To purchase this Sefer, click here

15. Iruiy Keli Sheiyni [pouring from a Keli Sheiyni onto uncooked foods]:[1]

It is permitted to pour from a Keli Sheiyni that is Yad Soledes onto any food [even if it] has not been [previously] cooked.

Pouring on foods which are very lightly cooked:[2] [This allowance to pour from a Keli Sheiyni is] with exception [to pouring onto] the type of fish called “Little Tunny” (Euthynnus alletteratus)[3], and aged salted food such as salted meat or fish from the previous year, [being] that they only require a slight amount of cooking and this pouring [from a hot Keli Sheiyni] finishes the act of its cooking, and one is [thus] liable on it for [the] cooking [prohibition].

Cold water:[4] Nevertheless, it is allowed to soak it and wash it in cold water.

Hard food that softens:[5] The same applies for any [food] that is hard which one did not [previously] cook and can become edible through soaking or washing it in hot water, then if one soaked it even in a Keli Sheiyni, or rinsed it even with the pouring of a Keli Sheiyni and it [then] became edible, one is liable for cooking.

Very salty foods:[6] Similarly any [food] which was not [yet] cooked, and is very salty and is not edible until one soaks it or rinses it in hot water, then if one soaks it or rinses it in hot water, he is liable.

Soaking in cold water:[7] However it is permitted to soak and wash it in cold water even if it becomes edible through doing so, being that it is permitted to turn inedible items into food on Shabbos, as explained in 324/4.

Summary-Iruiy Keli Sheiyni: The Definition of Iruiy Keli Sheiyni[8]: The pouring of the content of a Keli Sheiyni, onto a food or liquid is defined as Iruiy Keli Sheiyni.  Its law:[9]  It is permitted to pour from a Keli Sheiyni onto all foods, even if the Keli Sheiyni is Yad Soledes, and even if the food which it is being poured on is completely raw. This however is with exception to foods which need very light cooking to become ready in which case if the pouring of a Keli Sheiyni will cook them enough to be eaten it is forbidden. This includes the following foods: Little Tunny An aged, salted food, such as salted aged fish or meat. A food which is very salty and cannot be eaten in its current state. It is however permitted to soak or rinse these foods in cold water, even if doing so will make them become edible.   Q&A If the Keli Sheiyni is no longer Yad Soledes may it be poured onto the light foods?[10] Yes. If the food is edible through pouring cold water on it, may one pour hot water over it?[11] No. May one pour from a Yad Soledes Keli Sheiyni onto herring?[12] No as it is considered a lightly cooked food. Are foods other than those listed above forbidden to be poured on from a Keli Sheiyni if one sees that they cook through pouring on them?[13] Yes. Examples of lightly cooked foods:[14] · Quaker: May not be poured on from a Keli Sheiyni. [Furthermore, even with cold water it may only be done in a fashion that does not transgress the laws of kneading- see “The Laws of Kneading”!] · Raw eggs:[15] May not be poured on from a Keli Sheiyni. However, some Poskim[16] rule that it may be entered into a Keli Sheiyni. · Tea: Some Poskim[17] rule it is considered a spice and may be placed even in a Keli Sheiyni. Practically many argue and the custom is not like this opinion. Regarding Iruiy Keli Sheiyni and Keli Shelishi: Some Poskim[18] rule it is forbidden to pour even from a Keli Sheiyni [or place in a Keli Shelishi].[19] Other Poskim[20] rule it is permitted to be poured on from a Keli Sheiyni and placed in a Keli Shelishi.[21] If one poured from a Keli Sheiyni on to the light foods before Shabbos may he redo this on Shabbos?[22] Yes. He may even soak it in a Keli Sheiyni. May one pour from a Keli Sheiyni onto foods which will dissolve?[23] Yes. A Keli Shelishi:[24] Definition: A vessel which contains the content of a food which was poured from a Keli Sheiyni. Its law: Some Poskim[25] rule a Keli Shelishi has the same status as Iruiy Keli Sheiyni. Others[26] rule it is considered like a Keli Sheiyni itself, and hence all foods that are forbidden to be placed in a keli Sheiyni would likewise be forbidden in a Keli Shelishi. Practically the custom is like the lenient opinions which hold that it is allowed to place into it all foods which are allowed to be poured on from a Keli Sheiyni. However, since there are opinions which are stringent by a Keli Shelishi, therefore when applicable one should rather pour onto the foods from a Keli Sheiyni than to place them into a Keli Shelishi, being that the pouring of a Keli Sheiyni is explicitly permitted by all. Kalei Habbishul: According to all, those foods which are forbidden to be poured on from a Keli Sheiyni may not be entered into a Keli Shelishi. May one place tea in a Keli Shelishi?[27] Yes.[28]

