המנער טלית חדשה שחורה מן הטל שעליה חייב שהניעור יפה לה כמו כיבוס והוא שמקפיד עליה שלא ללבשו בלא ניעור: הגה וכל שכן שאסור לנער בגד שנשר במים או שירדו עליו גשמים ודוקא בבגד חדש שמקפיד עליו (כל בו) י"א דאסור לנער בגד מן האבק שעליו אם מקפיד עליו וטוב לחוש לדבריו (רש"י וא"ז) אבל מותר להסיר הנוצות מן הבגד בשבת (א"ז) וע"ל סי' של"ז:

1. One who shakes dew off a new, black garment is chayav (responsible/liable), because shaking is as effective as laundering. However this is on condition that one is particular not to wear it unless it is shaken out. RAMA: It is all the more so forbidden to shake out a garment soaked with water or drenched with rain; however this applies only to a new garment one is particular about. (Kol Bo). There are those who say that it is forbidden to shake dust from a garment one is particular about and it is correct to follow that opinion. (Rashi) However, it is permitted to remove feathers from a garment on Shabbos. See Siman 337.

2. One who removes the weaving knots from garments, like ones remaining after the weaving on woolen garments, is liable for Makeh bepatish, provided that one is particular about it. However, if one removed them offhandedly, one is exempt.

3. It is permitted to fold clothes on Shabbos that are to be worn that Shabbos. This is when (one) person folds them, they are new clothes that have not yet been laundered, are white, and he does not have other clothes to wear. If one of these conditions is omitted, it is forbidden (to fold). There is an opinion that holds that if folded against its creases it is permitted unconditionally, and his opinion seem to be correct.

6. Mud on one’s leg (or on one’s shoes)(Beis Yosef and R' Yerucham) may be scraped onto a wall but not onto the ground, lest one will fill in crevices in the ground. There is an opinion that forbids scraping onto a wall as well. RAMA: there is an opinion that permits scraping onto both. (the Rosh). It is also permitted to remove it with a little piece of clay that is not Muktze. (R' Yerucham)

7. Mud on one’s clothing may be removed by rubbing the garment from the inside, in such a manner it does not appear as if one is laundering, but not from the outside because it appears as if one is laundering. One may scratch it off with a fingernail. Some explain that this is only when it is moist, but when caked (dry) it is forbidden because of Tochen – grinding.

8. It is forbidden to scrape – with a knife or fingernail – a shoe, whether a new shoe or an old one, because it peels off the leather and is Memachek – smoothing.

9. It is permitted to pour water onto a shoe in order to rinse it, but it is forbidden to wash it in a way that entails rubbing one side on another. However a dirty garment is forbidden even to rinse, because it is tantamount to washing, rather one may wipe the dirt off lightly with a cloth, but not intensely lest it might squeeze. RAMA: One may put a small amount of water on a clean garment, but not a lot, lest one will squeeze out the water. (Beis Yosef in the name of the Smag; the Smak; the Rosh). There are those who completely forbid it. (Beis Yosef in the name of the Tur; Tosefos)

10. After washing one’s hands, it is correct to first rub them together in order to rid them of excess water before drying them on a cloth. RAMA: And there are those that wrote that one need not be concerned about it, because we do not say that ‘rinsing cloth is tantamount to washing’ when done in such a way, since it is done in a dirtying manner, and such is the minhag. (Tur; Beis Yosef, Agur). Therefore it is permitted to dry one’s hands on a garment that a baby wetted on in order to nullify the urine, because it is done in a dirtying manner, (Tur) but it is forbidden to pour water directly onto the urine in order to nullify it.

11. One who dirtied his hand with mud may wipe it on the tail of a horse or a cow or on a rough cloth that is made to hold thorns in it, but not on a cloth that is used to wipe hands, lest he act as he does on weekdays and come to wash the cloth.