Chapter 17: Lash-The laws of Kneading

Introduction: Kneading is one of the Biblically forbidden Shabbos labors. There is a dispute dating back to the Talmud, which is likewise disputed in the codifiers, as to what constitutes kneading and as to which materials are forbidden to be kneaded. The rule is that we are stringent like all opinions.[1]

1. The definition of Lash and its cases of appliance:

The Melacha of Lash only becomes applicable if the following conditions are fulfilled. If these conditions are not fulfilled, then the prohibition does not apply.

A. Uniting two substances:[2]

The kneading prohibition only applies when one kneads two substances into each other to join and they become one substance. It does not apply when kneading a single food into itself.

Does the kneading prohibition apply against mixing a foods own liquid into that food?[3] It depends. If the food was ground on Shabbos in a permitted way, then it is forbidden to mix into it its extracted liquids on Shabbos.[4] If, however, one crushed the food before Shabbos, then it is permitted to knead into it its liquid on Shabbos using an irregularity, such as one’s finger or doing slowly with a spoon.[5]

United to point that they become single entity:[6] The kneading prohibition only applies when the two substances are being mixed in a way that they join and stick to each other forming one entity, as is the case with dough which is a mixture of flour and water, or with cooked oatmeal. Thus, whenever solids are large enough to prevent this form of unity in their mixture, and it is rather that the liquid coats over the solids, or that the solids are submerged within the liquids, then it is allowed.[7] Likewise, mixing two dry solids together is not defined as Lash.

Must one of the substances be a solid and the other a liquid:[8] Whether the kneading prohibition only applies when one of the substances are a liquid and the second a solid [i.e. flour], or even if both are solids or creams is debated amongst the Poskim. Some Poskim[9] rule the kneading prohibition only applies when a solid and liquid are mixed together, however, mixing two solids or two cream together, does not pose a kneading prohibition. Other Poskim[10], however, question that perhaps the kneading prohibition applies even in such a case.

B. The type of liquid:[11]

The kneading prohibition applies by all liquidly substances that are mixed with a solid, such as oil, honey, soy sauce, cream cheese, butter, fruit juices.

C. The type of solid:

Does the kneading prohibition apply to foods which do not grow from the ground? Some Poskim[12] rule it applies even to foods that do not grow on the ground, such as fish and meat and eggs. Other Poskim[13] rule it does not apply to foods that do not grow on the ground. Practically, we are stringent in this matter.

Does the Lisha prohibition apply to cooked foods?[14] Some Poskim[15] rule that the kneading prohibition does not apply to cooked foods and does not even require an irregularity upon being kneaded.[16] Other Poskim[17], however, rule that it applies to cooked foods and hence one may only knead it [even into a thick batter[18]] using a Shinuiy. Practically, if the cooked dish contains many small pieces which stick to each other, such as cooked rice and the like, then it may be kneaded without a Shinuiy even into a thick batter even if the food is dry.[19] Furthermore, there are opinions[20] which permit kneading without a Shinuiy all cooked foods which are now soft and easily mash-able even if the pieces are currently not sticking together and will become a thick batter due to the kneading.[21] Other Poskim[22] argue on this conclusion.

Does the Lisha prohibition apply to baked products?[23] This follows the same dispute as above regarding cooked products and practically, even baked products must follow the regular kneading rules and hence may only be made into a thin mixture following the irregularities listed by the Sages.[24] This applies even if the baked product was previously kneaded with water prior to the baking.[25]

D. The quality of the unity and solid ingredient [i.e. Course versus fine flour]:[26]

The dispute: Some Poskim[27] rule that the Biblical kneading prohibition only applies by Bar Gibbul substances, which is defined as substances which are very thin and refined and unite very well with their liquid ingredient, such as flour of bread dough or cement. These are known as kneadable materials. However, non-kneadable materials, such as course flour and sand which their quality of binding with their liquid is bad, are only Rabbinically prohibited to be kneaded on Shabbos[28], and if done with an irregularity, which is defined as kneading a little at a time, it is allowed to be made even into a thick mixture.[29] Other Poskim[30], however, rule that Biblical kneading prohibition applies by all materials that bind with their liquid even if they bind in a bad quality manner, and thus even un-kneadable [i.e. Eino Bar Gibbul] such as course flour and sand retain a Biblical prohibition to be kneaded with liquid. Hence, it is forbidden to knead any material on Shabbos even with an irregularity.[31]

The final ruling:[32] We are stringent like the latter opinion and hence it is forbidden to knead a solid with liquid on Shabbos even if the quality of the unity is bad due to the solid being course and considered a not-kneadable material. This may not be done even if one kneads only a little at a time. [However, in a time of need one may be lenient like the first opinion.[33] Hence in a case that kneading the food before Shabbos would cause it to be ruined, one may be lenient to knead it on Shabbos even into a thick mixture so long as it is made of course material that has a bad quality bind with the liquid, and one makes a small amount at a time, as explained in the Q&A.]

Q&A If mixing liquid into a food before Shabbos will ruin that food, is there room to be lenient like the first opinion to make it into a thick mixture on Shabbos?[34] If doing so before Shabbos would ruin the food, or make it less appetizing [even if refrigerated[35]], than one may be lenient like the first opinion mentioned above which allows kneading into a thick mixture, with an irregularity[36] foods which are not knead-able, such as bananas and radishes. Foods which are kneadable are forbidden to be kneaded according to all.[37] [In all cases where one cannot knead the mixture before Shabbos it is preferable to place the liquid in the food from before Shabbos without kneading it, and then knead it on Shabbos.[38] If, however, this too will ruin the food then one may do as stated above.[39]] If one forgot to knead a food before Shabbos, may he be lenient like the first opinion mentioned to make a thick mixture using an irregularity?[40] No.[41] May one ask a gentile to make a thick batter of un-kneadable material?[42] Yes, one may ask the gentile to do so using the irregularities that the Sages required.[43] This may be done even if it does not involve a time of need. It is however forbidden to do so with a kneadable substance.

E. Adding versus mixing-Adding the liquid to the solid ingredient without mixing it, versus mixing it in:[44]

Any mixture which contains the kneading prohibition is forbidden to have the liquid placed inside the mixture, even if one does not plan to mix it in.[45] [Likewise, one may not place the food into the liquid.[46]] Likewise, it is forbidden to mix in the liquid, even if it was placed in before Shabbos.[47]

F. Lialter-May one knead food right before a meal, as is allowed with Borer and cutting food small?[48]

Kneading right before the meal does not make the laws any more lenient. This is unlike the laws of Borer and cutting food small which may be done right before a meal with certain conditions, as explained in their sections.

2. Making thin mixtures:[49]

According to all opinions, kneading is only Biblically prohibited when the mixture is made into a thick mixture. If, however, it is made into a thin batter, then it is only Rabbinically prohibited to be made on Shabbos, and if done with an irregularity, then it is permitted to be done on Shabbos even a lot at a time.[50] This applies whether to kneadable or not-kneadable materials. Thus, it is permitted to knead all substances on Shabbos with a liquid if one does so with irregularities, and makes it into a thin mixture. Below we will explain the definition of a thin versus thick mixture, and in the next Halacha we will explain the types of irregularities required to be done.

What is the definition of a thin mixture?[51] Some Poskim[52] rule that it is only considered a thick mixture if made as thick as dough, while anything less than this is considered a thin mixture. Others[53] suggest that it must be drinkable to be considered a thin mixture. Other Poskim[54] conclude that making a mixture thinner [i.e. waterier] than it usually is made, is considered a thin mixture and may be done with an irregularity, however, to make it in its normal thickness is a thick mixture and is forbidden. Practically, one is to follow this third opinion to always make the mixture more liquid than usual in order to be allowed to be made on Shabbos.

Very watery mixture:[55] If the mixture is made so thin that it can be drunk, then according to all this would be considered a thin mixture and does not even contain the concept of kneading, [unless this is the normal way that the mixture is made, such as regarding cement].

Q&A When permitted to knead, must one do so right before the meal? No.[56] However one who is stringent to do so has upon whom to base his stringency on.[57]   When making a thin mixture must one place all the liquid into the food simultaneously or may one place it in a little at a time?[58] One must place all the liquid in simultaneously.[59] If adding liquid to the food will thin it out, as is common to occur when adding liquid to certain pastes, such as peanut butter, is there a kneading prohibition involved? Some Poskim[60] rule that if the material was not kneaded before Shabbos with an external liquid [as opposed to its own moisture] then it is forbidden to do so. Other Poskim[61] rule it is permitted to do so. Practically, one is to be stringent in this matter.[62] If the adding of liquid to a certain food will at first thicken it and only after further mixing of water, will it thin it out, may one make it into a thin mixture on Shabbos?[63] No. Thus one may not make Techina on Shabbos into a thick mixture even if he plans to eventually thin it out with more liquid as nevertheless in the interim it thickens due to the liquids added. May one place a small amount of hot water onto food powder in order to melt it, and then place a lot of water inside? One may not do so, unless it will turn into a thin batter with this water and is done in the irregularities stated by the Sages.   When making a drink using dissolvable powders must one do so with an irregularity?[64] If the powder will dissolve immediately upon adding the liquid to it, it is allowed to be made without any irregularities. [However according to some, doing so would involve a Nolad prohibition, and thus although one is allowed to be lenient, it is proper if possible, to prepare this mixture from before Shabbos.[65]] If the powder does not dissolve right away: If the powder will not dissolve right away then if it will become a semi thick mixture in the interim of it dissolving into the liquid, some[66] write that it may only be made with the mentioned irregularities. Others[67] however write that it may be made regularly even in such a case.

3. The required irregularities when making thin mixtures:[68]

The Sages permitted for one to knead all materials into a thin batter, using irregularities. Likewise, in a time of need one may even make a thick batter of un-kneadable materials, using these irregularities. The following law will discuss the details of these irregularities, and which one’s are valid, and how many of them are required to permit kneading a thin batter on Shabbos:

There are four different irregularities mentioned in the Gemara and Shulchan Aruch:

1. Kneading a little at a time.
2. Switching order of the foods.
3. Mixing with a finger or the back of a spoon or fork.
4. Making vertical and horizontal strokes with a spoon.

A. Mixing a little at a time:

Kneading a very small amount at a time is defined as a valid form of irregularity.[69] It is a valid irregularity both for thick batters [which is permitted with un-kneadable materials in a time of need] and thin batters.[70] One who uses this form of irregularity is not required to perform any of the other forms of irregularities mentioned below.[71]

Q&A What is the definition of a little at a time?[72] One is to make a smaller amount than usual[73], and it is to be made to eat right away.[74]  Some[75] write one may make as much as one desires for the need of that meal. Practically, it is best to only make a small amount to enter right away into one’s mouth[76], or alternatively to make a recognizably smaller amount than usual to be eaten right away.[77]

B. Changing the order of how the food and liquid are usually placed in:[78]

Changing the order of how the food is normally kneaded is considered a valid form of irregularity for the mixing of thin batters [and thick batters of un-kneadable materials in a time of need[79]]. [This irregularity is referred to as “Mi Techila”.[80] It however does not suffice to perform this irregularity alone, and in addition, one must also perform one of the irregularities to be enumerated in C.[81] The above requirement of irregularities only applies when making a lot of kneaded food simultaneously, one however who does only a very small amount at a time is not required to perform any of these irregularities, as explained in A.[82]]

How does one do a change of order:[83] [This depends on how the mixture is normally made in one’s area]. If in one’s areas during the week the custom is that the vinegar is placed first [and then the flour is placed], then [on Shabbos] one first places the flour [in the bowl] and afterwards places the vinegar. In a place that they are accustomed that the flour be placed first [and then the vinegar], on Shabbos one first places the vinegar in [and then the flour]. [See Q&A]

Q&A What does one do if he does not know the order of which a certain mixture is mixed? Some Poskim[84] rule if one does not know what the custom is he is to first place in the food and then the liquid. Other Poskim[85] however rule if one does not know the custom then he is not allowed to knead the mixture.

C. Changing the form of mixing:

Mixing the food in an irregular manner is defined as an irregularity for the mixing of thin batters [and thick batters of un-kneadable materials in a time of need[86]].[87] It however does not suffice to perform this irregularity alone, and in addition, one must also perform the irregularity explained in B of “Mi Techila”, changing the order of how the liquid is placed in the vessel.[88]

Mixing slowly:[89] Mixing the mixture in a slower pace than usual does not suffice as a valid irregularity, and rather one must use one of the irregularities enumerated below.

Using a finger:[90] Mixing with the finger is a valid method of irregularity.

Shesi Vaereiv:[91] Mixing in a form of Shesi Vaereiv is a valid method of irregularity. [This means that one is to make alternative strokes vertical and horizontal as opposed to in circular motion.] One may use even a regular vessel when doing this method.[92] It is permitted to make as many strokes as one desires in this method, [moving the vessel many times vertically and then many times horizontally] until it mixes well.[93] [He is to remove the spoon between changing directions from horizontal to vertical or vice versa.[94] From the letter of the law however removing the spoon between each stroke is unnecessary so long as he is careful not to make a circular motion with the spoon.[95]]

Mixing the vessel:[96] Shaking the vessel which contains the mixture until the mixture is kneaded is defined as a valid method of irregularity.

Pouring from one vessel to another:[97] Pouring the mixture from one vessel to another until it mixes well[98] is defined as a valid method of irregularity.

