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Laundering garments is a subsection of Bleaching, [[Melaben]] (one of the 39 principle Shabbos Labors). While laundering usually entails the use of water and/or cleaning agents, removing dirt from a garment even without these may also fall under the halachic prohibition of laundering.
Laundering garments is a subsection of Bleaching, [[Melaben]] (one of the 39 principle Shabbos Labors). While laundering usually entails the use of water and/or cleaning agents, removing dirt from a garment even without these may also fall under the halachic prohibition of laundering.
==Removing dust or dirt particles from a garment==
==Removing dust or dirt particles from a garment==
# There is a dispute among the Rishonim whether or not removing dust or other dirt particles from a garment is considered Laundering. Some hold that removing any speck of dirt from a garment, even if it is not absorbed into the fabric of the garment but is merely lying on its surface [like a feather or a loose thread], is Biblically forbidden since the garment is being transformed from "dirty" to "clean."<ref>Sefer Ha-Zichronos, quoted by Magen Avraham 302:4.</ref> A second opinion maintains that removing any dirt, whether it is absorbed into the fabric [like dust] or not, is totally permitted, since a dusty garment is not considered dirty and removing the dust is not considered Laundering.<ref>Tosafos, Shabbos 147a and many other Rishonim.</ref> A third, middle-of-the road view, holds that only dust which is trapped between the fibers of the fabric may not be removed, while dirt which lies on the surface, may.<ref>Rashi, Shabbos 147a, as explained by Rama and Beiur ha-Gra 302:1, and other Rishonim.</ref>
# If one’s garment became dusty on Shabbat, if one isn’t concerned about the dust on the garment (and would wear it without cleaning it) one may gently shake it out, or gently hit it with one’s hand or dry rag, but one may not shake it out vigorously, rub it, or use a brush.<ref>Rav Huna in Gemara Shabbat 147a says that one who shakes out his garment has committed a Biblical violation of Shabbat. The Gemara limits this to a black new garment which one is concerned about. Rashi D”H Hamenaer explains that the person was shaking out the dust on it, whereas, Tosfot argues that shaking out dust isn’t laundering but rather the Gemara means that the person shook out the dew which was on the garment. <br>Even though, the S”A 302:1 sides with Tosfot, Rama writes that it’s proper to be concerned for the opinion of Rashi. Mishna Brurah 302:6 writes that one should only rely on the lenient opinion to ask a non-Jew to do it. Biur Halacha D”H Yesh quotes the Shiltei Giborim who asks how Tosfot could permit shaking dust out of a garment if one intends to clean it. Biur Halacha answers that Tosfot only permitted shaking it out (without cleaning it directly) however, all agree that rubbing it with one’s hands to clean it is forbidden. Shemirat Shabbat KeHilchata 15:28 writes that one may only shake it out gently because shaking it vigorously reveals that one is concerned about the dust. He adds that hitting it gently with one’s hand or a dry rag is the equivalent of shaking it out.
# The basic halachah follows the middle-of-the-road opinion,<ref>
* More on the background of the issue:
|Rama, Shulchan Aruch ha-Rav and Aruch ha-Shulchan strongly recommend that one be stringent and follow this view [but do not absolutely require it]. Chayei Adam and Mishnah Berurah, however, are of the opinion that the basic halachah is in accordance with this view and one may not be lenient.</ref> forbidding one to remove dirt that has been absorbed into the fabric<ref>
* There is a dispute among the Rishonim whether or not removing dust or other dirt particles from a garment is considered Laundering. Some hold that removing any speck of dirt from a garment, even if it is not absorbed into the fabric of the garment but is merely lying on its surface [like a feather or a loose thread], is Biblically forbidden since the garment is being transformed from "dirty" to "clean." (Sefer Ha-Zichronos, quoted by Magen Avraham 302:4)
