Chapter 15: Salting foods on Shabbos
| Introduction:
Miabeid, which is the act of tanning skins, which is the act of tanning skins is one of the principal Shabbos prohibitions. The tanning of skins is accomplished through the use of salt. As an offshoot of this prohibition, or as an offshoot of the cooking prohibition, certain restrictions and limitations were given by the sages regarding salting foods on Shabbos. |
1. The general rule:[1]
The Biblical prohibition: There is no Biblical prohibition involved in salting foods on Shabbos, such as meat and other foods.[2] However, it is Biblically forbidden to salt Cheilev/forbidden fats on Shabbos or Yom Tov [for the sake of preservation[3]], and one who does so is liable for the Miabeid/tanning prohibition.[4]
The Rabbinical prohibition: Although Biblically the tanning prohibition does not apply to foods, nevertheless Rabbinically the prohibition of tanning applies food.[5] This depends on several factors, such as the purpose of the salting [i.e. to add taste versus preservation], the type of food [i.e. raw meat and fish, foods that salt has the power to effect their texture, versus foods that salt only adds taste].
2. Salting raw meat or fish:
Raw meat:[6] It is forbidden to salt raw meat even in order to eat the meat on Shabbos, if it had never yet been salted for its blood.[7] [If, however, the meat was already salted for its blood, then one may salt it on Shabbos if he plans to eat it that day.[8]]
Raw fish such as Sushi? It is forbidden to salt raw fish on Shabbos just like it is forbidden to salt raw meat.[9] This applies even if the fish is edible such as in a sushi dish. This however only applies to fish which the salt helps to soften it and prepare it and make it ready to eat and is [thus] similar to tanning. If, however, one is salting the fish simply to give it taste, then it may be done right before the meal, but only if one adds oil and the like to the sushi prior to the salting, as explained above.[10]
3. Salting for the sake of preservation:[11]
It is forbidden to salt foods on Shabbos for preservation purposes, even if lack of doing so will cause the food to spoil and incur great financial loss.
4. Salting for taste:
A. Salads, and foods which are commonly pickled or have their texture effected by the salt:[12]
All foods which salt helps to change its natural state[13], [such as] to soften it[14], or harden it[15], or remove its bitterness[16], and other [changes] of the like, which includes all foods which are commonly pickled[17], may only be salted[18] one piece at a time[19], and must be eaten immediately[20], and according to all opinions may not be left for later eating.[21] It is thus forbidden to salt another piece prior to eating the first piece, as doing so delays the eating of the first piece.[22]
Examples of foods: Amongst foods included in the above category are radish[23] or onion or garlic[24], beans and lentils[25] that were cooked in their peels[26], cucumbers[27], lettuce.
Adding oil:[28] If one adds oil or vinegar to the food immediately after salting [and certainly if one does so prior to the salting], then it is permitted to salt even many pieces at the same time and they may even be eaten later on, on Shabbos, although one must do so in close proximity to the meal.[29] [Practically, although the custom is to allow placing the oil immediately after the salting[30], it is proper to first place the oil and then the salt.[31]]
Practical application-Salting vegetable salad on Shabbos: Based on the above, it should be forbidden to salt a salad on Shabbos being that it contains vegetables that salt helps to change its state [i.e. cucumbers, lettuce, onions] and salting it transgresses both of the above-mentioned conditions, as it involves salting more than one piece of food at a time and one does not eat the salted food immediately. There is however one method available in which it is permitted to salt a salad on Shabbos, and that is through adding oil or vinegar to the food either before, or immediately after the salting. If one adds oil or vinegar to the food immediately after salting, then it is permitted to salt even many pieces at the same time and they may even be eaten later on, on Shabbos, although one must do so in close proximity to the meal.[32]
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Q&A Are all canned fruits and vegetables considered commonly pickled?[33] All canned foods that are not pickled in their packaging process, are not included in the definition of commonly pickled foods, and only those foods that are commonly preserved in pickling agents, such as salt and vinegar are included in this prohibition.
May one salt an already salted food?[34] If the food was already fully salted, it is permitted to add salt to it on Shabbos. If, however, adding more salt will help in changing the food, then doing so is forbidden.
May one ask a gentile to salt one’s foods on Shabbos?[35] This follows the same ruling as all Rabbinical prohibitions in which it is forbidden to ask a gentile to perform them. Thus, it is forbidden to ask a gentile maid to add salt to one’s food unless one also tells her to add oil right away. One may however ask a gentile to make a salad, which includes slating it and dressing it, and she can decide to do it in whatever order she chooses, whether to first place the dressing and then the salt, or first the slat and then sometime later the dressing, and one is not required to protest her actions. Nevertheless, one may note explicitly ask her to delay the placing of the dressing on the salad after the salting.
Q&A on salting more than one at a time May one salt more than one food at a time if he plans to eat both of them at the same time? No.[36] However, some Poskim[37] rule there is room to be lenient, although practically it is proper to be stringent.[38]
May one salt more than one bean at a time and the like of other foods which are usually eaten many at one time?[39] Yes.[40] However this may only be done to an amount of beans which he will be eating immediately within one mouthful. It is forbidden to salt more than one mouthful worth of the bean or other food of the like.
Q&A on adding oil Is the placing of oil and salt on one’s food only allowed to be done in proximity to the upcoming meal? Some Poskim[41] rule it is only allowed to be done prior to the current meal and may not be done for the sake of the next meal.[42] However some[43] write it may be done for even later use.
What liquids may be added to the salad to nullify its salt?[44] All liquids are valid, including lemon juice and water.
How much salt may one add to the food that will have liquid placed on it?[45] One may not add a lot of salt, as this will turn the liquid into salt water.
