Squeezing Lemons on Shabbos
Q. We were learning Shulchan Aruch recently and I read that one is allowed to squeeze lemons on Shabbos. I remember being taught that squeezing lemons is forbidden. Can you please explain why we don’t follow the Shulchan Aruch on this?
One of the 39 Melachos forbidden on Shabbos is Dosh - threshing[1]. Threshing is the process used to extract grain kernels from their husk. In the building of the Mishkan, Dosh was performed to extract the seeds that were used in making the dyes for the curtains and coverings. It was also used in the making of the Lechem Hapanim bread for the service in the Mishkan[2].
Mefarek is a subcategory (Toldah) of the Melacha of Dosh. Mefarek is the extracting of any food or liquid from the source in which it was originally absorbed[3]. Squeezing fruits (Sechitah) to extract the liquid from inside of them, is considered an act of Mefarek[4].
The Talmud[5] rules that on the Biblical level, the prohibition of squeezing fruits to extract their juice, only applies when squeezing grapes or olives. The Rishonim present different reasons for why these fruits are singled out.
Rashi explains that it is because the majority of grapes and olives are used for extracting their liquids, to make wine or oil. Based on this, the Biblical prohibition would not be limited to grapes and olives. If another type of fruit would be primarily used for making juice, squeezing those fruits would also be Biblically forbidden.
The Ra”n[6] explains that only grapes and olives are forbidden because only their extracts are considered as one of the seven Halachically defined liquids[7]. All other fruit juices are not considered as liquids, but rather as a part of the fruit that has been separated or ‘cut off’. Therefore, squeezing to extract their juices is not Biblically considered as Mefarek.
This dispute would impact the status of “juicing oranges” i.e. a species of oranges grown primarily for making juice. According to Rashi, squeezing these oranges would be a Biblical prohibition, but according to the Ra”n it would not.
The sages instituted a Rabbinic prohibition on squeezing out the juice from any type of fruit that is commonly used for juicing[8]. This would include most fruits nowadays, since most fruits are used to make juice from time-to-time.
There is a minority opinion in the Rishonim[9] that squeezing the juice from any fruit is Rabbinically forbidden, even if it is not a type of fruit that is commonly squeezed for its juice.
Squeezing over Food
Squeezing juice over food is permissible based on the Talmudic dictum that “whatever comes onto food is considered like food”. In this “Halachic reality” the fruit juice is no longer considered juice, but rather like a piece of the fruit[10]. This applies even to squeezing grapes and olives.
The Poskim bring two conditions to be able to squeeze onto food. Either it must be added to enhance the flavour of the food or the liquid must be absorbed into the food that it is being squeezed onto.
Squeezing fruits into a liquid or into an empty cup, remains forbidden even if one intends to later add it to food[11].
Lemon Juice
Based on the above, squeezing lemons onto fish or into salad would be completely permissible. But what about squeezing lemons to make lemon juice, squeezing lemons into tea, squeezing lemons into water to make lemonade, or squeezing lemons into a salad dressing?
It would seem from our discussion above, that this is clearly forbidden, at least on the Rabbinic level, since lemons are a type of fruit that is commonly squeezed for its juice.
Nonetheless, the Shulchan Aruch[12] issues a simple ruling that one may squeeze lemons for their juice on Shabbos. Lemons are clearly being treated differently from other fruits in this regard. The question is why?
The Rosh[13] writes that it is because lemons are not usually squeezed to use their juice as a drink. They are usually squeezed to add the juice to food to enhance its flavour[14].
In contrast, the Beis Yosef writes that the primary reason for this leniency[15] is because lemon juice is not generally consumed on its own as a drink, without first mixing it with other ingredients such as water and sugar[16]. This is in contrast to other fruits which are squeezed in order to drink their juice straight. Accordingly, one may squeeze lemons for the purpose of drinking the juice.
The rationale is that since the lemon juice still needs to be mixed with other ingredients to become potable, it is not considered to be a real liquid in its own right. Therefore, lemons may be squeezed into liquids or even into an empty cup.
Based on this distinction, the Magen Avraham[17] and Alter Rebbe[18] rule like the Shulchan Aruch and permit squeezing lemons on Shabbos in any manner.
However, the later Acharonim[19], including the Tzemach Tzedek[20], argue with the lenient ruling of the Shulchan Aruch.
The original reason cited by the Rosh to permit squeezing lemons, was because lemon juice was only used for food purposes and not for drinking. The Acharonim argue that this Heter no longer applies as lemon juice is commonly used for making drinks.
