Chapter 12: Mifareik-Squeezing juice from fruits/vegetables on Shabbos

Introduction: Squeezing juice from a fruit or vegetable on Shabbos involves the Mifarek prohibition which is an offshoot of the threshing prohibition and is thus only permitted to be done in certain scenarios. There is a difference between one who is squeezing from fruits/vegetables for purposes of drinking the liquid, versus one who is squeezing them in order to season a food.

1. Squeezing juice from fruits and vegetables on Shabbos for the sake of drinking their juice:

Olives and grapes:[1] It is Biblically forbidden to squeeze juice from grapes or olives for the sake of drinking their juice. It is Rabbinically forbidden to squeeze juice out of grapes and olives even if they have been crushed from before Shabbos and have juice flowing out from them.[2]   

Fruits and vegetables that are commonly juiced to drink their juice for pleasure: There is no Biblical prohibition against squeezing juice from any edible fruit other than grapes or olives, even if one does so for drinking purposes.[3] However, Rabbinically, it is forbidden to squeeze juice from any commonly squeezed fruit, such as strawberries and pomegranates, in order to drink the juice. This applies to all areas of the world, including areas in which these fruits are not commonly available to be squeezed.[4] [All fruits or vegetables which their juice is commonly sold in stores is defined as commonly squeezed, and hence may not be squeezed on Shabbos.[5]]

Fruits and vegetables that are not commonly juiced to drink their juice: All edible fruits which are not commonly squeezed for their juice throughout the world [even when possessing much of them, and are not squeezed in one’s city, may be squeezed on Shabbos even for their juice.[6] However, in an area where people are stringent to not squeeze any fruits for their juice, one may not change from their custom and may thus not squeeze juice to drink even for medicinal purposes.[7] [Practically, there is no known place today that is particular like the stringent opinion to never squeeze a fruit to drink its juice even if it is never commonly squeezed.[8]]

Lemons & Medicinal juice-Fruits and vegetables that are commonly juiced for seasoning or medicine:[9] Fruits which are not commonly squeezed in order to drink their juice plain, but are commonly juiced for flavoring or for medicinal purposes, are defined as “fruits which are not commonly juiced,” and hence may be juiced on Shabbos. Thus, one may juice lemons on Shabbos even for the sake of drinking lemonade being that it is not common to drink their juice plain. [However, other Poskim[10] rule it is forbidden to squeeze fruits for their juice even if they are only commonly squeezed for seasoning, and thus it is forbidden to squeeze lemons to make lemonade on Shabbos, and practically so is the final ruling. Certainly, it is forbidden to squeeze apples for their juice.[11] Nonetheless, some Poskim[12] rule that one may squeeze the lemon into an empty bowl for the sake of using it for seasoning.]

Squeezing juice from inedible fruits and vegetables: It is disputed amongst the Poskim[13] if squeezing juice from inedible fruits and vegetables, contains a Biblical prohibition or is even initially allowed. Practically one is to be stringent.[14]

Summary: It is only permitted to squeeze fruits for their juice if the following 4 conditions are met: 1) The fruit is edible in its current raw state. 2) The fruit is not commonly squeezed for its juice by people around the world even if they were to have plentiful of it. 3) The fruit is not accustomed to being squeezed for its juice in one’s city. 4) It is not the custom in one’s city to be stringent and always prohibit the squeezing of fruits even when all the above conditions are met.   Q&A Are fruits other than grapes and olives considered Biblically forbidden today if they are commonly squeezed, just as are olives and grapes?[15] Approximately 90% of cultivated olives are used for oil making; 70% of cultivated grapes are used for wine and 70% of oranges are used for juice. 90% of Florida oranges are juiced. The question is hence asked whether juicing oranges and other citrus fruits today would fall under the Biblical prohibition just like olives. The answer is as follows: Some Poskim[16] rule that in today’s times all commonly juiced citrus fruits are Biblically forbidden just as olives and grapes. Others[17] however rule that it remains Rabbinically forbidden, and so is implied to be the opinion of Admur.[18] Is there a Borer prohibition involved in squeezing fruits?[19] No, as the fruit and its juice are Min Bemino, the same species, to which the Borer restrictions do not apply. May one squeeze fruits for medicinal purposes if the fruit is customarily squeezed for juice? Seemingly it is forbidden to squeeze it even for medicinal purposes, being that its juice has a status of liquid to the rest of the world. Vetzaruch Iyun.[20]   If one is unsure whether a certain fruit is commonly squeezed to drink its juice, when there is plenty of that fruit available, is it still forbidden to squeeze it due to doubt?[21] No. A fruit is only prohibited to be squeezed if one knows for certain that there are places which squeeze the fruit when there is plenty of it. If in one’s city a fruit is not squeezed for its juice despite there being plentiful of it, may one squeeze the juice on Shabbos even if the rest of the world does squeeze it for juice?[22] Yes.[23] However, this only applies if they do not sell these juices in stores of that city, as will be explained next.   If a fruit is only squeezed for its juice within factories and then sold in one’s city, while in one’s private home they do not squeeze it for its juice even when there is plenty of it, is it nevertheless considered commonly squeezed and thus forbidden to squeeze on Shabbos?[24] Yes. So long as the fruits are commonly squeezed in factories and bought by the populace they are considered commonly squeezed. As a result of this, being that today many different fruits are squeezed in different parts of the world and their juice is then sold in ones city, all the fruits of these juices are forbidden to be squeezed. Practically which fruits today are forbidden to squeeze?[25] In truth, today majority of fruits are forbidden to squeeze, as majority of fruits are commonly squeezed to drink their juice somewhere in the world and are then sold in one’s city for drinking [see previous Q&A].[26] The following is a partial list of fruits that are forbidden to be squeezed on Shabbos in order to drink their juice, being that they are commonly squeezed for juice when they are in plentiful. This list is not all inclusive and may include other fruits as well. 1. Apples:[27] Today, apples are forbidden to be squeezed for their juice.[28] 2. Citrus fruits such as oranges/grapefruit:[29] Are forbidden to be squeezed on Shabbos for their juice being that they are commonly squeezed in today’s times in order to drink their juice. 3. Lemons:[30] One may not squeeze them for their juice. 4. Mangos 5. Pears 6. Peach 7. Pomegranate 8. Strawberries 9. Pineapple 10. Grape 11. Kiwi 12. Carrot 13. Watermelon, cantaloupe, honey dew, apricot, seemingly are not commonly juiced but they are juiced in juice stores and hence perhaps are forbidden to be squeezed.   May one squeeze the permitted fruits in order to drink their juice later on and may one use a vessel? Yes.[31] However some Poskim[32] rule one may only squeeze it for right away use and may not use a vessel. May one use a juicer to squeeze fruits that are permitted to be squeezed?[33] No. It is only permitted to do so using one’s hands, being that using a specified vessel is a mundane act which defiles the sanctity of Shabbos.[34]   May one use a spoon to eat a fruit that may not be squeezed, such as a grapefruit?[35] Being that doing so causes juice to be squeezed out from the fruit this poses a problem of squeezing, and carries the following laws. Intends to drink the juice: If at the time of using the spoon one intends to drink the juice which squeezes out, then it is forbidden according to all opinions to eat the fruit with a spoon, being that this is exactly similar to initially squeezing a fruit for its juice.[36] Does not intend to drink the juice: If, however, one does not have any intent to squeeze out juice and tries his best not to do so then there are Poskim[37] which have been lenient to allow one to use a spoon even though it is impossible to completely avoid the squeezing of any juice. Nevertheless, even in this case it is proper to be stringent being that the squeezing is inevitable.[38]   May one cut a fruit which may not be squeezed, if in the process juice will squeeze out, as is common with citrus fruits?[39] If the juice that is squeezed out will go to waste it is allowed.[40] This applies whether the juice goes directly to waste, such as when cutting directly on the counter, or if he plans to throw it out, such as when one is cutting on a plate.[41] If, however, one intends to drink the juice, it is forbidden to cut it. May one drink the juice?[42] Even if the fruit was cut without intent to drink the juice, one may not change his mind and later decide to drink it.[43] May one cut up a fruit salad and add the juice that will be squeezed in the process, into the fruit salad? See Halacha 3 Q&A