Summary-The definition of an irregularity: Although it is permitted to knead a thin batter one is required to make two changes[99] from the normal way one kneads during the week. These are: A. Changing the order of ingredients. If in ones areas during the week the custom is that the liquid is placed first and then the food is placed, on Shabbos one first places the food and afterwards places the liquid. If the custom is vice versa, on Shabbos one first places in the liquid and then the food[100]. B. Changing the mixing method: In addition to the above, one may not blend the mixture with a spoon. One is rather to do so with his hands or through shaking the vessel [or through pouring the food from one vessel to another] until it mixes in.   Q&A May one use an irregular vessel to mix the ingredients?[101] Example: May one use a knife, the back of a spoon or fork, to mix the mixture? It is allowed to use an irregular item, such as a knife to mix the ingredients, although one may not mix the ingredients in a fast pace. Likewise, one may use a common vessel in an irregular way, such as the back of a spoon or fork.   If one is unable to mix the mixture together using his fingers or bowl, may he use a spoon?[102] Yes. Although he is to do so by making alternative strokes vertical and horizontal as opposed to in circular motion.[103] Likewise, he is to remove the spoon between each stroke.[104] From the letter of the law however removing the spoon between each stroke is unnecessary so long as he is careful not to make a circular motion with the spoon.[105] May one mix a baby’s bottle by shaking it?[106] No. May one blend the mixture quickly when using his hands to mix? Tzaruch Iyun.[107]

4. May one knead a food which was already kneaded?[108]

A food or material that was already kneaded does not contain a kneading prohibition to be re-kneaded[109] unless the food has now become dry[110], or if further kneading will benefit the food to make it into a thick batter.[111] Even in a case that the kneading prohibition does not apply, one must still perform the kneading with certain irregularities, as will be explained. The following law in the Shulchan Aruch deals with two cases: 1) kneading a food on Shabbos that was not kneaded before Shabbos but had liquid placed into it, and 2) Kneading a food on Shabbos that was kneaded before Shabbos and one is now kneading in more liquid to make it thinner.

A. If water was simply placed in the mixture from before Shabbos, but was not kneaded into it:[112]

To make a thick batter is forbidden in all circumstances [according to the second opinion] due to that it is considered kneading unless one already placed the liquid [in the flour and the like] from before Shabbos in which case [according to the second opinion mentioned above] it is permitted to knead it on Shabbos (little by little[113] [or through another irregularity[114] such as using one’s finger[115]]) whether with roasted flour or with Shesisa.[116] The reason for this is because if the water was placed in from before Shabbos, kneading it on Shabbos does not contain a Biblical prohibition but rather a Rabbinical[117] prohibition, which was permitted through making it with an irregularity in the form explained above.[118] [The above law refers to an un-kneadable material.[119] However if it is a kneadable material then some Poskim[120] rule that according to the first opinion mentioned in Halacha 1, it is Biblically forbidden to knead it into a thick batter even if the water was placed in before Shabbos. Furthermore, some Poskim[121] rule that if it is a kneadable material then it is Biblically forbidden to knead into a thick batter even according to the second opinion mentioned here. Practically we are stringent like all opinions in this matter, and hence one may not knead kneadable material into a thick batter even if liquid was placed into before Shabbos.[122] However regarding un-kneadable material, if the liquid was placed into it before Shabbos then all opinions agree that it is permitted to knead it on Shabbos into a thick batter using the stated mixing irregularities.[123] It is permitted to even add more liquid to this food on Shabbos, and mix it in with the stated irregularities.[124] However in such a case one may not use a spoon to mix it[125], while when mixing in the original liquid some Poskim[126] rule one may use a spoon to mix it slowly.]

B. If water was kneaded into the mixture from before Shabbos:[127]

[Even] according to the first opinion, mustard [or any other material, whether kneadable or not kneadable] which one kneaded [with liquid[128]] from before Shabbos is allowed to be mixed with liquids the next day [on Shabbos] whether by hand or with a spoon[129] and have honey or [or any other liquid[130]] placed in it so long as one does not mix it strongly and rather mixes it little by little [i.e. slowly][131].[132] [See Q&A] [One may knead it with liquid on Shabbos even into a thick batter[133], and may enter the liquid into it in the regular order followed during the week. Practically however, one may not use a spoon to mix it.[134] Likewise, the above only applies to a product that is still moist on Shabbos due to the liquid that was mixed in. If, however, the product has dried, such as it was baked after the kneading on Erev Shabbos, then the kneading prohibition fully applies to this product, and it may only be made into a thin batter following the irregularities required by the Sages.[135]]

 

Summary: One did not knead the added water before Shabbos: By un-kneadable materials one may mix with an irregularity the liquid that was added before Shabbos into the material even if one will make a thick batter. It is to be mixed slowly [and a spoon may be used for this mixing[136]]. One may also add liquid to it and make it into a thick batter [although if one is adding more liquid to it, then a spoon may not be used, and one thus needs to mix it with his hands[137]]. However, by kneadable materials one is to be stringent not to knead it at all into a thick batter [even in a time of need[138]].[139] If one kneaded the water into the food before Shabbos: If the food was kneaded before Shabbos [and still remains moist] then according to all one may add water or any other liquid[140] to the food on Shabbos and knead it with one’s fingers [as opposed to with a spoon[141]] even if it will be a thick batter. [This applies even by a kneadable material.[142] However, the above only applies to a product that is still moist on Shabbos due to the liquid that was mixed in. If however the product has dried, such as it was baked after the kneading on Erev Shabbos, then the kneading prohibition fully applies to this product, and it may only be made into a thin batter following the irregularities required by the Sages.] Q&A How much liquid must be added to a food before Shabbos to consider it previously kneaded? It does not suffice to add/knead a few mere drops into the food before Shabbos.[143] However it suffices to put/knead in a small amount of liquid.[144] Definition of small amount:[145] One needs to add enough liquid so that the entire food became wet due to it, and that it be enough to make the food pasty enough to be used as a dip. If water was placed in but was not enough to turn the food from a solid into a dip, it is forbidden to add liquid to it on Shabbos [unless made into a thin batter with an irregularity]. Nevertheless if a few drops sufficed to turning it into a dip, then this too would be considered already kneaded.[146]   May one add more food into a mixture that was kneaded before Shabbos in order to thicken it?[147] No, as by doing so one is kneading that added substance which was not previously kneaded.   May one add liquid on Shabbos to a mixture which was previously kneaded with only its own liquids?[148] Example: Techina or peanut butter which was mixed before Shabbos with their oil. Ground garlic which was mixed with its own secreted liquid before Shabbos. May one add water to it on Shabbos? Some Poskim[149] rule is forbidden to be done on Shabbos [unless made into a thin batter with an irregularity]. Other Poskim[150] rule it is permitted to be done on Shabbos. Practically one is to be stringent.[151] Regarding if one may knead a foods own liquid into the food on Shabbos, such as mixing the peanut butter oil into the peanut butter-See previous Q&A there!   May one add liquid to one’s dip which was kneaded with liquid before Shabbos if it is now dry?[152] No[153] [unless made into a thin batter with an irregularity]. Q&A on baked foods May one knead an already kneaded item that has now become a solid, such as bread/crackers and the like?[154] No. The kneading prohibition applies even to a kneaded baked item. Thus, one may not add water/wine/oil to bread and then knead it with one’s hands, unless done in a way permitted above [i.e. a thin batter with an irregularity].   Q&A on cooked foods May one add liquid to a cooked dish on Shabbos if doing so will make it into a thick batter? This follows the same answer as above, and hence if the food is not currently a single unit, it should be done with an irregularity.

5. If one transgressed and kneaded a food on Shabbos may the food be eaten?[155]

Bemeizid: Forbidden until after Shabbos.

Beshogeig: If one transgressed a Biblical kneading prohibition according to all opinions, such as one made a thick batter of kneadable material, then the food is forbidden in benefit until after Shabbos for all people. If, however, only a Rabbinical prohibition was transgressed, such as one made a thin batter without the irregularities required by the Sages, then it is permitted to be eaten by all on Shabbos. If one made a thick batter of un-kneadable material, in which there is a dispute as to whether one transgressed Biblically or Rabbinically, one may be lenient to eat the food on Shabbos.[156]

6. Practical cases & examples of kneading:

A. Sesame and flax seeds:

Placing sesame seeds or flax seeds into liquid:[157] It is forbidden to place sesame seeds or flax seeds in liquid due to the kneading prohibition.[158] However, one may place them into honey.[159] [One may only place whole almonds/sesame into honey, although one may not knead them into the honey. Ground sesame or almonds may not ever be placed into honey.[160]]

May one place moist sushi on sesame seeds? If this will cause the sesame seeds to stick to each other, it is forbidden to do so due to kneading. If, however, it is a mere coating which is spread apart, or there is not enough liquid on the sushi to cause the sesame to stick, it is permitted.

B. Salads-May one mix mayonnaise/oil/honey into cut fruits/vegetables and foods of the like?[161]

Cut large: The kneading prohibition only applies when the two substances are being mixed in a way that they join and stick to each other forming one entity, as is the case with dough which is a mixture of flour and water, or with cooked oatmeal. Thus, whenever solids are large enough to prevent this form of unity in their mixture, and it is rather that the liquid cotes over the solids, or that the solids are submerged within the liquids, then it is allowed. One may thus pour oil over his vegetable salad and cases of the like.

Cut small: However, if the pieces are cut small enough that the addition of the liquid will combine and unite with the solids to form one food then this is forbidden [unless made into a thin batter using an irregularity]. [See footnote for explanation and for a list of vegetables which may be allowed even if cut small[162]]

Cooked fruits/vegetables:[163] There are opinions which say that cooked foods which are now soft and easily mash-able do not contain the kneading prohibition and thus one may add liquid to them and knead the liquid into it even into a thick batter, using the regular methods. According to them one may thus add any liquid to mashed potatoes, or to cut pieces of cooked potatoes even if doing so makes it into a thick batter.

C. Instant foods:

May one make instant foods through mixing water and a powder together, such as instant mashed potatoes/porridge/rice?[164] All instant food powders such as mashed potato mix, and the like, which are only edible when mixed with water may not be made on Shabbos into a thick mixture. However, one may make it into a thin mixture together with the required irregularities, as defined above. [However, there are Poskim[165] which prohibit making instant potato mix even into a thin batter under the basis that they nevertheless stick to each other.]

May one make instant pudding or Jell-O?[166] No.[167] It is however permitted to make it very liquidly to the point it can be drunk, and will not congeal in the interim.[168]

D. Oatmeal-May one make oatmealon Shabbos?

It is forbidden to make it into a thick batter even using cold water. However, one may make it into a thin mixture using an irregularity, as defined above. In all cases one may not use hot water even of a Keli Shelishi due to the cooking prohibition.[169]

E. Techina-May one make Techina on Shabbos?

Adding water to pure Techina:[170] It is forbidden to make a normal texture of Techina by placing water to pure Techina, if the Techina did not have water mixed into to it before Shabbos.[171] It is however permitted to add a large amount of water ]simultaneously-not drop by drop] to the Techina and make it into a thin batter [i.e. a thinner mixture than usual[172]], provided one does so with the two forms of irregularities. [One is to 1) Place the ingredients together in opposite order and 2) not mix the batter in a way that is usually done with a spoon or fork.] Some Poskim[173] however rule it is permitted to make Techina regularly on Shabbos, even if the mixture will not be thinner than usual. [Practically, one is not to make Techina on Shabbos unless he follows the regulations mentioned above which are 1) Thinner batter than usual and 2) Place the ingredients together in opposite order and 3) Not mix the batter in a way that is usually done with a spoon or fork.]

Adding more water to a Techina dip: If water was mixed into the Techina from before Shabbos and one now desires to make it thinner, it is allowed to be done so long as the Techina will not thicken in the interim. Nevertheless, one may only mix the water using one’s hands rather than a spoon, or use another form of irregularity.

Thickening it: If the Techina is too liquidly, it remains forbidden [according to the main opinion above] to add any Techina or other food to the mixture to make it thicker [unless the final batter will still be thinner than the way it is made during the week, and one uses the above two forms of irregularities].

F. Mayonnaise-Mixing mayonnaise into foods on Shabbos:

May one make mayonnaise on Shabbos?[174] No.[175]

May one make egg salad with mayonnaise on Shabbos? Some[176] rule it is forbidden to be made on Shabbos.[177] Others[178] rule it may be done on Shabbos. Practically, one may do so using an irregularity.[179] Thus he is to first place in the mayonnaise and then the eggs, as well as he is to mix it [using his fingers or by shaking the bowl, and if this is not possible then he may] with a spoon back and forth and opposed to in a circular motion. It is preferable to remove the spoon between each time. The above only refers to mixing mayonnaise with small pieces of egg and hence making it into a single lump. However, if the piece of the egg is chunky, and hence do not form a single lump, it is permitted to be mixed according to all, even without an irregularity.

May one mix mayonnaise into tuna fish on Shabbos? This follows same status as mixing mayonnaise with egg salad in which some Poskim[180] prohibit making it on Shabbos, while others[181] rule it is permitted. Practically, one may do so using an irregularity.[182] Thus he is to first place in the mayonnaise and then the tuna, as well as he is to mix it [using his fingers or by shaking the bowl, and if this is not possible then he may] with a spoon back and forth and opposed to in a circular motion. It is preferable to remove the spoon between each time. The above only refers to mixing mayonnaise with small pieces of tuna and hence making it into a single lump. However, if the piece of the tuna is chunky, and hence do not form a single lump, it is permitted to be mixed according to all, even without an irregularity.

