Chapter 320

Introduction:

The following chapter will deal with the laws of squeezing liquids out of solids on Shabbos.

Squeezing liquid from a solid involves the Mifarek prohibition and is thus only permitted to be done in certain scenarios.

The first section will deal with the laws of squeezing from fruits/vegetables for purposes of drinking the liquid.

The second section will deal with squeezing them in order to season a food.

The third section will deal with squeezing liquids out from cooked or pickled fruits and vegetables.

The fourth section will deal with the laws of melting ice, snow, and salt. According to some this does contain the Mifarek prohibition but rather a Rabbinical prohibition of Nolad. According to others however this was Rabbinically prohibited due to that one may come to squeeze fruits and transgress the Mifarek prohibition.

The fifth section will deal with the laws of squeezing liquids out from cloth. Doing so in addition to containing the Mifarek prohibition as well contains at times the laundering prohibition.

Part 1: the laws of squeezing from fruits/vegetables for purposes of drinking the liquid.

Halacha 1

Squeezing fruits on Shabbos

Biblically
Olives and grapes: 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].

Other fruits: However other fruits are Biblically allowed to be squeezed to take out their juice.

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. 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].

Rabbinically:
Fruits which are squeezed for juice when there are plenty of them : However Rabbinically it is forbidden to squeeze even strawberries and pomegranates.

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, 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.

Pears and other fruits: 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.
Other Fruits that are never squeezed for juice even when they have a lot of the fruit: However [all] other fruits which is 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.
Fruits which are squeezed for juice in ones area but not in others: 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].
Other Opinions[1]: [However] there are opinions which 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.

Squeezing in order to flavor food: (However if his intention [in squeezing] is in order to give flavor to a food then it is allowed [even according to this opinion] as will be explained in Halacha 7 and 10).

Squeezing in order to sweeten the fruit: However if one is squeezing it simply to sweeten the fruit and not for its juice then it is allowed [to be done] by all other fruits [which the custom of the world is not to squeeze even when they have plentiful of it]. [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 the above law is] with exception to 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) in which case [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]).
The Final Ruling:  Likewise, 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.[2]

 

Halacha 2

To suck the juice out from fruits:

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

Second Opinion: However there are opinions which 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].

An additional reason for 2nd opinion: 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.

[Furthermore] even fruits which are [only] Rabbinically forbidden to be squeezed are forbidden to suck from as is done by olives and grapes, because the Sages did not make differentiations within their decree.

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

Sucking on sugar cane [according to 2nd opinion]: Therefore it is forbidden to suck on sugarcane due to that it has the same laws as strawberries and pomegranates and fruits of the like.
The final ruling:  The custom is to be lenient [to] even [suck] olives and grapes like the first opinion. [Although] one who is stringent [to avoid sucking] even bread and meat will be blessed.

However by other fruits[3], 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.[4]

 

Halacha 3

Juice which flowed on their own from fruits on Shabbos

From grapes and olives: Liquids which flowed out on Shabbos on their own from olives and grapes are forbidden [to be eaten] until evening [i.e. after Shabbos] due to a decree that one may come to squeeze them with his hands in order to drink them today [on Shabbos] if [these liquids] were to be permitted.

[Furthermore] even if the olives and grapes [from which the juice flowed from] are designated to be eaten [and not squeezed] [nevertheless] we suspect that one may change his mind to squeeze it for its juices just like is common for majority of olives and grapes.

From other fruits: However juice which has flowed from strawberries and pomegranates and the like then if they are designated to be eaten then the liquid is permitted, as we do not suspect that one may change his mind to [use them] for juice. However if they are designated for their juice then the juice is forbidden.

