Chapter 13: Molid-Melting, Freezing, and reformatting foods on Shabbos

 

Introduction:[1] While there is no intrinsic biblical prohibition involved in melting ice on Shabbos, so long as one does not heat it to the point of Yad Soledes and transgress the cooking prohibition, nonetheless, the sages restricted one from doing so due to the Rabbinical Molid/Nolad prohibition, which is a restriction against turning a solid substance to a liquid substance on Shabbos even without using heat. Nonetheless, this is only forbidden in certain circumstances and depends on whether you are actively or passively melting the ice. Based on this, there also restrictions regarding breaking ice on Shabbos, being that breaking ice can cause it to melt. The reason for the Molid/Nolad restriction:[2] There are several reasons recorded behind the above restriction: 1) Because doing so is similar to a [forbidden] action [as it appears like] he is creating these waters. Through doing so one is creating a new substance on Shabbos which is similar to a Biblically forbidden action being that he is creating this water.[3] This prohibition is formally known as Molid.[4] 2) Others[5] however learn that the prohibition is due to the prohibition of Nolad, which is Muktzah. 3) Others[6] however rule the reason behind this prohibition is due to a decree that one may come to squeeze fruits which are designated to be juiced, being that snow and ice are designated [also] for their liquids.

1. Active Melting-Breaking & crushing ice on Shabbos:

A. Crushing ice in order to melt it and turn it to liquid:

It is forbidden on Shabbos to break ice into small pieces for it to melt and turn to water.[7] We are stringent against doing so even if the ice is inside of a liquid.[8] [Thus, if one froze a bottle of water or juice, it is forbidden to smash the bottle in order to break the ice and turn the ice into liquid.[9] This prohibition applies even if the bottle is only partially frozen, and hence it is forbidden to shake a partially frozen bottle in order to melt the ice or turn it into slush.[10] Nonetheless, in the event that it is only partially frozen, one may break through the ice in order to get to the water underneath it and not for the sake of melting the ice, as will be discussed in Halacha 2.]

B. Washing hands with icy water:[11]

Due to the above ruling in A, one is to abstain from washing hands with icy water even if he will not rub his hands and actively melt the ice. If [due to lack of choice] one does wash his hands using icy water, then at the very least one must beware not to press the ice against his hands in order not to actively dissolve it.

Q&A May one melt ice or other foods within one’s mouth, while eating? Yes.[12] There is thus no Shabbos prohibition involved in eating ices or ice cubes, or ice cream on Shabbos even if doing so will cause it to melt.   May one crush a piece of ice that is in ones cup of water or juice?[13] No.   Bedieved, may one benefit from the liquid if he crushed and melted ice on Shabbos? If he melted it BeMeizid, then it is forbidden for all on Shabbos to benefit from it, and permitted for all immediately after Shabbos.[14] If he did so Beshogeig then is dependent on the dispute in ice that melted near sun. Now although there we rule that Bedieved one may be lenient, perhaps in a case of transgression we are stringent. Vetzaruch Iyun.

Shaking a slushy bottle of juice on Shabbos Question: I entered a number of bottles of juice in the freezer before Shabbos and when I took it out of the freezer it was partially frozen. I would like to know if it’s permitted for me to shake the bottle on Shabbos in order to turn it into slush?   Answer: No. It is forbidden to make slush on Shabbos due to the Molid prohibition. Explanation: It is forbidden to crush ice with one’s hands, meaning to break them into little pieces, in order so they dissolve into water. The reason for this is because doing so is similar to a forbidden action as it appears like he is creating these waters. This prohibition is formally known as Molid. Thus, if one froze a bottle of water or juice, it is forbidden to smash the bottle in order to break the ice and drink the liquid, and the same logic would apply to prohibit shaking the bottle to make slush. Now, although there is a dispute amongst Poskim if this restriction applies even when there is already liquid into which the ice melts into, practically, we rule stringently in this regard. Sources: Admur 320:16 and 19; Michaber 320:9, 11; Shabbos 51b; Taz 320:7; Rashi Gemara ibid “The reason is because he is Molid Beshabbos”; Sefer Hateruma 234-235; Rosh 4:13; M”B 320:33

C. Breaking ice for non-melting purposes [i.e. to use as ice cubes, to get to water]:

For the sake of making a use with the broken piece of ice:[15] It is permitted for one to break off a piece of ice in order to use it for a certain purpose.[16] This applies even if doing so will cause some of it to melt, so long as one has no intention to melt it and only a small amount is melted.

In order to get to the water that is under it:[17] It is permitted to break through the ice which is covering over the water in a vessel.[18] However, it is forbidden to break ice that is attached to the ground, [building, or vessel that can holds 40 Seah], due to the “destroying” prohibition.[19]

Q&A May one crush a piece of ice that is in one’s cup of water or juice?[20] No, as explained in Halacha 1B. May one break the surface of ice of a drink that has begun to freeze? Yes. May one break pieces of ice from one’s ice tray in order to place it in his drink?[21] Yes.   May one pour some water onto an ice tray to help break the ice?[22] Yes, as this is similar to breaking a piece of ice which is allowed due to that it only melts a minute amount as well as that the excess liquid goes to waste. May one break the surface of ice that is over a very large barrel?[23] If the barrel is large enough to hold 40 Seah then it has the same status as ice which is attached to the ground which may not be broken. May one remove an item that has become frozen to a freezer or fridge? If the fridge/freezer can hold 40 Seah, then seemingly it is forbidden to do so. May an item which has frozen onto one’s windowsill or other area attached to one’s house be removed?[24] If the bottom of the item is frozen stuck to the windowsill or other part of the house, then one may not remove the item from there on Shabbos, as this is similar to breaking the ice that covers a well, which is forbidden. May one remove the sheets of ice that have frozen on one’s windows?[25] No, as this is similar to breaking ice that covers a well which is forbidden to be done.

 

2. Passive Melting-Placing ice into liquid, or near a source of heat or room temperature:

A. Placing ice into liquid:[26]

It is permitted to place ice into a glass of liquid, such as wine or water, in order to cool down the drink. This applies even though the ice will melt on own into the drink.[27] [According to Admur, it seems that even if there is only a small amount of water in the cup, this allowance applies.[28] However, it is forbidden to crush the ice inside the liquid, or into the liquid, as explained above in Halacha 1A]

 

Q&A How much ice can be added to the water? Does one need to have 60x or majority of water in the cup when one puts the ice inside?[29] Some Poskim[30] rule that one does not even require majority of origin al liquid inside the cup, and one can hence add as much ice as he desires into the liquid. Other Poskim[31], however, write that majority of original liquid is required, and hence one may not put in a greater volume of ice than the volume of the liquid that is in the vessel. Other Poskim[32] write that one requires 60x original liquid versus the ice cubes. Practically, one may follow the first opinion which is lenient.[33]   May one first place the ice in his cup and then pour the liquid in, or is he first to pour the liquid and only then place in the ice? It is forbidden to pour the liquid onto the ice being that doing so causes it to melt.[34] However, there are Poskim[35] that rule one is permitted to do so if only a small amount of the ice will melt due to the pouring.[36] Practically, it is best to always place the water in first and then the ice cube.[37]   May one mix the ice cube in his drink using a spoon or the like?[38] No, as by doing so one is actively causing the ice to melt which is similar to washing one’s hands with icy water of which one is to be stringent against doing so.

From the Rav’s desk Question: 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 Keli 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

 

B. Defrosting ice in the sun, near heat, or on the counter:[39]

The cooking prohibition: It is always forbidden to heat ice near a flame or electric heat to the point of Yad Soledes.[40] Furthermore, it is forbidden to place the bottle near any source of heat [other than the sun] if it is possible for it to become heated to the point of Yad Soledes if it were to remain there indefinitely, even if one intends to remove it before it reaches this point.[41] Thus, it is forbidden to place it on top of a pot that is on the fire or electric plate even if one plans to remove it after it is melted and while it is still very cold. See Chapter 6 Halacha 1, 6 and 8. Thus, the discussion below is only regarding defrosting or melting the ice in the sun, or on one’s counter, or far enough from the heat of a flame that it cannot reach Yad Soledes.

The general law:[42] It is disputed amongst Poskim[43] as to whether there is a Rabbinical melting prohibition involved in passively defrosting ice on Shabbos [even if the cooking prohibition will not be transgressed]. Thus, it is debated amongst the Poskim as to whether it is permitted to remove ice from the freezer and place it under the sun, or a distance from a flame in order for it to melt, and practically the Ashkenazi custom is to initially be stringent in this matter, with exception to the cases brought next.[44] Bedieved, if one already melted the ice, then it is even initially permitted to drink the melted liquid on Shabbos, so long as a cooking prohibition was not transgressed.[45]

Cases of exception: In the following cases of exception, it is possibly permitted even initially to cause ice to melt on Shabbos:

1. Ice contains liquid:[46]  According to all opinions, the above prohibition of passive melting only applies if the melted substance will be recognizable on its own. If, however, it will not be recognizable on its own, then according to all it is permitted to place it near a source of heat so long as the cooking prohibition is not transgressed. Thus, if a bottle is not completely frozen and contains some liquid, then it is even initially permitted to place it opposite the sun so it further melt, or place it near a source of heat at a distance that it can never reach Yad Soledes.
2. Time of need:[47] In a time of need, such as if there is nothing is available to drink, one may be lenient to passively melt ice on Shabbos, such as through placing it under the sun, or a distance from a flame [in a way that it cannot reach Yad Soledes]. Thus, in a time of need one may be lenient even initially to place even a completely frozen bottle opposite the sun for it to melt or place it near a source of heat at a distance that it can never reach Yad Soledes.

