Laws relating to breastfeeding and breast milk on Shabbos:[1]

It is permitted without restriction for a woman to breast-feed a child on Shabbos, even if the child does not need to breast-feed such as if he is already satiated, or has formula or other foods available. Thus, a woman may nurse her child on Shabbos even if her child is already satiated and is doing so simply to release breast pain or due to feeling engorged, or it is close to the end of Shabbos.[2] The following will discuss various regulations relating to releasing the breastmilk not in the form of nursing:

Q&A During nursing, may woman press on her breasts in order to help more milk come out into the baby’s mouth?[3] Yes.[4]

A. Squeezing the milk into a cup and the like:[5]

It is Biblically[6] forbidden for a woman to squeeze breast milk into a cup or other vessel in order to feed it to her child [or for any other purpose], unless it is a case of Pikuach Nefesh.[7]

Q&A on pumping if child won’t breast feed May a woman pump milk to bottle feed her baby if she can’t breast-feed him?[8] If a child is unable to breast-feed, such as if he is a preemie and cannot nurse, or if the child is sick or weak, or cannot nurse any other reason, and during the week the mother pumps her milk to bottle feed the child, then the following is the law regarding if this may also be done on Shabbos: If it is still possible to nurse the child, then even if doing so entails difficulty, the mother may not pump her milk to bottle feed the child and she must nurse him on Shabbos.[9] If the child will absolutely not nurse, then during the week the mother is to pump her milk in order to store for use on Shabbos, as will be explained below. If for whatever reason this was not or could not be done [such as if she has a small milk supply], then if there are no breastmilk Gemachim in one’s area [see below], and there’s nothing else available for the child to eat [such as formula, as explained below], then since there is possible danger involved for the child to go hungry, therefore, she may pump milk on Shabbos for the sake of feeding her baby from a bottle.[10] Baby formula-If available but not medically recommended: If formula or other breast milk alternatives are available, but one’s doctor states that he does not recommend it based on the health situation of this child, and that in his opinion the child needs specifically to be having mother’s milk, then the above allowance of pumping on Shabbos applies. If formula, or other supplements, are available and there is no medical reason for the child to avoid taking it instead of breastmilk, then it is forbidden for her to pump on Shabbos for this purpose. In all cases that one is unsure how the baby will react to the formula, one is to consult with one’s health care provider, and try to feed the baby some of the formula during the week to see the baby’s reaction.[11] Some Poskim[12], however, are lenient and rule that there is no need to try feeding formula to the baby simply for the sake of not pumping on Shabbos, and only if one anyways gives him formula during the week is it forbidden to pump on Shabbos. This especially applies with a premature baby. The amount of milk that she may pump at a time: Some Poskim[13] rule that she should not pump out more than a Grogeres[14] worth of milk at a time.[15] Hence, she is to pump out less than a Grogeres worth of milk and feed it to the child, and then pump out another Grogeres worth and feed him it. She should not pump out more milk until the child is fed the previous milk that was pumped. However, other Poskim[16] negate this and rule that it is permitted[17], and even Halachically advantageous[18], for her to pump as much as necessary for that Shabbos, in one session.  Using an electric pump versus hand pump: Ideally, even if a woman is required to pump her milk on Shabbos for the sake of feeding her child due to Pikuach Nefesh, she should only use a manual hand pump, [if an electric pump was not set up on a timer before Shabbos and a gentile is not available, as will be explained]. If, however, there is difficulty in doing so using a hand pump, or it is not available, then she may use an electric pump and even plug it in on Shabbos through a gentile[19], or using a Shinuiy.[20] This preference of using a manual pump, however, only applies if the electric pump was not set up before Shabbos on a timer, however, initially it is better to use an electric pump that was set to a timer before Shabbos than to use a manual pump.[21] [One is to plug in an electric pump before Shabbos and set it up on a timer to turn on at set intervals for her to pump her milk.] When using an electric pump, she should place the pump on her breast prior to it turning on, in order so it be considered like Gerama.[22] Pumping before Shabbos and storing the milk:[23] In order to avoid the need of desecrating Shabbos through pumping the milk, a woman should pump during the week and store the milk in the freezer and the like in order to then use on Shabbos. There is no problem in the defrosting this milk on Shabbos[24], and one may even do so near a source of heat so long it cannot reach Yad Soledes.[25] One may also place it in a bowl of Keli Sheiyni hot water in order for it to melt and become warm.[26] However, one may not completely submerge it within the water if one intends for the milk to warm up.[27] Milk Gemachim: Certain communities have breast milk Gemachim for women who are not able to pump enough milk to feed their child. If such a Gemach is available, one is to use their milk rather than to pump on Shabbos.

