07. By Hand and Not with an Implement

As we saw earlier (section 2), one may remove okhel from psolet in the normal way of eating if three conditions are met. One of the conditions is that the separating is done by hand and not with an implement designed for separating. For example, one may not use a strainer to separate seeds that are mixed together with their shells, even if he wishes to eat them immediately.

Spoons and forks are not considered implements designed for separating. Rather, they assist the hand in grasping food. Therefore, one may use a spoon or a fork to remove okhel from psolet. For example, if a dish contains different types of food, one may use a fork to remove the type he wants, put it on his plate, and immediately eat it.

One may not remove olive pits with a device specifically designed for this purpose, as it is an implement designed for separating (SSK 3:59).

People often place grains of rice in salt shakers to prevent the salt from clumping. Although the holes of a salt shaker are small and only let the salt through (while blocking the rice), they nevertheless may be used on Shabbat, as their purpose is not to separate but to dispense salt. The proof of this is that people use salt shakers even when they do not contain grains of rice (see section 8 regarding a peeler, section 13 regarding a slotted spoon and Borer with a ladle, n. 15 regarding olives, and section 14 regarding a teapot).

08. Removing Peels and Pits

One may remove peels from fruit in order to eat them. Even though removing the peel is similar to removing psolet from okhel, it is not forbidden because this is the normal way to eat a fruit that has a peel. Therefore, one may peel garlic, onions, nuts, eggs, grapefruits, bananas, oranges, etc. for immediate consumption. However, one may not peel them to eat later on, because that is derekh melakha (Rema 321:19). For immediate consumption, one may remove a peel with a knife because it is a utensil designed to help one’s hand through derekh akhila and not derekh melakha (see Igrot Moshe OĤ 1:124).^[8]

When one who is eating a plum reaches the pit, he may throw it out and continue eating. One who is eating apricots or dates may open them (and check them for bugs), throw out the pit, and eat them, because this is the normal way of eating these fruits (MB 321:84).

One who is cutting up a melon for immediate use may throw out all the seeds, because removing them is comparable to removing the peel of a fruit. Similarly, one may remove the peel of a melon or watermelon immediately before eating it. One may also remove the stem of a fruit before eating it (SSK 3:18 and 3:37-39; compare to section 10 below, which explains that one may remove watermelon seeds before eating watermelon).

The poskim disagree whether removing the edible peel of fruits or vegetables, like those of apples, pears, cucumbers, and carrots, presents a problem of Borer. Some say that since the peel can be eaten, there is no issue of Borer, but rather it is like cutting a fruit in two. Thus, one may peel them even to eat later on, and may even use a peeler to do so. Others maintain that since one does not want the peel, it is considered psolet for him, and the rules of Borer apply to it. Accordingly, a peeler is considered an implement designed for separating, and therefore it absolutely may not be used. However, one who wishes to be lenient has support for doing so.^[9] One may still peel these fruits with a knife for immediate consumption.

09. Bones in Fish and Meat

When eating fish with bones, one may remove the bones in the course of eating. In other words, one may begin eating the fish, and when he gets to the bones that are in his way, he may remove them with his hand or a fork and continue eating. The same applies to eating meat with bones. For a small child, one may remove the bones from fish or meat before the child starts to eat, as this is the normal way of feeding children.

Some, however, are stringent and maintain that removing bones from fish or meat is prohibited because it is removing psolet from okhel. In their opinion, one must remove the food from the bones. But the primary position is the lenient one, namely, that as one eats he may remove the bones from the fish or meat, as this is the normal way to eat them.^[10]

In contrast, if dried bones that have no meat on them are mixed into food, they are considered the same as all other psolet, and may not be removed from the food. Rather, one should eat the food and leave the bones on the plate (BHL 319:4, end of s.v. “mi-tokh”; Ben Ish Ĥai, Year 2, Beshalaĥ 11).

10. Removing Watermelon Seeds and Rotten Fruit

While cutting a watermelon, one may remove the seeds by shaking out each slice. Any seeds that remain may be removed by hand or with a knife, because that is the normal way to eat watermelon. This is on condition that it is done for immediate consumption. Le-khatĥila one should remove the seeds with some type of shinui (Ben Ish Ĥai, Year 2, Beshalaĥ 7). Some are stringent and require that one place the piece of watermelon into one’s mouth and remove the seeds from there (Ĥazon Ish 54:1), but in practice most poskim maintain that the seeds may be removed before the watermelon is placed into the mouth, because that is the normal way of eating.^[11]

If a fruit bowl contains a mix of good fruit and fruit that has begun to rot, one may remove all of the fruit that one wishes to eat or to serve guests at the upcoming meal (MB 319:7). If he does not intend to eat all the good fruit now, but is worried that the rotten fruit will cause the good fruit in the bowl to rot, he can spread out all the fruits so that they are no longer touching one another, but he may not separate the good fruit and bad fruit into separate piles.

When dealing with a partially rotten fruit, the point where the rotten part touches the good part is considered a mixture. Therefore, cutting off the rotten bit is forbidden, because that would constitute removing psolet from okhel. The solution is to cut out some of the good part together with the rotten part.

11. Straining Liquids

Straining liquids can also involve a Torah prohibition, depending on the state of the liquid. If a liquid has psolet in it that makes it undrinkable, and straining makes it drinkable, then straining it is prohibited by Torah law. If the liquid is drinkable even without straining, one may strain it with a strainer even if this improves the drink slightly. The improvement does not fundamentally change it, and thus this is not prohibited.

In an intermediate case, where the drink is cloudy and most people would not drink it without straining it unless they had no choice, one may not strain the drink using a strainer. There is a disagreement about whether one may strain it with a piece of cloth, which is an unusual way of straining. Most Rishonim allow this, while Rambam prohibits it. Aĥaronim write that one should be stringent and follow Rambam (SA 319:10; MB 42).

Therefore, lees that are mixed with wine may not be strained to separate out the wine, since it is otherwise undrinkable. Doing so is prohibited by Torah law (SA 319:9; MB 32). If the wine is drinkable but so cloudy that most people generally would not drink it, one may not strain it with a strainer, and it is preferable not to do so with a cloth either. However, wine that is drinkable may be strained to improve its clarity. Since one could drink it even beforehand, straining it is not considered a melakha.

Accordingly, since most people are used to drinking orange juice with pulp and do not strain it, one may remove the pulp with a strainer on Shabbat.^[12]

Similarly, one may turn on a filtered tap or pour water from a vessel with a built-in filter (such as a Brita pitcher). Since the water is drinkable even before it is strained, straining it is not considered a melakha.

12. Separating Broth from Pieces of Food in Soup

One may not separate the broth from the vegetables or noodles mixed into a soup. Although the broth, the vegetables, and the noodles are all edible, it is still forbidden to separate two types of foods (as we have seen in section 3). However, one may separate them in the normal course of eating, as long as the three conditions for derekh akhila delineated in section 2 are met (okhel from psolet, not with a specialized implement, and for immediate consumption).

Therefore, if one wants to eat the broth immediately but not the vegetables (rendering them psolet for him), he may tip the soup pot and pour off the broth into a bowl. Although the broth is being removed from the mixture, it is not prohibited because the okhel is being removed from the psolet. However, one may not do this with the help of a strainer or even a utensil that is not specifically designed for separating (such as a fork or spoon) or a pot cover (by bringing it close to the bowl and opening it slightly, allowing only the broth to pass though). In contrast, one may use a ladle and fill it only with broth. Since using a ladle is the normal way of removing soup, it is not considered straining with a utensil.^[13]

If one wants to eat only the vegetables and noodles, he may not tip the pot to pour out the broth. This is considered removing psolet from okhel, which is forbidden even if his objective is to eat the vegetables and noodles immediately. In contrast, one may lift the ladle out of the soup while holding it close to the side of the pot, in such a way that it will fill with only vegetables and noodles, because he is merely taking the food that he wants and not performing an act of separation. Once the ladle is out of the pot, one may not pour broth from the ladle back into the pot, because that would indeed be removing psolet from okhel.

If the vegetables and noodles fell to the bottom of the pot and there is clear broth above them, that broth is not considered mixed with them. Therefore, even one who wishes to eat the vegetables may remove the broth on top with a ladle or tilt the pot and pour off the broth. However, after pouring off this top layer of broth, one may not continue tipping the pot to remove the soup that is mixed with vegetables and noodles.^[14]

13. Additional Laws of Separating Liquids from Solids

Since pickles are large, they are not considered mixed with the brine in which they are pickled. Thus, when opening a jar of pickles, one may pour out the brine. In contrast, since canned peas and corn are small, they are considered mixed with the liquid in which they are canned. Thus, one may not pour out the water from these cans. Similarly, one may not pour off the oil or water from a can of tuna. If one wishes to serve the tuna without the liquid, he may use a spoon to remove the tuna from the container and move it to another plate. This way he is removing the okhel from the psolet for immediate consumption.

It is uncertain whether canned olives are considered mixed with their brine or not. Since this is a case of doubt that relates to a Torah prohibition, we must be stringent. Therefore, one may not spill out the brine, and one may not use an implement designed to remove the olives. But one may use a fork or spoon to remove the olives from the brine in order to eat them immediately.^[15]

We have already seen (section 4) that if soup contains large chunks of meat or vegetables, they are not considered mixed with the broth, on account of their size. Thus one may take them out even if he wishes to eat them only later on. Similarly, one may remove the chunks using a slotted spoon, just as one may remove the chunks with a fork, since the prohibition of Borer does not apply in this case at all. In contrast, if the soup contains small pieces of meat or vegetables, it is considered a mixture. Therefore, one who wishes to remove the pieces for immediate consumption should remove them together with some soup using a regular spoon or ladle and not a slotted spoon, since doing so separates the pieces from the broth using an implement that facilitates separation. If there is no other implement handy, one may use the slotted spoon on two conditions: that he does not intend to separate the meat or vegetables, and that he does not keep the spoon over the pot in order to allow the soup to drain out (see Harĥavot 11:13:5 and SSK 3:58).