 

Halacha 4

If the grapes and olives were crushed from before Shabbos: Olives and grapes which were crushed from before Shabbos, the juice which comes out from them on Shabbos is allowed [to be drank] for the reasons explained in chapter 252 [Halacha 14].
If the grapes were in a vat of wine: [Furthermore] even if they had not been crushed from before Shabbos, if there is wine in the vats that the grapes are inside of, then even though the grapes break open on Shabbos inside the vat and more wine comes out [from them into the vat], [nevertheless] one is allowed to drink from this vat on Shabbos, because every little bit of wine which comes out of the grapes on Shabbos becomes nullified in 60 times the wine that was already in the vat [from before Shabbos].

The reason that the wine is not considered a Davar Sheyeish Lo Matirin: Now, although this wine [which flowed on Shabbos] is considered an item which will eventually become permitted [in which case it should never be nullified until then] being that after Shabbos it will be permitted without any nullification [needed], nevertheless since this wine that came out on Shabbos was never recognizable prior to it being mixed [into the vat] and it [thus] never had the status of wine on it (look in Yorah Deah chapter 123 regarding when juice from a grape receives a status of wine) [therefore] it does not receive the status of an item which will eventually become permitted [without needing nullification]  until after it already became nullified [within the wine that it seeped into], and [the Sages] only said that something which will eventually become permitted is not nullified in a case that the prohibition was initially visible and it already then received a status of something which will eventually become permitted and then afterwards got mixed [into another food].

If one placed the grapes into the vat on Shabbos: [Furthermore] even if one placed whole grapes into the vat on Shabbos and they then broke open [and seeped wine] on that day into the wine [that was already in the vat], it is permitted to drink wine from the vat for the above mentioned reason.

However it is initially forbidden to place whole grapes into wine on Shabbos in order so they split open and ooze their wine [into the vat] due to the prohibition of squeezing, as although he is not squeezing it actually with his hands nevertheless it is Rabbinically prohibited [to cause it to be squeezed].[5]

 

Halacha 5

Grape seeds and skins: Grape seeds and skin which had water placed on them in order to make grape-skin wine, it is permitted to draw [wine] out from these [seeds and skins, into the water] and then drink it.

Furthermore even if one had not placed water [onto them] and the wine squeezes and flows out on its own, it is permitted to drink it being that it already was broken up before Shabbos.    

 

Part 2: Squeezing juice into food [and liquid[6]]:

Halacha 6

Fruits which are edible the way they are:

Squeezing grapes directly into food: It is permissible to squeeze a cluster of grapes into a pot of food in order to give better [taste] (see chapter 505 [Halacha 2][7]) to the food.

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.

Squeezing grapes into an empty bowl and then into food: 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].

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.
 

Halacha 7

Other fruits which some areas squeeze for Juice: The above law applies [as well to] strawberries and pomegranates and other similar fruits.

Other fruits which are never commonly squeezed anywhere: However other fruits, even according to those which forbid squeezing 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.

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.

 

Halacha 8

Squeezing fruits that are not fit to be eaten into food:

 However 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.

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 because so 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.

 

Halacha 9       

Unripe grapes: Likewise it is forbidden to squeeze unripe grapes, which are [all] grapes which have not yet reach the [the size of] a white been, even into foods because these [grapes] are inedible, and are thus considered like waste in relation to the wine which is squeezed out from it. Now, because we do not know the size of the white been it is forbidden to squeeze grapes into food until they are fit to be eaten by majority of people.

Other Opinions: [However] 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]).

The Final Ruling: One is to be stringent like the former opinion.[8]

 

Halacha 10     

Apples and lemons: 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 to squeeze them for the need of food, meaning in order to flavor the food with their liquids and the like.

The Reason: 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].
Squeezing fruits into a liquid: Nevertheless according to those opinions which forbid to squeeze [any] fruit for the sake of drinking their liquids, then it is forbidden to squeeze on Shabbos lemons or other fruits into water or other liquids in order to drink, 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.

 

Part 3: Squeezing juice out of pickles and other foods saturated with external liquids:

Halacha 11

Not for the sake of adding the liquid into food:

For the sake of their liquids: All this refers to fresh ripe lemons, however those that are pickled in salt and vinegar or in salt water, as well as other fruits and vegetable which are pickled as well as those which are cooked are forbidden according to all opinions to be squeezed for theirs liquids.