B. Trickling the milk in order to stimulate the child to nurse:[28]

It is permitted for a woman to squeeze out some milk [and have it trickle down her skin onto the ground[29]] having it go to waste, in order to stimulate the child to nurse.[30] [However, she may not squeeze the milk directly into his mouth even in order to stimulate him to nurse.[31]]

Q&A on squirting to stimulate a child May one squirt the milk directly into the baby’s mouth in order to stimulate it to eat?[32] Some Poskim[33] rule that it is permitted to squeeze the milk directly into the baby’s mouth, and some[34] understand that this is in fact the preferred method. Other Poskim[35], however, rule that it is forbidden to squirt the milk into the mouth of the baby, as in such a case it is not going to waste and thus squeezing it contains a Biblical prohibition. Practically, Admur[36] implies like the latter opinion and hence one is to be stringent and have the milk trickle down the skin and go to waste. May one squirt the milk in order for the baby to see it and desire to nurse?[37] Yes. May one squeeze out some milk in order so it does not overflow into the child’s mouth?[38] Yes.

C. Squeezing out the milk to relieve breast pain?[39]

It is for permitted a mother to squeeze out breast milk with her hands in order to relieve breast pain [that is caused by the engorged breast].[40] However, this allowance only applies if the milk will be going to waste [however, to pump into a vessel is Biblically forbidden, as explained above].[41] [See Q&A regarding using a pump]

Q&A on squirting to release pain May a woman use a pump to release milk in order to relieve breast pain?[42] If enters a vessel and she plans to use this milk:[43] If the pump contains a bottle which will store the milk, then according to all opinions, it is forbidden to use this pump if she plans to save and use the milk. If enters a vessel and she plans to throw out the milk: If the pump contains a bottle which will store the milk but she plans to throw out the milk from the bottle, then some Poskim[44] rule that it is nevertheless forbidden for her to pump the milk into the bottle for the purpose even though it is done for the sake of relieving breast pain and she will eventually throw out the milk from the bottle.[45] Other Poskim[46], however, rule that this is permitted to be done. Some Poskim[47] arbitrate that one may be lenient like these opinions to pump out less than a Grogeres[48] worth of milk at a time and then spill it out prior to pumping again.[49] If the milk goes directly to waste from the pump: According to all opinions, it is permitted to pump milk in order to relieve pain if the pump squeezes out the milk directly onto the floor or garbage. May one squeeze out milk for the sake of relieving future breast pain, even if at the moment there is no pain? Some Poskim[50] arbitrate that doing so is allowed.

D. Squeezing out breast milk for other reasons:

Based on the above, it is understood that it is forbidden to squeeze breastmilk on Shabbos even if the milk will be going to waste, unless it is being done for the sake of the nursing child or to relieve breast pain. Thus, she may not squeeze out the milk simply to look at its color, or to see how much she has, and the like.

Q&A on squirting for other purposes If a woman is particular not to nurse her child after she gets angry or frightened due to danger[51], may she squeeze out this milk on Shabbos?[52] Yes, so long as it will go to waste. May a woman squeeze out her milk on Shabbos in order to prevent herself from getting wet from the milk [during sleep, or when going to Shul etc]?[53] No.[54] This applies even if the milk will go to waste. May a woman squeeze out her milk on Shabbos in order to prevent her milk supply from drying up, if for whatever reason she’s not currently nursing her child?[55] Some Poskim[56] rule that it is permitted to do so if the milk goes to waste. Some[57], however, write that according to the experts, not nursing for one day will not affect the milk supply or its quality, with exception to unique cases. Accordingly, a woman should not squeeze out her milk simply because she doesn’t want to go one day without nursing due to worry of losing her milk supply.