One may spill soup mixed with remnants of food into a sink that has a strainer in it to protect the drain from getting clogged. Although the strainer will stop the food remnants from going down the drain, this is not prohibited. This is because Borer is applicable only when separating okhel from psolet; when one intends to use neither the liquid nor the food remnants, all of it is considered psolet (SSK 12:17).

14. Teapots and Tea Bags

A teapot is used to cook tea leaves and prepare liquid essence of tea from them. At the mouth of the teapot is a strainer that prevents the tea leaves from pouring freely into the cup. When the tea leaves sink to the bottom of the teapot and there is clear tea essence above them, one may certainly pour the clear essence into a cup. But when the tea leaves and the water are mixed, some say that one may not pour the essence through the mouth of the teapot because the strainer separates the liquid essence from the tea leaves. Others permit this. Since it is easy to add hot water (from a kli sheni) to the teapot, ensuring that a large volume of liquid is not mixed with the essence, it is preferable to do this and thus avoid risking a possible prohibition of Borer. When it is impossible to add water, be-di’avad pouring out the essence through the strainer is permitted.^[16]

One may make tea by putting a tea bag into hot water (in a kli shlishi, as explained above in 10:8). However, when lifting the tea bag from the water, it is proper to take care not to hold it over the cup to allow the tea bag to drip the last few drops into it. This is because some maintain that the tea bag, which keeps the tea leaves from getting loose, is considered a utensil for straining, in which case holding it up would be considered separating the tea essence from the leaves using a utensil (see section 7). Instead, one should remove the tea bag from the cup and immediately put it in the garbage or into another cup. Some are stringent and lift the tea bag using a spoon, thus removing some tea along with the tea bag (see SSK 3:64).

15. Removing Insects from Food, and Additional Laws

If an insect falls into a cup of tea and is floating on top, some permit removing it on its own. Others are stringent and maintain that removing the bug on its own is Borer, because it is considered psolet that is being removed from okhel. It is proper to be stringent and remove the bug with a spoon in such a way that some liquid is removed with it. Alternatively, one can tilt the cup and pour off some tea together with the bug.^[17]

This also applies if a bug fell into soup or food. One may remove it with some of the food using a spoon. However, if multiple bugs fell into the soup or food, one may not remove them with a bit of food. This is because it is clear that what one actually intends is to remove the psolet, and therefore the okhel in the spoon is secondary to the bug. Since one is separating psolet from okhel, he is transgressing the prohibition of Borer. The way to get around this problem is to remove a large amount of food together with each bug, such as by using a cup, so that the majority of what is being removed is okhel. Then it is considered separating okhel from okhel, which is permitted.^[18]

One may rinse off fruits that have dirt on their peels for immediate consumption. However, one may not soak the fruit in water so that the dirt separates and sinks to the bottom.^[19]

16. Utensils, Games, Silverware, and Books

Just as the prohibition of Borer applies to food, it applies to other items as well, such as books, utensils, and clothing (Taz; MB 319:15). All the above rules for Borer with food apply to other mixtures as well. In other words, one may remove from a mix something he wishes to use immediately, because this is not derekh melakha but the normal way this item is used. However, one may not remove the item in order to use it later. Similarly, one may not sort a mix, and all the more so one may not remove the items he does not want.

For example, if children mixed together pieces from different games, they may not be separated. But if the children wish to play with one of the games now, they may remove the desired pieces from the mix. This sorting is not considered derekh melakha but derekh misĥak (the normal way of playing), because a game normally begins with taking out its pieces.

There is also a problem of Borer with mixed-up silverware. Although the pieces are large and the difference between the different types of silverware is apparent, nevertheless, when there are many pieces, they are considered mixed. Therefore, one may not sort silverware and place each type separately. However, when washing the silverware, one may dry each utensil separately and place it in the proper compartment, because this does not involve selecting the utensil from the mixture in order to sort it. Rather, one is taking each piece randomly in order to dry it, and once it is in his hand he may place it in the appropriate compartment.^[20]

Before a meal, one may take the mixed-up silverware and put the appropriate pieces next to each plate. The reason is that this is not a normal way of sorting, but rather the normal way one prepares for a meal. This permission is on condition that it is done close to the time of the meal.

Borer can also apply to books. For example, if many different ĥumashim are mixed in a pile, and a synagogue attendant wishes to distribute the appropriate ĥumashim to worshipers, he may not remove the ĥumashim that are not being used from the pile. Similarly, he may not remove the appropriate ĥumashim from the pile long before the service. Rather, close to the time of services one may remove the appropriate ĥumashim from the pile, because this is not derekh borer but rather the normal way to take books to use.

Books on a shelf are not considered mixed. Therefore, one may remove books he wishes to learn from, even if he will not actually use the books until hours later. One who used many books may return them to the bookcase on Shabbat for the sake of neatness. In the course of returning them, he may put each book in its proper place (R. Shlomo Zalman Auerbach in SSK 3, nn. 220 and 239).

17. The Melakha of Dash

The melakha of Dash involves separating the grain kernels from their stalks. This is generally done with the help of a tool or an animal (as explained in section 1). Thus, one who goes through husks by hand to separate the kernels has not transgressed a Torah prohibition, as he is not performing Dash in the usual fashion with a tool. However, the Sages forbid this because he is still separating the wheat kernels from the stalks. This is all on condition that he rubs the stalks off of the kernel with his hands, without a shinui. If he wishes to eat unprocessed wheat, he may rub the stalks with a shinui; for example, by using his fingertips rather than the palm of his hand.^[21]

The prohibition of Dash is not limited to grains. Rather, any action that separates food from its natural setting is a violation of Dash. Therefore, one may not remove legumes like peas or beans from their pods. Doing so in the way that it is done commercially for huge amounts of produce is a Torah prohibition, while doing this by hand is a rabbinic transgression. However, one may do this by hand with a shinui. If the pods are green and edible, then one may remove the legumes without a shinui, because the prohibition of Dash applies only when the shell is inedible (MB 319:21).

There is a tolada of Dash called Mefarek, which involves removing one thing from within another thing, and it constitutes a Torah prohibition as well. This includes squeezing grapes and olives (as will be explained below, 12:8) and milking an animal (as explained below, 20:4). Similarly, if one is interested in the liquid absorbed in a piece of clothing, one may not squeeze it out. The Rishonim disagree how egregious this action is. According to Rambam and Ramban, squeezing out clothing to extract the liquid absorbed in it is prohibited rabbinically, while according to Rabbeinu Tam and Rosh it is prohibited by Torah law (as explained in Harĥavot).

While a woman may nurse her child, it is prohibited by Torah law for her to express milk into a container because of the tolada of Mefarek (SA 328:34-35). If a woman’s breasts are engorged and she is suffering as a result, she may express milk in such a way that it goes to waste, either into the sink or into a vessel that contains something that will ruin the milk. This is because when the milk goes to waste, the prohibition involved is only rabbinic, and the Sages are lenient where pain is caused (SA 330:8). One may also attach an electric breast pump to a timer and then pump milk when the machine turns on (see below, 28:7).

18. Cracking Walnuts, Almonds, and Peanuts

One may crack nuts on Shabbat, even though this constitutes removing food from its casing. This is not considered Dash because Dash is a melakha that is done commercially in the field or factory at the end of the harvesting process. Examples of this include removing kernels of grain from stalks in order to sell them or bring them to a mill, or removing peas and beans from their pods in order to sell them to the masses. In contrast, Dash does not apply to a fruit that is normally removed from its outer layer before eating. Since nuts are normally cracked right before eating, doing so is not considered Dash.

Similarly, one may shell peanuts and slide off their thin, papery covering on Shabbat. Although nowadays the vast majority of nuts are shelled in the factory, nevertheless, since nuts are sold in their shells as well, cracking them in order to eat them is still not considered Dash.

Almonds have an outer green hull and an internal hard shell. Generally almonds are sold with the outer hull already removed and the hard shell still intact. One may remove the hard shell in order to eat the almonds. But if the green hulls were left on the almonds, one may not remove them because of Dash (Rema 319:6; MB ad loc. 24). In contrast, one may remove the hull of a single almond and eat it, and then remove the hull from another one and eat it. Since one is shelling and eating only one almond at a time, this is not the normal, commercial way that Dash is performed, but rather derekh akhila (Kalkelet Shabbat).^[22]

01. Toĥen

Many items naturally exist as organic wholes, but people have learned to break them down and grind them in order to create new and wonderful things. By grinding wheat and other grains, we make flour, which in turn can be used to bake bread, cake, pasta, and the like. Cayenne pepper is made by grinding hot peppers, and coffee is made by grinding coffee beans. By grinding certain healing plants, medicines are made; by grinding other plants, dyes are prepared. Since grinding is a creative activity, it is included in the melakhot prohibited on Shabbat. Grinding metal and crumbling a block of dirt or clay are forbidden as well.

Generally, grinding an object turns it into flour or powder, but the prohibition of Toĥen can also apply to breaking something down into small pieces. For example, one who chops trees into small bits of wood so that they will easily catch fire transgresses the prohibition of Toĥen (Shabbat 74b).

