Chapter 16: Crushing, grinding, mashing and Cutting foods on Shabbos

Introduction: Grinding was one of the principal actions done in the Mishkan[1], as in the Mishkan they would grind the herbs to use to make dye.[2] The following actions are a subcategory of this principal prohibition: Cutting wood into very thin pieces in order to use to ignite a fire or in order to make a vessel, one who crumbles a thick piece of dirt in order to make a use with the crumbs.[3] Some Poskim[4] rule the Grinding prohibition does not apply to foods. Other Poskim[5] rule it only applies to foods that one plans to cook. Other Poskim[6] rule it applies to even raw foods. The Shulchan Aruch rules like the latter opinion. Practically, different foods have different laws regarding if and how they may be ground.   General rules: Foods that do not grow from the ground: Some Poskim[7] rule the Grinding prohibition does not apply to foods that do not grow from the ground.[8] Other Poskim[9] rule the Grinding prohibition applies even towards foods that do not grow from the ground. The Shulchan Aruch rules like the former opinion. In proximity to the meal: Some Poskim[10] rule foods may be cut small in proximity to the meals. Other Poskim[11] rule it may not be cut small in proximity to the meals. It is disputed as to when this allowance applies even according to the lenient opinion.[12]

1. Grinding and Crushing foods on Shabbos:

A. Spices:

Grinding in the regular way:[13] All spices are Biblically forbidden to be ground in their regular way, even in order to eat right away. Thus, one who grinds pepper and other spices in a grinder in its normal method transgresses the Biblical Grinding prohibition. This applies even if he ground only one kernel.

Grinding in an irregular way:[14] It is permitted to grind spices with a great[15] irregularity, such as using the back of a knife [or bottom of a cup or plate[16]].[17] One may crush even a lot of spices at a time. [It is permitted to do so even not in close approximation to the meal.[18]]

Using a pestle:[19] One may not crush spices using a pestle irrelevant of the material that it is made of.[20] [This applies even if one plans to eat the spices right away.[21]]

Using a mortar: One may not grind spices into a mortar[22] if one has a plate or other vessel available.[23] If, however, one has nothing else available, then one may be lenient.[24]

Grinding Salt:[25] It is forbidden to grind salt unless a great irregularity is used, just as we rule by any other spice.[26] [It is forbidden to use a regular grinder even if the salt was initially thin and only became a thick piece through cooking.[27] It is however permitted to use an instrument that is not regularly used for grinding, such as a hammer, to grind such salt.[28]]

Crushing spices into a cloth:[29] One may not crush spices in a cloth even if he uses a great irregularity.[30]

Q&A When crushing a spice with a great irregularity must one do so in close proximity to the meal? No, it is permitted to be done so long as one is doing so to eat on Shabbos.[31] However, some Poskim[32] are stringent in this matter. May one crush spices in their regular way if he does so for right away use?[33] No, it remains Biblically forbidden to do so.[34]   Q&A on grinding vessels May one use a spice crusher[35] to sprinkle salt or pepper? No.[36] May one use a grinder with an irregularity, such as to crush using the opposite side?[37] No. May one crush spices using a hammer?[38] Seemingly it is forbidden to do so due to it not being a great irregularity and is similar to a wooden pestle. It is forbidden to do so even for right away use.[39] May one grind on top of a grinding plate and the like? One is not to do so if one has a plate or other vessel available, as rules Admur ibid regarding a mortar.   Q&A on grinding with hands May one crumble a lump of salt or spice with his hands?[40] Yes.[41] However, this only applies by foods that are not regularly ground with one’s hands, while those that are regularly ground with one’s hands, are forbidden to be ground using one’s fingers.[42] However by vegetables, one may do so for right away use.[43] However, by spices seemingly it is forbidden even for right away use.[44] May one crumble a spice with his hands in order to smell it? Some Poskim[45] rule one may use his fingers to crush a spice that has never been ground in order to smell it right away. Other Poskim[46] however rule one may not crumble with his fingers a thick piece of spice which has never yet been crushed in order to smell.[47] If it was already ground: See next Q&A!   May one crumble a thick piece of snuff with his hands in order to smell it?[48] Yes.[49] However some Poskim[50] forbid doing so.[51]   Q&A on types of spices May one grind sugar cubes? Some Poskim[52] rule that sugar cubes do not contain the grinding prohibition, and hence do not require a great irregularity when ground.[53] Other Poskim[54] rule sugar cubes contain the grinding prohibition and hence may only be ground using a great irregularity.[55] Practically, one may be lenient[56], although a G-d fearing Jew is to be stringent.[57] According to all, one may not grind it with vessels which are designated for grinding/crushing, due to it being a mundane act.[58] Grinding a crystal of sugar: Is forbidden, as explained in the Q&A in end of this Halacha. Sugar candy: One is to be stringent to avoid grinding candy, unless one uses a great irregularity. Chocolate: One is to be stringent to avoid grinding chocolate, unless one uses a great irregularity. May one break up a glob of coffee or cocoa powder? Yes, it may be done even in the regular way, however without using a vessel that is designated for this purpose.

 

B. Foods that grow on the ground:[59]

All foods which grow on the ground are Biblically[60] forbidden to be ground in their regular way, even in order to eat right away.[61] This applies even if the food is currently edible, nevertheless it is Biblically forbidden to be ground in the regular way.[62] It is, however, permitted to grind them with a great irregularity, such as using the back of a knife.[63]

Q&A May one grind without restriction foods which grow from the earth which are not commonly ground?[64] No. All foods which grow from the ground are forbidden to be ground without a great irregularity, even if the food is not commonly ground.[65] The term “that are commonly ground” used by Admur is simply used due to that this is what is usually ground. It however does not come to exclude other foods that are not commonly ground.   Mushrooms:[66] Some Poskim[67] rule it is not considered Gidulei Karka. Other Poskim[68] rule it is considered Gidulei Karka.   May one crumble peels of nuts with one’s hands:[69] Seemingly it is permitted to do so as it is considered a great irregularity.

  

C. Foods that do not grow from the ground:[70]

All foods which do not grow on the ground and are currently edible[71], and are not defined as a spice, such as cooked or roasted meat[72] and cheese[73], including even hard cheese[74], are permitted to be ground in their common form, even for later use.[75] Nevertheless, it is forbidden to use a vessel which is specifically designated for grinding in order to grind even these foods, as will be explained in F.

Inedible foods:[76] Those foods which are considered inedible until they are finely diced, such as raw meat[77], are prohibited from being ground in the regular way, just as we rule regarding spices and foods that grow from the ground.

Q&A         Must the above foods be ground for right away use? No. However some Poskim[78] rule one is to do so for right away use.   May one grind without restriction foods that do not grow on the ground, or foods that have already been ground [such as bread]?[79] Although doing so certainly does not contain a grinding prohibition, nevertheless, it remains prohibited to use any utensil which is designated for grinding, as doing so is a mundane act which is forbidden to do on Shabbos, just as is the law with regards to using a grater to cut items small, as explained above.

D. Foods which have been previously ground:[80]

It is permitted to grind foods which have been previously ground. It is thus permitted to crumble bread into small pieces.[81] [This may be done even for later use on Shabbos. [82] It is however forbidden to grate the bread using a grater and other designated vessel of the like, due to Uvdin Dechol.[83]] [In certain cases, however, the grinding prohibition applies even to an already ground item.[84] For example, some Poskim[85] rule that if the previously ground item has hardened, then it regains the grinding prohibition. Other Poskim[86] however negate this ruling. Others[87] rule it only applies to an item that turned into crumbs, while items that simply melted and liquified and then became solids, then the grinding prohibition applies.[88]] Nevertheless, it is forbidden to use a vessel which is specifically designated for grinding in order to grind even these foods, as will be explained in F.

 

Q&A on “No Grinding after Grinding” May one grind foods which are already very small?[89] One is to only do so with a great irregularity, as is the law by all foods. Some[90] write it is only Rabbinically forbidden to grind these items regularly. Others write it is Biblically forbidden to grind these items regularly. Others[91] write it is only forbidden to grind these items regularly if by doing so one enhances the food.   May one grind sugar cubes? Some Poskim[92] rule that sugar cubes do not contain the grinding prohibition, and hence do not require a great irregularity when ground.[93] Other Poskim[94] rule sugar cubes contain the grinding prohibition and hence may only be ground using a great irregularity.[95] Practically, one may be lenient[96], although a G-d fearing Jew is to be stringent.[97] According to all one may not grind it with vessels which are designated for grinding/crushing, due to it being a mundane act.[98]   May one grind bread/crackers/Matzah and other foods of the like which have been ground in their process of preparation?[99] Yes, one may do so with any utensil that is not specifically designated for grinding. Sugar candy:[100] One is to be stringent to avoid grinding candy, unless one uses a great irregularity.[101] Chocolate:[102]  One is to be stringent to avoid grinding chocolate, unless one uses a great irregularity.   Medicine capsules:[103] One is to be stringent to avoid grinding medicine, unless one uses a great irregularity. However, some[104] write it is permitted to do so.

