Daas HaRav — The Shulchan Aruch HaRav on Siman 321

דִּינֵי תּוֹלֵשׁ בְּשַׁבָּת וְדֵין טוֹחֵן וְדִין תִּקּוּנֵי מַאֲכָל אוֹ מְעַבֵּד וְלָשׁ וּבוֹ ט"ז סְעִיפִים:

חֲבִילֵי פִּיאָה אֵזוֹב וְקוֹרְנִית, הִכְנִיסָן לְיַבְּשָׁן לְעֵצִים — אֵין מִסְתַּפְּקִין מֵהֶן בְּשַׁבָּת. הִכְנִיסָן לְמַאֲכַל בְּהֵמָה, אוֹ אֲפִלּוּ הִכְנִיסָן בִּסְתָם — הֲרֵי סְתָמָן גַּם כֵּן לְמַאֲכַל בְּהֵמָה, וּמֻתָּר לְהִסְתַּפֵּק מֵהֶן. וְקוֹטֵם וְאוֹכֵל בְּיָד, אֲבָל לֹא בִּכְלִי כְּדֶרֶךְ חֹל. וּמוֹלֵל הַשַּׁרְבִיטִין בְּרָאשֵׁי אֶצְבְּעוֹתָיו לֶאֱכוֹל הַזֶּרַע שֶׁבְּתוֹכָן.

The laws of tolesh (plucking) on Shabbos, the law of tochen (grinding), the law of food preparation or me'abed (tanning) and lash (kneading) — and it contains 16 se'ifim:

Bundles of pi'ah (a plant species), hyssop and savory: if he brought them in to dry as firewood — one may not make use of them on Shabbos. If he brought them in for animal fodder, or even brought them in without specific intent — their default status is also ma'achal beheimah (animal food), and it is permitted to make use of them. And one plucks and eats by hand, but not with a utensil in the weekday manner. And one shells the pods with the tips of his fingers to eat the seed inside, but not with the full hand in the weekday manner:

הַמְעַבֵּד אֶת הָעוֹר הוּא מֵאֲבוֹת מְלָאכוֹת, שֶׁכֵּן בַּמִּשְׁכָּן הָיוּ מְעַבְּדִין עוֹרוֹת תְּחָשִׁים וְאֵילִים. וְהַמּוֹלֵחַ אֶת הָעוֹר — חַיָּב מִשּׁוּם מְעַבֵּד. אֲבָל הַמּוֹלֵחַ בָּשָׂר חַי — פָּטוּר, שֶׁאֵין עִבּוּד בָּאֳכָלִין מִן הַתּוֹרָה. אֲבָל מִדִּבְרֵי סוֹפְרִים יֵשׁ עִבּוּד בָּאֳכָלִין.

One who tans (me'abed) hide is among the avos melachos (the 39 forbidden labors on Shabbos), since in the Mishkan they tanned the hides of tachash and rams. And one who salts hide is chayav (liable) for me'abed, since salting is among the needs of tanning.

But one who salts raw meat — even if he salts it heavily so that it should last a long time without rotting — is patur (exempt), since there is no tanning in foods according to the Torah. However, by divrei sofrim (rabbinic decree), there is tanning in foods. Therefore it is forbidden to salt raw meat, even to eat it raw on Shabbos (if it has not yet been salted for hachsharah — to remove its blood), because salt acts on raw meat (not yet salted) to soften it, prepare it, and render it fit for consumption — resembling tanning. All the more so it is forbidden to salt it so that it should last without rotting, even in case of significant loss (hefsed merubah), and even if it has already been salted and rendered kosher from its blood. So too with other items: it is forbidden to salt them on Shabbos for preservation, even in case of significant loss:

וְכֵן אָסוּר לַעֲשׂוֹת מֵי מֶלַח מְרֻבִּים לָתֵת לְתוֹךְ הַכְּבָשִׁים — שֶׁדּוֹמֶה לְעִבּוּד. וְאִם נוֹתֵן שְׁנֵי שְׁלִישֵׁי מֶלַח וּשְׁלִישׁ מַיִם — אָסוּר אֲפִלּוּ מְעַט.