If one wishes to grind hot peppers or the like to prepare food on Shabbat, he may do so as long as he incorporates two shinuyim (changes) into the process. Traditionally, grinding required two utensils: the mortar upon which the material to be ground was placed, and the pestle that was used to crush and grind this material. Grinding with these two utensils is prohibited by Torah law. Grinding using one of them is rabbinically prohibited. For Shabbat use, however, one may grind food as long as two shinuyim are made. For example, the handle of a knife can be used instead of a pestle, and a plate can be used instead of a mortar (SA 321:7). Although the Sages generally forbid food preparation involving melakha even when it is performed with two shinuyim, here they permit it since the action is considered derekh akhila rather than derekh melakha.

The prohibition of Toĥen applies to natural items like plants, fruits, and metals, but does not apply to foods that have already been ground and then recombined. Therefore, bread, matza, cookies, chocolate, or hardened sugar may be made into crumbs (Rema 321:12). Similarly, one may crumble tobacco powder that has hardened. Furthermore, a sick person who has difficulty swallowing pills may crush them, since their components were already ground before they were made into a pill. In such a case there is no problem of Toĥen (SSK 33:4). Some maintain that one may crush the pills only for immediate use, and le-khatĥila this opinion should be followed (Ĥayei Adam 17:4). In any case, even when one may grind or crush something, one may not use utensils explicitly designed for these purposes, like a grater.

One who scrapes off clay or mud that has hardened naturally from a surface and crumbles the dirt in order to use it transgresses a Torah prohibition. If he does not need the dirt, he is transgressing rabbinically. Therefore, if mud or clay has dried on clothes or shoes, it may not be removed if doing so will definitely make it crumble. Only if it is uncertain whether the mud will crumble may it be removed. Even if it is clear that it will crumble, if necessary it may be removed with a shinui. For example, one may remove the mud on his clothing by using the back of his hand, or he may use one shoe to rub the mud off of the other one.^[1]

02. Chopping Vegetables and Mashing Bananas and Avocados

The Rishonim disagree whether the prohibition of Toĥen applies to chopping vegetables finely for salad. Some maintain that since cutting the vegetables into small pieces serves a purpose, the prohibition applies. However, according to the majority of Rishonim, this is prohibited only if the vegetables are otherwise inedible, such as when one chops vegetables in order to cook them. In contrast, if the vegetables are edible raw, there is no problem with chopping them. In practice, since this disagreement concerns a Torah law, one should defer to the stringent opinion. Thus one may not cut vegetables finely for a salad (SA 321:12). However, if the salad is being prepared right before the meal, even the stringent opinion permits it. In this case, the cutting is not derekh melakha but derekh akhila, as one may eat finely-cut food on Shabbat (Rashba; Beit Yosef; Rema 321:12). Le-khatĥila it is preferable, even when preparing salad for the upcoming meal, not to cut the pieces especially finely (Beit Yosef; MB ad loc. 45).^[2]

May one mash foods like bananas and avocados? Some are stringent and forbid doing so with a fork, including for immediate consumption. Even the stringent opinion permits mashing these foods with a spoon, because that is considered a shinui. However, the lenient position allows mashing bananas and avocados even with a fork for immediate consumption, and the halakha follows this position. Thus one may mash a banana or avocado with a fork for immediate consumption. As we have already seen, the prohibition of Toĥen is not relevant to food being prepared for immediate consumption, as long as the mashing is not done with a special utensil designed for this purpose.^[3]

One may use a meat knife to cut a roast into slices, even for later consumption. A knife may be used to slice hard cheese as well. Similarly, one may mash hard-boiled eggs with a fork. Even when it is permissible to cut something or crumble it, one may not do so with a utensil that is designed for this purpose, like a grater (SA 321:9-10). However, one may use a utensil that is designed for cutting things into large pieces. Therefore, one may use a cheese knife or an egg slicer, since its blades are far apart from one another. Similarly, one may slice a loaf of bread as well (SSK 6:3).^[4]

03. Lash

The melakha of Lash refers to the act of kneading, forming dough out of flour and water. However, it also includes mixing any liquid with flour to form dough. Even if the liquid used is viscous, like honey or mayonnaise, it is still forbidden to mix it with flour. As long as one binds the flour and forms dough, this is considered Lash. Along the same lines, if one mixes water with dried earth in order to make bricks or spackle to plug holes in a wall, he transgresses Lash.

One may not perform even a single component of the kneading process. Therefore, one may not pour water onto flour. Additionally, after dough has been formed, one may not shape it.^[5]

Lash involves forming something new with characteristics that differ from those of its component parts. Flour on its own and water on its own cannot rise and cannot be baked. Only after they are mixed together can they be made into bread and cookies. Similarly, dried earth or spackle on their own and water on its own cannot be used for building. Only after they are mixed together can they be used to form bricks or to plug holes in the wall.

The Torah prohibition on Lash is limited to a thick mixture. Rabbinically, it is also prohibited to make a loose mixture (as will be explained in the next section). However, if the quantity of the solid added to the liquid is so minimal that it dissolves, the liquid retains its form, and no type of mixture results, then there is no prohibition of Lash. Therefore, one may add coffee or sugar to water, as the granules do not form a mass in the water. In addition, one may prepare infant formula by mixing the powder with water since the mixture does not form a mass; rather, the liquid retains its form, and can be drunk from a bottle. Thus there is no problem of Lash.^[6] (One should prepare coffee in a kli shlishi to avoid violating the melakha of Bishul; see above, 10:7.)

04. Preparing a Loose Mixture with a Shinui

As we have seen, the Torah prohibition of Lash applies to forming a thick mixture. This means that many discrete particles become one solid mass that will not flow or spread out if left on a plate or bowl. In contrast, it is not forbidden by Torah law to form a loose mixture that can be poured from utensil to utensil and that spreads outward if left on a plate or bowl. This is because making such a mixture does not involve kneading, but only stirring. However, since one might mistakenly assume that if one may make a loose batter he may also make a thick dough, the Sages created a fence around the Torah and forbade forming a loose mixture. But one may make such a mixture with a shinui that serves as a reminder that there is a prohibition involved, ensuring that no one will end up making a thick mixture.

The shinui may be in the order the ingredients are added to the mixing bowl. If normally the dry ingredients are added first, followed by the wet ingredients, the wet ingredients should be added first, followed by the dry ingredients. If normally the wet ingredients would be added first followed by the dry ingredients, that order should be reversed. When following this procedure, one must make sure to add the liquid all at once so that a thick mixture will not be formed in the process of making a loose one.

Some maintain that it is unnecessary to incorporate an additional shinui during the stirring stage, as long as the mixture is not stirred as vigorously as one does during the week. Others are more stringent and require a shinui during the stirring as well. For example, instead of stirring the batter using a circular motion, one may stir in straight lines, from side to side, or perpendicularly. Alternatively, one might mix the batter with one’s finger, by shaking the bowl, or by pouring the batter from bowl to bowl. Le-khatĥila it is proper to comply with all the poskim and change both the order the ingredients are added and the way the batter is stirred.

When the ingredients are not usually added in any particular order, the dry ingredients should be added first, followed by the wet ingredients. Additionally, the way the mixing is done should be changed.^[7]

One may add liquid to a thick mixture to make it thinner, since this is the opposite of kneading. Kneading leads to discrete units coalescing, while adding water weakens the cohesiveness of the component parts (BHL 321:15, s.v. “yakhol”).

According to this, water may be added to raw tahini, since that makes it more liquid. However, some prohibit doing so, since during the process there is a stage in which the mixture becomes a bit harder (SSK 8:31). Nevertheless, halakha in practice follows those who are lenient, since the eventual result is a loose mixture. Additionally, since the sesame seeds in the tahini were ground and mixed before Shabbat, according to many the prohibition of Lash no longer applies (SA 321:15). In order to avoid any doubt, it is proper to mix with a shinui.

05. Preparing a Thick Mixture with a Shinui

The poskim disagree whether one may make a thick mixture on Shabbat using a shinui when the food is intended to be eaten on Shabbat. Some forbid this, arguing that the Sages permitted kneading with a shinui only in the case of a loose mixture, where the prohibition is only rabbinic. In contrast, a thick mixture may not be made even using a shinui, as it involves a Torah prohibition (Rambam). Others maintain that in order to make food for Shabbat, even thick mixtures may be made with a shinui (Tosafot).

In practice, at a time of need, when it is a case of great necessity, one may rely on those who are lenient and prepare a thick mixture using a shinui. For example, when the only readily available baby food was a thick porridge prepared by adding water or milk to a dry mix of oatmeal or other grain, it was permitted to prepare this porridge with a shinui. Similarly, in times when there was no food available for animals other than a thick mixture of bran and water, it was permitted to make such a mixture with a shinui.

The shinui is relevant both to the order in which the ingredients are added and to the manner of stirring. If there is a set order for the ingredients, it should be reversed. If there is no set order, the dry ingredients should be added first, followed by the wet ingredients. As for the manner of stirring, the spoon may be moved back and forth in a straight line or perpendicularly rather than with a circular motion. If this is not recognizable as a shinui, the spoon should be completely removed from the mixture after each stirring motion.^[8]

However, in practice, it is very rare for a leniency to be necessary here, since as a general rule there is no pressing need to prepare a thick mixture on Shabbat. Nevertheless, the lenient opinion is very important, because there are cases in which it is unclear whether a specific type of mixture would be prohibited because of Lash. In such cases, one can follow the lenient opinion and knead with a shinui. It is preferable to do so for fairly immediate consumption (when Rashba is lenient).