From the Rav’s Desk Question: Is one allowed to crush Doritos or other types of chips into his salad on Shabbos? Basically, I love eating my salad together with crushed Doritos and would like to know if it is permitted for me to do on Shabbos as well? Answer: It is permitted to be done to all previously ground chips, such as Doritos which is made from ground corn, and is thus similar to a cracker, as the grinding prohibition does not apply to foods already previously ground. However, chips and snacks that are made from whole pieces of fruit or vegetable retain the grinding prohibition, and hence it would be forbidden to grind regular whole potato chips into one’s salad due to the grinding prohibition unless it is done with the great irregularity, such as using the back of a knife to smash it. However, potato chips made from ground potato flour, would not retain a grinding prohibition, just like Doritos. However, according to some opinions, even by whole chips it nonetheless remains permitted to crush the chips using one’s hand directly prior to eating the salad. According to this approach, it would also be permitted to stomp on the potato chip bag using one’s fists or feet until everything is crushed to put into one’s salad right away for it to be eaten right away. [With one’s feet one can argue that it may be done even for later use being that is considered a great irregularity.] Sources: see regarding the general grinding prohibition: Admur 321:10-11; Michaber 321:12; Shabbos 74; see regarding the allowance to grind pre-ground products: Admur 321:10; 504:6; Rama 321:12; 504:3 regarding Matzos; Rashbam in Hagahos Maimanis 21:Ayin; Ran Perek Klal Gadol; Smag 65; Mordechai 365; Maharil; See also Admur 446:5-6 regarding destroying Chametz on Shabbos: Yom Tov by crumbling it into the wind See regarding crushing with one’s hands and its status regarding vegetables that are eaten right away: Tehila Ledavid 321:10; Shevisas Shabbos Tochein 6; P”M 321 A”A 2; Shabbos Kehalacha 21:45; Piskeiy Teshuvos 321:9

E. Using one’s teeth to grind food:[105]

It is of course permitted for one to grind and chew food in the process of eating. However, it is forbidden to use one’s teeth to chew and grind foods that contain a grinding prohibition [i.e. spices, foods that grow on ground] for the sake of spitting out the food and then eating it at a later time.[106] It is, however, permitted for one to chew the food in order to feed it to a child right away.[107]

Q&A May one chew a food and later spit it out?[108] If one is doing so in order to taste the food then it is permitted, as only when one does so purely for the sake of grinding is it forbidden.[109] May one who chewed a food and realized it is spoiled, spit it out? Yes.[110] May one chew tobacco leaves and spit it out? Yes.[111]

 

F. The Grinding vessels and their status [i.e. grinder, grater]:[112]

It is forbidden to use on Shabbos a utensil which is designated for grinding, even to grind foods that do not contain a grinding prohibition.[113] The following is a list of items and their corresponding law:

A knife/chisel/ax:[114] A knife, chisel, or ax are not considered a vessel designated for grinding and hence may be used to grind those foods that do not contain a grinding prohibition.

Grinder or grater:[115] A grinder or grater is forbidden to be used to grate any food on Shabbos [including bread[116]], even in order to eat right away.[117]

Q&A Examples of utensils which are designated for grinding and thus may never be used on Shabbos:[118] 1. Mincer, including a garlic mincer. [Using a garlic mincer to grind garlic on 2. Shabbos would entail a Biblical grinding prohibition.] 3. Mortar 4. Grater 5. Pepper mill 6. Grinding hammer 7. Mashing instrument

General summary-Crushing/grinding foods: Using utensils designated for grinding: Is forbidden by all foods. Using utensils which are not designated for grinding and in a way that is not usually done during the week:[119] Is permitted by all foods so long as one is doing so in order to eat the food on Shabbos. Using utensils which are not designated for grinding but are commonly used to grind with: Is only permitted by foods which do not contain the grinding prohibition. [i.e. Do not grow on the ground and are not a spice or are but have been previously ground, and are edible in their current state {not raw meat}].

2. Mashing foods on Shabbos:[120]

A. The general law:

Does mashing a food have the same status as grinding?  Some Poskim[121] rule that mashing a food has the same status as grinding a food, and thus may only be done with a great irregularity by foods which contain the grinding prohibition. Other Poskim[122] however rule that mashing is not defined as grinding at all, and hence may be done without regulation.[123] Practically, one is to be stringent.[124] [Thus, it is forbidden to mash in the regular way any food that contains a grinding prohibition, which include all spices and all foods that grew from the ground and have not been previously ground. However, it is permitted to grind even these foods using a greater irregularity. Foods that do not contain a grinding prohibition, such as edible foods which do not grow from the ground, may be mashed even in their regular form on Shabbos.]

In proximity to the meal: It is forbidden to mash foods which contain a grinding prohibition in their regular way even in close proximity to the meal.[125] However some Poskim[126] are lenient in this matter.[127] Practically, one is to be stringent.[128]

Using an instrument designated for mashing:[129] One may never use an instrument which is designated for mashing due to a mundane act prohibition, as was explained regarding grinding.

Soft foods:[130] If the food is very soft, then at times the grinding prohibition does not apply.

B. What items may one use for mashing [i.e. fork, spoon, knife]? What is defined as a great irregularity?

Spoons: Either side of a spoon may be used to mash all foods.[131] However some Poskim[132] rule one may not use the front/concave part of a spoon or the front of any other cutlery for foods which contain the grinding prohibition as doing so is not defined as an irregularity.[133]

Forks:[134] Those foods which have a grinding prohibition [i.e. grow on ground or are spices] may only be mashed with the handle of the fork as opposed to the teeth.[135] The handle of the fork however may be used as it is considered a great irregularity. Foods that do not have a grinding prohibition [i.e. Foods which do not grow on the ground and are not spices] may be mashed with either side of the fork.

Knives: One may use either side of a knife to mash a food if doing so is considered an irregular method. One may not mash and spread a hard piece of avocado and the like with the front/blade part of the knife as doing so is considered the regular method.[136] Some Poskim[137] rule one may not use the front/blade of a knife for foods which contain the grinding prohibition as doing so is not defined as an irregularity.

Bottom of plate or cup:[138] Is considered an irregularity.

Q&A When mashing a food in the irregular ways mentioned above must one do so immediately prior to the meal?[139] No, it may be done any time so long as one plans to eat the food on Shabbos. This applies even by foods which do contain a grinding prohibition.[140] When mashing in the regular form then according to some Poskim one may do so in close proximity to the meal, while according to others it is completely forbidden, as explained in B.   List of foods that can be mashed with the teeth of a fork: · Meat · Chicken · Cheese · Eggs · All Cooked soft vegetables · Very ripe and soft avocado or banana or other fruit   May one mash eggs/meat/chicken using the teeth of a fork?[141] Yes, as these foods do not contain a grinding prohibition. May one mash and spread banana or avocado on bread using the teeth of a fork?[142] If the fruit is so soft that if part were to be held in one’s hand the other part would fall off, then it is already defined as mashed and thus may be mashed with any utensil that is not designated for grinding.[143] If the fruit is not soft to this point mashing it regularly [with the teeth of a fork] contains the grinding prohibition.[144] May one mash cooked fruits and vegetables using the teeth of a fork?[145] If the food is very soft and easily mashed[146], it is allowed to mash it using any utensil which is not specifically designated only for mashing [such as he may use the teeth of a fork].[147] One may thus spread jam or cooked apples onto his bread on Shabbos. Furthermore, some Poskim[148] are lenient by cooked foods even if they are not very soft. May one mash the foods in his cholent using the front of his fork?[149] Yes, this may be done so long as the foods are cooked and soft, as explained in the previous Q&A!

 

3. Cutting foods to small pieces:

The cutting of foods to very small pieces [Dak Dak] is included in the Melacha of grinding.[150] The following are its detailed laws:

 

A. What is the definition of cutting small?[151]

If a food that contains the grinding prohibition is cut small to the point that it is similar to a ground product, one is liable for grinding. If however it is cut slightly larger than this, one is not liable, although it is still forbidden to do so.[152] There is no known measurement for what is defined as small, and one must thus always be very careful to cut the pieces largely in order to avoid the prohibition.[153] Some Poskim[154] however rule that cutting small is defined as cutting it to whatever size one usually cuts it to during the week, while cutting large is defined as slightly larger than one’s normal size of cutting. Others[155] rule that so long as the food is not cut small enough to the point it does not require chewing to be eaten, it is not defined as small.

Strips: Some Poskim[156] rule cutting very thin is equivalent to cutting into very small pieces, even if the slices remain long. Other Poskim[157] however rule that it is not considered grinding.

Slices: Some Poskim[158] rule that cutting a food into slices, such as cutting a cucumber into round slices, is not considered grinding even if it is cut very thin, even according to the stringent opinion above. Others[159] however rule it is considered grinding according to the above strict opinion.

B. The foods that contain a grinding prohibition and their law regarding cutting small:

Spices:[160] Spices may not be cut to very small pieces even in order to eat right away.[161]

Salt:[162] It is forbidden to cut rock salt into very small pieces using a knife even in order to eat right away.[163] However, ground salt [i.e. table salt] which became clumped up due to moisture, may be cut into small pieces using a knife even not for the sake of eating right away.