2. Squeezing juice from fruits and vegetables for4 the sake of seasoning foods and liquids:[44]

Directly into a solid food:[45] It is permitted to squeeze all types of fruits and vegetables, including grapes[46], directly into foods on Shabbos for the sake of seasoning the food.[47]

Into an empty vessel, for the sake of using for seasoning foods:[48] All fruits and vegetables that are forbidden to be squeezed for the sake of drinking their juice, whether Biblically[49] [i.e. grapes and olives] or Rabbinically[50] [i.e. strawberries and pomegranates], as explained in Halacha 1, are likewise Rabbinically[51] forbidden to be squeezed into an empty bowl even if the intent is to use the juice for seasoning foods.[52] This includes all fruits which are commonly squeezed to drink their juice upon having much of them available. [Thus, today that almost all fruits have a status that they are squeezed to drink their juice, are forbidden to be squeezed into an empty bowl.] However, fruits and vegetables which are not commonly squeezed to drink their juice even when one has much of them available and are thus are permitted to be squeezed on Shabbos to drink their juice, may likewise be squeezed into an empty bowl for the sake of using as seasoning, even in those communities that are normally stringent not to squeeze any fruits for drinking their juice.[53]

Squeezing lemons into an empty vessel to use for seasoning:[54] Lemons have the same law as fruits which are not commonly squeezed anywhere and therefore, they are allowed to be squeezed according to all opinions [in an empty bowl[55]] for the sake of seasoning food. [However, other Poskim[56] rule that lemons have the status of commonly squeezed fruits, and would therefore contain the prohibition against being squeezed into an empty vessel. Practically, some of today’s Poskim[57] conclude stringently, that lemons may only be squeezed directly into the food, and others[58] rule it may be squeezed into an empty vessel if one’s intent is to use it to flavor food on Shabbos.] 

Into liquids:[59] All fruits and vegetables that are forbidden to be squeezed for the sake of drinking their juice, as explained in Halacha 1, are likewise forbidden to be squeezed into liquid.[60] [Hence, according to the custom today to forbid squeezing lemons for juice, it is forbidden to squeeze it even into water.[61]]

Into a creamy dip:[62] A creamy liquid has the same status as a food and hence it is permitted to squeeze all types of fruits and vegetables, including grapes, directly into foods on Shabbos.

Summary: All fruits, even grapes and olives, are permitted to be squeezed directly into solid foods, as opposed to liquids. It is however forbidden to squeeze the fruit into an empty vessel, even if one later plans to mix this juice with food and that is the intent of the squeezing, unless the fruit is not commonly squeezed to drink their juice even when one has much of them available.   Q&A on squeezing into food How much juice may one squeeze into a food?[63] One desires to use it to season the food:[64] One may squeeze as much juice as needed in order to give taste to the dish. One desires an excess amount of juice for other purposes:[65] If one desires to squeeze juice onto food to season the food and also in order to have an access of liquid to drink then it is only permitted to squeeze the excess amount of liquid if either a) majority of the juice is being used to give taste to the dish or b) Majority of the juice is not giving taste but majority will become absorbed within the food and thus not be separately recognizable.[66] Thus it is forbidden to place small amount of food in a bowl and then squeeze into it a large enough amount of juice that the liquid is separately recognizable from the food.   May one squeeze juice onto food if his main intent is to drink the juice and not to season the food? If majority[67] of the squeezed juice will be absorbed in the food, it is permitted to do so.[68]   May one squeeze lemon into his food?[69] Yes, as is true of all fruits. May one squeeze juice, such as orange or lemon juice, onto sugar? If one is doing so in order to eat the sugar which has now been saturated with lemon juice, it is allowed. However, if one plans to enter the sugar into a drink, then it is forbidden.[70] This applies even to lemons, and thus one may not squeeze lemons onto sugar if his intent is to then take the sugar with the lemon juice and add it to a drink.[71] However some Poskim[72] are lenient in this matter.   May one squeeze lemon into his salad or fish?[73] Yes, as is true of all fruits. May one cut a fruit salad on a cutting board and pour the juice that squeezed out during the cutting into the salad? If the juice adds flavor to the fruit salad, or if majority of the juice will get absorbed into the fruit, then it is permitted to do so. One may take the cut pieces of fruit together with its squeezed juice and pour it into the salad bowl.[74] It is however forbidden to drink this liquid. After, however, it has become mixed within the fruit salad for the sake of seasoning, one may drink any leftover juice when there are no more fruits remaining. Q&A on squeezing into liquid May one squeeze lemon into his tea on Shabbos?[75] The custom today is to forbid squeezing lemon even into a Keli[76] Shelishi, or even into cold tea, as explained in Halacha 2 Q&A that we are today stringent to not squeeze lemons in order to drink their juice. [However according to the Sephardim this is allowed even today so long as this does not pose a problem of cooking. However, one who is stringent is blessed.[77]]   May one cut a lemon over one’s tea having its liquid fall into the tea?[78] No. Q&A on squeezing into a dip What is the definition of a liquid? How thin must the fluid be?[79] If the substance is thick to the point that while drinking it one commonly uses his tongue to help swallow it down then it is defined as a solid and may be squeezed into. If, however, it is smooth enough to be drunk without help from ones tongue then it has the same status as does liquid and is forbidden to squeeze fruits into it.[80] May one squeeze juice into a food that also contains liquid, such as gravy or vegetable soup?[81] By a dish which its main aspect is the solid foods that are in it, such as chicken with gravy or soup with a large number of vegetables and little liquid: It is allowed if done in order to give taste to the solid. By a dish which its main aspect is the liquid, such as a large amount of soup with little vegetables: It is forbidden even if done to give taste to the vegetables. May one squeeze juice into a very liquidly dip, such as Italian dressing?[82] If it is a liquid which is known that is not meant to be drunk but rather to dip bread or other foods into, then it is allowed being that the dip is considered like food. However even in such a case it is only allowed if the liquid was originally a solid and was then squeezed out, as is the case with Italian dressing. However, if the dip was always a liquid, such as the water that received taste from a chicken and then became gravy then it is forbidden, as the gravy is viewed as a liquid. Olive oil: Tzaruch Iyun Gadol as Olive oil is one of the seven liquids Min Hatorah, and is a liquid from a sold, so how can one consider olive oil as food and allow squeezing into it? May one squeeze juice into a thick liquidly substance which is not meant for dips, such as fruit or vegetable puree?[83] This depends on how thick the substance is as was explained in Q&A above- See There! May one squeeze juice into a melted fatty substance which will eventually congeal?[84] If one plans to eat the food while it remains a fluid, then this is certainly forbidden by those fruits that may not be squeezed to drink their juice. However, if one plans to only eat it later after it already congeals then its law requires further analysis.[85]

