Translation:Shulchan Aruch/Orach Chaim/302

1 One who shakes off a new, black garment from the dew that's on it is liable, because the shaking is effective for it as laundering. And that is provided that one is particular over it not to wear it without shaking out. Gloss: And all the more so it is forbidden to shake out a garment that was soaked with water or that rain descended on it. And this applies only to a new garment about which one is particular (Kol Bo). There are those who say that it is forbidden to shake off a garment from the dust that's on it if one is particular about. And it is correct to be concerned for his words (Rashi and Or Zarua). However, it is permitted to remove the feathers from the garment on Shabbos (Or Zarua). And see below, Siman 337.

2 One who removes weaving knots that are on garments, like these weaving knots that are on the woolen articles that remain on them from the weaving, is liable for "striking with a hammer". And that is provided that one would be particular about them. However, if one removed them offhandedly, one is exempt.
​3 It is permitted to fold articles on Shabbos for the need of Shabbos, to wear them that same day. And only with a (single) person, and regarding new ones that have not yet been laundered, and are white ones, and he does not have what to change into. And if one of these conditions is lacking, it is forbidden. And there is one that says that to fold it not in the order of its first folding is permitted in any case. And his words seem correct.

4 One unscrews a press (that is a utensil with which garments are pressed after the washing; and they are two tablets, this one on this one, and the garments are in-between them) of the home-owner to take the garments from it for the need of the Shabbos. And that of a craftsman is forbidden because it is stuck in strongly and its unscrewing is similar to tearing down.

5 A robe, after a washing, gets stiffened and is rubbed with the hands to soften it. It is permitted to do it on Shabbos, for his only intent is to soften it. But a scarf is forbidden because his intent is to polish it, and it's like cleansing.

Gloss: And hats and other articles of linen – their rule is like a scarf (Beis Yosef in the name of Shibbolei Leket).

6 Mud that's on one's leg (or on one's shoes) (Beis Yosef and Rabbi Yerucham, Section 13) – one scrapes it onto a wall but not onto the ground, lest one will come to fill in crevices. And there is one that forbids onto a wall as well. Gloss: And there is one that permits in both of them (the Rosh). And it's the same law that it's permitted to remove it with a little bit of clay that one is allowed to move (Rabbi Yerucham, Section 13).

7 Mud that's on one's clothing – he rubs it from the inside, for the matter is not obvious to appear as one who is laundering, but not from the outside because it is similar to one who is laundering. And one scratches it off with a fingernail. And some say that these words are when it is moist, but when dry, it is forbidden because one is grinding.

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

9 It is permitted to pour water onto a shoe to rinse it. But to wash it, meaning that he rubs this side of it on this side of it, is forbidden. However, a garment that has dirt on it is forbidden even to rinse it, because this is its washing, rather one wipes it off with a rag lightly, and not intensely, lest one will squeeze. Gloss: And a garment that does not have dirt on it – one may put a small amount of water on it. And not a lot, lest one will squeeze (Beis Yosef in the name of Smag and Smak and Book of the Heave-Offering and the Rosh, first chapter of Yoma). And there are those who forbid in any case (Beis Yosef in the name of the Tur, Chapter 334 and Chapter 319; and Tosefos, Chapter "All Writings"; and Hagahot, Chapter 22).

10 One who washes one's hands – it is correct to rub them together strongly and to take the water off of them according to his ability before he will dry them with a cloth. Gloss: And there are those that wrote that one need not be concerned about this, because we do not say "rinsing a cloth – this is its washing" in such a case, since this is only in a dirtying manner, and such is ​the custom (Tur and Beis Yosef and Agur). Therefore, it is permitted to dry one's hands with a garment on which a baby urinated in order to nullify it, because this is only done in a dirtying manner (Tur). But it is forbidden to pour water directly onto the urine in order to nullify it (Haggahot Maimuniyyot, Chapter 22; and Tosafot, Chapter "8 Creepers").

11 One whose hand became dirty with mud wipes it dry with the tail of the horse and with the tail of the cow and with the hard cloth that is made with which to grasp thorns, but not with a cloth with which hands are wiped dry, so that he shouldn't do as the way that he does during the week and he will come to wash the cloth.

12 It is forbidden to dry a cup in which there was water or wine with a cloth because he may come to wringing.

13 One does not look on Shabbos into a mirror from metal that is sharp like an izmal (meaning: like a small, pointed and sharp knife) for we are concerned lest he will pluck the loosely connected threads in it, and even if it's fixed on the wall. But it's permitted to look into a mirror that does not have this concern, even if it's not fixed.