In cases where practically all poskim agree that Lash applies to a particular type of mixture, one may not form it even with a shinui. For example, one may not mix sesame seeds or nuts with honey. Similarly, one may not mix butter, cocoa, and sugar together, since they form a thick mixture. Such mixtures are prohibited even if done with a shinui and for immediate consumption.^[9]

06. Foods that Are Not Subject to Lash

There is no prohibition of Lash for food that has been mashed. Since it has already been mashed and softened, the act of kneading does not fundamentally change it. Therefore, one may mix a dish of meat, potatoes, and barley that have fallen apart, and one may even add water to the mixture to form one mass. One may also add gravy to mashed potatoes and mix them together. Since the potatoes are already mashed, there is no prohibition of Lash (Responsa Rambam as quoted in Beit Yosef 321:19).^[10]

If a mixture was made before Shabbat but some liquid gradually separated from it, it may be mixed again on Shabbat since there is no prohibition of Lash for something that has already been mixed. Since all permit this, it is unnecessary to use a shinui, but one should still stir more slowly than on a weekday. For example, if oil has risen to the top of an eggplant salad, it may be mixed back in with the eggplant. Similarly, if peanut butter separated and there is oil floating on top, it may be mixed back in.

Many poskim seemingly allow adding ingredients to a mixture that had been prepared before Shabbat. However, some are stringent. Therefore, the ingredients may be added with a shinui. For example, hot sauce may be added to hummus as long as it is mixed with a shinui. Similarly, if an eggplant spread was prepared before Shabbat and mashed in its juice, mayonnaise may be added to it on Shabbat with a shinui (see SA 321:15-16). We have already seen (in the previous section) that the shinui can involve moving the spoon back and forth in straight lines or perpendicularly when stirring. If this is not a recognizable change, the spoon should be removed from the mixture entirely after the completion of each stirring motion.

One may mix cake crumbs with soft cheese or milk, since the crumbs were already kneaded when they were made into cake, and thus the prohibition of Lash no longer applies. However, some are stringent and maintain that once the baked item has been crumbled, the original act of kneading has been nullified. Therefore, one should mix the crumbs with a shinui, and do so only for immediate consumption.

Another important principle is that Lash involves taking dry, discrete materials and binding them together. However, if the dry ingredients spread throughout the liquid to which they are added, this is not considered Lash. Therefore, one may add herbs to soft cheese, since the herbal leaves spread out and do not clump together. Similarly, one may mix granola into soft cheese, since the granola bits do not join together and become one mass, but rather adhere to the cheese. One may also mix strawberries or bananas with cream, since the pieces do not bind and become one. One may add sugar or cocoa to soft cheese, because the aim is not to bind the granules of sugar with the cocoa but rather to flavor the cheese.

The Aĥaronim debate whether one may mix two viscous foods like soft cheese and honey. Some maintain that since they form a new thick mixture, it is considered Lash (SSK 8:16). Others maintain that the prohibition of Lash exists only when mixing dry ingredients with wet ones, while one may mix two wet ingredients together (Igrot Moshe, OĤ 4:74). In practice, one may mix the two foods with a shinui.

07. Assorted Laws

One may not make pudding if the mixture is thick enough that it cannot be poured. However, pudding that is loose and pourable may be made using a shinui. As we saw above in section 4, one should begin with the dry ingredients and then add the wet ones, and one should mix with a shinui (Igrot Moshe, OĤ 4:74, Lash §7). Let us reiterate that this shinui may be stirring with a back-and-forth or perpendicular motion instead of the normal circular motion. If this is not recognizable as a shinui, the spoon should be removed from the mixture after completing each stirring motion.

One may not prepare a gelatin dessert by mixing powder and water together. Although the mixture starts out loose, ultimately it hardens. Thus one who mixes water with gelatin powder is transgressing the melakha of Lash (see n. 6 above).

One may not prepare instant mashed potatoes, since adding water to reconstitute the mashed potatoes forms a thick mixture. However, one may prepare instant couscous by pouring water onto it from a kli sheni and stirring it with a shinui.^[11]

Everybody agrees that vegetables that are not cut finely may be mixed with oil or mayonnaise. Since the pieces are not tiny, they do not form a mixture. However, if the pieces are finely cut, the poskim disagree whether one may mix them with mayonnaise. Some maintain that one may do so as long as the vegetables do not form a solid mass (Maharshal). Others maintain that if they adhere to each other, even if they do not form a solid mass, it is prohibited (Taz). One who wishes may be lenient, but he should mix the vegetables with a shinui, and prepare the salad shortly before the meal (MB 321:68; see section 5, nn. 8-9).

Preparing egg salad is also subject to dispute. On the one hand, there are reasons to be lenient: All the ingredients (eggs, onion, and mayonnaise) are already edible, and it does not become a homogeneous mixture like dough. On the other hand, it does generally form a thick mixture. In practice, one may prepare egg salad. The eggs may be mashed with a fork, as long as the mixing is done with a shinui and the preparation is done for fairly immediate consumption.

The same procedure should be followed when making tuna salad with eggs and mayonnaise and when making chopped liver with eggs. Although the mixture they form is homogeneous, one may mix them with a shinui for fairly immediate consumption.^[12]

08. Squeezing Fruits

Juicing – that is, squeezing fruits in order to release their juice – is a violation of the prohibition of Mefarek, a tolada of the melakha of Dash. While Dash involves separating wheat kernels from their husks, Mefarek involves separating juice from its fruit. It is prohibited by Torah law to squeeze olives to produce oil or to squeeze grapes to produce wine. Wine and oil are important liquids, and the majority of olives and grapes are grown in order to produce these liquids. In contrast, the prohibition of juicing other fruits, which are not grown primarily for their juice, is rabbinic.^[13]

One may not juice a fruit for the purpose of extracting its juice in order to drink it. However, if the purpose is to add flavor to food, one may juice fruit directly into food, since in such a case the squeezing is never viewed as producing a discrete quantity of liquid. The juice that is considered part of one food is simply transferred to another food. Therefore, one may squeeze grapes into food, a lemon into a vegetable salad, or an orange into grated carrots. Similarly, a lemon may be squeezed onto fried fish, even though the juice is not absorbed by the fish. Since it is meant to flavor the fish, it is secondary to it and considered a part of it (SA 320:4; SSK ch. 5 n. 15).

If one wishes to squeeze a lemon in order to make lemonade, he should not squeeze it into an empty pitcher or into water. Rather, he should squeeze the lemon into the sugar in such a way that all the juice is absorbed by the sugar. This way, he is transferring the juice from one food to another, which is permitted.^[14]

One may squeeze out excess oil from fried foods, or excess liquid from pickled foods, in order to improve their taste. Similarly, these excess liquids may be squeezed into other food. However, if one wants the liquid that is being extracted, then squeezing these foods is prohibited (SA 320:7).

One may cut a grapefruit and eat it with a spoon, even though in the process juice will flow from it. Since most of the liquid remains in the grapefruit, it is not prohibited. One may also cut up fruit for fruit salad, even though cutting the fruit will cause a bit of juice to flow out. This is not prohibited because one does not intend to separate the juice from the fruit, and most of the juice remains inside the fruit. If there is some juice remaining when one has finished eating the fruit salad or grapefruit, one may drink the juice.^[15]

09. Pickling and Salting Foods

The Sages forbade pickling cucumbers (or olives and the like) in brine or vinegar, because pickling is comparable to cooking. Similarly, the Sages forbade salting foods if doing so fundamentally changes them, as is the case with radishes, onions, garlic, turnips, and cucumbers. Salt helps sweat these vegetables, extracting their bitterness, changing their textures, and improving their taste. Thus, salting is comparable to the melakha of Me’abed (below 18:6), and its impact on foods is similar to that of cooking (SA 321:2-6; MB ad loc. 15).

One may salt an individual piece of a vegetable and then eat it, because this does not resemble pickling. Many also permit salting multiple pieces at once, as long as the pieces will be eaten soon (SA 321:4). However, the custom is to be stringent and eat each piece immediately after salting it. This is because if one waits to eat a salted piece until after additional pieces have been salted, it may look like he is pickling food (MB 321:20; Kaf Ha-ĥayim ad loc. 26).

Salting multiple pieces together is permissible if one adds oil as well. This is because the oil reduces the saltiness, making it clear that one is not pickling, but rather flavoring his food (MB 321:14). Similarly, one may add salt to a cucumber and radish salad being prepared for the upcoming meal. This is because preparing the salad also involves adding oil and spices that weaken the salt, making it clear that one is not pickling (Taz 321:1; MB ad loc. 14). One may also add as much salt as one wishes to vegetables that are not normally pickled, such as tomatoes (SSK 11:2).

The Sages also prohibited things that resemble pickling. Therefore, one may not prepare large quantities of salt water or other pickling agents on Shabbat. However, one may prepare a limited quantity of such mixtures – enough for dipping foods during the meal. Concentrated salt water (i.e., a mixture that is at least two-thirds salt) may not be prepared even in small quantities, since it resembles preparing brine to pickle fish (SA 321:2).

10. Coloring Food

There is an accepted principle that the prohibition of dyeing does not pertain to food. Therefore, one may add turmeric to a dish, even though it will color the food yellow. Similarly, one may dip bread in wine even though it will turn the bread red (SA 320:19). This is because the Torah prohibition is limited to long-lasting dyeing (like that of clothing or walls). Rabbinically, short-term coloring is prohibited as well. However, the short-term coloring of food is not included in this prohibition. This is because the primary concern with food is its taste, not its color; furthermore, people do not normally color most foods.