Likewise it is forbidden to make a large quantity of mei melach (salt water), or other liquids with much salt, to put into pickled foods (kevashim) — namely types of vegetables or other items that one preserves so they last (even if he will eat from them right away, not laboring solely for the weekday — nevertheless), since he preserves them so they last, it resembles tanning, for the salt preserves them.

And some say that pickling is forbidden because it resembles cooking by divrei sofrim.

And even to make mei melach or other liquids with salt — not to put into the pickled foods but to dip his bread in them and to put into the cooked dish — it is forbidden to make much together, namely at one time for the needs of two meals; rather, only a little for the needs of one meal alone (because when one makes much, it appears as if he is making them for pickling).

And even for the needs of one meal, he is not permitted to make any except close to the meal, but not from one meal to another, since it is forbidden to salt anything to leave without eating it immediately, as will be explained. And even if he places oil between the pouring of the water and the pouring of the salt, and the oil prevents the salt from mixing well with the water and weakens the force of the brine — nevertheless it is forbidden.

And if he gives two-thirds salt and one-third water or other liquids — it is forbidden to make even a little for the dipping of this meal, since it appears like making muryas (strong brine for pickling fish), since the way of muryas is to make it so; and pickling on Shabbos is forbidden either for me'abed or for cooking, as explained:

כָּל דָּבָר שֶׁהַמֶּלַח מוֹעִיל לוֹ לְשַׁנּוֹת אֶת טִבְעוֹ — אָסוּר לִמְלוֹחַ מֵהֶם יוֹתֵר מֵחֲתִיכָה לְבַדָּהּ כְּדֵי לְאָכְלָהּ לְאַלְתַּר. אֲבָל מֻתָּר לְהַטְבִּיל אֲפִלּוּ כַּמָּה חֲתִיכוֹת כָּל אַחַת וְאַחַת לְבַדָּהּ.

Anything that the salt helps to change its nature — to soften it, harden it, remove its bitterness, etc. — such as radish, onion, garlic and other sharp foods, which, when left in salt, sweat, release their bitterness and harden; likewise beans and lentils cooked in their shells, where salt softens the hardness of the shell; likewise types of cucumbers (called ougerkes) raw, for which salt is beneficial; and any item that is customarily preserved — it is forbidden to salt more than one piece alone to eat immediately, since when one salts two pieces together (and certainly more) — this appears as preserving kevashim.

And even one single piece of radish or the like — it is forbidden to dip it in salt to leave it long in its salt for its bitterness to come out after it sweats, for this resembles tanning.

But it is permitted to dip even several pieces, each one alone, and to lay them before him to eat immediately one after another without much delay; and even if they linger a brief while and sweat slightly — there is nothing in that. Provided that one does not leave them a long time, even within the same meal, for example from start to end of the meal, so that they sweat much, for that resembles tanning and is forbidden even for one piece alone.

Some forbid letting them sit in salt at all, even for a brief while, even one piece alone. Therefore it is forbidden to dip two pieces one after another and lay them before him to eat one after another, because by the time he eats the first, the second will sit in its salt; rather it is only permitted to dip a piece and eat it immediately. And so is the practice. And the same law applies to anything for which salt is beneficial.

According to this latter reasoning, the reason it is forbidden to salt several pieces together is not because it appears as preserving kevashim, but because by the time he eats the first, the second will sit in its salt — and since salt helps it, it resembles tanning.

Therefore, the practice of cutting radish very fine, putting it in a bowl, salting it, and pouring vinegar over it — there is no prohibition in this matter, although it resembles salting many pieces together, which is forbidden even to eat immediately; nevertheless, since they are not left in salt alone but vinegar and other items are poured on them immediately — it does not resemble tanning. All the more so if one pours oil, which weakens the strength of the salt. Nevertheless, one must be careful to pour the oil or vinegar immediately after the salting.

