To purchase this Sefer, click here
14. The laws of a Keli Sheiyni
The laws below only apply to a Keli Sheiyni which is not very hot. The laws of a very hot Keli Sheiyni have already been explained in Halacha 10 above.
B. Placing cooked food into a Keli Sheiyni:[1]
By cooked [meat and other foods] there is no need to be stringent at all, even regarding [placing it] into a Keli Rishon, as according to all opinions there is no [prohibition in] cooking [an] already cooked [food] that is dry. [In a Keli Sheiyni it is permitted to place cooked food even if the food is wet. Regarding entering previously cooked congealed food which will melt-See Q&A.]
If the food was baked or roasted: Baked or roasted foods may not be entered into a liquid Keli Sheiyni as explained above in Halacha 7, see there!
|
Q&A Are precooked liquids which have cooled off allowed to be placed in a Keli Sheiyni?[2] Yes.[3]
May one place substances which dissolve and become liquid into a Keli Sheiyni?[4] If the substance is not considered a spice: No. This applies even if the substance has already been previously cooked, as only by a substance which is originally liquid do, we say that it does not re-cook in a Keli Sheiyni.[5] If the substance is considered a spice: Then it may be placed in even if not previously cooked.
|
First Opinion:[6] Solid foods that have not been [fully] cooked before Shabbos, are Rabbinically forbidden to be soaked in a Keli Sheiyni[7] being that it appears like cooking.
Second Opinion:[8] There are opinions which allow any food, [even] if it has not yet cooked, to soak in a Keli Sheiyni [even if the Keli Sheiyni] is Yad Soledes.
Third Opinion:[9] There is an opinion[10] which questions and suspects [that there is] a sin offering liability [involved] [in cooking] in a Keli Sheiyni that is Yad Soledes, being that there are delicate foods that cook even in a Keli Sheiyni and we are not experts [as to which foods are delicate and which are not], and [thus] perhaps food such as bread is also considered delicate in this regard and it cooks in a Keli Sheiyni which is Yad Soledes [and one is thus liable].[11] This doubt as well applies by other foods.
The Final Ruling regarding what may be placed in a Keli Sheiyni:[12] One should be stringent regarding all [uncooked foods and thus avoid placing them in a Keli Sheiyni] with exception to spices which the Sages[13] explicitly permitted to be placed in a Keli Sheiyni[14], as well as water and oil and other liquids[15] as will be explained. [As well, even by those foods which a Keli Sheiyni does not have the ability to cook, one is nonetheless to be stringent like the first opinion mentioned above, to prohibit placing it in a Keli Sheiyni due to that it appears like cooking.[16] This too however is with exception to spices and liquids.]
D. Spices:[17]
It is permitted to place spices in a Keli Sheiyni.
The reason for why a Keli Sheiyni does not cook spices as opposed to a Keli Rishon is:[18] because the heat of a Keli Sheiyni does not have the strength to cook. [Furthermore] even according to those opinions which are stringent regarding a Keli Sheiyni within the Dietary laws of Kashrus[19], being that they hold that [the heat of a food in a Keli Sheiyni] has the ability to absorb and to give off [taste to another food which comes into contact with it] so long as it is Yad Soledes, nevertheless [here they also agree that one may place spices in a Keli Sheiyni] being that it does not have the strength to [actually] cook even when it is Yad Soledes[20]. It is not similar to a Keli Rishon which has the ability to cook so long as it is Yad Soledes, being that a Keli Rishon [receives this ability] due to its standing (near the fire) on the fire [which causes] its walls to become hot and [have the ability to] retain heat for a long time. Therefore [the Sages] considered [that it has the ability to cook] so long as it is Yad Soledes. This is opposed to a Keli Sheiyni which its walls are not hot and [the food] thus continuously cools off [and hence the Sages do not consider that it ever has the ability to cook].
The reason why placing spices in a Keli Sheiyni does not appear like cooking, and is thus permitted even according to the first opinion mentioned above:[21] [Placing a raw dish into a Keli Sheiyni] is not similar to placing raw spices, which is allowed [to be placed] in a Keli Sheiyni, being that spices are made to flavor the dish and it [thus] does not appear like cooking [and is thus not forbidden even according to the first opinion stated above].