How much vinegar may one add to the food that has salt on it?[46] One may not add a lot of vinegar, as this will consider the foods as Kavush. |
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The law Bedieved If one salted a food that salt helps change their natural state on Shabbos without adding oil/vinegar to it right away, may one eat the food on Shabbos?[47] If this was done unintentionally, such as he forgot to place oil in it right away, or he was not aware that salting involves a prohibition, then the food may be eaten.[48] If it was done despite knowledge of the prohibition, and one advertently delayed placing in oil, then it may not be eaten by anyone until Motzei Shabbos.[49] In all cases, if one has oil, vinegar or other liquid available, he is to immediately pour it into the salted food in order to avoid it coming to a transgression. [Alternatively, one can rinse the salt off the food if he plans to eat the food right away.] |
B. Foods which salt only helps to give taste and are not commonly pickled:[50]
It is permitted to salt those foods which salt does not cause the foods texture to change, if those foods are not commonly pickled.[51] [One may salt more than one piece of food at a time, and one is not required to eat it immediately, or add oil to it.] Thus, one may salt [a cooked[52]] egg[53] or [pre-salted[54] cooked[55] or even raw[56]] meat, and the like.[57]
Salting the foods directly prior to the meal:[58] Even those foods which do not have a salting prohibition, may only be salted prior to the coming meal, [and in close proximity to it, as we rule regarding Borer[59]]. However, it is forbidden to salt it for the need of a later meal[60] [or much time prior to the meal], unless there is need to do so, such as salting it now benefits the food more than salting it prior to the meal, in which case one may be lenient to salt it even much time prior to the meal.[61]
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Q&A May one salt a dip on Friday night if he will also be eating from it the next day? Seemingly this is allowed. |
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List of foods and their regulations: · Radish:[62] Follows regulations brought in A. · Onion:[63] Follows regulations brought in A. · Garlic:[64] Follows regulations brought in A. · Beans and lentils: Beans and lentils of today may be salted without regulation, so long as it is done in proximity to the meal. This applies even if they were cooked with their peel.[65] · Cucumbers:[66] Follows regulations brought in A. · Lettuce: Follows regulations brought in A. · Cooked meat: Follows regulations brought in S. · Tomatoes: Requires further analysis.[67] · Avocado: Follows regulations brought in A. · Cooked fruits and vegetables: Follows regulations brought in B.
Practical questions based on above May one add salt to his cooked meat or cholent? Yes, although this may only be done in close proximity to his meal [and only to a Keli Shelishi].
May one add salt to a tomato salad? If the salad also contains onions, then it has the same ruling as does a vegetable salad, which requires oil for this to be allowed. If, however, it is just plain tomatoes, or tomatoes with another vegetable which salt only adds to it taste, then it is questionable if this is allowed to be done in close proximity to the meal, if oil is not added right away. [See above list for the status of tomatoes]
May one add salt to his vegetable salad prior to the meal? If the salad contains cucumbers, lettuce, or onions then this may only be done if one has already added oil to the salad or plans to do so immediately after salting it. In all cases it may only be done in close proximity to the meal. |
5. Placing spices and sugar on foods:[68]
Some Poskim[69] rule that those foods which are commonly preserved using sugar or sugar water [such as canned peaches and other canned fruits[70]; dried fruits, and fruits used in jams[71]] are not to have sugar placed on them in a way it appears like one is preserving them.[72] However, foods that are not normally pickled would be allowed to be sugared according to all. Other Poskim[73] however rule there is no salting prohibition relevant to sugar, even to foods that are commonly preserved in sugar. Even according to the stringent opinion, one may sprinkle a small amount of sugar onto even many foods for the sake of mere taste, and is not required to follow the limitations of one piece at a time and to eat it right away.[74] It is only forbidden to spread a large amount of sugar in a way that it appears one is preserving it.
May one sugar his grapefruit on Shabbos?[75] Yes, as grapefruit is not commonly pickled.
May one place pepper on foods without restriction?[76] Yes, as doing so does not involve either pickling or tanning.
May one add preservatives to foods on Shabbos?[77] No.
6. Pickling foods on Shabbos:
In salt-based brine:[78] It is forbidden to pickle foods[79] on Shabbos within salt water even if one plans to eat from it on Shabbos.[80] [Pickling is defined as placing a food into the brine for the sake of it soaking there for 24 hours or more. If, however, the brine mixture is very strong, then it is forbidden to place it there for even 18 minutes. Furthermore, those foods that have a salting restriction on Shabbos, may not be placed into the brine for even less than 18 minutes, as explained in the Q&A.]
In non-salt based brine [i.e. vinegar, wine]: Many Poskim[81] rule it is forbidden to pickle foods even in vinegar on Shabbos, even if one plans to eat it on Shabbos. Some Poskim[82], however, rule it is permitted to pickle foods in vinegar on Shabbos [if one plans to eat it on Shabbos]. Practically, one is to be stringent.[83] Some Poskim[84] arbitrate that it is permitted to pickle in vinegar foods that are not normally pickled, and only those foods that are normally pickled are forbidden. Others[85] however rule one is to be stringent by all foods.
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Q&A How long must the food remain in the mixture for it to be considered pickling?[86] It must remain for 24 hours, unless the liquid is very strong, in which case it can pickle in 18 minutes, which is known as Shiur Kevisha.
May one leave the food in the pickling juice for less than Shiur Kevisha [i.e. 18 minutes]? Salt water:[87] One may not allow the food to sit in the salt water for even less than Shiur Kevisha, unless it is a food that salt does not help to change its form, as explained in Halacha E. It is permitted to dip all foods in salt water, following the limitations explained in Halacha D-E! Vinegar: Some Poskim[88] rule if the vinegar is strong then one may not leave a commonly pickled food in it even for a short amount of time, less than Shiur Kevisha, as it appears like one is pickling it. Other Poskim[89] rule one may leave all foods in vinegar [for less than Shiur Kevisha[90]], if one does so during the actual meal. From other Poskim[91] it is implied that it is completely permitted to leave all foods in vinegar for less than Shiur Kevisha.
May one on Shabbos soak foods in water with intent for it to remain there for 24 hours? Yes[92], so long as he will eat some of this food on Shabbos, and it is hence not considered that he is troubling himself on Shabbos for a weekday.[93]
May one pickle foods if he adds oil to the pickling liquid?[94] This matter is disputed amongst the Poskim.
May one return pickled foods into the vinegar or brine?[95]
Yes. It is permitted to return pickled foods to their vinegar or brine on Shabbos. This however only applies if the food has completed its pickling process. If, however, it is still within the process of pickling it may not be returned.
May one return an already pickled food to a different pickling mixture?
