Can U Use Water Filter Yom Tov
THE LAWS OF SHABBAT
By Rav Yosef Zvi Rimon
Shiur #06: Tapping (Office 6)
XII) Filtering Liquids:
The Melakha of Merakked
Is it permissible to use a faucet with an attached filter or a water-purification system on Shabbat? Is one allowed to use a tea strainer or a teabag? Is it permissible to split up vegetables from soup by holding the spoon next to the side of the pot? Is one immune to use a lettuce dryer?
Defining the Melakha of Merakked
As nosotros have seen in previous shiurim, the melakha of merakked [one] (sifting) is classically washed with a sieve: while the fine flour falls through the sieve'southward holes, the bran remains in it. Merakked is thus like to borer in the aim of removing pesolet (refuse) from okhel (nutrient), merely it is accomplished with a keli, a utensil, vessel or tool. The Gemara (138a) explains in the proper name of Rabbi Zeira that one who strains liquids violates this melakha. According to Rabbi Zeira, whatsoever procedure which separates pesolet from okhel so that the pesolet remains in its identify and the okhel falls out (e.grand., straining liquid) is forbidden because of the melakha of merakked. [2]
However, although it is forbidden to filter liquid with a strainer on Shabbat, there are other ways to bring about this result. The mishna (139b) allows one to strain wine through a fabric: " Water may exist poured over lees [dregs of grapes] in order to dilute them, and wine may be strained through cloths or an Egyptian handbasket." A sudar is a cloth which is not designed for filtering merely which can exist utilized for this purpose, and the aforementioned is true of an Egyptian handbasket, fabricated of palm twigs. The Amora Ze'iri, in the Gemara (ibid.), even allows for the use of a strainer, which is designed specially for filtering: "A person may put clear wine or water into a strainer on Shabbat without business, only not cloudy [liquids]." Under what conditions may ane strain vino with a strainer, and when is it permissible to strain but with a cloth? The Ran (57b,
[Using] the cloths and the Egyptian baskets... and everything of this ilk is an alteration, since i is non straining with a strainer. The cloudy wine discussed hither is nonetheless drinkable; if it were clear wine, even using a strainer would be permissible, equally is stated in the Gemara; and if it is cloudy wine which is undrinkable, even [using] cloths or an Egyptian basket would be forbidden, considering it would exist borer regardless.
According to this, clear water or vino may be filtered even with a strainer (as Ze'iri states); somewhat cloudy water or wine (as long as it is still drinkable) may be filtered only with a cloth and the like (as the mishna states); while extremely cloudy h2o or wine (which is undrinkable) may non be filtered at all on Shabbat. The Ran goes on to explain that if a majority of people would drink the water or the wine equally is, the liquid is considered clear and it is permissible to filter it with a strainer, even if in that location are some debris inside. However, if a bulk of people would non beverage the water without filtering, one may not use a utensil designed for straining; one may just use a vessel or utensil which is non designed for filtering, such as a sudar.
If so, according to the Ran, there are three levels. The Rashba (ibid.) takes a similar approach to the Ran. On the other manus, the Rambam (8:14) understands the Gemara differently:
One who filters wine or oil or water or other liquids with the appropriate strainer is liable... merely ane may filter wine with no lees or clear water using cloths or an Egyptian basket, so that [the vino or water] volition get extremely clear.
According to him, 1 is immune to filter just clear wine or water, and only with a material. I is forbidden to filter liquids which are not articulate, and there is no allowance in any case to filter to use a normal strainer.
If so, the Rambam allows filtering clear liquids with a cloth, while according to the Rashba and the Ran one is immune to filter clear liquids even with a strainer, while with a material one is allowed to filter fifty-fifty somewhat cloudy liquids.
The Tur (Ch. 319) agrees with the Rashba when it comes to articulate water, permitting fifty-fifty the utilize of a strainer, but he agrees with the Rambam when it comes to somewhat cloudy h2o, and he forbids using even a fabric.
The Shulchan Arukh (319:10) cites both opinions regarding the filtering of clear water (without addressing somewhat cloudy water):
Articulate wine or water may be filtered through a strainer... And co-ordinate to the Rambam, filtering with a strainer is forbidden — even for clear water or wine. Even [using] cloths is permitted only with clear liquids, only not with cloudy ones.
