Chapter 6: The laws of Cooking

Important Note: The following laws deal with what constitutes the prohibition of cooking on Shabbos and not the Rabbinical prohibition associated with placing cooked food on or very near a fire on Shabbos for the sake of heating it up. Regarding when one may heat a food on, or very near, the fire even when the food does not contain a cooking prohibition, see Chapter 5 where these laws were discussed extensively.   Concepts: 1. Meigis: Mixing a pot of hot food. 2. Bishul Achar Bishul Bedavar Lach: Does the prohibition of cooking apply to a previously cooked liquid food. 3. Bishul Achar Bishul Bedavar Yaveish: Does the prohibition of cooking apply to a previously cooked dry food. 4. Bishul Achar Afiyah Vetzli: Does the prohibition of cooking apply to a previously baked or roasted food. 5. Afiyah Vetzli Achar Bishul: May one roast or bake a previously cooked food. 6. Davar Gush:  A solid food.

 

1. The forbidden forms of cooking:

A. The Principal prohibition:[1]

Cooking [on Shabbos] is one of the Principal [forbidden] actions [i.e. one of the 39 Av Melachos], being that in the Tabernacle [colored] herbs would be cooked in order to use their dye.

B. The forms of cooking:

All the following forms of cooking are included in the Biblical cooking prohibition:[2]

1. Cooking
2. Baking
3. Roasting
4. Frying
5. Melting/Softening an object such as metal, wax, fat, tar and sulfur by a fire or by an item heated by a fire.[3]
6. Hardening an object such as earthenware by a fire or by an item heated by a fire.

Q&A on the melting, softening, and hardening prohibition Does the prohibition to soften or harden a non-food item apply even if he does not have intent to do so and it inevitably occurs?[4] No. The Melacha of softening metal and the like only applies when one intends to do so, and thus even if it will inevitably occur, if this occurs against ones will it does not contain a prohibition.[5] May one pour boiling water into a plastic cup if it will cause it to melt?[6] Yes, it is allowed.[7] Is melting/softening an object to less than Yad Soledes forbidden?[8] If the item can only be melted with the heat of Yad Soledes, then even if it itself was not heated to that point one is nevertheless liable.[9] However, if it melted through heat that is less than Yad Soledes, then it is not prohibited. Is the prohibition to soften an object applicable also by food, such as to place bread or Matzah in soup and the like?[10] · Foods which would only soften with hot water: Some Poskim[11] rule that softening a hard item through heat is forbidden due to Bishul. Thus, one may not place bread in hot water.[12] Others[13] rule that if the food is already fully cooked there is no prohibition involved in doing so. Practically one may be lenient in all cases that the food was already cooked.[14] Some Poskim[15] rule regarding butter that it is forbidden to melt it despite being previously cooked, due to softening a hard item. · Foods which would soften with even cold water: The prohibition of softening a hard food does not apply by foods which would soften even with cold water, such as bread and crackers and the like.[16] However some Poskim[17] are stringent even in such a case. · Melting foods: According to the Alter Rebbe in the Siddur it is forbidden to melt all substances near a fire due to Bishul, in addition to a possible Molid prohibition. See Halacha 8 · Foods which harden due to hot water:[18] The prohibition of hardening a soft food such as an egg, contains the prohibition of hardening a soft substance. May one toast bread near a fire on Shabbos or is this considered forbidden due to hardening a soft object?[19] Some Poskim[20] prohibit this for the reason mentioned above in the previous Q&A, amongst other reasons.[21] Other Poskim[22], however, rule that doing so is permitted. May one toast the sides of a Matzah on Shabbos for the sake of making it a Shaleim? On Shabbos, or when Yom Tov falls on Shabbos, according to all it is forbidden to burn the sides of the Matzah for the sake of making it a Shaleim.[23] Is there any problem for one to place Challahs on the Blech on Shabbos for them to become toasty? It depends on how you plan on doing so. If the Challah is dry and you place it on top of a pot that is on the fire or Blech in order to merely warm it up and not for it to become actual toast, then it is permitted to be done. If, however, the Challah contains liquid such as condensation, or ice particles from the freezer, then it must be dryed prior to heating it. Now, regarding if you may heat it directly on the Blech or electric plate, this matter is under dispute.[24] Likewise, regarding if you may toast it to the point that the bread turns hard like toast, this too is under dispute, as explained above. Practically, my advice on the subject is to circumvent the issues and not place the bread directly on top of the electric plate but rather on top of an upside-down pot or baking pan. Likewise, one should not intentionally place the bread there for long enough time for it to become actual toast although if it happens to harden while one is trying to warm it up, it is fine. May one heat an egg on Shabbos to the point it becomes hard boiled?[25] No. This may not be done even in a [Keli Shelishi]. May one heat an egg to less than Yad Soledes?[26] No.

 

C. The heat source-Fire [i.e. Eish], Toldos Haeish, sun [i.e. Chama], Toldos Chama, electric:

Near a fire: It is Biblically forbidden to cook food whether on or near a fire. [Thus, it is not necessary for the food to be cooked over an actual fire for one to transgress the Biblcial cooking prohibition, and so long as it was cooked due to the heat of a fire, it is Biblically forbidden.]

Toldos Haeish:[27] Furthermore, it is Biblically forbidden to cook a food even with an item that was heated by a fire [to the point of Yad Soledes] even if it is no longer attached to the fire. Thus, if one heated a pan over a fire and then removed it from the fire and placed an egg into it to fry, he transgresses the Biblical cooking prohibition. [This concept is known as Toldos Haeish, which refers to an item heated from a fire. It is this prohibition that created the cooking regulations relevant to a Keli Rishon versus Keli Sheiyni and Keli Shelishi.]

Sun [i.e. Chama]-Solar cooking:[28] It is permitted even initially to cook a food [that does not melt] under the sun. [See Q&A regarding using a solar cooker and magnifying glass]

Toldos Chama-Item heated in sun:[29] It is Rabbinically forbidden to cook a food in an object that was heated by the sun.[30] [This concept is known as Toldos Chamah, which refers to an item heated from a fire.] Thus, if one heated a pan under the sun and then placed an egg into it to fry, he transgresses the Rabbinical cooking prohibition.[31] Accordingly, one may not cook a food, such as an egg, on the hood of a hot car on Shabbos.]

Hot springs:[32] It is Rabbinically forbidden to cook a food in a hot spring on Shabbos.