3. Defrosting in room temperature [i.e. on counter]: It is disputed amongst the Poskim[48] if the above dispute and stringency applies only when placing the ice near a source of heat, such as near a flame or opposite the sun, while placing it by room temperature to melt would be permitted according to all, or if the dispute applies in all cases even by room temperature. Practically, based on the rulings of Admur one should be stringent.[49] Thus, bottles of liquids which are completely frozen, are under debate amongst the Poskim if they may be removed from the freezer on Shabbos and defrosted in room temperature, and practically, one should be stringent unless in a case of need.
4. Liquids of significance, such as wine and milk: Some Poskim[50] allow defrosting liquids of significance [such as milk and wine] even near the sun.[51] Practically however, one is not to rely on this opinion, and is to follow the same ruling as all frozen liquids.[52]

 

Summary: It is initially forbidden to even passively melt ice on Shabbos through placing it near a source of heat, unless it is a time of need, or the ice will melt into water.   Q&A May one melt a frozen baby bottle in the sun or near heat in an area that it will not reach Yad Soledes?[53] Yes.[54] May one cause an item to melt by removing it from the freezer, if he does not place it near the fire or sun? Some Poskim[55] rule it permitted to cause items to melt by removing it from the freezer so long as one does not place it near the sun or fire.[56] Other Poskim[57] rule it is initially forbidden to do so, just as one may not place it near the sun or fire.[58] Seemingly, according to Admur one is to be stringent.[59] May one defrost a frozen bottle of water, soda or juice by removing it from the freezer, if he does not place it near the fire? Completely frozen: Bottles of water/soda/juices which are completely frozen may not be defrosted on Shabbos due to Nolad, unless in a case of need, as explained in the summary above. This applies even if one does not place them near the sun or fire.[60] However some Poskim[61] permit to defrost all items, including frozen bottles so long as one does not place it near the sun or fire. [Seemingly according to Admur one is to be stringent[62]]. Furthermore, some Poskim[63] allow defrosting liquids of significance [such as milk and wine] even near the sun.[64] Practically however, one is not to rely on this opinion, and is to follow the same ruling as all frozen liquids.[65]  Partially frozen: It is permitted according to all to be placed even in the sun, or by a non-Yad Soledes area near the fire.[66]   May one place ice cubes in his cup with the intent of having it melt and then drink its water? No[67], although in a time of need one may be lenient to do so.[68] However there are Poskim[69] which rule that this is always allowed so long as one does not place it near a fire or near the sun. May one place ice cubes on top of bottles of soda and the like in order to cool them down?[70] Yes, as the resultant water will anyways go to waste. It is thus similar to breaking off a piece of ice which is allowed due to that the melted water which is resulted from the breaking goes to waste, as explained in Halacha 1D.[71] However, one can argue that according to Admur one is not to be lenient in this matter.[72] To avoid any issue according to all, one should simply place water in the tray, and then enter the ice cubes into it, so it melts into the water. May one place ice cubes in a serving tray for the meal despite the fact that they will melt?[73] Yes, as one has no intent to drink the melted water but rather only to use the ice and it is thus similar to throwing ice in ones sink which is allowed due to that the liquid will be going to waste.[74] However, one can argue that according to Admur one is not to be lenient in this matter.[75] To avoid any issue according to all, one should simply place water in the tray, and then enter the ice cubes into it, so it melts into the water.   May one throw out his leftover ice cubes into the kitchen sink despite the fact that they will melt? According to those Poskim that allow placing ice outside the fridge, if it is not near a flame or the sun, then it is permitted to do so in this case as well. Furthermore, some[76] write that according to all it is permitted in this case being that the resultant water is going to waste. However, one can argue that according to Admur one is not to be lenient in this matter.[77] According to all however one may take the ice from one area of melting and place it in another area, such as from one’s table to the sink. It is only forbidden to take it from the freezer and place it into the sink. May one wash his hands in a sink that contains ice, such as discarded ice cubes?[78] Yes.[79] May one open the faucet if the water stream will directly fall on the ice cubes in the sink?[80] No.[81] May one defrost frozen milk? Some Poskim[82] write it is permitted to defrost frozen milk on Shabbos.[83] Practically however, one is not to rely on this opinion, and is to follow the same ruling as all frozen liquids.[84]

 

Compilation-Melting a frozen, or partially frozen, bottle of water or juice on Shabbos:

A. Background:[85]

While there is no intrinsic biblical prohibition involved in melting ice on Shabbos, so long as one does not heat it to the point of Yad Soledes and transgress the cooking prohibition, nonetheless, the sages restricted one from doing so due to the Rabbinical Molid/Nolad prohibition, which is a restriction against turning a solid substance to a liquid substance on Shabbos even without using heat.

The reason for the Molid/Nolad restriction:[86] There is several reasons recorded behind the above restriction: 1) Because doing so is similar to a [forbidden] action [as it appears like] he is creating these waters. Through doing so one is creating a new substance on Shabbos which is similar to a Biblically forbidden action being that he is creating this water.[87] This prohibition is formally known as Molid.[88] 2) Others[89] however learn that the prohibition is due to the prohibition of Nolad, which is Muktzah. 3) Others[90] however rule the reason behind this prohibition is due to a decree that one may come to squeeze fruits which are designated to be juiced, being that snow and ice are designated [also] for their liquids.

The cases of restriction: The following are the cases in which the sages restricted melting ice on Shabbos:

1. Crushing ice in order to melt it and turn it into water:[91] According to all opinions, it is forbidden to break ice into small pieces in order so it melt.
2. Crushing ice into another liquid:[92] It is disputed amongst the Poskim[93] as to whether it is forbidden to break ice that is found within a liquid into small pieces in order, so it melt within the liquid, and practically we rule stringently to prohibit it.[94]
3. Breaking ice in order to reach the liquid under it:[95] It is permitted to break through the ice, which is covering over the water in a vessel, in order to draw water from underneath it, as the ice does not melt by one doing so.[96]
4. Placing ice near a source of heat:[97] It is disputed amongst the Poskim[98] as to whether it is permitted to place ice near a source of heat [fire, or sun] in order for it to melt [even if the cooking prohibition will not be transgressed, as explained in B], and practically the custom of Ashkenazim is to be stringent, unless it is a time of need.[99] [It is disputed amongst Poskim[100] if this dispute applies only when placing the ice near a source of heat, such as near a flame or opposite the sun, while placing it by room temperature to melt would be permitted according to all, or if the dispute applies in all cases even by room temperature. Practically, based on the rulings of Admur one should be stringent.[101]] According to all opinions, however, this only applies if the melted substance will be recognizable, however, if it will not be recognizable on its own, then according to all it is permitted to place it near a source of heat so long as the cooking prohibition is not transgressed.[102]
5. Placing ice in a cup of liquid:[103] One may place ice into a glass of wine or water in order to cool down the drink even though the ice will melt there on its own, into the drink.[104] [According to Admur, it seems that even if there is only a small amount of water in the cup, allowance applies.[105]]

 

B. The law:

Smashing the bottle in order to make liquid: If one froze a bottle of water or juice, it is forbidden to smash the bottle in order to break the ice and turn the ice into liquid.[106] This prohibition applies even if the bottle is only partially frozen, and hence it is forbidden to shake a partially frozen bottle in order to melt the ice or turn it into slush.[107] Nonetheless,  in the event that it is only partially frozen, one may break through the ice in order to get to the water underneath it and not for the sake of melting the ice.[108]

Placing the bottle near a source of heat:[109] In all cases, due to the cooking prohibition, it is forbidden to place the bottle near a source of heat [other than the sun] if it is possible for it to become heated to the point of Yad Soledes if it were to remain there indefinitely, even if one intends to remove it before it reaches this point.[110] Thus, it goes without saying that it is forbidden to place it on top of a pot that is on the fire or electric plate even if one plans to remove it after it is melted and while it is still very cold. Furthermore, for Ashkenazim, it is even forbidden to place it in an area in which it will never reach Yad Soledes, or even opposite the sun, unless the bottle is not completely frozen, or it is a time of great need. If the bottle is not completely frozen and contains some liquid, then it is even initially permitted to place it opposite the sun so it further melt, or place it near a source of heat at a distance that it can never reach Yad Soledes. In a time of great need, such as if there is nothing is available to drink, then one may be lenient even initially to place even a completely frozen bottle opposite the sun for it to melt or place it near a source of heat at a distance that it can never reach Yad Soledes.

Removing the bottle from your freezer to defrost in room temperature:[111] Bottles of liquids which are completely frozen, are under debate amongst the Poskim if they may be removed from the freezer on Shabbos and defrosted in room temperature, and practically, one should be stringent unless in a case of need.

Liquids of significance, such as wine and milk: Some Poskim[112] allow defrosting liquids of significance [such as milk and wine] even near the sun.[113] Practically however, one is not to rely on this opinion, and is to follow the same ruling as all frozen liquids.[114]

 

Compilation-May one serve ice cubes in a serving bowl on Shabbos?

It is forbidden to actively melt ice on Shabbos through crushing it and the like.[115] It is disputed whether it is permitted to inactively cause ice to melt, such as through placing it near a heat source, such as the sun.[116] Practically, the custom is to be stringent, unless it is a time of need.[117] A further dispute is added when one is simply removing the ice from its cold environment, such as the freezer and is simply placing it in room temperature.[118] Nonetheless, in a case that one has no intended use of the resultant water that will melt as a result, and one plans to simply throw it out, then it is permitted to inactively cause the ice to melt through placing it in room temperature.[119] Accordingly, there is no prohibition involved in preparing a serving bowl of ice to serve at one’s meal so long as one does not plan to make use of the resultant water that melted from the ice.[120] There is no need to first add water to the ice tray, although doing so certainly adds to the allowance.[121] If, however, one does plan to use the melted water such as to drink and the like, then whether it is permitted to serve the ice in a serving bowl is subject to the above mentioned dispute regarding removing ice from its cold environment. In any event, even in such a case, it is permitted to do so if one first places some water in the bowl and then places the ice cubes into it.[122]

Summary: It is permitted to have a serving bowl of ice cubes at one’s meal so long as one does not plan to make use of the resultant water that will melt from the ice. If one does plan to use the melted water such as to drink and the like, then one is to first place some water in the bowl and then places the ice cubes in it.

Compilation-Eating an “Igloo” [“otter pops” popsicle in plastic wrapper] on Shabbos:[123]

Opening the Igloo: Some Poskim[124] rule that the hole in the Ices is to be torn with one’s mouth and not with a vessel.[125] One must be careful not to tear it in an area that contains letters or pictures.

Erasing letters:[126] One must be careful to avoid sucking on the Igloo in a way that the letters will be erased. If the erasing of the letters will inevitably occur, then it is forbidden to eat it on Shabbos. However, one may give it to a child below the age of Chinuch.

Crushing the ice: It is forbidden to crush the ice that is inside the wrapper due to the melting [Nolad] prohibition. However, one may chew on the section of the igloo that is in his mouth as doing so is the form of eating. One however may not do so with intent to melt the ice and remove it to eat later on.

Freezing the igloo on Shabbos:[127] One is to be stringent to avoid doing so.