Summary: Is forbidden for a woman to squeeze breast milk into a vessel due to the Biblical detaching prohibition. However, it is permitted for a woman to squeeze out some milk and have it trickle down her skin in order to stimulate her child to nurse. As well, it is permitted for her to squeeze milk onto the ground in order to relieve breast pain caused by the milk. It is forbidden to squeeze breastmilk on Shabbos for other purposes. Q&A on Muktzah and carrying Is breastmilk Muktzah on Shabbos?[58] Breastmilk that was pumped before Shabbos is considered like any other food and therefore is not Muktzah. However, breastmilk that was removed on Shabbos itself is considered Muktzah due to Nolad.   May a woman wear nursing pads on Shabbos? It is permitted for a woman to wear nursing pads on Shabbos.

E. May a woman wear a milk collector cup on Shabbos?

It is permitted for a woman to wear milk collector cup on Shabbos.[59] However, the milk that is collected in the cup is considered Muktzah.[60]

What to do with the milk in the collector cups:[61] Being that the milk is Muktzah, therefore, it may not be dealt with, poured into a bottle, and fed to a child on Shabbos. However, seemingly, to remove it from the body and spill it into the sink is permitted to be done.[62] Likewise, if one places some water into the cup and has the milk drip into the water, then the milk does not become Muktzah at all, and it is permitted to move the nursing cup to spill out the milk for any purpose on Shabbos, even to save it and place it in the fridge.[63] However, Tzaruch Iyun if it may be fed to the baby on Shabbos.[64]]

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^[1] See Admur 328:41; Michaber 328:34-35; Piskeiy Teshuvos 330:10-12; Shabbos Kehalacha Vol. 3 Chapter 20; Toras Hayoledes 44

Muktzah of Nolad: See Admur 305:31 regarding milk of an animal that it is forbidden on Shabbos due to Nolad/Muktzah Vetzaruch Iyun why no mention of this is recorded here!

[2] Shabbos Kehalacha 19:1; Piskeiy Teshuvos 330:10

Why is there no prohibition of Mifarek involved in breast feeding a child on Shabbos and may one breast feed even if the child can eat other foods? The allowance is based on the fact that it is considered Derech Achila, and hence one may breastfeed even if other foods are available, and even if the child is full. [See Shulchan Shlomo 328:56 in name of Rav SZ”A; Piskeiy Teshuvos 330:10]

[3] Piskeiy Teshvuvos 330 footnote 80

[4] The reason: As the milk is going directly into his mouth, and is the form of eating, and receives the same allowance for all nursing.

[5] Admur ibid; Michaber 328:34; Shibulei Haleket 123; Tosefta 10:14

[6] Admur ibid; Beis Yosef 330 in name of Morechai Remez 371; Olas Shabbos 328:38; Avnei Nezer 47; Divrei Malkiel 5:238; Tehila Ledavid 328:59 based on Tosafus Shabbos 135a; Shaar Hatziyon 328:81; Kaf Hachaim 328:203; Shevet Halevi 6:30; 7:99; 8:81; Yabia Omer 2:32; See Piskeiy Teshuvos 330 footnote 82

Other opinions: Some Poskim rule that doing so is only Rabbinically forbidden, being that it is not the normal way of nursing to squeeze out the milk using one’s hands, and hence it is considered a Shinuiy. [Tosefes Shabbos 328:59] However, see Shevet Halevi ibid that in today’s times it is very common to pump breast milk, even the Tosefes Shabbos would agree that it’s biblically forbidden.