Some[96] rule it is permitted to do so. Others[97] rule it is forbidden.
May one pickle an already cooked food?[98] No.[99] This applies whether in salt water or vinegar.
Q&A on vinegar and other non-salt pickling agents May one place liquid into vinegar on Shabbos in order to create more vinegar? Some Poskim[100] rule it is forbidden to do so. Others[101] however rule it is permitted to do so. If one is doing so in order to weaken the vinegar, then it is allowed according to all.[102]
May one add vinegar to a salad on Shabbos?[103] Yes. One may add a small amount of vinegar to the salad.
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7. Making salt water on Shabbos:[104]
A. For pickling purposes:[105]
It is Rabbinically forbidden to make heavy salt water or other heavily salted liquids[106] on Shabbos in order to pickle foods.
B. For dipping foods into it:
It is permitted to make salt water on Shabbos for the sake of dipping food into it if all the following three conditions are met:
- One does so right before the meal:[107] It is only permitted to make salt water in close proximately to the meal in which one plans to dip use it. It may not be done much time prior to the meal, or before one meal for the sake of the next meal.[108]
- One makes just enough to dip for that meal:[109] One may only make enough saltwater needed for the dipping of that meal. It is forbidden to make more saltwater than needed.[110]
- One has a ratio of salt that is less than 2/3:[111] It is forbidden to place too much salt into the saltwater, which is defined as a 2/3 or more ratio of salt to water or more [66% or more of salt in the saltwater]. If, however, there is less than 2/3 ratio of salt to water, then it is valid.[112]
These restrictions apply even if one places oil into the water prior to placing the salt.[113]
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If one has 100 guests for his Seder meal that falls on Shabbos, may he prepare three liters of salt water on behalf of all 100 guests?[114] Some Poskim[115] rule it is permitted to do so. Other Poskim[116] rule it is forbidden to do so.
May one make sugar water on Shabbos with two thirds being sugar?[117] Some Poskim rule it is forbidden. Practically this matter requires further analysis. |
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[1] Admur 321:4; Michaber 321:3-6; Shabbos 108b
[2] Admur 321:2 “However one who salts raw meat, even if he salts it increasingly in order so that it last for a long time and not get spoiled [in the interim], is not liable being that there is no Biblical prohibition of tanning foods.”; M”A 321:7; M”B 320:8; Rambam 11; Rava Shabbos 75b; See Toras Hamelachos 28 p. 64
Other opinions in Gemara and Rishonim: Raba Bar Rav Huna holds that there is a Biblical prohibition to salt meat for the sake of preservation. Some Rishonim hold like this opinion. [Tosafos Rid 75b, brought in Avnei Nezer 173; Rashba, brought in M”A ibid]
[3] M”B ibid
[4] Admur 499:9; M”A 499:7; Ran 5b; Implication of Michaber 499:4 as explained in Machatzis Hashekel ibid; M”B 499:13
The reason: Although it was explained above from 321:2 that the prohibition of Miabeis does not apply to foods, nevertheless, an item that is not a complete food, such as forbidden fats, one is liable due to Miabeid if he salts them.
[5] Admur 321:2; Tosafos Shabbos 75b; Smag 65
Other opinions: Some Rishonim hold there is no prohibition at all in salting foods even Rabbinically. [See Toras Hamelachos]-recheck if correct.
[6] Admur 321:2“There is a Rabbinical [prohibition of] tanning food and therefore it is forbidden to salt raw meat, even with intent to eat it raw on Shabbos (if it had still not yet been salted in order to kosher it from its blood ).”; M”A 321:7; M”B 321:21; Tosafos Chulin 14a; Rosh 1:19
[7] The reason: The reason for this prohibition is because salt helps raw meat (which has not been previously salted) to soften it and prepare it and make it ready to eat and is [thus] similar to tanning. [Admur ibid; M”A ibid; Ran Chulin 5a; M”B ibid]
[8] Admur ibid based on parentheses, in his understanding of the M”A and Rosh, and Tosafos ibid that the prohibition is only regarding a case of where it was not yet salted for blood; So also rules Elya Raba 321:9 in name of Rabbeinu Yerucham that it is permitted to salt raw or cooked meat on Shabbos if one plans to eat it that day.
Other opinions: Some Poskim rule it is forbidden to salt raw meat and fish on Shabbos in all cases, even if it was already salted for its blood. [Implication of M”A and M”B ibid; See P”M 321 A”A 7]
[9] M”A 321:7; M”B 321:21; omitted in Admur ibid; See there Biurim 18 that this law of raw fish was omitted by Admur because fish is Muktzah
[10] Shabbos Kehalacha Vol. 3 20:42
[11] Admur 321:2 “It goes without saying that it is forbidden to salt [meat] in order so it stay preserved and not spoil, even if [not doing so] will cause a great financial loss, and even if it had been already salted and koshered from its blood. This law as well applies for other items [and foods], that it is forbidden to salt them on Shabbos in order to preserve them even in a case of great financial loss.”; M”A 321:7; M”B 321:21; Shibulei Haleket 88; Beis Yosef
Other opinions: Some Poskim rule it is permitted to salt raw meat on Shabbos in order to prevent a monetary loss. [Elya Raba 321:9 in implication of Shibulei Haleket]
[12] Admur 321:4 “Any item which salt helps to change its natural state, [such as] to soften it or harden it or remove its bitterness and other [changes] of the like, such as for example radish or onion or garlic and the like of other spicy foods which when they are left in salt they secrete and remove their bitterness and become hard, as well as beans and lentils which were cooked with their peel of which salt softens their hardness which they have as a result of their peel, as well as species of raw cucumbers (called ugerkis) of which the salt helps them, as well as all other things which are commonly pickled…”; Michaber 321:3-6; Shabbos 108b
[13] Admur ibid Taz ibid
[14] Admur ibid; Taz 321:6
[15] Admur ibid; Rashi ibid
[16] Admur ibid; Taz 321:1; M”A 321:7; M”B 321:13
Must all these conditions be fulfilled for it to be forbidden? See Ketzos Hashulchan 128 footnote 2; Shabbos Kehalacha 20 Biurim 5
[17] Admur ibid; Taz 321:5 according to Rambam; M”A 321:7