Pounding a whole lemon to create more juice for squeezing into salad on Shabbos Question: [Thursday, 18th Shevat 5782] Is it permitted for one to pound, punch, and roll a whole lemon for the sake of creating more juice for the sake of then squeezing/placing it into a salad? Answer: It is permitted for you to do so, however, it is best to only cut the lemon open over the salad, having its pre-squeezed juice fall directly into the salad, and then squeeze the rest of it directly into the salad. The above squeezing of the whole lemon is only allowed to be done for the sake of seasoning the salad, and you may not do so for the sake of then drinking the lemon juice that pours out after you open it. Explanation: It is forbidden for one to squeeze juice from commonly squeezed fruits or vegetables on Shabbos unless the juice will fall directly into a solid food and is being done for the sake of seasoning the food. Thus, it is completely permitted to squeeze a lemon into salad on Shabbos for the sake of seasoning the salad. However, this is only allowed if one squeezes the juice directly into the salad, however, to squeeze the juice into an empty bowl and then pour it into the salad is forbidden. Thus, the question is raised as to whether the squeezing and pounding of a whole fruit for the sake of then using its juice to season a salad is similar to first squeezing it into an empty bowl, which is forbidden to be done as stated above. Or it is similar to squeezing it directly into the salad being that the juice never is seen to be directly squeezed out of the fruit, and simply drips out when it is cut. Practically, it is evident from the Poskim that this is permitted to be done being that the juice does not separate from the fruit until one cuts open the lemon, and so long as the juice is not separated from the fruit Mifareik has not been transgressed. So is also proven from the fact it is permitted to mash a whole fruit for the sake of both its fruit and juice coming out, even though one cause a squeezing of the juice in the process. Nonetheless, seemingly this is only allowed to be done if one in truth cuts the lemon open over the salad, in which case it is evident to all that the squeezing was done for the sake of the salad. If, however, one first cuts the lemon over a bowl and lets the juice fall into the bowl and then into the salad, then the initial squeezing of the whole lemon can be viewed to have been done for the sake of drinking, and therefore be under the restriction stated above which prohibits squeezing first into an empty bowl even if one plans to then put it into a solid food. However, there is room to argue that one may be lenient in this case to not require the cutting of the lemon to take place over the salad as aside for the fact that no one saw the action of squeezing out the juice taking place, in truth the squeezing of the juice of a lemon is under debate in the Poskim, with some ruling that it is always permitted being that it is not commonly drunk plain. Now, although we are stringent regarding this debate, perhaps one may be lenient regarding squeezing it into an empty bowl for the sake of seasoning [especially in the above case where the squeezing took place within the whole fruit], and so indeed rules Shabbos Kehalacha that lemons may be squeezed into an empty bowl for the sake of then using for seasoning. Practically, to avoid all issue, we concluded above to simply cut the lemon over the salad and have the pre-squeezed juice fall directly into it. However, to pound the lemon for the sake of then cutting it open and drinking the juice that will come out, is forbidden [according to our final ruling regarding lemons] as it is clear to everyone that his original squeezing of the whole lemon was not for the sake of seasoning, and even when one squeezes for seasoning he may only squeeze the amount necessary for seasoning and may not squeeze more and then pour it out and drink it. This is not similar to the allowance of squeezing out all the insides of a cooked apple, as the reason that that is allowed is because one has no intent to squeeze the juice of the apple as writes Admur, hence implying that if indeed the intent is the juice, then it is forbidden even though it is squeezed out together with its fruit. Sources: See regarding the prohibition of squeezing commonly squeezed fruits and vegetables on Shabbos: Admur 320:1; Michaber 320:1; Mishneh Shabbos 143b; See regarding the law of squeezing lemons and its debate: Lenient: Admur 320:10; Michaber 320:6; Teshuvas Rosh 22:2; Taz 320:5; See Yalkut Yosef 320:18; Shabbos Kehalacha 2 p. 405; Stringent: Yaavetz in Mor Uketzia 320; Tzemach Tzedek Shabbos 60 brings many arguments against this leniency of lemons, and thus side to forbid it; M”B 320:22 in name of Chayeh Adam; Kitzur SHU”A 80:12; Ketzos Hashulchan 126:11 footnote 25; Shabbos Kehalacha Vol. 2 p. 404; See regarding the law of squeezing fruits into a salad for seasoning purposes: Admur 320:6-7; Michaber 320:4; Shmuel in Shabbos 144a; Shaar Hatziyon 320:23 in name of Peri Megadim; See regarding squeezing extra juice into the salad for the sake of then drinking it: Mamar Mordechai 505:2; Peri Megadim 505 M”Z 2 based on Taz 505:2; Tzemach Tzedek 25; Panim Meiros 1:85; M”B 505:5-6; Shaar Hatziyon 505:6; Kaf Hachaim 505:10; See Admur 505:2; Michaber 505:1; See regarding the law of squeezing lemons into an empty  bowl to then use the juice for seasoning purposes: Admur 320:10; Beis Yosef 320 in name of Shiveliy Haleket; Shabbos Kehalacha 15 footnote 22; [The above sources state that according to all opinions it is permitted to squeeze “lemons” into an empty bowl for the sake of seasoning foods. Nevertheless, seemingly this only applies according to those that hold that lemons are not considered a commonly squeezed fruit, however according to those that argue on Admur [and so we rule today] and consider it a commonly squeezed fruit, perhaps it would be forbidden to squeeze lemons into an empty vessel. Practically, in SSH”K 5:5 they rule it is forbidden to do so. However, Shabbos Kehalacha 2:404 footnote 22 rule it is permitted to so, and that this applies to lemons even today.]; See regarding squeezing out both the juice and fruit together: Admur 320:15; Taz 320:5

3. Squeezing juice from fruits and vegetables in order to sweeten the fruit or vegetable:[86]

It is forbidden to squeeze olives and grapes even in order to sweeten the fruit.[87] Some Poskim[88] rule that it is likewise forbidden to squeeze all fruits that are forbidden to be squeezed for their juice. Other Poskim[89], however, rule it is permitted to squeeze all fruits in order to sweeten them. According to all opinions, fruits which are not commonly squeezed for their juice, are allowed to be squeezed in order to sweeten the fruit, even in communities which are stringent not to squeeze it for their juice.[90]

4. Sucking juice out from foods using ones mouth [i.e. fruits, vegetables, meat, bread and sugarcane]:[91]

It is disputed amongst the Poskim[92] as to whether one may suck juice out with one’s mouth from a fruit or vegetable, or meat dipped in gravy or bread dipped in wine, or sugarcane. Practically, the custom is to be lenient to permit sucking the juice of even grapes and olives.[93] However, it is proper to be stringent against sucking grapes and olives[94] and one who is stringent to not suck the juice of even soaked bread and meat will be blessed.[95] [It is unclear from the wording of Admur if one is encouraged to be stringent also by other fruits or not.[96]]

 

Q&A May one who chooses to be stringent suck sugar cubes which have been dipped in tea or the like?[97] One is to be stringent to avoid placing the cube partially in his mouth and then suck it. However, once the cube is already fully in his mouth, he may be lenient to suck it. May one who is generally stringent, be lenient to suck a fruit/food if the entire food is already in his mouth?[98] Ketzos Hashulchan:[99] One should not do so by those fruits which are mainly juice, such as a grape. However, by those fruits which are mainly solids, and one also sucks out and eats the solids, this is allowed. Mishneh Berurah:[100] There is no need to be stringent at all when one places the entire fruit/food in his mouth and then sucks its juice. May one suck out liquid that is absorbed in a cloth?[101]   One should not be lenient to do so, although seemingly for a Bris in which it is accustomed that the infant sucks some wine from a cotton ball this is allowed.

5. Squeezing liquids out from foods saturated with external liquids [i.e. pickles, deep fried foods]:

Squeezing out the liquids in order to drink them:[102] It is Rabbinically forbidden to squeeze absorbed liquids from foods on Shabbos. Thus, one may not squeeze gravy out of fish for the sake of drinking the gravy.[103] [Some Poskim[104] however learn this only applies towards pickled or cooked fish, however the natural gravy of the fish may be squeezed out even to drink, just as is the law regarding other fruits.]

Squeezing out the liquids in order to enhance the food being squeezed:[105] It is permitted for one to squeeze absorbed liquids out from a food for the sake of enhancing the taste of that food.[106]

Squeezing out the liquids for the sake of seasoning foods: It is permitted to squeeze absorbed liquids from a food directly into another food for the sake of seasoning it.[107] Likewise, one may squeeze it into a dip for the sake of seasoning the dip.[108] However, it is forbidden to squeeze it into an empty vessel even if one plans to use it for seasoning food.[109] Likewise, it is forbidden to squeeze it into a liquid for the sake of seasoning the liquid.[110]

Squeezing out the entire content of the food:[111] It is permitted to squeeze out the entire content of a food, such as to squeeze out the inside of a cooked apples.