[7] The reason: The reason for this is because one who milks into a vessel is completely detaching [the milk from its source] and is liable for the threshing prohibition. It was only permitted to do a Biblical prohibition in a case of life-threatening danger [and not simply to feed a child]. [Admur ibid; Beis Yosef 330; Mordechai Remez 371]

[8] See Har Tzevi 201; Piskeiy Teshuvos 330:11; Shabbos Kehalacha 19:8

[9] Divrei Shalom 1;28; Piskeiy Teshuvos ibid footnote 82; However, see Shabbos Kehalacha 19:13-14 and Biurim 7 regarding using an electric pump that set up before Shabbos, and that in a time of great need she may do so, if she places it on her breast before it turns on.

[10] Although doing so involves a biblical transgression, one may transgress biblically for the sake of Pikuach Nefesh. [Admur 328:41]

[11] See Or Letziyon 2:36-8; Nishmas Shabbos 328:460; Piskeiy Teshuvos 330:11 footnote 83 that in today’s times that the formulas have tremendously advanced in their quality, one should not follow leniency of the Poskim in next footnote, and should always try formula first, after consulting with a doctor.

[12] Maor Hashabbos 14:61 in name of Rav SZ”A and Rav Elyashiv; Yabia Omer 9:32; Shabbos Kehalacha 19:9

[13] Har Tzevi 201, brought in SSH”K 36:22

[14] A Grogeres is 19.2 milliliters [Shiurei Torah 3:17], thus one is to squeeze less than this amount at a time; See regarding the shiur Chatas for pumping breast milk: Birkeiy Yosef 328:13 in name of Radbaz; Erech Hashulchan 328:13; Kaf Hachaim 328:204

[15] The reason: In order to avoid pumping the amount that would make one liable for a Chatas. [Har Tzevi]

[16] Shabbos Kehalacha 19 Biurim 5; Piskeiy Teshuvos 330:11 footnote 84

[17] As all the milk in the stomach of the child joins for the Shiur [Avnei Nezer 232; Ketzos Hashulchan 138 footnote 30], and hence pumping in intervals does not make this matter more lenient. [Shabbos Kehalacha ibid]

[18] In order to diminish the amount of times that she pumps. [Shabbos Kehalacha ibid]

[19] Some Poskim rule, that if a gentile is available, then it is better to use an electric pump through asking the gentile to plug it in, then to use a hand pump. [Shraga Hameir 3:7; Piskeiy Teshuvos ibid footnote 85]

[20] Piskeiy Teshuvos ibid and footnote 86

[21] Piskeiy Teshuvos ibid footnote 85; Shabbos Kehalacha 19:13-14 and footnote 23 and Biurim 7

The reason: As by an electric pump it does all the pumping, and hence she is only considered to have done one action of Melacha, while by a manual pump, every time she squeezes it, another Melacha is done.

[22] SSH”K  27:50 based on Chazon Ish 38:4; Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid footnote 87; However, see Maor Hashabbos 14 footnote 105 that this is not Gerama at all; See also there and Toras Hayoledes 41:7 if placing one’s finger on the hole which causes it to turn on is considered Gerama or not

[23] Piskeiy Teshuvos 330:11

[24] See Admur 320:16; 318:25-27; Shabbos Kehalacha Vol. 1 p. 212

[25] See Admur 318:29; Michaber 318:17; Shabbos Kehalacha Vol. 1 p. 210

[26] See regarding the cooking prohibition, that it does not apply by milk in a Keli Sheiyni: Admur 318:12; Minchas Yitzchak 5:127 [unlike SSH”K 1 footnote 151 based on M”B 318:39]; See Poskim in next footnote regarding that the insulation prohibition does not apply in such a case if not fully submerged

[27] See Admur 318:23; Mahadura Basra for chapter 259 p. 878 in new Shulchan Aruch; M”B 258:2; Chazon Ish 37:17; Sheivet Halevy 5:31; Shabbos Kehalacha Vol. 2 page 65; Piskeiy Teshuvos 258:2

[28] Admur ibid; Michaber 328:35; Shibulei Haleket 123

[29] Implication of Admur ibid who in his reasoning writes that the milk is going to waste; P”M 328 A”A 41; Ketzos Hashulchan 138 footnote 30

Other opinions: Some Poskim rule that it is better to squeeze the milk into the baby’s mouth then to squeeze it onto the floor, as squeezing it onto the floor is not allowed according to some opinions. [Kaf Hachaim 328:206]; See coming footnotes!