Foods that are not normally pickled: Some Poskim rule that foods which are not normally pickled may be salted on Shabbos regularly as is the law with eggs and cooked meat. [P”M 321 M”Z 2; M”B 321:13; Rav SZ”A SSH”K 11:2; See M”A 321:7; Taz 321:5 that according to Rambam if it is not commonly pickled it is permitted; Shabbos Kehalacha 20:33] Admur ibid does not hold of this opinion as is clear from the fact that he differentiates between foods that are commonly pickled and all foods that salt helps to change, and so rules Nehar Shalom 321:2; Kaf Hachaim 321:17; implication of M”B 321:18
[18] May one sprinkle salt onto the foods or must he dip the food into the salt? Yes, he may either dip or sprinkle the salt onto it. [Taz 321:1; P”M 321 M”Z 4; See Piskeiy Teshuvos 321 footnote 25; Shabbos Kehalacha 20:30] However, some Poskim rule one may only dip the foods into the salt and not sprinkle them on top. [Menorah Hatehorah 321:8]
[19] Stam opinion in Admur “it is forbidden to salt them more than one piece at a time [even] in order to eat it right away.”; Michaber 321:3 “One may not salt 4-5 pieces at a time but is rather to dip each one individually”; Rambam; Rashi ibid “3-4 pieces”; Ketzos Hashulchan 128 footnote 3 that one is to be stringent like this opinion; See Piskeiy Teshuvos 321 footnote 26 that 4-5 is Lav Davka and he means as writes Admur ibid
The reason: The reason for this is because when one salts two pieces together and certainly [when he salts] more [than two pieces] it appears like one is pickling pickled foods. [Admur ibid; Michaber ibid; Rambam ibid] This itself is forbidden due to cooking [Michaber ibid; Rambam ibid, omitted by Admur ibid] or do due it being similar to tanning. [Admur 321:3; Tur; M”B 321:14]
Other opinions in Admur-May salt more than one at a time if eat right away: 2nd opinion in Admur ibid “Therefore [based on the latter opinion] that which [people are] accustomed [on Shabbos] to cut a radish very thin and then place it on a plate and salt it and then pour on it vinegar involves no prohibition even though that this is similar to salting many pieces together which [we said above] is forbidden [to be done] even to eat right away, [as] nevertheless since [the radish pieces] do not remain at all alone with the salt, as one immediately pours on it vinegar and other species, it is [therefore] not similar to tanning. Certainly [this allowance applies] if one pours oil on it being that oil weakens the strength of the salt.”; Taz 321:1; M”A 321:6; M”B 321:14; Shiltei Giborim; Rashi ibid; Regarding why pouring vinegar is not considered like pickling-see Shabbos Kehalacha 20 Biurim 11
[20] 2nd opinion in Admur ibid “[However] there are opinions which say that it is forbidden to leave [the food] in salt at all even for a small amount of time, [and] even [when it is] only a single piece. Therefore [according to this view] it is forbidden to dip two pieces [in salt even] one after the other and then place them in front of him to eat immediately one after the other being that until one [finishes] eating the first piece the second piece remains in the salt. [Thus] it is only permitted to dip a single piece and then eat it right away.”; Final ruling of Admur ibid“The custom is like this latter opinion [that one may not delay the eating of the salted food at all] and so is the law with regards to any [food] which salt benefits.”; M”A 321:6; Raavan 352; Bach 321; Elya Raba 321:6; M”B 321:14; based on reason of Rashi behind the prohibition; M”B 321:20; Kaf Hachaim 321:26
The reason: According to the 2nd opinion the reason that [the Sages] prohibited to salt a few pieces at the same time is not because it appears like [one is] pickling pickled [foods], but rather is because that until one [finishes] eating the first [piece] the second piece remained in the salt and since the salt benefits it, this is similar to tanning. [Admur ibid; M”A ibid]
Other opinions in Admur-No need to eat immediately: Stam opinion in Admur ibid “However it is permitted to dip even a few pieces [when dipping] each one individually and one places it in front of him in order to them eat right away, one after the other without much delay. Even if the [pieces] remain a small amount of time [in their salt prior to being eaten] and they [thus] secrete some moisture [nevertheless] this poses no problem so long as that they do not remain a long time [with their salt] even [when planning to eat them] within the same meal [as nevertheless it does not appear like pickling- M”B 321:19; see M”A 321:6]. [Meaning] for example [if] from the beginning of the meal to the end [of the meal there is enough time] for [the salted food] to secrete a lot of moisture [then it is forbidden to delay eating it until the end of the meal] because doing so is similar to tanning which is forbidden [to do] with even only one piece [of food].”; Opinion in Michaber 321:4; Terumos Hadeshen in name of Or Zarua; Taz 321:1; M”B 321:14 and 17 and 20; This opinion is based on the reason of the Rambam behind the prohibition against salting, as explained in Bach 321 and M”A 321:6 and Admur ibid that there is no suspicion of pickling when salting individually.
Ruling of Michaber: The Michaber does not mention the stringent opinion here although only brings the lenient opinion in 321:4 as “There is an opinion”. The M”B ibid seems to learn the Michaber is lenient, although the Kaf Hachaim ibid concludes to be stringent. [See Shabbos Kehalacha 20:29]
[21] Stam opinion in Admur ibid “[Furthermore] even one piece of radish and the like is forbidden to dip into salt and leave it [with the salt] for a long time in order so its sharpness dissipate through it secreting moisture, being that doing so is similar to tanning.”; Taz 321:1; Terumos Hadeshen 1:55
[22] 2nd opinion in Admur ibid “Therefore [according to this view] it is forbidden to dip two pieces [in salt even] one after the other and then place them in front of him to eat immediately one after the other being that until one [finishes] eating the first piece the second piece remains in the salt. [Thus] it is only permitted to dip a single piece and then eat it right away.”; M”A 321:6; Raavan 352; Bach 321; Elya Raba 321:6; M”B 321:14; based on reason of Rashi behind the prohibition; M”B 321:20; Kaf Hachaim 321:26
[23] Admur ibid; Michaber 321:3; Shabbos ibid; See Shabbos Kehalacha 20 footnote 69 regarding radishes of today which are not very sharp, although he nevertheless concludes to be stringent.