Q&A on solar cooking May one use a magnifying glass or solar cooker/oven to cook his food?[33] It is initially forbidden to cook food using a magnifying glass or solar cooker due to it possibly being considered Toldos Hachamah. Nonetheless, some Poskim[34] rule that in a case of slight illness one may be lenient to ask a gentile to cook through a magnifying glass.[35] Cooking on a fire that was created through the magnifying glass: Some Poskim[36] rule it is Biblically forbidden to cook food on a fire that was created using a magnifying glass, just as is prohibited by a man made fire. Other Poskim[37], however, rule it is only a Rabbinical prohibition of Toldos Haor. Is the water that is heated in solar boilers [Dud Shemesh] considered Chama or Toldos Chama? May one place water in a solar boiler on Shabbos? Some Poskim[38] rule that the heating of water in the solar boilers is considered Toledes Chama and is hence Rabbinically forbidden. Others[39] rule it is considered Chama and is hence permitted to be heated. According to all the water itself is considered Toledes Chama and is hence forbidden to cook items within it. Q&A on Electric cooking and microwave What form of cooking is electric heat considered [i.e. electric oven, stove top]?[40] Electric heat is considered like a substance that was heated through fire [i.e. Toldos Haor] and is hence Biblically forbidden to cook with on Shabbos. [Thus, it is Biblcially forbidden to cook foods on Shabbos on an electric stove or oven.] The status of a Microwave:[41] Some Poskim[42] rule that the heat of a microwave is considered to be like the heat of an object heated by the sun [i.e. Toldos Hachamah] which is only Rabbinically forbidden. However, some Poskim[43] rule it is considered like the heat of an actual fire and is Biblically forbidden. This matter contains ramifications as will be explained in their relevant areas. The status of induction cooking: Seemingly this would have the same status as an electric heat, which is Biblically forbidden to use for cooking.

D. The temperature and legnth of cooking -Yad Soledes, Ben Drusaiy:

How long must the food cook for one to transgress the Biblical cooking prohibition?[44] One transgresses the Biblical cooking prohibition if one cooks a food to the temperature of Yad Soledes.[45] Nonetheless, by food, one is only liable for a Chatas offering if he cooks the food to the point of Ben Drusaiy.[46] However, by liquids, he is liable for a Chatas offering as soon as he heats the liquid to Yad Soledes.[47]

How much is Yad Soledes: See Halacha 2.

Heating a food to less than Yad Soledes: See Halacha 3.

E. The status of the food:

Partially [but not fully] cooked food:[48] The Biblical cooking prohibition applies to any food that is not fully cooked. Thus, even if one already partially cooked a food to the point of Ben Drusaiy [i.e. half cooked or edible in a time of need], it remains Biblically forbidden to further cook it on Shabbos. This applies even if the food is still hot. [Accordingly, it is forbidden to return a pot of food to the fire/Blech on Shabbos if some of the food in the pot is not fully cooked.]

A food that is fully cooked but further cooking is beneficial:[49] If the food is fully cooked, then it does not contain a cooking prohibition [even Rabbinically] even if further cooking will still make it condense in a way beneficial to the food.

Foods which are edible raw [i.e. fruits]:[50] It is Biblically forbidden to cook even foods which are edible raw, such as fruits.[51] Therefore, it is forbidden to place fruits by an area where they can get cooked if left there for a long time, which is defined as any place where it can reach Yad Soledes.

Q&A What is the definition of a fully cooked food? A food is defined as fully cooked when the physiological change that occurs due to cooking has reached completion. For example, when a potato is cooked to the point that it is soft throughout then it is defined as fully cooked even if further cooking will make it even softer.   Do chicken bones need to be fully cooked to be allowed to further heat the chicken or the dish that they are in?[52] If one, or the majority of one’s city, is accustomed to eat the chicken bones, then the chicken bones must be cooked to the point that they are chewable. If neither oneself or the majority of one’s city eats them, they do not need to be cooked. If one is in doubt as to whether they have been cooked to the point that they are chewable, then if he himself does not chew them, even if majority of the city does, he is not required to be stringent. Meat bones:[53] Do not contain a prohibition of Bishul if they are cooked but not yet soft. If one cooks a food which becomes ruined with heat, is there a Biblical prohibition involved?[54] Wine: It is Biblically forbidden to cook wine. Oil: It is Biblically forbidden to cook oil.

F. Stirring a food:[55]

It is Biblicall forbidden to hasten the cooking of a non-fully cooked food, such as by stirring it with a spoon, even if it will regardless cook on its own. See Halacha ?? for the full details of this subject.

 

2. How much is Yad Soledes?[56]

A. Introduction:

Throughout the laws of cooking on Shabbos[57], we find the term of Yad Soledes used in regard to the temperature of a food, and understanding its proper definition is vital for implementing the Halacha’s in which this matter is relevant.

The Halachic ramifications: Knowing whether a food is the heat of Yad Soledes plays a role regarding various cooking related laws on Shabbos, as well as in the laws of Kashrus, such as in the following cases:

1. Heating a food on Shabbos: The general rule is that less than Yad Soledes heat does not have the ability to cook a food.[58] It is thus permitted to heat a food on Shabbos to less than Yad Soledes even if the food generally contains a cooking prohibition, so long as the food will not reach Yad Soledes even if it remains there for the entire Shabbos.[59]  For example: One may pour warm non-Yad Soledes water directly onto a bag of tea without needing to have a Keli Shelishi, and one may add salt to ones non-Yad Soledes pot of soup even if it is a Keli Rishon. One may add cold water to a hot Mikveh, if the Mikveh water is not Yad Soldes. One may reheat a moist food in an area near the Blech if the food will not reach Yad Soledes even if it remains there the entire Shabbos.
2. Reheating a food that is below Yad Soledes: According to all Poskim, there is no cooking after cooking by a liquid if it maintains its Yad Soeldes heat.[60] Thus, one may pour replace a pot of soup back onto an upside pot on the Blech if the soup is still Yad Soeldes. However, if the food is no longer Yad Soledes, then accoridng to the Sephardim it is forbidden to do so.[61]
3. Taaruvos of non-Kosher foods:[62] The taste of a non-Kosher food cannot penetrate a Kosher food unless the food is Yad Soledes. Thus, for example, if one accidently spilled hot milk onto a meat vessel, the meat vessel remains Kosher if the milk was below the heat of Yad Soledes.

B. The law:

In feeling of warmth: Yad Soledes is the amount of heat that would burn the stomach of a baby.[63] Some Poskim[64] rule that this is defined as the amount of heat that one’s finger does not feel comfortable to remain inside of for a long period of time [even if one would not instinctively remove his finger right away upon touching it], and hence if one’s finger can comfortably remain inside the heat, the heat is defined as less than Yad Soledes. Other Poskim[65] rule it is the amount of heat in a food that one would avoid entering his mouth, and hence if one can comfortably enter the food into his mouth [without needing to blow on it or swish it from cheek to cheek] then it is defined as less than Yad Soledes.

