Dosh 47 - Sponges 2; Shitas HaRaavad (Klal 14 Siman 16) Hilchos Shabbos - S0409

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Dosh 47 - Sponges 2; Shitas HaRaavad (Klal 14 Siman 16) Hilchos Shabbos - S0409

We are continuing in siman 16, discussing the halachos of using a sponge on Shabbos. We mentioned the opinion of the Raavad, who understands the mishnah in a different manner. Today, we will further discuss his opinion.

The Raavad says that we know the entire discussion about sponges is a toldah of the melacha of dosh. Dosh is defined as removing something from the covering around it. There is a machlokes poskim whether the two items have to be attached or not. Although a kernel is attached to its husk, other items, such as milk in the udder or a peanut in its shell, are not attached. We will assume for a moment that even if something is not totally attached, as long as it is fully covered, dosh will apply.

With these cases in mind, if one were to argue that filling a water bottle and then pouring it out is considered the melacha of dosh, we would understand that it is not true. The liquid never becomes a part of the bottle, but rather the bottle was just a vehicle to hold onto the liquid.

The melacha of dosh applies when the liquid is part of the item, such as the liquid within a fruit. When it comes to kevashim, which absorb external liquid, Rashi’s opinion was that there is no issue of dosh mideoraysa, since the liquid is not part of the fruit, however other rishonim understand that once they are soaked or cooked together, the liquid becomes part of the fruit. When it comes to something like milk and its udder, the milk develops within the udder, such that again, the udder is more than just a holding container for the milk.

Therefore, the Raavad holds that squeezing a sponge with water is akin to taking water out of a bottle. The water never became a part of the sponge, so it is akin to a bottle.
However, the Raavad clarifies that this only applies when the sponge is clearly designated to be a container for the liquid. When the sponge has a handle, it is clear that it has been altered in a way such that its purpose is to hold onto liquid. If the sponge is still in its natural state (ie, without a handle), its function is not clear, and we are concerned that the liquid added to the sponge is part of the sponge, and squeezing the sponge would be a problem. Thus, according to the Raavad, the purpose of the handle is not to make the squeezing more or less inevitable, because it is inevitable either way. The question is whether the person is extracting liquid which is part of the sponge, which would be assur, or whether the person is extracting liquid which is not part of the sponge, and would be muttar.

This understanding flows into the understanding of Rashi that there is no issue with squeezing kevashim and shelakos since the absorbed liquid was never a natural part of the fruit. The Raavad takes Rashi, who nevertheless agrees that it is assur miderabanan to squeeze kevashim, and extends the idea to the case of a sponge with a handle, and holds it is muttar.

According to the Raavad, once the item has a handle, one does not have to hold it by the handle, but can hold the sponge itself. The purpose of the handle is to demonstrate the purpose of the sponge, and whether it is squeezed or not is irrelevant.

We must remember that the sponges in question were a natural growth while our sponges are synthetic. According to the shitos that dosh only applies to items which are gidulei karka (grow from the ground), synthetic materials are not gidulei karka, so all opinions would agree that we are discussing an issur derabanan at most.
One could argue that there is an issue of melabein on the sponge, as the water being squeezed from the sponge will cleanse the sponge. We know that melabein applies even to items which are not gidulei karka, and the argument of the Raavad would no longer apply. Thus, if a person squeezed the sponge in order to intentionally clear the sponge, they would transgress an issur deoraysa. The fact that the liquid gets squeezed out during the process of using it is not for the purpose of cleaning it, so we assume it is muttar.

Halacha lemaaseh, the Mishnah Berurah brings the Raavad, but follows the opinion of the Rambam and Rashi. Therefore, one must avoid cases of psik reisha (ie, where it is inevitable that the sponge will be squeezed). The Raavad’s question, about how one avoids pressing out the liquid even when using the sponge with a handle, still applies, and we will discuss it in the upcoming shiur, be’ezras Hashem.

Summary
The Raavad understands that the purpose of a handle on a sponge is to identify that its purpose is to contain liquid. Once it has been identified, there is no issue with squeezing the sponge, unless one squeezes it for the purpose of cleaning the sponge itself.
The Mishnah Berurah does not pasken like the Raavad, but rather in accordance with the Rambam. Therefore, one must avoid situations in which it will be inevitable that they will squeeze the sponge.