They also question the validity of the contention of the Beis Yosef that lemons may be squeezed even as a drink because the lemon juice is not drunk on its own.
The Tzemach Tzedek presents the following argument as a challenge to the Beis Yosef;
In the times of the Gemara, their wines were very strong and would have to be mixed and diluted with water before it could be consumed. Nonetheless, squeezing grapes was still forbidden, even though the wine would only be drunk when mixed with water. So why should lemons be any different?[21]
It is generally accepted today to follow the stringent approach of the Acharonim who argue with the ruling of the Shulchan Aruch. Therefore, one may not squeeze lemons to extract their juice, with the exception of squeezing directly over food. Even though the Alter Rebbe rules like the Shulchan Aruch, Chabad Chassidim follow the ruling of the Tzemach Tzedek[22].
Making Lemon Tea
So how should lemon team be made on Shabbos?
The Mishna Berura[23] suggests that the lemon should be squeezed onto sugar and the sugar then placed in the tea. This is considered as squeezing onto food, which is always permissible as discussed above.
The Tzemach Tzedek[24] raises this possible solution but rejects it on the following grounds; Since the sugar will dissolve into the tea and this is the person’s real intention, the sugar cannot be considered as ‘food’. Therefore, in this case, squeezing lemons onto sugar is treated like squeezing into a liquid, which remains forbidden.
Accordingly, if one wishes to have lemon tea, they should either use pre-squeezed lemon juice or cut slices of lemon which may then be placed into tea.
When making salad dressings, the lemon should be squeezed directly over the salad and the other dressing ingredients mixed and added afterwards.
Borrer concern
When squeezing lemons over a salad, sometimes some of the seeds will fall into the salad. Removing these seeds, even by hand, would be a Biblical violation of the Melacha of Borrer (selecting).
Similarly, using a net or strainer to catch the seeds while squeezing the lemon would also constitute an act of Borrer.
______________________________
[1] Shabbos 73a, Rambam Hilchos Shabbos 8:7
[2] See introduction to Eglei Tal for a discussion on whether the Melachos of Shabbos are only derived from the construction of the Mishkan or also from the Temple service.
[3] Rashi Shabbos 73b ד"ה מפרק
[4] Rashi Shabbos 143a ד"ה אין
[5] Shabbos 145b
[6] Shabbos 61a
[7] Water, wine, blood, olive-oil, milk, dew and honey. For this reason, unlike other fruit juices where the Bracha is a generic Shehakol, wine receives a special blessing. Olive oil, were it to be potable would remain Haeitz. Similarly, only wine and olive oil as fruit extracts could render food susceptible to Tumah (impurity).
[8] Rif Shabbos 60a, Rambam Hilchos Shabbos 21:12. Shulchan Aruch Harav 320:1
[9] Rashi, Sefer Mitzvos Katan
[10] Shabbos 144b. Shulchan Aruch Orach Chaim 320:4, Shulchan Aruch Harav 320:6
[11] Magen Avraham Orach Chaim 320:1
[12] Orach Chaim 320:6, Shulchan Aruch Harav 320:10
[13] Teshuvas Harosh Klal 22 Siman 2
[14] See Biur Halacha ד"ה לסחוט
[15] See Beis Yosef Orach Chaim 320
[16] Beis Yosef Siman 320. Magen Avraham Orach Chaim 320:8, Shulchan Aruch Harav 320:10
[17] Orach Chaim 320:8
[18] Orach Chaim 320:10. The Alter Rebbe writes that this ruling is really subject to the dispute amongst Rishonim on whether one may squeeze the juice from fruits which are never really squeezed for their juice. Since the primary Halacha follows the opinion that permits this, squeezing lemons is permissible for the reason discussed above. Misgeres Hashulchan also records that the minhag in his locale is to permit squeezing lemons into water.
[19] See also Mishna Berura 320:22, Chayei Adam 2:14:4, Ketzos Hashulchan 126:11 – Badei Hashulchan 25 and Eglei Tal.
[20] Chiddushim 60:4 and 61:1
[21] There are those who make a distinction between the two cases. Wine when diluted is still called wine, suggesting that it does not become Battel. Lemon when mixed to make other drinks is not longer called lemon juice.
[22] When the Tzemach Tzedek argues on a ruling of the Alter Rebbe, we follow the rulings of the Tzemach Tzedek since he is the later authority.
[23] Quoting the Radbaz Siman 10. This ruling is also found in the Ben Ish Chai and Chida.
