Melacha #9: [8] TOCHEIN - GRINDING

Av Melacha: Grinding grain into flour.

Principle: Breaking down an object into smaller particles that have a new function.

Toldot: Making wood or metal shavings, grinding rock salt, chopping [raw] vegetables into small pieces.

Tochein applies to:

1. Food items which originate from the ground.

2. Food items which do not originate from the ground, but the grinding makes them edible (e.g. grinding meat into small pieces for an elderly person) -- unless this is done just before the meal. (It is permitted to grind cheese and eggs.)

3. Non-food items, regardless whether they originate from the ground.

However, an action is not considered Tochein -- and is therefore permitted -- if:

1. The object has been ground previously. For example, one may crumble bread or chocolate.

2. It is cut into pieces that are slightly larger than normal and this is done right before the meal.

3. It is ground using two Shinui'im (awkward changes):

a. Shinui in the standard use of a utensil -- e.g. using the handle of a knife or fork, and

b. Shinui in the choice of cutting surface -- e.g. using a bowl instead of a cutting board.

Note: A difference of opinion exists with regard to whether or not mashing (e.g. banana, avocado, baked potato) is considered grinding. It should, therefore, be done with a Shinui.

Takanot:

1. Uvdah d'Chol -- lit. "a weekday activity."

It is prohibited to use a grinding or chopping device that is made for professional use -- e.g. a grater or a butcher's knife. According to some, household slicers (e.g. for cheese or meat) that yield professional results are included in this prohibition. This prohibition applies even when the object being ground would otherwise not have constituted a Tochein problem.

2. Refu'ah -- Healing

Any minor condition that could possibly be treated by medication cannot be treated on Shabbat by any means. The Rabbis prohibited healing as a Gezeira for Tochein since the manufacture of medicine generally involves the grinding of plants or minerals.

This prohibition applies only to acts used solely for healing purposes, whereas eating the food normally consumed by healthy people is permitted, even in large quantities (e.g. eating citrus to help combat the common cold).

When acts of healing are prohibited (need all 4 conditions):

(1) If one's intention is to treat an illness, or to strengthen a weak body. However, maintaining a healthy body, or actions to prevent sickness, is permitted.

(2) If the treatment is used solely to treat an ailment. If healthy people would do that same act, it is not prohibited even if in this instance the act is being done for healing purposes. For example, someone with a cold is permitted to eat oranges for the Vitamin C. Vitamins taken as medicine may therefore not be used on Shabbat, whereas vitamins taken as a food substitute are permitted.

(3) The problem can be treated with medication. E.g. using special dental braces to straighten one's teeth is permitted.

(4) This prohibition only applies to someone suffering from a minor illness or discomfort. For example, one may not take aspirin for a mild headache, but one could take an aspirin for a migraine (see below).

When the prohibition doesn't apply:

(1) If a person is ill enough to be bedridden, feels extremely weak, discomfort, or is in great pain, it is permitted:

(a) To take medicine to treat the condition. For example, one could take aspirin for a severe headache.

(b) To ask a non-Jew to do Melacha for the person to help improve his condition.

(c) To do (or have another Jew do) an act which is generally prohibited by the Rabbis, using a Shinui, for the sake of improving the patient's condition. For example, using one's mouth to remove a pill out of its protective strip when it will tear through letters, or moving Muktzah with a Shinui.

(2) If lack of treatment may result in serious, permanent, physical damage (but there is definitely no possibility of danger to life), one may break a Rabbinic prohibition outright. Example: spreading ointment or cream on a serious burn, while using the back of the hand as a Shinui.

In both (1) and (2): an act that is permitted to treat an ailment is also permitted in order to prevent the ailment from arising in the first place. For example, one may take an aspirin as soon as one feels a severe migraine is coming up, even though presently one is still feeling fine.

Danger to life:

(3) If a person suffers from a medical condition or a disease which, if not treated, might be fatal (e.g. a diabetic who needs insulin, a woman giving birth), one must do whatever is necessary, even if that means breaking a Torah Melacha -- but only to treat the specific condition.

(4) If a person is critically ill at the moment, anything may be done to improve his overall state of health during Shabbat (e.g. he will be soothed by listening to the radio).

One is required to break Shabbat even when there is only a chance that a life can be saved or lengthened.

An adult Jew should preferably do the breaking of a Melacha, unless a non-Jew is present who can do the job better or faster. Wherever possible, a Shinui should be used to limit the amount of Melacha performed, but this Shinui should not be done if it will limit effectiveness or delay the treatment.