If and then, the Shulchan Arukh starts by ruling according to the view of the Rashba and the Ran — that one is allowed to filter clear water even with a strainer — without attribution, and afterwards that he notes that the Rambam forbids it. From his linguistic communication, it appears that he rules in accordance with the first view. The Mishna Berura (41) indeed writes that "the law is in accord with the kickoff view." (However, some Yemenites are stringent, in accordance with the view of the Rambam.)
Nevertheless, the Mishna Berura adds (42) that one may be lenient when it comes to filtering clear water with a strainer, but "not with cloudy [liquids] — that is, even a bit cloudy," explaining that "in this matter, information technology is appropriate to be concerned near the words of the Rambam."
In the Sha'ar Ha-tziyun (34), he explains that in this example other halakhic regime (such as the Tur) agree with the Rambam, and therefore ane should exist concerned about their view. [iii]
Permitting the Filtering of Clear Liquids
Why is i allowed to filter articulate liquids (in a strainer, co-ordinate to the Rashba and the Ran; in a cloth, according to the Rambam)?
The simple explanation is that since the bulk of people drink the water even without the filtration, the filtering does not institute a tikkun (a significant repair or comeback). Rashi indicates the same. The Gemara below says that fresh wine, which has only come out of the press, may be filtered fifty-fifty with a strainer, and Rashi (s.5. Bein Ha-gittot) writes:
All wines are cloudy, and they are drunk with the lees; therefore there is no tikkun here, because it is beverage regardless.
In other words, since people volition drink the wine without filtering, the filtering is not a tikkun.
It should be noted that this explanation is reasonable for those who maintain that the basis of the prohibition of tapping is tikkun okhel , improving the food. As was explained in earlier shiurim, others maintain that the prohibition of borer stems from the fact that one removes pesolet or separates pesolet and okhel, and if so, why is one allowed to filter articulate water? At the end of the day, even in this water, some pesolet is removed (otherwise, one would not filter at all!)
It appears that one could justify filtering clear liquids in another way: since nigh people drink the water in this way, the water and the debris are considered to be one blazon, and therefore there is no bereira in this (as we take seen in before shiurim, there is no prohibition in the bereira of ane blazon).
Two Types of Food
However, the Tehilla Le-David (319:fifteen) questions this:
This law requires some explication. Plain, fifty-fifty if we say that [the droppings] is not considered pesolet because [the liquid] can exist drunk regardless, however, it should make no difference! Since one does non desire to potable the debris, it should be similar two types of food: whatever ane does not want to consume now is called pesolet.
In other words, if we permit a mixture to exist separated into its constituent elements whenever the mixture is edible in its commingled state, why is in that location a prohibition to divide two types of food? More often than not, the two types of food tin can be eaten when they are commingled; nevertheless, we have determined that if, at the moment, one does not desire i of the types, information technology is considered pesolet, and there is no permission to separate it! Why practice we not say this concerning one who does not desire droppings in the water?
An answer to this question tin be found in the Shevitat Ha-Shabbat (Merakked, Be'er Rechovot, 26), who indicates that this assart is applicable also to two types of food: "Straining the sauce from latkes or vegetables appears to be permissible, since they are eaten like this." According to him, it is permissible to carve up vegetables from broth even with a colander, since many people consume the goop and the vegetables together; consequently, the mixture of vegetable soup is considered like articulate water, as it tin can exist consumed without any filtering. According to this, just as it is permissible to separate a mixture which is edible in its commingled country, ane is allowed to separate a mixture of two types of food!
Yet, Rav S.Z. Auerbach (cited in Shemirat Shabbat Ke-hilkhata, Ch. iii, due north. 156) disputes this merits:
This approach is only applicable to debris... which has no significance on its own. Therefore, since about people drink wine with the lees, they are insignificant in relation to the wine and are considered of one type, so that it is not considered borer...This is non the instance with 2 meaning types, because neither nullifies the other; if, in such a case, ane wants to eat only one type, the mere fact that information technology is possible to eat them together does not allow one to apply this principle. Therefore, one is liable for borer of two types... and this resolves the question of the Tehilla Le-David.
This means that the droppings, because it is insignificant, is considered to be of the same type as the water, so that borer cannot utilise when one removes the debris. In, for example, vegetable soup, the broth and the vegetables are two types, each of which is significant in its own right; although people customarily eat them together, their separation is a violation of tapping. [four]
Summary
In conclusion, 2 types of food that are commingled (each type being significant in its own right, e.yard., vegetable soup) may not be separated with a strainer, even if most people generally swallow them together; but clear liquids, which most people would beverage without filtering, may exist filtered even with strainer. Cloudy liquids which almost people would not drink (though they are potable) may not exist filtered with a strainer; it is preferable non to filter them at all, even though there are those who are lenient and allow ane to filter with a keli not designed for this purpose.