Foods that grow from the ground:[164] All foods which grow from the ground, such as all fruits and vegetables, contain the grinding prohibition and are hence Biblically forbidden to be cut small in order to eat later on, on Shabbos.[165] It is disputed amongst the Poskim[166] as to whether one may cut such foods very small in order to eat it right away. Practically, it is proper to be stringent even when cutting the food in close approximation to the meal, to cut the pieces slightly large.[167] Nevertheless, those communities which are accustomed to being lenient and cut the pieces very small, have upon whom to rely, so long as they do so right before the meal.[168]

Previously ground foods: It is permitted to grind foods which have been previously ground. It is thus permitted to cut bread into small pieces. See Halacha 1D for the full details of this matter!

Foods that do not grow from the ground:[169] Foods that do not grow on the ground which are edible in their current state, such as cooked or roasted meat[170] or cheese, including even hard cheese[171], do not have the grinding prohibition and may hence be cut even very small using a knife, even not for the sake of eating right away.[172] These foods may be cut even for a person who cannot chew.[173] Foods that do not grow on the ground which are inedible in their current state, such as [Kosher[174]] raw meat, contains the grinding prohibition and thus is forbidden to be cut very small [for the sake of eating later on].[175] [However, it is permitted to cut it very small for the sake of eating right away on Shabbos.[176] Likewise, it is permitted to cut Treif meat into very small pieces to feed the birds even later on Shabbos.[177]]

Q&A on cutting small When cutting the food slightly large may one do so even much time prior to the meal? Some Poskim[178] rule that even when cutting to slightly large pieces it must be done in close proximity to the meal. However, from Admur ibid it is implied that when cutting to slightly large pieces he may do so whenever he wishes so long as he intends to eat the food on Shabbos.[179] May one cut a fruit/vegetable to very thin slices [long but thin]? Some Poskim[180] rule that it is forbidden to do so as cutting very thin is equivalent to cutting into very small pieces, even if the slices remain long.[181] Other Poskim[182] however rule that this is permitted to be done.   Q&A on spices May one cut fresh jalapeño peppers to small pieces in order to eat right away?[183] Yes.[184] However dried hot peppers may never be cut into small pieces.[185] Is a cinnamon stick considered a spice or a food?[186] Seemingly it is considered a spice and thus may not be cut small even in order to eat right away.[187] May one grate horse radish, or cut it very small?[188] No. It is forbidden to do so even in order to eat right away.[189] One may not even grate it using a knife. Thus, it is only permitted to cut it to large pieces. Are onions and garlic considered spices?[190] Onions:[191] No, as stated explicitly by Admur below in Halacha C-See there for their ruling! Garlic: No, as at times it is eaten plain. They thus have the same law as all foods which grow on the ground, as explained in Halacha C below- See there! May one cut sugar cubes into small pieces [i.e. Is sugar considered a spice]?[192] One may cut sugar cubes into small pieces even for non-immediate use so long as one plans to eat it on Shabbos.[193] Nevertheless some Poskim[194] rule that sugar cubes do contain a grinding prohibition[195], and therefore in their opinion it is best to be stringent and only do so for right away use[196], in which case it is allowed according to all[197].

If one transgressed and cut fruits/vegetables into small pieces not in close proximity to the meal, may the food still be eaten?[198] Advertently[199]:[200] If one advertently cut the food into small pieces much time prior to the meal it is forbidden to eat the food.[201] Inadvertently: If it was done inadvertently [such as one forgot about the prohibition and the like] it is permitted to eat the food.[202] However some Poskim[203] are stringent in this matter. Transgressed and mashed food in a regular way: Permitted as many Poskim rule there is no prohibition involved at all. Transgressed and crushed spices in regular way: Seemingly is forbidden according to all even if done inadvertently. Vetzaruch Iyun

C. What items may one used to cut salad?

It is forbidden to use on Shabbos a utensil which is designated for grinding, even to grind foods that do not contain a grinding prohibition. A knife, chisel, or ax are not considered a vessel designated for grinding and hence may be used to cut those foods that do not contain a grinding prohibition or in a way that is not defined as grinding. See Halacha 1F for the full details of this law.

Using a grater or other instruments made for cutting items small:[204] It is forbidden to grate any food very thin with a grater, or with any vessel made to cut items small, even in order to eat right away.   Examples of utensils which are designated for grinding and thus may never be used on Shabbos:[205] · Mincer, including a garlic mincer. [Using a garlic mincer to grind garlic on Shabbos would entail a Biblical grinding prohibition.] · Mortar · Grater · Pepper mill · Vegetable chopper[206] [a set of blades which revolve around an axis and cut the food placed in them into small pieces.]   Q&A May one use a knife which is specifically made for cutting small? Some Poskim[207] rule it is forbidden to use such a knife at all, even with foods that do not have a grinding prohibition, and even in close proximity to the meal.[208] Other Poskim[209] however rule it is permitted to use such vessels. Practically, one is avoid using it on Shabbos.   May one use an egg slicer on Shabbos to cut eggs?[210] Yes. However, some Poskim[211] are stringent in this matter.   May one use a bread machine to slice bread on Shabbos?[212] If doing so does not involve electricity it is allowed. One may even adjust the blades to fit the sizes of the slices that he desires. However, some Poskim[213] are stringent in this matter. May one use the above vessels to grind the item to large pieces? Some Poskim[214] rule it is permitted to do so. Some[215] write one may not use a vegetable chopper even with its large set of blades due to that it is also at times used with its small set of blades, and hence contains Uvdin Dechol. May one use a vegetable chopper with a large set of blades? Some Poskim[216] rule it is permitted to do so. Some[217] write one may not use a vegetable chopper even with its large set of blades due to that it is also at times used with its small set of blades, and hence contains Uvdin Dechol. If, however, the chopper has only a single set of large blades, it is permitted to be used for all foods, being it does not cut into small pieces.[218] However some Poskim[219] are stringent in this matter.

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[1] Mishneh Shabbos 73a

[2] Rashi 49b and ibid

[3] Iglei Tal Tochein 3; Ketzos Hashulchan 129 footnote 1

[4] Tosafos 74a; Rabbeinu Chananel and Rosh; brought in M”B 321:31]

[5] Rambam 21:18 as explained in Beis Yosef 321

[6] Rashbam; Hagahos Maimanis; Semag; Ran; Mordechai; Yireim and Rashba

[7] Terumos Hadeshen 57

[8] The reason: As we rule regarding Meameir that it only applies to Gidulei Karka, and the same applies to Techina. [ibid]

[9] Shiltei Giborim 32 in Rif]; Rivash 184; Nishmas Adam 17:2; Kaf Hachaim 321:52; Chazon Ish 57

[10] Admur ibid; Rama 321:12; Rashba and Ran; See Ketzos Hashulchan 129 footnote 3 which learns that the same laws which apply to allow one to do Borer apply here as well, as by both cases the permission is based on that it is done in the way of eating. Thus, to grate vegetables using a designated vessel for grating would contain a Biblical prohibition according to all, just as is the law by Borer.

[11] M”A 321; In name of Shiltei Giborim; M”B 321:45

[12] Some Poskim rule it does not apply to spices, or to crushing in a regular way. [Admur] Others rule it does apply. [M”B]

[13] M”B 321:23; Rambam Shabbos 21:20

[14] Admur 321:7 “One who needs to crush peppers and the like in order to place them into food on Shabbos is allowed to crush them with a great variation from the way it is done during the week, such as [to crush it] with the handle of a knife and the like [such as the bottom of a plate], even if [crushing] a lot at a time.”; Michaber 321:7; Shabbos 141a as rules Rava

[15] Admur ibid; M”A 321:9; Shibulei Haleket 92 in name of Rabbeinu Yeshaya, brought in Beis Yosef 321

[16] M”A 321:9; M”B 321:25

[17] Admur ibid; Michaber ibid; Rava in Shabbos ibid

The reason why in this case we permit a Shinuiy? The reason for this is because one is doing a great Shinuiy. However, with a regular Shinuiy, it remains Rabbinically forbidden as is the law by all other Melachos, that it is Rabbinically forbidden to perform even with a Shinuiy. [Shibulei Haleket ibid]

Other Poskim: Some Poskim rule that today we should not crush at all on Shabbos even with a great irregularity, as we are no longer experts in how to do so and one may break the plate. [Birkeiy Yosef 321:2 in Shiyurei Bracha in name of Maharash] Practically, we do not hold of this opinion. [Kaf Hachaim 321:41]

[18] Implication of Admur; M”B 321:24 in name of Peri Megadim 321 M”Z 7

Other opinions: Some Poskim rule one may only crush the spice in close proximity to the meal. [Olas Shabbos 321:6; Iglei Tal Tochein 12; Aruch Hashulchan 321:12; Kaf Hachaim 321:37]

[19] Admur 321:7 “However, one may not crush them using a pestle, even if it is not made of stone as is common [to use] during the week but rather is made of wood and the like.”; Shibulei Haleket ibid; brought also in Michaber 321:8 and Admur 321:11 regarding salt