From the Rav’s Desk Question: May one make tradition instant soup on Shabbos?   Answer: Typically, instant soups and other instant meals [noodles and the like] are not 100% cooked and therefore are subject to the Bishul laws. Accordingly, they may not be made in a Keli Rishon or Sheiyni. Even when pouring from a Keli Sheini, or entering into a Keli Shelishi, it is possibly forbidden due to being considered Kalei Habishul, and hence should not be done.   Sources: See Admur 318:11 and So ruled Mori Virebbe, Harav Yaakov Yosef z”l

The Status of a Ladle What is the law of a food which is removed with a ladle from a Keli Rishon?[29] The food in the ladle: If the ladle stayed in the pot enough time for the food to boil then it has the status of Iruiy Keli Rishon.[30] If the ladle has sat in the Keli Rishon for some time, but not to this extent, then it is questionable as to whether it is considered a Keli Rishon, and one is to be stringent that the food that is in it has the same law as a Keli Rishon.[31] If one removed it immediately after entering, it is considered a Keli Sheiyni.[32] Pouring from the ladle onto other food: If the ladle stayed in the pot enough time for the food to boil then it has the status of Iruiy Keli Rishon.[33] If it did not stay this amount of time but was not immediately removed, then this matter is disputed amongst Poskim. Some Poskim[34] rule it is considered like Iruiy Keli Rishon due to doubt. Other Poskim[35] rule it is considered Iruiy Keli Sheini. Practically one should be stringent to consider it like Iruiy Keli Rishon. If the ladle was removed immediately after being inserted into the Keli Rishon then it has the status of the pouring of a Keli Sheiyni, as stated above. If the food was poured from the ladle into an empty vessel, does that vessel have the status of a Keli Shelishi?[36] According to all, the bowl has the status of a Keli Shelishi.

______________________________________________

[1] Admur 318:11; Michaber 318:4

[2] Admur 318:11; Michaber ibid

^[3] Little Tunny is a small tuna fish found in the tropic and sub-tropic regions of the world. It is one of the smaller of the albacore tuna. It is still plentiful throughout most of the world’s oceans and seas. It is highly prized as a food source in many countries and in Japan, up to 90% of the available market is selected for consumption.

[4] Admur ibid; Taz 318:5; M”B 318:36; See also Admur

Other opinions: Some Poskim rule that it is prohibited to wash such foods even in cold water due to Tikkun Keli. [Peri Megadim 318; Levush brought in Biur Halacha 318:4 “Vehadachasan”] The Biur Halacha ibid negates their opinion stating, “it is a “Davar Chadash” that is not found in previous Poskim and there are many contradictions to this assertion and hence one is not to be stringent at all”.

[5] Admur ibid; Rama 318:4

[6] Admur ibid; M”A 318:; M”B 318:36

[7] Admur ibid; Taz 318:5; Mishneh Berurah 318:36; Ketzos Hashulchan 124:24; See also Admur 324:4; M”B 318 in Biur Halacha “Hadachasan”; Ketzos Hashulchan 130 pp. 21-31; Igros Moshe 3:52; Malbushei Yom Tov 318:9; Avnei Nezer 419; See Shabbos Kehalacha 3 p. 296-303!

Other opinions: Some Poskim rule that it is prohibited to wash such foods even in cold water due to Tikkun Keli. [Peri Levush 318:4; Peri Megadim 318 A”A 16 [brought in Biur Halacha ibid]; Shevisas Hashabbos; Chayeh Adam 20:5; Rav Poalim 16; Maharshag 51; Shevet Halevi 8:54] The Biur Halacha ibid negates their opinion stating “it is a “Davar Chadash” that is not found in previous Poskim and there are many contradictions to this assertion and hence one is not to be stringent at all”. See Shabbos Kehalacha 3 p. 296-303!

^[8] Admur 318:19

^[9] Admur 318:11

^[10] Admur 318:11; Ketzos Hashulchan 124 footnote 24; SSH”K 1 footnote 168

So is implied from Admur which writes “It is permitted to pour from a Keli Sheiyni that is Yad Soledes onto any food [even if it] has not been [previously] cooked, with exception to pouring onto the type of fish called “Little Tunny” ……..” So rules Ketzos Hashulchan 124 footnote 24; SSH”K 1 footnote 168.