Q&A When squeezing out liquid in order to enhance the food may one squeeze the liquid into an empty vessel and then drink it?[112] The Poskim[113] rule one may squeeze the liquid even into an empty vessel. Furthermore, some Poskim[114] rule that according to this opinion one may even later decide to drink it. Others[115] rule it is forbidden to drink the liquid. Furthermore, it is implied according to this opinion that it is forbidden to even squeeze the juice into an empty vessel and it must rather go directly to waste.[116] From Admur here it is implied like this latter opinion that one may not drink the liquid[117] and also must squeeze it in a way it goes directly to waste and not into an empty vessel[118], even if one plans to later throw it out.[119] Practically, one is not even to squeeze the liquid into a plate but rather he is to squeeze it in an area that it will go directly to waste. Why squeezing liquid out from a food does not contain the Borer/separating prohibition?[120] As the food and liquid that is absorbed in it are considered one food to which the separating restrictions do not apply as explained in The Laws of Borer Chapter 1. May one squeeze liquid out from his challah if it fell into liquid? Seemingly, yes as it is in order to enhance the food.   Practically, may one squeeze out the oil from a Sufganiya/Latke?[121] If he is doing so in order to enhance the food and make it more edible, then it is allowed. This includes if he is doing so due to that the oil absorbed in the food bothers him.[122] However if one desires to use the liquid for other purposes then it is forbidden.[123] As well to do so for no reason at all is to be avoided, as explained above. Squeeze directly into waist. If one is doing so in order to both enhance the food and reuse the liquid, then see above Q&A where this matter is disputed, with the Tzemach Tzedek ruling that it is forbidden. May one squeeze out the oil from eggplant or vinegar from cucumber salad?[124] Has the same laws as squeezing oil from Sufganiyot, as explained above.

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[1] Admur 320:1 “One who squeezes olives in order to take out oil, or grapes in order to take out wine is liable due to that he has detached the juice from the fruit, and it was already explained in chapter 305 [Halacha 28] that anyone who detaches food or juice from the area where it was absorbed in, has [transgressed] an offshoot of [the] threshing [prohibition].”; Shabbos Braisa 145a; Rashi 143a; Rambam Shabbos 8:10; M”B 320:1

[2] Admur 252:14

[3] Admur ibid “However other [edible] fruits are Biblically allowed to be squeezed to take out their juice.”

The reason: The reason for this is because fruit juices do not have the status of a liquid with exception to what comes out of olives and grapes alone [as explained in Admur 158/4-5^[3]]. Rather they have a status of food on them and [squeezing them out] is like separating food from food which does not contain the prohibition of squeezing, as explained there [in chapter 305]. [Admur ibid; Ran 61a; Rashba 145a; Rosh; Tzemach Tzedek 58Michaber 158:4; Mishneh Terumos 11:2; Machshirin 6:4; There it is explained that only seven liquids are considered Mashkeh according to Torah law of receiving impurity 1. Water 2. Wine 3) Olive oil; 4) Milk 5) Dew; 6) Honey; 7) Blood]

Ruling of Rashi: Rashi 145a states that the reason why other fruits are only Rabbinical is because they are not commonly squeezed. This reason is not recorded in Admur ibid, Some explain this reason of Rashi to be a different opinion than the Ran. [P”M 320 A”A Hakdama] Others explain that Rashis commentary is complimentary to that of the Ran, and it is due to the fact that the squeezing is not common, that its liquid is not considered liquid, as states the Ran. [Iglei Tal Dash 16; Rashba ibid] It is clear from Admur 252 Kuntrus Achron 12 that Rashi and the Ran are stating two different reasons. The practical ramification is regarding fruits today that are commonly squeezed.

Practical ramification: Seemingly, the practical ramification between whether one views the squeezing of oranges and the like as a Rabbinical versus a Biblical prohibition is regarding the law Bedieved, that if it was squeezed on Shabbos Beshogeig, then if one views it as a Rabbinical prohibition then one may drink it on Shabbos, while if one views it as a Biblical prohibition, then it may not be drunk on Shabbos.

[4] Admur 320:1 “Rabbinically, it is forbidden to squeeze even strawberries and pomegranates in order to drink their liquid. Similarly, those pears (that we call brenis) which are common to squeeze for their juice in certain places, is forbidden to squeeze on Shabbos for the entire [populace of the] world, because it is possible that if the entire world had as much of these [pears] as the other places do, then they too would squeeze the pears for their juice. The same law applies for all fruits of the sort.”; Michaber 320:1; Mishneh Shabbos 143b; Rif 60; Rambam 21:12; Rosh 22:2; M”A 320:1; M”B 320:8

The reason: The reason for this is due to there being segment of people which have a large amount of strawberries and pomegranates and they squeeze them for their juice just like [is done with] olives and grapes [See Q&A], and if other people also had such a large amount of [these fruits] then they too would be accustomed to squeeze it for its juice. Therefore, anyone who squeezes them for the sake of its juice these thoughts of his help give [the juice] a liquid status Rabbinically, as we do not claim that [the persons thoughts of using the fruits for juice] is nullified in face of the [intended use of this fruit by the] populace. [Admur ibid; M”A 320:1; M”B 320:5; Rambam ibid]

Decree due to grapes and olives: The Poskim write that the reason the Sages decreed against strawberries and the like is because since many people squeeze them similar to grapes and olives, then people may come to squeeze grapes and olives. [Rambam 21:12; Aruch Hashulchan 320:11; M”B ibid] Vetzaruch Iyun why according to this reason one must resort to the concept that the juice of these fruits have a Rabbinical status of juice. Vetzaruch Iyun if this reason is negating the reason brought in Admur ibid.

Other opinions: The Rama 320:1 implies that by other fruits, it is only prohibited to squeeze them in the locality that they are commonly squeezed, while in other localities it is permitted. [M”A ibid; M”B ibid] Admur ibid based on M”A ibid explains the Rama to refer to a case in which the other cities do not squeeze it even when there is a lot of fruits. See Tehila Ledavid 320:1

[5] See Q&A!

[6] 1^st opinion in Admur 320:1 “All other [edible] fruits which are not common for [people of] the world to squeeze for their juice, to drink their liquids to quench their thirst or for pleasure, even if they have a lot of them, then even if they are commonly squeezed for medicine they do not have the status of juice due to this even Rabbinically and is [thus] allowed to be squeezed on Shabbos, as it is like separating food from food. Now although that this person who wants to squeeze them intends to do so for their juice, nevertheless his intentions are nullified in face of the [common practice] worldwide. Nevertheless, in any area where the custom is to squeeze a certain fruit for its juice then its laws in that area are the same as the laws of strawberries and pomegranates, and is thus forbidden to squeeze it in those places for their juice, because the intent of this [person] that wants to squeeze it is not nullified [to the world custom] since all the people of his area do this during the week. However, other places are allowed to squeeze them since they are not accustomed to squeeze them for their juice even if they have a lot of the [fruit].”; Final ruling in Admur ibid “The custom in many places is to be stringent [like this latter opinion] although the main Halachic opinion is like the first opinion. Nevertheless, in a place where the custom is to be stringent one may not do differently.”; Michaber and Rama 320:1; Rif ibid; Rambam ibid; Rosh ibid; M”A 320:1; M”B 320:7; Ramban 144; Rashba; See Biur Halacha 320:1 “Mutar” in length that brings many Rishonim who hold of this ruling and understanding; M”B in Biur Halacha 320:1 “Ubemakom”; See Tehila Ledavid 320:1; The Michaber ibid does not state for what purpose one may squeeze the fruits and hence it can be understood either way, as in truth understand the second opinion brought next.

Other opinions in Admur: Some Poskim rule that it is forbidden to squeeze any fruits to drink their juice. [2^nd opinion in Admur ibid “There are opinions who say that all fruits are Rabbinically forbidden to squeeze for the sake of their juice, as since the person squeezing it intends to do so in order drink the juice to quench his thirst or for pleasure (or even for healing) therefore they are Rabbinically considered [the status of] juice, and we do not say that his intentions are nullified in face of the worldly custom.  (However, if one’s intention [in squeezing] is in order to give flavor to a food then it is allowed [according to all opinions] as will be explained in Halacha 3B).”; Rashi 144b; Tosafos; Hagahos Semak; Taz 320:1; Bach 320; based on Shabbos 144b “Like Rav Chisda that since they squeeze the fruit for its juice it is considered juice for them”]

^[7] Final ruling in Admur ibid “The custom in many places is to be stringent [like this latter opinion] although the main Halachic opinion is like the first opinion. Nevertheless, in a place where the custom is to be stringent one may not do differently.”; Magen Avraham 320:1; Bach 320; Elya Zuta 320:1; Mishneh Berurah 320:8; See Biur Halacha 320:1 “Mutar” in length that brings many proofs for this ruling and understanding; See Ketzos Hashulchan 126 footnote 20. And Shabbos Kehalacha Vol 2 page 400.