|In theory, there may be some dust which lies completely on the surface of the garment and is not absorbed into the fabric. In practice, however, this is almost impossible to determine. [See Shalmas Chayim, 2nd edition, 283, concerning surface dust on shoes.]</ref> while allowing one to remove a feather or a loose thread that has landed on the garment<ref>A minority view rules like the first opinion that even feathers and threads are prohibited: Magen Avraham, quoted by Chayei Adam 22:9 and Kitzur Shulchan Aruch 80:39; Ben Ish Chai, quoted by Kaf ha-Chayim 302:11. See also Aruch ha-Shulchan 302:9, who rules according to this view in the unlikely event of a person who is reluctant to wear a garment because of the feathers, etc. See Machazeh Eliyahu 44-4.</ref> [using one's hands<ref>Some poskim are concerned with the issue of muktzeh (See Shulchan Aruch ha-Rav 302:3 and Ketzos ha-Shulchan 116:3). To avoid the problem, the dirt can be removed indirectly or via his body; Sha’ar ha-Tziyun 337:7. Other poskim, however, are not concerned with the muktzeh issue; see Chazon Ish 47:21 and Shulchan Shelomo 302:5 and 302:12.</ref> or a soft, dry cloth; a brush may not be used<ref>Beiur Halachah 302:1, s.v. lachosh.</ref>]. Accordingly, one should be careful not to let his clothing fall on the ground and get dusty so that he does not come to desecrate the Shabbos.<ref>
* A second opinion maintains that removing any dirt, whether it is absorbed into the fabric [like dust] or not, is totally permitted, since a dusty garment is not considered dirty and removing the dust is not considered Laundering. (Tosafos, Shabbos 147a)
|Mishnah Berurah 302:6.</ref> If, however, one's clothes should get dirty from dust, there is a mitigating factor which may permit removing dust from a garment:
* A third, middle-of-the road view, holds that only dust which is trapped between the fibers of the fabric may not be removed, while dirt which lies on the surface, may. (Rashi, Shabbos 147a, as explained by Rama and Beiur ha-Gra 302:1)
# Removing dust from a garment is only considered Laundering if the person wearing the garment<ref>It remains questionable whether or not another person [who is bothered by the dirt] can clean the garment if the wearer himself is not particular; Beiur Halachah 302:1, s.v. v’hu. See Shulchan Shelomo 302:2-2.</ref> is particular not to wear clothes in such a condition. In other words, if the garment is so dirty that its owner would not wear it,<ref>This is determined by assessing the individual wearer’s willingness to wear a dusty garment on weekdays, even if he would not wear it on Shabbos, Yom Tov or other special occasions; Rav S.Z. Auerbach (Shemiras Shabbos K’hilchasah 15:29). See Chut Shani 2:33-1, who disagrees.</ref> then cleaning it is considered Laundering. If the garment is not significantly dirty, i.e., its owner would not refuse to wear it,<ref>While this is sometimes difficult to determine, there are two general guidelines to follow: 1) One would normally be reluctant to wear dark (black or dark blue) clothes which are dusty, but not brightly colored clothing; 2) One would normally be particular not to wear new, or freshly laundered clothes which are dirty, but would be less particular if the clothing were obviously worn or faded.</ref> it may be cleaned so long as the following two conditions are met:
* The basic halachah follows the middle-of-the-road opinion forbidding one to remove dirt that has been absorbed into the fabric (Rama). Shulchan Aruch ha-Rav and Aruch ha-Shulchan strongly recommend that one be stringent and follow this view [but do not absolutely require it]. Chayei Adam and Mishnah Berurah, however, are of the opinion that the basic halachah is in accordance with this view and one may not be lenient.
## No brush is used.
* In theory, there may be some dust which lies completely on the surface of the garment and is not absorbed into the fabric. In practice, however, this is almost impossible to determine. [See Shalmas Chayim, 2nd edition, 283, concerning surface dust on shoes.]
## The garment it is not shaken or scrubbed vigorously; it may be gently shaken or lightly dusted only.<ref>Mishnah Berurah 302:36 and Beiur Halachah 302:1, s.v. yeish and 7, s.v. d’havi.</ref>
* The middle of the road opinion allows removing a feather or a loose thread that has landed on the garment (Rama). A minority view rules like the first opinion that even feathers and threads are prohibited: Magen Avraham, quoted by Chayei Adam 22:9 and Kitzur Shulchan Aruch 80:39; Ben Ish Chai, quoted by Kaf ha-Chayim 302:11. See also Aruch ha-Shulchan 302:9, who rules according to this view in the unlikely event of a person who is reluctant to wear a garment because of the feathers, etc. See Machazeh Eliyahu 44-4.