[20] The reason: As although this is considered an irregularity, it is not considered a great irregularity. [implication of Admur, see also M”B 321:26]

[21] Admur 321:11 regarding foods that grow from the ground; Admur ibid regarding cutting spices with a knife that it is forbidden even for right away use; Ketzos Hashulchan 129:2 footnote 9; M”B 321:26

[22] 1^st opinion in Admur ibid “There are opinions who say that one is likewise required to crush the spices in a plate and the like, as opposed to a mortar, even if one is grinding it with the handle of a knife and the like.” Final ruling of Admur ibid “(It is proper to be stringent in a situation that doing so is possible).”; Implication of Michaber 321:7 and his ruling in Beis Yosef; Implication of Rambam 21:20; Implication of Rivash 184; Taz 321:7; Elya Raba; Mateh Yehuda; Gr”a; M”B 321:25

[23] The reason: This is forbidden as one is required to use two Shinuyim. [Beis Yosef 321, brought in Machatzis Hashekel 321:9; implication of wording of Admur] Alternatively, it is due to it appearing as a mundane act. [Taz ibid; Olas Shabbos 321; M”B 321:25]

[24] 2^nd opinion in Admur ibid “Other opinions permit to crush spices inside a mortar.” Final ruling of Admur ibid “(It is proper to be stringent in a situation that doing so is possible).”; M”A 321:9; Iggur 488 in name of a lenient opinion; ; Implication of Rivash 184

[25] Admur 321:12 “One may not grind salt with a pestle even if made of wood and rather is required to use a great irregularity such as to grind it with the handle of a knife or a wooden pot ladle.”; Michaber 321:8; Tosefta 15:13

[26] The reason: (The reason for this is because since [salt] is only fit to be eaten when mixed into other foods it therefore has the same laws as do spices and is not comparable to meat and cheese even though it too does not derive from growing on the ground just like they.) [Admur 321:12] In other words: Although salt does not grow on the ground, nevertheless it contains a grinding prohibition being that it is used as a spice. [See Ketzos Hashulchan 129 footnote 12]

[27] Olas Shabbos 321:9; M”B 321:30; Iglei Tal; Shevisas Hashabbos; Tehila Ledavid 321:9;  Ketzos Hashulchan 129 footnote 15 and 17

The reason: This is due to it being a mundane act and not due to the grinding prohibition. [Olas Shabbos ibid; Ketzos Hashulchan ibid] If the lump is a result of moisture bringing the pieces together there is no grinding prohibition involved being that the salt was already crushed in the past. However, by rock salt, which is an original block of salt, crushing it contains the grinding prohibitions. [321:12]

[28] Implication of Rama 321:8 that one may use a grinder of wood for such salt, and seemingly the reason is because a) It is not a designated instrument and hence does not pose a prohibition of Uvdin Dechol, b) There is no grinding after grinding, and hence a great irregularity is not required.

[29] Admur 321:7 “One may not place the pepper into a cloth and crush it with a knife [by pounding its handle] on top of it, as doing so creates a smell in the cloth [which is prohibited to do on Shabbos] even though one does not have any intent to do so.”; Taz 321:7; The following Poskim rule it is always forbidden to cause a garment to receive a smell even if one does not have intent to do so: Implication of Rama 658:2; Maharil; Rokeiach 219 as explains M”A 658:2 and Admur in Kuntrus Achron 511:1; Implication of Rashi Beitza 23a as brings Admur ibid; and so rules M”A 658:2; Elya Raba 658:3; P”M 511 A”A 11; Chayeh Adam 141:20; Kitzur SHU”A 137:7; Moed Lekol Chaiy 23:46; M”B 658:7 and Kaf Hachaim 658:8 are lenient in a time of need.

[30] The reason: As doing so creates a smell in the cloth [which is prohibited to do on Shabbos] even though one does not have any intent to do so. [Admur ibid]

[31] Peri Megadim 321 M”Z 7; M”B 321:24; Ketzos Hashulchan 129 footnote 8; and so is implied from Admur 321:7 “One who needs to crush peppers and the like in order to place them into food on Shabbos” that one does not need to do so immediately prior to the meal, but rather so long as he plans to eat from it on Shabbos it suffices, unlike the law by cutting small, as will be explained.

[32] Olas Shabbos 321:6; Iglei Tal Tochein 12; Aruch Hashulchan 321:12; Kaf Hachaim 321:37

[33] Admur ibid regarding cutting spices with a knife that it is forbidden even for right away use; Ketzos Hashulchan 129:2 footnote 9; P”M 321 M”Z 10; M”B 321:26

[34] The reason: As it is forbidden to grind using an instrument that is designated for grinding. [M”B ibid] Alternatively, the reason is because this does not appear like Derech Achila. [P”M ibid]

[35]   black and white pepper used in spice crushers.

[36] It is forbidden to do so even by salt, as this grinder is a vessel designated for this purpose and hence using it is considered a mundane act. [321:8] It is Biblically forbidden to use it to crush black pepper. Also, rock salt is Biblical

[37] Zivcheiy Tzedek 20; Rav Poalim 2:42

[38] See 308:6: A chisel that is used to crush spices, in areas that one is careful not to use it for any other purpose in order so it not get dirty, is [considered under the category of] Muktzah Machamas Chisaron Kis. However, in places that people are not particular [against using it for other purposes] then it is permitted to move it in order to use it or in order to use the space that it under it, just like [is the law by] all other vessels which are designated for a purpose that is prohibited to do on Shabbos, as will be explained.

[39] As rules Admur 321:7 and 11 and P”M 321 M”Z 10 regarding cutting spices for right away use and using a wooden pestle on foods for right away use and seemingly the same would apply here; However, from the M”B 321:26 it is implied that so long as the vessel is not designated for crushing, it may be used for right away use. Piskeiy Teshuvos 321:9 allows doing so right before the meal.

[40] See Ketzos Hashulchan 129 footnote 15

[41] Shibuleiy Haleket Shabbos 92; Rashal Beitza 4:7; Elya Raba 321:12; M”B 321:29 in name of regarding salt and spices; Ketzos Hashulchan 129 footnote 15

The reason: The reason it is allowed is because using one’s fingers is considered a great irregularity. [ibid] Hence it would be allowed even if the spice or salt has never yet been crushed, such as rock salt, which is an original block of salt, as doing so is considered a great irregularity.

[42] Tehila Ledavid 321:10; Shevisas Shabbos Tochein 6; P”M 321 A”A 2; Shabbos Kehalacha 21:45; Piskeiy Teshuvos 321:9

The reason: This is based on fact that the Rashba discusses the allowance of crumbling bread based on that there is no grinding after grinding, and not due to it being a great irregularity, and so writes Michaber 302:7 that crumbling mud with ones hands is prohibited due to Tochein. So brings the Tehila Ledavid 321:10 and Shevisas Shabbos Tochein 6, and so writes P”M 321 A”A 2 regarding grinding the Silka with one’s hands, and one hence must conclude that by those foods of which it is common to grind using the hands it is forbidden to do so.

[43] P”M ibid; Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid

[44] As rules Admur 321:7 regarding cutting spices.

[45] Birkeiy Yosef 321:1

[46] Iglei Tal, brought in Ketzos Hashulchan 129 footnote 15

[47] Vetzaruch Iyun why should this be any different than salt? I could not find the source inside the Iglei Tal to see his reasoning although perhaps one can suggest it is forbidden to do so when smelling spices as we do not view crushing spices with one’s fingers in order to smell as a great irregularity but rather as the common way of smelling. This is opposed to crushing salt with one’s finger which is certainly always a great irregularity. Vetzaruch Iyun.

[48] Ketzos Hashulchan 129 footnote 15; Minchas Shabbos 

[49] The reason: As it was previously ground and thus no longer contains a grinding prohibition. [So rules Minchas Shabbos and so sides Ketzos Hashulchan 129 footnote 16 that it is not similar to crushing dried mud, which is forbidden, as this prohibition only applies by items such as earth and not to items which grow from the ground.]

[50] Tiferes Yisrael brought in Ketzos Hashulchan ibid

[51] The reason His reasoning is because it is similar to crushing dried mud which is forbidden. The Ketzos Hashulchan ibid however negates this similarity stating the above law by dry mud does not apply by items that have grown on the ground. As with regards to why it should not be permitted due to it having already been ground this is because perhaps this is similar to that which is explained below regarding grinding sugar cubes in which there are Poskim who say that although it was previously ground since it has become hard the grinding prohibition remains, and this leniency of previously ground foods only apply by consistencies such as that of bread.

[52] Peri Megadim 321 M”Z 10; M”B 321:30; Ketzos Hashulchan 1294  and footnote 16; SSH”K 6:11

[53] The reason: Sugar has the same status as cooked lumps of salt which does not contain a grinding prohibition, as salt was previously small pieces and only becomes one piece through the cooking. [ibid] The Ketzos Hashulchan ibid sides like the Peri Megadim that there is no grinding prohibition by sugar. He negates the source of the Shevisas Shabbos saying the prohibition by earthenware does not apply by items that have grown on the ground.

