drops prove [to all] that [his true intentions in this pouring] were to separate [the food from the waste]. However, during the initial pouring when the waste is not yet recognizable, then he has done no separation.”; Michaber 319:14; Kaf Hachaim 319:113 regarding tea and all mixtures

[478] Admur 319:18; M”A 319:15; M”B 319:55; Kaf Hachaim 319:113

[479] The reason: As a) perhaps coffee is not considered drunk by majority of people with its ground powder and hence contains the Borer restrictions. [Chayeh Adam 16, brought in Ketzos Hashulchan 125 footnote 21] b) According to many Poskim, Admur in his Siddur rules that when one pours liquid from a cup it is considered that one is removing the solid which remains in the cup from the light, and if forbidden due to the Borer restriction against removing bad from good. [see next footnote]

[480] Arguments to permit: 1) Perhaps coffee is considered edible by majority of people together with its ground powder, and hence has no filtering/Borer prohibition. [Ketzos Hashulchan 125 footnote 21] 2) If he pours to drink the coffee right away, many Poskim rule it is considered like taking the food from the waste which is permitted for right away use. [Admur 319:18; M”A 319:15; M”B 319:55; Kaf Hachaim 319:113] Now, although Admur in the Siddur seemingly retracted from this view [Divreiy Nechemia 21;  Ketzos Hashulchan 125:9 and footnote 21; Iglei Tal Borer 5; Chayeh Adam 16:9, brought in Shaar Hatziyon 319:44; Oar LeTziyon 2:31-10.], those who are lenient, especially in light of the first argument, have upon whom to rely. [See Shabbos Kehalacha Vol 2 pages 113-122]

[481] See Shabbos Kihalacha Vol. 2 p. 368; Piskeiy Teshuvos 319:37

[482] See sources previous footnotes

[483] Chayeh Adam 16, brought in Ketzos Hashulchan 125 footnote 21; Beis Menucha 48; Ben Ish Chaiy Beshalach 2:18; Kaf Hachaim 319:113; Shevet Halevy 1:84; Bris Olam Borer 40; Az Nidbaru 1:23; See Piskeiy Teshuvos 319:37

[484] Shevisas Hashabbos Borer footnote 29 and 49 regarding tea questions the allowance but then concludes that so is the custom; Ketzos Hashulchan 125 footnote 21 regarding also coffee; Chazon Ish 53; Rav SZ”A in SSH”K 3 footnote 125; See Minchas Yitzchak 7:23; Or Letziyon 1:27; Yechaveh Daas 2:51; Piskeiy Teshuvos 319:37

[485] The reason: As a) As [most] people are not particular against consuming some of the ground coffee together with the liquid and it is thus permitted to strain the liquid from it. [Shevisas Hashabbos ibid; Ketzos Hashulchan ibid] b) In any even the coffee powder goes to the bottom and is hence not considered to be strained. [Ketzos Hashulchan ibid] c) One does not intend to separate the coffee liquid from the coffee powder but rather just to drink the coffee. [Ketzos Hashulchan ibid; Chazon Ish ibid] d) A vessel which is designated to separate for only right away use, as is a kettle, is not included in the separating restrictions. [Rav SZ”A in SSH”K ibid].

[486] See Peri Megadim 319 M”Z 6; brought in Ketzos Hashulchan 125 footnote 28; Shabbos Kehalacha Vol. 2 p. 347 and 361 footnote 52

[487] See Admur 319:12, Michaber 319:9 and Mishneh Shabbos 139b “If one had placed dregs in the strainer from before Shabbos then it is permitted to pour water over it in order so the water become more [clean and] clear.”; Shabbos Kehalalacha 14:36 and Biurim 8; SSH”K 3:64; Piskeiy Teshuvos 319:32 that from here we can learn the allowance to pour water onto coffee that is in a strainer; Minchas Yitzchak 4:99-2 and Shabbos Kehalacha Vol. 2 p. 370

Must the coffee be placed in the strainer on Shabbos? No. [See Piskeiy Teshuvos ibid footnote 274]

Is there a prohibition of Ohel in covering the vessel with the strainer: No. [See Admur Admur 315:19-20; Piskeiy Teshuvos ibid]

[488] Pashut. The Poskim do not differentiate in this matter, and this is in fact the Yesod for allowing using tea bags on Shabbos. [See Shabbos Kehalaha ibid in Biurim]

[489] This case is even more severe than the case of a French press, as the only logic of allowance that remains in this case is that coffee powder is edible to majority of people, which is under debate.