However, the practice of some who make a salad (called shlatin), salting the vegetable first alone and leaving it so, draining the water that comes out of it, and afterward mixing it with oil and vinegar — this is fully forbidden and more closely resembles tanning, since one waits for the salt to be well absorbed:

כָּל דָּבָר שֶׁאֵין הַמֶּלַח מוֹעִיל לוֹ לְשַׁנּוֹת טִבְעוֹ אֶלָּא שֶׁהוּא נוֹתֵן בּוֹ טַעַם בִּלְבַד, כְּגוֹן בֵּיצָה וּבָשָׂר — אָסוּר לִמְלוֹחַ כְּדֵי לְהַנִּיחַ לִסְעֻדָּה אַחֶרֶת.

Anything for which salt does not change its nature but only gives it flavor — such as egg and meat — [it is permitted to salt them, but nevertheless] it is forbidden to salt them in order to keep them for another meal.

And some say that if there is a reason it is better to salt now than to salt later, near the meal — for example, that now it is somewhat warm and will receive the salt better — there is no prohibition in this (and one may rely on their words to be lenient in rabbinic matters if needed):

מֻתָּר לְהַשְׁקוֹת יְרָקוֹת תְּלוּשִׁים כְּדֵי שֶׁלֹּא יִכְמְשׁוּ, שֶׁכֵּיוָן שֶׁיְּרָקוֹת הַלָּלוּ רְאוּיִים לַאֲכִילָה בְּיוֹמָן — מֻתָּר לְהַשְׁקוֹתָן.

It is permitted to water plucked vegetables so they do not wilt, because since these vegetables are fit for eating that day — it is permitted to water them just as it is permitted to move them (tiltul). But if they are not fit for eating today, and are therefore forbidden to move — it is forbidden to water them.

Therefore it is forbidden to rinse meat that has not been salted on the third day that falls on Shabbos, lest it become forbidden for cooking (by exceeding the 72-hour limit), since it is forbidden to move it if it is hard meat unfit to be chewed raw, as explained in siman 308.

And even if it is soft and fit to be chewed — one should not be lenient, since because he does not wish to eat it today, there is a prohibition in rinsing it on account of toiling on Shabbos for the weekday. It does not resemble vegetables, which are fit today for any person's eating, where it is not at all evident that he is toiling on Shabbos for the weekday since he might eat them today. But raw meat is fit only for one of refined palate, and one's way is not at all to chew it raw but to cook it — and so it is evident that he is toiling on Shabbos for the weekday.

And even through a non-Jew (nochri) one should not be lenient; for though they permitted in case of significant loss to do through a non-Jew anything that is only by way of shevus (rabbinic prohibition), as explained in siman 307 — nevertheless here there is not so much loss if he does not rinse it, since he can still eat it roasted:

הַצָּרִיךְ לָדוּךְ פִּלְפְּלִין וְכַיּוֹצֵא בָהֶם בְּשַׁבָּת — מֻתָּר לִכְתּוֹשׁ אוֹתוֹ בְּשִׁנּוּי גָּדוֹל מִדֶּרֶךְ הַחֹל, כְּגוֹן בְּיָד שֶׁל סַכִּין. אֲבָל אָסוּר לְחַתְּכָם בְּסַכִּין, אֲפִלּוּ כְּדֵי לֶאֱכוֹל מִיָּד.

One who needs to grind peppers and the like to put into the dish on Shabbos — it is permitted to crush them with a great change (shinui gadol) from the weekday manner, such as with the handle of a knife or the like, even much together. But not with a pestle (madoch), even one not of stone as in the weekday but of wood or the like.

And some say that one must also grind it inside a bowl or the like, but not in a mortar (machteshes), even though one is pounding with the handle of a knife or the like.