In order to enhance the food being squeezed: Rather [they are] only [allowed to be squeezed] for their own need in order to prepare them to be eaten through doing this, in which case doing so is not prohibited due to “detaching” since one does not at all need the item being detached, which is their juice.
The above is only a Rabbinical prohibition: [Furthermore] 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 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.

 

Halacha 12     

Squeezing cooked and pickled foods into food:

It is permitted to squeeze pickled and cooked [foods] for the sake of their liquids into a pot of food in order to enhance it. 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 6]

 

Halacha 13     

Squeezing into a creamy dip:

It is permitted to squeeze [fruits and pickled foods] into Muryas[9] because it is considered a food however into liquids it is forbidden to squeeze them.

 

Halacha 14     

Squeezing fish:

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.

 

Halacha 15     

Squeezing out the food part of a fruit or cooked food

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.

 

Part 4: Melting snow and ice

Halacha 16     

Crushing ice with ones hands: Snow and hail and all matters of the like are forbidden to crush with ones hands, meaning to break them into little pieces, in order so they dissolve into water.

The reason for this is:  because doing so is similar to a [forbidden] action [as it appears like] he is creating these waters.

Placing ice into a glass of liquid: Nevertheless one may place it into a glass of wine or water during the summer in order to cool down [the drink] into which [the ice] melts on its own, and one need not worry [that doing so transgresses any prohibition.

Placing the ice near a source of heat: Likewise it is permitted to place them in the sun or opposite a bonfire in an area where it cannot become hot to the point of Yad Soledes, and they dissolve there on their own.

Other Opinions: [However] there are opinions which say that [the Sages] only permitted to place [the ice] into a cup [of liquid] being that the dissolved water [from the ice] is not recognizable on its own and is rather mixed into the wine or water that is in the cup. However when the dissolved liquid is recognizable on its own then it is forbidden [to drink this water] even if it already melted, due to the reason explained in chapter 318 [Halacha 25][10].

The Final Ruling: It was already explained there [in chapter 318 Halacha 27] that the main Halachic opinion is like the first opinion [here] although that the custom is to initially be stringent [to not melt the ice by placing it near a source of heat, unless it is a time of need].

Halacha 17

Breaking a piece off from the ice:

It was only forbidden [to crush the ice] when ones intention to crush it is so that it melts. However it is permitted to break a piece off from it even if through doing so a small amount of water will flow from it.

The reason for this is: because this [melting] is only a small amount and is not given any consideration, as well as that one does not have intention [to melt it] and it is not considered an inevitable occurrence and furthermore [because] the [melted water] will be going to waste.

The reason for why we do not decree against doing so: ([Since the melted ice is going to waste], it is thus not at all similar to squeezing fruits designated to be juiced in which the squeezed juices are not going to waste, and therefore there is no reason to decree [against breaking a piece of ice] because [one may come to then squeeze fruits for their juice]).

 

Halacha 18

Breaking ice in order to get to the water which is underneath it       

By a vessel: It is allowed to break ice [which is covering the water of a vessel] in order to draw water from underneath it as he is not creating water by doing so.

The reason that there is no destroying prohibition involved in this: [As well] there is no [destroying] prohibition involved at all in breaking the ice as anything that is detached [from the ground] which is not a vessel there is no prohibition at all involved in breaking and detaching it, as explained in chapter 314 [Halacha 12].

By a river: However by a river or a well since the ice is attached to the ground it is forbidden to break it.

 

Halacha 19

Dissolving a material into water not for purposes of drinking it:

Salt: One must beware from rubbing ones hands with salt being that the salt dissolves on ones hands.

Washing with salt water: However it is permitted to place water onto salt and wash ones hands with it even though that the salt dissolves there on its own, as long as one does not rub his hands. 