[8] So rules the Ketzos Hashulchan 126 [footnote 20] and other Poskim; Shabbos Kehalacha Vol. 2 p. 401

[9] Admur 320:10 “Apples have the same law as other fruits [which are not commonly squeezed anywhere]. [Furthermore] even lemons do not have the same laws as strawberries and pomegranates, but rather like other fruits. [Therefore they] are allowed to be squeezed for the need of their juices even for the sake of drinking [the juice, as opposed to using it for other purposes,] according to those opinions which permit [doing so to fruits that are never squeezed for their juice].  According to those opinions who forbid [squeezing any fruit for the sake of drinking their juice] it is at the very least allowed squeezing them for the need of food, meaning in order to flavor the food with their liquids and the like. Now, although that in those places that there are plenty of these fruits, they [are accustomed to] squeeze them for their juices, [nevertheless] they do not receive the same laws as strawberries and pomegranates just because of this, even in those places [that squeeze them]. [The reason for this is] because they do not squeeze their liquid for the sake of drinking it but rather for the sake of using for [flavoring] food. [Furthermore,] even if they are accustomed to squeeze the [juice] into water in order to drink, it is allowed since it is not common to drink them plain [in their concentrated state].”; Michaber 320:6; Teshuvas Rosh 22:2; Taz 320:5; M”A 320:8; Rosh ibid; M”B 320:22

Background: There are two possible explanations given in Beis Yosef, brought in M”B 320:22: A) It is permitted because one does not drink the juice plain; b) It is permitted because one squeezes the juice directly into water. According to the second reason if it is accustomed to squeeze into an empty bowl and then into liquid, then even lemons would be forbidden, and thus today since the custom is to squeeze lemons into empty vessels, and then to mix them with water, it is forbidden to squeeze lemons on Shabbos. [M”B ibid in name of Chayeh Adam] However according to the first reason mentioned, even today it would remain permitted. Admur and M”A ibid record both aspects, as on the one hand they write “squeezing into liquid” as requires the 2^nd reason, and on the other hand they conclude “since the juice is not drunk plain”, as writes the first reason. Vetzaruch Iyun which is their main reason?! See Ketzos Hashulchan 126 footnote 25 who in the end concludes that even according to Admur one should be stringent today, as perhaps Admur holds of the 2^nd reason; However, see Shabbos Kehalacha 15 Biurim 7 that proofs that they only hold of the 1^st reason and hence even today it is permitted to squeeze lemons in their opinion, however practically we are stringent like the Tzemach Tzedek as stated above.

[10] Yaavetz in Mor Uketzia 320; Tzemach Tzedek Shabbos 60 bring many arguments against this leniency of lemons, and thus sides to forbid it; M”B 320:9 and 22 in name of Chayeh Adam; Biur Halacha “Dino”; Kitzur SHU”A 80:12; Ketzos Hashulchan 126:11 footnote 25; Shabbos Kehalacha Vol. 2 p. 392 and 404

Sephardi custom: The Michaber ibid is lenient to allow squeezing lemons as explained above. Many Sephardic Poskim agree with this ruling and negate the arguments of the Mor Uketzia. [See Yalkut Yosef 320:18; Shabbos Kehalacha 2 p. 405]

[11] Mishneh Berurah 320:9 in name of Chayeh Adam; Biur Halacha “Dino”; Rav Farkash in Vol. 2 p. 392

Ruling of Admur and Taz: Some Poskim rule that apples may be squeezed for their juice. [Admur 320:10; Taz 320:5] Although Admur rules like the Taz that apples are permitted to be squeezed, nevertheless this was back then when apples were never commonly squeezed to drink their juice plain. However today that this is done, then certainly they too agree that it is forbidden.

[12] Admur 320:10 “According to those opinions who forbid [squeezing any fruit for the sake of drinking their juice] it is at the very least allowed squeezing them for the need of food, meaning in order to flavor the food with their liquids and the like.”; M”A 320:1; See Taz 320:5; Lit. “Letavel Bo Es Hamachal” this can also be translated as “in order to dip the food into it”, Vetzaruch Iyun. The practical ramification is regarding if one may squeeze pure lemon juice into an empty bowl for the sake of later using for seasoning. Practically, it is implied that one may do so as otherwise what would be the novelty according to the stringent opinion? Also so is explicitly written in the Beis Yosef in name of Shivlei Haleket that one may squeeze it into an empty bowl for the sake of seasoning. Thus, in conclusion according to all opinions it is permitted to squeeze “other fruits” into an empty bowl for the sake of seasoning foods. Nevertheless, seemingly this only applies according to those that hold that lemons are not considered a commonly squeezed fruit, however according to those that argue on Admur [and so we rule today] and consider it a commonly squeezed fruit, perhaps it would be forbidden to squeeze lemons into an empty vessel. Practically, in SSH”K 5:5 they rule it is forbidden to do so. However, Shabbos Kehalacha 2:404 footnote 22 rule it is permitted to so, and that this applies to lemons even today.

[13] First Opinion: Admur ibid “The above is only referring to fruits which are fit to be eaten, however fruits which are not fit to be eaten are forbidden to be squeezed according to all opinions even into food [and certainly not in order to drink their juice]. The reason for this is because when one squeezes food which is not fit for eating, he is not separating food from food but rather is [separating] food from waste which contains [the prohibition of] “detaching” as was explained in chapter 305 [Halacha 28]. It is also forbidden because of [the prohibition of] separating food from amongst waste , even if he wants to eat it right away , as [the Sages] only permitted to separate food from waste with ones hands in order to eat right away being that it is the form of eating to take the food with his hands from the waste and eat it, and [it is thus] not similar to [forbidden] work, however to squeeze and then eat is not a form of eating but is a form of work.” [1^st opinion in Admur 320:8; Michaber 320:5 in name of Rabbeinu Tam; Tur 320, brought in name of Rabbeinu Tam; M”A 320:7; Conclusion of M”B 320:20 and Biur Halacha 320:5 “Lechol”] See Admur 305:28 that even regarding milking a cow there is no Biblical Mifarek prohibition when squeezing into food. Hence it remains to be understood, why here Admur writes there is a Mifarek prohibition. The Tehila Ledavid 320:6 explains that in truth an animal is not considered real Pesoles, and hence it is only Rabbinical when squeezed into food. However, an inedible fruit is real Pesoles, and hence is Biblical Mifarek even into food. See Shabbos Kehalacha 15 footnote 80 [p. 443] Other Poskim: It is understood from the Taz and Olas Shabbos [brought in next footnote] that they do not hold there is a Mifarek prohibition when squeezing into food, and the only prohibition involved is Borer. Some Poskim rule it is permitted to squeeze inedible fruits into food if one plans to eat it right away. [Olas Shabbos 320; Taz 320:4; Elya Raba 320] The M”B ibid concludes to be stringent like the M”A ibid; Admur, although one who is lenient does not need to be protested. The M”A ibid severely negates this opinion, as there is no allowance to do a Melacha for right away use. Admur ibid understands the M”A ibid that there are two reasons why one may not squeeze for right away use, as 1) The prohibition here is due to Mifarek, and by Mifarek there is no allowance to squeeze for right away use. [so learns also Biur Halacha ibid as implied in P”M 320 A”A 7] and 2) As even Borer was only allowed when done as Derech Achila, and here it is considered Derech Melacha.

Second Opinion: Admur 320:9 “There is an opinion which permits squeezing unripe grapes into food (and it goes without saying that they permit this to be done to other fruits which are not fit to be eaten, and even to squeeze them for their juice is permitted according to those who permit this with other fruits [which are edible]).” [Admur 320:9; Michaber 320:5; Tur in name of Semag in name of Rabbeinu Yosef] This lenient opinion however only applies by grapes that are ripe enough to be eaten in a time of need, however if the fruit is completely inedible, then all agree that it contains the Borer [and perhaps also Mifarek] prohibition. [Tehila Ledavid 320:6, as explained in M”A 319:16, and implied from Admur here which only brings this lenient opinion in 320:9 regarding Boser, and not in 320:18 regarding the general rule of all fruits; See also M”B 320:19]

[14] Admur 320:9 “One is to be stringent like the former opinion.”; M”B 320:21, see Shaar Hatziyon 320:24; The Michaber ibid brings two opinions on this matter regarding inedible grapes, the latter-stringent- opinion being like that of Rabbeinu Tam. The Michaber does not give a final ruling on this matter.

