Wetting Cloth on Shabbos
Q. I have heard that wetting cloths such as wiping spills on Shabbos is problematic and one should not pour water onto a stain. At the same time, we dry our wet hands on towels. What is the difference?
In the previous article we discussed the Melacha of Melaben and its derivative Toldah of laundering. We explored some of the practical applications of laundering and cleaning garments on Shabbos and briefly touched on the issue of wetting fabrics or clothing. In this article we will look at this issue in greater depth.
Washing clothing involves three stages; soaking, scrubbing and wringing. Scrubbing a garment or wringing out a wet garment is certainly forbidden as laundering. The Gemara in Zevachim[1] rules that even just the soaking or wetting of a fabric violates the Melacha. This rule is referred to as שרייתו זהו כיבוסו, “soaking it is its laundering”. This applies to soaking with water or any other clear liquid such as soda water.
This ruling seems to be contradicted by rulings found elsewhere in the Gemara; Mesechta Yoma[2] teaches that on Yom Kippur, one who is travelling to greet their Rebbe may cross through a river (even though one is not allowed to bathe on Yom Kippur). Mesechta Beitza[3] teaches that on Yomtov, a woman may immerse in a mikva while wearing her clothing, in order to purify the clothing at the same time as she purifies herself (immersing clothing or vessels is otherwise forbidden on Shabbos and Yomtov). In both of these cases the clothing is being soaked in water and yet we don’t seem to be concerned with any issue of laundering.
The Rishonim[4] present different approaches to resolve these apparent contradictions. The different approaches give rise to many practical differences in the application of the Halacha. The two primary approaches are brought in the Shulchan Aruch[5].
According to the first approach, the difference between the cases, and hence in Halacha, depends on whether the garment is clean or stained. If the garment has stains on it, then we say “soaking it is its laundering” and pouring water onto it would be forbidden. If the garment is clean, pouring water onto it would not be considered laundering since no dirt is being removed.
According to the second approach, even pouring water onto a clean garment is forbidden and we say “soaking it is its laundering”. This is because the water further “improves” the cleanliness of the garment. The difference in Halacha in the cases of the Gemara depends on how the water is applied. The permissible case is where the water is applied in a manner which “soils” the garment (Derech Lichluch), such as entering a river. This is why a person may dry their hands or body on a towel on Shabbos, because it too is considered to be “in the manner of soiling”.
According to this second view, will the leniency of Derech Lichluch apply to a soiled garment as well? If one had a stain on their shirt, would they be able to wash their hands and then rub them on the shirt on the site of the stain?
A number of Acharonim, including the Pri Megadim[6] and Mishna Berura[7] learn that the Heter of Derech Lichluch will apply even on a soiled fabric. The only exception is where the garment is soiled with a highly offensive stain such as excrement[8].
The Alter Rebbe[9] rules that even according to this opinion, Derech Lichluch is only a Heter on a clean fabric. If there is a stain, adding water even in a manner of Derech Lichluch will be considered laundering and will be Biblically forbidden. The rationale is that we look at the overall intention and impact. Since the “soiling” created by wiping one’s hands on the clothing is insignificant in comparison to the cleaning of the stain[10], it is still considered as laundering even though it is Derech Lichluch.
Within the view that wetting a clean garment is also forbidden, there is a minority opinion[11] that it only applies when a large quantity of water is being applied. A small quantity of water would not be considered as laundering. The Alter Rebbe qualifies that this only applies when one is not intending to clean the fabric. The Alter Rebbe adds that a Baal Nefesh, a G-d fearing person who wishes to be extra cautious, should not rely on this leniency of wetting a clean fabric with a small amount of water.
Drinking Through a Cloth
If there are bugs in water, one may not drink the water without filtering it to remove the bugs. On Shabbos one may not filter this water, as doing so would violate the Melacha of Borrer (sorting or separating)[12]. Nonetheless, one may drink the water through a cloth. Since the Borrer is taking place at the point of drinking, this is considered the normal manner of eating and will be permissible[13]. The Acharonim question why there is no issue of laundering by soaking this fabric?
According to the first approach discussed above, there is no issue of laundering, because a clean cloth is being used. However, according to the view that we say “soaking it is its laundering” even for clean garments, what is the reason for leniency in this case[14]?
The Alter Rebbe writes that we rely on the opinion that the principle that “soaking it is its laundering”, does not apply to a small amount of water being applied to a fabric as is the case when drinking through a cloth.
The Baal Nefesh who does not rely on the leniency of using a small amount of water, would not be able to drink through a cloth at all[15]. However, the Tzemach Tzedek[16] writes that one can use a clean cloth which is very bright and clean. His rationale is that even according to the Poskim who rule that soaking a clean garment violates the Melacha of laundering, this is only where there is some improvement in the brightness of the cloth. If the cloth is perfectly clean and bright, there would be no issue[17].