[24] Admur ibid; Taz 321:2; M”B 321:13
[25] Admur ibid; Michaber ibid; Tur in name of Rabbeinu Peretz
[26] Admur ibid; Taz 321:6; M”B 321:22
If the reason behind the prohibition to salt more than one food at a time is due to that it appears like pickling which itself is prohibited according to some due to that it appears like cooking, why may one therefore not be lenient to salt already cooked foods, after all there is no cooking after cooking? The reason that this is nevertheless not allowed is possibly because the Sages did not make any differentiation in their decree against salting foods. Alternatively, pickling a precooked food is similar to roasting after cooking which is not allowed, as pickling is a different form of cooking than is cooking. [Ketzos Hashulchan 128 footnote 2] An alternative reason: The second opinion here argues on the fact that salting was prohibited due to pickling and rather holds that it was prohibited due to tanning, and this is the main opinion. As well even regarding the pickling prohibition some hold that it itself is due to a decree against tanning and not because it appears like cooking. Thus the concept of no cooking after cooking is irrelevant according to these opinions and it is thus prohibited to salt a food even if previously cooked. Vetzaruch Iyun as to why the Ketzos Hashulchan ignores this reason and accepts simply that the salting decree is because it appears like cooking.
[27] Admur ibid; M”A ibid; M”B ibid
[28] 2nd opinion in Admur ibid “Nevertheless one must beware to pour the oil or vinegar [on the salted pieces] immediately after salting it [and doing so may not be delayed]. However that which some [people] are accustomed to make a vegetable (called lettuce) in which they first salt the vegetable on its own and then leave it this way and drain the water that comes out from it and then [only] afterwards mix it with oil and vinegar, doing so is a complete prohibition and is more similar to tanning [than when it is not left at all alone its salt] being that he delays until [the food] absorbs the salt well.”; Taz 321:1; M”A 321:6; M”B 321:14; Shaar Hatziyon 321:15; Shiltei Giborim; Rashi ibid; Regarding why pouring vinegar is not considered like pickling-see Shabbos Kehalacha 20 Biurim 11
May one be lenient to salt many foods and then add oil to it immediately even according to the first opinion, and if not then may one today practically be lenient in the above? There is room to question whether this would be allowed according to the first opinion. Practically although there is certainly room to be lenient even according to the first opinion, it is proper to be stringent to place in the oil prior to placing in the salt in which case this is permitted according to all without question. [Ketzos Hashulchan 128 footnote 3; To note however that from the wording of Admur above in the radish case it strongly implies that this is only permitted according to the second opinion. On the other hand, it is difficult to accept that we would be lenient against the first opinion which is the opinion of the Rambam which is plainly ruled by the Michaber and Rama. It therefore would seem that even according to the Rambam’s opinion this would be allowed, as explained in the previous footnote. Vetzaruch Iyun! [Ketzos Hashulchan 128 footnote 3]
[29] The reason: Even though salting many pieces together is forbidden [to be done] even to eat right away, nevertheless since [the pieces] do not remain at all alone with the salt, as one immediately pours on it vinegar and other species, it is [therefore] not similar to tanning. [ibid]
[30] So is wording in Admur ibid; Shiltei Giborim; M”A 321:6; M”B ibid
[31] Shaareiy Teshuvah 321:1 in name of Shvus Yaakov which says to first place in the oil, [although in truth in the Shvus Yaakov the word first is omitted]; Ketzos Hashulchan 128 footnote 3 and 5
The reason: As perhaps if one were to place the salt first, he may come to forget to place in the oil immediately after. [Ketzos Hashulchan ibid 5] As well this should be done being that according to all opinions when the oil is placed first there is no question of a prohibition, as will be explained in the next Q&A, and it is better to do an act that will go in accordance with all. [Ketzos Hashulchan ibid 3] As well some Poskim explicitly write to place the oil first. [Shaareiy Teshuvah 321:1]
[32] Admur ibid; Taz 321:1; M”A 321:6; M”B 321:14; Shiltei Giborim; Rashi ibid; Regarding why pouring vinegar is not considered like pickling-see Shabbos Kehalacha 20 Biurim 11
The reason: Even though salting many pieces together is forbidden [to be done] even to eat right away, nevertheless since [the pieces] do not remain at all alone with the salt, as one immediately pours on it vinegar and other species, it is [therefore] not similar to tanning. [ibid]
[33] Piskeiy Teshuvos footnote 24
[34] Piskeiy Teshuvos footnote 21; See regarding Pickling: Rav Poalim 1:15; Chelkas Yaakov 1:137; Shabbos Kehalacha Vol. 3 20:37-38; Piskeiy Teshuvos 321:6
[35] See Admur 307:16; 276:10; Minchas Yitzchak 1:109-2; Piskeiy Teshuvos 321:3
[36] Implication of Taz 321:1 and M”A 321:6; P”M 321 M”Z 1 regarding sprinkling salt; M”B 321:14 in name of Taz and other Achronim; implication of Terumos Hadeshen; Shabbos Kehalacha 20:28; Biurim 9; Piskeiy Teshuvos 321:2 footnote 28
[37] Conclusion of Ketzos Hashulchan 128 footnote 3; See Shabbos Kehalacha 20 Biurim 9; Piskeiy Teshuvos 321:2 footnote 28
[38] Seemingly this is allowed according to the second opinion mentioned above as is evident from the radish example brought by Admur. However according to the first reason [the Rambam’s reason] there is room to question whether this would be allowed as on the one hand perhaps they view the actual salting of more than one food at a time as appearing like pickling, irrelevant to whether or not one plans to eat them together. However, on the other hand perhaps as so long as the salted foods do not delay at all from being eaten, then perhaps even according to the Rambam this would be allowed as it does not appear like pickling. [Ketzos Hashulchan ibid]
[39] Ketzos Hashulchan 128 footnote 2; Ben Ish Chaiy Bo 2:14; Peulas Tzaddik 2:48; Kaf Hachaim 321:28; Piskeiy teshuvos 321:2; See Shabbos Kehalacha 20 footnote 72
[40] This may be done according to all, as one does not commonly eat one single bean at a time, but rather many at one time and it thus does not appear like one is tanning/pickling. Although this may only be done to an amount of beans which he will be eating immediately within one mouthful. It is forbidden to salt more than one mouthful worth of the bean or other food of the like.