Onions and Garlic:[22] Any food that is made to give taste to a dish, such as garlic or onions, are considered like spices and are allowed to be placed into a Keli Sheiyni even if it is [the heat of] Yad Soledes.
Other Opinions by onions:[23] [However] there is an opinion[24] which questions regarding onions that perhaps it too cooks in a Keli Sheiyni so long as it is [the heat of] Yad Soledes.
The Final Ruling by onions:[25] The custom is to be lenient.
Salt: See Halacha 9!
E. Pouring liquids into a Keli Sheiyni:[26]
It is allowed to pour cold water, even of a small amount, into hot water that is Yad Soledes which is in a Keli Sheiyni.[27] The same applies for oil[28] and other liquids.[29]
Placing a bottle of cold water into a Keli Sheiyni:[30] It is permitted to place a bottle of water or of other cold liquids into a Keli Sheiyni which has hot water. ([Furthermore, it is even allowed] to insulate it completely inside [the hot water], being that it is permitted to insulate a cold item in a material that does not add heat, as explained in chapter 257 [Halacha 9][31] and hot water [that is off a fire] is considered an item that does not add heat as explained in chapter 258 [in the Kuntrus Achron there].)
Question: [Sunday, 19th Sivan, 5781]
Is it permitted for me to place an ice cube in my hot bowl of soup or hot cup of tea on Shabbos in order to cool it down enough so I can drink it?
Answer:
It is permitted to enter an ice cube on Shabbos into a cup of hot tea or a bowl of hot soup which is defined as a Keli Shelishi even though doing so causes it to melt.
Explanation: The prohibition against the passive melting of items on Shabbos only applies if the melted substances recognizable. If it is not recognizable after it is melted, and it is being melted in a passive form, then it is permitted to cause it to melt. Thus, the Poskim rule that it is permitted to enter ice into a cup of liquid in order to cool off the liquid, and it is clear from other rulings in the Poskim that this applies even if the liquid is hot, so long as it does not contain the cooking prohibition. Now, although technically it is permitted to enter water into a Keli Sheiyni, practically, aside for the fact that it is unclear if this applies likewise to ice cubes being that it does not mix right away with the liquid, even by a Keli Sheiyni, in addition, if the Klei Sheiyni liquid is very hot, as is often the case when one desires to cool it off with an ice cube, then it is to be treated like a Keli Rishon, and hence one should only enter an ice cube into hot liquids which are defined as a Keli Shelishi, which is anyways usually the case when one has a cup of tea which was made using a Keli Sheiyni, and one has a bowl of soup that was poured to from a Ladle.
Sources: Piskeiy Teshuvos 320:14 footnote 155; SSH”K 1:90; See regarding entering ice cubes into wine to cool off: Admur 320:16; Michaber 320:9; Shabbos 51b; See regarding placing fat on top of rice for the melt [from which it is proven that even if the liquid is hot it is permitted]: Admur 318:26 and 28; M”A 318:40; Sefer Haterumah; Derisha 318:6; Elya Zuta 318:17; M”B 318:105 and 118; see regarding entering liquids into a Keli Sheiyni: Admur 318:22; 318:12; Michaber 318:12-13; Mishneh 41a; See regarding the status of a very hot Keli Sheiyni: Admur 318:20; Michaber 318:11; Tur 318; M”A 318:34; Levushei Serud; 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; Piskeiy Teshuvos 318:34; See regarding the status of a bowl of soup that was poured from a ladle: M”B 318:45; Minchas Yitzchak 5:127; Shabbos Kehalacha Vol. 1 p. 84-86
Placing roasted meat in a Keli Sheiyni:[32] Even by roasted meat one is to be stringent [not to place it in a Keli Sheiyni] being that [one is liable for] cooking [a food] that was previously roasted. [See Halacha 5 above]
Placing bread into a Keli Sheiyni:[33] It is the custom to initially be careful like the third opinion to not place bread even into a Keli Sheiyni so long as it is Yad Soledes[34], although if one did so then it is permitted [to be eaten on Shabbos] even [if one placed it] in a Keli Rishon. [See Halacha 5 above]
|