A Filter on a Faucet
A sink with a congenital-in filter on the faucet seems to bring us once once again to the dispute amongst the Rishonim, as generally we are dealing with potable tap water which is beingness put through a filter: the Rambam would forbid information technology, while the Rashba and the Ran (whom we follow) would permit it. This is what the Chazon Ish (53, s.5. Ve-im) indicates:
If a filter hangs from the faucet in gild to remove the sand from the h2o, information technology is permissible to utilize it if virtually people would not avoid drinking unfiltered water... But if in that location is a cracking amount of sand, and then that the majority would not drink [the h2o] unfiltered, information technology is forbidden.
If so, a filter on a faucet or a water-purification organisation would pose a problem on Shabbat just if the local water is avoided by virtually people.
However, the Minchat Yitzchak (Vol. VII,
However, it appears that in our instance, considering the filter is permanently attached to the faucet, and there is no way for the h2o to come out of the faucet except via the filter... We should say that since all of the h2o passes this fashion — even the water used for washing easily and dishes comes through this filter — and i is not doing any new act to prepare the water for drinking, this should be no less than the law of bereira by mitt, which is immune when one takes okhel from pesolet in social club to eat immediately... Know that if information technology were non so, life would be incommunicable, because, even setting aside the filter on this faucet, the municipal h2o goes through many filters before it enters the pipes in one's house, and without that filtering it would not be possible to drink the water. Consequently, even if one would non put a filter on this faucet, it would be forbidden to take water from whatever faucet on Shabbat. 1 is compelled to explain as we accept higher up!
However, it is not clear that this reasoning would apply to a water-purification system, particularly one defended to drinking water. Therefore, 1 should apply such a organization simply when virtually people would drink this h2o without purification (and on the condition that there is no electrical excursion completed each time one uses it). If this water is not drink without purification, 1 may not use such a system on Shabbat. [5]
The Fastidious
The Bei'ur Halakha (319:10, s.v. Ho'il) writes:
If one is fastidious and unable to drink [h2o] filled with debris and the similar, even though most people are not bothered past information technology, we do not disregard this person's view, and for this person it is forbidden because it is borer.
Co-ordinate to this, a fastidious person (one who normally insists on filtering water) may not filter h2o on Shabbat, and this is the view of Rav Elyashiv (cited in
In conclusion, one may use a filter fastened to one'south faucet. One may too apply a h2o-purification system (as long as there is no electrical circuit completed in club to get the h2o out), on the condition that well-nigh people drink the local water without filtering. If this is not the case, 1 should filter the h2o before Shabbat. One who seeks to be lenient despite this should beginning let some water get to waste or use it for washing, and simply subsequently fill up the cup with drinking water.
A Tea Strainer
In some teapots, there is a built-in strainer over the spout. This prevents the tea leaves, which are on the bottom, from existence poured off with the liquid when i pours out the concluding drops. May one use such a keli on Shabbat?
Let u.s. consider the ruling of the Shulchan Arukh (319:14) concerning a container of vino with lees at the bottom:
I may cascade gently from one keli into another, as long as, when the catamenia comes to an cease and a few drops come out of the pesolet [the lees], one does not remove them [the lees]. If 1 does not practice then, these drops prove that it is borer.
The Shulchan Arukh allows this considering the wine on height is non commingled with the lees, so that ane does not violate bereira but by pouring off. Similarly, every bit long as there is a lot of tea in the teapot, in that location is no problem presented by the strainer when pouring from the teapot, since the tea on pinnacle is non mixed in with the leaves and does not crave filtering.
However, when there is but a fleck of tea left, it would ostensibly exist forbidden to pour it out; as the Mechabber writes, once the flow comes to an end and only a fleck of vino is left commingled with the lees, i may not cascade the terminal drops of wine into another keli, since 1 is selecting the vino from the lees. Granted, the Mishna Berura there (55) writes that if one drinks the wine immediately, it is permissible to pour out the terminal drops, but this applies only if one is pouring from i utensil to another without a strainer, so that the bereira of okhel from pesolet is by hand and for immediate employ; but when at that place is a strainer, this is bereira with a keli, which is forbidden even for immediate utilize, as the Mishna Berura himself writes:
He is talking well-nigh one who wants to drink later on, for if one wants to drink immediately, have we not established that selecting okhel from pesolet, when washed without a keli, is permissible, if i's intention is to consume it immediately? Here, even though one pours from one keli to another, nevertheless, the essence of the bereira is done by hand. If one puts forest chips in the spout of the keli into which one is pouring and then that [the liquid] volition be well-filtered, one must stop when the last drops start coming out — fifty-fifty if the intent is for immediate apply — because this is borer by way of a keli.