Halacha
The Ram”o, Magen Avraham and Alter Rebbe rule that soaking constitutes laundering even on clean fabrics, following the second opinion discussed above. Certainly, according to this view, laundering will also apply if the garment is stained.
Therefore, care should be taken not to wet any fabrics such as towels, clothing, tablecloths, carpets or upholstery on Shabbos. As discussed in the previous article, one is allowed to wet a dishcloth since it is made to be used in this manner. One may also dry their hands on a towel in the usual manner.
___________________________
[1] Zevachim 94a
[2] Yoma 77b
[3] Beitza 18a
[4] The opinions that are not quoted in Shulchan Aruch include; Yereim 135, who distinguishes between garments of leather and of fabric. The Gemara teachings that are not concerned for laundering concern leather garments, that are not subject to laundering as they are not absorbent.
Riv”o (as quoted in Hagahos Maimonios כב:פ writes that the distinction is based on whether the person has intent to launder or not. When walking through a river or immersing, there is no intention for laundering. See Nishmas Adam and Rabbi Akiva Eiger 319:5 who explain that the Rif and Rambam understand that the Gemaras are contradictory and that we rule like the view that soaking (without rubbing) is not laundering.
[5] Orach Chaim 302:9-10. Both views are sourced in Tosfos Shabbos 11a ד“ה האי
[6] 302 Eshel Avraham 1: Each of the two approaches in the Rishonim create both a leniency and a stringency. The leniency of the second view is that Derech Lichluch will even be permitted on a dirtied garment.
[7] Biur Halacha ד“ה דלא. This is also the opinion of the Bach
[8] See Levushei Serad and Pri Megadim and Tehillah Ledovid in explaining the ruling of the Magen Avraham that for excrement, Derech Lichluch will not work. According to the Alter Rebbe the ruling of the Magen Avraham is understood and there is no need to distinguish between different levels of stains.
[9] 302:21. This can also be inferred by the fact that in Se’if 20 which discusses a soiled garment, the Alter Rebbe does not bring different opinions.
[10] See Tosfos Zevachim 94a
[11] See Shulchan Aruch Harav 302:2. See Yereim ibid, Elya Rabbah 302:25.
[12] Shulchan Aruch Harav Orach Chaim 319:23
[13] Teshuvas Harosh. See Beis Yosef 319 and Shulchan Aruch Harav 319:23
[14] Drinking through the cloth is not considered Derech Lichluch
[15] Shulchan Aruch Harav Orach Chaim 319:23
[16] Chiddushim 58:1
[17] This appears to contradict the ruling of the Alter Rebbe in the beginning of 302:21. See also Avnei Nezer 159:10
In the previous article we discussed the Melacha of Melaben and its derivative Toldah of laundering. We explored some of the practical applications of laundering and cleaning garments on Shabbos and briefly touched on the issue of wetting fabrics or clothing. In this article we will look at this issue in greater depth.
Washing clothing involves three stages; soaking, scrubbing and wringing. Scrubbing a garment or wringing out a wet garment is certainly forbidden as laundering. The Gemara in Zevachim[1] rules that even just the soaking or wetting of a fabric violates the Melacha. This rule is referred to as שרייתו זהו כיבוסו, “soaking it is its laundering”. This applies to soaking with water or any other clear liquid such as soda water.
This ruling seems to be contradicted by rulings found elsewhere in the Gemara; Mesechta Yoma[2] teaches that on Yom Kippur, one who is travelling to greet their Rebbe may cross through a river (even though one is not allowed to bathe on Yom Kippur). Mesechta Beitza[3] teaches that on Yomtov, a woman may immerse in a mikva while wearing her clothing, in order to purify the clothing at the same time as she purifies herself (immersing clothing or vessels is otherwise forbidden on Shabbos and Yomtov). In both of these cases the clothing is being soaked in water and yet we don’t seem to be concerned with any issue of laundering.
The Rishonim[4] present different approaches to resolve these apparent contradictions. The different approaches give rise to many practical differences in the application of the Halacha. The two primary approaches are brought in the Shulchan Aruch[5].
According to the first approach, the difference between the cases, and hence in Halacha, depends on whether the garment is clean or stained. If the garment has stains on it, then we say “soaking it is its laundering” and pouring water onto it would be forbidden. If the garment is clean, pouring water onto it would not be considered laundering since no dirt is being removed.
According to the second approach, even pouring water onto a clean garment is forbidden and we say “soaking it is its laundering”. This is because the water further “improves” the cleanliness of the garment. The difference in Halacha in the cases of the Gemara depends on how the water is applied. The permissible case is where the water is applied in a manner which “soils” the garment (Derech Lichluch), such as entering a river. This is why a person may dry their hands or body on a towel on Shabbos, because it too is considered to be “in the manner of soiling”.
According to this second view, will the leniency of Derech Lichluch apply to a soiled garment as well? If one had a stain on their shirt, would they be able to wash their hands and then rub them on the shirt on the site of the stain?