May one mix mayonnaise into eggplant to make Chatzilim? This follows the same ruling as stated above regarding egg salad in which some Poskim[183] prohibit making it on Shabbos, while others[184] rule it is permitted. This follows same status as egg salad in which some Poskim[185] prohibit making it on Shabbos, while others[186] rule it is permitted. [Practically, it is best to only do so before Shabbos.[187]]

 

G. Bananas-Kneading and mashing bananas:

Does mashing a banana and the like contain a kneading prohibition?[188] No. Nevertheless mashing contains a grinding prohibition and may only be done in ways explained in “The laws of Grinding”-See There!

May one knead liquid into a mashed banana?[189] The Ketzos Hashulchan allows this to be done with an irregularity for the reason that doing so before Shabbos would ruin the banana, and thus in such a case one may be lenient like the first opinion mentioned above which allows kneading with an irregularity foods which are not knead-able. The Chazon Ish[190] however rules that liquid may not be added to bananas.

H. Mixing solids or semi-liquids together [i.e. yogurt, cheese, powders]:[191]

Dough with dough/bread with bread: Some Poskim[192] rule the kneading prohibition does not apply in such a case Other Poskim[193] however question that perhaps the kneading prohibition applies even in such a case.

Semi-liquids such as cheese with honey: Some Poskim[194] rule the kneading prohibition does not apply in such a case Other Poskim[195] however question that perhaps the kneading prohibition applies even in such a case.

May one mix sugar with cocoa powder?[196] So long as no water is added this is allowed as the substances do not stick to each other and is thus not considered kneading.

May one combine honey with cream cheese? Some rule[197] this may not be done as it will be made into a thick mixture. Others[198] however question this prohibition.[199]

May one make thousand island dressing on Shabbos? May one mix mayonnaise with ketchup? This is dependent on the same dispute mentioned above. According to the lenient opinion above, this is allowed to be done[200] so long as one mixes the ingredients slowly. However, according to the ruling of the stringent opinion above, seemingly in their opinion here too it would be forbidden.

May one combine two different yogurts, or yogurt with soft cheese?[201] Some rule[202] this may be done so long as one makes it into a thin batter using the mentioned irregularities.

Others[203] however rule this may be done without restriction.[204]

May one mix Chumus with Techina? This is dependent on the same dispute mentioned above. However, the Chumus and Techina have water in them, and are considered pre-kneaded, and hence seemingly have greater room for leniency.

May one mix the fruit on bottom of a yogurt? Yes, however according to the stringent opinion it should be done with an irregularity.

May one break biscuits into his yogurt? This may be done so long as either a) the biscuits are broken to slightly large pieces [as opposed to crumbs] or b) the biscuits are broken small, but the mixture will form a thin batter and is done with an irregularity.

May one add sugar to soft cheese or yogurt?[205] One may not add sugar to soft cheese as doing say may thicken the mixture and turn it into a thick batter. However, one may add it into yogurt, being that it makes it thinner.

May one combine cocoa powder with butter or margarine?[206] No as doing so forms a thick mixture.

I. Mixing a foods own juice into the food:

Mixing garlic juice into ground garlic:[207] Ground garlic which has secreted liquids then if the garlic was ground on Shabbos in a permitted way it is forbidden to mix in its extracted liquids on Shabbos.[208] If, however, one crushed the garlic before Shabbos, it is permitted to knead in the liquid on Shabbos using an irregularity, such as one’s finger or doing slowly with a spoon.[209]

Peanut oil:[210] It is permitted to slowly mix with a spoon[211] oil which floats on top of peanut butter into the peanut butter.[212]

Tuna oil: May one mix tuna with its oil? One may mix the oil into the tuna with an irregularity[213], doing so slowly even with a spoon.[214]

J. Cereal-May one pour milk into cereal?[215]

It is permitted to place milk into cereal on Shabbos so long as one’s intent is to eat it right away. However, one may not let the cereal soak in the milk until it becomes a glob due to the issue of kneading.

K. Avocado dip-If one desires to squeeze lemon juice onto avocado dip, may he first place in the food and then squeeze the lemon?

Some[216] write it is permitted to do so. Others[217] write that doing so is forbidden.

 

L. Baked and cooked products:

May one dip a piece of bread in soup or a biscuit in tea/coffee?[218] One is allowed to dip a piece of bread in the soup.[219] Nevertheless, one may not knead the bread together with the liquid [unless making it into a thin batter, using an irregularity]

May one break his bread/biscuits into pieces and place them into his soup/tea?[220] This may only be done without restriction if one places in large pieces of bread or crackers which will float above the liquid. If, however, one desires to mix them together, or is placing in small pieces of bread or crackers, it may only be done mixture will be kneaded into thin batter, using an irregularity.

May one knead gravy into mashed potatoes? Yes, as the potatoes have already been kneaded with water when cooked.

May one add soup to his rice/lentils/cholent if doing so will make it into a thick batter?[221] Yes, this may be done even if the food is dry, as explained in Halacha 5 Q&A.

M. How to make Charoses on Yom Tov which falls on Shabbos:[222]

Making it before Shabbos: [The Charoses may be made on Yom Tov in its regular fashion, with exception to] when Yom Tov falls on Shabbos, [in which case] one must make it before Shabbos.

If one forgot to make it before Shabbos: If one forgot to make the Charoses before Shabbos, he may make it on Shabbos [into a thin batter[223]] with an irregularity, which is defined as first place the wine in the vessel and then the Charoses, and to mix it with one’s hand or through shaking the vessel.

N. Making creams:

May one make ice cream on Shabbos?[224] No.[225] This applies even if one makes it into a very thin batter.[226]

May one whip cream on Shabbos?[227] No.[228]

May one use a whip cream or confetti spray can on Shabbos? No, due to Molid.

O. Beating an egg:[229]

It is forbidden to beat an egg[230] quickly in a bowl on Shabbos.[231] Rather, one is to mix it slowly with a spoon.[232]

 

7. Drinks-Making and mixing shakes and drinks:

A. May one mix two liquids into each other?[233]

Yes, doing so does not resemble kneading at all.[234] Nevertheless, it is forbidden to mix very quickly with a spoon, or other utensil, thick liquids into thin liquids[235], such as to mix an egg into wine.[236] It is however permitted to mix two thin liquids very quickly, such as lemon juice and water and cases of the like. Seemingly when mixing concentrated juice or oil into water one is to be stringent to do so slowly.[237]

Mixing sugar and water quickly:[238] When mixing two items of which one is not recognizable within the other, such as mixing sugar into water, it is permitted to mix them together quickly with a spoon.

Mixing salad dressing: One may not mix salad dressing very quickly using a spoon if it contains a thick liquid, such as oil with lemon juice. He is rather to mix it slowly.

May one mix a batch of lemon aid or other juice very quickly with a spoon? Yes. See above Halacha 1 Q&A.

B. When making a bottle for an infant from milk powder must it be made with the required irregularities?[239]

If the milk powder will dissolve immediately upon adding the liquid to it, then it is allowed to be made without any irregularities[240] [although according to some doing so would involve a Nolad prohibition, and thus although one may be lenient it is proper if possible, to prepare this mixture from before Shabbos.[241]] However, if the powder will not dissolve right away and will become a semi thick mixture in the interim of it dissolving into the liquid, then it may only be made with the above-mentioned irregularities.[242] Others[243] however rule even in such a case one may do so in the normal way. Due to the cooking prohibition, one is only to use water from a Keli Shelishi, or water which is poured from a Keli Sheiyni.

When adding liquid into cocoa powder and the like must one do so with an irregularity?[244] See above Q&A.

C. May one make a protein shake?

There are many recipes for protein shakes, and hence the Halacha would depend on the type of shake one is making. One may not make the shake into a thick batter if using oatmeal or other grain, and must do so with the mentioned irregularities when making it into a thin batter. When using a thick liquid, such as honey, syrup, eggs, thick whey protein and the like one is to avoid mixing the liquids together very quickly.

 ____________________________________________

^[1] Ketzos Hashulchan 130 footnote 1

[2] Tehila Ledavid 321:29; 252:46 “Mashing a single food does not contain Lash or Tochein, as the food was a single substance and has remained a single substance”; SSH”K 8:3; See Chazon Ish 58:9; Igros Moshe 4:74 Tochein 2; Shevisas Hashabbos Hakdama Lash 8:6-9; Shabbos Kehalacha 22:6-7

Other opinions: However, some opinions are stringent in this matter. [Bris Olam Lash]

[3] Ketzos Hashulchan 130:3 footnote 8 in name of Igleiy Tal

[4] This matter follows the dispute of Rebbe and Rebbe Yossi. According to Rebbe Yossi, doing so is considered kneading and is thus forbidden. The reason for this is because according to Rebbe Yossi the prohibition of kneading is simply to join two items into one, which is accomplished even when kneading food with its own liquid. However according to the Rebbe Yehuda, doing so is not considered kneading and would thus be permitted. The reason for this is because they hold that the main aspect of kneading is the adding of ingredients, and here no ingredients were added, as the food naturally came with it. Practically, we are stringent like both opinions, and thus this may not be done. [Ketzos Hashulchan 130 footnote 1 and 8]

[5] M”B 321:62 in the name of the Magen Avraham 321:22 that when mixing in the original liquid that was placed before Shabbos a spoon may be used even according to the Rama.

[6] Michaber 340:12; SSH”K 8:4; Shabbos Kehalacha 22:4

[7] Taz 321:12 in name of Bach regarding lettuce; Ketzos Hashulchan 130:6 footnote 19; Shevisas Hashabbos Pesicha 20; SSH”K 8:4; Piskeiy Teshuvos 321:27

[8] Shabbos Kehalacha 22:49; Piskeiy Teshuvos 321:24-25

[9] Orchos Shabbos 6:20; Nishmas Shabbos 321:306; Igros Moshe 4:74-13; Chut Hashani 13:2 as the kneading prohibition only applies when mixing a liquid with many solids to join and become one solid. See Ketzos Hashulchan 130 footnote 1 and 8; See Shevisas Hashabbos Lash 8-9 that the kneading prohibition only applies when uniting two different species of foods.

[10] Shevisas Hashabbos Lash 11; Rav SZ”A 8 footnote 13 as perhaps the prohibition applies anytime one unites two pieces together through moisture.

[11] Admur 321:16 in second opinion “water or one of the other liquids or fruit juice”; M”B 321:50; Ketzos Hashulchan 130:1 and SSH”K 8:1

Other opinions: Some Poskim rule the kneading prohibition only applies with the seven liquids that contract Tuma.

[12] Igros Moshe 4:74 Lash 13; Shevet Halevi 4:32; Piskeiy Teshuvos 321:17; See Tehila Ledavid 321:25

[13] Halef Lecha Shlomo 139; Tzitzis Eliezer 11:36; See Tehila Ledavid 321:25

[14] See Shabbos Kehalacha 22:12-13; Piskeiy Teshuvos 321:23

[15] Beis Yosef 321 in name of Teshuvos HaRambam brought also in M”A 321:28; Taz 321:14; Orchos Shabbos 6:13

Opinion of Michaber:  The Michaber 321:19 permits to knead/mix a dish that came off the fire. It is however disputed amongst the Poskim here as to whether one must follow the kneading restrictions or not.

Opinion of Biur Halacha: The Biur Halacha 321:14 “Shema Yavo” states that that according to the opinion of Tosafos the Biblical kneading prohibition does not apply to cooked or baked foods. [This refers to the opinion of Tosfos Shabbos 18a in Rebbe Yossi which is part of the 2^nd opinion in Admur ibid] The reason for this is because the food is ready to be eaten in its current state, and hence adding water to it is not considered part of the Melacha of Lisha but rather as part of the eating process. Nevertheless, even according to this opinion it remains Rabbinically forbidden to do so, and thus may only be done with the irregularities listed by the Sages. Vetzaruch Iyun if this would apply likewise according to the opinion of the Rambam, which is the first opinion in Admur ibid. However certainly it would not apply according to the opinion of Rebbe Yehuda [2^nd opinion in Admur ibid], as he prohibits to knead roasted flour even with the irregularities, as brought in Shabbos 155b and Admur 321:16, and initially we are stringent like the opinion of Rebbe Yehuda. Practically, it seems that even according to the above novelty of the Biur Halacha he holds that cooked products must follow the regular kneading rules and hence may only be made into a thin mixture following the irregularities listed by the Sages.

[16] The reason: As the food is ready to be eaten in its current state, and hence adding water to it is not considered part of the Melacha of Lisha but rather as part of the eating process. [ibid]

[17] M”A 321:28; Bach; Elya Raba 321:28; Chayeh Adam 20:21; Kaf Hachaim 321:134

[18] The above Poskim that argue on the above opinion only rule that a Shinuiy is required, however do not require it to be made into a thin batter. Simply speaking, the reason for this is because we are discussing a food that had water placed in it before Shabbos [as it was cooked in water] and is of un-kneadable material, and hence according to all may be made into a thick batter using a Shinuiy.

[19] Ketzos Hashulchan 130 footnote 12 regarding lentils, Chazon Ish 58:9

The reason: As the food is already considered kneaded, as it is currently a thick mixture which sticks to each other and is ready to be eaten, and thus the adding of liquid does not change its state of food.

[20] SSH”K 8:19, based on Chazon Ish 58:9 which writes that the same way that cooking a food removes its grinding restrictions it similarly removes its kneading restrictions. Nevertheless, the Chazon Ish limits this to case that the food is still moist. If however the food is now dry, he too agrees that it is forbidden; However based on the M”B in Biur Halacha “Shema Yavo” on Halacha 14, which writes that by cooked foods the kneading prohibition does not apply as adding liquid is considered the way of eating, then even if the food is now dry the prohibition would not apply. See previous footnotes regarding this matter.