It would stand to reason that using a teapot with a strainer is equivalent to putting forest fries in the spout of the vessel, and the matter is considered bereira with a keli and is forbidden (if there is simply a fleck of tea remaining in the vessel).
Yet, the Chazon Ish (53, southward.v. Min Ha-amur) is inclined to permit using a tea strainer, even if there is only a bit of tea left:
However, it is possible that since there is no use of an actual sifter, fifty-fifty though at that place is inside, by the spout of the keli, a network which keeps the leaves out, one may say nevertheless that it is nothing more than bereira past paw, which is permissible when one takes okhel from pesolet in club to consume immediately.
Why does the Chazon Ish merits that using a strainer is considered bereira by hand? We may explicate this according to the view cited in Shemirat Shabbat Ke-hilkhatah, Ch. 3, north. 125, that a keli designed for bereira for immediate use is not included in the prohibition of selecting with a keli :
I heard from Rav Due south.Z. Auerbach... that it is possible that a keli designed specifically to select for immediate use is non included in the prohibition to select with a keli... as it is permitted to select by hand considering of the reason that this is derekh akhila; it is also permitted for this reason to use a pocketknife even to peel pesolet from okhel... Information technology is the aforementioned in our case: we may say that 1 is allowed to select with a keli which is e'er employed for immediate apply.
According to this view, one may say that since the teapot is always used for drinking right away, using information technology is considered bereira by hand, as opposed to a normal strainer or even a spoon, which is at times used to select for later use, so that utilizing information technology is considered bereira with a keli.
Still, there are Acharonim who are stringent in this affair, and they foreclose using a teapot with a built-in strainer when there is only a scrap of tea left. This is what the Chayei Adam (16:ix) rules, equally does the Kaf Ha-chayim (319:113):
Information technology appears to me that on Shabbat it is forbidden to cascade the tea out through the abovementioned perforated spout, because this is filtering the tea via the abovementioned spout, and since the spout is fabricated for this purpose, so that the tea volition be filtered, this is borer past way of a keli, which is forbidden even to drink it immediately...
This Shevet Ha-levi (Vol. I, Ch. 84),the Berit Olam (Borer, forty-44) and others likewise rule to this issue. The Az Nidberu (Vol. I,
The Shevitat Ha-Shabbat (Tapping, Be'er Rechovot,
In conclusion, it is permissible to utilise a teapot with a built-in strainer; however, one should be careful not to apply it when at that place is a pocket-sized quantity of tea left. Nevertheless, 1 who is lenient in this has valid opinions on which to rely, and this seems to take been the do of the Chazon Ish and other halakhic luminaries.
Teabags
Nowadays, most people use teabags. At first glance, this should be forbidden, because there are grains in the bag, which functions every bit a filter to proceed the grains in while letting the liquid pass. To empathise the common custom to let teabags on Shabbat, we must consider another ruling of the Shulchan Arukh (319:9):
Fifty-fifty if a strainer has been hanging from Erev Shabbat, i may not put lees in it; but if one put lees in it on Erev Shabbat, information technology is permissible to cascade water on them and so that the articulate [liquid] will flow over again.
The Shulchan Arukh allows pouring clear water over the lees in a strainer. The water volition absorb a chip of the wine which is absorbed in the lees, even through the h2o is commingled with the lees, and after that it is filtered past the strainer. The Mishna Berura explains:
The reason that at that place is no issue of borer with pouring water is that the water is clear, and at that place is goose egg in information technology which needs to be selected.
In other words, the prohibition of borer applies only to things which were originally commingled; if the water starts out articulate, becomes mixed with lees and so is filtered out through a strainer, there is no issue of borer.
According to this, in that location is no trouble using a teabag on Shabbat, since at the offset, the h2o is clear, and only afterward is information technology mixed with the grains of tea in the pocketbook, from which information technology emerges every bit filtered tea. This explanation appears in the Minchat Yitzchak (Vol. Four, 99:2).