[15] See Shabbos Kehalacha 2 pp. 388-393

[16] Based on Rashi ibid and Rashba ibid that mention “not commonly juiced” as part of their reason; Chazon Ish 33:5; Mishmeres Shabbos 1:41

[17] Ketzos Hashulchan 126 footnote 14; Rav SZ”A and Shevet Halevi, brought in Shabbos Kehalacha ibid; Shabbos Kehalacha p. 393 concludes that we follow this opinion

[18] As Admur omits the wording of Rashi in 320:1 and in 252 Kuntrus Achron 12 he explains that Rashi and Ran are arguing.

[19] M”A 319:16; Iglei Tal Borer 10:5; Ketzos Hashulchan 126 footnote 19; See Minchas Yitzchak 1:75-4; Shabbos Kehalacha 15:1 in Biurim [p. 388]

Opinion of Admur: It is proven from Admur 320:8 [and M”A 320:7] that there is no Borer prohibition involved in squeezing fruits, as if there was then it would be forbidden to squeeze any fruit on Shabbos, irrelevant of the Mifarek prohibition, due to that it is considered Borer Derech Melacha, as explained Admur ibid. [Ketzos Hashulchan ibid]

Other opinions: Some Poskim rule that squeezing fruits involves the Borer prohibition and hence may only be done [even by the permitted fruits] a) for right away use and b) without using a vessel. [See P”M 320 A”A Hakdama; Ketzos Hashulchan ibid writes that even according to the M”A in 321:30, it is forbidden to squeeze even permitted fruits for right away use, just as he rules regarding peeling.] Perhaps he considers it like two species, similar to the whey of cheese that is considered like two species being that it is mixed together very well with the milk, as writes Admur in 319:25.

[20] On the one hand it is implied from Admur and Poskim that it is forbidden to squeeze pomegranates and strawberries for any purpose of drink, even for medicinal purposes, being that its juice has a status of liquid. On the other hand from Admur and Rama ibid that rule if the custom of the world is to squeeze for the sake of medicine, its juice is not considered liquid and hence it is permitted to be squeezed for juice on Shabbos [according to the lenient opinion]. Furthermore, Admur only explicitly writes that squeezing for medicine is forbidden in the second stringent opinion, and even that he leaves in parentheses. Vetzaruch Iyun! [See Shabbos Kehalacha 15 Biurim 4]

[21] Shabbos Kehalacha Vol. 2 p. 392

[22] Shabbos Kehalacha Vol. 2 p. 394

[23] The reason: As the prohibition of squeezing commonly squeezed fruits is only due to the fact that we say perhaps if there were to be plenty of a given fruit in one’s city then they too would drink its juice. Thus, here where it is clearly evident that despite their abundance, they do not drink its juice, therefore it is allowed.

[24] M”B 320:8 based on M”A 320:1; Shabbos Kehalacha Vol. 2 p. 393-394

[25] Shabbos Kehalacha Vol. 2 p. 392-394

[26] Shabbos Kehalacha Vol. 2 p. 393

[27] So rules Mishneh Berurah in Biur Halacha based on Chayeh Adam. And so rules Rav Farkash in Vol. 2 p. 392

[28] Although Admur rules like the Taz that apples are permitted to be squeezed, nevertheless this was back then when apples were never commonly squeezed to drink their juice plain. However today that this is done, then certainly they too agree that it is forbidden.

[29] Ketzos Hashulchan 126:6

[30] Tzemach Tzedek Shabbos 60 bring many arguments against this leniency of lemons, and thus side to forbid it; M”B 320:22 in name of Chayeh Adam; Kitzur SHU”A 80:12; Ketzos Hashulchan 126:11 footnote 25; Shabbos Kehalacha Vol. 2 p. 404; Yaavetz in Mor Uketzia 320

Background: Although lemons are not considered fruits that are commonly squeezed to drink their juice plain and thus from the letter of the law may be squeezed even for their juice, nevertheless today one is to be stringent regarding lemons like those opinions who forbid squeezing them. So rules Ketzos Hashulchan 126 footnote 25. The Yaavetz, as well as the Tzemach Tzedek bring many arguments against the leniency of lemons, and thus side to forbid it.

Ruling of Admur today by lemons: There are two possible explanations given in Beis Yosef, brought in M”B 320:22, for why lemons are permitted to squeeze: A) It is permitted because one does not drink the juice plain; b) It is permitted because one squeezes the juice directly into water. According to the second reason if it is accustomed to squeeze into an empty bowl and then into liquid, then even lemons would be forbidden, and thus today since the custom is to squeeze lemons into empty vessels, and then to mix them with water, it is forbidden to squeeze lemons on Shabbos. [M”B ibid in name of Chayeh Adam] However according to the first reason mentioned, even today it would remain permitted. Admur and M”A ibid record both aspects, as on the one hand they write “squeezing into liquid” as requires the 2^nd reason, and on the other hand they conclude “since the juice is not drunk plain”, as writes the first reason. Veztaruch Iyun which is their main reason?! See Ketzos Hashulchan 126 footnote 25 who in the end concludes that even according to Admur one should be stringent today, as perhaps Admur holds of the 2^nd reason; However see Shabbos Kehalacha 15 Biurim 7 that proofs that they only hold of the 1^st reason and hence even today it is permitted to squeeze lemons in their opinion, however practically we are stringent like the Tzemach Tzedek as stated above.

[31] No such restrictions are mentioned in Shulchan Aruch. This is based on all the following Poskim who rule there is no Borer prohibition involved: M”A 319:16; Iglei Tal Borer 10:5; Ketzos Hashulchan 126 footnote 19; See Minchas Yitzchak 1:75-4; Shabbos Kehalacha 15:1 in Biurim [p. 388]

[32] P”M 320 A”A Pesicha; Ketzos Hashulchan 126 footnote 19 writes that even according to the M”A in 321:30, it is forbidden to squeeze even permitted fruits for right away use, just as he rules regarding peeling.

[33] Shabbos Kehalacha Vol. 2 p. 396

[34] So rules Ketzos Hashulchan 126 footnote 19

[35] Shabbos Kehalacha Vol. 2 p. 408-410

[36] So rules Ketzos Hashulchan 126 footnote 14, SSH”K 5:12, Yalkut Yosef

[37] Rav SZ”A in SSH”K 5:12

[38] It’s said that Rav SZ”A later retracted the ruling in SSH”K due to reasons of Psik Reisha Velo Yamus.

[39] Shabbos Kehalacha 15:17; See Piskeiy Teshuvos 320:3; Article of Rav Braun on Halacha2go

[40] See Taz 320:7; Admur 320:17; Minchas Yitzchak 4:99-2 in explanation of Tiferes Yisrael; Koveitz Mibeis Levi 8:20

[41] Koveitz Mibeis Levi ibid; Shabbos Kehalacha ibid Biurim 9

[42] Implication of Admur 320:11 regarding squeezing pickles to better its taste, as rules Tzemach Tzedek Piskei Dinim 320 and Ketzos Hashulchan 126 footnote 26; Shabbos Kehalacha ibid; Piskeiy Teshuvos 320 footnote 35 and 320:11 in opinion of Admur

Other opinions: Some Poskim rule one may drink the juice of the fruit. [Piskeiy Teshuvos ibid]

[43] See Shabbos Kehalacha ibid for the explanation

[44] Admur 320/6-7

[45] Admur 320:6 “It is permitted to squeeze a cluster of grapes into a pot that contains food in order to give better [taste] (see chapter 505 [Halacha 2]) to the food.”; Michaber 320:4; Shmuel in Shabbos 144a; see also 305:28 regarding squeezing milk from a cow

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

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

[47] The reason: The reason for this is because all liquid that enters into food is considered like food and does not have a status of liquid at all, and thus it is as if one is separating food from food. [Admur ibid; 305:28 regarding squeezing milk from a cow; Michaber ibid]

[48] So rule regarding grapes: Admur 320:6 “However, if it is not [being currently squeezed into] food then it is forbidden to squeeze it even if one plans to mix food into it later on.”; Michaber ibid; Shmuel Gemara ibid “However not into a plate”; M”A 320:1; M”B 320:18.