[54] Shevisas Shabbos Tochein 43; Ben Ish Chaiy Mishpatim 7 and Tiferes Yisrael one is do one irregularity in the crushing of it; See Poskim in Piskeiy Teshuvos 321 footnote 122

[55] The reason: The Shevisas Shabbos [Tochein 43] rules the grinding prohibition does apply by sugar cubes. His reasoning is because this rule that grinding does not apply by previously ground items was only said by bread since it is a soft food, however by other items which become hard like sugar the grinding prohibition remains. His proof is from the fact all agree grinding applies by earthenware even though it was previously ground. The Tiferes Yisrael rules that in any event one must do one irregularity in the crushing of it.

[56] As rules Ketzos Hashulchan ibid; SSH”K ibid

[57] Chofetz Chaim in Nidchei Yisrael 39:1; Chazon Ish 60:1; Shabbos Kehalacha 21:58.

[58] Using vessels designated for crushing is always forbidden by all types of food due to it being a mundane act. [Admur 321:8]

[59] Admur 321:10-11; Michaber 321:12; Shabbos 74b

[60] Rivash 184; Ketzos Hashulchan 129 footnote 6 [see also footnote 3 and 4]; M”B 321:45; Biur Halacha “Midei Dehavei”

The reason: It is Biblically forbidden to use any grinding designated vessel for foods which have a grinding prohibition, even if done to eat right away, as using such vessels is not the way of eating but rather the way of working. This is in addition to it being due a mundane act. [Poskim ibid]

[61] Admur 321:10 “All the above refers to food that does not grow from the ground, however any food that grows from the ground, even if it is food that can be readily eaten, has [the] grinding [prohibition] apply to it.”; 321:11 “Thus it is forbidden to grind [the food] with a pestle, even if [the pestle is] made of wood, [and] even if done to eat immediately.”; Yireim 274; Hagahos Maimanis 21:Ayin; Or Zarua 2:60; Terumos Hadeshen 56; Rivash 184; M”A 321:10; M”B 321:38; See M”B 321:26

The reason: The reason for this is because amongst species [of foods which grow on the ground are] foods that are ground, such as grains and legumes. [Admur 321:10; Terumos Hadeshen 56; See M”B 321:39]

[62] Admur 321:11 “[Furthermore] even food that is readily able to be eaten [in its current state] such as dry figs and carobs for old people, as well as garlic and lepidium and the like of foods which are [commonly] ground are [Biblically] forbidden to be ground even in order to eat immediately.”; Ketzos Hashulchan 129 footnote 6; M”B 321:39 based on Olas Shabbos

Other opinions: See M”A 321:14 who permits grinding foods that are edible in their current state.

[63] Admur 321:11 “It is permitted to crush them with a great irregularity such as with using a wooden pot ladle or with the handle of a knife and the like as was explained [above in Halacha 1A] regarding spices.”

[64] Ketzos Hashulchan 129 footnote 6

[65] This is because a) doing so contains a grinding prohibition and b) using the regular tools to grind is a mundane act. [Ketzos Hashulchan ibid]

[66] Shabbos Kehalacha 21 footnote 39 p. 454

[67] Rosh Yosef  Shabbos 75

[68] Iglei Tal Dash 24:3

[69] Piskeiy Teshuvos 321 Footnote

[70] Admur 321:8 “Any food which is fit to be eaten the way it is [without needing to be mixed with other foods] and does not grow on the ground, its species does not contain the concept of grinding at all and is permitted to be done (even for later use).”; Terumos Hadeshen 27; Implication of Michaber 321:9; M”A 321:10; M”B 321:31

Other opinions: Some Poskim rule the Grinding prohibition applies towards meat, being the animal feeds off the ground. [brought in M”B 321:31] Some Poskim rule the Biblical Grinding prohibition applies even towards foods that do not grow from the ground. [Shiltei Giborim 32 in Rif; Rivash 184; Nishmas Adam 17:2; brought in Kaf Hachaim 321:52; Chazon Ish 57; Piskeiy Teshuvos 321:12] Some Poskim rule a Rabbinical grinding prohibition applies towards foods that do not grow from the ground. [Beis Yosef 340; P”M 321 M”Z 10; Tehila Ledavid 321:7; Iglei Tal Tochein 21; Shut Rebbe Akiva Eigar 21 leaves this matter in question]

Ruling of Admur/Rama in 504: It is forbidden to use a grater to grate cheese on Yom Tov unless one uses a Shinui. [Rama 504:3; Admur 504:5 based on Rivash 184] Although it is permitted to use a grater to grate bread, as there is no grating prohibition by bread. [Rama ibid; Admur 504:6] Vetzaruch Iyun as by cheese as well there is no prohibition of grinding, being it does not grow on the ground, thus why is the law by cheese any different than the law by bread. Furthermore, from the wording of the Rama and Admur ibid it implies they are saying there is a grinding prohibition by cheese, and they even reference to the Rivash ibid who is one of the Rishonim who argue and rule the prohibition of grinding applies by all foods, even cheese. See P”M 504 M”Z 1: Piskeiy Teshuvos 504 footnote 19 for suggested answers. Vetzaruch Iyun!

[71] Inedible foods:                               

[72] Admur ibid; Michaber ibid regarding meat; Tosafos Shabbos 74; This applies even if the roasted meat is not edible to all people, so long as it is edible to majority of people. [M”A 321:10]

[73] Admur ibid; Michaber ibid regarding meat; Tosafos Shabbos 74

[74] Admur 321:8 “[Furthermore] even very hard cheese is allowed [to be cut small] being that it is [still] possible to be chewed, albeit with difficulty, and [thus] it has a status of [a readily edible] food upon it. ([Furthermore] it is allowed to be cut even by a person who cannot chew.)”; M”A 321:10 and 12; M”B 321:36; [Vetzaruch Iyun regarding very pungent cheese which cannot be eaten plain and must be cut and eaten with another food.]

[75] Admur ibid; M”B 321:31

[76] Admur 321:9 “However [soft] raw meat, since it is only fit for the strong minded which are willing to chew it in an irregular way [meaning while still raw], [therefore] it does not have the status of food on it for this matter and [the] grinding [prohibition] is applicable to it. Therefore, it is forbidden to cut it very thin to [feed] the birds.”; Rama 321:9; Terumos Hadeshen 27 or 56; M”A 321:10; M”B 321:33

Other Poskim: Some Poskim rule it is permitted to cut the meat small even in such a case as we never hold there is a grinding prohibition by foods that do not grow from the ground. [Taz 321:9; 324:4; Gr”a, brought in M”B 321:34] The proof for this is from the fact we rule in 324:7 that one may cut Niveila meat for a dog if it is not edible in its current state. [Taz 324:4] The other Poskim however explain that the above allowance in 324:7 is regarding cutting the Niveila meat to large pieces and not to small pieces. [See M”A 324:5; M”B 321:35; 324:20]

[77] The reason that it being fit for dog does not render it the status of food: Now, although it is fit for dogs [nevertheless] it does not receive the status of food just for this being that it is not designated [to be given] to dogs but rather for people or for birds due to its value, and for them [the meat] is not fit [to be chewed] without this cutting [and is thus not considered to be food yet at this stage]. [Admur 321:9]

Nieveila meat: It is however permitted to cut Treif meat into very small pieces to feed the birds even later on Shabbos. [Biur Halacha 324:7 “Veayin Leil”; Ketzos Hashulchan 131 footnote 12]

[78] See Shiltei Giborim 32 in Rif]; Rivash 184; Nishmas Adam 17:2; Kaf Hachaim 321:52; Chazon Ish 57; Piskeiy Teshuvos 321:12

[79] Ketzos Hashulchan 129 footnote 17, SSH”K 6:2

[80] Admur 321:10 “It is permitted to crumble bread very small for chickens [for even later use] and doing so does not involve the grinding prohibition.”; 504:6; Rama 321:12; 504:3 regarding Matzos; Rashbam in Hagahos Maimanis 21 Ayin; Ran Perek Klal Gadol; Smag 65; Mordechai 365; Maharil; See also Admur 446:5-6 regarding destroying Chametz on Shabbos:Yom Tov by crumbling it into the wind

Other Poskim: Some Poskim rule that there is grinding after grinding [Mishneh Lamelech on Rambam 1:3 in Hilchos Chametz Umatazah; opinion in Ran; Implication of Rashba 4:75 as he only allows grinding bread for right away use; implication of Termuos Hadeshen brought in Beis Yosef; See Shabbos Kehalacha 21 Biurim 22] Some Poskim conclude that one is to be stringent like this opinion. [Nishmas Adam 17:3, brought in Kaf Hachaim 321:74; Maharshag 2:54; See Arugos Habosem 80 Tochein 1; Chofetz Chaim in Nidchei Yisrael 39 Tochein 2; Letters of Chazon Ish 60:1; The Michaber does not mention this allowance in his Shulchan Aruch; See Ben Ish Chaiy Mishpatim 2:7; Piskeiy Teshuvos 321:11 footnote 122]

[81] The reason: The reason for this is because the grain from which the bread was made had already been previously ground and there is no [prohibition to] grind a previously ground [food]. [Admur ibid]

[82] M”B 321:40

[83] Biur Halacha 321:12 “Lifarer”; Ketzos Hashulchan 129 footnote 17; Iglei Tal; Shevisas Hashabbos Tochein 15; See Shabbos Kehalacha 21 Biurim 24

Ruling on Yom Tov: It is permitted to use a grater to grate bread on Yom Tov. [Rama 504:3; Admur 504:6] Vetzaruch Iyun why this is not forbidden due to Uvdin Dechol. See P”M 504 M”Z 1: Piskeiy Teshuvos 504 footnote 19 for suggested answers. Vetzaruch Iyun!