[41] Ketzos Hashulchan 128 footnote 4
[42] As this is no different than salting foods which salt only helps to give taste of which is only allowed to be done prior to the current meal and may not be done for the sake of the next meal. [See next Halacha “D” and Q&A there with regards to how close to the meal this must be done!] As for the reason that this was not mentioned by Admur, perhaps he relied on the fact that the reader understood that since the case is discussing cutting the radish thin, it can only be discussing a situation that one is doing so prior to the current meal, as otherwise this poses a grinding prohibition, as will be explained in “The laws of Grinding”. [Ketzos Hashulchan 128 footnote 4]
[43] Shabbos Kehalacha 20:32; Piskeiy Teshuvos 321:4; based on Shvus Yaakov 2:14
[44] Piskeiy teshuvos 321:4; Shabbos Kehalacha Tosefes Biur 20:7; However see P”M 321 A”A 7 that implies water is not valid. See Shabbos Kehalacha ibid
[45] Menorah Hatehorah 321:6; Piskeiy Teshuvos 321:4; See Shabbos Kehalacha 20:32
[46] Piskeiy Teshuvos 321:4; Shabbos Kehalacha 20:32
[47] Ketzos Hashulchan 128 footnote 5; Shabbos Kehalacha 20:54; Piskeiy Teshuvos 321:3
[48] Implication of 339:7; 405:9; Gr”a; Chayeh Adam; M”B 318:3 and in Biur Halacha “Hamivashel”; and is implied from Admur in the Halacha here that the fine only applies to a Biblical prohibition. [Ketzos Hashulchan 124 footnote 2]
Other opinions: Some Poskim rule that a Rabbinical transgression has the same law as a Rabbinical transgression. [P”M 318 brought in Biur Halacha ibid; Ketzos Hashulchan 124]
Story with Chofetz Chaim: There is a story told of the Chofetz Chaim [told over by Rav Shmuel Chaim Kublanken, who was eating by the Chofetz Chaim that Shabbos, to the author of the Ketzos Hashulchan] that he forgot and accidently salted radishes prior to adding oil to it [which is possibly forbidden according to the reason of the Rambam, as well perhaps he did not have oil] and when he remembered he pushed the radishes away and avoided eating them. Nevertheless, one must say that this was a mere stringency of the Chofetz Chaim in order to follow those opinions [Peri Megadim] which are also stringent by Rabbinical prohibitions to forbid the food. This however is not the actual Halachic ruling. As well one must say that the Chofetz Chaim added some liquid to the radishes as otherwise he would in truth have transgressed the salting prohibition according to the second opinion. [Ketzos Hashulchan 128 footnote 5]
[49] Based on the general rule of Meizid by Dirabanan on Shabbos as brought in 339:7; Mishneh Terumos 2:3
[50] Admur 321:5 “Any item [or food] which salt does not help to change its nature and rather only gives it taste [and is also not commonly pickled], such as for example [a cooked] egg and [pre-salted cooked or even raw] meat is [permitted to be salted although nevertheless it is] forbidden to salt when done in order to leave it for another meal.”; Michaber 321:5; Shibulei Haleket in name of Geonim; Taz 321:5; See M”B 321:18
[51] Admur 321:4; M”B 321:18; Kaf Hachaim 321:18
[52] Michaber 321:5
[53] Admur ibid; Michaber 321:3 and 5; Shabbos 108b
[54] Meaning meat that had been already salted to remove its blood, as otherwise it is forbidden even when done to eat right away as explained in Halacha 2. Vetzaruch Iyun as even pre-salted meat can be salted for preservation and salt helps change its form to harden it, thus perhaps in truth it refers to cooked meat, Vetzaruch Iyun.
[55] Michaber 321:5
[56] Based on Admur 321:2 in parentheses [brought above in 2A], and the fact he omits the Michaber’s wording of “cooked meat”
[57] See new printing of Shulchan Aruch Admur 321:5 that so is the correct reading of text in Admur; Kuntrus Hashulchan ibid
[58] Admur ibid; Michaber 321:5; Shibulei Haleket ibid; M”A 321:7; M”B 321:21
Other opinions: Some Poskim rule that it is always permitted to salt it even for the need of the next meal, so long as one plans to eat the food on Shabbos. [Elya Raba 321 and implication of Gr”a, brought in M”B 321:21] Some conclude that one may be lenient to salt the food for another meal, if it will be eaten in close proximity of the first meal. [M”B ibid based on P”M 321]
[59] Ketzos Hashulchan 128 footnote 9 based on Magen Avraham; Shabbos Kehalacha 20; It is only allowed to be salted right before the meal, as is the law with regards to Borer, that it may only be done right before the meal.
Other opinions: Some conclude that one may be lenient to salt the food for another meal, if it will be eaten in close proximity of the first meal. [M”B ibid based on P”M 321]
[60] The reason: As even by these foods, if they are left a long time in the salt, it is similar to Miabeid/tanning. [M”B 321:21 in name of Levush and Mamar Mordechai; Panim Meiros, brought in Shaareiy Teshuvah 321:9] Alternatively, the reason is because although there is no similarity to Miabeid by such foods, the Sages did not allow one to trouble himself on Shabbos if he does not need to benefit from the action at this time. [Taz 321:5]
[61] Opinion brought in Admur ibid “there is an opinion which says that if there is any reason that it is better to salt [the food] now as opposed to salting it later on in proximity to the meal, such as if now [the food] is slightly hot and will [thus] absorb the salt much better [if it were to be salted now] then there is no prohibition involved in doing so.”; Conclusion of Admur ibid “One may rely on their words to be lenient in a [dispute over a] Rabbinical prohibition if one needs to do so).”; Taz 321:5; Mishneh Berurah 321:21; See Ketzos Hashulchan 128:4
[62] Admur 321:4
[63] Admur 321:4
[64] Admur 321:4
[65] See Piskeiy Teshuvos 321:8
[66] Admur 321:4; See SSH”K 11 footnote 6; Shabbos Kehalacha 20:33
[67] See SSH”K 11:2 that it is allowed to be salted without restriction so long as it is done prior to the upcoming meal, just like eggs; Shabbos Kehalacha 20:33 that is lenient in time of need; See Piskeiy Teshuvos 321:2 that is stringent by all vegetables.