[30] The reason: The reason for this is because this milk [that is squeezed] is going to waste and therefore it does not contain a Biblical “detaching” prohibition, but rather a Rabbinical prohibition as explained above, and for the need of a child [the Sages] did not apply their decree. [Admur ibid; Olas Shabbos 328:35; Kaf Hachaim 328:205; See Admur 320:21; 330:9; Or Zarua 2:58]

[31] Ketzos Hashulchan 138 footnote 30; P”M 328 A”A 41, as understood by Shaar Hatziyon 328:81; Tehila Ledavid 328:59;  See Tosefes Shabbos 328:59 who questions the allowance of Shibulei Haleket; See Shaar Hatziyon 328:81 who also questions the allowance of Shibulei Haleket and leaves this matter with a Tzaruch Iyun; See Kaf Hachaim 328:206 that so is implied from Admur ibid and Olas Shabbos ibid, however, he understands their ruling to simply permitting even squeezing onto the ground and not excluding squirting into the mouth; See Piskeiy Teshuvos 330:10

Other opinions: Some Poskim rule that she may even squirt the milk directly into the baby’s mouth. [Chayeh Adam 69:10; Shibulei Haleket 123; Mishneh Berurah 328:112 (However, see Shaar HaTziyon ibid in which he questions as to why this is allowed.); See Kaf Hachaim 328:206 that in his understanding this applies according to all opinions, even Admur ibid, and the dispute is on the contrary if it may be squirted onto the ground; Thus, he concludes that it is better to squirt it into the mouth and not onto the floor unless it is a time of need; See Or Sameiach on Rambam Shabbos 8:10; Migdanos Eliyahu 3:53; Chayeh Halevi 5:35; Megilas Sefer 7:5 in name of Rav SZ”A; Piskeiy Teshuvos 330:10 footnote 80]

[32] See Or Sameiach on Rambam Shabbos 8:10; Migdanos Eliyahu 3:53; Chayeh Halevi 5:35; Megilas Sefer 7:5 in name of Rav SZ”A; Piskeiy Teshuvos 330:10 footnote 80

[33] Chayeh Adam 69:10; Shibulei Haleket 123; Mishneh Berurah 328:112 (However, see Shaar HaTziyon ibid in which he questions as to why this is allowed.); See Kaf Hachaim 328:206 that in his understanding this applies according to all opinions, even Admur ibid

[34] See Kaf Hachaim 328:206 that in his understanding this applies according to all opinions, even Admur ibid, and the dispute is on the contrary if it may be squirted onto the ground; Thus, he concludes that it is better to squirt it into the mouth and not onto the floor unless it is a time of need

[35] Ketzos Hashulchan 138 footnote 30; P”M 328 A”A 41, as understood by Shaar Hatziyon 328:81; Tehila Ledavid 328:59;  See Tosefes Shabbos 328:59 who questions the allowance of Shibulei Haleket; See Shaar Hatziyon 328:81 who also questions the allowance of Shibulei Haleket and leaves this matter with a Tzaruch Iyun; See Kaf Hachaim 328:206 that so is implied from Admur ibid and Olas Shabbos ibid, however, he understands their ruling to simply permitting even squeezing onto the ground and not excluding squirting into the mouth; See Piskeiy Teshuvos 330:10

[36] Implication of Admur ibid who in his reasoning writes that the milk is going to waste; Ketzos Hashulchan 138 footnote 30

[37] Implication of Admur ibid; Shaar Hatziyon 330:81; However, see Tehila Ledavid 330:59 and see Piskeiy Teshuvos 330 footnote 81 and 328:59 that perhaps having the child look at the milk is also considered a use

[38] Tehila Ledavid 330:59; Piskeiy Teshuvos 330:10

[39] Admur 330:9; Michaber 330:8; Shabbos 135a; Rosh Shabbos 19:5; Tosafus Shabbos ibid

