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11. Very hot water of a Keli Sheiyni has the same status as a Keli Rishon:[1]
A bathtub that is filled with hot water, even though it’s [water is considered] a Keli Sheiyni, [nevertheless] it is forbidden to pour cold water [or any other uncooked food] into it [just like a Keli Rishon].
The reason for this is: because since the hot water in it is meant for washing it can be assumed that it is very hot and [will thus] cook the cold [water] which gets mixed into it. [This ruling applies to any Keli Sheiyni that is very hot.[2]]
Placing a cold bottle of liquid into a hot bathtub:[3] [Furthermore] it is forbidden to place [a bottle] even into a bathtub that had drawn into it the hot springs of Tiberius directly from the spring, [such as one channeled the spring water into the tub], because it [a tub] is Rabbinically considered like a Keli Rishon. Rather one should enter water from the tub into a second vessel and then place [the bottle] into it.
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Summary- A very hot Keli Sheiyni: A Keli Sheiyni which contains very hot water that was poured in it from a Keli Rishon is considered like a Keli Rishon.[4]
Q&A on a very hot Keli Sheiyni What is the definition of a very hot Keli Sheiyni which has the status of a Keli Rishon? If the Keli Sheiyni is much hotter than Yad Soledes Bo it retains the status of a Keli Rishon.[5] Some Poskim[6] write it is the the amount of heat that a person would scold his finger if he entered it into the water even for a moment. [Yad Nichvas Bo]
Is the prohibition to pour cold liquids into a very hot Keli Sheiyni only with regards to water or is it also with regards to other liquids such as milk?[7] Some Poskim[8] limit this prohibition only to water, however other liquids such as milk may be placed into a very hot Keli Sheiyni. Others[9] argue on this differentiation and prohibit all liquids from being entered.
May one pour from a very hot Keli Sheiyni onto a food?[10] Yes, as although with regards to placing food in it, it has the status of a Keli Rishon, nevertheless with regards to pouring, it has the same laws as pouring from a Keli Sheiyni.[11]
What is the law of a very hot Keli Shelishi?[12] Has the same status as any Keli Shelishi.
May one pour cold water into a very hot Mikveh?[13] No.[14] This applies even if the Mikveh is no longer being heated. It certainly applies if the heating coils in the Mikveh are on in which case the Mikveh has a pure Keli Rishon status even if it were not to be very hot. Furthermore, in such a case that the coils are still heating it is forbidden to even pour into it simultaneously enough water to make the entire mixture below Yad Soledes.
May one remove the plug of a Mikveh which attaches it to the rainwater?[15] If the Mikveh is very hot past Yad Soledes or has heating coils in it then it is forbidden to be done.
Must one who enters into a very hot Mikveh on Shabbos verify that his feet are dry prior to entering?[16] No.[17]
Does a thermos have the status of a Keli Rishon or Keli Sheiyni?[18] If the water is very hot, then it has the status of a Keli Rishon in terms of entering foods or liquids into it. If it is not very hot then this matter is disputed in the Poskim. According to all pouring from it has the status of pouring from a Keli Sheiyni even if the water is very hot.
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[1] Admur 318:20; Michaber 318:11
[2] Implication of Admur ibid; Tur 318; M”A 318:34; Levushei Serud ibid; Tzemach Tzedek Mishnayos 3:5; as explained in Ketzos Hashulchan 124 footnote 31; M”B 318:76; and 48; Chayeh Adam Shaar Mitzvas Haaretz 2:9; Rosh Yosef
Other opinions: Some Poskim learn that the bath tub case is an exception and was only made forbidden due to a decree that one may come to heat up also in a Keli Rishon. Hence according to them a very hot Keli Sheiyni would have the status of a Keli Sheiyni. [Machatzis Hashekel 318:35, based on Rashi 42a; Toras Shabbos 318:27; See P”M 318 M”Z 18]
Background:
According to this reasoning any Keli Sheiyni which is very hot has the same status as a Keli Rishon. So rules Tzemach Tzedek as explained in Ketzos Hashulchan 124 footnote 31. [To note that Rav Farkash writes merely that it is proper to be stringent in this [Shabbos Kehalacha 1:38 and 2:4] while from Tzemach Tzedek and Ketzos Hashulchan it is evident that they plainly rule this way.]
The M”B also explains this to be the reasoning behind the bath prohibition. However other Poskim [Machatzis Hashekel, based on Rashi] learn that the bath tub case is an exception and was only made forbidden due to a decree that one may come to heat up also in a Keli Rishon. Hence according to them a very hot Keli Sheiyni would have the status of a Keli Sheiyni. [Shabbos Kehalacha Vol. 1 p. 66]
[3] Admur 318:23
[4] So is understood from Admur’s reason mentioned above regarding a hot bath tub, and so rules Tzemach Tzedek as explained in Ketzos Hashulchan 124 footnote 31. [To note that Rav Farkash writes merely that it is proper to be stringent in this [Shabbos Kehalacha 1:38 and 2:4] while from Tzemach Tzedek and Ketzos Hashulchan it is evident that this is the way they rule.]
[5] Ketzos Hashulchan 124 footnote 25
[6] M”B 318:48 in name of Chayeh Adam; See Shevet Halevi 7:42
[7] Shabbos Kehalacha Vol. 1 p. 77
[8] The Ketzos Hashulchan [124 footnote 32] suggests that perhaps the stringency of a very hot Keli Sheiyni is only with regards to pouring cold water into it. However, milk may be placed into it.
[9] Rav Farkash rules that there is no difference between liquids and hence all liquids are forbidden.
[10] Shabbos Kehalacha Vol. 1 p. 68
[11] So is apparent from Tzemach Tzedek from fact he allowed one to pour from such a Keli Sheiyni onto food. So rules also Igros Moshe 4:74-4; Sheivet Haleivi 7:42; Chazon Ish 42; Minchas Yitzchak.
Other opinions: Some Poskim are stringent in this matter. [Bris Olam Ofeh 51]
[12] See above footnotes
[13] Shabbos Kehalacha Vol. 1 p. 68
[14] As this is the exact case of the bathtub in which it was prohibited in.
[15] Shabbos Kehalacha Vol. 1 p. 70
[16] Shabbos Kehalacha Vol. 1 p. 70
[17] See Nishmas Hashabbos chapter 57
[18] Shabbos Kehalacha Vol. 1 p. 78
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