* Some poskim are concerned with the issue of muktzeh (See Shulchan Aruch ha-Rav 302:3 and Ketzos ha-Shulchan 116:3). To avoid the problem, the dirt can be removed indirectly or via his body; Sha’ar ha-Tziyun 337:7. Other poskim, however, are not concerned with the muktzeh issue; see Chazon Ish 47:21 and Shulchan Shelomo 302:5 and 302:12.
* Beiur Halachah 302:1, s.v. lachosh writes that a brush may not be used. Mishnah Berurah 302:6 writes that one should be careful not to let his clothing fall on the ground and get dusty so that he does not come to desecrate the Shabbos.</ref>Some say that nowadays people are particular about their Shabbat clothes and so one may not remove the dust at all.<ref>Shemirat Shabbat KeHilchata 15:29 (based on Biur Halacha 302:1 D”H Aleha) writes that a black or dark-colored new looking garment is assumed to be a garment which a person is concerned about and wouldn’t wear without cleaning it and a light colored or old garment is assumed to be garments a person isn’t concerned about. However, if one’s personal attitude is different it would depend on that. 39 Melachos (Rabbi Ribiat, vol 3, pg 708-9) writes that nowadays people are particular about the appearance of one’s Shabbat clothes even if they are light colored and old and so dust shouldn’t be removed from one’s garments in any way. See Chut Shani 2:33-1. </ref>Sephardim may be lenient to shake out any garment, however, one who is strict should be blessed. <ref>Even though the Ben Ish Chai (Vayechei #8) and Kaf HaChaim 302:8 are strict, Yalkut Yosef (Shabbat vol 2, pg 76) permits like the opinion of Shulchan Aruch. Menuchat Ahava (vol 2, 12:17) writes that it is permitted but one who is strict should be blessed. </ref>
# If the owner of a dusty garment [that is significantly dirty] has no other suitable clothing and is embarrassed to be seen publicly in such a dirty garment, then the poskim permit one to ask a non-Jew to remove the dust.<ref>Mishnah Berurah 302:6.</ref> While generally one may not ask a non-Jew to do anything that a Jew is not permitted to do on Shabbos, in this case he may, since as stated above, there are opinions that maintain that it is even permitted for a Jew to remove dust from a garment on Shabbos. [It is questionable, however, whether one may instruct the non-Jew to use a brush.<ref>Since this may be prohibited according to all views. If the non-Jew uses the brush on his own, to make his job easier, he need not be stopped.</ref>]
# If the owner of a dusty garment [that is significantly dirty] has no other suitable clothing and is embarrassed to be seen publicly in such a dirty garment, then the poskim permit one to ask a non-Jew to remove the dust.<ref>Mishnah Berurah 302:6.</ref> While generally one may not ask a non-Jew to do anything that a Jew is not permitted to do on Shabbos, in this case he may, since as stated above, there are opinions that maintain that it is even permitted for a Jew to remove dust from a garment on Shabbos. [It is questionable, however, whether one may instruct the non-Jew to use a brush.<ref>Since this may be prohibited according to all views. If the non-Jew uses the brush on his own, to make his job easier, he need not be stopped.</ref>]
# If a non-Jew is not available and the owner is embarrassed to be seen in public wearing a dusty garment, some poskim permit a Jew to clean the garment, provided that it is cleaned in an unusual manner, e.g., with one's elbow.<ref>Misgeres ha-Shulchan on Kitzur Shulchan Aruch 80:80, quoted by Minchas Shabbos 80:143. See Beiur Halachah 302:1 (s.v. lachush), who seems to rely on this only when the garment is clearly not new or newly pressed. See also She’arim Metzuyanim b’Halachah 80:36, who disagrees with this leniency.</ref>
# If a non-Jew is not available and the owner is embarrassed to be seen in public wearing a dusty garment, some poskim permit a Jew to clean the garment, provided that it is cleaned in an unusual manner, e.g., with one's elbow.<ref>Misgeres ha-Shulchan on Kitzur Shulchan Aruch 80:80, quoted by Minchas Shabbos 80:143. See Beiur Halachah 302:1 (s.v. lachush), who seems to rely on this only when the garment is clearly not new or newly pressed. See also She’arim Metzuyanim b’Halachah 80:36, who disagrees with this leniency.</ref>
==Removing a stain from a garment==