The opinion of Admur regarding a dry food: He for certain does not hold of the M”B allowance to knead dry cooked foods, as stated regarding roasted flour which Admur rules according to the second opinion contains the kneading prohibition and thus may only be made into a thin batter. However regarding moist/soft cooked foods it is unclear what Admur would hold. From the Ketzos Hashulchan however it seems clear that he would not allow it, as he limits the allowance to add liquid to cooked dishes to cases where the particles of the food stick together and form a glob, such as in rice, and thus excludes kneading single cooked food into liquid.

[21] As they say that cooked, soft foods do not contain the kneading prohibition and thus one may add liquid to them and knead the liquid into it even into a thick batter, using the regular methods.

[22] Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid

[23] See Shabbos Kehalacha 22:12-13; Piskeiy Teshuvos 321:23

[24] As according to Rebbe Yehuda baked products retain the Biblical prohibition [as seen from Shabbos 155b and Admur 321:16 regarding roasted flour], and initially we are stringent like the opinion of Rebbe Yehuda.

[25] Taz 321:11; Tehila Ledavid ibid; Iglei Tal ibid; Har Tzevi ibid; Ketzos Hashulchan 130 footnote 12

[26] Admur 321:16

What is the definition of Bar Gibbul and Eino Bar Gibbul? See Piskeiy Teshuvos chapter 321.

[27] Admur ibid “One only Biblically transgresses kneading with materials which are kneadable, such as flour or earth used for bricks of a building. However, ash and course sand and crushed grain and parched flour and the like are not kneadable materials, and thus one who kneads them does not transgress a Biblical prohibition…”; Michaber 321:14 and 324:3; Rambam 21:33; Rashi Beitza 32b; Rif Beitza 18; Rav Yosef in Shabbos 18a according to Rebbe Yossi there is no prohibition by placing water in the dye; and Shabbos 155b that according to Rebbe Yossi one may place water in Morson, and may knead Keli with a Shinuiy; See M”B 321:50 and Shaar Hatziyon ibid

Other opinions in Rebbe Yossi: Some Rishonim rule that even according to Rebbe Yossi there is a Biblical prohibition to knead Eino Bar Gibbul. [Tosafos 18a and Beitza 32b; Rosh Beitza 4; Raavad ibid; Ramban 156a; Rashba 156a; See M”A 321:19; M”B 321:50; Abayey in Shabbos 18a according to Rebbe Yossi there is no prohibition by placing water in the dye; brought in M”A 321:19; M”B 321:50] This opinion is not mentioned in Michaber or Admur ibid. [See P”M 321 A”A 19: Shabbos Kehalacha 22 Biurim 13]

[28] Admur ibid “It is Rabbinically forbidden to knead a lot of roasted flour [into a thick batter-Ketzos Hashulchan 130:2], as this may lead one to come to knead non-roasted flour and he will transgress a Biblical prohibition…. Grains which have not yet grown a third [of their growth] and have been roasted, and then ground thickly, having structure like sand, and is called shetisa…[to knead it into] a thick batter is forbidden [to do a lot at a time even if one does it with an irregularity] as it appears like kneading. (However, if kneaded a little at a time it is permitted [to be made even into a thick batter] as was explained by roasted [flour]).””; Michaber 321:14; Rambam 21:33

[29] Admur ibid “However one is allowed to knead the roasted flour little by little as this is considered a change from the way it is normally done during the week [and one will thus not come to forget and also knead regular flour]. (Furthermore, even if he kneads it into a thick and course mixture and thus appears like kneading [nevertheless] it is permitted being that he is kneading with an irregularity.)”; Michaber 321:14; Rav Chisda Shabbos 156a; Bach; Taz 321:11; Elya Raba; M”A 321:18; M”B 321:54

[30] Admur ibid “There are those which argue on the above and hold that there is no difference between materials which are kneadable and materials which are not kneadable, and by all the materials one is Biblically liable by simply placing water into them or one of the other liquids and fruits juices [when making a thick batter as will be explained below].”; Michaber 321:16 and 324:3 in name of Yeish Omrim; Rebbe Yehudah Hanassi in Shabbos 18a and 155b; Sefer Haterumah 220; Yireim [Eliezer of Mitz]; Semag 65; Smak 281; Hagahos Maimanis; [The previous Poskim rule like Rebbe Yehuda. The following Poskim who generally rule like Rebbe Yossi over Rebbe Yehuda in the previous dispute, in this case rule that this ruling applies even according to Rebbe Yossi] Tosafos 18a and Beitza 32b; Rosh Beitza 4; Raavad ibud; Ramban 156a; Rashba 156a; See M”A 321:19; M”B 321:50; Abayey in Shabbos 18a according to Rebbe Yossi there is no prohibition by placing water in the dye; brought in M”A 321:19; M”B 321:50; This opinion is not mentioned in Michaber or Admur ibid-see P”M 321 A”A 19; Shabbos Kehalacha 22 Biurim 13]

[31] Admur and Poskim ibid

Opinion of Rama and Sefer Hateruma: From this ruling of Admur and Poskim ibid we learn that a) There is never an allowance to make a thick batter according to this opinion, even if one does so with a Shinuiy. B) Even a thin batter is only allowed with a Shinuiy. However, some Poskim understand the Rama 321:16 to rule that one may make even a thick batter with a Shinuiy [even according to this opinion]. [Taz 321:12] The Taz ibid asks this question on the Rama and concludes that one should make it only into a thin batter. However, other Poskim [M”A ibid; Admur ibid; M”B ibid] explain that in truth the intent of the Rama is only to make it into a thin batter and not a thick batter. [See P”M 321 M”Z 12; A”A 24; M”B 321:66]

[32] Admur 324:3 “One should be stringent like the second opinion, and so is the custom”

[33] Taz 321:12; M”B 321:68 and Shaar Hatziyon 321:84; Shabbos Kehalacha 22:26 Biurim 13

The reason: As we mainly rule like Rebbe Yossi and like the Rambam’s opinion in Rebbe Yossi, and it is only that we are stringent like Rebbe Yehuda and like the other Rishonim in Rebbe Yossi. [See Taz and Shabbos Kehalacha ibid]

[34] Taz 321:12; Ketzos Hashulchan 130:6 footnote 19; SSH”K 8:11; Piskeiy Teshuvos 321:20; Shabbos Kehalacha 22:26

[35] See Shabbos Kehalacha ibid footnote 85

[36] Regarding the type of irregularity required, Admur brings in the first opinion that when one makes the thick batter of un-kneadable material a little at a time it is considered an irregularity. Later when he mentions kneading a thin batter, he mentions the changes of the order of which food to enter, and changing in the mixing method. Vetzaruch Iyun regarding the difference of these two forms of irregularities and as in truth which irregularity should be used when being lenient to make a thick batter. In SSH”K ibid they mention doing the latter irregularity which is ruled to do for a thin batter. See Igros Moshe 4:74 Lash for a summary of the different forms of irregularities.

[37] Piskeiy Teshuvos ibid; Shabbos Kehalacha ibid; Vetzaruch Iyun Gadol that the SSH”K does not limit this allowance only to a case that the mixture is of a non-knead-able substance!

[38] SSH”K 8:10; Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid

The reason: As in this case it would be allowed according to all as will be explained in Halacha 5 –See summary there!

[39] SSH”K 8:10; Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid

[40] Piskeiy Teshuvos 321 footnote 230

[41] If the mixture is a kneadable substance this is forbidden according to all. If the mixture is not a kneadable substance then Tzaruch Iyun, as on the one hand why should this be any different than the previous Q&A of which we allow to knead on Shabbos if it could not have been done before Shabbos. On the other hand from Admur this does not seem to be the case, as Admur rules that the custom is to be stringent like the second opinion, as well as that regarding Charoses 473:34, as learns Ketzos Hashulchan [See Halacha 6] and M”B, one may only make the Charoses into a thin batter, and there it is discussing that one forgot to do so before Shabbos. Vetzaruch Iyun Gadol on SSH”K [8:11] which rules that even a thick batter may be made with an irregularity if one forgot to do so before Shabbos, and footnotes to the M”B regarding Charoses when the M”B himself rules as stated above that one may only be lenient to make it into a thin batter! [Piskeiy Teshuvos ibid]

[42] Chayeh Adam 19:1; M”B 324:11; Shabbos Kehalacha 22:26; Piskeiy Teshuvos 321:20 [See there that he permits to have the gentile place the water in on Shabbos and then have the Jew mix it with a Shinuiy-Vetzaruch Iyun Gadol, as according to Rebbe Yossi, when the Jew starts mixing it he transgresses!]

[43] As it is permitted to ask a gentile to perform an action that is forbidden to a Jew only due to stringency. [See ??]

[44] 2^nd opinion in Admur 321:16 that doing so is Biblically forbidden “[One Biblically transgresses kneading by even just placing water or another liquid or fruit juice into any material] even if one does not knead them at all, as the placing of the water is itself the kneading. However [this only applies to if the amount of liquid placed will make a thick batter of the material however] by a thin batter there is no Biblical Prohibition of kneading at all.”; Final ruling of Admur 324:3 “One should be stringent like the second opinion, and so is the custom.”; Michaber 321:16 and 324:3 in name of Yeish Omrim; Rebbe Yehudah Hanassi in Shabbos ibid; Sefer Haterumah 220; Yireim [Eliezer of Mitz]; Semag 65; Smak 281; Hagahos Maimanis; Darkei Moshe 324:1; Bach 324; Rama 321:16 and 324:3; M”A 321:19 regarding non-Bar Gibul; See M”B ibid and Shaar Hatziyon ibid; The following Poskim rule that it is Rabbinically forbidden even according to the 1^st opinion: P”M 321 A”A 19; Biur Halacha 324:3 “Ein Govlin”; M”B 321:57; Iglei Tal Lash 9:20; Maggid Mishneh on Rambam ibid

Other opinions in Admur: Some Poskim rule that one does not Biblically transgress the kneading prohibition by placing water into flour alone, but rather one must knead them together as is done during the week in order to transgress kneading. [Admur ibid; Rebbe Yossi Bar Rebbe Yehudah in Shabbos 18a, Rambam 21:33; Rif 67; Rosh 24:3; Razah; Ramban; Ran; Or Zarua; Rokeiach; Michaber 321:14 which allows kneading with Shinuiy items that are not Bar Gibul, hence proving he holds like Rebbe Yossi and Rambam [M”A 321:18; P”M 321 A”A 18] Michaber 324:3; See M”B 321:50 and Shaar Hatziyon ibid] This applies whether the material is defined as kneadable or un-kneadable material. [Admur ibid that according to this opinion one does not transgress at all by non-Bar Gibul material even if he kneads it; Rambam 21:33; Rif 67; Rashi; See Shabbos 18a] The reason for this opinion is because the Lash prohibition is against uniting the pieces of the material to each other and not against uniting the water ingredient with the flour ingredient. [Iglei Tal Lash 9:12-13] Nevertheless, even according to this opinion, there is a Rabbinical prohibition to add water to kneadable materials, and it is only permitted to do so to un-kneadable materials. [P”M 321 A”A 19; Biur Halacha 324:3 “Ein Govlin”; M”B 321:57; Iglei Tal Lash 9:20; Maggid Mishneh on Rambam ibid]

Other opinions by Un-kneadable materials: Some Poskim rule that the above leniency of Rebbe Yossi applies only if the material is kneadable material, such as flour, while if it is not kneadable material, then even Rebbe Yossi agrees it is forbidden to even place water. [Tosafos 18a; Rosh Beitza 4; Raavad ibid; Ramban 156a; Rashba 156a; brought in M”A 321:19; M”B 321:50; This opinion is not mentioned in Michaber or Admur ibid-see P”M 321 A”A 19; Shabbos Kehalacha 22 Biurim 13] Admur ibid negates this opinion.

Chiyuv only on Grogeres of dough: According to the stringent opinion, the Shiur Chiyuv for Lash is a Grogeres of dough, thus taking the liquid into the Shiur. According to the lenient opinion, the Shiur Chiyuv for Lash is a Grogeres of the material, without taking the liquid into the Shiur. [Iglei Tal Lash 9; Avnei Nezer 125; See Mosach Hashabbos Mitzvah 32:10]

[45] The reason: As the Lash prohibition is against uniting the water ingredient with the flour ingredient, and this is accomplished by merely adding the water to the flour. [Iglei Tal Lash 9:12-13]

[46] Iglei Tal Lash 9:18; Ketzos Hashulchan 130 footnote 2

[47] As then it would be forbidden according to Rebbe Yossi

[48] Magen Avraham 321:24; M”B 321:66; Ketzos Hashulchan 130 footnote 7; SSH”K 8:2

[49] 1^st opinion in  Admur 321:16 “Grains which have not yet grown a third [of their growth] and have been roasted, and then ground thickly, having structure like sand, and is called shetisa, may be kneaded with vinegar and the like even a lot at a time so long as one kneads it into a thin batter….Even [when kneading] a thin batter, when making a lot at a time, one must do so slightly differently than the way it is normally done [as will be explained now].”; 2^nd opinion in Admur ibid “However [the above only applies if the amount of liquid placed will make a thick batter of the material, however] by a thin batter there is no Biblical Prohibition of kneading at all. However, Rabbinically [even a thin batter is forbidden from being made] unless it is done differently than the way it is normally done as was explained above, in which case the sages permitted it to be done if it is needed on Shabbos, whether the material is kneadable and whether the material is not kneadable. Thus both roasted flour and Shesisa are forbidden to have liquid placed in them on Shabbos even if one does so in a different way than is normally done, unless it is made into a thin batter in which case it may be done in a different way than normal, such as to first places the flour/shesisa in the bowl and then place the vinegar in an area that this is different than usual, or the opposite in a place that the opposite is considered a different way [as will be explained in Halacha 3]. However to make a thick batter is forbidden in all circumstances due to that it is considered kneading.” ; Shabbos 156a; Terumos Hadeshen 53; M”A 321:24; Taz 321:12; M”B 321:66; Shaar Hatziyon 321:63; Ketzos Hashulchan 130:2

[50] Admur ibid “When placing the [material] in an irregular way it is permitted to knead even a lot at a time being that it is being made into a thin batter. ”

[51] See Ketzos Hashulchan 130 footnote 3; Chazon Ish 58:9; Piskeiy Teshuvos 321:18; Shabbos Kehalacha 22:20

[52] Shvisas Hashabbos; Chazon Ish 58:9; Shevet Halevi 7:105; Piskeiy Teshuvos 321:18; Shabbos Kehalacha 22:20 The Chazon Ish ibid rules that the definition of a thin mixture is so long as it is thick and flowy, thus implying that a thick mixture is when it is so thick that it does not flow.