In degrees: Some Poskim[66] rule Yad Soledes is 40 degrees Celsius [104 Fahrenheit]. Others[67] rule it is 43 degrees Celsius [109 Fahrenheit]. Others[68] rule it is 45 degrees Celsius [113 Fahrenheit]. Practically the custom of many is to measure Yad Soledes by 45 degrees Celsius. However, Sephardim are to be stringent regarding reheating foods that have cooled down, to consider Yad Soledes 71 degrees Celsius [159 Fahrenheit].[69]

Practical application: It is forbidden to measure a temperature on Shabbos even with a non-digital thermostat.[70] Accordingly, one is to use one of the above two mentioned methods for measuring Yad Soledes on Shabbos, either as the amount of heat one feels comfortable leaving his finger inside of even for a while, or the amount of heat one feels comfortable entering into his mouth.[71]

3. Heating uncooked foods to less than Yad Soledes:

A. Near a fire or other heat source [i.e. near an open flame, near a blech or electric plate, on top of a pot on fire, on top of water urn]:

The food can potentially reach Yad Soledes:[72] All foods that have a cooking prohibition [i.e. foods that are not fully cooked, or contain cold liquid] may not be placed near a fire or near another heat source [i.e. blech, electric plate], if the food can reach Yad Soledes in that area. This applies even if one plans to remove the food from the area prior to it reaching this temperature.[73] Likewise, one may not place such a food on top of a pot of food that is on the fire, or on top of another heat source, such as on top of a water urn, if the food can reach Yad Soledes in that area.

If the food will not be able to reach Yad Soledes:[74] The above prohibition only applies if the food can reach Yad Soledes in the area of heat that it is placed in. If, however, it will not reach Yad Soledes [even if it remains there the entire day[75]], then one may place it there. This is with exception to placing it inside a Keli Rishon. Thus, one may place any food over a pot or near a fire if the food cannot reach Yad Soledes even if left there for a long time.

 

B. On top of a hot pot that is off the fire:[76]

[It is permitted to place even uncooked food on top of a hot pot that is off the fire, so long as the uncooked food cannot reach Yad Soledes, as stated above in A.] Furthermore, if the uncooked food is already hot to the point of Yad Soledes [i.e. such as from before Shabbos] and will not become further cooked through placing it on top of the pot that is off the fire, then it may be placed on it even if the pot under it is Yad Soledes, as will be explained in Halacha 4A. If, however, the uncooked food is not hot to the point of Yad Soledes, then it is forbidden to place it on top of a hot pot if it can heat it to Yad Soledes.[77] However, if the food does not have a cooking prohibition [i.e. fully cooked and dry] then it is permitted to be placed on top of the hot pot even if the food will reach Yad Soledes.[78]

 

Summary: It is forbidden to heat an uncooked food, or any food that contains a cooking prohibition, on Shabbos to even less than Yad Soledes, if it can reach Yad Soledes if it were to remain in that area until after Shabbos. Q&A If a food will be damaged if it is warmed to Yad Soledes, may it be warmed near a fire if one will remove it prior to it reaching Yad Soledes?[79] Many Poskim[80] rule it is permitted to leave it there with intent to remove it prior to reaching Yad Soledes.[81] May one place a baby bottle into a Keli Rishon or near a fire, with intent to remove it prior to it reaching Yad Soledes?[82] One should not do so.[83] Although if one simply desires to thaw down the bottle and not heat it up, then if one is in a pressing situation this may be done on condition that one supervises that it does not begin to heat. [see next] In a pressing situation may one be lenient to slightly thaw down the food in an area that it can reach Yad Soledes if left there for a long time?[84] In a pressing situation, such as for one who cold drinks are bad for his health [or a child that will not drink the cold drink], it is permitted to place a cold drink near the fire to simply thaw it down, and not to warm it up, even if it can reach Yad Soeldes in that area, if leaving it in a different area will take a very long time to thaw it. One who is lenient in this fulfills the Mitzvah of Oneg Shabbos. It is however forbidden according to all to do so if one’s intent is to warm up the bottle.[85] May one melt a frozen baby bottle in the sun or near heat in an area that it will not reach Yad Soledes? See “The laws of Melting ice and snow” and Q&A there.   May one warm or dry his wet hands near a heater or fire? No. This applies even if the water on his hand will not reach Yad Soledes. See the laws of bathing Chapter 126. May one defrost frozen Chalah near a flame, such as on top of other pots? Yes, however one must verify that there is no liquid or ice on the bread in order to not transgress a cooking prohibition.

4. Conserving the heat of a pot of uncooked food or insulating it:

A. Placing a pot of uncooked food on top of a hot pot that is on the fire, or near a heat source [Blech, electric plate, open flame]:

Foods that are not fully cooked may not be placed near a fire or near another heat source [i.e. blech, electric plate], if the food can reach Yad Soledes in that area, as explained in Halacha 3A. Likewise, even if the uncooked food is already Yad Soledes, it is forbidden to place it near these heat sources even simply to conserve the heat.[86]

B. Placing a pot of uncooked food on top of a hot pot that is off the fire:[87]

It is permitted to place a hot Yad Soledes pot of uncooked food on top of a hot pot that is off the fire, even if this lower pot is Yad Soledes, in order to conserve its heat.[88] If, however, the pot of uncooked food is not hot to the point of Yad Soledes, then it is forbidden to place it on top of a hot pot if it can heat it to Yad Soledes, even if it is off the fire, as explained in Halacha 3B.

C. Sealing the cover of a pot of uncooked food on Shabbos:[89]

It is permitted to seal the lid of a pot in order to retain its heat. This applies even if the food is not fully cooked, so long as it is off the fire.

D. Insulation-Placing towels and blankets on top of or sides of hot pot of unfully cooked foods:[90]

• Example- May one re-insulate a pot or add insulation to a pot that was insulated before Shabbos even if the food is not fully cooked?

Insulating even fully cooked foods on Shabbos carries with it certain restrictions, and may only be done in specific circumstances, such as if it was already insulated from before Shabbos, as explained in length in Chapter 4. Now, even in those cases that insulating the food on Shabbos is permitted, as explained there, if the pot is standing over a source of heat, then one may only add insulation material to it if the food is fully cooked. If the food is not fully cooked, then it is forbidden to add any material even to the insulated cover of the pot. [However, if the pot is not on any source of heat, then one may reinsulate it, or add more insulation to it on Shabbos, even if the food is not fully cooked, so long as it was insulated before Shabbos.[91]]

 

Q&A May one return a cover to a pot of non-fully cooked food that is off the fire?[92] Yes, as it merely guards the heat as opposed to helps further cook the food.[93] However there are Poskim[94] which forbid this due to cooking.   May one place a cloth or the like on a pot of non-fully cooked food that is off the fire?[95] Yes, as explained above.

5. Meigis-Stirring a pot of hot food and removing its content:[96]

A. Stirring or mixing food that is in a Keli Rishon and is Yad Soledes:[97]

On fire:[98] It is forbidden to stir a pot of hot Yad Soledes food that is on the fire even if the food is fully cooked.[99]

Off fire: It is permitted to stir a pot of fully cooked food that has been removed from the fire.[100] Nonetheless, since there are Poskim[101] who prohibit this, therefore one who wishes may be stringent to abstain from mixing any hot food that is in a Keli Rishon, even if it has been removed from the fire.[102]

Not fully cooked:[103] It is Biblically forbidden to mix a pot of hot Yad Soledes unfully cooked food even if the pot is off the fire, and certainly if it is on the fire.