Some are stringent and avoid coloring drinks, as the change made to them is more obvious. Additionally, it is somewhat more common to color liquids than solids, since liquids are sometimes used for dyeing clothing and walls. Therefore, even though drinks are made for drinking, and not for their appearance, it is rabbinically forbidden to color them (Ben Ish Ĥai, Year 2, Pekudei 3-4). However, according to most poskim there is no prohibition of coloring even drinks. This is the halakha in practice (Darkhei Moshe 320:2). However, if possible, le-khatĥila it is preferable to defer to those who prohibit coloring drinks. Therefore, when mixing red and white wines, it is preferable not to pour the red into the white, as this will color the drink. Rather, one should pour the white wine into the red, because then the change in color is not obvious when the white wine becomes part of the red. Similarly, when preparing juice from concentrate, it is preferable to put the concentrate into the cup or pitcher first, and then add the water. This way the water is immediately blended with the concentrate, and the coloring is not obvious. Similarly, when preparing tea using liquid essence, it is preferable to put the essence in first and add the water to it (SHT 318:64-65; see above 10:8, which explains that one should pour the water from a kli sheni).^[16]

11. Writing, Building, and Spreading

One may not write letters or draw pictures on a cake using candies or frosting. Though this is not prohibited by Torah law since the letters are not long lasting, it is rabbinically prohibited.

If a cake has letters or pictures on it, one may not cut through the letters, but only between them. If the letters are formed in the cake or cookie itself, as is typically found on tea biscuits, they may be cut, as these letters are insignificant (below 18:3).

If it is necessary to open a package of food that has writing on it, one should try to do so without tearing the letters. However, if there is no way around this, he may open the bag even if he will tear letters (as explained below in 18:3).

One may not churn milk into butter on Shabbat. Many believe this is prohibited by Torah law as a tolada of Boneh, because it involves changing the food from a liquid to a solid (Shabbat 95a; MT 10:13). One also may not shape food into impressive designs, as this is a type of building (MA 340:17; Ĥayei Adam 39:1).

One may spread food on bread or crackers, as the prohibition of spreading (Memare’aĥ) does not apply to foods. One also may change the appearance of the spread to make it look more appealing, smoothing it as desired. Thus, one may put hummus on a serving plate and spread it into a circle for aesthetic reasons since the food is already ready to eat, and smoothing it does not improve it in any way. Some are stringent and do not permit smoothing foods to make them look more appealing. One who chooses to be stringent should be commended (Rema 321:19).

12. Ice and Water

The Sages forbade crushing snow, hail, or ice in order to turn them into water, because this resembles a melakha (see the next paragraph). However, one may add ice cubes to water even though they will melt. Since he is not actively melting the ice, it is not prohibited (Shabbat 51b). One may chip away at a chunk of ice in order to put some into a cup or container, even though bits of ice may melt during the process, as it is not his purpose to turn the ice into water. Similarly, one may walk on snow even though as one walks a little snow will melt, because this is not his intention (SA 320:9-12).

A few poskim (Sefer Ha-Teruma and Rosh) maintain that one may not crush ice and turn it into water because turning a solid into a liquid is considered producing something new. According to this, heating congealed gravy or the like is also prohibited, since heating the gravy will liquefy it. However, according to the majority of poskim, the prohibition of crushing snow is not because something new is being formed, but because crushing snow is similar to squeezing fruit in that both actions are done with one’s hands. According to them, one may liquefy congealed gravy indirectly by warming it (Rambam, Ramban, Rashba, Smag, Smak). The Sephardic custom is to be lenient in this regard. The Ashkenazic custom is to be stringent le-khatĥila and refrain from liquefying congealed food by heating it. When necessary, even Ashkenazim may be lenient (SA 318:16).

This is the law for making ice as well; Sephardic tradition allows it, while some Ashkenazim are stringent le-khatĥila. However, when necessary, such as on a hot day, even Ashkenazim may make ice (SSK 10:4). Some Ashkenazic poskim are lenient even le-khatĥila and allow making ice even if it is not a hot day. This is because ice does not have a sustained existence as a solid. It starts melting immediately upon being removed from the freezer, so making ice is not really creating anything new (Tzitz Eliezer 6:34; 8:12).

One may add spices to foods even though they create a new smell in the foods. Although one may not cause clothing to smell nice by creating a new smell, there is no comparable prohibition for foods (SA 511:4; MB ad loc. 24).

According to many poskim, one may not whip an egg or make whipped cream, because it looks like one is preparing them for cooking (Shabbat 109a following Rashi; MB 321:68). Others are lenient (see Livyat Ĥen §66).

01. Introduction

Clothing is very important, as it covers the body and protects it from heat and cold. Adam and Eve originally had no need for clothing, but after they sinned they developed an awareness of their nakedness and thus clothing became necessary. As long as Adam and Eve were pure, the physical world did not exert too strong a pull on them, and they were able to appropriately emphasize the spiritual aspect of their existence. For them, the body served as a practical tool for revealing the essence of the soul. But after they sinned, the body was weakened and the evil inclination was strengthened. The “lower” functions of the body exerted a disproportionately strong pull, while the soul was neglected and man’s divine destiny was forgotten. This is the source of shame. A person’s dignity can be attributed primarily to his creation in God’s image. This dignity is revealed through his soul, and expresses itself via Torah study and the performance of mitzvot and good deeds. When one forgets his destiny and lets his physical desires control him, he loses this dignity. Clothes that cover us externally serve to modify our attraction to the physical world, and help repair the damage caused by the sin of Adam and Eve. Covering the body allows the soul to reach greater expression. We can then perfect the body and give it full expression, with holiness and joy, guiding it toward Torah and mitzvot. Therefore, a person’s clothing is his dignity.

Like every other good thing, clothing can be used correctly or incorrectly. Those who wear modest and pleasant clothes enjoy the true respect that results from emphasizing the spiritual. Those who wear immodest clothes emphasize the body and arouse the evil inclination. Instead of using clothes to emphasize the soul, they use them to further hide and conceal it. There is nothing more shameful than this.

The sin of Adam and Eve led to an additional change as well. Man was expelled from the Garden of Eden into this harsh world. The ability of the body to take care of itself was diminished. Thus clothing became necessary to protect the body from the cold during the winter and from the sun’s rays during the summer. In the wake of the sin the body was doubly damaged: It could no longer serve as the complete instrument of the soul without clothing, and it could not even protect itself from the elements.

Since clothing is a unique means of correction for man’s sin, clothes are not found in nature; rather, man must work and perform many activities in order to make them for himself. There are 13 melakhot involved in making cloth garments, and seven more in making leather garments.

As we have seen, the 39 melakhot are the same melakhot that were performed in building the Mishkan. The sources of the melakhot connected with clothing are the melakhot that were involved in making curtains for the Mishkan, which were meant both to honor and conceal the divine glory.

02. Melakhot Pertaining to Clothing

There are 13 melakhot involved in making clothes (m. Shabbat 7:2):

1) Gozez Tzemer (shearing wool; the laws pertaining to this activity will be explained below in 14:1): If plants are used to make the clothing, then one may not pick the plants on account of the prohibition of harvesting (below 19:6).

2) Melaben (laundering): This includes removing debris and oil from the wool (as explained below in sections 3-8).

3) Menapetz (combing wool): Combing through wool makes it easier to form the wool into threads. One who beats the sinews of an animal to make threads from them violates a tolada of this melakha.

4) Tzove’a (dyeing): This involves infusing wool with dye in order to make colored thread and clothing from it (below 18:5).

5) Toveh (spinning): This is forming threads from raw wool. Similarly, one who makes thread from raw materials like flax violates this melakha.

Now we arrive at the melakhot that pertain to turning individual threads into one weave. As a rule, cloth is made from threads that run lengthwise (the “warp”) and threads that run widthwise (the “weft”). The warp threads form the foundation of the cloth, while the weft threads are interwoven perpendicular to them. In the past, hand-operated looms were used for weaving. This process involved a few more melakhot:

6) Meisekh (warping): This involves setting up the warp threads on the loom.

7) Oseh Shtei Batei Nirin (making two loops): In order to integrate the weft threads with the warp threads, one must first prepare the loom. Vertical cords (“heddles”) containing loops are suspended from two frames (“shafts” or “harnesses”). First the odd-numbered warp threads are threaded through the heddles of one harness and between the heddles of the other. Then the process is repeated with the even-numbered warp threads. This allows the weft threads to slip under and over those of the warp. Some say that the prohibition is to form two loops to hold the warp threads (Tosafot Rid on Shabbat 73a). Others maintain that only one who places two warp threads into these loops transgresses this melakha (Rashi, ad loc.).

8) Oreg Shnei Ĥutin (weaving two threads): This is when one combines the weft threads with the warp threads, actually creating the weave.

9) Potze’a Shnei Ĥutin (separating two threads): This is fixing the material by removing threads when there is a tear or imperfection in the weave. The melakha of Potze’a includes the prohibition of unraveling the hem of a woven item of clothing or a bandage.

The general rubric of weaving also prohibits weaving a basket, net, or strainer, as well as weaving (“roping”) a rope bed. Each of these items is made with a crosshatch design, whether of thread, rope, or wicker (MT 9:16).

Nowadays weaving is done with more advanced machines that perform all the above melakhot at once. One who turns on such a machine on Shabbat transgresses all of these melakhot simultaneously.

Other melakhot connected to creating an item of clothing are:

10) Kosheir (tying a knot)

11) Matir (untying a knot): This is explained below in sections 13-15.

12) Tofer Shtei Tefirot (sewing two stitches)

13) Kore’a al Menat Litfor Shtei Tefirot (tearing in order to sew two stitches): This is explained below in sections 10-12.