Summary-A Keli Sheiyni: Definition: A vessel containing a liquidly food which is Yad Soledes which was poured from a vessel that was on the fire. [According to some if the food is a solid, such as a piece of meat, then it has the same laws as a Keli Rishon.[35]] If the Keli Sheiyni is very hot due to being filled with very hot water from a Keli Rishon then it has the same laws as a Keli Rishon. Cooked foods: All foods which have been previously cooked in liquid are permitted to be placed in a Keli Sheiyni even if the food is wet. Regarding entering previously cooked congealed food which will melt-See Q&A.] Roasted/fried/baked foods: See above “reheating a cooked solid.” Any food which was explained to have a cooking prohibition is with regards to these laws considered uncooked, and thus one is to follow the rulings which apply here to uncooked foods. Water/liquids and oils:[36] Are permitted to be placed into a Keli Sheiyni, even if it will reach Yad Soledes. A bottle of liquid:[37] If the liquid is cold then it may be submerged completely within the water. [If the bottle is hot then part of it must stick out from the water.[38]] Uncooked Spices:[39] Are permitted to be placed in a Keli Sheiyni. Onions and garlic, as well as any other food which is meant to give taste is defined as a spice. Salt[40]: If the salt will dissolve then, even if previously cooked, one who avoids placing it in a Keli Sheiyni is blessed.[41] [If the salt will not dissolve, such as when placing it on a hot dry solid that has entered a Keli Sheiyni, then it is permitted[42].] Other uncooked foods:[43] Are forbidden [some say Rabbinically, others say perhaps even Biblically].
In short: The following foods may be placed in a Keli Sheiyni. All other foods are forbidden to be placed:
Q&A If the vessel which one is pouring into is hot, is it considered a Keli Sheiyni?[44] Example 1: If one poured boiling water into a glass cup and then emptied the cup and poured boiling water into it a second time is that water still considered a Keli Sheiyni? Example 2: One left an empty cup near the Shabbos electric plate and the cup became hot. One then poured hot water into the cup is the water considered a Keli Sheiyni? The Law: Liquid foods placed into a second vessel are always considered a Keli Sheiyni unless the vessel has been heated near a fire.[45] Thus in example 1 although the cup is still very hot the water becomes a Keli Sheiyni. In example 2 since the vessel was heated near a flame, the water remains a Keli Rishon.
Definition of spice What is the definition of a spice?[46] Any food which is a) used to spice other dishes and b) is not made to eat on its own is defined as a spice.[47]
Are spices which were not around in the times of the Sages considered spices regarding the leniency to place them in a Keli Sheiyni? Some Poskim[48] question whether spices which were not around at the time of the Sages are permitted to be placed in a Keli Sheiyni. However, from other Poskim[49] it seems that so long as the item is considered a spice it has all the laws of spices and is permitted to be placed in a Keli Sheiyni.
Are spices which are questionable whether they were used as spices in the times of the Sages considered spices regarding the leniency to place them in a Keli Sheiyni?[50] Has the same ruling as above question that some have questioned its status while from other Poskim it seems that it has the full status of a Keli Sheiyni.
A list of foods which are and are not considered spices: · Lemon: Some[51] have questioned whether slices of lemons are considered like spices which are permitted to be placed in a Keli Sheiyni being that they were not around in the time of the Sages. However, from other Poskim it seems that so long as lemons are only used to spice foods then they have all the laws of spices and are permitted to be placed in a Keli Sheiyni.[52] Lemon juice is always allowed to be placed in a Keli Sheiyni as it is a liquid. · Crushed Spices:[53] There are Poskim[54] which rule that the crushed spices which we use today do not have the spice leniency to be placed in a Keli Sheiyni being that since they have been ground small, they are more easily cooked. Despite their fears, from the letter of the law it is allowed[55] although one who wishes to be stringent like their words may do so. · Tea bags:[56] Some[57] write that from the letter of the law tea bags have the status of spices which are allowed to be placed in a Keli Sheiyni. However, the custom is to be stringent like those opinions which forbid it. Regarding pouring onto it from a Keli Sheiyni, see “Iruiy Keli Sheiyni” and Q&A there. · Herbal tea: [58] Herbs which are placed in hot water to make tea certainly do not have the status of spices. · Sugar:[59] Has the status of spices and may be placed in a Keli Sheiyni.