And one should not place the pepper inside a cloth to pound it with a knife on top, because that imparts an odor to the cloth, even though he does not intend so, as will be explained in siman 511.

And some permit grinding in the mortar (and it is good to be stringent where possible).

But it is forbidden to cut them with a knife, even to eat immediately. And the same law applies to all spices whose way is not to be eaten except by mixing:

אֲבָל כָּל דָּבָר הָרָאוּי לַאֲכִילָה כְּמוֹת שֶׁהוּא וְאֵינוֹ גִּדּוּלֵי קַרְקַע, כְּגוֹן בָּשָׂר מְבֻשָּׁל אוֹ צָלִי אוֹ גְבִינָה — מֻתָּר לַחְתּוֹךְ דַּק דַּק, מִפְּנֵי שֶׁאֵין טְחִינָה בָּאֳכָלִין.

But any item fit for consumption as is, that is not giduley karka (growth from the ground), in which there is no tochen at all — such as cooked or roasted meat, or cheese and the like — it is permitted to cut finely (even not to eat immediately), since there is no grinding (tochen) in foods.

And even very hard cheese — it is permitted, since it is still possible, with difficulty, to chew it, and the name of food remains upon it. And it is permitted to cut it (even for one who cannot chew it) whether with a knife, axe, or grater — for though these are kelim she-melachtam le-issur (vessels whose use is forbidden), it is permitted to move them for their own use (letzorech gufam), as explained in siman 308.

But it is forbidden to grate it finely with a toothed grater (called rib eizen in German), even to eat immediately, since because the vessel is specially designated for this — it is the weekday manner, like grinding spices with a pestle and mortar. And the same applies to any other vessel specially designated for this:

אֲבָל בָּשָׂר חַי — שַׁיָּךְ בּוֹ טְחִינָה. וְלָכֵן אָסוּר לְחַתְּכוֹ דַּק דַּק לִפְנֵי הָעוֹפוֹת.

But raw meat, since it is fit only for one of refined palate to chew it in an unusual manner — the name of food does not apply to it in this regard, and tochen applies to it. Therefore it is forbidden to cut it finely before fowl. And although it is fit for dogs — the name of food does not apply to it on that account, since it is not designated for dogs but for man or for fowl, by virtue of its value; and to them it is not fit without this cutting:

וְכָל דָּבָר שֶׁהוּא מִגִּדּוּלֵי קַרְקַע — יֵשׁ בּוֹ מִשּׁוּם טוֹחֵן. וּלְפִיכָךְ, אָסוּר לַחְתּוֹךְ הַיָּרָק דַּק דַּק. אֲבָל מֻתָּר לְפָרֵר הַלֶּחֶם דַּק דַּק לִפְנֵי הַתַּרְנְגוֹלִים, שֶׁאֵין טְחִינָה אַחַר טְחִינָה. וּמֻתָּר לַחְתּוֹךְ דַּק דַּק כְּדֵי לֶאֱכוֹל לְאַלְתַּר.

And all this concerns what is not giduley karka; but anything that is giduley karka, even a finished food — has in it the prohibition of tochen, since grinding exists in its species (namely in grain and legumes). Therefore it is forbidden to cut the vegetable very finely to eat it, and likewise dried figs and carobs before the elderly. And if he cut finely — he is chayav for tochen.

But it is permitted to crumble bread finely before chickens, and there is no tochen in this, since the grain from which the bread was made has already been ground, and there is no tochen achar tochen (no grinding after grinding).

And all this concerns one who cuts and leaves, not eating immediately but after a while; but it is permitted to cut finely to eat immediately, or for others who will eat immediately, or for chickens that will eat immediately, since they did not forbid a person from eating his food in large or small pieces. If that is his manner of eating — even in small pieces — and that is the way of eating, there is no melachah in this, as explained in siman 319 regarding borer ochel mitoch hapsoles (selecting good from bad) to eat immediately, where there is no melachah since that is the way of eating, and it is permitted even lechatchilah (a priori).