The melakhot connected with tanning leather are also connected to making clothes, since leather is used not only to create parchment, but also to make clothes and shoes. These melakhot are Tzad (trapping), Shoĥet (slaughtering; below 20:6-9), Mafshit (skinning), Me’abed (tanning), Memaĥek (smoothing), Mesartet (marking; below 18:6), and Meĥatekh (cutting; below 15:10).

03. Libun and Kibus

The melakha of Libun is cleaning wool or linen and whitening it before making it into clothes. Kibus, which refers to washing clothes, is a tolada of this melakha (MT 9:10-11).

There are three stages of Kibus: soaking, scrubbing, and wringing. Since in each stage some of the dirt in the clothing is removed, each stage is prohibited by Torah law. We will now describe these stages in detail.

First, Kibus is done by soaking an item of clothing in water. Soaking causes stains on the clothing to become lighter, and some of the dirt absorbed in the clothing is removed and transferred to the water. Therefore, it is prohibited by Torah law to soak dirty clothes in water. For example, one may not leave dirty baby clothes in water, even though he intends to do the primary washing after Shabbat, since the soaking begins the cleaning process.

The second stage is scrubbing the clothing while it is still wet. This is the main phase of Kibus, because through the scrubbing, the dirt that is stuck to the clothing is removed, disappearing into the water.

The third stage is wringing out the clothing and removing the water it absorbed. When the water is wrung out of clothing, the filth that was transferred to the water is removed as well. Since a little bit of dirt comes out with each wringing, it is prohibited by Torah law. Even if clothing got wet in the rain, one may not dry it by wringing it out, since this will definitely clean it somewhat as well. To ensure that one will not end up wringing anything out, the Sages forbade picking up clothing that is soaking wet. Despite this, one may continue wearing clothes that got wet in the rain. This permission even extends to a case where one had taken off the wet clothes; if he has nothing else to wear, he may put them back on. However, one may not move them around for no reason (SA 301:45-46).

Sometimes there is a fourth stage – drying the clothes with heat. After wringing out the wet clothes, they are often placed on or near a heat source to dry. This evaporates the remaining moisture together with any remaining dirt, leaving the clothing clean and bright. This used to be part of the way that raw wool was processed. After it was sheared and washed, it was whitened in an oven. This action is called Libun and is prohibited by Torah law. Therefore, one may not place a wet coat or a wet towel next to a heater if the temperature will reach yad soledet bo (SA 301:46; see above 10:4).

It is important to realize that it is not just laundering an entire garment that is forbidden. Even removing a single stain is prohibited by Torah law. This prohibition applies whether the stain is removed with water, spit, or any other cleaning agent, including kerosene or benzene. Similarly, if a greasy substance fell onto a garment on Shabbat, one may not spread talcum powder on it to prevent staining (SSK 15:27).

The Sages also prohibited things that might cause others to think that one violated a Torah prohibition and washed clothing on Shabbat. Therefore, clothes that got wet on Shabbat may not be hung on a clothesline or the like. Rather, they should be hung somewhere that people do not generally hang clothing after it is laundered, such as over a chair or on a hanger. Nevertheless, clothes that were hung to dry before Shabbat may be left on the line over Shabbat (SA 301:45).^[1]

04. Soaking Clothes in Liquid

As we saw above, the first stage in washing clothes is soaking them in water, since this soaking gets rid of some of the dirt. Even wetting a small part of an item of clothing is forbidden, because wetting cloth with water or another cleansing liquid is considered Kibus.

The Rishonim disagree whether the prohibition of soaking clothes in water applies even to clothing that is not dirty. According to many Rishonim, it is only forbidden to wet clothing if it is dirty; but if the clothing is clean, one may wet it. Others maintain that one may never wet clothing, because any wetting accomplishes some minimal cleaning. In practice, since this is a disagreement pertaining to a Torah law, many Aĥaronim follow the stringent position, maintaining that even clean clothing may not be wetted.^[2]

However, one may wet clothing or any cloth item if this will make it dirty rather than clean. For example, one may use a towel to dry one’s hands, because the water from one’s hands does not clean the towel. On the contrary, it dirties it slightly. Some make a point of first air-drying their hands slightly and only afterward using the towel, so that the towel will absorb less water. In any case, the halakha is that one may wet a cloth in a way that dirties the cloth. This is true even if the towel is already dirty, as long as one’s intention is to dry his hands, not to remove stains (SA and Rema 320:10; BHL s.v. “de-lo”).

05. Cleaning Off the Table and Washing Dishes

If a little water spills on the table, one may use a towel to clean it, as wetting the towel in this case dirties it rather than cleans it. Similarly, if a little wine or juice spilled on the table, one may wipe it up with a towel or cloth. Although the cloth will absorb some of the color of the wine or juice, and one may not dye on Shabbat, this is permitted because one’s intent is to clean the table, not dye the cloth. Also, the dyeing is ineffective; it merely dirties the cloth.^[3]

If a lot of water spills on the table or floor, it is rabbinically prohibited to soak it all up with a towel. This is due to the concern that once the towel absorbs a large quantity of water, one will wring it out, thus transgressing a Torah prohibition.^[4] There are a few solutions to this problem:

1) Multiple towels may be used, so that each one absorbs only a little water. Thus, there is no concern about wringing them out.

2) A cloth that is not generally wrung out may be used, even if it absorbs a large quantity of water (MB 301:172). Thus, one may use a napkin or paper towel, since they are not wrung out but thrown away immediately.

3) If it is not possible to utilize either of the first two solutions, two people may work together to mop up the liquid. First, they should place a towel on the water; then they can pick it up and put it in a bucket or elsewhere. The rabbinic prohibition to pick up clothes saturated with water was limited to one person; two people may do so because if one of them forgets and starts to wring the clothing, his friend will remind him that it is Shabbat (SSK ch. 15 n. 55). (This does not follow the stringent opinion requiring ten people, as explained in Harĥavot. See below 15:9 regarding permissible ways to clean the floor.)

One may not use an ordinary sponge or scouring pad to wash dishes because it absorbs water and is then wrung out in the course of washing the dishes and afterward. However, one may use a plastic sponge if the fibers are not tightly packed and are not absorbent, and they cannot be wrung out. We will discuss the use of wipes below (14:6).

If a dishrag falls into the sink, one may turn on the water even though the rag will get wet, because this is not considered cleaning or washing. If there is a wet rag in the sink, some allow picking it up and removing it. Since people are not insistent on using only dry rags, there is no concern that one might wring it out (Orĥot Shabbat 13:48). On the other hand, in practice, people are accustomed to wring it out. Therefore if one wishes to remove the rag from the sink, it is proper to use a fork or knife to do so. This shinui will serve as a reminder to him that it is Shabbat, ensuring that he will not wring out the rag.

06. Removing Mud from Leather Clothing and Shoes

Leather clothes are different from normal clothes. Normal clothes made from threads of wool or linen and the like may not be soaked, because this cleans them. However, a leather item may be soaked in water. Only true washing, meaning vigorous scrubbing, is prohibited by the Torah for leather. The reason for this distinction is that unlike cloth garments, which absorb the water that permeates the threads and removes the dirt and stains, leather does not absorb water readily; since water does not permeate it, the water cannot remove the dirt absorbed in the leather. Although soaking leather in water might remove the dirt that is stuck on its surface, the dirt that is absorbed within it will not be removed. The only way to remove absorbed dirt from leather is by washing it – scrubbing it vigorously by rubbing the two sides together or by using a brush or the like. This constitutes the Torah prohibition of Kibus.

Accordingly, if something disgusting fell on a leather item, it may be rinsed off, because rinsing leather removes only what is on the surface. However, one may not rub the dirty spot, because that will remove the absorbed dirt.^[5]

It is rabbinically forbidden to wring out a wet leather item. Wringing out cloth garments is forbidden by Torah law because the water is easily wrung out of them; since the wringing removes the dirt together with the water, this is considered a method of cleaning them. But leather garments are not normally wrung out during washing; it is difficult to do, and it is not a particularly good way to clean them. Therefore, wringing them out is only rabbinically prohibited (BHL 302:9, s.v. “asur”).

If leather shoes get dusty, one may remove the dust with one’s hand or a rag, because the dust is not absorbed into them, but merely sits on the surface. However, one may not polish them with a brush or rag in order to shine them (on account of Memaĥek, below 18:6; see AHS 327:4; SSK 15:40).

If clay or mud is stuck on a shoe or piece of clothing, removing it and crumbling it is transgressing a rabbinic prohibition pertaining to Toĥen. But if it is uncertain whether its removal will cause it to crumble to dust, it may be removed. When necessary, even if it is clear that it will crumble to dust, one may remove it with a shinui. For example, mud on a shoe can be removed by rubbing the shoes together, and clay on clothing can be removed by hitting it with the back of one’s hand (above 12:1 and n. 1).

07. Nylon, Plastic, and Polyester Tablecloths and Clothing

The prohibition of Kibus applies to clothes and pieces of cloth that absorb dirt. However, wooden furniture and plastic items, which do not absorb dirt, may be cleaned with water to remove dirt that is stuck to them. Based on this, it would seem at first glance that one may clean plastic or nylon tablecloths. Since they are made from one piece of nonabsorbent material, they do not absorb dirt; thus Kibus would not be relevant to them. Indeed, R. Ben-Zion Abba Shaul rules this way in practice (Or Le-Tziyon 2:24:6). However, most poskim maintain that since these tablecloths function the same way as when they are made of cloth, one should be stringent and avoid vigorously scrubbing them as one does when washing clothing. However, since they do not absorb water, one may rinse them and even gently rub them (Igrot Moshe, YD 2:76; Tzitz Eliezer 5:10; Yalkut Yosef 302:22).