So rule regarding other fruits: Admur 320:7 “The above law mentioned by grapes applies [as well to] strawberries and pomegranates and other similar fruits that are commonly squeezed for juice when they are in plentiful.”; Shaar Hatziyon 320:23 in name of Peir Megadim

^[49] 320:6; Michaber ibid; Shmuel Gemara ibid “However not into a plate”

[50] 320:7; Shaar Hatziyon 320:23 in name of Peir Megadim

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

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

[52] The reason: Now, although one plans eventually to mix food into it and it is for this reason that he is now squeezing this wine into [the vessel], in order to use it to enhance and sweeten the food that he will eventually eat with this wine, and it is thus liquid which is entered into food which is considered like food, nevertheless since at the time of squeezing the wine there is not yet any food [which is mixing into it] and it is not evident at all that it is for this purpose of enhancing the food [for which he is squeezing the wine], therefore it is Rabbinically forbidden. [Admur ibid based partially on Rashi and Levush 320:4; Radbaz 686; Peri Megadim, brought in Shaar Hatziyon 320:23]

[53] Admur 320:7 “However, other fruits which are not commonly squeezed for their juice even when there are plentiful of them, then even according to those opinions who forbid to squeeze them for their juices, nevertheless if one is only squeezing them in order to season the food with their liquid then it is allowed even if there is no food currently within the vessel that he is now squeezing them into.”; M”A 320:1; M”B 320:8

The reason: The reason for this is because at the time of the squeezing it is known to all that he is squeezing them in order to sweeten the food and not in order to drink their juice being that it is not at all common to squeeze these [fruits] for juice. [Admur 320:7]

[54] Admur 320:10 “According to those opinions who forbid [squeezing any fruit for the sake of drinking their juice] it is at the very least allowed squeezing them for the need of food, meaning in order to flavor the food with their liquids and the like.”; M”A 320:1; Beis Yosef in name of Shiveliy Haleket; See Shabbos Kehalacha 15 footnote 22 See Taz 320:5; Lit. “Letavel Bo Es Hamachal” this can also be translated as “in order to dip the food into it”, Vetzaruch Iyun. The practical ramification is regarding if one may squeeze pure lemon juice into an empty bowl for the sake of later using for seasoning. Practically, it is implied that one may do so as otherwise what would be the novelty according to the stringent opinion? Also so is explicitly written in the Beis Yosef in name of Shivlei Haleket that one may squeeze it into an empty bowl for the sake of seasoning. Thus, in conclusion according to all opinions it is permitted to squeeze “other fruits” into an empty bowl for the sake of seasoning foods. Nevertheless, seemingly this only applies according to those that hold that lemons are not considered a commonly squeezed fruit, however according to those that argue on Admur [and so we rule today] and consider it a commonly squeezed fruit, perhaps it would be forbidden to squeeze lemons into an empty vessel. Practically, in SSH”K 5:5 they rule it is forbidden to do so. However, Shabbos Kehalacha 2:404 footnote 22 rule it is permitted to so, and that this applies to lemons even today.

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

[56] Tzemach Tzedek Shabbos 60 bring many arguments against this leniency of lemons, and thus side to forbid it; M”B 320:22 in name of Chayeh Adam; Kitzur SHU”A 80:12; Ketzos Hashulchan 126:11 footnote 25; Shabbos Kehalacha Vol. 2 p. 404; Yaavetz in Mor Uketzia 320

Background: Although lemons are not considered fruits that are commonly squeezed to drink their juice plain and thus from the letter of the law may be squeezed even for their juice, nevertheless today one is to be stringent regarding lemons like those opinions who forbid squeezing them. So rules Ketzos Hashulchan 126 footnote 25. The Yaavetz, as well as the Tzemach Tzedek bring many arguments against the leniency of lemons, and thus side to forbid it.

[57] SSH”K 5:5

[58] Shabbos Kehalacha 2:404 footnote 22

[59] Admur 320:10 “According to those opinions who forbid to squeeze [any] fruit for the sake of drinking their liquids, then it is forbidden to squeeze on Shabbos lemons or [any] other fruits into water or other liquids in order to drink.”; M”A 320:10; Biur Halacha 320:4 “Haba Lechol” in name of Elya Raba 320:4; The same applies regarding all fruits that are forbidden to be squeezed: Implication of Admur ibid [even though he only mentions the prohibition of squeezing into liquid in the second, stringent opinion]; Admur 320:13; M”A 320:10; M”B 320:28; Biur Halacha 320:4 “Haba Lechol” in name of Elya Raba 320:4; This ruling applies even according to the Taz 320:5, as explained in P”M 320 M”Z 5.

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

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

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

[62] Admur 320:13 “It is permitted to squeeze [fruits and pickled foods] into Muryas because it is considered food however into liquids it is forbidden to squeeze them as explained above.”; M”A 320:10; M”B 320:28

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

[64] Implication of Admur 502:2 [There it is explained that squeezing into food is only allowed if the liquid will become majority absorbed into the food. If not, then it is forbidden. To note however that this is seemingly referring to a case that one is mainly interested in the juice and not the food. If however one is interested in seasoning the food, then one may squeeze as much as necessary even if it will not become absorbed within it.]

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

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

[66] Admur 502:2 that squeezing into food is only allowed if the liquid will become majority absorbed into the food. If not, then it is forbidden. This is seemingly referring to a case that one is mainly interested in the juice and not the food.

[67] Mamar Mordechai 505:2; Peri Megadim 505 M”Z 2 based on Taz 505:2; Tzemach Tzedek 25; Panim Meiros 1:85; M”B 505:5-6; Kaf Hachaim 505:10; See Admur 502:2 that squeezing into food is only allowed if the liquid will become completely absorbed into the food. If not, then it is forbidden. This is referring to a case that one is mainly interested in the juice and not the food.

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

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

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

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

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

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

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

[74] Although we said earlier that one may not squeeze the juice into an empty bowl, nevertheless, in this case, the squeezed juice which rests on the cutting board is together with the pieces of cut fruit and already seasoning it.

[75] Shabbos Kehalacha Vol. 2 p. 404

[76] Shabbos Kehalacha Vol. 2 p. 441

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

[78] Shabbos Kehalacha 7:18

[79] Shabbos Kehalacha Vol. 2 p. 436

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

[81] Shabbos Kehalacha Vol. 2 p. 434

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

[83] Shabbos Kehalacha Vol. 2 p. 436

[84] Shabbos Kehalacha Vol. 2 p. 441

[85] So rules Ketzos Hashulchan 126 footnote 25

[86] See Shabbos Kehalacha Vol. 2 p. 415

[87] M”A 320:9; M”B 320:24

[88] Tzemach Tzedek Chidushim Shabbos 22; Tehila Ledavid 320:4 leaves this matter in question

Ruling of Rav Farkash: By grapes, olives, and all other fruits which are mainly grown for their juice it is forbidden according to all. By other fruits that are commonly squeezed to drink their juice, but this is not their main purpose, one is to be stringent unless it is a case of need in which case one may squeeze it while having its liquid go to waste.