 

4. Defrosting foods on Shabbos [other than ice]:

A. Gravy and fats:

See Chapter 6 Halacha 8 for the full details of this Halacha! The following is a summary of the subject:

Heating to Yad Soledes or in area that can reach Yad Soledes: A congealed solid which will melt with heat is forbidden to be heated to the point that it will reach Yad Soledes, or in any area where it could potentially reach Yad Soledes, even if the food was previously cooked or roasted, due to the cooking prohibition.

Heating to less than Yad Soledes, or under sun: In an area where the melted food cannot become Yad Soledes, then if only a minute amount of the melted substance is recognizable outside of the solid food, such as the fat of meat, and certainly if it is completely absorbed within the solid food and is not individually recognizable at all, then it is permitted to be heated. If, however, there is a lot of recognizable melted substance flowing out of the food, then initially, if there is no pressing need to do so, it may not be heated to even below Yad Soledes, even in direct sun light. However, in times of need it may be heated to below Yad Soledes in an area where it cannot reach Yad Soledes even if it were to remain there throughout Shabbos.

B. Frozen foods that do not melt-May one defrost frozen foods that do not turn into liquids, such as defrosting a frozen Challah?[128]

Frozen foods that do not change form upon being defrosted, such as cooked meat [as raw meat is Muktzah], bread, may be defrosted in order to be eaten on Shabbos.[129]

 

C. Melting foods that are eaten in their congealed state:

Some Poskim[130] permit melting gravy which is accustomed to being eaten even when congealed.[131] Thus, one may melt Gala [Calf’s foot jell], fish gravy and ice cream on Shabbos. Practically however, one is to be stringent unless in a time of need.[132]

D. May one melt ice cream on Shabbos?

Some Poskim[133] rule it is permitted to do so being it is considered like a food and not like a liquid and thus does not contain a Nolad prohibition. Practically however, one is to be stringent unless in a time of need.[134]

 

5. Dissolving foods on Shabbos:

A. May one enter instant coffee into water?[135]

Yes. Nevertheless, it is best to place the coffee into the water rather than place the water onto the coffee. Some are stringent to prepare coffee essence from before Shabbos and thus avoid any suspicion of prohibition.[136] Nevertheless, if one did not do so he may do it on Shabbos itself.[137]

B. May one place a dissolvable item such as sugar and instant coffee into liquid and then mix it with a spoon so it dissolves?[138]

Yes.[139]

 

C. May one pour water onto salt/sugar and other dissolvable items?[140]

Yes, as they are hard and do not dissolve through the pouring and thus are not similar to the case of urinating on ice.[141] Seemingly one may even pour hot water from a Keli Sheiyni onto these substances as the amount that it will melt is only slight.[142]

 

6. Freezing foods/liquid on Shabbos:

A. May one make ice cubes, or freeze drinks on Shabbos?[143]

Many Poskim[144] rule it is permitted to do so even initially, and so is the widespread custom.[145] Others Poskim[146] however rule it is forbidden to do so.[147] Others[148] rule one may only do so in a time of need.[149] Practically, it is proper to avoid doing so unless there is great need for this to be done.[150] So is also the implied opinion of Admur.[151]

Q&A May one place a bottle in the freezer so it becomes cold as opposed to freeze?[152] Yes, this is permitted even according to the stringent opinions mentioned above.[153] May one place liquids in the freezer before Shabbos having them freeze over Shabbos?[154] This is permitted according to all opinions.   May one freeze a liquidly food in order so it not spoil?[155] Yes, as this is considered a time of need in which one may be lenient.   May one place liquids in the freezer prior to the freezer turning on? Yes.[156] However some Poskim[157] are stringent even in such a case.   May one freeze ice cream on Shabbos? Some Poskim[158] rule this is allowed as ice cream is considered like a food and not like a liquid and thus does not contain a Nolad prohibition. Practically however, those that avoid freezing foods on Shabbos are to be stringent unless in a time of need.[159]

B. May one place solid foods in the freezer on Shabbos?[160]

It is permitted to freeze solid foods which are normally not eaten in their frozen state. One may thus freeze cooked meat, milk and other items which are edible when not frozen.

Note: One must beware not to move any Muktzah foods while placing foods into the freezer on Shabbos.

Q&A May one enter foods with gravy into the fridge/freezer despite that they will congeal? Some Poskim[161] rule this is allowed since they are also eaten in their congealed state there is no Nolad prohibition involved.

7. Making bubbles and foam:

A. Making seltzer on Shabbos:

Making seltzer is not forbidden due to the Nolad prohibition.[162] Accordingly, some Poskim[163] rule it is permitted to make seltzer on Shabbos. However other Poskim[164] rule that it is forbidden to make seltzer on Shabbos due to other prohibitions.[165] [Practically, the best thing is to make it before Shabbos and certainly not to attach the cylinder on Shabbos. Although if the cylinder is already attached and one forgot to make the soda water before Shabbos than he may be lenient to make it on Shabbos, and those who even attach a new cylinder to it on Shabbos have upon whom to rely, although those who are stringent not to attach a new cylinder and not to even make soda water on Shabbos, are blessed.]

 

B. May one shake milk on Shabbos in order to form foam from the milk, as is common for drinking cappuccino.

Yes.[166] However seemingly those Poskim[167] that are stringent regarding making bubbles would be stringent in this matter as well.

 

C. May one use a spray can of whip cream and the like?

Some[168] write it is forbidden to do so due to Nolad.

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[1] Admur 320:16; Michaber 320:9; Shabbos 51b

[2] Admur ibid and 318:25 “He is Molid”; Taz 320:7; Rashi Gemara ibid “The reason is because he is Molid Beshabbos”; Sefer Hateruma 234-235 “Because of Nolad” as understood by Rosh 4:13; brought in M”B 320:33

The ruling of the Sefer Hateruma: Some Rishonim learn the Sefer Hateruma to be agreeing with the reason of Rashi, and that the reason is because of Molid, and the word Nolad in the Sefer Hateruma means Molid. [Rosh 4:13] Others however understand the Sefer Hateruma to be giving an alternative reason behind the prohibition, and that Nolad and Molid are two different concepts, and that Nolad refers to the Muktzah prohibition. [Ramban 51b; Rashba 51b; brought in Shaar Hatziyon 320:35; M”B 318:105] It is implied from Admur 318:25 like the Rosh, that he holds the Sefer Haterumos term Nolad refers to Molid Davar Chadash.

[3] Admur 318:25

[4] Rashi ibid; Admur 318:25

[5] Sefer Hateruma ibid as understood by Ramban 51b and Rashba 51b; brought in M”B 320:33 and 318:105; See Rama 326:10

Opinion of Admur in Sefer Hateruma: Admur does not mention the term Nolad anywhere in the Halachos dealing with this prohibition. Furthermore, when explaining the opinion of the Sefer Hateruma in 318:25 regarding the prohibition to place fat near the sun he writes the reason is due to Molid. Hence, we clearly see that Admur interprets Nolad as Molid and not as Muktzah.

[6] Opinion in Admur 320:19 [brought in Halacha 1B], as well as 326:10 [brought in Halacha 4]; M”A 320:13; Ramban 51b; Rashba 51b; Implication of Rambam Shabbos 21:12 brought in Maggid Mishneh; brought in M”B 320:33; Vetzaruch Iyun as to why this reason was omitted here, in 320:16, which is the Halacha dealing with the reason behind the prohibition. Perhaps this is because in truth Admur holds that the main reason behind the prohibition is “Nolad” and as he himself rules in both Halachas mentioned above that one is to be stringent like the opinion which holds of the “Nolad” reason. Regarding why Admur in 318:25 mentions this reason to explain why the melted substance is forbidden, see below Halacha 4 in the footnotes.

[7] Admur 320:16 “Snow and hail and all matters of the like are forbidden to crush with one’s hands, meaning to break them into little pieces, in order so they dissolve into water.”; Michaber 320:9; Shabbos 51b

The reason: The reason for this is because doing so is similar to a [forbidden] action [as it appears like] he is creating these waters. [Admur ibid and 318:25 “He is Molid”; Taz 320:7; Rashi Gemara ibid “The reason is because he is Molid Beshabbos”; Sefer Hateruma 234-235 “Because of Nolad” as understood by Rosh 4:13; brought in M”B 320:33] In 318:25 Admur similarly states: “because [through doing so] one is creating [a new substance] on Shabbos which is similar to a [Biblically] forbidden action being that he is creating this water.” This prohibition is formally known as Molid. [Rashi ibid; Admur 318:25] Others however learn that the prohibition is due to the prohibition of Nolad, which is Muktzah. [Sefer Hateruma ibid as understood by Ramban 51b and Rashba 51b; brought in M”B 320:33 and 318:105; See Rama 326:10] Others however rule the reason behind this prohibition is due to a decree that one may come to squeeze fruits which are designated to be juiced, being that snow and ice are designated [also] for their liquids. [Opinion in Admur 320:19, as well as 326:10 [brought in Halacha 4]; M”A 320:13; Ramban 51b; Rashba 51b; Implication of Rambam Shabbos 21:12 brought in Maggid Mishneh; brought in M”B 320:33; Vetzaruch Iyun as to why this reason was omitted here, in 320:16, which is the Halacha dealing with the reason behind the prohibition. Perhaps this is because in truth Admur holds that the main reason behind the prohibition is “Nolad” and as he himself rules in both Halachas mentioned above that one is to be stringent like the opinion which holds of the “Nolad” reason. Regarding why Admur in 318:25 mentions this reason to explain why the melted substance is forbidden, see below Halacha 4 in the footnotes.]

[8] 1^st and Stam opinion in Admur 320:19 “In the winter, one needs [to try] to not wash his hands at all with water that has snow or ice [even if one will not rub his hands], as [congealed water] is more easily dissolved then is salt. If one does wash his hands with them he must beware to not press it against his hands in order so he not actively dissolve the ice.”; Final ruling in Admur ibid “One is to be stringent like the former opinion.”; Michaber 320:11-12; Rosh and Tosafos 51b; Biur Halacha 320:11 “Yizaher”; Shaar Hatziyon 318:146 “It is proper to initially be stringent”; So is evident also from Michaber 320:13-14 and the fact the Poskim don’t argue on the ruling on the basis that it melts into liquid. [Shaar Hatziyon ibid; See Ketzos Hashulchan 126 footnote 2 and 14]; Rav Poalim 3:14

Other opinions in Admur: Some Poskim rule that it is permitted to even actively melt ice into water on Shabbos. [2^nd opinion in Admur 320:19 “[However] other opinions say that so long as the melted [substance] is not individually recognizable and rather mixes into another substance, then even if one crushes it with one’s hands it is permitted. Therefore, it is permitted to wash ones hands and rub them with water that contains snow and ice or salt even though he crushes and dissolves them with his hands, being that they mix into the water that is on his hands. Similarly, it is permitted to even to crush with ones hands pieces of ice and snow in order so it melt and flow into a cup of wine or water. Their reasoning is because [in their view] the reason behind the prohibition to crush with one hands [pieces of snow and ice] is due to a decree that one may come to squeeze fruits which are designated to be juiced, being that snow and ice are designated [also] for their liquids, [thus here] since they are being mixed into other liquids [the Sages] did not make a decree as doing so is not similar to squeezing fruits designated to be juiced in which the juice squeezed is recognizable on its own.”; M”A 320:13 and 16; M”B 320:34; Tosefta; Ramban ibid; Rashba ibid; Ran; Maggid Mishneh 21:13]

[9] In the event that the bottle was completely frozen, then this prohibition applies according to all, as explained above in case 1.