[84] For a Likkut in this matter: See Shabbos Kehalacha 21 Biurim 23; Piskeiy Teshuvos 321:11

[85] Shevisas Hashabbos Tocehin 7

[86] Peri Megadim 321 M”Z 10; M”B 321:30; Ketzos Hashulchan 129:3; SSH”K 6:11

[87] Ketzos Hashulchan 129 footnote 16

[88] This explains why cheese is not exempt due to it having already been ground, in its milk state.

[89] Iglei Tal Tochein 5:15; See Ketzos Hashulchan 129 footnote 16; Piskeiy Teshuvos 321:11; Shabbos Kehalacha 21:61; Minchas Shlomo 2:6-2

[90] Iglei Tal ibid

[91] Shabbos Kehalacha ibid

[92] Peri Megadim 321 M”Z 10; M”B 321:30; Ketzos Hashulchan 129:3; SSH”K 6:11

[93] The reason: Sugar has the same status as cooked lumps of salt which does not contain a grinding prohibition, as salt was previously small pieces and only becomes one piece through the cooking. [ibid] The Ketzos Hashulchan ibid sides like the Peri Megadim that there is no grinding prohibition by sugar. He negates the source of the Shevisas Shabbos saying the prohibition by earthenware does not apply by items that have grown on the ground.

[94] Shevisas Shabbos Tochein 43; Ben Ish Chaiy Mishpatim 7 and Tiferes Yisrael one is do one irregularity in the crushing of it; See Poskim in Piskeiy Teshuvos 321 footnote 122

[95] The reason: The Shevisas Shabbos [Tochein 43] rules the grinding prohibition does apply by sugar cubes. His reasoning is because this rule that grinding does not apply by previously ground items was only said by bread since it is a soft food, however by other items which become hard like sugar the grinding prohibition remains. His proof is from the fact all agree grinding applies by earthenware even though it was previously ground. The Tiferes Yisrael rules that in any event one must do one irregularity in the crushing of it.

[96] As rules Ketzos Hashulchan ibid; SSH”K ibid

[97] Chofetz Chaim in Nidchei Yisrael 39:1; Chazon Ish 60:1; Shabbos Kehalacha 21:58; Piskeiy Teshuvos 321:11

[98] Using vessels designated for crushing is always forbidden by all types of food due to it being a mundane act. [Admur 321:8]

[99] SSH”K 6:11

[100] See Shabbos Kehalacha 21:59; Ketzos Hashulchan 129 footnote 16; Piskeiy Teshuvos 321:11 in footnote 121

[101] Although the above foods were previously ground, nevertheless they now have a new existence, as they went from a liquid to a solid, and is hence not similar to the allowance of regrinding bread.

[102] Orchos Shabbos 5:21; Shabbos Kehalacha 21:59; See Ketzos Hashulchan 129 footnote 16; Piskeiy Teshuvos 321:11 in footnote 121

[103] Piskeiy Teshuvos 321 footnote 124; Shabbos Kehalacha 21:65

[104] SSH”K 33:4

[105] Admur 321:13 “Food [which grows on the ground] which one does not wish to eat [himself], (or to feed to a child) right away  is forbidden to chew with his teeth due to the grinding prohibition.”; M”A 321:12; M”B 321:36; Based on Rashi 133

Other opinions: Some Poskim rule there is never any grinding prohibition relevant to one’s teeth. [Aruch Hashulchan 321:43]

[106] This is not considered an absolute Shinuiy, and is hence not permitted

[107] Admur ibid; M”B ibid; The novelty here is that even though one will be removing it from his mouth it is permitted to do so.

Other opinions: Some Poskim rule one is not to remove the food at all from his mouth, even in order to eat right away. [Piskeiy Teshuvos 321 footnote 109 in name of Arugos Bosem 1:80 and Chazon Ish 57]

[108] M”B 321:36; Shabbos Kehalacha 21:5; However see Piskeiy Teshuvos 321 footnote 109 in name of Arugos Bosem 1:80 and Chazon Ish 57

[109] The reason: Seemingly the reason is because this is considered Derech Achila, even if he later spits it out, and only when one takes the food out and later plans to eat it do we rule that his action was grinding and not Derech Achila.

[110] This follows the same ruling, and reasoning as stated above.

[111] This follows the same ruling, and reasoning as stated above.

[112] Admur 321:8; Michaber 321:10; Rivash

[113] Admur ibid “This law applies for any other vessel that is designated for this use of cutting small.”

The reason: The reason for this is because since the vessel is designated for this use, doing so is considered a mundane action, as is crushing spices with a pestle and mortar. [Admur ibid; M”A 321:12; Rivash ibid; M”B 321:36] However, with regards to foods that grow from the ground, this is Biblically forbidden to be used even if done to eat immediately. [Rivash 184; Ketzos Hashulchan 129 footnote 6 [see also footnote 3 and 4]; M”B 321:45; Biur Halacha “Midei Dehavei”]

[114] Admur ibid “[It is allowed to be cut] whether with a knife or with an ax or a chisel as although these are vessels designated for prohibited use it is allowed to move them in order to use [for a permitted purpose] as explained in chapter 308 [Halacha 12].”

[115] Admur 321:8 “It is forbidden to grate the cheese [or any food, including bread], even though it does not grow on the ground, very thin with a dented grater which has sharp teeth (that is called Riv Eizin [grating iron] in Yiddish) even in order to eat right away.”; Michaber 321:10; Rivash 184; M”B 321:30 regarding cooked salt

[116] Biur Halacha 321:12 “Lifarer”; Ketzos Hashulchan 129 footnote 17; Iglei Tal; Shevisas Hashabbos Tochein 15; See Shabbos Kehalacha 21 Biurim 24

[117] Admur ibid; M”B 321:36

[118] SSH”K 6:2; Piskeiy Teshuvos 321:9 and 13; Shabbos Kehalacha 21:16-21 footnote 49; Ketzos Hashulchan 129 footnote 6

[119] Such as to crush with the handle of a knife and the like.

[120] See Piskeiy Teshuvos 321:15; Shabbos Kehalacha 21:35-43

[121] Chazon Ish 57; SSH”K 6:1

[122] Tehila Ledevaid 252:12; Ketzos Hashulchan 130 footnote 19 [regarding mashing bananas]; Igros Moshe 4:74-4; Ateres Moshe 1:103

[123] The reason: The Ketzos Hashulchan ibid and Igros Moshe ibid rule regarding mashing bananas that it does not contain the mashing prohibition being that the food does not break into small pieces, and rather remains one glob, and thus does not consist of grinding. This is opposed to garlic which when mashed turns into small pieces and would thus contain the grinding prohibition. As well it seems from there that even if the grinding prohibition would apply, he holds that mashing is similar to cutting and is hence permitted to be done in close proximity to the meal. This understanding of mashing would defer greatly from the understanding of SSH”K in that mashing has a status of cutting and not crushing. Vetzaruch Iyun.

[124] Conclusion of Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid footnote 174; However, see Shabbos Kehalacha ibid that even the Chazon Ish is only stringent in a case that the food turns into small pieces which remain connected, and not if it simply goes from hard to soft.

[125] Chazon Ish ibid; Shevet Halevi 1:86; 7:92; Az Nidbaru 2:1

The reason: As mashing is considered Derech Melacha even when done in proximity to the meal, just as we ruled regarding using a grinder, and is not similar to cutting with a knife in proximity to the meal, which is considered Derech Achila. [ibid]

[126] Ketzos Hashulchan 130 footnote 19; Yechaveh Daas 5:27; Igros Moshe 4:74-4; SSH”K 6 footnote 21 in name of Rav SZ”A that so holds Gr”a; Rivash 184 that according to Rashba one may even use a vessel so long as it is not designated for grinding; Shevisas Hashabbos Tochein 12

[127] The reason: The Ketzos Hashulchan ibid writes that even if the grinding prohibition would apply to bananas, he holds that mashing is similar to cutting and is hence permitted to be done in close proximity to the meal. This understanding of mashing would defer greatly from the understanding of SSH”K in that mashing has a status of grinding and not cutting. Vetzaruch Iyun.

[128] Conclusion of Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid footnote 174

[129] Piskeiy Teshuvos 321:15

[130] Tiferes Yisrael Tochein; Tehila Ledavid 321:20; 252:14; Shevisas Hashabbos Tochein 11; Igros Moshe 4:74 Tochein 5; SSH”K 6:7; Piskeiy Teshuvos 321:15

[131] SSH”K 6:8 in name of Rav SZ”A footnote 21; Shabbos Kehalacha 21:36; See Piskeiy Teshuvos 321 footnote 171

[132] Chazon Ish 57; Az Nidbaru 9:11 and so rules Piskeiy Teshuvos 321:15 and footnote 99 and 171

[133] They hold one is not to novelize forms of crushing that was not mentioned in the Talmud, and that using the front of a spoon is not defined as a great irregularity.