[53] See Ketzos Hashulchan ibid in name of Shevisas Hashabbos

[54] Ketzos Hashulchan 130 footnote 3; See Shevet Halevi 7:105

[55] Ketzos Hashulchan 130 footnote 3; Chazon Ish 58:9

^[56] Mishneh Berurah 321:66 based on Magen Avraham 321:24; so is implied from Admur that states that one may do even a lot at a time.

[57] As according to the Rashba adding liquid to a food on Shabbos contains the “Make Bipatish/Finishing Touch” prohibition unless done right before the meal. See Ketzos Hashulchan 130 footnote 12

[58] Ketzos Hashulchan 130 footnote 4, SSH”K 8:9

[59] As otherwise during the interval of which only some of the liquid has been placed the mixture is considered a thick mixture which is forbidden to be done.

[60] Ketzos Hashulchan 130 footnote 19; SSH”K regarding Techina however see SSH”K 8:7 who allows adding other liquids to the food even if it was not mixed with external liquid before Shabbos; See Tehila Ledavid 321:21 that so is ruling according to Rebbe Yehuda, brought in Michaber 321:16; Piskeiy Teshuvos 321:25

Background:

SSH”K ibid allows one to add other liquids as well to the peanut butter based on their understanding [in Biur Halacha 321 Yachol Learvo”] that adding liquid is allowed when one intends to make a food thinner as, kneading only applies when one desires to thicken the food. Vetzaruch Iyun Gadol from what will be explained in Practical Q&A, as well as in Halacha 5 Q&A, that the mixing of a foods own liquid before Shabbos does not consider it mixed, and thus there would remain no allowance to enter other liquids into the peanut butter. Furthermore the ruling there in Biur Halacha is referring to adding water to an already kneaded food as then one destroys the kneading that was already done, and does not apply when a food was never yet kneaded. This is in addition to that SSH”K contradict themselves later regarding Techina, that one may not add liquids to it. See also Ketzos Hashulchan 130 footnote 19 which brings up such a logic that thinning a food is not considered kneading, although he concludes one may not rely on this as we see even by radishes the Taz was stringent to require a Shinuiy. Despite the above to enter the peanut oil into the butter would be allowed even in accordance with the ruling there as according to both opinions there once the oil has been mixed into it before Shabbos, entering back its own oil is not problematic see there!

[61] Or Letziyon 2:33-7; Many Rabbanim including Yalkut Yosef; Rav Avraham Yosef; Rav Dov Lior; as the liquid simply dilutes the food and does not make its pieces stick together; See Michaber 321:15 as explained in P”M 321 M”Z 13 [brought in M”B 321:? and Biur Halacha ibid] that if a food was previously kneaded with its own juice it is permitted to be kneaded on Shabbos with a  Shinuiy.

[62] SSH”K 8:26 regarding techina; Shabbos Kehalacha 22:60 footnote 60

[63] SSH”K 8:26

[64] SSH”K 8:18; Piskeiy Teshuvos 321:28-1; Shabbos Kehalacha 22:37

[65] As rules Rav Farkash with regards to instant coffee. See The laws of cooking Halacha 12 Q&A there!

[66] SSH”K 8:18

[67] Rav SZ”A in SSH”K 8 footnote 61; Igros Moshe 4:74-1; Menuchas Ahava 2:9 footnote 52; Otzros Hashabbos 22; Shabbos Kehalacha 22:37

[68] Admur 321:16; 324:3; 473:34; Michaber 321:14-16; 324:3; Shabbos 156a; See Igros Moshe 4:74 Lash 9 and Shabbos Kehalacha 22:14 for a summary and explanation behind the different forms of irregularities.

[69] Admur 321:16 and 324:3 and Michaber 321:14 and Shabbos ibid regarding a thick batter of roasted flour.

[70] Derisha 321:3; Tehila Ledavid 321:22 and 25; Piskeiy Teshuvos 321:21; Shabbos Kehalacha 22:19

[71] Derisha 321:3; Tehila Ledavid 321:22 and 25; Piskeiy Teshuvos 321:21; Shabbos Kehalacha 22:19

Other opinions: Some Poskim rule that in addition to this irregularity, one must also do the irregularity of changing the form of mixing. [Aruch Hashulchan 321:20; See Biur Halacha “Shema”]

To note however that this form of change was only required if one were to make a lot at a time. If, however, one was to make a little at a time, then that itself [the fact that he is only making a little at a time] is considered an irregularity. [See Halacha 2A above, as well as 324:3 in the first opinion] Vetzaruch Iyun why this option of making a little at a time was not mentioned in the second opinion [neither here nor in 324:3] as well as with regards to Charoses [brought below Halacha 5].  As well Tzaruch Iyun why this option of irregularity was not mentioned either by the Ketzos Hashulchan or SSH”K. Seemingly this option does not hold true in accordance with the second opinion as it only helps when making an item into a thick batter, which is always forbidden according to the second opinion, Vetzaruch Iyun. See Igros Moshe 4:74 Lash for a summary of the different forms of irregularities.

[72] Shabbos Kehalacha 22:23; Piskeiy Teshuvos 321:20 footnote 224

[73] Implication of Admur 324:3 which defines “Meat” as a Shinuiy, and hence if he makes the same amount as normally done, how would this be a Shinuiy; Piskeiy Teshuvos ibid; Shabbos Kehalacha ibid; Orchos Shabbos 6 p. 234; See M”B 321:54 that the Poskim did not define the Shiur of “Meat” and that even if it has a Shiur of Grogeres; See Biur Halacha 321 “Shema”

[74] Biur Halacha “Shema”; Piskeiy Teshuvos ibid; Shabbos Kehalacha ibid

[75] Tehila Ledavid 321:25

[76] Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid

[77] Shabbos Kehalacha ibid

[78] Admur 321:16; Michaber 321:14; Shabbos ibid

Roasted flour: Some Poskim rule that the irregularity of Mi Techila is invalid for roasted flour, even when making it onto a thin mixture, and the only allowance is to do so in a form of little by little. [Rambam brought in Tehila Ledavid 321:24]

[79] Regarding the type of irregularity required, Admur brings in the first opinion that when one makes the thick batter of un-kneadable material a little at a time it is considered an irregularity. Later when he mentions kneading a thin batter he mentions the changes of the order of which food to enter, and changing in the mixing method. Vetzaruch Iyun regarding the difference of these two forms of irregularities and as in truth which irregularity should be used when being lenient to make a thick batter. In SSH”K 8:11 they mention doing the later irregularity which is ruled to do for a thin batter. See Igros Moshe 4:74 Lash for a summary of the different forms of irregularities.

[80] Tehila Ledavid 321:19; Shabbos Kehalacha 22 Biurim 7

[81] Admur 473:34 regarding making Charoses; Rama 321:16; M”A 321:24; Taz 321:12; Terumos Hadeshen 53 brought in Beis Yosef 321; Or Zarua, brought in Biur Halacha “Veyeish Omrim”; Mordechai, brought in Beis Yosef; M”B 321:57 and 68; Ketzos Hashulchan 130:3 and footnote 9; Kaf Hachaim 321:111; Shabbos Kehalacha 22:14-Biurim 7; Piskeiy Teshuvos 321:21; Toras Hamelachos Lash 16

The reason: As one is required to perform a Shinuiy according to the Lisha definition of both Rebbe Yehuda and Rebbe Yossi, in both the placing of the liquid and the actual kneading. [Terumos Hadeshen ibid; See Iglei Tal Lash 30:14] Alternatively, the reason is because it is forbidden to mix the mixture very forcefully, and hence one requires an irregularity in the actual mixing so he not come to mix it strongly. [Or Zarua as explained in Chazon Ish ibid] Alternatively, the reason is because it is not considered such an irregularity to simply place the foods in the opposite order. [Igros Moshe 4:74 Lash 9]

Other opinions: Some Poskim rule it suffices to use the irregularity of Mi Techila, and one is not required to also change the way of mixing. [Derisha; Chazon Ish 58:5, See Shabbos Kehalacha ibid in Biurim; To note that Admur in 321:16 only mentions this Shinuiy and makes no mention of making a Shinuiy in the mixing, however in 473:34 he mentions both Shinuyim]

Shesisa and Matzah flour: Some Poskim write that Shesisa, and Matzah flour, this irregularity alone suffices. [Michaber ibid; Iglei Tal ibid; Igros Moshe 4:74 Lash 9; Shabbos Kehalacha ibid]

[82] This form of change was only required if one were to make a lot at a time. If, however, one were to make a little at a time, then that itself [the fact that he is only making a little at a time] is considered an irregularity. [See Halacha A above]

[83] 321:16; Rama 321:16

^[84] Terumos Hadeshen 53; Chok Yaakov 473:26; Elya Raba 321:20; Tosefes Shabbos 321:30; P”M 321 M”Z 12; Mishneh Berurah 321:57; Ketzos Hashulchan 130:2; Shabbos Kehalacha 22:14 footnote 42; Piskeiy Teshuvos 321:21; See Iglei Tal 30:15

[85] Taz 321:11; Aruch Hashulchan 321:20; Chazon Ish 58:1; Igros Moshe 4:74; See Iglei Tal Lash 30:15 and Bris Olam Lash; See Piskeiy Teshuvos ibid footnote 234 that when making a thin batter one may be lenient even according to the Chazon Ish in this case, as it suffices to make the irregularity of the form of mixing.

[86] Michaber 324:3 and Admur 324:3 mentions this irregularity regarding Morsan; Menorah Hatehorah 321:34; Piskeiy Teshuvos 321:20 footnote 226; Shabbos Kehalacha 22:24

Other opinions: Some Poskim rule that in addition to this irregularity, one must also do the irregularity of “little by little” when mixing thick batters. [Aruch Hashulchan 321:20; See Biur Halacha “Shema”]

[87] Admur 324:3; Michaber and Rama 316:15-16; 324:3; Shabbos ibid

[88] Admur 473:34 regarding making Charoses; Rama 321:16; M”A 321:24; Taz 321:12; Terumos Hadeshen 53 brought in Beis Yosef 321; Or Zarua, brought in Biur Halacha “Veyeish Omrim”; Mordechai, brought in Beis Yosef; M”B 321:57 and 68; Ketzos Hashulchan 130:3 and footnote 9; Kaf Hachaim 321:111; Shabbos Kehalacha 22:14-Biurim 7; Piskeiy Teshuvos 321:21; Toras Hamelachos Lash 16

The reason: As one is required to perform a Shinuiy according to the Lisha definition of both Rebbe Yehuda and Rebbe Yossi, in both the placing of the liquid and the actual kneading. [Terumos Hadeshen ibid; See Iglei Tal Lash 30:14] Alternatively, the reason is because it is forbidden to mix the mixture very forcefully, and hence one requires an irregularity in the actual mixing so he not come to mix it strongly. [Or Zarua as explained in Chazon Ish ibid] Alternatively, the reason is because it is not considered such an irregularity to simply place the foods in the opposite order. [Igros Moshe 4:74 Lash 9]

Other opinions: Some Poskim rule it suffices to use the irregularity of Mi Techila, and one is not required to also change the way of mixing. [Derisha; Chazon Ish 58:5, See Shabbos Kehalacha ibid in Biurim; To note that Admur in 321:16 only mentions this Shinuiy and makes no mention of making a Shinuiy in the mixing, however in 473:34 he mentions both Shinuyim]

Shesisa and Matzah flour: Some Poskim write that Shesisa, and Matzah flour do not require this irregularity and the irregularity of Mi Techila suffices. [Michaber 321:14 based on Rishonim; Iglei Tal ibid; Igros Moshe 4:74 Lash 9; Shabbos Kehalacha ibid]

[89] Rama 321:16; Or Zarua; Mordechai; M”B 321:62-64; Implication of Admur 473:34; Ketzos Hashulchan 130 footnote 13; Shabbos Kehalacha 22:15; Regarding why Admur 321:16 writes that a spoon may be used by the case of mustard, see next Halacha and the footnote there!