[24] A similar ruling is found in the Chazon Ish. Based on this, squeezing lemon onto sugar to eat would be permissible.
One of the 39 Melachos forbidden on Shabbos is Dosh - threshing[1]. Threshing is the process used to extract grain kernels from their husk. In the building of the Mishkan, Dosh was performed to extract the seeds that were used in making the dyes for the curtains and coverings. It was also used in the making of the Lechem Hapanim bread for the service in the Mishkan[2].
Mefarek is a subcategory (Toldah) of the Melacha of Dosh. Mefarek is the extracting of any food or liquid from the source in which it was originally absorbed[3]. Squeezing fruits (Sechitah) to extract the liquid from inside of them, is considered an act of Mefarek[4].
The Talmud[5] rules that on the Biblical level, the prohibition of squeezing fruits to extract their juice, only applies when squeezing grapes or olives. The Rishonim present different reasons for why these fruits are singled out.
Rashi explains that it is because the majority of grapes and olives are used for extracting their liquids, to make wine or oil. Based on this, the Biblical prohibition would not be limited to grapes and olives. If another type of fruit would be primarily used for making juice, squeezing those fruits would also be Biblically forbidden.
The Ra”n[6] explains that only grapes and olives are forbidden because only their extracts are considered as one of the seven Halachically defined liquids[7]. All other fruit juices are not considered as liquids, but rather as a part of the fruit that has been separated or ‘cut off’. Therefore, squeezing to extract their juices is not Biblically considered as Mefarek.
This dispute would impact the status of “juicing oranges” i.e. a species of oranges grown primarily for making juice. According to Rashi, squeezing these oranges would be a Biblical prohibition, but according to the Ra”n it would not.
The sages instituted a Rabbinic prohibition on squeezing out the juice from any type of fruit that is commonly used for juicing[8]. This would include most fruits nowadays, since most fruits are used to make juice from time-to-time.
There is a minority opinion in the Rishonim[9] that squeezing the juice from any fruit is Rabbinically forbidden, even if it is not a type of fruit that is commonly squeezed for its juice.
Squeezing over Food
Squeezing juice over food is permissible based on the Talmudic dictum that “whatever comes onto food is considered like food”. In this “Halachic reality” the fruit juice is no longer considered juice, but rather like a piece of the fruit[10]. This applies even to squeezing grapes and olives.
The Poskim bring two conditions to be able to squeeze onto food. Either it must be added to enhance the flavour of the food or the liquid must be absorbed into the food that it is being squeezed onto.
Squeezing fruits into a liquid or into an empty cup, remains forbidden even if one intends to later add it to food[11].
Lemon Juice
Based on the above, squeezing lemons onto fish or into salad would be completely permissible. But what about squeezing lemons to make lemon juice, squeezing lemons into tea, squeezing lemons into water to make lemonade, or squeezing lemons into a salad dressing?
It would seem from our discussion above, that this is clearly forbidden, at least on the Rabbinic level, since lemons are a type of fruit that is commonly squeezed for its juice.
Nonetheless, the Shulchan Aruch[12] issues a simple ruling that one may squeeze lemons for their juice on Shabbos. Lemons are clearly being treated differently from other fruits in this regard. The question is why?
The Rosh[13] writes that it is because lemons are not usually squeezed to use their juice as a drink. They are usually squeezed to add the juice to food to enhance its flavour[14].
In contrast, the Beis Yosef writes that the primary reason for this leniency[15] is because lemon juice is not generally consumed on its own as a drink, without first mixing it with other ingredients such as water and sugar[16]. This is in contrast to other fruits which are squeezed in order to drink their juice straight. Accordingly, one may squeeze lemons for the purpose of drinking the juice.
The rationale is that since the lemon juice still needs to be mixed with other ingredients to become potable, it is not considered to be a real liquid in its own right. Therefore, lemons may be squeezed into liquids or even into an empty cup.
Based on this distinction, the Magen Avraham[17] and Alter Rebbe[18] rule like the Shulchan Aruch and permit squeezing lemons on Shabbos in any manner.
However, the later Acharonim[19], including the Tzemach Tzedek[20], argue with the lenient ruling of the Shulchan Aruch.
The original reason cited by the Rosh to permit squeezing lemons, was because lemon juice was only used for food purposes and not for drinking. The Acharonim argue that this Heter no longer applies as lemon juice is commonly used for making drinks.
They also question the validity of the contention of the Beis Yosef that lemons may be squeezed even as a drink because the lemon juice is not drunk on its own.