[134] SSH”K 6:14; Shabbos Kehalacha 21:36; See Piskeiy Teshuvos 321 footnote 171

[135] Being that using the teeth of the fork is the normal way of mashing during the week, which contains a grinding prohibition on Shabbos.

To note however from Ketzos Hashulchan 130 footnote 19 who implies [regarding mashing bananas with a spoon] that so long as one does not use a vessel which is designated for grinding, then it may be used to mash in order to eat right away. This would thus imply that it is always permitted to use even the teeth of a fork by any food being that it is not designated specifically for grinding so long as one desires to eat the food right away.

[136] See Piskeiy Teshuvos 321:9 and 15 that considered the front part of the knife not to be a Shinuiy.

[137] Chazon Ish; Az Nidbaru 9:11 and so rules Piskeiy Teshuvos 321:9 and 15

[138] M”A 321:9; M”B 321:25

[139] Piskeiy Teshuvos 321:9 in letter Beis and Gimel

[140] Being that it is similar to crushing with a great irregularity which is not required to be done immediately prior to the meal, as explained in Halacha 1A. [Peri Megadim 321 M”Z 7; M”B 321:24; Ketzos Hashulchan 129 footnote 8; and so is implied from Admur 321:7 “One who needs to crush peppers and the like in order to place them into food on Shabbos” that one does not need to do so immediately prior to the meal, but rather so long as he plans to eat from it on Shabbos it suffices, unlike the law by cutting small, as will be explained. ]

Nevertheless, from Ketzos Hashulchan 130 footnote 19 [regarding crushing bananas with a spoon] it is implied that it is required to be done immediately prior to the meal as is the law regarding cutting a food small. Perhaps however he learns that mashing bananas with a spoon is not considered an irregularity and that mashing has a status of cutting and not crushing, and is thus allowed to be done immediately before the meal. Vetzaruch Iyun.

[141] SSH”K 6:14

[142] SSH”K 6:7

[143] Regarding if one may spread the avocado and the like on the bread in order to make it look fancier-See “the laws of Mimacheik/smearing”

[144] So rules SSH”K ibid. Vetzaruch Iyun from Ketzos Hashulchan 130 footnote 19, which implies that mashing bananas and the like never contains a grinding prohibition. As well it seems from there that even if the grinding prohibition would apply, he holds that mashing is similar to cutting and is hence permitted to be done in close proximity to the meal according to some.

[145] SSH”K 6:10 in name of Rav SZ”A; Ketzos Hashulchan 129 footnote 21; Igros Moshe 4:74

[146] Some write even if the food is slightly soft it may be mashed. [Tiferes Yisrael Tochein brought in Piskeiy Teshuvos 321:13; In however SSH”K ibid and Ketzos Hashulchan ibid they both state the Tiferes Yisrael is stringent. Vetzaruch Iyun.]

[147] As since they are very soft, they are already defined as mashed and do not contain a grinding prohibition. [One can bring a proof to this from Michaber 321:19 2 which allows finishing the crushing of the cooked bran and Magen Avraham 321:29 which rules that one may spread [cooked-M”B] apples onto bread. Thus, we see he learns that there is no mashing prohibition by cooked foods.

[148] Tiferes Yisrael Tochein brought in Piskeiy Teshuvos 321:13 and 15 [In however SSH”K ibid and Ketzos Hashulchan ibid they both state the Tiferes Yisrael is stringent. Vetzaruch Iyun.]; Chazon Ish 58:9; Aruch Hashulchan 321:39; Iglei Tal Tochein 21; See Igros Moshe 4:74 Tochein; Az Nidbaru 5:11; Piskeiy Teshuvos 321:15 footnote 179]

[149] Aruch Hashulchan 321:39

[150] Shabbos 74a “Parim Silka” as explained in Rashi; Michaber 321:12; Rama 321:9; Admur 321:10; See Tur 321 that it is not actual Tochein but is similar to Tochein

[151] See Piskeiy Teshuvos 321 footnote 151: Shabbos Kehalacha 21 footnote 40 and 56

[152] Biur Halacha 321:12 “Hamichateich”

[153] Yireim brought in Biur Halacha ibid

[154] Az Nidbaru 12:22

[155] Minchas Shlomo 1:91-13; Peas Sadcha 1:38; Or Letziyon 2:47-25

[156] Tzemach Tzedek in Mishnayis Shabbos 7 based on Shabbos 74b; Ketzos Hashulchan 129 footnote 2; Shabbos Kehalacha 21:29

[157] Igros Moshe 4:74-Tochein 3; Minchas Shlomo 1:91-13; and so rules plainly Piskeiy Teshuvos 321:4 [14]

[158] Shabbos Kehalacha 21:29; Piskeiy Teshuvos 321:14; Orchos Shabbos 5:3-4; See also Igros Moshe 4:74.

[159] Dvar Halacha 5:4, brought in Shabbos Kehalacha ibid footnote 67

[160] Admur 321:7 “It is forbidden to cut pepper with a knife [into small pieces-Mishneh Berurah 321:25 and Ketzos Hashulchan 129:2. Vetzaruch Iyun why Admur omitted this point] even in order to eat immediately. The above law applies for all spices which are commonly only eaten when mixed [with other foods].”; M”A 321:9; based on implication of Rambam 21:18; P”M 321 M”Z 10; Iglei Tal 11; Tehila Ledavid 321:8; M”B 321:25; Kaf Hachaim 321:48

Other opinions: Some Poskim rule it is permitted to cut spices small when done to eat right away. [Shaar Tziyon 321:30] Other Poskim leave this matter in question. [Peri Megadim and Elyah Raba]

[161] The reason: This is forbidden due to it not being Derech Achila, as spices are not eaten directly and are rather placed into foods. [P”M ibid]

[162] Admur 321:12 “It is forbidden to cut salt into very small pieces using a knife. This [prohibition to cut salt to small pieces] only applies with salt that was initially thick. However, salt which was initially thin and was then cooked and became [thick] pieces is permitted to be cut very thin with a knife just as it is permitted to do so by bread being that there is no [prohibition to] grind a previously ground [food].”; Rama 321:8; Kol Bo; M”B 321:27 and 30

[163] The reason: The reason for this is (because since [salt] is only fit to be eaten when mixed into other foods it therefore has the same laws as do spices and is not comparable to meat and cheese even though it too does not derive from growing on the ground just like they.) [Admur 321:12; See Ketzos Hashulchan 129 footnote 12]

^[164] Admur 321:10 “All the above refers to food that does not grow from the ground, however any food that grows from the ground, even if it is food that can be readily eaten has [the] grinding [prohibition] apply to it as amongst these species [of foods are] foods that are ground, such as grains and legumes.”

[165] Admur ibid “Therefore it is forbidden to cut a vegetable very small in order to eat it, and so too [it is forbidden to cut very small] dried dates and carobs for old people, and if one does cut them very small then he is liable for grinding.”; Michaber 321:12 See M”A; Biur Halacha 321:12 “Lifnei Zekeinim”

[166] First opinion-Lenient: 1^st opinion in Admur ibid “[However] all this refers to when one cuts [the food] and leaves it [there] not planning to eat it right away but rather to eat later on. However, it is permitted to [even initially] cut [food] very small in order to eat it right away or for others to eat right away or for chickens to eat right away.”; Rama 321:12; Rashba 4:75; Ran 32b; M”A 321:15; M”B 321:44

The reason for the leniency: The reason for this allowance is because [the Torah] did not forbid a person to eat his food in big or small pieces and thus [we see that] it is the way of eating to eat also small pieces and anything that is done in a way of eating carries no prohibition as was explained in chapter 319 [Halacha 1] regarding separating food from its waste in order to eat it right away that it does not contain any prohibition since this is the way of eating and it is allowed to even initially do so.^[166] [Admur ibid; M”A ibid; M”B 321:44] See Ketzos Hashulchan 129 footnote 3 which learns that the same laws which apply to allow one to do Borer apply here as well, as by both cases the permission is based on that it is done in the way of eating. Thus, to grate vegetables using a designated vessel for grating would contain a Biblical prohibition according to all, just as is the law by Borer.