Other opinions: Some Poskim rule it suffices to mix the items slower than usual. [Michaber 321:15-16; See M”B 321:58 and Biur Halacha “Yachol”; See Shabbos Kehalacha ibid footnote 46; Vetzaruch Iyun on Piskeiy Teshuvos 321:21 who rules like the Michaber when the Rama clearly argues]

[90] Admur 473:34; Rama 321:16; Or Zarua; Mordechai

[91] Admur 324:3 and Michaber 324:3 regarding Morson; Shabbos ibid; Piskeiy Teshuvos 321:21 and Shabbos Kehalacha 22:18 footnote 56 that this irregularity is valid regarding all mixtures

[92] The reason: This is considered an irregularity since he is not mixing it with his hands and is not circling the spoon or wooden stick in its usual form as done during the week, but rather is mixing it by pushing it horizontally and vertically; therefore, this is considered a complete irregularity. [Admur ibid]

[93] Admur ibid; Beis Yosef 324 in name of Rif and Rambam; Bach

Other opinions: Some Poskim rule one may not make more than one stroke in this method. [Rashi Shabbos ibid; Tur; See however Peulas Tzaddik 3:160 and Shabbos Kehalacha 22 footnote 58 that this means that one is not to move the vessel more than one stroke at a time, meaning one-time Shesi and one-time Arev, however one may repeat the Shesi and Arev many times.]

[94] Chazon Ish 58:6; Shevet Halevi 6:86-6; Shabbos Kehalacha 7:61; 22:18; Bris Olam; Piskeiy Teshuvos 321:21

The reason: The reason for this requirement is so one not come to make a circular motion accidently when mixing.

[95] Igros Moshe 4:74 Lash 10; See Shabbos Kehalacha ibid footnote 57

[96] Admur 324:3; 473:34; Shabbos ibid; Taz 321:12; Terumos Hadeshen 53; M”B 321:57 and 63; Shabbos Kehalacha 22:17; Piskeiy Teshuvos ibid

[97] Admur 324:3; Michaber 324:3; Rambam 21:34; Shabbos Kehalacha 22:17; Piskeiy Teshuvos ibid

[98] Admur ibid; See Igros Moshe ibid; Shabbos Kehalacha ibid footnote 53

[99] Admur 473:34; Rama 321:16

Other Opinions: Chazon Ish 58:5 rules by a thin batter one is only required to make one change from the way it is done during the week, such as to place the ingredients in differently, although he may mix it normally with a spoon.

^[100] Above Halacha 16

[101] Igros Moshe 4:74 Lash 11; Minchas Yitzchak 1:74; Piskeiy Teshuvos 321:21; See Shabbos Kehalacha 22 Biurim 10 that this irregularity only helps in certain cases.

Ruling of Taz: The Taz 321:11 rules it does not help to mix using a knife. Perhaps however this refers to a case in which using a knife is the regular method. See Poskim ibid

[102] SSH”K 8:9 based on ruling in 324:3:  One may knead even a lot at a time although taking care to not mix it with ones hands after placing the water in it as is the usual way that one mixes it during the week. Rather one is to mix it with a large serving spoon or a stick which contains a horizontal piece of wood on it, even many times until it mixes well. This is considered an irregularity since he is not mixing it with his hands and is not circling the spoon or wooden stick in its usual form as done during the week, but rather is mixing it by pushing it horizontally and vertically; therefore this is considered a complete irregularity.

[103] Seemingly Rav Farkash learns that this may be done even initially, as he rules regarding kneading egg salad with oil that it may be mixed in this method. There he mentions it is proper to remove the spoon in between each stroke. [Shabbos Kehalacha 7:61] Nevertheless in Piskeiy Teshuvos 321:9 he learns this method is only to be done in a time of need.

[104] Shabbos Kehalacha 7:61 and so questions Chazon Ish and so rules Bris Olam. The reason for this requirement is so one not come to make a circular motion accidently when mixing.

[105] Igros Moshe 4:74 Lash 10

[106] Piskeiy Teshuvos 321 footnote 239; Shabbos Kehalacha 22:39

[107] On the one hand Admur writes in Halacha 5 below that when adding liquid to the mustard one may only mix in slowly. However regarding Charoses he does not make mention of this. On the one hand one can explain that by Charoses he relied on what he already explained in this chapter, although this is difficult to accept being that he does make mention of the other forms of irregularity so why would he omit this one. As well the end of the case regarding mustard is discussing using a spoon to mix, and perhaps the ending of “not to mix quickly” is going on when a spoon is used. As well it seems unlikely that 3 irregularities would be required. It is also implied from all Poskim which mention using the finger and do not limit this to being done slowly, that it is allowed. On the other hand, from Chazon Ish 58:5 it is implied that one may not mix it quickly even when using an irregular vessel, and so implies Shabbos Kehalacha 22:15.

[108] 321:16; Michaber 321:15-16; Sefer Hateruma; See Shabbos Kehalacha 22:32-35 and Biurim 17 for all the below points to be mentioned.

[109] Admur and Michaber 321:15 as explained in Biur Halacha 321:15 “Yachol Learbavo”; Toras Shabbos 321:22; Har Tzevi Lash 2; Maharsham 7:7; Tehila Ledavid 321:20; Iglei Tal Lash 14; See Ketzos Hashulchan 130 footnote 1 and footnote 6

Rabbinical prohibition: Some Poskim rule that there is nevertheless a Rabbinical prohibition involved in doing Lisha, and hence it may only be done with the Shinuyim recorded here. [Ketzos Hashulchan 130 footnote 6; Arugas Habosem 80:9]

[110] Taz 321:11; Tehila Ledavid ibid; Iglei Tal ibid; Har Tzevi ibid; Ketzos Hashulchan 130 footnote 12

[111] Biur Halacha 321:14 “Ein Megablin”; Ketzos Hashulchan ibid

Other opinions: Some Poskim rule that even in such a case the kneading prohibition does not apply. [Iglei Tal Lash 6 brought in Ketzos Hashulchan ibid; Chazon Ish 58:5; see Har Tzevi 1:193]

[112] 321:16 and 324:3; Michaber 321:15-16; Sefer Hateruma

[113] Seemingly this means to do so slowly, as brought in Michaber 321:15 and M”B 321:62; This would be permitted even with a spoon. [Magen Avraham 321:21; M”B 321:62 that when mixing in the original liquid that was placed before Shabbos  a spoon may be used even according to the Rama.] Vetzaruch Iyun from Admur; See Biur Halacha 321:15 “Veyeish Omrim”

[114] Admur 324:3

[115] M”B 321:64

[116] Admur 321:16

[117] From here we can learn that kneading an already kneaded item still contains a Rabbinical kneading prohibition, and hence requires the mixing irregularities mentioned above. [Ketzos Hashulchan 130 footnote 13]

[118] Admur 324:3

The reason: As according to this opinion, placing the water into the material already considers the mixture to have been kneaded, and hence one is not doing any extra act through mixing it. [M”B 321:64] Furthermore, by un-kneadable materials, there is no further action that can be done as the entering of the water accomplishes the entire kneading. [See Biur Halacha 321:14 “Ein Megablin”] However according to the former opinion that only actually kneading the water is considered kneading, than it is only allowed to be done with un-kneadable material, as explained above, and even then only with an irregularity, which is defined as kneading it with one’s hand, or by shaking the bowl. However, kneadable material is forbidden to initially knead on Shabbos into a thick batter even with an irregularity.

[119] Morson is an un-kneadable material, see also Ketzos Hashulchan 130 footnote 11 that mustard is an un-kneadable material

[120] See Biur Halacha 321:15 “Yachol Learvo” and Shabbos Kehalacha Tosefes Biur 22:10; The Biur Halacha ibid states that in this matter [of liquid placed in before Shabbos] the opinion of Rebbe Yossi and Rambam is stricter than the opinion of Rebbe Yehuda and Sefer Hateruma.

The reason: As according to the first opinion it is only considered kneading when one kneads the water into the material and hence if one does so on Shabbos to a kneadable material he Biblically transgresses irrelevent of whether the water was placed into the material before Shabbos, and it is hence forbidden to initially knead it on Shabbos even with an irregularity. [See Biur Halacha ibid]

Other opinions: Some Poskim rule that if liquid was placed before Shabbos, then according to Rebbe Yossi there is no prohibition to further knead it even by kneadable material, as even in his opinion the prohibition is only when one performs both steps of adding the water and mixing it. [Iglei Tal Lash 2 brought in Ketzos Hashulchan 130 footnote 12; See Shabbos Kehalacha Tosefes Biur 22:10] Nevertheless this opinion holds that according to Rebbe Yehuda there is a Biblical prohibition involved by kneadable materials according to Rebbe Yehuda, as brought next. Hence, according to all approaches, there is one opinion [either Rebbe Yehuda or Rebbe Yossi] that holds there remains a Biblical prohibition to knead the water into kneadable material. The practical ramifications between who holds of this opinion is regarding if one may be lenient in a time of need, as rules Rebbe Yossi. [see coming footnotes]

[121] Biur Halacha 321:14 “Ein Megablim” based on Yerushalmi; Iglei Tal Lash 4, brought in Ketzos Hashulchan 130 footnote 12; Implication of Admur in Rebbe Yehuda which writes “

The reason: Even according to Rebbe [second opinion] the above Poskim rule that there a Biblical prohibition to knead a kneadable material mixture that had the liquid placed in it before Shabbos, but was not kneaded. The reason for this is because the kneading process is not complete until the liquid is actually kneaded into the food and thus even according to Rebbe there is a Biblical prohibition involved to knead the mixture together. However, by un-kneadable material there is no further action that can be done through the kneading, as the entering of the water accomplishes the entire kneading. [See Biur Halacha 321:14 “Ein Megablim” based on Yerushalmi; Iglei Tal Lash 4, brought in Ketzos Hashulchan 130 footnote 12]

Other opinions: Other Poskim rule that there is no Biblical prohibition involved in further kneading it according to Rebbe even by kneadable materials. [Chazon Ish 58:5; See Shabbos Kehalacha Tosefes Biur 22:10]

[122] Ketzos Hashulchan 130 footnote 1 and 12             

In a time of need: Some Poskim rule that in a time of need one may knead even kneadable material on Shabbos if liquid was placed into it before Shabbos. [Ketzos Hashulchan 130 footnote 12] This is based on the Iglei Tal Lash 2 which rules that according to Rebbe Yossi there is no Biblical prohibition involved in doing so, and in a time of need one may be lenient like Rebbe Yossi over Rebbe Yehuda, as rules the Taz 321:12. However according to the other opinions [Biur Halacha ibid] which rule that according to Rebbe Yossi there remains a Biblical prohibition against doing so, then it is forbidden to do so even in a  time of need, as we do not rule like Rebbe Yehuda in a time of need. Practically, one is to be stringent in this matter. [Sheveit Halevi 3:50; See Piskeiy Teshuvos 321:19; See Shabbos Kehalacha Tosefes Biur 22:10]

[123] If the material is not a kneadable material, then there is no Biblical prohibition in mixing it in according to Rebbe or Rebbe Yossi [Chazon Ish 58:5], being that its complete form of kneading has already been accomplished according to Rebbe, and according to Rebbe Yossi there is never a Biblical prohibition involved in kneading un-kneadable materials. However according to Rebbe Yossi there is still a Rabbinical prohibition involved in doing so, being in his opinion the Sages decreed against kneading un-kneadable products and this product has never yet been kneaded, and it hence must be done with the irregularities. [See Biur Halacha 321:15 “Yachol Learbavo”; Ketzos Hashulchan 130 footnote 12; Shabbos Kehalacha Tosefes Biur 22:10] Furthermore, even according to Rebbe there is a Rabbinical prohibition involved in doing so being Rabbinically it is forbidden to re-knead a food that was kneaded before Shabbos, and hence in conclusion according to all one must perform the kneading of this liquid through the above-mentioned irregularities. [See Admur 324:3; Ketzos Hashulchan 130 footnote 13]

Why is one not required to perform the irregularity of Mi Techila according to Rebbe Yossi? Seemingly the reason for this is because the liquid was already entered into the food and hence this irregularity is no longer relevant. Furthermore, perhaps in such a case everyone agrees that one irregularity suffices.

[124] M”B 321:64

[125] M”B ibid; Ketzos Hashulchan 130:3 and footnote 13

Other opinions: However, the Igleiy Tal argues and allows to mix it slowly with a spoon even in such a case.