[10] In the event that the bottle is only partially frozen, then this prohibition is subject to debate, although practically rule stringently, as explained above in case 2.

[11] Admur 320:19; See previous footnote for all opinions, reasons and details!

[12] Setimas Haposkim; We have never heard of such a prohibition, or even stringency, not to eat foods that melt in the mouth. This is because it is Derech Achila and is thus not a Melacha. So is also inferred from the Poskim which write only that one may not turn water into ice using one’s hands, hence implying that the decree only applies when done with one’s body, not within the process of eating. See also 320:2 that it is disputed if one may enter the grape into his mouth and suck and the main opinion rules it is permitted, although one who is stringent is blessed. Vetzaruch Iyun as for the reason why here no such stringency applies. Perhaps however eating a meltable food is the only way of eating and is hence the Derech Achila whole a grape can be eaten and not sucked, and hence when one sucks it can be more compared to a Melacha. Vetzaruch Iyun! 

[13] Ketzos Hashulchan 127:1

^[14] Admur 339:7; Mishneh Terumos 2:3

[15] Admur 320:17 “It was only forbidden [to crush the ice] when one’s intention to crush it is so that it melts. However, it is permitted to break a piece off from it even if through doing so a small amount of water will flow from it because this [melting] is only a small amount and is not given any consideration, as well as that one does not have intention [to melt it] and it is not considered an inevitable occurrence  and furthermore [because] the [melted water] will be going to waste.”; Taz 320:7; M”B 320:32

[16] The reason: The reason for this is because 1) “this [melting] is only a small amount and is not given any consideration” [Admur ibid; Beis Yosef 320; omitted in Taz and M”B ibid; To note however that everyone agrees that the Rosh holds one may not urinate on snow even though one has no intent and it goes to waste and hence certainly this reason is necessary even according to the Taz and M”B ibid Vetzrauch Iyun as for what reason they did not mention it.], 2) “as well as that one does not have intention [to melt it]” [Admur ibid; Taz 320:7; Beis Yosef ibid; M”B 320:32] 3) “and it is not considered an inevitable occurrence” [Admur ibid; omitted in Taz, Beis Yosef, M”B; To note that in Michaber 320:14 and Admur 320:20 we explicitly rule that not having intent to melt does not suffice [if it is a Pesik Resihei], and hence it is forbidden to urinate on snow according to the Machmirim. However see M”B 320:36 and 39 which seems to accept that the reason of “no intent” can suffice [even if it is a Pesik Reishei] according to the Makilim regarding urinating on snow.] 4) “and furthermore  [because] the [melted water] will be going to waste.” [Admur ibid; Taz ibid; Beis Yosef ibid; M”B 320:32]

The reason for why we do not decree against doing so: ([Since the melted ice is going to waste], it is thus not at all similar to squeezing fruits designated to be juiced in which the squeezed juices are not going to waste, and therefore there is no reason to decree [against breaking a piece of ice] because [one may come to then squeeze fruits for their juice]). [Admur ibid; See previous footnote that this reason only suffices according to the Rashba/Ramban and not according to Rashi.]

Are all four reasons required? See Shabbos Kehalacha vol. 3 17 footnote 84 and Tosefes Biur p. 157 that one does not require all four reasons. The Meor Hashabbos 3:13-98 writes that perhaps we require all four reasons and hence one cannot learn any allowance to other cases of a “small amount” unless all four reasons apply. Reason of “A small amount”: In 318:26 it states that one may place fat near the sun if only a small amount will melt. Hence, we see a small amount is not significant. However perhaps here that one is doing so with his hands it is more stringent and this reason alone does not suffice. Likewise, perhaps this reason only helps according to the Rishonim that hold of “Molid Davar Chadash” while according to those that hole of “Atu Sechitas Peiros” then even a Davar Muat is forbidden, as where do we ever see in the laws of Sechitas Peiros that one may squeeze a small amount? [See Shabbos Kehalacha vol. 3 17 footnote 84 and Tosefes Biur p. 157 that the reason of “a small amount” suffices as Admur rules in 318:26. Vetzaruch Iyun as explained above that there is a difference in case.] Reason of not Pesik Reishei and no intent: In other areas in Shulchan Aruch it is ruled that this reason alone suffices. [Shabbos Kehalacha ibid] Regarding if no intent but is Pesik Reishei-see previous footnote. Reason of “going to waste”: In 320:20 Admur explicitly writes that it alone does not suffice according to the opinion [Rashi] that holds the reason of Molid, and thus holds one may not urinate on snow even though the snow melts into the urine [and is permitted according to the Rishonim that hold of Sechitas Peiros]. So is also implied from the fact that Admur in parentheses in the reason troubles himself to explain why if it goes to waste it is permitted according to the Rishon of Sechitas Peiros and does not explain whether this suffices according to the Rishonim of Molid. [So explicitly writes Tehila Ledavid 320:15] Does reason 1 and 2 suffice: If only a little will melt and one has no intent, seemingly it would still be forbidden if it does not go to waste, due to the decree of Sechitas Peiros according to Ramban/Rashba. Hence one may not pour water into a cup with ice. So rules Piskeiy Teshuvos 320, however Shabbos Kehalacha is lenient. Does reason 1 and 4 suffice: Tzaruch Iyun if the melting is a small amount and will go to waste it is permitted even though it is a Pesik Reishei and hence the 2^nd reason is not relevant. The ramification would be in a case that one desires to wash his hands over ice cubes. Shabbos Kehalacha 17:29 rules leniently. Does reason 3 and 4 suffice: If the melting is not a small amount but one has no intent and will not go to waste, it does not suffice, as is proven from Michaber 320:14 that brings the Rosh who rules one may not urinate on snow even though one has no intent and it goes to waste. Thus, one may not open the sink with a strong current onto ice even if he has no intent and it will go to waste. Vetzaruch Iyun as for why the Taz and M”B ibid omitted the reason of “small amount” [hence implying it is not necessary] if they too agree to this ruling of the Rosh. 

[17] Admur 320:18

[18] Admur ibid “It is allowed to break ice [which is covering the water of a vessel] in order to draw water from underneath it as he is not creating water by doing so.”; Michaber 320:10; Tur in name of Avi Haezri;

The reason it does not contain a Molid prohibition: As the ice does not melt by one doing so. [Admur ibid; Taz 320:8; Vetzaruch Iyun as in the previous Halacha we assumed that breaking a piece of ice does cause water to melt, thus what is the difference between here and there?] Other Poskim, however, write the reason is because one does not have intent for the water to melt. [Gr”a 320:10; M”B 320:36] Vetzaruch Iyun as in Michaber 320:14 regarding the prohibition of urinating on snow it is clear that even if one does not have intent to melt it is nevertheless forbidden.

Theeasonn it does not contain a destroying prohibition: There is no [destroying] prohibition involved at all in breaking the ice as anything that is detached [from the ground] which is not a vessel there is no prohibition at all involved in breaking and detaching it, as explained in chapter 314 [Halacha 12]. [Admur ibid; Mamar Mordechai, brought in Shaar Hatziyon 320:39] Other Poskim, however, write the reason it is permitted is because it is similar to the Heter to break a barrel to get to the food that is inside. [M”A 320:15 in name of Mordechai] The M”B ibid negates this reason as being superfluous, and so is apparent from Admur ibid

[19] Admur ibid “However by a river or a well since the ice is attached to the ground it is forbidden to break it.”; M”A 320:15; P”M 320 A”A 15; Chasam Sofer 89; Nishmas Shabbos 257; Yad Eliyahu; Ben Ish Chaiy 2 Yisro 10;  Shulchan Atzei Shitim; Chesed Lealafim; See Ketzos Hashulchan 127 footnote 11; Shabbos Kehalacha 17:34

Other opinions: Some Poskim rule there is never building or destroying prohibition by ice even if it is attached to the ground. [Even Haezer 363; Kneses Yisrael; Mamar Mordechai; Tosefes Shabbos; Elya Raba; Machatizs Hashekel] The Mishneh Berura 320:36 concludes one may be lenient if there is a Shabbos need.

Breaking ice in time of need- Tevila: Netilas Yadayim; thirsty: Some of the above Poskim [that rule like Admur ibid] rule one may be lenient in a time of need such as for Tevilas Mitzvah. [Ben Ish Chaiy ibid; Kaf Hachaim 320:5; Shabbos Kehalacha 17:35]

Is the above prohibition Biblical or Rabbinical: The Poskim ibid do not write whether the above is Biblically or Rabbinically forbidden, and whether the prohibition is Soser or Boneh. The P”M writes it is Boneh, as one is Mitaken the floor. If the prohibition is Soser, it is certainly only Rabbinically forbidden being that one does not intend to rebuild it.

[20] Ketzos Hashulchan 127:1

[21] Ketzos Hashulchan 127 footnote 11 Minchas Shabbos

[22] Az Nidbaru 6:5; Vetzaruch Iyun according to Admur who writes that the reason of permission of no intent is because it is not a Pesik Resihei, while here it is a Pesik Reishei.