[40] The reason: The reason for this allowance is as since this milk is going to waste it does not contain the [Biblical] detaching prohibition but rather [only] the Rabbinical prohibition, and due to her pain, they did not decree [against removing it]. [Admur ibid; Rosh ibid; Tosafus ibid; Olas Shabbos 330:8; 1^st reason in M”B 330:32; Kaf Hachaim 330:49] Alternatively, the reason is because it is considered a Melacha Sheiyno Tzericha Legufa. [2^nd reason in M”B 330:32; See Piskeiy Teshuvos 331 footnote 91]

[41] Admur ibid; Rosh ibid; Tosafus ibid; Beis Yosef 330 in name of Mordechai; Olas Shabbos 328:38; Kaf Hachaim 328:203

[42] See Piskeiy Teshuvos 330:8 [12 in new edition]

The issue of Muktzah: Vetzaruch Iyun as to why none of the Poskim who deal with this question touch upon the idea that squeezing into a vessel transgresses the laws of Muktzah due to it being Mivatel Keli Meiheichano.

[43] So is proven from all the following Poskim that the allowance to pump milk for the sake of relieving breast praying is only when the milk will be going to waste: Admur 330:9; 328:41; Michaber 328:34; 330:8; Shabbos 135a; Rosh Shabbos 19:5; Tosafus Shabbos ibid; Beis Yosef 330 in name of Mordechai; Olas Shabbos 328:38; Kaf Hachaim 328:203; 330:50

[44] Bris Olam

Opinion of Admur: See Piskeiy Teshuvos 330:12 footnote 91 that according to the M”B who records Melacha Sheiyno Tzericha Legufa as a second reason for the allowance it is permitted to squeeze into a bottle and then throw out. This implies that according to Admur ibid who omits this reason only writes the reason of it going to waste, that it would be forbidden.

[45] The reason: As the entire allowance is due to it going to waste, and whenever it does not go directly to waste it can be under the biblical prohibition of Mifareik. []

[46] Avnei Nezer 47; Piskeiy Teshuvos 330:12 and footnote 91 that so is the ruling according to the M”B who records a second reason for the allowance being that it is a Melacha Sheiyno Tzericha Legufa; See Kaneh Bosem 1:21

[47] Ketzos Hashulchan 138 footnote 30

[48] A Grogeres is 19.2 milliliters [Shiurei Torah 3:17], thus one is to squeeze less than this amount at a time.

[49] The reason: As one is only liable for the Detaching prohibition if he pumps the minimum measurement of a Grogeres.

[50] Mishneh Yosef 9:34 based on Rashi Shabbos 135a who writes of having too much milk can lead to illness, hence implying that currently there is no illness; Piskeiy Teshuvos 330:12 footnote 92

[51] See Zivcheiy Tzedek Y.D. 116:90; Kaf Hachaim 116:148

[52] Tiferes Yisrael Kalkeles Hashabbos Dash 5; Kaf Hachaim 328:210; Ketzos Hashulchan 130 footnote 30; Shevisas Hashabbos Dash 35; Piskeiy Teshuvos 330:12 footnote 92

[53] Piskeiy Teshuvos 330:11 footnote 82

[54] The reason: As the allowance to squeeze milk even when it goes to waste is only allowed when done for the sake of the child, such as to stimulate it, or for the sake of relieving physical pain, and not simply for the sake of not getting wet in which case it would be a rabbinical prohibition to squeeze out the milk even if it goes to waste.

