Question
May baby wipes be used on Shabbos for cleaning a baby? Does the concern of squeezing (Sechita) apply to baby wipes, or are they permitted since one has no interest in the liquid being squeezed out?
Answer
This matter is debated amongst the Poskim. Some Poskim prohibit using baby wipes due to the concern that wiping with them inevitably squeezes liquid from the wipe. Other Poskim permit using baby wipes, particularly for infant care, provided that one uses them gently and with care so as to avoid squeezing liquid from the wipe. Practically, according to the approach that emerges from the rulings of the Alter Rebbe, the primary issue is not merely whether some liquid is squeezed out, but rather how wet the wipe is. If the wipes are normally wet to the level of Tofeiach Al Menas Lehatfiach (wet enough to moisten another item to the same significant degree), then they should not be used, even if they have partially dried out before Shabbos. If, however, they are not normally this wet, then they may be used even though they still retain some moisture.
Practical advice: There are two simple ways to avoid much of the concern. First, one may remove several wipes from the package before Shabbos and leave them out to dry until they are no longer Tofeiach Al Menas Lehatfiach. According to the above approach, such wipes may then be used on Shabbos. Second, some suggest that one may first wet the area that requires cleaning, preferably with water mixed with a small amount of liquid soap. In such a case, the moisture already on the baby’s skin performs the cleaning function, and the wipe is merely used to spread the liquid and remove the remaining dirt. According to contemporary Poskim, this suggestion is effective even if the wipes contain natural fibers such as cotton. In all cases, one should use the wipe gently and avoid pressing it firmly against the skin so as not to cause actual squeezing of liquid from the wipe.
Explanation:
Why Is There a Problem – Stringent Opinion? The concern with using baby wipes is the prohibition of Sechita (squeezing). The Poskim rule that squeezing liquid from an absorbent material can violate the prohibitions of Mefarek and, in certain situations, Melabein (laundering). Even when one does not intend to squeeze, an action that inevitably causes squeezing (Pesik Reishei) may be prohibited. When a person wipes a surface with a wet cloth, some liquid is naturally pressed out. Accordingly, those Poskim who prohibit baby wipes view their use as involving inevitable squeezing.
Is the Prohibition Biblical or Rabbinical? An additional point that requires analysis is whether the squeezing involved is considered a Biblical or Rabbinical prohibition. Admur rules that when one squeezes liquid from a cloth for the sake of making use of the liquid itself, the prohibition falls under the Melacha of Mefareik and is Biblical in nature. When, however, one has no need for the liquid being extracted and is merely interested in cleaning the cloth or accomplishing some other purpose, then the Biblical prohibition does not apply and the prohibition is reduced to a Rabbinic level. Likewise, Admur explains that where the liquid simply goes to waste and one has no benefit from it, the severity of the prohibition is diminished. Nevertheless, with regards to baby wipes, one can argue that the case is more severe than the typical situation of liquid merely going to waste. Although the user has no interest in collecting the liquid or preserving it for future use, he certainly benefits from the liquid as it is being squeezed out of the wipe, as that very moisture assists in cleaning the baby’s skin. Thus, one may suggest that the squeezed liquid cannot be viewed as entirely unwanted or worthless. Rather, the moisture serves the very purpose for which the wipe is being used. Accordingly, even if one does not intend to extract the liquid, there is room to argue that one derives direct benefit from the liquid as it leaves the wipe and transfers onto the baby’s body. This consideration further strengthens the concern expressed by those Poskim who prohibit the use of baby wipes on Shabbos. See Admur 320:21-24 regarding the distinction between squeezing for the sake of the liquid and squeezing where the liquid goes to waste.
The Lenient Opinion who permit baby wipes: Other Poskim permit baby wipes when used gently on the body. This approach is recorded in the name of Rav Shlomo Zalman Auerbach, and Rav Wosner is cited as being lenient for babies. They compare the matter to the ruling of the Magen Avraham 613:9 and Mishnah Berurah 613:9 regarding a cloth that absorbed moisture before Shabbos through being used to dry his body after bathing from before Shabbos and then use it on Shabbos to clean his eyes. The basis of this approach is that when the wipe is used gently, the squeezing of liquid from within the wipe is not necessarily an inevitable occurrence (Pesik Reishei). Thus, even if some moisture occasionally exits the wipe during use, this is not viewed as a definite result of the wiping action. Since one’s intent is merely to clean the baby and not to extract liquid from the wipe, they therefore permit its use when done carefully. They further base this ruling on the Magen Avraham and Mishnah Berurah (613:9), who permit using a cloth that absorbed moisture before Shabbos for cleaning purposes on Shabbos. Nevertheless, there is room to question this comparison, since baby wipes often contain substantially more moisture than the towels used to dry ones body, discussed in the Magen Avraham.
The Approach of the Alter Rebbe: Seemingly, according to Admur, the central factor in determining whether baby wipes may be used on Shabbos is not the mere possibility of squeezing, but rather the level of moisture normally contained within the wipe. Admur rules that one may not use on his body a cloth that had been wet before Shabbos, even after it has dried, if it was originally wet to the degree of Tofeiach Al Menas Lehatfiach, due to the concern that its use may lead to squeezing. At the same time, Admur explains that from the letter of the law a cloth that never reached the level of Tofeiach Al Menas Lehatfiach does not contain a prohibition of Sechita. Furthermore, Admur omits the ruling of the Magen Avraham which serves as the basis of the lenient opinions regarding baby wipes, seemingly because he understands that the permissibility depends entirely on whether the cloth contains moisture reaching the level of Tofeiach Al Menas Lehatfiach. Accordingly, one may suggest that according to Admur the determining factor regarding baby wipes is their normal moisture level. If the wipes are generally saturated to the degree of Tofeiach Al Menas Lehatfiah, they may not be used even if they have subsequently dried out. If, however, they are normally less moist than Tofeiach Al Menas Lehatfiah, then they may be used even while still somewhat damp. This follows from Admur’s general approach that a cloth containing less than Tofeiach Al Menas Lehatfiah does not carry the same concern of Sechita. Moreover, since one has no interest in the liquid being squeezed from the wipe and merely desires to clean the area, there is additional reason for leniency when the wipe does not reach that level of moisture.