[23] Ketzos Hashulchan 127 footnote 11

[24] Ketzos Hashulchan 127 footnote 11

[25] Ketzos Hashulchan 127 Footnote 12

[26] Admur 320:16 “One may place ice into a glass of wine or water during the summer in order to cool down [the drink] into which [the ice] melts on its own. One need not worry [that doing so transgresses any prohibition].”; Admur 318:26 “just like it is allowed to place a piece of ice in a cup of wine despite that the ice will melt into it, being that [the melted water] will get mixed and nullified within the wine in the cup, and is [thus] not a separate substance.”; Michaber 320:9; Shabbos 51b

[27] The reason: Some say the reason is because one has not done any actions with his hands [Opinion in Admur 318:27; 320:16; M”B 320:34; Michaber 318:16; Ramban Shabbos 51b; Implication of Rambam Shabbos 21:12 brought in Maggid Mishneh; Smag; Smak; Rabbeinu Yerucham] Others say the reason is because the liquid is entering directly into the water and is hence not recognizable on its own. [Admur 318:26; 320:16 and 19; M”B 320:34] Admur rules mainly like the first reason although states the custom is to be stringent like the second reason. The practical ramification is regarding whether one may place an ice cube in the sun for it to melt, as explained in Halacha 3.

[28] See Q&A!

[29] See Shabbos Kehalacha 17 Biurim 25 [p. 89]

[30] Implication of Admur and all Poskim who do not mention that Bittul is required [However, see Admur 305:32 and 320:4]; Betzeil Hachochmah 2:26; Shivilei David 20:1; Shabbos Kehalacha 17 Biurim 25 [p. 89] and 16 Biurim 8 [p. 19-24] that every melted drop is individually nullified in 60x [explained next].

If there was originally 60x in the water: See Shabbos Kehalacha 17 Biurim 25 [p. 89] and 16 Biurim 8 [p. 19-24] that every melted drop is individually nullified in 60x, and we say Kama Kama Batul, even by wine [as is implied from Admur 320:4 and rules Peri Chadash in Y.D. 99], and certainly here. As for why by 305:32 Admur requires a total majority and we don’t say Kama Kama Batul-see there that he does not have an answer to this contradiction, and suggests perhaps the milk enters in one shot into the utter and even initially there isn’t majority. Vetzaruch Iyun Gadol on his novelty. As for why in 335:4 Admur implies that we need 60x in total with exception to Muktzah, and we don’t apply Kama Kama Batul if one wants to drink the wine, he answers that there must be a difference between if the liquid is recognizable before it mixes in [in which case we require 60x total as rules in 335:4] versus if the liquid mixes straight into the other liquid in which case we say Kama Kama is Batul in 60x, as implied from 320:4. 

Must one initially have majority or 60x versus the first drop: From the fact Admur here does not mention any level of Bittul [unlike 320:4 and 305:32] implies that even initially Bittul is not required. Perhaps the reason for this is because there is no prohibition here at all that needs nullification, as since the drop is not recognizable, it is not considered Molid, and it is likewise not similar to Sechitas Peiros as explains Admur here in 320:19. Thus there is no Issur here at all when it enters on its own into liquid, and therefore no Bittul is required even originally. This explains why here Admur makes no mention of majority or 60x Bittul. However, in 320:4 he mentions 60x being that juice that flowed on Shabbos is a real Issur and needs regular Bittul of 60x. Likewise in 305:32 Admur mentions majority being that the milk is Muktzah due to Nolad, and hence requires majority. Vetzaruch Iyun.

[31] Implication of Admur 305:32 regarding milk in utter of cow, that majority is required [Betzeil Hachochmah ibid; Divrei Yatziv 159] However see previous footnote that one cannot learn from here anything as it is a case of Muktzah-Nolad. Perhaps also this can be implied from the added wording of Admur in 320:16 “One may place ice into a glass of wine or water during the summer in order to cool down [the drink] into which [the ice] melts on its own.” As usually when one desires to cool off a drink there is majority water inside. On the other hand, perhaps the novelty in these words is that although the drink is hot, and will melt the ice cube, one may nevertheless do so.

Reason why by grapes in vat 60x is required: As the juice of the grapes is a Rabbinical prohibition, and hence requires 60x. However, Nolad is more lenient and hence only requires majority. [Betzeil Hachochmah ibid; Divrei Yatziv ibid in answer to question of Iglei Tal Dash 17:83]

[32] Rosh Yosef [of Peri Megadim] Shabbos 51a; Implication of Admur 320:4, P”M 320 M”Z 3, M”B 320:14 regarding grapes in a wine vat that 60x is required; Peri Hagan; However see previous footnote that one cannot learn from here anything as it is a case of actual Issur of juice that flowed on Shabbos.

[33] As is implied from Setimas Haposkim, and we answered the contradictions in Admur in each area as for why he required majority or 60x.

[34] Piskeiy Teshuvos 320:5; And it is thus similar to urinating on ice which is to be avoided. See Ketzos Hashulchan 127 Footnote 14 that implies it is only allowed by sugar/salt and not buy ice; Furthermore, perhaps we require all three reasons mentioned in 320:17 to be allowed to melt with an action. See Meor Hashabbos 3:13-98; Shabbos Kehalacha vol. 3 17 footnote 84 and Tosefes Biur p. 157. See next footnotes.

[35] Minchas Shay 320:9; Shabbos Kehalacha Vol. 3 17:28 [p. 71] regarding gravy and 17:50 [p. 94] regarding ice cubes.

[36] As he learns that the reason of “small amount” in 320:17 suffices to allow an action of melting to be done [as in truth rules Admur in 318:25]. See also Ketzos Hashulchan 127 footnote 14 that uses “a very small amount” to permit pouring even hot water onto sugar and salt, although he implies that he agrees it is forbidden to pour the water over ice, seemingly due to that it melts a lot more than just a small amount. Vetzaruch Iyun as Admur troubles himself to explain that the reason we do not make a decree is because the water is going to waste and is hence not similar to juice of fruits. Hence the implication from Admur is that without this condition fulfilled we cannot allow it to be done.

[37] Shabbos Kehalacha Vol. 3 17:50 [p. 94]

[38] So is implied from Ketzos Hashulchan 127 footnote 2. See also SSH”K 10:2 and footnote there.

^[39] Admur 318:25-27

[40] If the ice was never cooked before, then according to all opinions there is a Biblical cooking prohibition to heat it to the point of Yad Soledes. If the ice was once cooked previously before, then whether reheating it on Shabbos transgresses the cooking prohibition is debated amongst the Poskim, and practically we rule that it is forbidden to do so.

[41] Admur 318:24; Michaber 318:14

Other opinions: Some Rishonim rule that the decree was only made in a case that one desires to warm the food. If however one simply desires to thaw it down then it is permitted. Practically one may be lenient like these opinions in a case of need, and one who does so fulfill the Mitzvah of Oneg Shabbos. [Tzemach Tzedek Orach Chaim 37; Ketzos Hashulchan 124 footnote 36; Tehila Ledavid 318:29; Chayeh Adam 20:13; Shabbos Kehalacha 4:23 p. 211]

[42] Admur 320:16; 318:25-27 regarding fat

[43] 1^st Opinion in Admur-Permitted: 1^st opinion in Admur 320:16 “It is permitted to place them in the sun or opposite a bonfire in an area where it cannot become hot to the point of Yad Soledes, and they dissolve there on their own.”; 2^nd opinion in 318:27 “However, there are opinions which argue on all this and say that there is no prohibition at all in melting fat through placing it in a hot area, as the [Sages] only prohibited breaking [and thus dissolving] a piece of ice with one’s hands, however, to let it dissolve on its own there is no decree [against doing so].”; Michaber 318:16; 320:9; Ramban Shabbos 51b; Implication of Rambam Shabbos 21:12 brought in Maggid Mishneh; Smag; Smak; Rabbeinu Yerucham

The reason of the lenient opinion: As the prohibition against melting foods on Shabbos is only when done actively, such as with one’s hands and the like. This is just like is the prohibition against squeezing juice on Shabbos, which is only forbidden when done actively, and the entire reason for prohibiting melting items on Shabbos is due to the prohibition of squeezing fruits, and it hence intakes all its leniencies. Now, although juice that flowed from fruits on Shabbos is forbidden to be drunk, even though no action was done, this only applies by fruits that are designated for drinking their juice. However, fruits that are designated for eating do not have this prohibition apply, and hence here too, that the fat and ice are meant for eating, the prohibition does not apply. [Ramban ibid, brought in Ran 51b; To note however that Admur omits any explanation or reason for the lenient opinion both in 318:27 and in 320:16. Vetzaruch Iyun Gadol why Admur omits their reason, despite bringing their reason in 320:19 and 326:10 regarding a different dispute that these opinions have.  Could it possibly be that Admur holds of a different reason according to the lenient opinion? Vetzrauch Iyun]

2^nd Opinion in Admur-Forbidden: 2^nd opinion in Admur 320:16 “[However] there are opinion  which say that [the Sages] only permitted to place [the ice] into a cup [of liquid] being that the dissolved water [from the ice] is not recognizable on its own and is rather mixed into the wine or water that is in the cup. However, when the dissolved liquid is recognizable on its own then it is forbidden [to drink this water] even if it already melted, due to the reason explained in Halacha 3A.”; 1st opinion in Admur 318:25 “The allowance to heat up pre-cooked foods only apply when [the food] does not contain fat, however foods which are filled with pieces of congealed fat [whether of meat or fish- Machatzis Hashekel 318:42] are forbidden to be heated. [This applies] even [if they are heated] at a distance from the fire in an area where [the food will] not [be able to get heated top the point of] Yad Soledes.”; Sefer Haterumah 235; Ran in name of Sefer Haterumah; Rosh chapter 4 in name of Sefer Hateruma M”A 320:14; M”B 320:35; Rama 318:16 regarding fat

The reason for the stringent opinion: The reason for the above restriction is because the congealed fat that is inside [the food] melts [in the heat] and doing so is similar to [one] crushing a piece of ice in order to liquefy it, in which case the Sages prohibited [one from doing so] being that [through doing so] one is creating [a new substance] on Shabbos which is similar to a forbidden action being that he is creating this water [from the ice] as will be explained in the next Halacha regarding placing ice near a source of heat. This same decree applies as well to dissolving fat. [Admur 318:25; Sefer Haterumah ibid] Some Poskim, however, write it is forbidden due to Nolad. [Sefer Hateruma ibid; M”A 318:42; M”B 318:105] It is unclear however if they refer to Nolad of Muktzah or Molid.]

[44] Admur 320:16 “It was already explained in the previous Halacha that the main Halachic opinion is like the first opinion [here] although that the custom is to initially be stringent [to not melt the ice by placing it near a source of heat, unless it is a time of need. As well it may be done by a gentile not in the presence of an ignoramus on top of a heating surface which he will eventually turn on].”; Admur 318:27 “Concerning the final ruling the custom is to initially be stringent like the first opinion although once the fat has already melted one may be lenient like the second opinion. [Furthermore] even initially one may rely on the second opinion in a time of need, being that this is the main Halachic opinion.”; Rama 318:16

[45] Admur 320:16 “the custom is to [only] initially be stringent”; Admur 318:27 regarding fat “although once the fat has already melted one may be lenient like the second opinion.”