[60] [It however may not be placed in a Keli Rishon, or even poured on from a Keli Rishon, even though sugar has been previously cooked]. · Turkish Coffee and Cocoa:[61] Do not have the status of spices being that they are eaten on their own and are not placed to spice another dish. Thus, they may not be entered into a Keli Sheiyni which is Yad Soledes.[62] · Instant coffee:[63] Some have written[64] that it has the status of spices and is thus allowed, although being that their reasoning is not explained one should be stringent.[65] In any event it is best to make instant coffee essence from before Shabbos in order to avoid a possible prohibition of Molid. If one did not do so, then he is to follow as said above. [See “The Laws of Nolad” where this matter is discussed.] · Mint leaves:[66] Is disputed whether they have the status of spices or not.[67]
Definition of liquid Are precooked liquids which have cooled off allowed to be placed in a Keli Sheiyni?[68] Yes.[69]
May one place a very small amount of cold water into a large amount of hot water that is in a Keli Sheiyni?[70] Yes.[71]
May one place honey into a Keli Sheiyni?[72] Liquid honey is considered a liquid and thus can be placed in a Keli Sheiyni. However congealed honey may not be placed in a Keli Sheiyni being that it is viewed as a solid.[73]
May one place milk into a Keli Sheiyni?[74] Yes.[75]
May one place ketchup in a Keli Sheiyni?[76] Yes, as it has been previously cooked.
When using a spoon/ladle to remove food from a Keli Sheiyni must that spoon be dry? No. As it is permitted to enter liquid into a Keli Sheiyni, as well as that any food that is stuck to the spoon has been previously cooked, and thus too may be entered into a Keli Sheiyni.
Is placing spices and liquids in a Keli Sheiyni allowed even if they will become Yad Soledes?[77] Yes.[78]
What is the law of a food which is removed with a ladle from a Keli Sheiyni?[79] The food in the ladle has the status of a Keli Shelishi even if the ladle remained for some time in the Keli Sheiyni. However, there are opinions which are stringent.
May one place a Keli Sheiyni vessel into cold water in order to cool it down. Yes, even if the vessel contains a Davar Gush that is Yad Soledes.
If a food had soaked in a Keli Rishon before Shabbos may it be placed in a Keli Sheiyni on Shabbos?[80] This is only allowed if the placing of it into the Keli Sheiyni will not cook it any further than the amount it had been previously cooked in the Keli Rishon, and it is thus only being placed into the Keli Sheiyni in order to warm up.[81] However there are opinions[82] which learn that even if the Keli Sheiyni will not warm it any further, nevertheless, one should be stringent not to place it in being that it appears like one is cooking it on Shabbos.[83]
If food was poured on from a Keli Rishon or soaked in a Keli Sheiyni before Shabbos may it be placed in a Keli Sheiyni on Shabbos?[84] This may not be done.[85]
What is the law if one placed an uncooked food into a Keli Sheiyni? Some Poskim[86] rule the food is permitted to be eaten.
|
___________________________________________________
[1] Admur 318:12
[2] M”B 318:23 and 39; Shabbos Kehalacha Vol. 1 p. 58
[3] Although the Ketzos Hashulchan 124 footnote 38 innovates that this should be forbidden being once it has been cooked it is more easily cooked in a Keli Sheiyni, nevertheless he himself concludes that the custom is to be lenient based on the fact that all the Poskim have written to place tea essence into a Keli Sheiyni and were not worried of the above.
[4] Shabbos Kehalacha Vol. 1 p. 56 and 152-153
[5] However, there are opinions which learn that this is allowed even according to Admur. [Meor Hashabbos] This dispute is dependent on how to learn the ruling of Admur in the Siddur regarding dissolvable foods. Admur rules that sugar is only forbidden to pour from a Keli Rishon, hence implying that it is permitted to be placed into a Keli Sheiyni. On the other hand, he rules that salt may not even be placed into a Keli Sheiyni. Some want to learn that the salt case is an exception and really all dissolvable items may be placed in a Keli Sheiyni, being that all liquids are permitted in a Keli Sheiyni. Rav Farkash however learns that the sugar case is the exception as sugar is defined as a spice, hence whether one views it in its solid state or liquid state it may be entered into a Keli Sheiyni even if not previously cooked. However, salt and all other dissolvable products which are not defined as a spice would be forbidden to be placed into a Keli Sheiyni, for the reason that we don’t view them as a true liquid. [ibid]
According to the Mishneh Berurah it is completely allowed in a Keli Sheiyni.