Removing the Teabag from the Cup
One business in using a teabag is that when one removes the teabag from the cup, some drops fall from the handbag into the cup. This is a problem of borer (the bereira of the drops via the handbag, which is considered a strainer). In Shemirat Shabbat Ke-hilkhatah (Ch. 3, north. 171), Rav Neuwirth cites Rav S.Z. Auerbach's view:
It is advisable to be stringent not to remove the teabag and hold it in one's hand so that the water will period out, for even though the water was originally clear... holding the bag and so that the water will flow out of it is more than serious, since the water and the leaves are already commingled. Removing the bag and holding it in one's hand is similar filtering cloudy water, not clear water... Yet, if 1 just removes the pocketbook from the water and has no interest in the liquid coming out, it may be that even if information technology is inevitable that some drops volition baste from the bag, nevertheless, since they come up out hands — fifty-fifty if one only lifts and holds information technology, the filtering is effected on its own — it may exist that it is not considered borer.
According to him, 1 should be stringent and not leave the bag in a higher place the cup so that the tea volition baste in. In this case, we do not say that the water starts out and ends up clear because the removal of the bag from the h2o is considered a new act. Therefore we ignore the original state of the water in the purse and focus on its electric current state — commingled with the tea grains in the bag — and then that it is considered like cloudy water which is being filtered by the teabag as it drips into the cup. The Minchat Yitzchak rules similarly (ibid).
Nevertheless, Rav Auerbach adds that if the person does not intend to select, simply the drops come out on their ain while the teabag is being removed, in that location is no prohibition of borer in this. Therefore, one must not hold the teabag to a higher place the cup so that it volition baste into the loving cup; rather one must transfer the teabag elsewhere immediately. It is preferable to remove the teabag with a spoon, so that i can avert the prohibition of borer altogether (Shemirat Shabbat Ke-hilkhata iii:58).
In conclusion, it is permitted [6] to employ a teabag on Shabbat. It is permissible to remove the teabag from the cup as well, but one should transfer it quickly away from the cup and not allow it to drip back into the cup.
A Slotted Spoon
At first glance, i should forbid the employ of a slotted spoon on Shabbat, because this is filtering past way of a keli . Should we compare this keli to a sieve and a sifter, which are forbidden by Torah police force, or to a reed-basket and a tray, which are banned rabbinically?
On the one hand, this is a keli designed for straining, and if so, it should be no amend than a sieve. On the other hand, information technology is used for taking okhel out, and it may be that the straining is merely a convenient side-upshot. In other words, this keli is used for straining as well, just it may be that it has more significant purposes. The Or Le-Tziyon (Vol. II, 31:10) writes that this keli has the condition of a reed-basket, and its use is prohibited only on the rabbinic level. This view is compelling, especially in light of the fact that it may be that such a spoon is like a "long manus", since it is used to present food, and if and so information technology is not like bereira with a keli at all.
That being said, it is still forbidden to use a slotted spoon, at least rabbinically. Withal, the Or Le-Tziyon (ibid.) writes that at that place is room for leniency in this matter:
Question : Is it permissible to accept out okhel from the soup pot with a ladle which has holes in it past which the liquid is filtered out, or is there a prohibition of borer?
Answer : One should let removing okhel with this ladle even though the soup is filtered out past manner of the holes, if one'due south intent is to eat it immediately. In whatever case, one who is stringent in this affair is praiseworthy.
In a note there, he explains:
Even though apparently, on a rabbinic level, there is reason to forbid it when ane does so with a keli, considering it is like a reed-basket or a tray... withal, ane may enlist the view of those who rule that bereira is extraneous to liquids. Fifty-fifty co-ordinate to those who believe that bereira is applicable to liquids, there is no Torah prohibition, because information technology is like a reed-basked and a tray, which are rabbinically banned, since they are not utensils designed for bereira, and the same applies to a ladle, which is not specifically designed for bereira. Therefore one may let this.
According to him, one may utilise a slotted spoon in guild to remove a solid from a liquid, since one may enlist the view of those who agree that bereira is inapplicable to liquids, so that the solid within a liquid is not considered to be commingled with information technology (Ba'er Heitev 319:2, in the name of the Maharitatz).
The Shevitat Ha-Shabbat (Merakked, Be'er Rechovot, 26) allows using a slotted spoon in order to carve up vegetables from soup and the similar, in light of the view we mentioned higher up, that since many people eat the broth and the vegetables together, the mixture is considered to be a articulate liquid, which may be filtered.