The Tzemach Tzedek presents the following argument as a challenge to the Beis Yosef;
In the times of the Gemara, their wines were very strong and would have to be mixed and diluted with water before it could be consumed. Nonetheless, squeezing grapes was still forbidden, even though the wine would only be drunk when mixed with water. So why should lemons be any different?[21]
It is generally accepted today to follow the stringent approach of the Acharonim who argue with the ruling of the Shulchan Aruch. Therefore, one may not squeeze lemons to extract their juice, with the exception of squeezing directly over food. Even though the Alter Rebbe rules like the Shulchan Aruch, Chabad Chassidim follow the ruling of the Tzemach Tzedek[22].
Making Lemon Tea
So how should lemon team be made on Shabbos?
The Mishna Berura[23] suggests that the lemon should be squeezed onto sugar and the sugar then placed in the tea. This is considered as squeezing onto food, which is always permissible as discussed above.
The Tzemach Tzedek[24] raises this possible solution but rejects it on the following grounds; Since the sugar will dissolve into the tea and this is the person’s real intention, the sugar cannot be considered as ‘food’. Therefore, in this case, squeezing lemons onto sugar is treated like squeezing into a liquid, which remains forbidden.
Accordingly, if one wishes to have lemon tea, they should either use pre-squeezed lemon juice or cut slices of lemon which may then be placed into tea.
When making salad dressings, the lemon should be squeezed directly over the salad and the other dressing ingredients mixed and added afterwards.
Borrer concern
When squeezing lemons over a salad, sometimes some of the seeds will fall into the salad. Removing these seeds, even by hand, would be a Biblical violation of the Melacha of Borrer (selecting).
Similarly, using a net or strainer to catch the seeds while squeezing the lemon would also constitute an act of Borrer.
______________________________
[1] Shabbos 73a, Rambam Hilchos Shabbos 8:7
[2] See introduction to Eglei Tal for a discussion on whether the Melachos of Shabbos are only derived from the construction of the Mishkan or also from the Temple service.
[3] Rashi Shabbos 73b ד"ה מפרק
[4] Rashi Shabbos 143a ד"ה אין
[5] Shabbos 145b
[6] Shabbos 61a
[7] Water, wine, blood, olive-oil, milk, dew and honey. For this reason, unlike other fruit juices where the Bracha is a generic Shehakol, wine receives a special blessing. Olive oil, were it to be potable would remain Haeitz. Similarly, only wine and olive oil as fruit extracts could render food susceptible to Tumah (impurity).
[8] Rif Shabbos 60a, Rambam Hilchos Shabbos 21:12. Shulchan Aruch Harav 320:1
[9] Rashi, Sefer Mitzvos Katan
[10] Shabbos 144b. Shulchan Aruch Orach Chaim 320:4, Shulchan Aruch Harav 320:6
[11] Magen Avraham Orach Chaim 320:1
[12] Orach Chaim 320:6, Shulchan Aruch Harav 320:10
[13] Teshuvas Harosh Klal 22 Siman 2
[14] See Biur Halacha ד"ה לסחוט
[15] See Beis Yosef Orach Chaim 320
[16] Beis Yosef Siman 320. Magen Avraham Orach Chaim 320:8, Shulchan Aruch Harav 320:10
[17] Orach Chaim 320:8
[18] Orach Chaim 320:10. The Alter Rebbe writes that this ruling is really subject to the dispute amongst Rishonim on whether one may squeeze the juice from fruits which are never really squeezed for their juice. Since the primary Halacha follows the opinion that permits this, squeezing lemons is permissible for the reason discussed above. Misgeres Hashulchan also records that the minhag in his locale is to permit squeezing lemons into water.
[19] See also Mishna Berura 320:22, Chayei Adam 2:14:4, Ketzos Hashulchan 126:11 – Badei Hashulchan 25 and Eglei Tal.
[20] Chiddushim 60:4 and 61:1
[21] There are those who make a distinction between the two cases. Wine when diluted is still called wine, suggesting that it does not become Battel. Lemon when mixed to make other drinks is not longer called lemon juice.
[22] When the Tzemach Tzedek argues on a ruling of the Alter Rebbe, we follow the rulings of the Tzemach Tzedek since he is the later authority.
[23] Quoting the Radbaz Siman 10. This ruling is also found in the Ben Ish Chai and Chida.
[24] A similar ruling is found in the Chazon Ish. Based on this, squeezing lemon onto sugar to eat would be permissible.