[6] Admur 318:11; 1st opinion in Tosfus Shabbos 39a; M”A 318:15 and 19
[7] A vessel that contains food that was poured into it from a pot which was on the fire,
[8] Admur 318:11; 2nd opinion in Tosafus Shabbos 39a; second opinion in Michaber 318:5; M”A 318:19
[9] Admur 318:12; brought in Taz; Yireim; M”A 318:18; First opinion in Michaber 318:5
[10] Yireim
[11] It appears that the reason that this opinion is brought here [318:12] and not in the previous Halacha [318:11] is because in truth there is no ramification in the cases discussed in the previous Halacha as either way it is Rabbinically forbidden to place uncooked foods in a Keli Sheiyni. However here when discussing placing a pre roasted or baked food into a Keli Sheiyni this opinion needs to be brought up being that otherwise there is room to rule that placing it in a Keli Sheiyni, which is only a Rabbinical prohibition should be allowed here being that there is a dispute as to whether there is cooking after roasting, and following the rule that by a doubt in a Rabbinical prohibition we are lenient. However once this latter opinion has been brought then the idea of a Keli Sheiyni is as well a Biblical prohibition, and thus this doubt is now a doubt in a Biblical prohibition of which the rule is that one is to be stringent, as rules Admur as the final Halacha. However, see next note.
[12] Admur 318:12; M”A 318:18; M”B 318:42
[13] Mishneh 42a
[14] Admur ibid; M”B 318:65 and 34; Mishneh 42a; See Michaber 318:9 that only prohibits a Keli Rishon
[15] Admur ibid; The reason for the leniency by liquids is because since the liquids mix well with the food in the Keli Sheiyni it therefore does not appear like cooking, and rather appears like one is simply cooling off the Keli Sheiyni. [Peri Megadim AA 32] As well we must say that the Sages received tradition that liquids definitely do not cook in a Keli Sheiyni.
Other opinions: SSH”K [1 footnote 151] deduces from M”B that milk and other liquids are not allowed in a Keli Sheiyni. The Minchas Yitzchak [127:5] rules however that they are allowed, and hence placing milk in a Keli Sheiyni is allowed.
[16] Admur 318:11; M”A 318:19; M”B 318:34
[17] Admur 318:11-12; 19; M”B 318:65 and 34; Mishneh 42a; See Michaber 318:9-10 that only prohibits a Keli Rishon
[18] Admur 318:19
[19] This refers to when non-kosher food in Keli Sheiyni had Kosher food placed inside it or vice versa, in which case there are opinions that hold that the entire Kosher food is forbidden [Taz and Rashal in Yorah Deah Chapter 105] while others hold that that the outer layer of it is forbidden. [Michaber/Rama/Shach in chapter 105 in their Lechatchilah opinion].
[20] Meaning although they hold that it can give and receive taste, nevertheless they are all in agreement that it does not have the ability to actually cook.
[21] Admur 318:11; Tosafus 39a; M”A 318:15; M”B 318:34
[22] Admur 318:11; M”A 318:15
[23] Admur 318:11
[24] Taz 318:14
[25] Admur 318:11; Aruch Hashulchan 318:44
Other opinions: Some Poskim rules that onions and garlic may not placed in a Keli Sheiyni. [Mishneh Berurah 318:45; Igros Moshe 4:74]
[26] Admur 318:22; 318:12; Michaber 318:12-13; Mishneh 41a
[27] Admur 318:22; 318:12; M”B 318:81; Shaar Hatziyon 318:68
The reason: The reason for the leniency by liquids is because since the liquids mix well with the food in the Keli Sheiyni it therefore does not appear like cooking, and rather appears like one is simply cooling off the Keli Sheiyni. [Peri Megadim 318 AA 32] As well we must say that the Sages received tradition that liquids definitely do not cook in a Keli Sheiyni.