Another question arises regarding clothing, a tablecloth, or pantyhose made from synthetic material such as polyester. Everyone agrees that they may not be scrubbed or wrung out, because this would involve cleaning them in the way one normally washes clothing. The question is whether one may rinse them off or soak them in water. Some maintain that since the synthetic material itself does not absorb dirt or water, one may rinse clothing made of such material and even soak it. Soaking would only be forbidden if the clothing was made of natural fibers as well (SSK 15:7-8). Others maintain that even clothing that is fully synthetic may not be soaked; since dirt is absorbed between the threads, when the clothing is soaked or rinsed part of the dirt dissolves and disappears (Or Le-Tziyon 2:24:6). It would seem in practice that one may not soak clothing made from synthetics.

One may clean contact lenses, both hard and soft. The law is more lenient in the case of contact lenses, compared to nylon tablecloths, which may only be lightly scrubbed, because not only are they non-absorbent, they are also not considered clothing, and therefore scrubbing them does not resemble Kibus (see Harĥavot). Similarly, one may clean a pacifier or the nipple of a baby bottle, or scrub it to remove stuck-on dirt. Since they are made out of rubber, Kibus does not apply; and since they do not look like clothing, scrubbing them does not resemble Kibus.

08. Removing Stains and Dust

As we saw above (section 3), Kibus is generally accomplished using water or other cleaning agents. However, even when one does not use water, one may not remove stains from clothing via scrubbing the way one does when washing. One may, however, remove a stain using a shinui. There are two types of stains: mild stains and serious stains. Mild stains may be removed using a minor shinui. When necessary, serious stains may be removed using a major shinui. Let us explain.

A mild stain is one that would not prevent the clothing’s owner from wearing it in public. The Sages forbid removing such a stain by scrubbing it in the way one normally would when hand-washing it. However, one may remove this kind of stain by scrubbing it in an unusual way. Therefore, one may try to remove the stain by scratching it with a nail or a knife. After taking a brief break of a few seconds’ duration, he may scrape at it again. This is because as long as he stops between attempts, this does not resemble scrubbing clothing to wash it. Similarly, one may remove the stain with one rub of a dry rag or handkerchief. If necessary, after pausing for a few seconds one may rub the stain with the rag a second time. As long as the scrubbing is not constant, it is not considered the normal way to wash clothing.

If the stain is so severe that one would not wear the stained clothing publicly, the stain may not be removed by scraping it or rubbing it with a rag, because that is exactly how one would remove such a stain during the week. There are even Rishonim who maintain that doing so is prohibited by Torah law. If, however, a major shinui is used, the poskim disagree whether there is still a rabbinic prohibition to remove the stain. If necessary, we rely on the opinion of those who are lenient. Therefore, at a time of need, such a stain may be removed with a major shinui. For example, one could rub the stained clothing that he is wearing against a door, closet, or bed. Alternatively, if he is wearing the stained clothing, he may rub or scrape away the stain by taking the sleeve with the stain and using the other unstained sleeve to rub or scrape it off in a way that does not resemble normal scrubbing. If the stain is thick, most of it may be removed by scraping it with a nail or a knife, or by rubbing it with a rag, as long as the entire stain is not removed this way. The rest must be removed with a major shinui.

One whose clothing gets dusty may not remove the dust in the normal fashion by shaking out the clothing, hitting it, or rubbing it. However, one may flick the clothing with one’s finger, as this is a major shinui. When a couch is dusty, however, one may beat it to remove the dust. Since a couch is not considered clothing in which one is embarrassed to be seen, beating the dust out is not considered Kibus. However, one may not scrub the couch in the way one normally cleans it.

If something unwanted is resting on a garment but not attached to it in any way, it may be removed. Therefore, one may remove a feather, cotton, a thread, or the like from clothing (Rema 302:1; SSK 15:33).^[6]

09. Folding a Talit on Shabbat, and Additional Laws

The Sages forbade folding an item of clothing on Shabbat because folding helps it maintain its shape, ensures that it sits right on the body, and prevents wrinkling. Therefore, when one folds clothes it looks like one is fixing a kli (see below ch. 15). Only if one has a new white garment that he can fold by himself, and he plans to wear it on Shabbat because he has no other appropriate clothing, he may fold it on Shabbat (Shabbat 113a). Based on this, some prohibit folding a talit after prayer services; since it will not be worn again that Shabbat, folding it constitutes preparing on Shabbat for the weekday. Additionally, if the talit is not new, one may not fold it because this act of folding is more significant than folding a new item (Ĥayei Adam 44:24). Some who are meticulous follow this position.

In contrast, according to a minority position in the Rishonim (Orĥot Ĥayim), the type of folding that the Sages prohibited no longer exists. In the past, a clothes press operated by two people would be used to make the folds in clothing permanent. This is why the Sages only permitted folding a new white talit when the act is done by only one person. However, the type of folding we do nowadays is not so significant, and it does not look like “fixing” anything. Therefore, one may fold a talit along its original creases after services. Moreover, this is not considered preparing on Shabbat for the weekday. Just as a couch may be arranged on Shabbat even if no one is planning to sit on it, because its disarray detracts from the honor of Shabbat, so too a talit may be folded in order to honor Shabbat. Furthermore, doing so honors the talit as well; as an item used to fulfill a mitzva, it should not be left in an unfolded mess. Some prominent Aĥaronim follow this position and maintain that a talit may be folded normally on Shabbat. (See Kaf Ha-ĥayim 302:32 in the name of Yafeh La-lev; AHS 302:12; Or Le-Tziyon 2:24:3.)

The middle position, which most poskim follow, is that a talit may be folded on Shabbat as long as it is not folded along the lines of the original creases. The prohibition of folding clothes on Shabbat applies only when they are folded according to set folds; as long as the folding does not follow the ironed-in folds exactly, it is not similar to the melakha of Metaken Maneh and is not prohibited. This is the halakha (SA 302:3; MB 302:18; Ben Ish Ĥai, Year 2, Vayeĥi 13; SSK 15:49; Yeĥaveh Da’at 2:40). It should be noted that in practice, today’s talitot are ironed in a way that makes them difficult to fold exactly as they were at the start. Therefore, one may fold his talit in the regular fashion after prayer services, since he is not folding on its ironed-in folds.

A hat that got misshapen may be reshaped or straightened out on Shabbat. This is because it is a very simple thing to do, and is not considered fixing a kli (SSK 15:50).

The poskim disagree whether one may fold paper into forms such as boats or airplanes, or to fold napkins into special shapes. One who is lenient has grounds for his leniency, and one who is stringent should be commended (as explained below in 15:7).

10. Tofer

The melakha of Tofer (sewing) refers to binding together curtains or material in a manner similar to the way the curtains were sewn for the Mishkan. The difference between Tofer and Boneh is that the former refers to joining soft objects together, while the latter refers to joining hard objects together.

One who sews two stitches in a way that the stitches will last transgresses the Torah prohibition of Tofer. If the stitches will only last temporarily, he transgresses a rabbinic prohibition (Shabbat 74b; MB 340:27).

Similarly, one may not tighten a thread that is starting to unravel. If this tightening will last, it is prohibited by Torah law; if it is temporary, the prohibition is rabbinic (Shabbat 75a; SA 340:6). Similarly, if a button comes loose, one may not pull its thread to tighten it (SSK 15:71).

One may join two parts of a garment together using buttons and buttonholes, zippers,^[7] snaps, or Velcro. One may do so even if he intends to leave them closed for an extended period of time. These connections are made to open and shut, so the prohibitions of sewing and tearing do not apply to opening and shutting them, just as the prohibitions of building and destroying are not relevant to opening and shutting windows or doors (see below 15:3).

One may pull on a drawstring to tighten a hood or jacket, because this is not sewing but normal use of the clothing. Additionally, using the drawstring is different from sewing since it is generally threaded very loosely through its casing. One may also pull closed a drawstring that is threaded through loops at the waist (see SA 340:7).

One may connect two parts of an item of clothing with a safety pin, since this does not resemble sewing. Some are stringent about this, but the halakha follows the lenient position. One who is stringent and refrains from using a safety pin that he plans to leave in for an extended period of time should be commended. In contrast, a brooch may be attached to clothing, even for an extended period, because it does not connect two pieces of cloth.

Just as sewing is prohibited by Torah law, so is attaching one thing to another, which is a tolada of Tofer. Therefore, one may not attach papers or pieces of cloth to one another. If the attachment is long lasting, it is prohibited by Torah law, while if it is temporary the prohibition is rabbinic (see SHT 303:68).

Similarly, it is forbidden by Torah law to staple papers together. Since the staple connects the papers with two holes, this is like sewing two stitches. But one may hold papers together with a paper clip, since this is an external connector and does not really join them together at all.

11. Kore’a

Fixing an item of clothing sometimes requires that it be torn in order to be re-sewn. This tearing constitutes the melakha of Kore’a. Tearing in order to sew is a violation of a Torah prohibition. In the Mishkan, worms would sometimes chew holes in the curtains. Mending the hole as is would leave the curtain rumpled. Therefore, the curtain needed to be torn apart and re-sewn.

Purposeful, constructive (“le-to’elet”) tearing is prohibited by Torah law. One example of this is taking down a hem in order to lengthen an item of clothing. Non-purposeful, destructive tearing is prohibited rabbinically.

Tearing plastic bags or plastic tablecloths from a roll in order to use them is prohibited by Torah law. Similarly, tearing toilet paper in order to use it is prohibited by Torah law. Some maintain that tearing along the perforations is also a transgression of the melakha of Meĥatekh. Tearing toilet paper with a shinui is a rabbinic transgression. At a time of need, such as in order to avoid serious embarrassment, the Sages permit violating their ordinances. Therefore, one who finds himself in a situation where he cannot wipe himself without tearing toilet paper may tear it in order to preserve his dignity. He should do so with a shinui, such as using his elbows to pull the paper from the roll. He should be careful not to tear along the perforations (SA 312:1; MB ad loc. 12; SSK 23:19; Orĥot Shabbat 11:40).