Second opinion-Stringent: 2^nd opinion in Admur ibid “There are opinions which question this allowance [to cut small when intending to eat it right away].”; M”A 321:15 In name of Shiltei Giborim; M”B 321:45

[167] Admur ibid “It is proper to suspect of this latter opinion and be careful to cut the vegetable (which is called lettuce) into slightly large pieces as then according to all opinion there is no grinding prohibition involved.”; M”A ibid; Beis Yosef; M”B 321:45

[168] Admur ibid “However, in our provinces it is the custom to cut radish very very small as well as onion and they have upon whom to rely on [Halachically]. Nevertheless, at the very least they must beware to not begin to cut them until after [the men] leave the Shul being that it may only be done in actual proximity to the meal as was explained in chapter 319 [Halacha 4] regarding separating [food from its waste].”; M”A ibid; Beis Yosef; M”B 321:45

The reason one may use a knife for this purpose even though one may not use a vessel for Borer: This is because a knife is considered Derech Achila regarding cutting, just as using the hands is considered Derech Achila regarding Borer. [Biur Halacha 321:12 “Midi Dihavei”]

[169] Admur 321:8

[170] Admur ibid; Michaber 321:9; Tosafos Shabbos 74

[171] Admur 321:8 “[Furthermore] even very hard cheese is allowed [to be cut small] being that it is [still] possible to be chewed, albeit with difficulty, and [thus] has a status of [a readily edible] food upon it.”; M”A 321:12; M”B 321:36

[172] Admur 321:8 “Any food which is fit to be eaten in its current form [without needing to be mixed with other foods] and does not grow on the ground, of which its species does not contain the concept of grinding at all, such as cooked or roasted meat  or cheese and the like, then it is permitted to cut it very thin (even [when done] not in order to eat right away ), being that there is no grinding [prohibition] by foods.”; M”A 321:10; M”B 321:31; See M”A 321:10 and M”B 321:31 that since there are opinions [Tosafos and Rosh] that rule there is no grinding prohibition by foods, therefore we are lenient like the Terumos Hadeshen to say there is no grinding prohibition by foods that don’t grow from the ground.

Other opinions: Some Poskim rule the Grinding prohibition applies towards meat, being the animal feeds off the ground. [brought in M”B 321:31] Some Poskim rule the Biblical Grinding prohibition applies even towards foods that do not grow from the ground. [Shiltei Giborim 32 in Rif; Rivash 184; Nishmas Adam 17:2; brought in Kaf Hachaim 321:52; Chazon Ish 57; Piskiey Teshuvos 321:12] Some Poskim rule a Rabbinical grinding prohibition applies towards foods that do not grow from the ground. [Beis Yosef 340; P”M 321 M”Z 10; Tehila Ledavid 321:7; Iglei Tal Tochein 21; Shut Rebbe Akiva Eigar 21 leaves this matter in question]]

[173] Admur ibid “([Furthermore] it is allowed to be cut even by a person who cannot chew.)”; See M”A 321:10

[174] Ketzos Hashulchan 131:3; Biur Halacha 324:7 “Veayin Leil”

[175] Admur 321:9 “However [soft] raw meat, since it is only fit for the strong minded which are willing to chew it in an irregular way [meaning while still raw], [therefore] it does not have the status of food on it for this matter and [the] grinding [prohibition] is applicable to it. Therefore, it is forbidden to cut [Kosher ] raw meat very thin to [feed] the birds.”

The reason that it being fit for dog does not render it the status of food: Now, although it is fit for dogs [nevertheless] it does not receive the status of food due to this being it is not designated [to be given] to dogs but rather for people or for birds due to its value, and for them [the meat] is not fit [to be chewed] without this cutting. [Admur 321:9] Thus, the food is not yet considered to be food at this stage.

[176] As concludes Admur in next Halacha 321:10 [brought in C]; M”B 321:33; Biur Halacha 321:9 “Veinan”; Ketzos Hashulchan 131:3

Other opinions: Some Poskim leave this matter in question. [P”M 321, brought in Biur Halacha ibid]

[177] Biur Halacha 324:7 “Veayin Leil”; Ketzos Hashulchan 131 footnote 12

[178] Beis Yosef 321; Biur Halacha 321:12 “Hamechateich”; SSH”K ; Shabbos Kehalacha 21:23

[179] See Shabbos Kehalacha 21:23 footnote 57

[180] Ketzos Hashulchan 129 footnote 2

[181] So rules Tzemach Tzedek in Mishnayis Shabbos

[182] Igros Moshe  4:74-Tochein 3; Minchas Shlomo 91:13; and so rules plainly Piskeiy Teshuvos 321:4

[183] Ketzos Hashulchan 129 footnote 12

[184] As since today many people eat them while still fresh, prior to them drying up and becoming very spicy, they therefore do not have the status of a spice and rather have the same status as foods that grow on the ground, of which there is a dispute as to whether they may be cut small for immediate use. [ibid]

[185] As they are never usually eaten plain and thus have the status of a spice. [ibid]

[186] Ketzos Hashulchan 129 footnote 13

[187] It used to be that cinnamon sticks were eaten plain, and it is for this reason that Admur rules in the laws of blessings [Seder Birchas Hanehnin 6:19] that its blessing is “Hadama”. However today since eating the sticks are unheard of, perhaps it has lost its food status and is only considered a spice and thus today may not be cut small even if one will eat them right away. [ibid]

[188] Admur 504:4; M”A 504:7; Ketzos Hashulchan 129 footnote 13

[189] As it is never eaten plain and is thus considered a spice. [ibid]

[190] Ketzos Hashulchan 129 footnote 14-regarding garlic

[191] Vetzaruch Iyun as in 318:11 Admur rules that onions

[192] Ketzos Hashulchan 129:4 footnote 16

[193] M”B 321:30; Ketzos Hashulchan 129 footnote 16, and Peri Megadim 321 M”Z 10

Sugar cubes do not contain the grinding prohibition as there is no grinding after grinding. It is similar to pieces of salt which have been cooked and turned into solid pieces which do not contain the grinding restrictions. [Ketzos Hashulchan 129 footnote 16, M”B and Peri Megadim 321 M”Z 10.]

[194] Shevisas Shabbos Tochein 16

[195] His reasoning is because this rule that grinding does not apply by previously ground items was only said by bread since it is a soft food, however by other items which become hard like sugar the grinding prohibition remains. His proof is from the fact all agree grinding applies by earthenware even though it was previously ground.

The Ketzos Hashulchan 129:3 sides like the Peri Megadim that there is no grinding prohibition by sugar. He negates the source of the Shevisas Shabbos saying the above law by earthenware does not apply by items that have grown on the ground.

[196] Aside for the Ketzos Hashulchan’s argument that sugar does not contain the grinding prohibition, he further argues that even if it does use a knife to cut it is considered a great irregularity and hence allowed. Thus, in his opinion there is no need to be stringent at all to cut it for right away use, even under the basis that it contains the grinding prohibition.

[197] Sugar is not considered a spice as it is edible on its own and hence may be cut for right away use. [Ketzos Hashulchan ibid]

[198] Ketzos Hashulchan 129 footnote 5; M”B 321:45

[199] This means one did so despite having knowledge of the prohibition.

[200] Based on the general rule of Meizid by Dirabanan on Shabbos as brought in 339:7; Mishneh Terumos 2:3

[201] Just as is the rule with all Shabbos transgressions which are done intentionally. [See “Laws of Cooking” Chapter 2].

[202] Ketzos Hashulchan 129 footnote 5; Aruch Hashulchan 321:9; Shevisas Hashabbos Tochein 5; Piskeiy Teshuvos 321:14

The reason: The reason for this is because a) there are opinions [Rambam] which hold that the Biblical grinding prohibition only applies if one plans to cook the ground food. And b) Since here one is allowed to cut thinly prior to the meal, there is no worry that if we allow the inadvertent sinner to eat the food then people will do it advertently and say that it was inadvertent, as they could simply do it near the meal. [Ketzos Hashulchan 129 footnote 5]

[203] Chayeh Adam 17:2; M”B 321:45; Levushei Mordechai Telisa 167

^[204] Halacha 8

[205] SSH”K 6:2

[206] Piskeiy Teshuvos 321:13; Shabbos Kehalacha 321:17

[207] M”B 321:45; Biur Halacha 321:12 “Midi Dihavei”; SSH”K 6:2; Piskeiy Teshuvos 321:13; Shabbos Kehalacha 21:17

[208] The reason: This is due to Uvdin Dechol, and if one uses it with foods that have a grinding prohibition, then it is likewise forbidden due to grinding, even if done in proximity to the meal, being that also Borer is forbidden when done with a vessel that is designated for this purpose, even if done in proximity to the meal. [M”B and Biur Halacha ibid]

[209] Aruch Hashulchan 321:9; Igros Moshe 4:74-1; See Shabbos Kehalacha ibid footnote 50

[210] Igros Moshe 4:74-4; Koveitz Mibeis Levi 8:16; SSH”K 6:3; Piskeiy Teshuvos 321:13; Shabbos Kehalacha 321:20

[211] Beir Moshe 1:38; Mishneh Halachos 5:53

[212] SHH”K 6:11

[213] Beir Moshe 1:38; Mishneh Halachos 5:53

[214] Igros Moshe 4:74-4

[215] Piskeiy Teshuvos 321 footnote 142

[216] Igros Moshe 4:74-4

[217] Piskeiy Teshuvos 321 footnote 142

[218] See Igros Moshe 4:74-4; Koveitz Mibeis Levi 8:16; SSH”K 6:3; Piskeiy Teshuvos 321:13; Shabbos Kehalacha 321:20

[219] Beir Moshe 1:38; Mishneh Halachos 5:53

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