[126] Magen Avraham 321:21; M”B 321:62 that when mixing in the original liquid that was placed before Shabbos  a spoon may be used even according to the Rama. Vetzaruch Iyun from Admur 324:2; See Biur Halacha 321:15 “Veyeish Omrim” who questions this ruling

[127] 321:16; Michaber 321:15 regarding mustard and 321:16 regarding Shiclim/Lepidum and garlic; Shabbos 140a regarding all three

[128] Biur Halacha 321:15 “Yachol Learbavo”; This means that it was kneaded with liquid from before Shabbos, and it is hence permitted to add water to it on Shabbos being there is no kneading after kneading as it simply makes the food liquidier like a drink. [Biur Halacha 321:15 “Yachol Learbavo”]

Other opinions-Kneaded with its own liquid: Some Poskim rule that according to Rebbe Yossi/Rambam [first opinion] it is permitted to knead the mustard on Shabbos even if it was not kneaded before Shabbos with other liquids, and simply with its own moisture. [Taz 321:14; P”M 321 M”Z 13; Elya Raba brought in M”B 321:58; See Biur Halacha ibid] Perhaps this is because it is made into a thin batter, or perhaps it is because mustard is not Bar Gibbul. However, the simple implication of this ruling is that even a thick batter is permitted, and hence one must establish that it is not Bar Gibbul, and for it to apply according to all opinions in Rebbe Yossi, one must say it was fully kneaded before Shabbos with other liquids. Furthermore, even by a thin batter we require it to be done with the irregularities stated by the Sages, as brought in Michaber 321:14 and hence one must establish the case to refer to a pre-kneaded food. [Biur Halacha ibid] Alternatively however one can explain that the above Poskim learn in the Michaber that a food that was kneaded with its own juice is considered fully kneaded, and there is no kneading after kneading. [See Tehila Ledavid 321:21] However it is clear that the M”B does not accept this opinion

^[129] The Ketzos Hashulchan [130 footnote 9 and 13] brings from the Mishneh Berurah [321:62 and 64] that one may only use one’s fingers to mix it. This follows the ruling of Admur regarding Charoses, brought in the next Halacha. Apparently, the reason why here Admur writes that a spoon may be used is because he is following the ruling of the Michaber at this point in the text, which allows a spoon to be used. However, in the remaining part of the text, which was lost, perhaps Admur brought down the Rama which forbids its use. This would explain why there is no contradiction between the ruling of Admur here and the ruling by Charoses. Alternatively, however one can explain that Admur holds that only when one is adding liquid for the first time, as is the case by Charoses, a spoon may not be used, although when simply adding more liquid on Shabbos, as is the case here, then perhaps a spoon can be used. [See Ketzos ibid in name of Iglei Tal] Practically the Mishneh Berurah [321:64] and Ketzos Hashulchan 130 footnote 13 rule the Rama’s ruling to not use a spoon applies equally by both cases.

[130] So is proven from the fact Admur mentions above “with liquids……….honey……….”.

^[131] This is required because even further kneading a material that was kneaded before Shabbos is Rabbinically forbidden unless done with an irregularity. [Ketzos Hashulchan 130 footnote 13]

Other opinions: Some Poskim rule that a previously kneaded food does not require an irregularity upon being kneaded. [So rule regarding cooked foods-Beis Yosef in name of Teshuvos HaRambam; Taz 321:14; brought also in M”A 321:28] Practically, the Poskim negate this opinion. [M”A 321:28; Bach; Elya Raba 321:28; Chayeh Adam 20:21; Kaf Hachaim 321:134]

[132] The reason: As there is no Lisha after Lisha. [See Toras Shabbos 321:22; Har Tzevi Lash 2; Maharsham 7:7; Tehila Ledavid 321:20; Iglei Tal Lash 14] Alternatively, the reason is because this is not considered Lisha at all but rather a dilution, as Lisha is only when one causes solids to stick together through the adding of liquid and here the opposite is accomplished. [Biur Halacha 321:15 “Yachol”]

[133] Ketzos Hashulchan 130:3 as is evident from Admur 321:16 in the second opinion

[134] Mishneh Berurah 321:62 and 64; Ketzos Hashulchan 130 footnote 9 and 13

[135] Taz 321:11; Tehila Ledavid ibid; Iglei Tal ibid; Har Tzevi ibid; Ketzos Hashulchan 130 footnote 12

[136] Magen Avraham 321:21; M”B 321:62 that when mixing in the original liquid that was placed before Shabbos  a spoon may be used even according to the Rama. Vetzaruch Iyun from Admur 324:2; See Biur Halacha 321:15 “Veyeish Omrim” who questions this ruling

^[137] M”B 321:64; Ketzos Hashulchan 130:3 and footnote 13

[138] Explained in previous footnotes

^[139] Biur Halacha “Ein Megablin” according to Rebbe Yehuda and “Yachol Learbo” according to Rebbe Yossi; Igleiy Tal Lash 14 according to Rebbe Yehuda

The explanation: See previous footnotes that a) According to Biur Halacha this is Biblically forbidden according to Rebbe Yossi and b) According to some Poskim this is Biblically forbidden [also, or only] according to Rebbe Yehuda.

[140] So is proven from the fact Admur mentions above “with liquids……….honey……….”.

^[141] Ketzos Hashulchan 130:3 and footnote 13. See explanation in previous footnote.

^[142] So seems logical from the above ruling by mustard, even though mustard is not necessarily considered kneadable material, and so rules SS”K Chapter 20 Halacha 7.

[143] M”A 321:23; Taz 321:13 based on Terumos Hadeshen; Elya Raba 321; M”B 321:65; Ketzos Hashulchan 130 footnote 11

[144] Taz ibid; M”B ibid; Biur Halacha 321:15 “Davka” that so agrees also M”A ibid

Other opinions: Some Poskim rule that it does not suffice to put in a small amount. [Beir Heiytiv 321:20 in M”A ibid] The Biur Halacha ibid argues on this understanding

[145] Ketzos Hashulchan 130 footnote 11; See also Iglei Tal 14; Shevisas Hashabbos Lash 2; Chazon Ish 58:5; Piskeiy Teshuvos 321:25

[146] Ketzos Hashulchan 130 footnote 12

[147] SSH”K 8:7

[148] Ketzos Hashulchan 130:3 footnote 8 in name of Igleiy Tal; So rules also Chazon Ish 58:8-9. Vetzaruch Iyun Gadol on the SSH”K 8:7 which permits adding liquid to peanut butter on the basis that it had already been kneaded with its oil, even in a case that the oil is floating. Vetzaruch Iyun Gadol.

[149] Tehila Ledavid 321:21 and Ketzos Hashulchan 130:3 footnote 8 in name of Igleiy Tal 30 that so is ruling according to Rebbe Yehuda, brought in Michaber 321:16; Implication of Biur Halacha 321 “Yachol Learbevo” which negates the explanation of P”M 321 M”Z 13 and implies that by Bar Gibul, even according to Rebbe Yossi there would be a prohibition in doing so; So rules also Chazon Ish 58:8-9; SSH”K regarding Techina however see SSH”K 8:7 who allows adding other liquids to the food even if it was not mixed with external liquid before Shabbos; See Piskeiy Teshuvos 321:25

The reason: This matter follows the same dispute as mentioned above [in Halacha 1]. According to the first opinion mentioned the mixture is already considered kneaded, and thus adding liquid is allowed. As according to the first opinion the prohibition of kneading is simply to join two items into one, which is accomplished even when kneading food with its own liquid. However according to the second opinion the mixture is not considered previously kneaded unless it was kneaded with a substance other than its own. As they hold that the main aspect of kneading is the adding of ingredients, and here no ingredients were added, as the food naturally came with it. Therefore, according to them in the above cases remain forbidden to add water on Shabbos to the mixture. The final ruling: As was explained above we are stringent like both opinions, and thus this may not be done [unless made into a thin batter with an irregularity]. To note that if the food is Bar Gibul, then according to some Poskim this would be forbidden even according to Rebbe Yossi, as explained above from M”B.

[150] Tehila Ledavid 321:21 that so is ruling of first opinion in Michaber 321:15 as explained in P”M 321 M”Z 13 [brought in M”B 321 and Biur Halacha ibid] that if the mustard was kneaded with its juice before Shabbos it may be kneaded even into a thick mixture on Shabbos with a Shinuiy; The following Poskim rule it is permitted if the liquid simply dilutes the food and does not make its pieces stick together: Or Letziyon  2:33-7 and many Rabbanim regarding Techina including Yalkut Yosef; Rav Avraham Yosef; Rav Dov Lior; See Biur Halacha “Yachol learvo” and SSH”K 8:7 for similar logic that by diluting there is no prohibition. To note however that the Biur Halacha ibid clearly refers to a food that was kneaded with a separate liquid before Shabbos, in which case diluting it is permitted, as Ein lash after lash. Likewise, according to Rebbe Yehuda that the Melacha is to join the liquid with the solid then here too it would be forbidden.

[151] SSH”K 8 regarding Techina; Shabbos Kehalacha 22:60 footnote 60 as we are initially stringent like the opinion of Rebbe Yehuda

[152] Ketzos Hashulchan 130 footnote 12

[153] As this is similar to dough which has been turned into bread which contains a kneading prohibition as explained.

[154] Ketzos Hashulchan 130 footnote 1 and 6

[155] Biur Halacha 321:16 “Aval Beshabbos”; Shabbos Kehalacha 22:28

[156] Biur Halacha ibid in name of Elya Raba

[157] Admur 340:16 “One who places flax or sesame seeds into water and the like is liable for kneading [according to all opinions] being that they [the water and the seed] mix and stick to each other.”; Michaber 340:12; Rambam 8; Zevachim 94b; This applies even according to the first opinion mentioned above, one is liable in such a case, as stated explicitly in Rambam that one is liable for kneading in such a case despite that he himself rules like the first opinion.

[158] The reason: As by these foods the final result of a united item is achieved simply through adding water even without any kneading in the process. [See P”M 321 M”Z 12; Iglei Tal 9:18; See Shabbos Kehalacha 22:27 for a thorough discussion on this matter]

[159] Admur 319:27 “However, one may place sesame and nuts into honey, although he may not [gather them and] separate them with his hands [as doing so is considered separating].”; Michaber 319:17 and 340:11; See Shabbos Kehalacha 22:27; Mishneh Berurah on 340:39, as well as doing so contains the kneading prohibition [Ketzos Hashulchan 130 footnote 18]

[160] Ketzos Hashulchan 130:5 and footnote 17 and 18

[161] Taz 321:12 in name of Bach regarding lettuce; Ketzos Hashulchan 130:6 footnote 19; Shevisas Hashabbos Pesicha 20; SSH”K 8:4; Piskeiy Teshuvos 321:27

[162] This ruling is based on Taz 321:12 which rules that the allowance to cut vegetables small and then add liquid to them is only in accordance with the first opinion being that vegetables are not a knead-able food however according to the second opinion this would be forbidden, [unless made into a thin batter with an irregularity]. Thus, since we rule like the stringent opinion it would be forbidden for us to make a thick mixture of radish. Nevertheless, many are accustomed to being lenient by radishes even if they are cut small. The Taz there writes the reason for this being due to that if one were to make the mixture before Shabbos its taste would be ruined, and it was therefore allowed to do so on Shabbos with an irregularity, relying on the first opinion above. The Ketzos Hashulchan [ibid] as well suggests that perhaps the reason for this leniency by radishes is because the concept of kneading only applies by foods which will stick together to the liquid, such as garlic and the like. However solid vegetables, even when very small, which will not form a real combination with a liquid would be allowed to be mixed even into a thick batter. In any event this is certainly not the opinion of the Taz which mentions explicitly the case of radishes as a case of kneading. The Ketzos Hashulchan [ibid], based on the Taz and Shevisas Hashabbos, rules that by radishes one may be lenient however not by horseradish/beats or any vegetable which secrets a juice which will cause the mixture to stick.

[163] SSH”K 8:19-See above Halacha 5 Q&A

[164] Piskeiy Teshuvos 321:8; See Shabbos Kehalacha 22:78

^[165] Igros Moshe 4:74 Lash 12; Shabbos Kehalacha 22:78; Shmiras Shabbos Kehilchasa chapter 8 Halacha 25, in the name of the Chazon Ish [Orach Chayim 56:9]. Vetzaruch Iyun Gadol as why here even a thin batter is prohibited. Even the Mishneh Berurah himself [chapter 337:52], to whom they mention in the footnote only says that to make it thick is forbidden, as well as in all cases the food somewhat sticks together, and under what basis can one prohibit it?

[166] Beir Moshe 6:45; Sheivet Halevy 7:41

[167] As doing so forms a thick mixture which is forbidden to be done on Shabbos. Furthermore, some prohibit doing so due to Nolad.

[168] See Igros Moshe 4:74 Lash 12 which allows making pudding into a thin batter.

[169] Shabbos Kehalacha p. 73

[170] SSH”K [new edition]; Shabbos Kehalacha 22:60; Piskeiy Teshuvos 321:27-7 and footnote 270; And so is the ruling according to Tehila Ledavid 321:21 and Ketzos Hashulchan 130:3 footnote 8 in name of Igleiy Tal 30 that so is ruling according to Rebbe Yehuda, brought in Michaber 321:16; Implication of Biur Halacha 321 “Yachol Learbevo” which negates the explanation of P”M 321 M”Z 13 and implies that by Bar Gibul, even according to Rebbe Yossi there would be a prohibition in doing so; So rules also Chazon Ish 58:8-9; however see SSH”K 8:7 who allows adding other liquids to the food even if it was not mixed with external liquid before Shabbos; See Piskeiy Teshuvos 321:25 

[171] The reason: This matter follows the same dispute as mentioned above [in Halacha 1]. According to the first opinion mentioned the mixture is already considered kneaded, and thus adding liquid is allowed. As according to the first opinion the prohibition of kneading is simply to join two items into one, which is accomplished even when kneading food with its own liquid. However according to the second opinion the mixture is not considered previously kneaded unless it was kneaded with a substance other than its own. As they hold that the main aspect of kneading is the adding of ingredients, and here no ingredients were added, as the food naturally came with it. Therefore, according to them in the above cases remain forbidden to add water on Shabbos to the mixture. The final ruling: As was explained above we are stringent like both opinions, and thus this may not be done [unless made into a thin batter with an irregularity]. To note that when the food is Bar Gibul [as is the case with Techina], then according to some Poskim this would be forbidden even according to Rebbe Yossi, as explained above from M”B.

[172] See above Q&A regarding the definition of a thin batter.

[173] Or Letziyon 2:33-7; Many Rabbanim including Yalkut Yosef; Rav Avraham Yosef; Rav Dov Lior; Tehila Ledavid 321:21 that so is ruling of first opinion in Michaber 321:15 as explained in P”M 321 M”Z 13 [brought in M”B 321:? and Biur Halacha ibid] that if the mustard was kneaded with its juice before Shabbos it may be kneaded even into a thick mixture on Shabbos with a Shinuiy.

