Sucking juice from fruit

To suck the juice out from fruits:[1]

First Opinion: The above however only applies to squeezing, however to suck out the juice from the fruit with ones mouth there are opinions which 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.[2]

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.


Summary-To suck out the juice with ones mouth:[4]

The custom is to be lenient to allow one to suck the juices of even grapes and olives. However one who is stringent to not suck the juices of grapes, olives, and soaked bread and the like will be blessed.

Regarding if this stringency applies to other fruits see footnote.[5]


May one who chooses to be stringent suck sugar cubes which have been dipped in tea or the like?[6]

One is to be stringent to avoid placing the cube partially in his mouth and then suck it. However once

The cube is already fully in his mouth he may be lenient to suck it.


May one who is stringent, suck a fruit/food when the entire food is already in his mouth? [7]

Ketzos Hashulchan: [8] One should not do so by those fruits which are mainly juice, such as a grape. However by those fruits which are mainly solids, this is allowed.

Mishneh Berurah: There is no need to be stringent at all when one places the entire fruit/food in his mouth and then sucks its juice.[9]


May one suck out liquid that is absorbed in a cloth? [10]  

One should not be lenient to do so, although seemingly for a Bris in which it is accustomed that the infant suck some wine from a cotton ball this is allowed.


[1] 320/2

[2] However the M”B [12] rules that there is only a matter to be stringent regarding grapes and olives and not regarding other items.

[3] See footnote by the summary of this Halacha for the difficulties presented in the wording here.

[4] 320/2

[5] It is unclear from the wording of Admur in Halacha 2 regarding how the final ruling is with regards to other fruits, as after mentioning that there is room to be stringent even by bread he mentions that “however by other fruits one may be lenient”. Shabbos Kehalacha [Vol. 2 p 448] understands this to mean that by other fruits there is no need to be stringent at all, as opposed to bread and the like. However from the Ketzos Hashulchan 126 Halacha 13 it seems that he learns that there is room to be stringent even by other fruits. Vetzaruch Iyun.

[6] Shabbos Kehalacha Vol. 2 p. 448

[7] Shabbos Kehalacha Vol. 2 p. 448

[8] So rules Ketzos Hashulchan 126 footnote 28

[9] M”B 320/12

[10] Shabbos Kehalacha Vol. 2 p. 452

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