[55] Piskeiy Teshuvos 330:12 footnote 93

[56] SSH”K 36:21

[57] Maor Hashabbos 14:105

[58] See regarding that milk that flowed on Shabbos is Muktzah00: Admur 305:31; 308:9; Kuntrus Achron 305:2; Michaber 305:20; M”A 305:12; Shut Rav Akiva Eiger 5; Tehila Ledavid 328:56; Chazon Ish 44:4-5; M”B 328:58 regarding moving Muktzah milk for baby with Shinuiy; Tzitz Eliezer 8:15-12; Peir Hador 3:182; Megilas Sefer 66; Maor Hashabbos Shevet Halevi 8:80; Shabbos Kehalacha 19:15; Piskeiy Teshuvos 330:11 and 12 footnote 88; See regarding status of Muktzah of complete Nolad: Admur 310:19; 507:3; M”A 310; M”B 310:32;

Other opinions: Other Poskim differentiate between milk of a mother and cows milk and argue that perhaps mothers milk is not Muktzah as they disregard the reason of Nolad altogether, and claim that since it is meant for breastfeeding, there is no decree of Mashkin Shezavu. However, according to Admur who invalidates cows milk due to Nolad, the same would apply to women’s milk. []

[59] The reason: There is nothing intrinsically wrong with wearing a milk collector cup on Shabbos so long as one does not actively squeeze out any milk into it, and it is no different than wearing a nursing pad. Although it is a Biblical prohibition of Dash/Mifareik to squeeze milk on Shabbos, whether from a milking cow or a nursing mother, nonetheless, this prohibition only applies against actively squeezing the milk, however, to have the milk simply drip out on its own is not under any prohibition, and is not something that one can control.

[60] The reason: According to many Poskim, the milk itself is considered Muktzah due to being a complete Nolad and perhaps also due to the decree of Mashkin Shezavu, and so rules the Alter Rebbe in his Shulchan Aruch.

Other opinions: Other Poskim differentiate between milk of a mother and cows milk and argue that perhaps mothers milk is not Muktzah as they disregard the reason of Nolad altogether, and claim that since it is meant for breastfeeding, there is no decree of Mashkin Shezavu. However, according to Admur who invalidates cows milk due to Nolad, the same would apply to women’s milk. []

[61] Background: Being that the milk is Muktzah, therefore it would seem that it would not be permitted to use a milk collector cup on Shabbos being that the milk is forbidden to be handled due to Muktzah. However, in truth we can permit moving the nursing cup that holds the milk in order to then spill it out into the sink under the basis of Tiltul Min Hatzad, which permits moving a non-Muktzah object that contains a Muktzah object in it for the sake of the non-Muktzah object, and so too here one desires to get rid of the milk from the cup for the sake of emptying it. Likewise, perhaps it can be permitted under the status of Geraf Shel Reiy, being no different than throwing out a soiled nursing or sanitary pad. However, if one desires to keep the milk for feeding after Shabbos, then it is a problem due to Muktzah to move the breast cup for the sake of spilling and saving the milk, as Tiltul Min Hatzad is prohibited when done for the sake of the Muktzah item. Nonetheless, as by all Muktzah, it would be permitted to do all this using an irregularity, such as the back of one’s hands, if one can manage to do so. Now, regarding circumventing the Muktzah prohibition by placing water in the cup, so is explicitly ruled in the Poskim regarding Muktzah wine that flowed on Shabbos, and works under the basis of Kama Kama Batul. However, if in the end there will be more milk than water in the mixture then although it is still not Muktzah, it is questionable whether a child may drink as perhaps the milk is forbidden to be consumed due to the decree of Mashkin Shezavu. Vetzaruch Iyun!

[62] See regarding Tiltul Min Hatzad: Admur 308:61-62; 309:4-6; 310:17; 311:14; Michaber 308:27; 309:3-4; 310:8; 311:8; See regarding Geraf Shel Reiy: Admur 308:72-76; 335:4; Michaber 308:34-37; Gemara Beitza 36b; Shabbos 121b;

[63] See regarding Kama Kama Batul: Admur 335:4; M”A 335:4; Darkei Moshe 335:1; M”B 335:15; Yoreh Deah 134:1 and 3; Shach Y.D. 134:4; Avnei Nezer Y.D. 225; Shabbos Kehalacha 19:15 and 16 Biurim 8 p. 20

[64] See regarding the decree of Mashkin Shezavu: Regarding fruits: Admur 320:3; Michaber 320:1; Shabbos 143b; Regarding milk: Admur 305:33; Kuntrus Achron 301:2