Other opinions: Some write that melted ice is different than melted fat, and one should try to initially be stringent to avoid using the liquid even Bedieved. [SSH”K 10:3 in name of Rav SZ”A]

[46] Admur 318:26; M”A 318:40; Sefer Haterumah ibid; M”B 318:105

[47] Admur 318:27; 320:16; Rama 318:16

[48] Some Poskim rule it permitted to cause items to melt by removing it from the freezer so long as one does not place it near the sun or fire. [Sheivet Halevy 7:40; Az Nidbaru 6:3 and 34; 10:10; Tzitz Eliezer 6:34-30; Divrei Yatziv 159; Shabbos Kehalacha 3 17:3 and 27] Other Poskim rule it is initially forbidden to do so, just as one may not place it near the sun or fire. [SSH”K 10:3; 1:74, as is the simple Halacha ruled by Admur that one may not cause frozen water to melt. [320:16] Rav SZ”A as brought in Mioreiy Hashabbos]

[49] As according to the opinion which holds that the melting prohibition is due to that it is similar to the flow of juice, based on this there should be no differentiation whether it is defrosted near a flame or on its own. Vetzaruch Iyun, as if so, then why did Admur permit placing it near the unlit oven and then having the gentile turn it on. [As asks the P”M 318 A”A 42 and Iglei Tal Dash 36:12]  Perhaps one can answer [according to Admur] that the prohibition of Bedieved only applies when one transgressed the Lechatchila, such as one did an action to cause it to melt, however if one did not transgress the Lechatchila, such as the gentile turned on the flame, then even the Sefer Hateruma agrees it is permitted Bedieved. However according to those that hold of the reason of Nolad-Muktzah, seemingly this would not help. Vetzaruch Iyun.

[50] SSH”K 10:5 in name of Rav SZ”A; Maor Hashabbos 13:44 in name of RSZ”A allows to defrost even juices near the sun

[51] Milk and other foods which are not eaten in their frozen state are not considered Nolad as since they are not eaten in their frozen state they are considered by people as liquids as opposed to solids even when they are frozen, and it is thus not considered a new change. Only water which is not a Chashuv item is not considered a liquid when frozen. [Rav SZ”A ibid footnote 15]

[52] Shabbos Kehalacha 3 17:51; Nishmas Shabbos Sechita 237; Emek Hateshuvah 47

The reason: As the Poskim explicitly rule that wine may not be defrosted. [Elya Raba 318:36; M”B 318:105] Furthermore, the above reason to differentiate only follows those that hold the prohibition is due to Sechitas Peiros while those that hold the prohibition is Nolad Davar Chadash, seemingly it should be forbidden, as it still appears like a new item.

^[53] Shabbos Kehalacha Vol. 1 p. 212

[54] Although Admur rules that one is to be stringent due to Nolad, nevertheless since the needs of a child are considered a great need, therefore when there is need to do so it is allowed.

[55] Sheivet Halevy 7:40; Az Nidbaru 6:3 and 34; 10:10; Tzitz Eliezer 6:34-30; Divrei Yatziv 159; Shabbos Kehalacha 3 17:3 and 27

The Sheivet Halevy differentiates between placing something by a fire and the like or by room temperature saying that only when doing an actual action of placing it by a fire or room temperature is melting forbidden even in accordance with the stringent opinion. Vetzaruch Iyun why placing it near the sun or fire is any more of an action then removing it from a colder climate [the freezer] to a warmer climate [ones room]. Furthermore, he brings there a proof for this differentiation from the Halacha that one may place fat near an oven which will be turned on by a gentile, thus showing that only when the Jew does an action is it problematic. The proof for this is as follows: According to the Machmirim who even forbid the food Bedieved, it makes no difference whether an action was done or not, as some hold the reason for the prohibition according to the Machmirim is due to Nolad [Rama; M”A and M”B] and Admur holds that it is forbidden even Bedieved being it is similar to juice of fruits that flowed on Shabbos. Hence, why are we lenient to permit having a gentile turn on the oven if the result is the same result. From here the above Poskim prove that we must conclude that when no melting action has been done, it is permitted according to all, and hence here too it is permitted. However, Tzaruch Iyun on this as well, being that in that case the Jews action could never make it melt, while here bringing it room temperature is itself enough to make it melt, the same way placing it near a fire is enough to make it melt, and hence perhaps in this case the Sefer Hateruma would hold it is forbidden even Bedieved, even though one did not place it near a flame. A proof for this perhaps can be brought from the fact Admur does not write the reason behind the allowance to have the gentile turn it on is because the Jew did no action and it is not considered Molid according to any opinion, but rather simply because even by Bishul some opinions are lenient. This implies that even though one did not do an action, it is forbidden according to the Machmirim, and it is only due to that a gentile is doing the entire action that we are lenient.

[56] The reason: The Sheivet Halevy differentiates between placing something by a fire and the like or by room temperature saying that only when doing an actual action of placing it by a fire or room temperature is melting forbidden even in accordance with the stringent opinion. Vetzaruch Iyun why placing it near the sun or fire is any more of an action then removing it from a colder climate [the freezer] to a warmer climate [one’s room]. Furthermore, he brings there a proof for this differentiation from the Halacha that one may place fat near an oven which will be turned on by a gentile, thus showing that only when the Jew does an action is it problematic. The proof for this is as follows: According to the Machmirim who even forbid the food Bedieved, it makes no difference whether an action was done or not, as some hold the reason for the prohibition according to the Machmirim is due to Nolad [Rama; M”A and M”B] and Admur holds that it is forbidden even Bedieved being it is similar to juice of fruits that flowed on Shabbos. Hence, why are we lenient to permit having a gentile turn on the oven if the result is the same result. From here the above Poskim prove that we must conclude that when no melting action has been done, it is permitted according to all, and hence here too it is permitted. However, Tzaruch Iyun on this as well, being that in that case the Jews action could never make it melt, while here bringing it room temperature is itself enough to make it melt, the same way placing it near a fire is enough to make it melt, and hence perhaps in this case the Sefer Hateruma would hold it is forbidden even Bedieved, even though one did not place it near a flame. A proof for this perhaps can be brought from the fact Admur does not write the reason behind the allowance to have the gentile turn it on is because the Jew did no action and it is not considered Molid according to any opinion, but rather simply because even by Bishul some opinions are lenient. This implies that even though one did not do an action, it is forbidden according to the Machmirim, and it is only due to that a gentile is doing the entire action that we are lenient.

[57] SSH”K 10:3; 1:74, as is the simple Halacha ruled by Admur that one may not cause frozen water to melt. [320:16] Rav SZ”A as brought in Mioreiy Hashabbos.

[58] The reason: As the fact is you brought the ice to a higher temperature, and the Machmirim prohibit even Bedieved due to fruits that flowed on Shabbos or due to Nolad of Muktzah. No proof can be brought from the case of having the gentile turn on the oven as there no action was done at all, and perhaps in that case the Sefer Hateruma agrees that Bedieved it is permitted.

[59] As according to the opinion which holds that the melting prohibition is due to that it is similar to the flow of juice, based on this there should be no differentiation whether it is defrosted near a flame or on its own. Vetzaruch Iyun, as if so, then why did Admur permit placing it near the unlit oven and then having the gentile turn it on. [As asks the P”M 318 A”A 42 and Iglei Tal Dash 36:12]  Perhaps one can answer [according to Admur] that the prohibition of Bedieved only applies when one transgressed the Lechatchila, such as one did an action to cause it to melt, however if one did not transgress the Lechatchila, such as the gentile turned on the flame, then even the Sefer Hateruma agrees it is permitted Bedieved. However according to those that hold of the reason of Nolad-Muktzah, seemingly this would not help. Vetzaruch Iyun. See previous footnotes.

[60] SSH”K 10:3; 1:74, as is the simple Halacha ruled by Admur that one may not cause frozen water to melt. [320:16] Rav SZ”A as brought in Mioreiy Hashabbos.

[61] Sheivet Halevy 7:40; Az Nidbaru 10:10; Tzitz Eliezer 6:34-30.

[62] As according to the opinion which holds that the melting prohibition is due to that it is similar to the flow of juice, based on this there should be no differentiation whether it is defrosted near a flame or on its own.

[63] SSH”K 10:5 in name of Rav SZ”A; Maor Hashabbos 13:44 in name of RSZ”A allows to defrost even juices near the sun

[64] Milk and other foods which are not eaten in their frozen state are not considered Nolad as since they are not eaten in their frozen state they are considered by people as liquids as opposed to solids even when they are frozen, and it is thus not considered a new change. Only water which is not a Chashuv item is not considered a liquid when frozen. [Rav SZ”A ibid footnote 15]

[65] Shabbos Kehalacha 3 17:51; Nishmas Shabbos Sechita 237; Emek Hateshuvah 47

The reason: As the Poskim explicitly rule that wine may not be defrosted. [Elya Raba 318:36; M”B 318:105] Furthermore, the above reason to differentiate only follows those that hold the prohibition is due to Sechitas Peiros while those that hold the prohibition is Nolad Davar Chadash, seemingly it should be forbidden, as it still appears like a new item.

[66] The reason: As it is permitted to place ice in warm water being the melted ice is not recognizable.

[67] SSH”K 10:3; 1:74 as is the simple implication in Shulchan Aruch 320:16

[68] As rules Admur in 320:16 that in times of need one may be lenient to follow the opinion which permits doing so.

[69] See previous Q&A

[70] SSH”K 10:1

[71] Vetzaruch Iyun as there Admur mentions three reasons why it is allowed and perhaps the reason of that it goes to waste it itself not enough. However in the parentheses when explaining why it is not similar to squeezing fruits Admur only mentions the reason that it goes to waste. Vetzaruch Iyun.

[72] As a) It is implied from Admur that there is no difference between placing the ice near the sun or in any area in which it does not melt. B) The reason of going to waste does not suffice according to the opinion of Rashi, as explained above in Halacha 1C and Tehila Ledavid 320:15

[73] Piskeiy Teshuvos 320 footnote 22

[74] If however one does plan to use the melted water, then this is dependent on the above-mentioned dispute in the previous two questions. In any event even in such a case, according to all one may first place water in the bowl and then place the ice cubes in it.