B.  Removing food from a Keli Rishon pot of food that is Yad Soledes:[104]

On fire:[105] It is forbidden to remove food from a pot of hot Yad Soledes food that is on the fire even if the food is fully cooked. [Thus, one who wishes to remove food from a pot and then have the remainder remain on the fire, must first remove the pot from the fire and then take the food out.[106]]

Off fire:[107] It is permitted to remove food from a pot of fully cooked food that has been removed from the fire, and there is no need to be stringent against doing so [by first pouring the food into a Keli Sheiyni].

Not fully cooked:[108] It is Biblically forbidden to remove food from a pot of hot Yad Soledes food that is not fully cooked even if the pot is off the fire, and certainly if it is on the fire.

Q&A On Uncooked Foods: Must one suspect that perhaps his food is not fully cooked and therefore not remove food from it until it is placed in a Keli Sheiyni? No. One may follow his normal estimation of time that it takes to cook the food, and if this time has passed then he may assume that it is fully cooked.   What should one do if he already removed the food from the fire and then realized that it is not yet fully cooked?[109] One may not return the pot to the flame or remove the food from it with a spoon. Thus he must either simply wait until the food cools below Yad Soledes and then remove the food from it, or pour the food directly from the pot [without using any utensil] into a second pot[110] and then from that second pot he may remove the content with a spoon.[111] May one remove uncooked food from a hot Keli Sheiyni?[112] Yes [see previous answer] May one remove uncooked food with a fork?[113] If the food desired to be removed is submerged within the food that is in the pot, then it is forbidden according to all. If the food is on the surface of the food in the pot and thus one will not be causing any movement in the food in the pot by removing the food on the surface, the Ketzos Hashulchan[114] rules that nevertheless it is forbidden due to that this may lead one to forget and come to remove food that is submerged. However, Rav Farkash disputes this ruling and holds that in such a scenario it is permitted. If some of the food in the pot is fully cooked, may the fully cooked foods be removed from the pot? No. As doing so will still stir the pot and cause the non-fully cooked food to be cooked faster. May one stir uncooked food that is in a Keli Sheiyni?[115] Yes, with exception to if the food contains a sharp liquid, such as lemon juice or vinegar, in which case it is subject to debate. Q&A on Cooked food that is on the fire May one stir cooked Yad Soledes water that is on the fire?[116] Some Poskim[117] rule the prohibition of Meigis does not apply to water that is on the fire and it is hence permitted to remove the water and mix it. Other Poskim[118] rule the prohibition of Meigis applies even to water and it is hence forbidden to mix water while it is on the fire. Practically one is to be stringent not to mix the water.[119]   May one remove water from a pot of water that is on the fire?[120] If the water is fully cooked [Yad Soledes] one may do so even using a spoon, as there are opinions which hold that it is allowed to even mix water while it is on the fire. However, if the water is not yet fully cooked it is forbidden to remove any water from it as doing so will hasten its cooking being that there is now less water in the pot. May one stir a food that is on the fire if it has no liquid, such as a piece of Kugel?[121] No. Due to doubt one is to act with regards to mixing solids just like as with liquids.[122] May one remove a piece of Kugel from the pot that is on the fire? Seemingly, based on the above answer, one may not do so.   If the pot has been moved off the fire but is still on the blech may it be mixed or have food taken out from it?[123] If the food is found in an area cannot cook the food, which means that it is unable to bring the food to Yad Soledes, then it is considered to no longer be on the fire. If the area on the Blech is hot enough to cook the food, which is defined as the ability to heat it to Yad Soledes, then it is considered on the fire.[124] Some Poskim[125] are lenient even if it is on such an area so long as it is not very near the fire.    May one tilt the pot while on the Blech and then remove food? This matter requires further analysis.   If the pot of fully cooked food is too heavy to remove from the fire how is one to remove food from it?[126] In such a case one may move the pot to an area of the blech that is not hot enough to heat the food to Yad Soledes if it were to be cold. If this too is not possible there are Poskim[127] which even allow one to remove the food very gently with a spoon taking much care to avoid movement within the pot. Others[128] dispute this ruling and rule it is always forbidden to remove the food from on the fire.   May one pour water of a Keli Rishon onto a pot of cooked food that is on the fire?[129] Yes.[130]  However, it is proper to pour the water in slowly as opposed to a forceful splash.[131] Nevertheless there are opinions which are stringent in this. May one pour water of a Keli Rishon onto a pot of cooked food that is off the fire?[132] According to all opinions this is allowed. When allowed to remove food may one remove food from even the bottom of the pot?[133] Yes this is allowed despite the fact that doing so will consequently mix some of the food in the pot.

6. Reheating liquids, and moist foods, on Shabbos [i.e. Bishul Achar Bishul Bedavar Lach]:[134]

The heating of liquids on Shabbos at times transgresses the cooking prohibition. This depends on whether the liquids have been previously cooked, and as to whether they are still hot or warm. Thus, whether or not one may place a liquid [i.e. chicken soup], or food that contains liquid [meat with liquid gravy], or a moist food [i.e. a wet kugel], near a source of heat [i.e. fire, Blech, electric plate, on top of pot] on Shabbos is dependent on the current temperature of the liquid or moisture, as we will explain. This concept is known as Bishul Achar Bishul Bedavar Lach.

The law:

The liquid is still Yad Soledes:[135] All precooked[136] liquids which still retain the heat of Yad Soledes may be further heated on Shabbos [in the permissible ways explained in Chapter 5, such as on top of a pot that is on the Blech, or by returning to the Blech after fulfilling all 6 Chazarah conditions] and doing so does not contain any cooking prohibition. [Thus, if one removed his soup from the Blech and left it by the counter for everyone to take, and now desires to return it Blech, on top of an upsidedown pot, then according to all opinions he may do so so long as the temperature of the soup is still Yad Soledes.]

The liquid is no longer Yad Soledes but is still warm enough to be served: All precooked liquids which have cooled off to below the heat of Yad Soledes [or have been placed into a Keli Sheiyni[137]] are debated amongst the Poskim[138] as to whether reheating it on Shabbos to the point of Yad Soledes contains a cooking prohibition. Practically, the custom of Ashkenazi Jewry is to be lenient and allow it to be further heated [in the permissible ways explained above] so long as the liquid is still warm enough to be eaten and served.[139] [However, according to the Sephardic custom, it is Biblically forbidden to be further heated on Shabbos. Thus, if one removed his soup from the Blech and left it by the counter for everyone to take, and now desires to return it Blech, on top of an upsidedown pot, then if the temperature of the soup is no longer Yad Soledes, then according to Sephardim may no longer be returned to the Blech, while, according to Ashkenazim it may be returned, so as long as it is still hot enough to be served and eaten.]