A number of Acharonim, including the Pri Megadim[6] and Mishna Berura[7] learn that the Heter of Derech Lichluch will apply even on a soiled fabric. The only exception is where the garment is soiled with a highly offensive stain such as excrement[8].
The Alter Rebbe[9] rules that even according to this opinion, Derech Lichluch is only a Heter on a clean fabric. If there is a stain, adding water even in a manner of Derech Lichluch will be considered laundering and will be Biblically forbidden. The rationale is that we look at the overall intention and impact. Since the “soiling” created by wiping one’s hands on the clothing is insignificant in comparison to the cleaning of the stain[10], it is still considered as laundering even though it is Derech Lichluch.
Within the view that wetting a clean garment is also forbidden, there is a minority opinion[11] that it only applies when a large quantity of water is being applied. A small quantity of water would not be considered as laundering. The Alter Rebbe qualifies that this only applies when one is not intending to clean the fabric. The Alter Rebbe adds that a Baal Nefesh, a G-d fearing person who wishes to be extra cautious, should not rely on this leniency of wetting a clean fabric with a small amount of water.
Drinking Through a Cloth
If there are bugs in water, one may not drink the water without filtering it to remove the bugs. On Shabbos one may not filter this water, as doing so would violate the Melacha of Borrer (sorting or separating)[12]. Nonetheless, one may drink the water through a cloth. Since the Borrer is taking place at the point of drinking, this is considered the normal manner of eating and will be permissible[13]. The Acharonim question why there is no issue of laundering by soaking this fabric?
According to the first approach discussed above, there is no issue of laundering, because a clean cloth is being used. However, according to the view that we say “soaking it is its laundering” even for clean garments, what is the reason for leniency in this case[14]?
The Alter Rebbe writes that we rely on the opinion that the principle that “soaking it is its laundering”, does not apply to a small amount of water being applied to a fabric as is the case when drinking through a cloth.
The Baal Nefesh who does not rely on the leniency of using a small amount of water, would not be able to drink through a cloth at all[15]. However, the Tzemach Tzedek[16] writes that one can use a clean cloth which is very bright and clean. His rationale is that even according to the Poskim who rule that soaking a clean garment violates the Melacha of laundering, this is only where there is some improvement in the brightness of the cloth. If the cloth is perfectly clean and bright, there would be no issue[17].
Halacha
The Ram”o, Magen Avraham and Alter Rebbe rule that soaking constitutes laundering even on clean fabrics, following the second opinion discussed above. Certainly, according to this view, laundering will also apply if the garment is stained.
Therefore, care should be taken not to wet any fabrics such as towels, clothing, tablecloths, carpets or upholstery on Shabbos. As discussed in the previous article, one is allowed to wet a dishcloth since it is made to be used in this manner. One may also dry their hands on a towel in the usual manner.
___________________________
[1] Zevachim 94a
[2] Yoma 77b
[3] Beitza 18a
[4] The opinions that are not quoted in Shulchan Aruch include; Yereim 135, who distinguishes between garments of leather and of fabric. The Gemara teachings that are not concerned for laundering concern leather garments, that are not subject to laundering as they are not absorbent.
Riv”o (as quoted in Hagahos Maimonios כב:פ writes that the distinction is based on whether the person has intent to launder or not. When walking through a river or immersing, there is no intention for laundering. See Nishmas Adam and Rabbi Akiva Eiger 319:5 who explain that the Rif and Rambam understand that the Gemaras are contradictory and that we rule like the view that soaking (without rubbing) is not laundering.
[5] Orach Chaim 302:9-10. Both views are sourced in Tosfos Shabbos 11a ד“ה האי
[6] 302 Eshel Avraham 1: Each of the two approaches in the Rishonim create both a leniency and a stringency. The leniency of the second view is that Derech Lichluch will even be permitted on a dirtied garment.
[7] Biur Halacha ד“ה דלא. This is also the opinion of the Bach
[8] See Levushei Serad and Pri Megadim and Tehillah Ledovid in explaining the ruling of the Magen Avraham that for excrement, Derech Lichluch will not work. According to the Alter Rebbe the ruling of the Magen Avraham is understood and there is no need to distinguish between different levels of stains.
[9] 302:21. This can also be inferred by the fact that in Se’if 20 which discusses a soiled garment, the Alter Rebbe does not bring different opinions.
[10] See Tosfos Zevachim 94a
[11] See Shulchan Aruch Harav 302:2. See Yereim ibid, Elya Rabbah 302:25.
[12] Shulchan Aruch Harav Orach Chaim 319:23
[13] Teshuvas Harosh. See Beis Yosef 319 and Shulchan Aruch Harav 319:23
[14] Drinking through the cloth is not considered Derech Lichluch
[15] Shulchan Aruch Harav Orach Chaim 319:23
[16] Chiddushim 58:1
[17] This appears to contradict the ruling of the Alter Rebbe in the beginning of 302:21. See also Avnei Nezer 159:10