Other opinions: The M”B however in Biur Halacha 318 “Hi Gmar Melacha” leaves this matter in question, and so implies the Oatzros Shabbos 1:19 to be the opinion of Rav Yonason Eibashitz that it is forbidden by even less than Yad Soledes.

[11] M”B 318:36 that so is implied from Taz ibid

^[12] Taz 318:5; Mishneh Berurah 318:36 in name of Taz, Atzei Shitim and Chayeh Adam; Biur Halacha 318:4 “Chutz”; Ketzos Hashulchan 124:24; Nevertheless, from the ruling of the Admur here [that depends the Issur of Iruiy on the fact that it is the Gemar Melacha] it is implied that herring should be allowed [as suggests the Ketzos Hashulchan] being that it is edible without needing to pour hot water on it. Nevertheless due to other reasons [that it is similar to the very salted fish; becomes slightly better through pouring] the M”B rules to be stringent and so concludes the Ketzos Hashulchan. See Biur Halacha ibid

^[13] Shabbos Kehalacha p. 73

^[14] Shabbos Kehalacha p. 73

[15] See SSH”K 1 footnote 148

[16] See P”M 321 A”A 24 and M”B 321:68 that may place egg in Keli Sheiyni.

[17] See above Halacha 13.

[18] M”B 318:39; Aruch Hashulchan 318:28

[19] The reason: As it is possible Biblically forbidden due to that the leaves can cook very easily.

^[20] Peri Megadim 325; Minchas Baruch 12; Ketzos Hashulchan 124 footnote 21 [permits even pouring from Keli Sheiyni]; Igros Moshe 4:74-15 [Keli Shelishi]; and many Melaktim

[21] The reason: As there is no reason to assume it is Kalei Habbishul any more than any other food. [Ketzos Hashulchanm ibid] The fact that it colors the water would occure even if the water was cold and is hence not relevnt to Bishul. [Igros Moshe ibid]

^[22] Shabbos Kehalacha Vol. 1 p. 77

^[23] Shabbos Kehalacha Vol. 1 p. 157

^[24] Shabbos Kehalacha Vol. 1 p. 80-82

Background:

The concept of a Keli Shelishi is not mentioned in the Shulchan Aruch. The later codifiers discuss whether or not a Keli Shelishi has the same status as a Keli Sheiyni, and is thus only permitted with liquids and spices. The custom is like the lenient opinions which hold that it is allowed to place into it all foods which are allowed to be poured on from a Keli Sheiyni. However since there are opinions which are stringent by a Keli Shelishi, therefore when applicable one should rather pour onto the foods from a Keli Sheiyni than to place them into a Keli Shelishi, being that the pouring of a Keli Sheiyni is explicitly permitted by all.

^[25] Peri Megadim 447 A”A 9 [See however Shabbos Kehalacha ibid in Biurim for other areas that the P”M is stringent]; M”B 318:47 based on P”M ibid quotes in a number of places; Ketzos Hashulchan 124 footnote 52; Nimukei Orach Chayim 318 regarding salt; Igros Moshe 4:74; Sheivet Haleivi 7:42; and many other Poskim.

^[26] Yereim p. 134; Shevisas Shabbos Mevashel 23 based on Chasam Sofer; Chazon Ish 51:17.

^[27] Shabbos Kehalacha Vol. 1 p. 83

^[28] So rules Igros Moshe. However, the Aruch Hashulchan ibid rules that it is forbidden as we see that it cooks.

^[29] Shabbos Kehalacha Vol. 1 p. 84-86; See Admur 451:28; Shach 107:7; Taz  92:30

[30] Admur 451:28; M”B 318:87; Maharil brought in Taz ibid

[31] Admur ibid; M”B ibid; Shach Yoreh Deah 107:7; Taz 92:30

[32] Tzemach Tzedek Yoreh Deah 74; Piskeiy Dinim 92:9 [However there he concludes with a  Tzaruch Iyun]; See Shabbos Kehalacha ibid

[33] Admur 451:28; M”B 318:87; Maharil brought in Taz ibid

^[34] From Tzemach Tzedek 74 it is evident that it has the status of Iruiy Keli Rishon.

[35] Ketzos Hashulchan 124 footnote 39 based on Admur 253 Kuntrus Achron 11; Chavas Daas 92:27

^[36] M”B 318:45; Minchas Yitzchak 5:127; Shabbos Kehalacha ibid