Scented Baby Wipes: A separate question is whether one may use scented baby wipes on Shabbos, due to the discussion regarding applying fragrance to the body. Some Poskim rule that when the purpose of the fragrance is merely to remove an unpleasant odor, it is permitted. Accordingly, scented baby wipes may be used for this purpose even according to opinions that generally prohibit applying a fragrance to one’s skin. This is the ruling of Be’er Moshe based on the Sheilas Yaavetz, and is likewise the position of Piskei Teshuvos. Shemiras Shabbos Kehilchasah also records a lenient approach, although it should be noted that Rav Shlomo Zalman Auerbach’s ruling is based on his general position that there is no prohibition of applying fragrance to the skin.
Practical Conclusion
- Some Poskim prohibit baby wipes because wiping inevitably squeezes liquid from them.
- Other Poskim permit their light gentile use, especially for babies.
- According to the analysis based on the Alter Rebbe, the main question is the wipe’s level of moisture. Wipes that are normally Tofeiach Al Menas Lehatfiach should not be used. Wipes that are less moist than that level may be used.
Practical Advice
There are two practical suggestions that can help avoid many of the concerns associated with baby wipes according to the stricter approaches.
- Use wipes that were dried out before Shabbos: If several wipes are removed from the package before Shabbos and left out until they are no longer wet to the degree of Tofeiach Al Menas Lehatfiach, then according to the approach explained above they may be used on Shabbos. Indeed, according to Admur, the determining factor is the wipe’s normal and actual moisture level. When the wipe no longer contains moisture at the level of Tofeiach Al Menas Lehatfiach, the concern is significantly diminished.
- Wet the area before cleaning: Another beneficial suggestion brought by some Poskim is to first wet the area being cleaned with water, preferably mixed with a small amount of liquid soap. In such a case, one no longer requires the moisture contained within the wipe itself. The wipe’s primary function then becomes to transfer the moisture already present on the baby’s skin from place to place and remove the remaining dirt. Since baby wipes are stronger and more durable than ordinary tissue paper and do not tear easily, they are particularly effective for this purpose. This suggestion has been recommended by contemporary Poskim and is effective even for wipes that contain natural fibers such as cotton. Nonetheless, even when relying on either of the above suggestions, one should use the wipe gently and avoid pressing it firmly against the body, so as not to cause actual squeezing of liquid from the wipe.
Sources
Piskeiy Teshuvos 302:25
The general prohibition against squeezing liquids from a cloth due to Mefarek and Melabein: Admur 320:21; 301:56; Magen Avraham 320:23; Riy; Mordechai; Ran.
Biblical Prohibition If one needs the squeezed liquid: Admur 320:21; Rabbeinu Tam, Kesubos 6a; Beitza 30a.
If one does not need the squeezed liquid: Admur 320:21; Rabbeinu Tam, Kesubos 6a; Beitza 30a. If one has no interest in the liquid being extracted and merely wishes to clean the cloth or accomplish another purpose, then the squeezing does not contain a Biblical prohibition of Mefarek and is only Rabbinically forbidden.
If the squeezed liquid goes to waste: Admur 320:21, 320:24. Even when the liquid is not desired and goes to waste, squeezing remains Rabbinically prohibited according to the main ruling of Admur.
Those who prohibit using baby wipes: Minchas Yitzchak 10:25 in the name of other Rabbanim, due to the concern of Sechita (squeezing); Chut hashani Milaben 33; Emek Hateshuvah 3:13; Vayivarech David 1:47
Those who permit using baby wipes gently: Shemiras Shabbos Kehilchasah 14:33 in the name of Rav Shlomo Zalman Auerbach; Rav Wosner (for babies) in Shut Shevet Halevi 10:58. Levush 302:9; See also Piskei Teshuvos 327:1, who bases the leniency on the ruling of the Magen Avraham 613:9 and Mishnah Berurah 613:9 regarding a cloth that absorbed moisture before Shabbos.
The ruling that the determining factor is whether the wipe is Tofeiach Al Menas Lehatfiach: Rama 613:9; Admur 613:16; Levush 613:4; M”B 613:25; SSH”K 14 footnote 99; Mishnas Yosef 7:69; Admur rules that a cloth which had been wet before Shabbos remains subject to concern if it was wet to the degree of Tofeiach Al Menas Lehatfiach. Based on this, if baby wipes are normally saturated to that level, they should not be used even when partially dried. If they are normally less wet than that level, they may be used even while somewhat damp.
The proof that wiping with a damp cloth naturally causes squeezing: Admur 320:22-24; Admur 613:16.
Scented baby wipes: Be’er Moshe 1:34 based on She’eilas Yaavetz; Piskei Teshuvos 327:1, 328:26; Shemiras Shabbos Kehilchasah 14:33. These Poskim rule that fragrance may be used to remove bad odors, even according to opinions that generally prohibit applying fragrance to the skin.