==Removing a stain from a garment==
# Halachically speaking, there are two types of stains:
# Halachically speaking, there are two types of stains:
## a wet stain which is absorbed into the fabric of the garment, e.g., a ketchup stain, and
## a wet stain which is absorbed into the fabric of the garment, e.g., a ketchup stain, and
## a stain which is made when a piece of dirt or food falls on a garment and hardens there.<ref>
## a stain which is made when a piece of dirt or food falls on a garment and hardens there.<ref> A third type of stain is one where the food was neither absorbed into the fabric nor dried and hardened; it merely remained on the surface and could be easily flicked off, e.g., a noodle. This type of stain is permitted to be removed according to most poskim quoted earlier, since it is similar to a feather or a loose thread which may be removed.</ref> There are different rules for each of these stains.
|A third type of stain is one where the food was neither absorbed into the fabric nor dried and hardened; it merely remained on the surface and could be easily flicked off, e.g., a noodle. This type of stain is permitted to be removed according to most poskim quoted earlier, since it is similar to a feather or a loose thread which may be removed.</ref> There are different rules for each of these stains.
===A wet stain which is absorbed into the garment===
===A wet stain which is absorbed into the garment===
# It is strictly prohibited to remove on Shabbos a stain which is absorbed into the fabric and can be removed only with water or a cleaning agent. This is the classic Biblical prohibition of Laundering. Even if the stain is so insignificant that the owner will not be deterred from wearing the garment because of it, it is still strictly forbidden to remove it with water or any other cleaning agent.
# One may not clean any garment with water, colored water, spit, or any cleaning agent.<ref>Shemirat Shabbat KeHilchata 15:27, Biur Halacha 302:1 D”H Yesh</ref>
# If no water or cleaning agent is used, then it is permitted to remove the stain if it is insignificant and would not deter the owner from wearing the stained garment. If the stain is significant, however, it is prohibited to remove it if the stain will be removed completely, i.e., it will leave no mark whatsoever on the garment. If, however, the stain is only partially removed—some mark will remain—one is permitted to remove it. Two conditions apply:
# If no water or cleaning agent is used, then it is permitted to remove the stain if it is insignificant and would not deter the owner from wearing the stained garment. If the stain is significant, however, it is prohibited to remove it if the stain will be removed completely, i.e., it will leave no mark whatsoever on the garment. If, however, the stain is only partially removed—some mark will remain—one is permitted to remove it. Two conditions apply:
## No brush may be used.
## No brush may be used.
## The stain may not be scrubbed away; it may only be gently wiped off with a dry cloth or removed by hand, with a knife, etc.<ref>Entire section based on the view of the Mishnah Berurah 302:11 and 36, and Beiur Halachah, s.v. d’havi. This is also the view of Da’as Torah 302:7. There are, however, poskim who are more lenient and allow a stain to be removed [without water or a cleaning agent] even when it will be completely removed, as long as it is not scrubbed vigorously; see Aruch ha-Shulchan 302:9; Ketzos ha-Shulchan 116:3.</ref>
## The stain may not be scrubbed away; it may only be gently wiped off with a dry cloth or removed by hand, with a knife, etc.<ref>Entire section based on the view of the Mishnah Berurah 302:11 and 36, and Beiur Halachah, s.v. d’havi. This is also the view of Da’as Torah 302:7. There are, however, poskim who are more lenient and allow a stain to be removed [without water or a cleaning agent] even when it will be completely removed, as long as it is not scrubbed vigorously; see Aruch ha-Shulchan 302:9; Ketzos ha-Shulchan 116:3.</ref>
===Dirt which adheres to the garment's surface===
===Dirt which adheres to the garment's surface===