[28] Admur 318:12; Shaar Hatziyon 318:68
[29] Admur 318:12; Peri Megadim 318 M”Z 15; Az Nidbaru 12:19; Cheshev Haeifod 3:40
Other opinions: Some Poskim rule that milk and other liquids are not allowed in a Keli Sheiyni. [SSH”K 1 footnote 151 deduces from M”B 318:39; Kaf Hachaim 318:85; Kalkeles Shabbos Hatmana; The Minchas Yitzchak [127:5] rules however that they are allowed, and hence placing milk in a Keli Sheiyni is allowed.
[30] Admur 318:23; Michaber 318:13
[31] There it is explained that there is no insulation prohibition to insulate an item that is cold in order to thaw down its coldness. However, to add heat to it is forbidden as explained in Mahadura Basra for chapter 259; p. 878 in new Shulchan Aruch. [See The Laws of Hatmana chapter 2 Halacha 5E]
[32] Admur 318:12
[33] Admur 318:12
[34] Q. What novelty is being said here after having already ruled above that one is to be stringent by roasted meat. Furthermore, why does Admur here mention that it is a custom while above ruled that one must be stringent? Furthermore, why didn’t Admur bring this latter opinion prior to stating the final ruling that it said above. Vetzaruch Iyun. To note that the Chidushim and Biurim Kolel Tzemach Tzedek learn that the previous “final ruling” was all in accordance to the stringent opinion, while here is the actual final ruling, and according to this only by bread are we stringent due to concerns of cooking as opposed to other foods and it is due to this also that onions are allowed to be placed in a Keli Sheiyni being that we do not accept the stringent opinion for all foods. However, Rav Farkash argues on their ruling.
[35] Based on 318:20 and 31. See Q&A below
[36] Admur 318:12 and 22
[37] Admur 318:23
[38] See Laws of Hatmanah Chapter 2 Q&A 5
[39] Admur 318:11-12; 19
[40] Following the ruling in Siddur, [and Shulchan Aruch Halacha 18]
[41] Vetzaruch Iyun from Rav Farkash [Vol. 1 p. 156] who writes: If the salt will dissolve in the food then it is forbidden to place it in a Keli Sheiyni. Admur simply writes that one who is stringent is blessed and does not mention a strict prohibition.
[42] Shabbos Kehalacha Vol. 1 p. 158
[43] Halacha 11-12
[44] See P”M 253 A”A 20; Shabbos Kehalacha Vol. 1 p. 33
[45] As stated explicitly in Admur 318:19 that a vessel is only considered a Keli Rishon if it was on the fire or near the fire.
[46] Shabbos Kehalacha Vol. 1 p. 47
[47] So writes Ketzos Hashulchan 124 footnote 14
[48] Ketzos Hashulchan 124 footnote 14; Igros Moshe 4:74; Rav SZ”A in SSH”K 1 footnote 150
[49] Yeshuos Chachma 80:11; Chazon Ish 52:19; Or Letziyon 2:30-5; Shabbos Kehalacha p. 48
The reason: Rav Farkash brings proofs that whether or not a certain spice was around back in the times of the sages does not affect their status and so long as we see that they are used as a spice they are allowed to be placed in a Keli Sheiyni.
[50] Shabbos Kehalacha Vol. 1 p. 48
[51] Ketzos Hashulchan 124 footnote 14; Igros Moshe 4:74; Rav SZ”A in SSH”K 1 footnote 150
[52] Yeshuos Chachma 80:11; Chazon Ish 52:19; Or Letziyon 2:30-5; Shabbos Kehalacha p. 48
The reason: Rav Farkash brings proofs that whether or not a certain spice was around back in the times of the sages does not affect their status and so long as we see that they are used as a spice they are allowed to be placed in a Keli Sheiyni.
[53] Shabbos Kehalacha Vol. 1 p. 49
[54] Rav SZ”A brought in SSH”K 1 footnote 152
[55] Rav Farkash writes in length why their suspicions do not apply and thus rules as above.
[56] Shabbos Kehalacha Vol. 1 p. 51-52
[57] Shabbos Kehalacha ibid based on Tzemach Tzedek Mishnayos 41; Rav Lavut in Haaros to 318:12; Nishmas Hashabbos 2:29; Maharam Shick 132; See also Or Letziyon 2:30-3
Other opinions: Many Poskim rule that tea does not have the status of a spice and hence may not be placed into a Keli Sheiyni. [Ketzos Hashulchan 124:7; M”B 318:39; Igros Moshe 4:74-18]
[58] Shabbos Kehalacha Vol. 1 p. 51-52
[59] Shabbos Kehalacha Vol. 1 p. 53
[60] So is evident from the ruling of Admur in the Siddur that one only need beware from placing water of a Keli Rishon onto sugar and not from a Keli Sheiyni.
