The Prohibition against Squeezing Liquids from an Item on Shabbat

In the previous issue, we discussed the prohibition against laundering on Shabbat, which is part of the melacha of melaben.  One subcategory (toldah) of melaben is the prohibition against squeezing a wet garment.  This prohibition is known as sechitah.  Rambam (1135-1204), Hilchot Shabbat 9:11, explains that squeezing the water out of a garment is an integral part of the laundering process.

The prohibition against squeezing is not limited to squeezing water from a garment.  There is another prohibition against squeezing juice from a fruit.  Rambam, Hilchot Shabbat 8:10, explains that it is included in mefarek, extracting, which is a toldah of dash, threshing.  In this issue, we will note the differences between the two prohibitions against squeezing and show how they apply to non-food items.

 Rabbeinu Tam's Principle

Rabbeinu Tam (c.1100-1171, cited in Tosafot, Ketubot 6a, s.v. Hai) notes that the parameters of the prohibition against squeezing garments are different than the parameters of the prohibition against squeezing fruit.  When one squeezes liquid from a garment, the garment is improved and the liquid goes to waste.  When one squeezes fruit, juice is produced and the fruit is now an inferior product.  Therefore, when wants to determine whether a specific issue should be addressed from the perspective of melaben or mefarek, the critical question is whether the purpose of squeezing is to procure the liquid or whether it is to dispose of the liquid.

One of the Talmudic passages that led Rabbeinu Tam to his conclusion is a passage in the Gemara, Shabbat 128a, that discusses the most preferable way to transport oil through the public domain on Shabbat to a woman who is in labor and needs the oil.  The Beraita suggests that the oil can be transported by pouring it into someone's hair and then have that person walk through the public domain.  The Gemara questions this suggestion because of the concern that one would have to squeeze the oil out of the hair in order to procure it and violate the prohibition against squeezing.  Rabbah and R. Yosef respond that there is no (biblical) prohibition against squeezing liquid from hair.

Rabbeinu Tam notes that this passage is, ostensibly, difficult because many passages in the Gemara imply that the prohibition against squeezing only applies to water and not to other liquids.  Why then, is the Gemara concerned about squeezing oil out of someone's hair? Rabbeinu Tam concludes that with regards to squeezing as a function of melaben, there is no concern with liquids other than water.  However, if the oil is necessary for the woman in labor, the prohibition against squeezing is a function of mefarek.  Just as mefarek applies to juice, it also applies to oil.

Rabbeinu Yitzchak (cited in Tosafot, op. cit.,) agrees with Rabbeinu Tam's principle but disagrees in application. According to Rabbeinu Yitzchak, the prohibition against squeezing liquids from a garment applies even if the liquids are not water.  Nevertheless, the rabbinic prohibition against wetting a garment- out of concern that it may lead to squeezing it- only applies to water and not other liquids.  Rabbeinu Nissim (1320-1380), Commentary to Rif, Shabbat 41a, s.v. L'fikach, also agrees with Rabbeinu Tam's principle, but asserts that if the liquid is a type that is normally squeezed, there is a rabbinic prohibition against squeezing it from the perspective of mefarek, even though it is going to waste in this situation.

 Squeezing Water from One's Hair

Rambam, Hilchot Shabbat 9:11, writes that the prohibition against squeezing does not apply to hair. R. Vidal of Tolosa (late 14th century), Maggid Mishneh, op. cit., suggests that Rambam does not permit squeezing hair completely.  Rather, he is of the opinion that squeezing liquid from hair only constitutes a rabbinic prohibition.

Ra'avad (c. 1125-1198), Ba'alei HaNefesh, Sha'ar HaTevilah 3:6, seems to disagree.  Ra'avad questions how women can immerse in a mikveh on Shabbat.  Wouldn't they violate the prohibition against squeezing water from their hair?  R. Yosef Karo (1488-1575), Beit Yosef, Yoreh De'ah, no. 199, notes that most Rishonim allow immersion on Shabbat because they follow Rambam's opinion that the prohibition against squeezing does not apply to hair.