Washing with icy water: [Although] in the winter one needs [to try] to not wash his hands at all with water that has snow or ice, as [congealed water] is more easily dissolved then is salt. If one does wash his hands with them he must beware to not press it against his hands in order so he not actively dissolve the ice.

Other Opinions: [However] other opinions say that so long as the melted [substance] is not individually recognizable and rather mixes into another substance, then even if one crushes it with ones hands it is permitted.

Therefore it is permitted to wash ones hands and rub them with water that contains snow and ice or salt even though he crushes and dissolves them with his hands, being that they mix into the water that is on his hands. Similarly it is permitted to even to crush with ones hands pieces of ice and snow in order so it melt and flow into a cup of wine or water.

Their reasoning is: because [in their view] the reason behind the prohibition to crush with one hands [pieces of snow and ice] is due to a decree that one may come to squeeze fruits which are designated to be juiced, being that snow and ice are designated [also] for their liquids, [thus here] since they are being mixed into other liquids [the Sages] did not make a decree as doing so is not similar to squeezing fruits designated to be juiced in which the juice squeezed is recognizable on its own.

The Final Ruling: One is to be stringent like the former opinion.    

 

Halacha 20

Not to urinate on snow: Due to the above [stringency] there is an opinion which [says that one should] beware from urinating into snow, as a result of the urine the snow melts and it is like one is melting it with his hands which is forbidden according to the first opinion despite that the melted [snow] is not individually recognizable (and as well is going to waste).

Stepping on snow: However it is permitted to step on snow with ones feet being that it is possible that doing so will not melt and dissolve it, and thus even if it does [end up] melting and dissolving [since] it is done unintentionally it is [therefore] permitted being that it is not an inevitable occurrence.

Other Opinions: [However] there is an opinion which says that even if one’s shoes are wet in which case it will for certain melt the snow [that he steps on] [nevertheless] it is permitted.

Likewise, [this opinion says that] it is permitted to urinate onto snow.

Their reasoning is: because this is something which is not possible to avoid doing during the winter when the entire earth is filled with snow and therefore the Sages did not make any decree against doing so.

The Final Ruling: (It is proper to be stringent in an instance that one can easily avoid doing so.)     

 

Part 5: Wetting and squeezing cloths on Shabbos

Halacha 21

Spreading a cloth over an open bottle;

Over a bottle of clear liquid: It is forbidden to spread a cloth over a barrel of water in order to cover it, as it may get wet from the water and one will then come to squeeze it and be liable for [the] whitening [prohibition].

A cloth designated for covering: However a cloth which is designated to be used to spread over the [opening of the barrel] is permitted [to be spread] being that one has no care to squeeze it if it gets wet as it is designated for this purpose.

Over a bottle of colored liquid: However it is permitted to spread a cloth over a barrel of red wine or of oil or beer and other beverages of the sort [which are not clear]. Furthermore, it is even permitted to initially soak the cloths in these liquids with one’s hands such as to filter colored liquids over this cloth.

The reason for this is: because the [prohibition of] whitening only applies with water and white wine and the like.

Squeezing cloths that have become wet with colored liquids: Nevertheless, even cloths which have been soaked in liquids which do not whiten, it is forbidden to squeeze them due to the prohibition of “detaching” which is an offshoot of [the] threshing [prohibition] just as squeezing fruits is prohibited because of “detaching”. However one is only liable on this squeezing if he needs the liquids being squeezed from the cloth, however if one does not need the liquids squeezed out from the cloth and is only doing so in order to clean the cloth, then this is not similar to threshing at all, as by threshing one needs the grains that he is detaching from the stalks. Therefore this squeezing does not contain a Biblical prohibition but rather a Rabbinical.

The reason that we do not decree that one may come to squeeze cloths wet from colored liquids: Therefore the [Sages] did not decree against soaking a cloth in liquids which do not whiten due to a decree that one may come to squeeze it and be liable for “detaching”,  as one is only liable if he needs the liquids being squeezed of which there is no remote suspicion [here] that one may squeeze the cloth for the sake of the liquids that will come out from it being that [these liquids] are not of any significance and it is not at all common to do this.           