# A stain which results from dirt or food that has attached itself to a garment can also be removed if it will be only partially removed or when it is "insignificant," as explained earlier.<ref>See note 122 that other poskim are more lenient and permit removing stains as long as they are not scrubbed vigorously.</ref> It can be removed either by scratching it off or by rubbing the reverse side of the material until the dirt is dislodged.
# If moist mud, chulent, or a similar thick moist substance sticks to one’s clothes, using one’s fingernail or the back of a knife, one may scrape off the substance as long as a stain remains. <ref>Rav Kahana in Gemara Shabbat 141a says that if mud sticks to one’s garment one may rub it off from the inside but not from the outside. Then the Gemara quotes the Briatta which says that one may scratch it with one’s nail. S”A 302:7 codifies this as halacha. Mishna Brurah 302:32 explains that rubbing it from the inside means holding the inside of the garment opposite where it’s soiled and rubbing two sides of the garment together. Mishna Brurah 307:24 explains that one may scratch it with one’s nail or the back of a knife even from the outside because that’s not considered laundering. Yalkut Yosef (Shabbat vol 2, pg 81) agrees. 39 Melachos extends this to chulent or any similar thick moist substance. <br> Shemirat Shabbat KeHilchata 15:30 (based on Biur Halacha 302:1 D”H Aleha) rules that one may rub it from the inside or scratch it with one’s nail until the mud falls off only if even after removing the mud a stain remains. Shemirat Shabbat KeHilchata adds that one may gently clean the garment using a dry rag if one is careful not to squeeze out the moisture in the garment. 39 Melachos (vol 3, pg 711-2) agrees but emphasizes that even when using a dry rag one may not remove the stain completely.
# There is, however, one notable difference between this type of stain and the wet stain which became absorbed into the fabric of a garment. The removal of a dry stain is subject to the laws of Grinding, a forbidden Shabbos Labor. If the dirt or food has dried or hardened, then scratching or peeling it off will cause it to crumble, which is a rabbinical violation of the prohibition against Grinding. Therefore:
</ref>
# If the garment was stained by mud and the mud has dried, it may not be rubbed off—even if the stain is insignificant or will leave a mark—because of the prohibition against Grinding.<ref>O.C. 302:7.</ref>
# If the mud dried on one’s garment one may not rub it off. However, if food whose ingredients were previously ground (such as dough or farina) dried on one’s garment one may remove it with one’s fingernail or back of a knife as long as a stain remains.<ref>The Tur 302:7 quotes Rabbenu Peretz who says that if the mud dried it’s forbidden to rub or scratch it because by making the mud crumble, one violates Tochen. S”A 302:7 quotes this as an individual opinion. Shemirat Shabbat KeHilchata 15:31 writes that if food whose ingredients were previously ground (such as dough or oatmeal) dried on one’s garment one may remove it according to the conditions in 15:30. Yalkut Yosef (Shabbat vol 2, pg 81) writes that in a situation of need and one is embarrassed because of the stain one may rub off dry mud from the inside but it’s preferable to have a non-Jew do it.</ref>
# If the garment was stained by unprocessed food which grows from the ground, e.g., fruits and vegetables, it may not be removed because of the prohibition against Grinding. But a stain from food which has already been ground, like baby cereal, may be removed because Grinding does not apply to previously ground food.<ref>See Rama, O.C 321:12.</ref>
# Beans or potatoes from a completely-cooked cholent may not be subject to the prohibition against Grinding, since they are cooked so thoroughly that they are considered "previously ground", and the prohibition of Grinding does not apply to them.<ref>See Shemiras Shabbos K’hilchasah 6:9 and 15:31.</ref>
# Even when the prohibition of Grinding applies, it is permitted—when necessary—to ask a non-Jew to remove this type of stain on Shabbos.<ref>Mishnah Berurah 302:36 and Sha’ar ha-Tziyun 44.</ref>
# Even when the prohibition of Grinding applies, it is permitted—when necessary—to ask a non-Jew to remove this type of stain on Shabbos.<ref>Mishnah Berurah 302:36 and Sha’ar ha-Tziyun 44.</ref>
==Related Pages==
==Related Pages==
# [[Melabain]]
# [[Melabain]]
==Credits==
==Credits==
Specail thanks to Rabbi Doniel Neustadt for this article.  
Special thanks to Rabbi Doniel Neustadt for this article.  
==References==
==References==
<references/>
<references/>