The liquid is cold, or no longer hot enough to be served:[140] Even according to Ashkenazim, the custom is to be stringent and prohibit the reheating of liquids that have completely cooled off, or that have cooled off to the point that they no longer serveable. This applies even Bedieved, that if one heated the liquid on Shabbos to Yad Soledes, then the food is forbidden to be eaten on Shabbos as is the rule regarding all foods that had the cooking prohibition transgressed.[141] If, however, a gentile heated it then Bedieved one may be lenient to eat it on Shabbos.[142]

Summary: All liquid that is still hot enough to be eaten does not contain a cooking prohibition and thus is permitted to further heat it near a source of heat in the permitted ways explained in Chapter 5. If it has cooled off to the point that it is no longer hot enough to eat, then reheating it contains a cooking prohibition. If one transgressed and heated it the food is forbidden to be eaten on Shabbos.   Q&A on definition of liquid What is the definition of a liquid food?[143] The food must be completely dry and not contain any moisture at all for it to be defined as dry.[144] If a food has enough moisture to be Tofeiach Al Menas Lehatfiach, it receives the same law as a liquid.[145] This means that a solid food must be dry to the point that it’s moisture cannot wet one’s finger enough to make a further finger feel wet.[146] In such a case it is considered dry[147], even if it contains liquid inside of it, such as by a piece of meat. If any part of the solid contains this amount of moisture, then it has the same laws as a liquid even if majority of the solid is dry.[148]  Example: Spaghetti for soup may not be placed in a Keli Rishon if it has the amount of moisture stated above. [It may however be placed in a Keli Sheiyni and even have soup from a ladle taken from a Keli Rishon poured onto it in any case.[149]] Is fruit juice considered a liquid?[150] Yes. Is pure jam or paste, and the like of other pure fruit/vegetable pastes, considered like a liquid or solid?[151] This matter is disputed amongst Poskim. The Igros Moshe rules that a liquid substance is determined by whether or not it can flow, and thus considers all pastes like a liquid[152]. However, Rav SZ”A rules that ketchup has the status of Yaveish being that it derives from tomato paste, and something which was originally a solid remains a solid even when its turned into a flowing paste.   Is ketchup considered a liquid?[153] This is subject to the above dispute and thus according to the Igros Moshe that a liquid substance is determined by whether or not it can flow, ketchup is a liquid[154]. Now, although ketchup is precooked, nevertheless since it is considered a liquid it thus contains the cooking restrictions being that it is cold. May one reheat a doughnut with jam inside? If the jam is not made of pure fruit, then according to all it has the status of a liquid. If it is made from pure fruit, it is subject to the dispute mentioned above by ketchup.   General Q&A If the liquid fully cooled down, and then became reheated[155] may one place it into a Keli Rishon?[156] No. It only remains permitted to be further heated when it is still warm due to the heat of a Keli Rishon.[157] May one use a wet spoon or ladle to remove soup from a pot that is off the fire? No. See the laws of a Keli Rishon-Q&A there! May one pour Keli Sheiyni water back into a Keli Rishon? Only if it has yet to cool off, and the Keli Rishon is off the fire.

7. Reheating a previously cooked/roasted/baked dry solid which does not melt or dissolve:[158]

* The following cases only refer to dry foods which do not dissolve in heat. Regarding dry foods which dissolve or melt with heat, such as congealed fat and gravy-see the next Halacha!

A. Important Concepts for this Halacha:

In the following Halachas one must be aware of the following terms.

Cooked: The term “cooked” in this Halacha means heated or cooked with liquid. Thus, if one is allowed to “re-cook” a food on Shabbos this means that he is allowed to place it in a Keli Rishon of liquid.

Roasted: The term “roasted” in this Halacha refers to a food which was heated directly on or near the fire without any liquid, such as food which is barbecued on a grill over a fire or coals [as opposed to in a pan in which there is gravy which is collected from the food]. Thus, if one is allowed to “re-roast” a food on Shabbos this means that he is allowed to reheat it without liquid [i.e. not in a liquid Keli Rishon or Sheiyni].

Baked: The term “baked” in this Halacha refers to all doughy substances which are baked in an oven. Thus, if one is allowed to “re-bake” a food on Shabbos this means that he is allowed to reheat it without liquid [i.e. not in a liquid Keli Rishon or Sheiyni]. In this regard, it is the same as the term roasted, and it is simply that in Halacha we use the term baked to refer to bakery products [i.e.Mezonos and Hamotzi] and the term roasted for meat and vegetable products.

 

B. A non-fully cooked food:

In all cases, it is only permitted to reheat a food if the food has been fully cooked before hand or fully roasted perfect before hand. If, however, it has not been fully cooked or roasted or baked, then it is Biblically forbidden to heated on Shabbos to the point of Yad Soeldes, as explained in Halacha 1E, see there! [A food is defined as fully cooked when the physiological change that occurs due to cooking has reached completion. For example, when a potato is cooked to the point that it is soft throughout then it is defined as fully cooked even if further cooking will make it even softer.]

C. The law by foods that were originally cooked in water:

Re-heating in liquid a food that was originally cooked in liquid:[159] There is no cooking after cooking. This means that there is no cooking prohibition involved in re-heating in a liquid [i.e. placing into a Keli Rishon that is off the fire] a solid dry food that was originally fully cooked in liquid [and has been since removed from the liquid and dried]. This applies even if the food has fully cooled down. [If, however, the food is still moist, such as if it is still within the liquid that it was cooked in and has not been removed and dried down, then it may only be reheated and placed into a Keli Rishon if its moisture and liquid is still warm, as explained in the previous Halacha, as although there is no cooking after cooking by dry solids, there is cooking after cooking by liquids.]

• Example: If before Shabbos one cooked lokshin [i.e. egg noodles] in water on behalf of the chicken soup to the point that it was fully cooked, then if the lokshin has since been removed from the water and dried, then it is permitted for one to enter the lokshen even into a Keli Rishon, such as into the hot pot of chicken soup which has been removed from the fire. However, if the lokshin is still wet from the water, then it may not be placed into a Keli Rishon [i.e. the pot of chicken soup] and is rather to be placed into the individual bowls of soup, unless the lokshin is still warm.