[490] Minchas Yitzchak 4:99; Shevet Halevi 8:58; Piskeiy Teshuvos ibid; See however See Shabbos Kehalacha 2 p. 370

[491] Minchas Yitzchak 4:99-2; Sheivet Halevy 8:58; SSH”K 3 footnote 171 in name of Rav SZ”A; See however Shabbos Kehalacha Vol. 2 p. 371 based on SSH”K 3 footnote 125

[492] Shabbos Kihalacha Vol. 2 p. 368

[493] The reason: As is always the rule regarding pouring one thing from another, as the fact that there is a strainer on the top of the pot does not make a difference in this regard.

[494] The problems faced in doing so is that a) one is separating with a vessel [the strainer that is attached to the top of the kettle] and b) According to Admur in the Siddur one is separating the bad from the good, as the Pesoles-tea leaves-is what remains in one’s hands, and hence seemingly may not be done even for right away use.

[495] Shevisas Hashabbos Borer footnote 29; Ketzos Hashulchan 125 footnote 21; Chazon Ish brought in SSH”K 3; Rav SZ”A in SSH”K 3 footnote 125

The reason: The problems mentioned in the previous footnote are answered in the following ways according to the lenient opinions: a) The tea leaves are fit to be drank together with the liquid [by most people] and thus it is permitted to strain the liquid from it, as is explained in the laws of straining. [Shevisas Hashabbos ibid; Ketzos Hashulchan ibid] b) One does not intend to separate the leaves from the tea but rather just to drink the tea. [Ketzos Hashulchan ibid] c) A vessel which is designated to separate for only right away use, as is a kettle, is not included in the separating restrictions. [Rav SZ”A in SSH”K ibid].

[496] Shabbos Kehalacha ibid and So is proven from the fact that the Ketzos Hashulchan which rules like Admur in the Siddur rules that it is allowed in our case for the reasons mentioned in the previous footnote.

[497] Chayeh Adam 16; Sheivet Haleivy 1:84; Poskim brought in Kaf Hachaim 319:113

[498] So rules Rav Farkash, as then one can also join in the reason of Rav SZ”A mentioned in the previous footnotes.

[499] Shabbos Kehalacha Vol. 2 p. 370

[500] So rules Minchas Yitzchak 4:99-2

This is because this is similar to the case of filtering water through a filter that contains dregs of wine which is allowed despite the fact that the water is mixing in with the dregs and then becoming filtered out.

[501] Shabbos Kehalacha Vol. 2 p. 370

[502] Seemingly according to the Minchas Yitzchak [ibid] this would be allowed. However others have argued on this -See Shabbos Kihalacha ibid

[503] Thus relying also on the allowance of Rav SZ”A that any vessel used for only right away use does not contain a filtering prohibition.

[504] Shabbos Kehalacha Vol. 2 p. 374

^[505] Admur 319:10 “If one had kernels which were removed from before Shabbos from their stalks and are still mixed with their chaff  they may not be sifted [out] with a Kenon or plate due to a decree that one may come to sift them with a sieve and sifter in which case one is liable. [Furthermore] even to do so with two hands, meaning to shake them from one hand to another in order to separate [the grains] from their thin peel [is forbidden]. Rather one is to sift them using a single hand placing into it all his strength in order to differ from the method that is used during the week (and thus not come to sift in a sifter).”; Michaber 319:7

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