Revision as of 02:18, 6 February 2012

Laundering garments is a subsection of Bleaching, Melaben (one of the 39 principle Shabbos Labors). While laundering usually entails the use of water and/or cleaning agents, removing dirt from a garment even without these may also fall under the halachic prohibition of laundering.

Removing dust or dirt particles from a garment

  1. If one’s garment became dusty on Shabbat, if one isn’t concerned about the dust on the garment (and would wear it without cleaning it) one may gently shake it out, or gently hit it with one’s hand or dry rag, but one may not shake it out vigorously, rub it, or use a brush.[1]Some say that nowadays people are particular about their Shabbat clothes and so one may not remove the dust at all.[2]Sephardim may be lenient to shake out any garment, however, one who is strict should be blessed. [3]
  2. If the owner of a dusty garment [that is significantly dirty] has no other suitable clothing and is embarrassed to be seen publicly in such a dirty garment, then the poskim permit one to ask a non-Jew to remove the dust.[4] While generally one may not ask a non-Jew to do anything that a Jew is not permitted to do on Shabbos, in this case he may, since as stated above, there are opinions that maintain that it is even permitted for a Jew to remove dust from a garment on Shabbos. [It is questionable, however, whether one may instruct the non-Jew to use a brush.[5]]
  3. If a non-Jew is not available and the owner is embarrassed to be seen in public wearing a dusty garment, some poskim permit a Jew to clean the garment, provided that it is cleaned in an unusual manner, e.g., with one's elbow.[6]

Removing a stain from a garment

  1. Halachically speaking, there are two types of stains:
    1. a wet stain which is absorbed into the fabric of the garment, e.g., a ketchup stain, and
    2. a stain which is made when a piece of dirt or food falls on a garment and hardens there.[7] There are different rules for each of these stains.

A wet stain which is absorbed into the garment

  1. One may not clean any garment with water, colored water, spit, or any cleaning agent.[8]
  2. If no water or cleaning agent is used, then it is permitted to remove the stain if it is insignificant and would not deter the owner from wearing the stained garment. If the stain is significant, however, it is prohibited to remove it if the stain will be removed completely, i.e., it will leave no mark whatsoever on the garment. If, however, the stain is only partially removed—some mark will remain—one is permitted to remove it. Two conditions apply:
    1. No brush may be used.
    2. The stain may not be scrubbed away; it may only be gently wiped off with a dry cloth or removed by hand, with a knife, etc.[9]

Dirt which adheres to the garment's surface

  1. If moist mud, chulent, or a similar thick moist substance sticks to one’s clothes, using one’s fingernail or the back of a knife, one may scrape off the substance as long as a stain remains. [10]
  2. If the mud dried on one’s garment one may not rub it off. However, if food whose ingredients were previously ground (such as dough or farina) dried on one’s garment one may remove it with one’s fingernail or back of a knife as long as a stain remains.[11]
  3. Even when the prohibition of Grinding applies, it is permitted—when necessary—to ask a non-Jew to remove this type of stain on Shabbos.[12]

Related Pages

  1. Melabain

Credits

Special thanks to Rabbi Doniel Neustadt for this article.