If a book has some uncut pages, it is forbidden by Torah law to cut them on Shabbat. If the pages were cut properly, but they became stuck together by a stray bit of glue, they may be separated; this is because they were stuck together accidentally, with no intent of permanent attachment (MA 340:18; MB ad loc. 45). One may not pull apart tissues that were not cut properly and thus are still partially joined together at some points.

Just as attaching papers or pieces of cloth is a tolada of Tofer, separating these attached items is a tolada of Kore’a. Therefore, one may not separate pages that were stapled together. Similarly, one may not tear out a page from a writing pad.

One may tear open a bag containing food, just as one may peel an orange in order to eat it. This is because the tearing or peeling is not for the sake of the bag or the peel, but in order to eat what is inside. Similarly, one may open the top of a bag of sugar that is glued shut. Some are stringent and do not allow this, but the lenient position is the primary one (below 15:12).

If one did not manage to remove the manufacturer’s tags from a new item of clothing before Shabbat, he may cut the plastic thread connecting it to the garment on Shabbat; the tags are only loosely attached to the clothing and thus are not considered sewn to it.^[8]

12. Diapers, Adhesive Bandages, and Sticky Notes

Diapers may be used on Shabbat just as they are used during the week. At first glance, one might think otherwise. Using a disposable diaper involves fastening tapes and then separating them. We saw earlier that one may not attach papers together on account of Tofer, and one may not separate them on account of Kore’a. However, since diapers are typically fastened using Velcro tapes that can be opened and closed multiple times, fastening them is comparable to buttoning and unbuttoning buttons, which is permitted. (One also does not need to worry about separating the Velcro when preparing the diaper for use, as explained in the note below.)

Even diapers that use adhesive tape (rather than Velcro) may be used. Since this tape is made for temporary use, many poskim maintain that just as there is no prohibition of Tofer when sewing something that will be used only for a short period of time, so too one may fasten a diaper. It is also possible that even those who prohibit sewing or attaching items for a short period of time would be lenient in the case of diapers, because the tape in a diaper is meant to be reusable, so that the diaper can be adjusted as needed. Therefore, fastening them should not be considered sewing, and detaching them should not be considered tearing. Rather, fastening them is comparable to joining items together using buttons or Velcro. However, one should be careful in one regard. During the week, when dirty diapers are thrown away, they are usually taped up using the tabs, in order to confine the contents. Since this taping is likely to last a long time, it is proper to refrain from doing so on Shabbat.^[9]

Adhesive bandages (“Band-Aids”) may be used when needed, because sticking something onto the body is not considered sewing. If necessary, an adhesive bandage can also be used to hold a cloth bandage in place, because this is meant to last only a short time. (The laws pertaining to adhesive bandages and cloth bandages are explained below in 28:9.)

One may use sticky notes to mark one’s place in a book. Since they are repositionable and designed to be used dozens of times, using them is comparable to fastening and unfastening buttons or Velcro, where Tofer and Kore’a are not concerns.

13. Kosheir and Matir

The melakha of Kosheir refers to binding things together by tying them, while Matir refers to separating things by undoing this connection. Unlike Tofer, which refers to joining together soft things and uniting them, and unlike Boneh, which refers to joining together hard things and uniting them, Kosheir refers to connecting things without actually joining and integrating them together as one.

As we have seen (9:2), all the melakhot that are forbidden on Shabbat have their roots in a melakha that was necessary to erect the Mishkan. This is true of Kosheir and Matir as well. It was necessary to tie the threads of the curtains that were cut during the weaving into knots. Additionally, it was necessary to tie knots in order to prepare nets for trapping snails. These snails provided tekhelet for dyeing the threads of the curtains. If a net was missing a strand, it was sometimes necessary to undo the knots from a different net and remove a strand from it (Shabbat 74b). (In y. Shabbat 15:1, Amora’im disagree whether tying the curtains of the Mishkan to the tent pegs was prohibited by Torah law.)

There are four types of knots:

1) A strong and durable knot that is not meant to ever be undone. Tying such a knot is prohibited by Torah law. Examples of this type of knot include the knots of tefilin and the knots of tzitzit. One should be careful to avoid tightening tzitzit knots on Shabbat.

2) A knot that has an element of permanence, like a knot that one plans to leave intact for a week. Tying such a knot is rabbinically prohibited. Similarly, a professional knot tied by a craftsman, even if it is meant to last less than a week, has an element of permanence, and the Sages prohibited tying it on Shabbat.

3) A temporary knot, which is meant to last for less than a week and is not a professional knot. One may tie such a knot on Shabbat.

4) Knots that are so weak that they are not even categorized as knots. Examples include a single knot and a bow knot (the type used to tie shoelaces). One may use such knots to tie things together even for an extended period of time.

The laws of untying knots are parallel to those of tying them. If tying a certain kind of knot is prohibited by Torah law, untying it is prohibited by Torah law as well; if tying it is rabbinically prohibited, so is untying it. If one may tie it, one may untie it as well. A knot that one may untie in principle but that in practice is difficult to undo, may be cut. However, one should not do so in front of an ignorant person, who may come to permit things that are prohibited (MB 317:7).^[10]

14. Prohibited Knots

One may not tie a double knot even if he plans to untie the knot on the same day. Since this is a strong knot that can remain intact for an extended period, it may be that it is comparable to the knot of a craftsman (Shiltei Giborim). According to some Rishonim (Rif and Rambam), tying such a knot for the short term is rabbinically forbidden. All this refers to a tight double knot, which one might use to tie his shoes or to close a garbage bag. But a woman may tie a head scarf this way, since the scarf is not pulled tight. Those who are especially meticulous are stringent and do not use a double knot to tie their head scarves.

If it happens that one’s shoes were tied with a double knot and this causes him anguish, he may undo the knot.^[11]

One may not tie off the end of a thread even with a single knot, the way one does when sewing or when tying the end of a tzitzit string. Since this knot is strong, it might be considered a craftsman’s knot. According to some poskim, if it is meant to be temporary it is rabbinically prohibited, while if it is meant to be permanent it is prohibited by Torah law (Smag; Rema 317:1). Similarly, one may not use a tight knot to tie a plastic bag with food in it, but one may use a bow knot or tie the bag handles together with one tie.

15. Bow Knots and Single Knots

A bow knot is not considered a knot because one pull undoes the whole thing. Even if one bow is tied on top of another, it is not considered a knot because both bows can be undone with one yank (SA 317:5; MB ad loc. 29). A single knot is not considered a knot either, since it does not last. Since bow knots and single knots are not considered knots, one may tie them even if one intends to keep them intact for a long time.

Some maintain that a single knot with a bow on top of it (which is how many people tie their shoes) retains the status of a single knot. Accordingly, it is not considered a knot, and may be tied without any worries. Others are stringent and maintain that since the two knots together are stronger than one, it should be considered a regular “layman’s knot.” Accordingly, one may tie it if one intends that it last for less than a week. However, if it is meant to last for a week or more, one may not tie it. It is appropriate to follow this position le-khatĥila. However, one may tie a gartel around a Torah scroll using a single knot with a bow on top of it, even if it is intended to remain that way for many months.

A single knot followed by a bow followed by a single knot, which people use when they wish to tie their shoes more tightly, is considered a regular knot. If it is meant to last less than a week, one may do so; if it is meant for a week or more, one may not do so. Some are meticulous and completely avoid tying such knots on Shabbat.^[12]

If one ties and unties his necktie each time he wears it during the week, he may tie it on Shabbat as well. If one ties his necktie and leaves the knot intact for an extended period of time, he may not tie it on Shabbat. In a case of necessity, he may be lenient and tie it on Shabbat, as long as he intends to undo the knot on Saturday night.^[13]

16. Miscellaneous Laws

One who twists fibers together to form a rope transgresses the prohibition of Kosheir, and one who pulls apart the strands of a rope transgresses Matir (MT 10:8).^[14]

One may not string pearls on Shabbat, because one may come to tie a knot at the end of the string. Similarly, if a pearl necklace snaps, one should not restring the pearls, because one may come to tie the string in a knot (MB 317:20). However, children may string beads that come in children’s craft sets and are not meant to last, since the knots of such necklaces are not permanent (SSK 16:22).

Some maintain that one may not insert shoelaces into new shoes because this makes the shoe wearable, thus transgressing the prohibition of fixing a kli (Ketzot Ha-shulĥan §146, Badei Ha-shulĥan §3). Others maintain that one may not insert new laces even into old shoes (MB 317:18; SSK 15:64). Still others maintain that nowadays one may insert laces into new shoes, because the eyelets in modern shoes are wide, so inserting shoelaces in is easy and is not considered a melakha (Yabi’a Omer 9:108:162). In order to comply with all the positions, it is proper to insert the laces in an unusual way. For example, one can either skip some of the eyelets or lace only the top ones. This will ensure that on Saturday night he will need to re-lace the shoes in the normal way and therefore has not fixed a kli on Shabbat (SSK 15:64).

One may thread a belt through the belt loops of a new pair of pants, since the belt is not meant to remain there forever. Similarly, one may insert a pillow into a pillowcase. However, one may not insert a tie or strap into a new dress or pair of pants if it is meant to remain there permanently, because doing so is fixing the item of clothing by making it wearable (MB 317:16; SSK 15:66).