Yet, we accept seen that Rav Auerbach disputes this view of the Shevitat Ha-Shabbat. Moreover, it is hard to rely solely on the view that bereira is inapplicable to liquids; therefore it is appropriate to be stringent and to refrain from using a slotted spoon on Shabbat.
Practically, using a slotted spoon as well raises some other problem: fifty-fifty if we say that the spoon is not defined equally a keli, or in any case it is non a keli which is forbidden by the Torah, one must wonder whether removing with it vegetables from soup and the like is considered to be selecting okhel from pesolet. On the i mitt, if one is interested in vegetables, at the time i puts the spoon into the soup and then raises it, one is removing okhel from pesolet. On the other hand, if i waits for the soup to drip through the holes in the spoon, this means that correct now one is separating pesolet from okhel. [7]
Putting a Spoon against the Wall of the Pot
A similar problem may arise when ane puts a regular spoon next to the side of the bowl or the pot, e.g., to remove vegetables or noodles without broth. In Shemirat Shabbat Ke-hilkhatah (Ch. 3, northward. 159, according to Tikkunim U-milllu'im ibid.), Rav Neuwirth writes:
I heard from Rav S.Z. Auerbach... that he had a question: perhaps one should be conscientious and non put the noodles in the spoon side by side to the walls of the bowl in lodge to let the broth in the spoon flow out, since the spoon together with the bowl is considered a keli. Ane should not do this even if one's intent is to eat both of them.
Fifty-fifty if we do not say that this is considered bereira with a keli, one may however forbid it because it is bereira of pesolet from okhel. However, if in the top part of the spoon there is clear liquid, one may pour it into the pot, since this broth is not commingled with the vegetables or with the noodles. [8]
Therefore, one who wants to remove certain vegetables from the soup, particularly when i wants to remove them without liquid, should use a regular spoon or a fork; furthermore, i should take first the okhel from the pesolet. Similarly, one may put a regular spoon or ladle into the pinnacle part of the liquid and remove the goop alone (because this is selecting okhel from pesolet, and here i is not using the wall of the keli).
In conclusion, it is preferable not to apply a slotted spoon, considering this may involve a prohibition of tapping (even though 1 who uses information technology has back up; in any case, one should non suspend information technology over the pot so that information technology volition drip). Similarly, information technology is advisable not to identify the ladle (even if it has no perforations) against the walls of the pot in order to remove the liquids, since this is removing pesolet from okhel (and perhaps even bereira with a keli). Sometimes, it is convenient to remove vegetable specifically with a regular spoon or fork, considering in this way one is able to remove particular vegetables without liquid. Similarly, one may put a ladle into the top role of the liquid so that only goop will enter.
A Saltshaker with Rice
Some people put grains of rice into the saltshaker in order to absorb the wet in the common salt. Is it permissible to use such a saltshaker on Shabbat?
In this case information technology would seem that there should be a prohibition of borer, as the shaker is like a strainer, since the table salt comes out and the rice stays in — which is berera by style of a keli. While the main objective of the saltshaker is to sprinkle the salt rather than filter it; nevertheless, nosotros have already seen that in that location is a rabbinic ban on using a keli which assists in bereira, even if information technology is not designed for bereira. Rav Moshe Feinstein is quoted (in Rav Shimon Eider's Halachos of Shabbos, Merakked, due north. 103) as saying that one should not employ such a saltshaker on Shabbat, and this is cited in Shemirat Shabbat Ke-hilkhata in the name of Rav Due south.Z. Auerbach:
One may put grains of rice (before Shabbat, to avert a prohibition of muktze) in an open saltshaker in social club to absorb the wet in the salt; in a well-covered saltshaker, one should not take common salt out through its cover, even if at that place is a lot of common salt left mixed in with the rice.
However, there are many reasons to be lenient and allow one to use such a saltshaker:
1. More often than not, a saltshaker contains a lot of salt and a tiny bit of rice, and one does not demand the perforations in the encompass to take out only salt, and then that the keli is non profitable in bereira. Even when there is just a bit of table salt in the saltshaker, one may be lenient and say that since 1 could readily open up the saltshaker and remove simply the salt, the keli does not assist in bereira in a meaning mode.
ii. One may rely on the view of Rav Auerbach that a keli which is always used for bereira for immediate consumption is not considered a keli. In Shemirat Shabbat Ke-hilkhata (Ch. 3, n. 125; Tikkunim U-milllu'im, ibid.), Rav Neuwirth writes — contradicting what nosotros noted higher up —
I heard in the name of Rav S.Z. Auerbach that it is possible that a keli which is designed for pick for immediate employ is not included in the prohibition to select with a keli... According to this, 1 should allow [using] a saltshaker with rice.