References

  1. ↑ Rav Huna in Gemara Shabbat 147a says that one who shakes out his garment has committed a Biblical violation of Shabbat. The Gemara limits this to a black new garment which one is concerned about. Rashi D”H Hamenaer explains that the person was shaking out the dust on it, whereas, Tosfot argues that shaking out dust isn’t laundering but rather the Gemara means that the person shook out the dew which was on the garment.
    Even though, the S”A 302:1 sides with Tosfot, Rama writes that it’s proper to be concerned for the opinion of Rashi. Mishna Brurah 302:6 writes that one should only rely on the lenient opinion to ask a non-Jew to do it. Biur Halacha D”H Yesh quotes the Shiltei Giborim who asks how Tosfot could permit shaking dust out of a garment if one intends to clean it. Biur Halacha answers that Tosfot only permitted shaking it out (without cleaning it directly) however, all agree that rubbing it with one’s hands to clean it is forbidden. Shemirat Shabbat KeHilchata 15:28 writes that one may only shake it out gently because shaking it vigorously reveals that one is concerned about the dust. He adds that hitting it gently with one’s hand or a dry rag is the equivalent of shaking it out.
    • More on the background of the issue:
    • There is a dispute among the Rishonim whether or not removing dust or other dirt particles from a garment is considered Laundering. Some hold that removing any speck of dirt from a garment, even if it is not absorbed into the fabric of the garment but is merely lying on its surface [like a feather or a loose thread], is Biblically forbidden since the garment is being transformed from "dirty" to "clean." (Sefer Ha-Zichronos, quoted by Magen Avraham 302:4)
    • A second opinion maintains that removing any dirt, whether it is absorbed into the fabric [like dust] or not, is totally permitted, since a dusty garment is not considered dirty and removing the dust is not considered Laundering. (Tosafos, Shabbos 147a)
    • A third, middle-of-the road view, holds that only dust which is trapped between the fibers of the fabric may not be removed, while dirt which lies on the surface, may. (Rashi, Shabbos 147a, as explained by Rama and Beiur ha-Gra 302:1)
    • The basic halachah follows the middle-of-the-road opinion forbidding one to remove dirt that has been absorbed into the fabric (Rama). Shulchan Aruch ha-Rav and Aruch ha-Shulchan strongly recommend that one be stringent and follow this view [but do not absolutely require it]. Chayei Adam and Mishnah Berurah, however, are of the opinion that the basic halachah is in accordance with this view and one may not be lenient.
    • In theory, there may be some dust which lies completely on the surface of the garment and is not absorbed into the fabric. In practice, however, this is almost impossible to determine. [See Shalmas Chayim, 2nd edition, 283, concerning surface dust on shoes.]
    • The middle of the road opinion allows removing a feather or a loose thread that has landed on the garment (Rama). A minority view rules like the first opinion that even feathers and threads are prohibited: Magen Avraham, quoted by Chayei Adam 22:9 and Kitzur Shulchan Aruch 80:39; Ben Ish Chai, quoted by Kaf ha-Chayim 302:11. See also Aruch ha-Shulchan 302:9, who rules according to this view in the unlikely event of a person who is reluctant to wear a garment because of the feathers, etc. See Machazeh Eliyahu 44-4.
    • Some poskim are concerned with the issue of muktzeh (See Shulchan Aruch ha-Rav 302:3 and Ketzos ha-Shulchan 116:3). To avoid the problem, the dirt can be removed indirectly or via his body; Sha’ar ha-Tziyun 337:7. Other poskim, however, are not concerned with the muktzeh issue; see Chazon Ish 47:21 and Shulchan Shelomo 302:5 and 302:12.
    • Beiur Halachah 302:1, s.v. lachosh writes that a brush may not be used. Mishnah Berurah 302:6 writes that one should be careful not to let his clothing fall on the ground and get dusty so that he does not come to desecrate the Shabbos.