[75] As a) It is implied from Admur that there is no difference between placing the ice near the sun or in any area in which it does not melt. B) The reason of going to waste does not suffice according to the opinion of Rashi, as explained above in Halacha 1C and Tehila Ledavid 320:15

[76] SSH”K 10:1

[77] As a) It is implied from Admur that there is no difference between placing the ice near the sun or in any area in which it does not melt. B) The reason of going to waste does not suffice according to the opinion of Rashi, as explained above in Halacha 1C and Tehila Ledavid 320:15

[78] Shabbos Kehalacha Vol. 3 17:29 [p. 72]; Meor Hashabbos 13:61

[79] As only a small amount will melt and it will be going to waste and one has no intent to do so. [320:17] Seemingly this is not comparable to urine which comes as a hard stream and hence melts more than a small amount.

[80] Shabbos Kehalacha Vol. 3 17:29 [p. 72]; See Meor Hashabbos 13:61 footnote 162

[81] As a lot more than a small amount will melt due to the stream and it is hence similar to urinating on snow.

[82] SSH”K 10:5 in name of Rav SZ”A; Maor Hashabbos 13:44 in name of RSZ”A allows to defrost even juices near the sun

[83] Milk and other foods which are not eaten in their frozen state are not considered Nolad as since they are not eaten in their frozen state they are considered by people as liquids as opposed to solids even when they are frozen, and it is thus not considered a new change. Only water which is not a Chashuv item is not considered a liquid when frozen. [Rav SZ”A ibid footnote 15]

[84] Shabbos Kehalacha 3 17:51; Nishmas Shabbos Sechita 237; Emek Hateshuvah 47

The reason: As the Poskim explicitly rule that wine may not be defrosted. [Elya Raba 318:36; M”B 318:105] Furthermore, the above reason to differentiate only follows those that hold the prohibition is due to Sechitas Peiros while those that hold the prohibition is Nolad Davar Chadash, seemingly it should be forbidden, as it still appears like a new item.

[85] Admur 320:16; Michaber 320:9; Shabbos 51b

[86] Admur ibid and 318:25 “He is Molid”; Taz 320:7; Rashi Gemara ibid “The reason is because he is Molid Beshabbos”; Sefer Hateruma 234-235 “Because of Nolad” as understood by Rosh 4:13; brought in M”B 320:33

The ruling of the Sefer Hateruma: Some Rishonim learn the Sefer Hateruma to be agreeing with the reason of Rashi, and that the reason is because of Molid, and the word Nolad in the Sefer Hateruma means Molid. [Rosh 4:13] Others however understand the Sefer Hateruma to be giving an alternative reason behind the prohibition, and that Nolad and Molid are two different concepts, and that Nolad refers to the Muktzah prohibition. [Ramban 51b; Rashba 51b; brought in Shaar Hatziyon 320:35; M”B 318:105] It is implied from Admur 318:25 like the Rosh, that he holds the Sefer Haterumos term Nolad refers to Molid Davar Chadash.

[87] Admur 318:25

[88] Rashi ibid; Admur 318:25

[89] Sefer Hateruma ibid as understood by Ramban 51b and Rashba 51b; brought in M”B 320:33 and 318:105; See Rama 326:10

Opinion of Admur in Sefer Hateruma: Admur does not mention the term Nolad anywhere in the Halachos dealing with this prohibition. Furthermore, when explaining the opinion of the Sefer Hateruma in 318:25 regarding the prohibition to place fat near the sun he writes the reason is due to Molid. Hence, we clearly see that Admur interprets Nolad as Molid and not as Muktzah.

[90] Opinion in Admur 320:19 [brought in Halacha 1B], as well as 326:10 [brought in Halacha 4]; M”A 320:13; Ramban 51b; Rashba 51b; Implication of Rambam Shabbos 21:12 brought in Maggid Mishneh; brought in M”B 320:33; Vetzaruch Iyun as to why this reason was omitted here, in 320:16, which is the Halacha dealing with the reason behind the prohibition. Perhaps this is because in truth Admur holds that the main reason behind the prohibition is “Nolad” and as he himself rules in both Halachas mentioned above that one is to be stringent like the opinion which holds of the “Nolad” reason. Regarding why Admur in 318:25 mentions this reason to explain why the melted substance is forbidden, see below Halacha 4 in the footnotes.

^[91] Admur 320:16; Michaber 320:9; Shabbos 51b

[92] Admur 320:19

[93] Some Poskim rule that this is forbidden to be done, and was included in the restriction of the sages against melting ice due to the Molid prohibition. [1^st and Stam opinion in Admur ibid; Michaber 320:11; Rosh and Tosafos 51b] Other Poskim rule that this is permitted to be done, and was not included in the restriction of the sages against melting ice due to the Molid prohibition. [2^nd opinion in Admur ibid; M”A 320:13 and 16; M”B 320:34; Tosefta; Ramban ibid; Rashba ibid; Ran; Maggid Mishneh 21:13]

[94] Admur ibid; Michaber 320:12; Biur Halacha 320:11 “Yizaher”; Shaar Hatziyon 318:146 “It is proper to initially be stringent”; So is evident also from Michaber 320:13-14 and the fact the Poskim don’t argue on the ruling on the basis that it melts into liquid. [Shaar Hatziyon ibid; See Ketzos Hashulchan 126 footnote 2 and 14]; Rav Poalim 3:14

[95] Admur 320:18; Michaber 320:10; Tur in name of Avi Haezri

[96] Admur ibid; Taz 320:8

[97] Admur 320:16; 318:25-27 [regarding fat]

[98] Some Poskim rule that this is permitted to be done. [1^st opinion in Admur 320:16; 2^nd opinion in 318:27; Michaber 318:16; 320:9; Ramban Shabbos 51b; Implication of Rambam Shabbos 21:12 brought in Maggid Mishneh; Smag; Smak; Rabbeinu Yerucham] Other Poskim rule that this is forbidden to be done. [2^nd opinion in Admur 320:16; 1^st opinion in 318:25; M”A 320:14; M”B 320:35; Rama 318:16 regarding fat; Sefer Haterumah 235; Ran in name of Sefer Haterumah; Rosh chapter 4 in name of Sefer Hateruma]

[99] Admur 318:27; 320:16; Rama 318:16

[100] Some Poskim rule it permitted to cause items to melt by removing it from the freezer so long as one does not place it near the sun or fire. [Sheivet Halevy 7:40; Az Nidbaru 6:3 and 34; 10:10; Tzitz Eliezer 6:34-30; Divrei Yatziv 159; Shabbos Kehalacha 3 17:3 and 27] Other Poskim rule it is initially forbidden to do so, just as one may not place it near the sun or fire. [SSH”K 10:3; 1:74, as is the simple Halacha ruled by Admur that one may not cause frozen water to melt. [320:16] Rav SZ”A as brought in Mioreiy Hashabbos]

[101] As according to the opinion which holds that the melting prohibition is due to that it is similar to the flow of juice, based on this there should be no differentiation whether it is defrosted near a flame or on its own. Vetzaruch Iyun, as if so, then why did Admur permit placing it near the unlit oven and then having the gentile turn it on. [As asks the P”M 318 A”A 42 and Iglei Tal Dash 36:12]  Perhaps one can answer [according to Admur] that the prohibition of Bedieved only applies when one transgressed the Lechatchila, such as one did an action to cause it to melt, however if one did not transgress the Lechatchila, such as the gentile turned on the flame, then even the Sefer Hateruma agrees it is permitted Bedieved. However according to those that hold of the reason of Nolad-Muktzah, seemingly this would not help. Vetzaruch Iyun.

[102] Admur 318:26; M”A 318:40; Sefer Haterumah ibid; M”B 318:105

[103] Admur 320:16; Michaber 320:9; Shabbos 51b

[104] The reason: Some say the reason is because one has not done any actions with his hands [Opinion in Admur 318:27; 320:16; M”B 320:34; Michaber 318:16; Ramban Shabbos 51b; Implication of Rambam Shabbos 21:12 brought in Maggid Mishneh; Smag; Smak; Rabbeinu Yerucham] Others say the reason is because the liquid is entering directly into the water and is hence not recognizable on its own. [Admur 318:26; 320:16 and 19; M”B 320:34] Admur rules mainly like the first reason although states the custom is to be stringent like the second reason. The practical ramification is regarding whether one may place an ice cube in the sun for it to melt, as explained in Halacha 3.

[105] Implication of Admur and all Poskim which do not mention that Bittul is required [However, see Admur 305:32 and 320:4]; Betzeil Hachochmah 2:26; Shivilei David 20:1; Shabbos Kehalacha 17 Biurim 25 [p. 89] and 16 Biurim 8 [p. 19-24] that every melted drop is individually nullified in 60x [explained next]

Other opinions: Some Poskim rule that one is required to have 60xv original liquid versus the melted ice. [Rosh Yosef of Peri Megadim Shabbos 51a; Implication of Admur 320:4, P”M 320 M”Z 3, M”B 320:14 regarding grapes in a wine vat that 60x is required; Peri Hagan]

[106] In the event that the bottle was completely frozen, then this prohibition applies according to all, as explained above in case 1.

[107] In the event that the bottle is only partially frozen, then this prohibition is subject to debate, although practically rule stringently, as explained above in case 2.

[108] See case 3 above

[109] See case 4-5 above

[110] Admur 318:24; Michaber 318:14

Other opinions: Some Rishonim rule that the decree was only made in a case that one desires to warm the food. If however one simply desires to thaw it down then it is permitted. Practically one may be lenient like these opinions in a case of need, and one who does so fulfill the Mitzvah of Oneg Shabbos. [Tzemach Tzedek Orach Chaim 37; Ketzos Hashulchan 124 footnote 36; Tehila Ledavid 318:29; Chayeh Adam 20:13; Shabbos Kehalacha 4:23 p. 211]

[111] See case 4 above in the brackets.

[112] SSH”K 10:5 in name of Rav SZ”A; Maor Hashabbos 13:44 in name of RSZ”A allows to defrost even juices near the sun

[113] Milk and other foods which are not eaten in their frozen state are not considered Nolad as since they are not eaten in their frozen state they are considered by people as liquids as opposed to solids even when they are frozen, and it is thus not considered a new change. Only water which is not a Chashuv item is not considered a liquid when frozen. [Rav SZ”A ibid footnote 15]

[114] Shabbos Kehalacha 3 17:51; Nishmas Shabbos Sechita 237; Emek Hateshuvah 47

The reason: As the Poskim explicitly rule that wine may not be defrosted. [Elya Raba 318:36; M”B 318:105] Furthermore, the above reason to differentiate only follows those that hold the prohibition is due to Sechitas Peiros while those that hold the prohibition is Nolad Davar Chadash, seemingly it should be forbidden, as it still appears like a new item.