 

Halacha 22

Inserting a wet cloth into the opening of a bottle

It is forbidden to insert [wet[11]] Mochin [i.e. any soft material] into the opening of a bottle which contains [even colored[12]] liquid[13].

The reason for this is because: one may come to squeeze [the material] as through inserting it one will squeeze the liquid that is absorbed in the material into the bottle.

Now although one has no intention to do so, nevertheless [since] it is an inevitable occurrence when one inserts it tightly [therefore it is forbidden].

Inserting it lightly: Therefore the [Sages even] prohibited inserting it lightly due to that one may come to insert it strongly.

 

Halacha 23

Using a sponge to clean

With a handle: A [dish] sponge which has a handle of leather [or other non-absorbent material] which one uses to hold on to it, may be used to clean with [as through using the handle nothing squeezes out from the sponge].

Without a handle: If it does not have [a handle] then it may not be used to clean with as when one holds it in his hands it squeezes in between his fingers, and although this is done unintentionally [nevertheless it is forbidden because] it is an inevitable occurrence.

Other Opinions in why with a handle is allowed: [However] there is an opinion which says that even if [the sponge] has a handle it is impossible to clean with the sponge without squeezing it and nevertheless it is permitted as since the squeezing is being done through the [pressing of] the handle it is [therefore] not [Halachicly] considered squeezing and is rather like emptying water from a flask which does not contain [the] “detaching” [prohibition].

However when it does not have a handle in which case it gets squeezed in the area that he holds it with his hand, then it is forbidden. 

 

Halacha 24

Plugging the hole of a barrel with a pipe and wet cloth on Shabbos

A drain pipe which one inserts into a hole in the wall of a barrel from which the wine is removed from, and [before doing so] one wraps around the drain pipe a piece of cloth or thin residue of flax[14] with which he [uses to fully] plug up the whole in the barrel[15], it is forbidden to plug [the hole of the barrel with this pipe] on Shabbos even if the barrel contains red wine or other [colored] liquids which do not whiten as through plugging it one squeezes out the liquid absorbed in the cloth, and this is an inevitable occurrence.

Now although the squeezed liquid is going to waste nevertheless it is Rabbinically forbidden as explained above [in Halacha 21].

Other Opinions: [However] there are opinions which say that so long as the liquid is going to waste then there is only a Rabbinical prohibition involved if one has intention to squeeze it, however so long as he does not intend to [squeeze] it, even if this is an inevitable occurrence, it is permitted. 

Their reasoning is: because the squeezing [of this cloth] gives one no satisfaction being that one has no benefit from it, and it was only made forbidden to insert Mochin into the opening of the bottle even though he has no intent to squeeze it because the liquid that is being squeezed out from the Mochin enters into the bottle and one benefits from this squeezing. However the liquids that are squeezed from the cloth that surrounds the pipe go to waste if there is no vessel under them, and there is thus nothing to benefit from it for him.

The Main Halachic Opinion: The main Halachic opinion is like the former opinion, as [we ruled above in Halacha 23 that] a sponge that does not have a handle may not be used to clean with even though he has no intention to squeeze [liquid out] and the liquid which is squeezed from the sponge goes to waste.

The Custom: Nevertheless, [despite the above reasoning] the world is accustomed to allow plugging up with [a pipe that has] cloth [surrounding it] on Shabbos.

The justification of the custom: There are those opinions which have learned justification for [this custom] as since the pipe has a long extension past the cloth and no hand touches the cloth [in the process of inserting and removing the pipe] then even though there is liquid being squeezed out of the cloth it is [nevertheless] permitted [to insert/remove] the pipe just like is the ruling by a sponge which has a handle according to the opinion [there] which says that even if liquid is squeezed out from it, it is allowed [to be used] as it is similar to emptying a flask of its water.