3. The person has no intent of bereira. Even though the separation is an inevitable result, there are those who are lenient when information technology comes to an inevitable, unintentional result (pesik reisha). Fifty-fifty those who are generally stringent may concede hither, as at that place are other reasons to be lenient.
4. This is derekh akhila (the way of eating) and not derekh bereira (the way of option). (Run across
The Az Nidberu (Vol. Four,
Therefore, my view is to allow [the use of] a saltshaker. It is not like a reed-basket, which is rabbinically banned, considering one's aim [with a reed-basket] is to perform bereira; just when one has no such intent, and it is non an act of bereira, we have not found that the Rabbis should foreclose this... Ane may add together that since this is customarily washed during the bodily fourth dimension of akhila, and this is its derekh akhila, it is as if it is incommunicable to exercise otherwise... It appears that there is some other reason that borer is not applicable here: this is not classified as a mixture, since the rice mixed in is there in order to maintain the common salt; therefore, it is not chosen borer of 1 type from some other type or okhel from pesolet.
Other halakhic government agree as well (Rav Elyashiv and Rav Karelitz, as cited by the Ayil Meshullash, Ch. 7, n. 110; Tefilla Le-Moshe, Ch. 38; et al.) that 1 is allowed to use a saltshaker with rice on Shabbat, and this is the applied halakha.
Lettuce Dryer
May one use a device that uses centrifugal strength to dehydrate lettuce (in which 1 turns a creepo, spinning the lettuce leaves and then that the water flies off them)? Plainly, such a device should not be allowed on Shabbat, because it seems akin to a strainer; beyond this, there is bereira of pesolet from okhel (casting the undesired water droplets off of the lettuce leaves).
However, practically, there is reason to allow this. As we have seen, i may fifty-fifty use a strainer to filter clear liquids. The reason is that near people drink the water without filtering, and thus the filtering is not a true tikkun of the water; alternatively, the h2o and debris are considered to be of the same type. Similarly, there is no problem to swallow the lettuce when it is wet. People dehydrate the lettuce in order to permit it to last a long fourth dimension without condign moldy, or they find the lettuce tastier in this way; nevertheless, most people would be willing to eat the lettuce without dehydrating it. Therefore, drying lettuce is not a significant tikkun. Moreover, the water is insignificant in relation to the lettuce, so that they are considered to be of the same type; therefore, drying the lettuce does non constitute a violation of borer. [9] The Mishna Berura (320:24) rules similarly in a comparable instance, talking well-nigh someone who wants to squeeze cooked or pickled vegetables in order to swallow them without liquid:
1 may clasp out the liquid which floats on top of them or is captivated in them in order to set up them to be eaten solitary, as ane does not need their liquid, just as it is customary to clasp lettuce later on it has been soaked in water. One is not in violation of mefarek [a subcategory of threshing], even if one squeezes the liquid into a basin and does non allow information technology immediately get to waste material; in whatsoever case, since ane is not interested in the liquid, it is not included in the melakha.
The Mishna Berura writes that one may squeeze the h2o out of the lettuce without violating mefarek, since ane does not desire the water. Even so, why is there no prohibition of borer? One is taking out pesolet from okhel! Information technology appears that considering the h2o does not bother 1 who wants to eat the lettuce, even if it is wet, there is no trouble of borer. According to this, one may let dehydrating the lettuce even with a device designed for this purpose, just as it is permissible to strain articulate liquids with the use of a mishmeret. Thus straining of this type is permitted, a ruling which has been confirmed by Rav Asher Weiss.
[1] Merakked literally means "causing to dance", every bit one shakes the flour such that it "dances" in the sieve.
[2] Although Rabba (ibid.) argues with Rabbi Zeira and says that one who strains liquids is in violation of borer, Rashi (s.five. De-notel) explains that Rabba'due south intent is to say that one violates borer as well: ane who strains or filters liquids would be liable on ii counts according to Rabba, borer and merakked. Tosafot, on the other hand (73b, southward.5. Mishum) indicate that according to Rabba one violates tapping merely, not merakked, and this is cited by the Bei'ur Halakha (319:ix, s.5. Meshammeret) as the view of the Rambam (viii:xi). The Bei'ur Halakha explains that, according to them, the melakha of merakked is applicative only to i who performs an action on okhel and pesolet in order to split up them, just equally ane shakes the sieve filled with okhel and pesolet in order to divide them. In filtering liquids, the separation is done on its own (past gravity alone), and therefore one does not violates merakked but rather tapping (considering it is a general melakha which applies to any separation between okhel and pesolet).
