Can You Wear Makeup on Shabbat? A Practical Halachic Guide

Can One Apply Makeup on Shabbat?

Applying makeup on Shabbat is generally prohibited due to two halachic (Jewish legal) concerns. The first is memare’ach (smearing), which applies when using lipstick or gloss and is considered a Torah-level prohibition (Shulchan Aruch 314:11; see also Mishnah Berurah 318:52). The second issue is tzove’a (coloring). While coloring human skin is not a Torah-level transgression, it is still forbidden by rabbinic decree (Shulchan Aruch 303:25).

When it comes to using powder-based makeup like facial powder, opinions differ. The late Rabbi Ovadia Yosef permits it (Halichot Olam IV, p. 286), explaining that since it's dry, not mixed with cream, and does not adhere to the skin, it’s neither coloring nor smearing. However, the late Rabbi Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchatah ch. 14, note 173) and the late Rabbi Moshe Feinstein (Igrot Moshe O.C. I:114) prohibit its use due to the concern for the rabbinic prohibition of tzove'a.

Today, since it is often unclear whether a powder contains any cream or adhesive substances, it is advisable to avoid using such products on Shabbat.

Heat Sensitive "Magic Mugs" and Similar Concerns

Some cups and baby bottles reveal a picture or change color when filled with hot water. Although the change fades when the liquid cools, suggesting that the coloring is not permanent, activating this transformation on Shabbat is prohibited (Shulchan Aruch 340:4).

Rabbi Shlomo Zalman Auerbach adds that this type of heat-activated “chemical coloring” is treated like regular coloring, even if it's only revealed by heat (Minchat Shlomo 318:13). If someone does not intend to benefit from the image or color change, some authorities might allow it; however, because the color change is a direct result of one’s action, it is considered a ma’aseh b’yadayim (direct act) and is prohibited (Mishnah Berurah 316:33).

Tzove'a with Food or Blood

The Shulchan Aruch rules (320:20) that one must be careful not to stain clothing or a tablecloth with strawberries or other naturally coloring fruits. Similarly, it prohibits placing a cloth on a bleeding wound because of tozve'a (328:48).

With that, the halachic prohibition of tzove’a (coloring) does not apply when cleaning up liquids such as juice or blood with disposable items like tissues or paper napkins. This is based on the Shulchan Aruch (Orach Chaim 328:48), which prohibits placing a garment on a bleeding wound because the blood would color the fabric. However, it permits using spiderwebs to wrap the wound. From this distinction, we learn that when something is disposable and intended to be discarded—such as a tissue—there is no significant coloring, and the prohibition does not apply.

Similarly, Rav Moshe Feinstein ruled that disposable paper products are not subject to the prohibition of soaking (shriyatam zehu kibbusam), and Rav Ovadia Yosef likewise permitted using tissues in such cases (Halichot Olam, vol. 4, p. 204).