According to this reasoning even if there is a vessel under the pipe which intakes the liquid squeezed from the cloth it is permitted [to be inserted/removed].

The Final Ruling: Due to there being many opinions which argue on the above justification therefore one should accustom [those which allow inserting and removing the pipe] that there should not be a vessel under the pipe. [This should be done] in order so the squeezed liquid go to waste, and thus [have one] rely upon the [leniency mentioned by] the second opinion that was explained [above]. Now although this opinion is not the main Halachic opinion, [nevertheless it is allowed to rely on them] as there are opinions which entirely permit to even intentionally squeeze [liquid out from a cloth] so long as the liquid goes to waste.

As well [they should be careful that] the pipe extend out from the cloth in order to also join this leniency [mentioned in the justification].

The above may be done even by a barrel of white wine: (There is no need to worry of the prohibition of whitening [in inserting/removing the pipe with the] flax residue and pieces of cloth which surrounds the pipe even if it is white wine which whitens, because [these cloths] are meant to get wet [and dirty] and one does not care to whiten it at all as was written in chapter 319 [Halacha 13] regarding a strainer).  

 

Halacha 25

Plugging up the hole of a leaking pipe

One may plug up a [leaking] pipe with cloths and any other moveable materials in order so that the water [from the pipe] not flood one’s food and vessels.

The reason for this allowance is: as one does not care if a little bit of water trickles out from the hole [in the pipe] and therefore he will not come to insert it strongly and will not come to inevitably squeeze [water out from the cloth].  

 

Part 6: The Laws of Dyeing

Halacha 26     

Dyeing foods

One is permitted to place turmeric in food and there is no need to worry [that doing so] is [transgressing the] coloring [prohibition] as there is no coloring [prohibition involved] in [dyeing] food.

 

Halacha 27

Getting pigment on clothes, food and skin

Wiping stained hands on a cloth: One who eats strawberries or other fruits which have a dyeing pigment needs to be careful not to touch with his stained hands his clothing or a [non designated] cloth due to the prohibition of dyeing.

Now, although when doing so one [has no intention to dye, but] is actually ruining the cloth, and whenever one does an action on Shabbos in a way of damage he has not Biblically transgressed, nevertheless it is forbidden to be done Rabbinically.

Other Opinions:  [However] there are those which are lenient [to allow this to be done] being that [wiping ones dirty hands on the cloth] is only a form of dirtying it [rather than dyeing it], and thus it is not [even] considered to be [Rabbinical] dyeing at all.

The Final Ruling: One is to be stringent [even when wiping ones hands on a white cloth] and certainly when one wipes on a red cloth, of which [dirtying it with the fruit pigment] is not considered to be damaging the cloth at all. [See summary and Q&A below for the ruling regarding other colors.]

Getting pigment on ones bread: However if one dyes his bread with the pigment of fruits there is no problem involved being that there is no [prohibition of] coloring by foods.

Dirtying ones skin with pigment: As well there is no problem involved at all in [dirtying] ones hands and face with the pigment, as [the] coloring [prohibition] only applies towards an item which is commonly dyed.

Applying makeup: It was only made forbidden for a woman to apply makeup on her face due to the coloring [prohibition], as was explained in Chapter 303 [Halacha 25[16]], due to that this is commonly done on woman.

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

 

Kutras Achron in chapter 302:

Cloths that are designated specifically for wiping on: May be used for wiping ones colored hands, and is not a problem of dyeing, as we only say there is a problem of dyeing when it is not in a way of wiping, or it is but is done to a random cloth.[17]

 

Halacha 28

Dye which does not last

Biblically: There is only a Biblical prohibition [involved in dyeing] when dyeing with a permanent dye, however a dye which will not last at all, such as one who placed vermillion [a bright red pigment], or rouge[18] on metal and copper and [thus] dyed it, is not liable because one is only coloring it temporarily and is thus not dyeing anything.

Rabbinically: Nevertheless doing so is Rabbinically forbidden.