Re-heating without liquid a food that was originally cooked in liquid:[160] Although there is no cooking after cooking, it is disputed amongst the Poskim[161] if there is baking/roasting after cooking, and practically we initially rule stringently.[162] Thus, if a food was fully cooked in a pot with liquid and has since been removed from the liquid [even if dried], then it is initially forbidden to roast it or bake it. This means that it is forbidden to heat it [in an area where it can reach Yad Soledes] near a visible flame, due to it containing a roasting/baking prohibition. However, Bedieved, if one did heat it opposite a visible flame [from a distance[163]], and the solid food was dry of its liquid, then one may be lenient like the opinions which hold that it does not contain a roasting/baking prohibition, and thus it may be eaten on Shabbos.[164] Nonetheless, it remains permitted for one to heat the fully cooked dry solid food in a pot that is to the side of a flame, from a distance, or to place it on top of a pot that is on the fire.[165]

• Example: If before Shabbos one cooked hotdogs in water to the point that it was fully cooked, then if the hotdogs have since been removed from the water and dried, then it is permitted for one to enter the dry hotdogs into a liquid Keli Rishon, and one may also place the dry hotdogs on top of another pot that is on the fire, [however, not directly on top of the fire or Blech, as explained in Chapter 5 Halacha 3-4]. Likewise, one may enter the dry hotdogs into an empty dry pot and place it opposite an open flame [from a distance] to warm it up. However, it is forbidden to directly [i.e. not inside of a pot] place the hotdogs near an open flame, even from a distance [if it can reach Yad Soledes] for the sake of heating it up.

D. The law by foods that were originally baked or roasted [i.e. barbecue, no liquid or gravy]:

Heating without liquid a food that was cooked or baked without liquid:[166] There is no roasting or baking after roasting or baking. This means that there is no cooking prohibition involved in re-heating to the side of a flame, from a distance, or on top of a pot that is the fire, a solid dry food that was originally baked or roasted without liquid. This applies even if the roasted or baked food has already fully cooled down.

• Example: If before Shabbos one baked Shnitzel in the oven [without any oil or gravy] to the point that it was fully cooked, then it is permitted for one to place the dry Shnitzel, even without a pot, near an open flame, from a distance for the sake of heating it up. It goes without saying that one may heat the Shnitzel on top of a pot that is on the fire.

Heating with liquid a food that was originally baked or roasted without liquid:[167] Although there is no roasting or baking after roasting or baking, it is disputed amongst the Poskim[168] if there is cooking after baking/roasting, and practically we initially rule stringently, even regarding a Keli Sheiyni.[169] Thus, initially it is forbidden to place a previously cooked/roasted food in a liquid Keli Rishon or Keli Sheiyni that is Yad Soledes. [However, it may be placed in a Keli Shelishi and one may pour onto it from a Keli Sheiyni, as will be explained in Halacha ??]. However, Bedieved, if one already placed the food in a Keli Rishon [that is off the fire] or Keli Sheiyni then the food remains permitted to be eaten on Shabbos.[170]

• Example:[171] It is forbidden to place Challah, or baked croutons, into a liquid Keli Rishon or Keli Sheiyni that is Yad Soledes.

Summary: According to all, one may reheat a dry food in the same form of cooking that the food was originally cooked in. It is disputed whether one may reheat a dry food in a different form of cooking than it was originally cooked in. Practically one is to be stringent even in a Keli Sheiyni, however Bedieved one may be lenient.   To heat the food in an area that it will not be able to reach Yad Soledes: The above restrictions only apply when reheating the food in an area that it can reach the point of Yad Soledes. However, if the food will not be able to be heated to the point of Yad Soledes it is allowed to heat it in any of the above cases [with exception to placing it in a Keli Rishon], as explained in Halacha 3.   May one move a pot of fully cooked food, which is on the blech, closer to the flame in order so its liquid condense? There is no cooking prohibition involved in doing so, although at times it is not allowed due to the Chazara restrictions. See the Chapter 5 Halacha 6 in Q&A.   Q&A on definition of dry What is the definition of a dry solid?[172] If a food has enough moisture to be Tofeiach Al Menas Lehatfiach, it receives the same law as a liquid. This means that a solid food must be dry to the point that it’s moisture cannot wet one’s finger enough to make a further finger wet.[173] In such a case it is considered dry[174], even if it contains liquid inside of it, such as by a piece of meat. If any part of the solid contains this amount of moisture, then it has the same laws as a liquid even if majority of the solid is dry as explained[175].  · Example: Spaghetti for soup may not be placed in a Keli Rishon if it has the amount of moisture stated above. [It may however be placed in a Keli Sheiyni and even have soup from a ladle taken from a Keli Rishon poured onto it in any case.[176]] Q&A on definition of cooked and baked The definition of cooked foods versus baked or roasted foods:[177] · Cooked: Any food which was submerged in a pot of liquid and cooked, whether the liquid was oil or water or fat and the like, is considered cooked. · Roasted: Any food which was roasted directly over fire [without the medium of a pot]. · Baked: Any food which received a change of texture through heat, and is placed in a pot without liquid, such as dough and eggs, is considered baked. · Fried with a very small amount of oil: If only a minute amount of oil was placed in order to prevent the food from sticking the following is its definition: By foods which are usually baked, such as pastries and dough, they are considered baked.[178] By foods that are normally cooked, such as meat and vegetables, it is disputed whether it is defined as baked or cooked.[179] One is to be stringent like both opinions [and thus not heat it to Yad Soledes near a fire, or place it in a Keli Rishon or Sheiyni] although one may place it in a dry pot that is near a fire and let it simmer within its own juices. · Fried with a nice amount of oil-but not deep fried: If a large amount of oil was placed in, to the point that it fries within the oil [but not deep fried], then some Poskim[180] rule that even foods which are normally baked, or which change from liquid to solid through cooking[181], are considered cooked even if they are not submerged within the oil. [Thus, one may place such a food into a Keli Rishon so long as it is dry from the oil]. However, other Poskim[182] rule that all foods which are not completely submerged within the oil are questionable whether they are defined as “cooked” or “baked”. · Deep fired:[183] Has the same status as cooked. · Simmered within its own juice:[184] If the food was placed in a pot without any liquid and it simmered within its own juice the following is its definition: It is disputed[185] whether it is defined as baked/roasted or cooked. One is to be stringent like both opinions [and thus not heat it to Yad Soledes near a fire, or place it in a Keli Rishon or Sheiyni.] · A food which was both cooked in liquid and baked/fried: Is considered to be both baked and cooked and thus does not have a cooking or baking/roasting prohibition on Shabbos.[186] It makes no difference whether it was first baked and then cooked or vice versa.[187] [See Q&A 9]   Q&A on heating a cooked food Is placing a food that is defined as cooked, into an empty pot near the fire, considered roasting?[188] No. So long as the food is not directly receiving the heat from the fire it is not considered as if one is now roasting it on Shabbos. Thus, any dry food which was previously cooked may be placed in an empty pot near a fire. May one warm a food that is defined as cooked on top of a pot that is on the fire?[189] Yes. Q&A on heating a baked/roasted food May one place a food defined as roasted or baked into an empty pot near the fire?[190] Yes. May one place bread on top of a cooked hot potato or hot piece of cooked meat?[191] So long as there is no liquid on the potato or meat it is permitted as this form of heating is defined as baking and not cooking. May one pour hot gravy onto a Bureka or other baked product? If the gravy is defined as a Keli Rishon or Iruiy Keli Rishon, then it is forbidden to do so being that it will cook the baked product.   May one place rice into a bread bowl? Seemingly, hot dry rice may be placed in a bread bowl, as since it is dry it is unable to cook the bread.    Q&A on heating foods originally cooked without a fire May one heat near a fire, water which was cooked using sun heat if the water is still warm?[192] This matter requires further analysis.[193]   May food cooked through a microwave be later heated through heat of a fire?[194] Whether the food was baked or cooked in the microwave it may not be baked or cooked through fire.[195] This however may be done through a gentile. May one heat on Shabbos, to Yad Soledes, a raw food which was salted or pickled?[196] No. Pickled and salted foods are not considered cooked with regards to being allowed to re-cook it on Shabbos. They thus maintain all the regulations of an uncooked food. Practical Examples Important Note-The status of a Bowl of soup and Chulent: In all cases that a ladle or spoon was used to pour the soup or chulent into one’s bowl, the chulent or soup in the bowl has a Keli Shelishi status.   May one place Schnitzel into a Keli Rishon or Sheiyni, such as into his chulent? Baked Schnitzel: May not be entered either into a Keli Rishon or Sheiyni. May be entered into a Keli Shelishi. Fried Schnitzel: If it was deep fried it may be placed even into a Keli Rishon if the schnitzel is dry. If it just simmered in oil one is to be stringent against placing it even in a Keli Sheiyni. May one place a barbecued hot dog in his Keli Rishon or Sheiyni such as into his Chulent or soup? Yes.[197]   May one place cold Yerushalmi Kugel into a bowl of hot chulent and the like? The Kugel is moist: If the Kugel is moist from liquid to the point of Tofeiach Al Menas Lehatfiach, then if the Kugel is cold it may not be placed into a hot Keli Rishon in any circumstance. Regarding placing it into a Keli Sheiyni it has the same law as dry Kugel. It may be placed into a Keli Shelishi in all cases. Dry Kugel: If the Kugel is dry then whether it may be placed into a Keli Rishon or Sheiyni depends on how it was cooked. If the noodles of the Kugel were previously cooked and then baked it is allowed to be placed into both a Keli Rishon or Sheiyni. If it was only baked, then if the chulent has liquid it is forbidden to be placed either into a Keli Rishon or Sheiyni. It may however be placed in a Keli Shelishi. May one place potato Kugel in a Keli Sheiyni? Tzaruch Iyun if potato Kugel is defined as baked or cooked.   May one swipe his Challah into hot gravy of meat or chicken? It is forbidden to swipe one’s Challah into the gravy of a Keli Rishon or Sheiyni which is Yad Soledes. Hence, one may not dip his Challah into a tray of chicken gravy which has come out of the oven, or into the spoon which he uses serve the chicken gravy with. May one place soup nuggets into soup that is a Keli Rishon or Sheiyni?[198] This depends on whether the nuggets were baked or fried. If baked, it is forbidden. If fried with enough oil to define it as cooked [see above Q&A] then it is allowed. May one place bread into soup that is a Keli Rishon/Sheiyni?[199] No, as explained above. Although one may pour on to it from a Keli Sheiyni and place it into a Keli Shelishi.