And some object to this leniency. And it is proper to take their words into account and be careful to cut the vegetable (called shlatin) in somewhat larger pieces, where there is no tochen according to all opinions.

But in our country the custom is to cut the radish very finely, and likewise the onions, and they have on whom to rely. In any case, one must be careful not to begin until after leaving the synagogue, since it must be close to the meal itself, as explained in siman 319 regarding borer:

וְכָל זֶה לַחְתּוֹךְ דַּק דַּק בְּסַכִּין, אֲבָל לָדוּךְ בְּמָדוֹךְ — אָסוּר אֲפִלּוּ כְּדֵי לֶאֱכוֹל מִיָּד. אֲבָל מֻתָּר לְרַסְּקָן בְּשִׁנּוּי גָּדוֹל, כְּגוֹן בְּעֵץ הַפָּרוּר.

And all this concerns cutting finely with a knife; but pounding with a madoch (pestle), even of wood — is forbidden even to eat immediately. And even a finished food like dried figs and carobs before the elderly, and likewise garlic, cress and other foods that are pounded — it is forbidden to pound them even to eat immediately. But it is permitted to crush them with a great shinui, such as with a wooden spoon (etz haparor) or with the handle of a knife or the like, as explained regarding peppers:

אֵין כּוֹתְתִין מֶלַח בְּמָדוֹךְ, אֶלָּא צָרִיךְ שִׁנּוּי גָּדוֹל. בְּמֶלַח דַּק שֶׁנִּתְבַּשֵּׁל וְנַעֲשָׂה פְּתִיתִין — מֻתָּר לְחַתְּכוֹ בְּסַכִּין דַּק דַּק, כְּמוֹ בְּפַת, מִשּׁוּם שֶׁאֵין טוֹחֵן אַחַר טוֹחֵן.

One does not pound salt with a madoch, even of wood; rather a great shinui is required, such as crushing it with the handle of a knife or with a wooden spoon.

But it is forbidden to cut it finely with a knife (since because it is not fit for eating by itself but only in a mixture — its status is that of spices, not of meat and cheese, even though it too is not giduley karka like them).

In what case is this said? With coarse salt at the start. But salt that was fine at the start, was cooked, and became broken pieces — it is permitted to cut finely with a knife, just as it is permitted with bread, since there is no tochen achar tochen, as explained:

דָּבָר שֶׁאֵינוֹ חָפֵץ לְאָכְלוֹ לְאַלְתַּר — אָסוּר לְלָעֳסוֹ בְּשִׁנָּיו, מִשּׁוּם טְחִינָה.

An item one does not desire to eat (nor to feed to a child) immediately — it is forbidden to chew it between one's teeth, on account of grinding (tochen):

חַלּוֹת דְּבַשׁ שֶׁנִּתְרַסְּקוּ מֵהַכַּוֶּרֶת מִבְּעוֹד יוֹם — אָסוּר לְרַסְּקָן לְהוֹצִיא מֵהֶן הַדְּבַשׁ, מִפְּנֵי שֶׁהוּא מַפְרִיד אֹכֶל מִפְּסֹלֶת.

Honeycombs (chalos devash) that were crushed from the hive before Shabbos — it is forbidden to crush them to extract the honey from them, since one is separating ochel (the edible) from psoles (the inedible), namely the honey fit for eating from the wax that is not fit for it; and there is in this mefarek (extraction) and also borer ochel mipsoles, even though he crushes to eat immediately, as explained in siman 320.

And even if the honey emerged on its own — it is forbidden until evening, by decree lest one crush by hand to eat it today. Unless the combs were crushed before Shabbos, in which case the honey that comes out of them on Shabbos is permitted, as is the law of olives and grapes that were crushed before Shabbos, as explained there and in siman 252.