[89] Taz 320:1 as explained in P”M 320 M”Z 1 and A”A 9; Implication of M”B [and M”A] ibid

The reason: As only by olives and grapes which are meant to be squeezed for their juice does the prohibition apply. [P”M ibid]

[90] Admur 320:1 “If one is squeezing a fruit simply to sweeten the fruit and not for its juice then it is allowed [to be done according to all opinions] by all fruits other than strawberries, pomegranates and the like [of fruits which the custom of the world is to squeeze when they have plentiful of it, as will be explained below]. [Furthermore] even if one drinks the juice which is squeezed it is allowed being that one did not have intent to squeeze it for its juices. However by strawberries and pomegranates and the like (of fruits which a segment of people which have a large amount of them squeeze them for their juice just like olives and grapes, and if there were to be this amount of these fruits by other people they too would commonly squeeze them for their juice) then [the Sages made it] forbidden to squeeze them even in order to merely sweeten [the fruit] due to a decree that one may come to also squeeze them for their juices (as do those people which have plenty of [this fruit]).”; Taz 320:1 as explained in P”M 320 M”Z 1; So rule regarding olives and grapes: M”A 320:9; M”B 320:24;

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

[92] First opinion-Permitted: 1^st opinion in Admur ibid “The above however only applies to squeezing, however, to suck out the juice from the fruit with one’s mouth there are opinions who allow one to do so even by olives and grapes because this is not the regular form of squeezing and one’s intent is [thus] nullified to that of the rest of people.”; 1^st opinion in Rama ibid; Shivlei Haleket 90; Haittur; M”B 320:10; Thus although the Sages forbade one to suckle on the utter of an animal, nevertheless here since it is such a great irregularity, it is allowed. [M”B ibid in name of M”A 320:2 and P”M 320 A”A 2]

Second opinion-Forbidden: 2^nd opinion in Admur ibid “However, there are opinions who say that nevertheless it is Rabbinically forbidden [to do so] just like [the Sages] forbade one to nurse with his mouth from an animal even though he is removing [the milk] in an irregular method, as will be explained in chapter 328 [Halacha 40]. In addition [sucking juice from olives and grapes] is [still] questionable regarding if one is liable for a sin offering [on doing so] as perhaps [sucking] is not considered [squeezing in] an irregular way as is nursing from an animal being that nursing [from an animal] is a complete irregularity as it is never common to nurse [from it] but rather to milk it. However sucking fruit is not such a great irregularity being that it is at times common to do so. Even fruits which are [only] Rabbinically forbidden to be squeezed are forbidden to suck from as is done by olives and grapes, because the Sages did not make differentiations within their decree. The same law applies when placing bread in wine or meat in soup that it is forbidden to suck them even though there is only a Rabbinical prohibition involved in squeezing them. Therefore, it is forbidden to suck on sugarcane due to that it has the same laws as strawberries and pomegranates and fruits of the like.”; 2^nd opinion in Rama ibid; Hagahos Maimanis in name of Yireim; Yireim 274; Taz 320:2; M”A 320:4; Beis Yosef; M”B 320:12

[93] Admur ibid “The custom is to be lenient [to] even [suck] olives and grapes like the first opinion…..However by other fruits , excluding olives and grapes, one may be lenient  because there is [another] aspect [involved] to [allow one to] be lenient with the sucking of fruit being that one can say that doing so is within the norm of eating  and so long as something is done in a way of eating it is not at all similar to a [forbidden] action and even the Sages did not make a decree in such cases as explained in chapter 319 [Halacha 1] regarding separating food from waste.”; Taz 320:2 [rules like first opinion and says so is custom; Elya Raba 320:3; Olas Shabbos 320:9; Elya Zuta 320:2

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

[95] Admur ibid “[Although] one who is stringent [to avoid sucking] even bread and meat will be blessed.”

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

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

[97] Shabbos Kehalacha Vol. 2 p. 448

[98] Shabbos Kehalacha Vol. 2 p. 448

[99] Ketzos Hashulchan 126 footnote 28

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

[101] Shabbos Kehalacha Vol. 2 p. 452

[102] Admur 320:11 “Fruits and vegetables that are pickled in salt and vinegar, or in salt water, as well as those which are cooked, are forbidden according to all opinions to be squeezed for their liquids. If one [transgressed and] squeezed [the above foods] for their liquids he is not Biblically liable  because even though the liquids were fully fledged liquids prior to becoming absorbed into the [foods], such as [occurs] if one pickled or cooked them in water or wine and vinegar and the like of other liquids, nevertheless since now they are being squeezed from food they have the same status as food and it is thus like separating food from food. Nevertheless, it is Rabbinically forbidden to squeeze them for the sake of their liquid since they were fully fledged liquids prior to this. However, raw fruits [that are not commonly squeezed to drink their juice] since their squeezed liquids never had upon them the status of liquids [prior to the squeezing] therefore it is allowed to squeeze them according to those opinions which permit doing so.”; Michaber 320:7; Shmuel in Shabbos 145a; M”A 320:9, 12; M”B 320:29;

[103] Admur 320:14 “One who [wishes to] squeeze fish for its gravy has the same laws as squeezing pickled and cooked [foods] for the sake of their juices which is forbidden.”; Michaber 320:8; Abayey Shabbos 145a

[104] Implication of M”A 320:12; P”M 320 A”A 12; M”B 320:31

[105] Admur 320:11 “One is allowed to squeeze pickles and the like for their own need, in order to prepare them to be eaten through doing this, [such as to making it taste better through doing so].”; Michaber 320:7; Shabbos 145a

[106] The reason for this allowance: This case is not prohibited due to “detaching” since one does not at all need the item being detached, which is their juice. [Admur ibid; Rashi ibid; M”A 320:9]

[107] Admur 320:12 “It is permitted to squeeze pickled and cooked [foods] for the sake of their liquids into a pot of food in order to enhance the food”; Michaber 320:7; Tosafos Shabbos 145a

Other opinions: Some Poskim rule it is forbidden to squeeze cooked and pickled foods for the sake of their liquids even if one squeezes into other foods, and doing so contains a Biblical prohibition. [Michaber 320:7 in name of Rabbeinu Chananeil in Shabbos 125a in explanation of Rebbe Yochanan ibid; Rabbeinu Chananel concludes “We do not rule like Shmuel neither by Shabbos or Yom Tov and rather we rule like Rebbe Yochanan, and so we have received from our teachers”] Practically we do not rule like this opinion. [Admur ibid omits it completely from his Shulchan Aruch; Michaber 320:4 omitted it (however see Biur Halacha ibid); M”B 320:17 and 30] Nevertheless some Poskim conclude that one who is stringent is blessed. [M”B ibid; Teshuvas Harosh brought in Beis Yosef; Mishkanos Yaakov 112] According to Admur there is no need to be stringent at all. [See Shabbos Kehalacha 15 footnote 55]

[108] Admur 320:13 “It is permitted to squeeze [fruits and pickled foods] into Muryas because it is considered a food.”; M”A 320:10; M”B 320:28

[109] Admur ibid “However if the pot does not yet have food in it then it is forbidden to squeeze into it even though one will eventually mix food into it, as was explained above [in Halacha 3]”; Michaber ibid

[110] Admur 320:13 “however into liquids it is forbidden to squeeze them.”; 320:10; M”A 320:10; M”B 320:28; Biur Halacha 320:4 “Haba Lechol” in name of Elya Raba 320:4

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

[111] Admur 320:15 “Apples or other cooked fruits are allowed to be squeezed in order to remove from it all of its content because he is squeezing out all the food from it and is not [doing so] in order to take out its liquid.”; Taz 320:5

[112] Shabbos Kehalacha Vol. 2 p. 424

[113] Michaber 320:7; M”B 320:24

[114] Tehila Ledavid 320:8; SSH”K 5:5; As rules Admur in 320:1

[115] Tzemach Tzedek in Piskei Dinim 320; Nishmas Adam 14 brought in Tehila Ledavid; Ketzos Hashulchan 126 footnote 26

[116] Shabbos Kehalacha Vol. 2 p. 424 [see there Biurim 13 and Tosefes Biur 20] based on Tzemach Tzedek in Piskei Dinim 320; Nishmas Adam 14 brought in Tehila Ledavid; Ketzos Hashulchan 126 footnote 26

[117] As he clearly rights in his reason “Since one does not need the liquid at all”. The words “at all” is in addition to the wording of the M”A ibid

[118] As Admur completely omits this allowance of the Michaber.

[119] So learns Shabbos Kehalacha 15:23 and so is implied from Ketzos Hashulchan ibid

[120] Ketzos Hashulchan 126 Footnote 19

[121] Shabbos Kehalacha Vol. 2 p. 425

[122] M”B 320:25 in name of Derisha regarding Lokshen

[123] However, the Chayeh Adam rules that oil is considered food, and it is hence permitted to squeeze it out even for a use, as one may separate a food from a food. [brought in M”B 320:25]

[124] Shabbos Kehalacha Vol. 2 p. 426

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