8. Heating precooked/baked foods on Shabbos which contain fat or oil that dissolve/melt in heat:[200]

A. Introduction:

Melting congealed gravy on Shabbos touches on the question of whether it transgresses the Biblical cooking prohibition, as well as the unique Rabbinical melting prohibition known as Molid Davar Chadash, or Nolad. Both matters are debated amongst the Poskim, with some taking a lenient approach on both questions, hence permitting its melting on top of another pot [however, not directly on the flame due to the issue of Chazarah and Michzi Kemivashel, as explained in Chapter 5] and with other Poskim taking a stringent approach in one or both issues. The Ashkenazi ruling is to be stringent regarding the issue of melting, and hence if there is a recognizable amount of gravy which will melt around the fish, then it is initially forbidden to be done even if it will not reach Yad Soledes. Likewise, Admur in his Siddur [in contrast to his Shulchan Aruch] is stringent and rules that heating congealed gravy to Yad Soledes transgresses the Biblical prohibition of cooking. The following is the final ruling according to Admur, with the other opinions recorded in the footnotes.

The cooking prohibition-Heating the melted food to the point of Yad Soledes:[201] It is Biblically forbidden due to the cooking prohibition to heat a congealed solid which melts upon being heated, to the point that it will reach Yad Soledes. This applies even if the food was previously fully cooked or roasted. It may not be heated in any form or way, whether on top of a pot that is on the fire or Blech, or near the fire or electric plate.[202] It is thus Rabbinically forbidden to heat it in any area where it can potentially reach Yad Soledes even if one plans to remove it prior to it reaching that point, as explained in Halacha 3. There is no cooking prohibition involved in heating a dissolvable food in an area in which it cannot reach Yad Soledes, or opposite the sun, even if it can reach Yad Soledes, as explained in Halacha 1.

The melting prohibition-Heating the melted food to less than Yad Soledes or by the sun:[203] It is disputed amongst Poskim[204] as to whether there is a Rabbinical melting prohibition involved in doing so, and practically the Ashkenazi custom is to be initially stringent in this matter.[205] However, this stringency only applies in certain cases, as we will be explained next:

B. The Law:

Heating to Yad Soledes: It is Biblically forbidden due to the cooking prohibition to heat a congealed solid which melts upon being heated, to the point that it will reach Yad Soledes, as explained in A. [However, Bedieved, seemingly one who transgressed and heated a precooked congealed food on Shabbos to the point of Yad Soledes, it is nevertheless permitted to eat it on Shabbos, so long as the Chazarah restrictions were not transgressed, i.e. warmed it on top of a pot that is over the fire, as explained in Chapter 5.[206]]

• Example-Heating chicken and meat that has gravy:[207] One must be very careful not to heat up roasted or cooked meat or chicken if their gravy which melts from within will reach the heat of Yad Soledes, due to a Sekilah and Kares prohibition, Heaven Forbid.
• Example-Sugar:[208] One may not pour from a Keli Rishon that is Yad Soledes onto sugar, as being that the sugar dissolves it contains a cooking prohibition. [See Q&A Regarding placing in a Keli Sheiyni!]
• Example-Salt:[209] One who is stringent not to place even previously cooked salt, even into a Keli Sheiyni, is blessed.

Heating to less than Yad Soledes or opposite sun-Melted substance barely noticeble:[210] If only a minute amount of the melted substance will be recognizable outside of the solid food[211], and certainly if it will become completely absorbed within the solid food and thus not be individually recognizable[212], then it is permitted to heat it on Shabbos near a fire in an area where it cannot reach Yad Soledes even if one were to leave it there for a while.[213] Likewise, it may be placed opposite the sun to heat and melt, even if it will reach Yad Soledes.

• Example-Heating a steak:[214] One may heat a piece of meat that does not contain gravy [i.e. grilled stake] opposite the sun or near a fire in an area where it cannot reach Yad Soledes, even though some of its natural fat will melt.
• Example-Placing butter on rice:[215] One may place a small amount of butter or margarine on top of hot, but less than Yad Soledes, lentils and rice.