[61] Shabbos Kehalacha Vol. 1 p. 54
[62] Ginas Veradim 3:2; Beir Heiytiv 318; Shaareiy Teshuvah 318:14; Chasam Sofer 74; Or Letziyon 2:30
Other opinions: Some Poskim rule it is permitted to enter coffee into a Keli Sheiyni as it is defined as a spice. [Igros Moshe 4:74-18 writes that they certainly have the status of spices and he wonders at those which are stringent. Nevertheless, he concludes that one should not be lenient to place it in a Keli Sheiyni.]
[63] Shabbos Kehalacha Vol. 1 p. 54
[64] Rav SZ”A in SSH”K 1 footnote 135
[65] As although it is processed nevertheless according to Admur there is Bishul Achar Bishul when a Davar Yaveish turns into Lach. So rules also Sheivet Haleivi 8:32. However according to the M”B it is permitted to place instant coffee in a Keli Sheiyni being that he does not hold of a prohibition in melting a Davar Yaveish which was previously cooked. So rules also Minchas Yitzchak 1:55; 9:27
[66] Shabbos Kehalacha Vol. 1 p. 55
[67] Yechavah Daas [Rav Ovadiah] rules that it has the status of spices and so is the custom to be lenient, although the SSH”K rules stringently.
[68] M”B 318:39; Shabbos Kehalacha Vol. 1 p. 58
[69] Although the Ketzos Hashulchan 124 footnote 38 innovates that this should be forbidden being once it has been cooked it is more easily cooked in a Keli Sheiyni, nevertheless he himself concludes that the custom is to be lenient based on the fact that all the Poskim have written to place tea essence into a Keli Sheiyni and were not worried of the above.
[70] Shabbos Kehalacha Vo. 1 p. 59
[71] So rules Tehila Ledavid based on Admur Halacha 22
[72] Shabbos Kehalacha Vol. 1 p. 267; Vol. 3 17:88-90 p. 131
[73] However, see Vol. 3 17:89 footnote 224 that Rav Farkash rules one may enter pre-cooked congealed honey into a Keli Sheiyni. Vetzaruch Iyun Gadol as he contradicts himself from Vol. 1 ibid and Vol. 1 page 153 in regards to the prohibition of placing non-spices in a Keli Sheiyni even if they were pre-cooked.
[74] Admur 318:12; Minchas Yitzchak 5:127
[75] Other opinions: SSH”K [1 footnote 151] deduces from M”B 318:39 that milk and other liquids are not allowed in a Keli Sheiyni. The Minchas Yitzchak [5:127] rules however that they are allowed, and hence placing milk in a Keli Sheiyni is allowed.
[76] Igros Moshe ibid
[77] Shabbos Kehalacha Vo. 1 p. 59
[78] So rules M”B Biur Halacha 38:13 “Aval”; Tehila Ledavid 318:28; Rav SZ”A; Shevisas Shabbos. Although there are Poskim which forbid this.
[79] Shabbos Kehalacha Vol. 1 p. 87
[80] Shabbos Kehalacha Vol. 1 p. 64
[81] So rules Ketzos Hashulchan 124 footnote 23 that even according to the M”B [318:31] which allows it to be placed into a Keli Sheiyni this is only allowed if it will not further cook the food.
[82] Ketzos Hashulchan 124 footnote 23 in his explanation of the Magen Avraham.
[83] Rav Farkash plainly rules like the opinion which permits this in a case that it will not be further cooked, and brings the Levusheiy Serud which interprets the Magen Avraham to only be referring to placing the presoaked food into a Keli Rishon.
[84] Shabbos Kehalacha Vol. 1 p. 64
[85] The Tehila Ledavid writes that this is possibly forbidden. Rav Farkash proves this to be the case based on the fact that pouring on a food does not always fully cook it.
[86] Biur Halacha 318 “Asur Litein”; Ketzos Hashulchan 124 footnote 23
Leave A Comment?
You must be logged in to post a comment.