But it is permitted to eat the honey clinging to the combs all around, even if they were not crushed before Shabbos:

אָסוּר לִרְדּוֹת דְּבַשׁ מֵהַכַּוֶּרֶת בְּשַׁבָּת מִדִּבְרֵי סוֹפְרִים, מִפְּנֵי שֶׁדּוֹמֶה לְתוֹלֵשׁ.

It is forbidden to cut honey from the hive on Shabbos by divrei sofrim, since it resembles tolesh (plucking).

In what case is this said? When the combs are attached to the hive, which appears as uprooting (oker davar migiduvo) something from the place of its growth. But if they were detached from the hive before Shabbos and merely sit within it — it is permitted to take them out and eat the honey clinging around them. And even if they are attached to the hive but were crushed within it before Shabbos and the honey floats in the hive — it is permitted to take it out and eat it:

הַלָּשׁ הוּא מֵאֲבוֹת מְלָאכוֹת. וְאֵין הַמְגַבֵּל חַיָּב אֶלָּא בִּדְבָרִים שֶׁהֵם בְּנֵי גִבּוּל, כְּגוֹן קֶמַח. אֲבָל אֵפֶר וְחֹל הַגַּס וּמֻרְסָן וְקֶמַח קָלִי — לָאו בְּנֵי גִבּוּל הֵן, וְהַמְגַבְּלָן פָּטוּר. אֲבָל אָסוּר מִדִּבְרֵי סוֹפְרִים לְגַבֵּל קֶמַח קָלִי הַרְבֵּה.

Lash (kneading) is among the avos melachos. And one is not chayav by merely pouring water into the flour, but only when he kneads (gibul) in the weekday manner.

And the kneader is only chayav for things that are benei gibul (susceptible to kneading), such as flour or earth for building cement. But ash, coarse sand, bran, and roasted flour (kemach kali) and the like — are not benei gibul, and one who kneads them is patur.

But it is forbidden by divrei sofrim to knead much roasted flour, lest one come to knead unroasted flour and become chayav. But it is permitted to knead the roasted flour little by little, which is a shinui from the weekday manner (and even if the kneading is thick and hard and appears as actual kneading — it is permitted, since one kneads with a change).

But grain that has not reached a third of its maturity, which was roasted and then ground coarsely so that it resembles sand — called shesisa — it is permitted to knead with vinegar or the like, even much at one time. Provided the kneading is soft (gibul rach); but hard — it is forbidden, since it appears as lash (unless one kneads little by little, as explained regarding kali). And even when soft, one must change slightly if making much at one time. How? He puts the shesisa first and then the vinegar, if it is a place where the custom on weekdays is to put vinegar first; and in a place where the weekday custom is to put shesisa first — on Shabbos one puts the vinegar first.

And some disagree with all this and say that there is no distinction between things that are benei gibul and those that are not, and in all cases one is chayav by merely pouring water (or other liquids and fruit juices), even though one has not kneaded at all, since the pouring of water is itself the kneading.

Unless the kneading is soft, in which case there is no lishah (kneading) at all, and its prohibition is only by divrei sofrim, and they permitted it for Shabbos needs by means of a shinui that will be explained, whether for things that are benei gibul or those that are not. Therefore, whether for kali or for shesisa — it is forbidden to pour the liquid on Shabbos even with a shinui from the weekday manner, unless it is a soft kneading; then it is permitted to pour with shinui, that is, putting the shesisa first and then the vinegar where that is the change, or the reverse where the reverse is the change. And when one pours with a shinui, it is permitted to knead even much at one time, since it is a soft kneading.

But thick kneading is forbidden in any manner on account of lash, unless one poured the liquid already before Shabbos; then it is permitted to knead on Shabbos (little by little), whether with kali or with shesisa.

And according to the first opinion, mustard that was kneaded the eve of Shabbos — one may mix it with liquid the next day, whether by hand or with a spoon, and put honey into it. Provided he does not beat with force, but mixes it little by little:

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