  2. ↑ Shemirat Shabbat KeHilchata 15:29 (based on Biur Halacha 302:1 D”H Aleha) writes that a black or dark-colored new looking garment is assumed to be a garment which a person is concerned about and wouldn’t wear without cleaning it and a light colored or old garment is assumed to be garments a person isn’t concerned about. However, if one’s personal attitude is different it would depend on that. 39 Melachos (Rabbi Ribiat, vol 3, pg 708-9) writes that nowadays people are particular about the appearance of one’s Shabbat clothes even if they are light colored and old and so dust shouldn’t be removed from one’s garments in any way. See Chut Shani 2:33-1.
  3. ↑ Even though the Ben Ish Chai (Vayechei #8) and Kaf HaChaim 302:8 are strict, Yalkut Yosef (Shabbat vol 2, pg 76) permits like the opinion of Shulchan Aruch. Menuchat Ahava (vol 2, 12:17) writes that it is permitted but one who is strict should be blessed.
  4. ↑ Mishnah Berurah 302:6.
  5. ↑ Since this may be prohibited according to all views. If the non-Jew uses the brush on his own, to make his job easier, he need not be stopped.
  6. ↑ Misgeres ha-Shulchan on Kitzur Shulchan Aruch 80:80, quoted by Minchas Shabbos 80:143. See Beiur Halachah 302:1 (s.v. lachush), who seems to rely on this only when the garment is clearly not new or newly pressed. See also She’arim Metzuyanim b’Halachah 80:36, who disagrees with this leniency.
  7. ↑ A third type of stain is one where the food was neither absorbed into the fabric nor dried and hardened; it merely remained on the surface and could be easily flicked off, e.g., a noodle. This type of stain is permitted to be removed according to most poskim quoted earlier, since it is similar to a feather or a loose thread which may be removed.
  8. ↑ Shemirat Shabbat KeHilchata 15:27, Biur Halacha 302:1 D”H Yesh
  9. ↑ Entire section based on the view of the Mishnah Berurah 302:11 and 36, and Beiur Halachah, s.v. d’havi. This is also the view of Da’as Torah 302:7. There are, however, poskim who are more lenient and allow a stain to be removed [without water or a cleaning agent] even when it will be completely removed, as long as it is not scrubbed vigorously; see Aruch ha-Shulchan 302:9; Ketzos ha-Shulchan 116:3.
  10. ↑ Rav Kahana in Gemara Shabbat 141a says that if mud sticks to one’s garment one may rub it off from the inside but not from the outside. Then the Gemara quotes the Briatta which says that one may scratch it with one’s nail. S”A 302:7 codifies this as halacha. Mishna Brurah 302:32 explains that rubbing it from the inside means holding the inside of the garment opposite where it’s soiled and rubbing two sides of the garment together. Mishna Brurah 307:24 explains that one may scratch it with one’s nail or the back of a knife even from the outside because that’s not considered laundering. Yalkut Yosef (Shabbat vol 2, pg 81) agrees. 39 Melachos extends this to chulent or any similar thick moist substance.
    Shemirat Shabbat KeHilchata 15:30 (based on Biur Halacha 302:1 D”H Aleha) rules that one may rub it from the inside or scratch it with one’s nail until the mud falls off only if even after removing the mud a stain remains. Shemirat Shabbat KeHilchata adds that one may gently clean the garment using a dry rag if one is careful not to squeeze out the moisture in the garment. 39 Melachos (vol 3, pg 711-2) agrees but emphasizes that even when using a dry rag one may not remove the stain completely.
  11. ↑ The Tur 302:7 quotes Rabbenu Peretz who says that if the mud dried it’s forbidden to rub or scratch it because by making the mud crumble, one violates Tochen. S”A 302:7 quotes this as an individual opinion. Shemirat Shabbat KeHilchata 15:31 writes that if food whose ingredients were previously ground (such as dough or oatmeal) dried on one’s garment one may remove it according to the conditions in 15:30. Yalkut Yosef (Shabbat vol 2, pg 81) writes that in a situation of need and one is embarrassed because of the stain one may rub off dry mud from the inside but it’s preferable to have a non-Jew do it.
  12. ↑ Mishnah Berurah 302:36 and Sha’ar ha-Tziyun 44.
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