R. Moshe Feinstein (1895-1986), Igrot Moshe no. 133, notes that R. Karo's defense of the practice of immersing on Shabbat is not a rejection of Maggid Mishneh's assertion that there is a rabbinic prohibition against squeezing liquid from hair. R. Feinstein asserts that the rabbinic prohibition against squeezing hair only applies to squeezing as a function of mefarek.  From the perspective of melaben, there is no prohibition because melaben does not apply to the body or to hair.  Regarding the prohibition of squeezing from the perspective of mefarek, R. Karo is of the opinion that since the prohibition is only rabbinic in nature, as long as one does not intend to squeeze the water from his hair, it is permissible.  R. Shlomo Z. Auerbach (1910-1995, cited in Shemirat Shabbat KeHilchata ch. 14, note 64) notes that squeezing from the perspective of mefarek is only prohibited if the water is squeezed out in a way that it is distinct.  However, if it is squeezed directly into a towel, there is no prohibition.  Nevertheless, one should still ensure that the towel itself does not collect enough water that the towel itself is squeezable.  It should be noted, that R. Yisrael M. Kagan (1838-1933), Mishna Berurah 326:21, records a minhag to avoid bathing unnecessarily (even in cold water) out of concern that one may squeeze water out of one's hair

 Use of Sponges and Wet Paper Towels

The Mishna, Shabbat 143a, states that one may not wipe a surface with a sponge unless it has a specific type of handle.  The Gemara, Yoma 78a, records the practice of some Amoraim to place a damp towel (that was prepared before Yom Kippur) on their eyes on Yom Kippur to cool off.  The Gemara then quotes other Amoraim who objected to this practice because of the concern that one will violate the prohibition against squeezing when applying the towel.  Rama (1520-1572), Orach Chaim 613:9, codifies the opinion that one should not place a damp towel on one's face on Yom Kippur.

R. Tzvi P. Frank (1873-1961), Har Tzvi, O.C. 1:190, and R. Moshe Feinstein, Igrot Moshe, O.C. 2:70, discuss the permissibility of wiping a surface with a wet paper towel.  They both concur that from the perspective of melaben, there is no concern because the paper towel is disposable and therefore, there is no concern that one will improve the paper towel by squeezing out the water.  For this reason, R. Frank distinguishes between applying a damp towel on one's eyes, which is prohibited out of concern that one might violate melaben, and applying a wet paper towel to a surface, where there is no concern of melaben.  R. Feinstein notes that there is a dispute among the Rishonim whether the prohibition against using a sponge is based on melaben or mefarek.  If the concern is melaben, that concern does not apply to a paper towel.

The other concern that must be addressed is the prohibition against squeezing from the perspective of mefarek.  R. Frank notes even if one squeezes the paper towel, the prohibition is only rabbinic in nature because the liquid was never naturally connected to the towel.  Since it is only rabbinic in nature, as long as one does not actively squeeze the towel, there is no concern that use of the towel may lead to squeezing.  R. Feinstein notes the since the water is not totally absorbed in the paper towel and it is not normal to squeeze water from a paper towel, if one applies the paper towel without intent to squeeze, it is permissible.

R. Shlomo Z. Auerbach seems to take a different approach.  In an exchange between R. Auerbach and R. Eliezer Waldenberg (recorded in Tzitz Eliezer, Vol. IX, page 77), R. Auerbach notes that use of an alcohol swab violates the prohibition against squeezing from the perspective of mefarek.  He notes that since the purpose of the swab is to spread the alcohol, this is a form of squeezing for the purpose of procuring the liquid.  [R. Auerbach elaborates on this point in Tikunnim UMilu'im to Shemirat Shabbat KeHilchata 14:94.]  R. Yehoshua Y. Neuwirth, Shemirat Shabbat KeHilchata 33:10, notes that according to R. Auerbach, the proper way to apply alcohol is to pour the alcohol on the area and then wipe it off with an alcohol swab.