[115] Admur 320:16; Michaber 320:9; Shabbos 51b

[116] See both opinions in Admur 320:16; brought also in 318:25-27 regarding melting fat; See Michaber [lenient] and Rama [stringent] 318:16; 320:9

[117] Admur 318:27; 320:16; Rama 318:16

[118] The following Poskim are lenient:  Sheivet Halevy 7:40; Az Nidbaru 6:3 and 34; 10:10; Tzitz Eliezer 6:34-30; Divrei Yatziv 159; Shabbos Kehalacha 3 17:3 and 27. The following Poskim are stringent: SSH”K 10:3; 1:74, as is the simple Halacha ruled by Admur that one may not cause frozen water to melt. [320:16] Rav SZ”A as brought in Mioreiy Hashabbos.

[119] SSH”K 10:1; Piskeiy Teshuvos 320 footnote 22 [old] 320:13-14 [new]

The reason: As the melting prohibition does not apply in a case that the melted item will be going to waste and one does not have intent to melt it. [See Admur 320:17; Taz 320:7; M”B 320:32; Meor Hashabbos 3:13-98; Shabbos Kehalacha vol. 3 17 footnote 84 and Tosefes Biur p. 157]

[120] As one has no intent to drink the melted water but rather only to use the ice and it is thus similar to throwing ice in ones sink which is allowed due to that the liquid will be going to waste

[121] See Admur 320:16; Michaber 320:9; Shabbos 51b

[122] See Admur 320:16; Michaber 320:9; Shabbos 51b; Piskeiy Teshuvos 320 footnote 152

[123] See Shabbos Kehalacha Vol. 3 17:52-55

[124] Shabbos Kehalacha 17 footnote 131; See Meor Hashabbos 13 footnote 105

[125] As perhaps since the size and form of the hole made is of benefit to the eater, perhaps it is considered a “nice hole” which is forbidden due to Tikkun Keli. [314:1]

[126] See Volume 3 “The Laws of Writing and Erasing”

[127] See end of the section.

[128] SSH”K 10:5 in name of Rav SZ”A

[129] The reason: Meat and bread are not Nolad being that their state has never changed. It however may not be defrosted for use of after Shabbos being that it is forbidden to do any preparations on Shabbos for after Shabbos.]

[130] Bris Olam 71; Az Nidbaru 3:8; SSH”K 1:37 [43 in new] in name of Rav SZ”A;

[131] The reason: As even by fruits we only decree against the juice that flowed on its own in a case that the fruits are designated to be juiced, and hence the entire reason of the stringent opinion is not applicable here. [ibid] Vetzaruch Iyun, as this only explains why Bedieved the juice is permitted, however Lechatchila it should still remain forbidden to squeeze it due to Molid Davar Chadash.

[132] Shabbos Kehalacha 3 17:19 based on Machatzis Hashekel 318:42 which prohibits melting fish fat

[133] SSH”K 10:7

[134] Shabbos Kehalacha 3 17:19

[135] Rav SZ”A in SSH”K 12 footnote 14; Shabbos Kehalacha Vol. 3 17:86; Vol. 1 p. 266; See Igros Moshe 4:74 Lash 1

^[136] Shabbos Kehalacha Vol. 1 p. 266

^[137] So is evident from all Poskim which have never written of such a prohibition and some [SSH”K] have even allowed placing instant coffee into a Keli Sheiyni. So is implied also from Shabbos Kehalacha ibid.

^[138] Ketzos Hashulchan 127 Footnote 2; Shevisas Hashabbos Dash 56; Rav Poalim 3:14; Shabbos Kehalacha 33 17:83       

[139] Seemingly doing so should be forbidden just like it is forbidden to crush ice with one’s hands even into a liquid. Nevertheless, the custom is to permit doing so, due to the fact it is not really the mixing of the spoon which dissolves the sugar but really the liquid, and the mixing only quickens the job. [ibid]

[140] Ketzos Hashulchan 127 footnote 14

[141] So is evident from Admur 320:19 that writes “However it is permitted to pour water onto salt and wash one’s hands with it”

[142] So is evident from the fact the Poskim do not discuss the issue of Nolad when discussing the laws of cooking involved in pouring from a Keli Rishon or Sheiyni onto sugar. [Ketzos Hashulchan ibid]

[143] SSH”K 10:4; Piskeiy Teshuvos 320:4

[144] Shevisas Hashabbos Choshev 2; Toras Shabbos 318:10; Mahrshag 2:103; Nishmas Shabbos Sechita 251; Chelkas Yaakov 2:98; 3:113; Rav SZ”A in SSH”K 10 footnote 14 [in new] and Maor Hashabbos 1; Beir Moshe 2:25-26, 6:11; Vayaan Yosef 20; Shearim Hametzuyanim Behalacha 80:18; Tzitz Eliezer 6:34 and 8:12; Lehoros Nasan 1:17; Az Nidbaru 7:7; 10:12; Or Letziyon 2:32; Shabbos Kehalacha 17:93 that so is the accepted ruling; Betzeil Hachochmah 2:25 rules that if one’s entire intent is to re-melt the ice and then drink it then it is permitted, thus by ice cubes it would be permitted, although by ices forbidden.

[145] The reason: As it is not considered Boneh as it is food that is not meant to last, and is not similar to Sechitas Peiros, and is not Molid Davar Chadash in an active form, and is also not Nolad of Muktzah. [ibid]

[146] Pesach Hadvir 325:1, brought in Shevisas Hashabbos Choshev 2; Doveiv Meisharim 1:55

[147] The reason: This is forbidden due to Boneh [Pesach Dvir ibid] and Nolad. [Pesach Dvir ibid; Dovev Meisharim ibid] This form of Nolad is forbidden according to all opinions, even according to the Ramban, and is forbidden even Bedieved. [Doveiv Meisharim ibid]

[148] Minchas Yitzchak 8:24; Shevet Halevi 3:55; Mishneh Halachas 4:48; SSH”K ibid

[149] The reason: As it is only forbidden according to the Sefer Haterumah, of which the Rama rules one may be lenient in a time of need. [ibid]

[150] So is the final ruling in SSH”K ibid, as well as in Mishneh Halachas. It is permitted to do so in a case of need as this is similar to placing ice in an area where it will melt which Admur rules may be done in a case of need. This is in contrast to the Doveiv Meisharim which rules that even in time of need it is forbidden, and the ice is Muktzah as all opinions agree by freezing that it has a Nolad prohibition, and it was only regarding melting that the dispute was brought. However, many Poskim argue on this and say it retains the same dispute. [See Piskeiy Teshuvos ibid footnote 14]

[151] As Admur rules the reason behind the opinion of the Sefer Haterumah is due to Molid Davar Chadash, and hence this is applicable also by freezing. However just as we are lenient to place the fat near the sun in a time of need, so too here one can be lenient.

[152] Az Nidbaru 10:8

[153] As although it may begin to freeze a little before one remembers to remove it, nevertheless since the entire prohibition of freezing items is itself only stringency, therefore here it is allowed.

[154] Chelkas Yaakov 2:98

[155] Minchas Yitzchak 8:24

[156] Shabbos Kehalacha 17:96

The reason: As Admur permits placing the fat near the oven that will be turned on by the gentile.

[157] According to Dovev Meisharim ibid one is to be stringent even in such a case.

[158] SSH”K 10:7

[159] See Shabbos Kehalacha 3 17:19 based on Machatzis Hashekel 318:42 which prohibits melting fish fat, and the same would apply to freezing, for those that are stringent not to freeze on Shabbos

[160] SSH”K 10:5

[161] See Piskeiy Teshuvos 320:15 footnote 163 and 313 footnote 99 regarding attaching the cylinder; While this matter is under debate amongst the Poskim with some claiming that it transgresses the rabbinical Nolad prohibition, as well as other possible prohibitions [i.e. Tikkun Keli] especially if one needs to assemble the cylinder to it on Shabbos. Practically, the vast majority of Poskim rule that is permitted to be used on Shabbos to make soda water and many even permit attaching the cylinder to it on Shabbos [being that it is made for constant entrance and removal and is thus similar to the cover of a bottle].

[162] Ketzos Hashulchan 146 footnote 32; However, see Maharsham 6:33 that one may not do so on Yom Tov due to Molid.

[163] Ketzos Hashulchan 130 footnote 12 and 146 footnote 32; Minchas Yitzchak 4:122 although it is best to do so from before Shabbos [9:33]; SSH”K 11:35 in name of Rav SZ”A; Yabia Omer 3:21; See Maharsham 3:140

[164] See Ketzos Hashulchan ibid; Bris Olam Ofeh 91; Chelkas Yaakov 3:168; Tzitz Eliezer 7:24; 20:13

[165] Such as Boneh/Tikkun Keli upon screwing the gas canister into mechanism.

[166] The reason: Seemingly it is permitted to do so being that foam has no real substance and hence does not constitute the Nolad prohibition. This is similar to the foam of liquid soap which is not considered Nolad. [As rules Ketzos Hashulchan 146 footnote 32; SSH”K 14:16 footnote 49] It is likewise similar to the foam of toothpaste which is not considered Nolad. [Ketzos Hashulchan 138 footnote 31]. It is likewise similar to blowing bubbles which is not considered Nolad. [SSH”K 16:30; Shabbos Kehalacha Vol. 3 17:79] However Tzaruch Iyun as here one has intent to make the foam unlike the case discussed regarding soap bubbles in which case one has no intent for them to be made. [see Shabbos Kehalacha ibid] Nevertheless, it is clear the Ketzos Hashulchan 146 footnote 32 learns it is permitted even in such a case that one intends to make the bubbles, as he also explains that it is permitted to make seltzer for this reason.

[167] Koveitz Mibeis Levi; Nishmas Shabbos 250, brought in Shabbos Kehalacha ibid

The reason: As nevertheless, one has intent to make the bubbles and it is hence similar to Molid Davar Chadash. [Shabbos Kehalacha ibid footnote 192]

[168] Maor Hashabbos 13:60 brought in Shabbos Kehalacha 3 17:78 [p. 117]; Piskeiy Teshuvos 326 footnote 161; 321 footnote 330; See there that perhaps one can allow it on the basis that the person is simply pressing the button to expel the content, and is not actually creating it with his hands. See also Orchos Shabbos 15:28 that permits it.

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