The reason: As the Melacha of Lash is only when one connects pieces together and not when one dilutes a food.

[174] Tzitz Eliezer 12:32; SSH”K 11 footnote 128

[175] The reason: As it is forbidden to beat an egg on Shabbos. [Magen Avraham 321:24]

[176] Shabbos Kehalacha 22:70

[177] As it is forbidden to make a thick batter on Shabbos.

[178] Nishmas Shabbos 321:305; Orchos Shabbos 6:18 footnote 46; Shabbos Kehalacha 7:61

[179] Although a thick mixture is made since this is un-kneadable material [which according to the first opinion may always be made with an irregularity] and it is unclear if this form of mixture contains at all a kneading prohibition [as the food is cooked, and had water placed in it before Shabbos through the cooking], we are thus lenient [like the first opinion] to allow making it on Shabbos.

[180] Shabbos Kehalacha 22:70

[181] Nishmas Shabbos 321:305; Orchos Shabbos 6:18 footnote 46; ; So I saw ruled in the name of Rav Shternbuch; The leniencies of tuna are that it is unclear if it is at all a material which contains a kneading prohibition. Furthermore, all tuna comes with either water or oil, and is hence considered kneaded before Shabbos to which one may add more liquids on Shabbos. [See above Halacha 4 Q&A]

[182] Although a thick mixture is made since this is un-kneadable material [which according to the first opinion may always be made with an irregularity] and it is unclear if this form of mixture contains at all a kneading prohibition [as the food is cooked, and had water placed in it before Shabbos through the cooking], we are thus lenient [like the first opinion] to allow making it on Shabbos.

[183] Shabbos Kehalacha 22:3

[184] Nishmas Shabbos 321:305; Orchos Shabbos 6:18 footnote 46; ; So I saw ruled in the name of Rav Shternbuch

The leniencies of tuna are that it is unclear if it is at all a material which contains a kneading prohibition. Furthermore, all tuna comes with either water or oil, and is hence considered kneaded before Shabbos to which one may add more liquids on Shabbos. [See above Halacha 4 Q&A]

[185] Shabbos Kehalacha 22:70

[186] Nishmas Shabbos 321:305; Orchos Shabbos 6:18 footnote 46

[187] The reason: As we are initially stringent like the opinion who holds it is forbidden to knead even Eino Bar Gibbul, and here there is no added Heter of it being pre-kneaded, as it is not cooked in other liquids.

[188] SSH”K 8:3

[189] Ketzos Hashulchan 130 footnote 19 and SSH”K 8:14; Shabbos Kehalacha 22:41

[190] 58:9

[191] Shabbos Kehalacha 22:49; Piskeiy Teshuvos 321:24-25

[192] Shevisas Hashabbos Lash 8-9 as one is not uniting two different species of foods; Orchos Shabbos 6:20; Nishmas Shabbos 321:306; Igros Moshe 4:74-13; Chut Hashani 13:2 as the kneading prohibition only applies when mixing a liquid with many solids to join and become one solid.

[193] Rav SZ”A 8 footnote 13 as perhaps the prohibition applies anytime one unites two pieces together through moisture.

[194] Orchos Shabbos 6:20; Nishmas Shabbos 321:306; Igros Moshe 4:74-13; Chut Hashani 13:2 as the kneading prohibition only applies when mixing a liquid with many solids to join and become one solid.

[195] Shevisas Hashabbos Lash 11; Rav SZ”A 8 footnote 13 as perhaps the prohibition applies anytime one unites two pieces together through moisture.

[196] SSH”K 8:5

[197] SSH”K 8:13

[198] Rav Avraham Elyashvili

[199] As in their opinion these kneading only applies by a solid with a liquid and not by two semi-liquids. Perhaps however there is difference between whether the cream cheese and honey are thick or thin.

[200] As ketchup with mayonnaise are both semi liquids and thus are not subject to kneading which is with a liquid and a solid.

[201] SSH”K 8:12

[202] SSH”K 8:12

[203] Igros Moshe 4:74 Lash; Rav Avraham Elyashvili mentioned in Rav Gadasi’s Hilchos Shabbos

[204] As in their opinion these kneading only applies by a solid with a liquid and not by two semi-liquids.

[205] SSH”K 8:16

[206] SSH”K 8:17

[207] Ketzos Hashulchan 130:3 footnote 8 in name of Igleiy Tal

[208] This matter follows the same dispute as mentioned above. According to the first opinion mentioned, doing so is considered kneading and is thus forbidden. The reason for this is because according to the first opinion the prohibition of kneading is simply to join two items into one, which is accomplished even when kneading food with its own liquid. However according to the second opinion doing so is not considered kneading and would thus be permitted. The reason for this is because they hold that the main aspect of kneading is the adding of ingredients, and here no ingredients were added, as the food naturally came with it. Practically, we are stringent like both opinions, and thus this may not be done. [Ketzos Hashulchan 130 footnote 1 and 8]

[209] M”B 321:62 in the name of the Magen Avraham 321:22 that when mixing in the original liquid that was placed before Shabbos a spoon may be used even according to the Rama.

[210] So rules SSH”K 8:7

[211] M”B [62] in the name of the Magen Avraham [22] that when mixing in the original liquid that was placed before Shabbos a spoon may be used even according to the Rama.

[212] This is allowed to be done being that the butter is considered to have been kneaded from before Shabbos with its oil of which some still remains within the mixture, of which the law is that one may add its liquid to it on Shabbos, as will be explained in Halacha 5. [SSH”K ibid]

Adding in other liquids: SSH”K ibid allows one to add other liquids as well to the peanut butter based on their understanding [in Biur Halacha 321 Yachol Learvo”] that adding liquid is allowed when one intends to make a food thinner as, kneading only applies when one desires to thicken the food. Vetzaruch Iyun Gadol from what will be explained in Practical Q&A, as well as in Halacha 5 Q&A, that the mixing of a foods own liquid before Shabbos does not consider it mixed, and thus there would remain no allowance to enter other liquids into the peanut butter. Furthermore the ruling there in Biur Halacha is referring to adding water to an already kneaded food as then one destroys the kneading that was already done, and does not apply when a food was never yet kneaded. This is in addition to that SSH”K contradict themselves later regarding Techina, that one may not add liquids to it. See also Ketzos Hashulchan 130 footnote 19 which brings up such a logic that thinning a food is not considered kneading, although he concludes one may not rely on this as we see even by radishes the Taz was stringent to require a Shinuiy.

Despite the above to enter the peanut oil into the butter would be allowed even in accordance with the ruling there as according to both opinions there once the oil has been mixed into it before Shabbos, entering back its own oil is not problematic see there!

[213] As the oil was already placed within the tuna from before Shabbos, and tuna is not a kneadable material. [See Halacha 4 and Q&A there]

[214] M”B [62] in the name of the Magen Avraham [22] that when mixing in the original liquid that was placed before Shabbos  a spoon may be used even according to the Rama.

[215] Shabbos Kehalacha 22:57; Nishmas Shabbos p. 343; Piskeiy Teshuvos 321:28-6

[216] SSH”K 8:17; Piskeiy Teshuvos 321 footnote 233

[217] Ketzos Hashulchan 130 footnote 19

[218] Ketzos Hashulchan 130 footnote 6

[219] Doing so does not constitute kneading according to any opinion.

[220] Ketzos Hashulchan 130 footnote 6; See also Chazon Ish 58:7 and Biur Halacha 321:12 “Lefareir Lechem”

[221] Ketzos Hashulchan 130 footnote 12

[222] 473:34; M”B 321:68; Shabbos Kehalacha 22:80

^[223] Mishneh Berurah 321:64; Peri Megadim 321 M”Z  23; Igros Moshe 4:74 Lash; So also rules Ketzos Hashulchan 130 footnote 9, and explained that this is what Admur meant when saying to look in chapter 321. See above Halacha 2

[224] Betzeil Hachachmah 2:26; Piskeiy Teshuvos 321:30

Other opinions: Some write it is permitted to make ice cream on Shabbos. [SSH”K 10:6]

[225] This is forbidden due to it being similar to making “Yaynmulin” which is a mixture of wine pepper and oil, of which it is forbidden to beet and then strain due to it being a great trouble. [See Magen Avraham 321:25; Michaber 321:17; Mishneh Shabbos 139b]  Alternatively, the reason is because doing so is considered kneading. [Peri Megadim 321 A”A 24; Chemed Moshe 321:6; Biur Halacha 321:15 “Yachol”] It is likewise forbidden due to Nolad-forming a new matter on Shabbos. [SSH”K ibid]

[226] As the prohibition is not due to kneading. In truth however making ice cream into a thick batter would certainly transgress also the kneading prohibition.

[227] SSH”K 11:31 in name of Rav SZ”A; Piskeiy Teshuvos 321:30

[228] This is forbidden due to it being similar to making “Yaynmulin” which is a mixture of wine pepper and oil, of which it is forbidden to beet and then strain due to it being a great trouble. [See Magen Avraham 321:25; Michaber 321:17; Mishneh Shabbos 139b]  Alternatively, the reason is because doing so is considered kneading. [Peri Megadim 321 A”A 24; Chemed Moshe 321:6; Biur Halacha 321:15 “Yachol”] It is likewise forbidden due to Nolad-forming a new matter on Shabbos. [SSH”K ibid]

[229] M”A  321:24; M”B 321:68; Shabbos 109a

[230] Other opinions: Some Poskim rule it is permitted to beat a single egg and the prohibition only applies to more than one egg at a time. [Tiferes Yisrael Ofeh 11]

[231] The reason: Being that this appears like one plans to cook it on Shabbos. [M”A ibid; Rashi ibid] Doing so is forbidden due to Uvdin Dechol. Others rule the reason is because doing so is considered kneading. [Peri Megadim 321 A”A 24] According to the first reason the prohibition is limited only to eggs. According to the second reason the prohibition extends to all matters, as states M”A ibid in name of Hagahos Maimanis 22 and P”M ibid. [Machatzis Hashekel ibid]

[232] Ketzos Hashulchan 130:7; Chayeh Adam 20:21

[233] Based on Magen Avraham 321:24 as explained in Ketzos Hashulchan 130:7 footnote 20

[234] In Yoreh Deah 266:3 the Michaber rules that wine must be mixed with oil from before Shabbos, and so rules Admur in 331:1. The reason for it being forbidden is not because of a kneading prohibition but because doing so was considered a medicine, and it is forbidden to make a medicine on Shabbos. [So writes Admur there]

[235] So seems evident from all sources listed regarding this law that the prohibition is only applicable when mixing a thick liquid into thin. [See Ketzos Hashulchan ibid; Chayeh Adam 20:21; Peri Megadim A”A 321:24 “As it appears like kneading when making thick”] However to mix two liquids into each other very quickly there is no restriction. This is also implied in the meaning of “Litrof” to beat rather than simply mix. Now, although the Magen Avraham 321:24 brings from the Hagahos Maimanis that one may not mix Zirga wine very quickly. It is unclear as what this wine consists of, and perhaps in truth it does consist of two items of which one is thick and the other thin. [See Beir Yaakov 321 which explains this to be the case]. Furthermore, although the M”A concludes “and so it seems from the Hagahos Maimanis that it is forbidden to beat all matters” perhaps this is only coming to include other thick liquids similar to eggs, and is not coming to include all liquids. [See Machatzis Hashekel that this is coming to exclude the opinion of Rashi which rules the prohibition against beating is only by eggs as it appears one is doing so for cooking purposes.] As for the reason it is forbidden to beat two liquids very quickly perhaps this is because it is considered a troublesome act [as writes M”A 321:25 regarding making “Yaynomalin”]. Accordingly, it would be permitted to mix two thin liquids, as doing so involves no trouble at all.

[236] Magen Avraham 321:24-25

The reason: As for the reason it is forbidden to beat two liquids very quickly perhaps this is because it is considered a troublesome act [as writes M”A 321:25 regarding making “Yaynomalin”]. Alternatively, the reason is because doing so is considered kneading. [Peri Megadim 321 A”A 24] Accordingly, it would be permitted to mix two thin liquids, as doing so involves no trouble at all and is not similar to kneading.

[237] As the definition of a thick liquid brought above is unclear. Vetzaruch Iyun.

[238] Ketzos Hashulchan ibid.

[239] SSH”K 8:18

[240] As it does not resemble in any way the concept of kneading, as explained in Halacha 2 in Q&A there with regards to the definition of a thin batter. It is only when there is some thickness to a mixture that it is within the kneading requirements of an irregularity

[241] As rules Rav Farkash with regards to instant coffee. See The laws of cooking Halacha 12 Q&A there!

[242] Vetzaruch Iyun how this case is any different than any case in which the added liquid at first thickens the food and only after further mixing does it thin it out, of which was explained in Halacha 3 Q&A that it is forbidden to do so. Perhaps however the difference is that here one has no intent to knead the powder but to dissolve it and thus it is considered a Pisek Reishe, of which we are lenient in being that anyways according to one opinion this is always allowed with an irregularity. However, by cases where one intends to knead the food, then although his intent is to make it into a thin batter nevertheless since it becoming a thick batter also serves his use, it is not allowed. See SSH”K 8 footnote 61.

[243] Igros Moshe 4:74 Lash 1

[244] See SSH”K 18 and 24 and footnote 56. Vetzaruch Iyun why they did not mention explicitly that if it does not dissolve right away an irregularity is to be used, as they wrote by milk powder.

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