[68] See Ketzos Hashulchan 128 footnote 2; Shabbos Kehalacha 20:46; Piskeiy Teshuvos 321:3
[69] Makor Chaim 321:3; Ketzos Hashulchan 128 footnote 2; Rav SZ”A in SSH”K 11 footnote 1; Shabbos Kehalacha 20:46; Piskeiy Teshuvos 321:3 and Poskim in footnote 37; See Or Letziyon 2:33-1
[70] Shabbos Kehalacha ibid
[71] Piskeiy Teshuvos ibid footnote 39
[72] The reason: This matter is dependent on the disputed reason behind the salting prohibition, whether it is forbidden due to tanning or pickling. According to the second reason mentioned above that salting is prohibited due to a tanning prohibition, sugaring a food would be allowed as it neither serves to soften or to preserve the food, nor is it used in the tanning process. However, according to the first reason mentioned above [the Rambam’s reason] behind the salting prohibition that it is due to pickling, than sugar too would be prohibited to place on foods that are normally pickled, just as is the law with salt, unless it is done in the permitted way mentioned by salt. [Ketzos Hashulchan ibid]
Does sugar help remove blood from food? This matter is disputed in Poskim. See “A Semicha Aid for learning the Laws of Melicha” Chapter 69:7 in Q&A!
[73] See Shabbos Kehalacha ibid Biurim 22
[74] Piskeiy Teshuvos ibid; However, see Shabbos Kehalacha ibid who rules one is to follow all the restrictions mentioned by salt, and is hence not to sugar more than one piece at a time, and is to eat it right away.
The reason: As the concept of Miabeid does not apply to sugar, and it is hence similar to the ruling regarding vinegar that it may be sprinkled on food during the meal. [See ibid footnote 40
[75] Shabbos Kehalacha Vol. 2 p. 408, Yalkut Yosef
[76] See Ketzos Hashulchan 128 footnote 2
[77] Piskeiy Teshuvos 321:3; Toras Hamelachos Miabeid 81; See Piskeiy Teshuvos footnote 41 for other opinions
[78] Admur 321:3 “Similarly, it is forbidden to place heavily salted water or other liquids [such as vinegar or wine] into vegetables or other foods which are pickled to be preserved (even if one plans to eat from them right away in which case he is not troubling himself for only a weekday purpose)”; Michaber 321:2; Mishneh Shabbos 108b and Braisa there; M”A 321:3; M”B 321:8; Smak 281:17
[79] May one pickle foods that are not normally pickled? One may not allow a food to sit in salt water for even less than Shiur Kevisha, unless it is a food that salt does not help to change its form. Regarding if these foods that salt does not help to change its form, may be left for more than Shiur Kevisha, see Q&A below regarding vinegar that it is disputed as to whether one may leave uncommonly pickled foods in vinegar. Vetzaruch Iyun if the lenient opinion would be lenient even regarding salt water. [Although it is implied from Admur and Michaber ibid that is allowed, in truth it should be no better than the limitations to salt vegetables on Shabbos brought in Admur 321:4; See Kaf Hachaim 321:12, Piskeiy Teshuvos 321:1 and footnote 69]
[80] The reason: The reason for this is ([as] nevertheless) since he is pickling them to preserve, it is similar to tanning in which the salt preserves them. [Admur 321:3; Michaber ibid; Tur; Rashi; Levush 321:2; M”B 321:9]
Other opinions regarding the reason: There are opinions [Rambam 22:10] which say that pickling is forbidden [not because of the tanning prohibition but] because it is Rabbinically considered cooking. [Admur 321:3; brought in Michaber 321:3; Taz 321:3; P”M Y.D. 105 M”Z 1; Chochmas Adam 58:1; Iglei Tal Ofeh 61; M”B 321:15-16; Vetzaruch Iyun as in 321:2 the Michaber wrote the reason is due to that it is similar to tanning, which is reason brought by the Tur? See P”M 321 M”Z 3 which explains that regarding pickling the Michaber felt the reason of “similar to tanning” is more appropriate, while regarding salting he felt the reason of “cooking” is more appropriate.] Some learn that according to the Rambam there is a Biblical cooking prohibition involved in pickling foods. [Perisha 321:4; Mor Uketzia 320; Pleisy 105:2; Nodah Beyehuda Kama Y.D. 26; See Sdei Chemed Chaf Klal 43]
Practical ramification between the reason of the Rambam and Rashi: The practical ramification between the reasons is if one may place foods into vinegar, as according to the Rambam it is forbidden while according to the Tur perhaps it is permitted. [P”M ibid based on Taz 321:3; See Toras Hamelachos Miabeid p. 69] Regarding how we rule in this dispute-see below!
[81] Taz 321:3 regarding adding wine to vinegar that according to Rambam is forbidden; P”M 321 M”Z 3 and A”A 7 that so applies according to Rambam being it appears like cooking; Aruch Hashulchan 321:34; Ketzos Hashulchan 128 footnote 8; M”B 321:15; Piskeiy Teshuvos 321:6; Shabbos Kehalacha 20 Biurim 11
[82] M”A 321:7 regarding raw meat, as explained in P”M 321 A”A 7 that he holds unlike Rambam that there is no prohibition of Kevisha by vinegar; To note that Admur omitted both this ruling of the M”A ibid and of the Taz ibid Vetzaruch Iyun as to what is his opinion. See 321:4 that he allows adding vinegar to the food.
[83] As all Poskim brought in previous footnotes, and many other Poskim who discuss different cases of pickling involving vinegar.