[3] The Gemara states that when ane uses a cloth to filter water, one must not make a hollow (gumma). The Rambam accordingly explains (21:17) that since there is a total prohibition to filter with a strainer, one who uses a fabric must do it in a distinctive fashion, then that i will not come to filter with a strainer. Nevertheless, co-ordinate to the Rashba and the Ran, putting clear h2o in a strainer is completely permissible; as such, why is information technology forbidden to make a hollow with a cloth? Rashi (s.v. She-lo Ya'aseh Gumma) provides two reasons: a) this is a weekday practice (uvdin de-chol); b) 1 may come to clasp the liquid out. The erstwhile applies only when filtering a liquid which is not clear; if the liquid is clear, fifty-fifty using a strainer is immune, so all the more then information technology should exist immune to use a cloth, fifty-fifty with a hollow. Indeed, the Mishna Berura rules in accordance with this latter leniency (319:45).
[4] Based on this principle, Rav S.Z. Auerbach (Shemirat Shabbat Ke-hilkhatah,
[5] At that place may exist cause to exist lenient fifty-fifty in this case, if 1 kickoff lets the water menstruum and then puts the loving cup in; in this fashion, 1 demonstrates that the filtering is not for the purposes of bereira per se. (Encounter Chazon Ish and Minchat Yitzchak ibid.) However, this is questionable, because if the water is cloudy and ane benefits from the filtering, how does it assistance to cascade out some water? Does this say anything nearly the filter, which is used only for purifying water? This requires further report.
[half-dozen] This is in terms of problems of tapping. In terms of bug of cooking, there are 2 methods: some ready tea essence before Shabbat, while others put a teabag in a tertiary keli.
[7] This raises a question: how practise we know what is being selected? In his Responsa, the Or Le-Tziyon takes a lenient view and writes that when one holds the keli with the okhel, and the pesolet separates on its own, this is considered bereira of okhel from pesolet, since we consider whatever the person is holding to exist the selected thing. This is what arises from the ruling of the Ba'al Ha-tanya (Piskei Ha-siddur, Hilkheta Rabbeta Le-shabbeta), that 1 who discovers a fly in a loving cup may tip the cup in society to cascade out the liquid until the wing falls; since the person is holding the cup with the liquid and not the fly, it is considered to be separating okhel from pesolet, not the reverse.
However, the Magen Avraham (319:15) and the Mishna Berura (ibid., 55) seem to dispute this. They write that information technology is permissible to have a keli filled with a mixture of a chip of wine and lees and to cascade the vino from it into another keli, as long as one drinks the wine right away. According to them, fifty-fifty though the person is holding the keli with the pesolet (the lees), the okhel (the wine) comes out on its ain, and information technology is not considered selecting pesolet from okhel, but rather okhel from pesolet. This indicates that we do not follow what the person is holding, but rather what remains at the site of the mixture and what comes out of the mixture. Co-ordinate to this, holding a slotted spoon with vegetables in a higher place the soup so that the broth is strained and falls back into the pot is considered to be selection of pesolet from okhel, since the vegetables remain in their place and the broth comes out.
Nevertheless, one may be lenient for some other reason: the essence of the liquid is separated at the moment that one lifts the slotted spoon (and this action is selecting okhel from pesolet); after that, when one waits for the extra liquid to baste out, in general the intent is not to perform bereira, but to avoid making a mess. As a result, this may non be considered bereira of pesolet from okhel (come across Shemirat Shabbat Ke-hilkhatah iii:54).
[8] Similarly, when there are big chunks of vegetables and the similar forth with a fleck of liquid in the spoon, the pieces are not considered to be commingled, then their separation is non bereira, as we have seen in a higher place.
[ix] The lettuce dryer may be used only for the next meal and the similar. In this case, there is no great significance to the water, and therefore one is allowed to exercise so even using a filter. If one dries the lettuce in gild to preserve it, it may be that at the moment, the h2o does bother one a slap-up deal, since because of information technology the lettuce may become moldy, and therefore information technology is not comparable to clear water. Perhaps, in this case, there would be a problem to dry the lettuce.
Can U Use Water Filter Yom Tov,
Source: https://etzion.org.il/en/halakha/orach-chaim/shabbat/borer-filtering-liquids
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