[84] Ketzos Hashulchan 128 footnote 2 and 8 in explanation of M”A ibid
[85] Piskeiy Teshuvos 321 footnote 66
[86] See Piskeiy Teshuvos 321:6; Shabbos Kehalacha 20:35 Biurim 16
[87] See Admur ibid which implies that only when left for Shiur Kevisha is it forbidden, however in truth it should be no better than the limitations to salt vegetables on Shabbos brought in Admur 321:4; See Aruch Hashulchan 321:34; Kaf Hachaim 321:12, Piskeiy Teshuvos 321:1 and footnote 69
[88] Ketzos Hashulchan 128 footnote 8
[89] Makor Chaim 321; Aruch Hashulchan 321:34; Conclusion of Shabbos Kehalacha ibid; See Piskeiy Teshuvos 321:6.
[90] Piskeiy Teshuvos 321 footnote 69
[91] Taz 321:3; P”M 321 M”Z 3; M”B 321:15; Shabbos Kehalacha ibid rules leniently, although says is best to do so for only that meal
[92] Daas Torah 321; Piskeiy Teshuvos 321 footnote 66; See M”B 320:14 and 336:51 regarding soaking raisins in water.
[93] As implies Admur ibid in parentheses; See Shabbos Kehalacha 20 Biurim 15
[94] See M”B 321:10
[95] Rav Poalim 1:15; Chelkas Yaakov 1:137; Shabbos Kehalacha Vol. 3 20:37-38; Piskeiy Teshuvos 321:6
[96] Minchas Shabbos 80:35
[97] Poskim in Piskeiy Teshuvos 321:6 footnote 74
[98] See Ketzos Hashulchan 128 footnote 2
[99] The reason: Regarding salt water it is forbidden due to the Miabeid prohibition according to Rashi, and even according to the Rambam it is nevertheless not allowed even in vinegar as possibly the Sages did not make any differentiation in their decree against salting foods. Alternatively, pickling a precooked food is similar to roasting after cooking which is not allowed, as pickling is a different form of cooking than is cooking.
[100] Taz 321:3 based on Rambam; M”B 321:15; Yad Ahron [brought in M”B ibid] rules it is forbidden only due to Uvdin Dechol
[101] Implication of Admur who omits this ruling of Taz; Aruch Hashulchan 321:34; Toras Shabbos 321:7; See Piskeiy Teshuvos 321:5
[102] M”B ibid
[103] Admur 321:4 regarding adding vinegar to salted salad; See Piskeiy Teshuvos 321:4; Shabbos Kehalacha 20:32
[104] Admur 321:3; Michaber 321:2; Shabbos 108b
[105] Admur 321:3 “It is forbidden to make heavy salt water [on Shabbos] or other heavily salted liquids in order to place [these liquids] into pickled foods, meaning [to place them in] vegetables or other foods which are pickled to be preserved (even if one plans to eat from them right away in which case he is not troubling himself for only a weekday purpose)”; Michaber 321:2; Mishneh Shabbos 108b and Braisa there
[106] Admur ibid; M”A 321:3; M”B 321:8; Smak 281:17
[107] Admur ibid “[Furthermore] even when making it for [only] one meal one is only allowed to make it in close proximately to the meal [in which one plans to dip in it], however [it is] not [allowed to be made] from [before] one meal for the need of another meal.”; M”A 321:4 based on Ran; Ben Ish Chaiy Bo 2:19; Kaf Hachaim 321:11; Ketzos Hashulchan 128 footnote 9
Other opinions: Some Poskim rule one may make a small amount of salt water even for the need of another meal, so long as one plans to eat from it on Shabbos. [Elyah Raba 321:3 in name of many Rishonim; Nehar Shalom; Mishneh Berurah 321:11; Biur Halacha “Aval; See Ketzos Hashulchan 128 footnote 9 which questions this ruling of the Mishneh Berurah.] Vetzaruch Iyun if this means one can make enough of an amount to last two meals, or if one can only make enough for one meal, although it may be made even prior to the previous meal.
[108] The reason: The reason for this is because it is forbidden to salt any item which one does not plan to eat right away as explained in Halacha 321/5 [2D]. [Admur ibid]
[109] Admur ibid “Even to make salt water or other salted liquids not [in order to use] for pickling, but rather in order to dip ones bread into it and to place it into a dish, it is forbidden to make a lot of it at a time, which is defined as making in one time enough for dipping for two meals, rather [one may] only [make] a small amount enough to for dipping for one meal.”; See Admur 473:19; Implication of Michaber ibid; M”A 321:4; Olas Shabbos 321:1; Taz 473:3; Chok Yaakov 473:13; Elya Raba 321 brought in M”B 321:8; The Mishneh Berurah in 321:11 is not arguing on this ruling; [See Ketzos Hashulchan 128 footnote 9 which questions this ruling of the Mishneh Berurah.]
Other opinions: Some Poskim rule one may make as much salt water as he desires. [Tosefes Shabbos, brought in M”B ibid]
[110] The reason: (This is because when one makes a lot [at one time] it appears that he is doing so for pickling.) [Admur ibid; M”B 321:8]
[111] Admur ibid “If one places 2/3rd salt and 1/3rd water or other liquid, then it is forbidden to make even a small amount of it for the purpose of dipping in the upcoming meal.”; Michaber ibid; Shabbos ibid
[112] The reason: The reason for this is being that it appears like one is making the Muryus gravy to pickle fish, as it is common to make Muryus in this way, [thus it is forbidden to make as] it is forbidden to pickle on Shabbos due to the tanning or cooking prohibition as was explained. [Admur ibid; M”B 321:12 in name of Rambam and Levush]
[113] Admur ibid “[Furthermore] even if one places oil into [the dish] in between the placing of the water and the placing of the salt into it [in which case] the salt will not mix in well with the water and [the oil thus] weakens its strength of being strong salt water, nevertheless it is forbidden.”; M”A 321:4, brought in M”B 321:10
Other opinions: Some Poskim rule one may that if the oil is placed in prior to placing in the salt, then it is permitted to be made without restriction. [Olas Shabbos; Tosefes Shabbos; Mishneh Berurah 321:10]
[114] See Shabbos Kehalacha 20 Biurim 27; Piskeiy Teshuvos 321 footnote 7
[115] Pnei Shabbos 321:7-3 based on Olas Shabbos 321:1
[116] Toras Shabbos 321:4
[117] Ketzos Hashulchan 128 footnote 10
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