Heating to less than Yad Soledes or opposite sun-Melted product is recognizable:[216] If there will be a large amount of recognizable melted substance flowing out of the food upon heating it, then according to the Ashkenazi custom, it is initially forbidden to be heated to even below Yad Soledes, even in the direct heat of the sun.[217] However, in times of need, it may be heated to below Yad Soledes in an area where it cannot reach Yad Soledes even if it were to remain there throughout Shabbos.[218] [This allowance applies even if the scenario does not involve great need.] In all cases, Bedieved that one went head and melted it even not in a time of need, it is nevertheless permitted to be eaten on Shabbos.[219]

• Example 1-Placing fat on meat:[220] One may not place margarine, or fat, on top a hot piece of meat [or potato] even if it will not reach Yad Soledes.
• Example 2-Heating up soup or stew:[221] It is forbidden to heat a pot of soup which contains a surface of congealed fat, even in an area in which it will not reach Yad Soledes, as the fat will float on its surface and be individually recognizable.

Summary: A congealed solid which will melt with heat is forbidden to be heated to the point that it will reach Yad Soledes, or in any area where it could potentially reach Yad Soledes, even if the food was previously cooked or roasted. In an area where the melted food cannot become Yad Soledes, then if only a minute amount of the melted substance is recognizable outside of the solid food, such as the fat of meat, and certainly if it is completely absorbed within the solid food and is not individually recognizable at all, then it is permitted to be heated. If, however, there is a lot of recognizable melted substance flowing out of the food, then initially, if there is no pressing need to do so, it may not be heated to even below Yad Soledes, even in direct sun light. However, in times of need it may be heated to below Yad Soledes in an area where it cannot reach Yad Soledes even if it were to remain there throughout Shabbos.   List of items which dissolve and thus have a cooking prohibition even if they were previously cooked: · Sugar · Salt · soup mix · baby foods which dissolve · butter · instant coffee   Q&A May one melt gravy of congealed chicken, meat, or fish near a flame [i.e. on top of a pot on the Blech], or in the sun?[222] It may never be melted in an area near the fire which will reach Yad Soledes. If it will not be able to reach Yad Soledes then if there will be a nice amount of melted liquid which is apparent, then it is forbidden. If, however, it will become absorbed into the food and thus not be very evident, it is permitted.   May one place substances which dissolve and become liquid into a Keli Sheiyni?[223] If the substance is not considered a spice: No, even if the substance has already been previously cooked, as only by a substance which is originally liquid do, we say that it does not re-cook in a Keli Sheiyni.[224]  If the substance is considered a spice: Then it may be inserted even if it was not previously cooked.

9. The laws of a Keli Rishon

A. Definition of a Keli Rishon:[225]

A Keli Rishon is the original pot of food that was taken off the fire, or off any other heating surface [even if its content is no longer Yad Soledes-See ??]. A Keli Rishon has the ability to cook so long as it remains the heat of Yad Soledes even after one has removed it from the fire.

Solid foods: According to the understanding of some opinions, the Alter Rebbe[226] rules that a solid piece of food which is Yad Soledes, even if placed into another pot/dish which was never on the fire, is still considered a Keli Rishon. This will be explained in Halacha ??].

A very hot Keli Sheiyni:[227] A Keli Sheiyni which contains very hot water that was poured in from a Keli Rishon is viewed as a Keli Rishon. This will be explained in Halacha 11.

Q&A on definition of a Keli Rishon Is a boiler which has heating coils inside of its vessel, such as certain water boilers, considered like a Keli Rishon?[228] Yes.[229] If water is poured into a vessel from a Keli Rishon while the Keli Rishon is still on the fire, is the water still considered like a Keli Sheiyni? Is the water of a boiler which has a spout with which to pour out the water considered a Keli Rishon or Keli Sheiyni once it is poured out into a cup? Yes, the water is considered a Keli Sheiyni, despite it having been still attached to its source of heat while entering into the cup.[230] If one poured the food of a Keli Rishon into another pot which is hot due to having been heated over a fire, does that food still have the status of a Keli Rishon? Yes.[231] What is the law of a food which is removed with a ladle from a Keli Rishon?[232] If the ladle has sat in the Keli Rishon for some time then it is considered a Keli Rishon, and thus the food that is in it has the same law as a Keli Rishon. If one removed it immediately after entering, it is considered a Keli Sheiyni. If one poured food from a Keli Sheiyni back into a hot Keli Rishon does it still retain the status of a Keli Sheiyni?[233] If there is only a small amount of food being placed back into the Keli Rishon, to the point that the food becomes further heated by the Keli Rishon, then the food returns to being a Keli Rishon. However, if a large amount of food is being poured into it, then even if the Keli Rishon is still hot to the point of Yad Soledes, it retains its Keli Sheiyni status.

 

B. Placing uncooked foods into a Keli Rishon:[234]

It is Biblically forbidden to place any[235] uncooked, or non-fully cooked, food into a Keli Rishon if the food will reach Yad Soledes.

• Example-Spices:[236] It is forbidden to place spices into a Klei Rishon.
• Example-Salt:[237] It is proper to be stringent not to place salt into a Keli Rishon [and so is the custom]. This applies by all forms of salt, whether rock salt [not precooked], or sea salt-table salt [precooked]. [This applies even if the salt will not dissolve, nevertheless, it is proper to be stringent.[238]]

If the Keli Rishon is no longer Yad Soledes:[239] It is proper not to place any uncooked, or non-fully cooked, food into a Keli Rishon even if it is no longer Yad Soledes.

 

C. Placing cold water into a Keli Rishon:

Water/liquids:[240] It is permitted to simultaneously place a large amount of cold water into a Keli Rishon that is Yad Soledes [that is off the fire] so long as there is so much cold water being added that the water will not become Yad Soledes.[241] However, if there is only a minute amount of water being added to the point that it will reach Yad Soledes, it is forbidden.[242] The above applies whether or not there is food currently inside the Keli Rishon.[243]

A bottle of water/liquids:[244] It is forbidden to place a bottle of water into a Keli Rishon to thaw it down even if one plans to remove it prior to reaching Yad Soledes. [If, however, the bottle of water contains a lot of cold water to the point that the mixture would not be Yad Soledes then it is permitted to do so.[245]]

 

Q&A on pouring much cold water into the Keli Rishon Must one pour the cold water into the Keli Rishon in one splash, or may one pour it in continuously, until enough water enters for the Keli Rishon to be under Yad Soledes?[246] Some Poskim[247] rule that one must pour the entire amount into the Keli Rishon in one splash, as otherwise the small amount that is poured in first will get cooked in the interim. Others[248] however hold that so long as one is continuously pouring water into it without any break at all in the stream, then even if it will take some time until the suffice amount of water needed to cool the pot will enter, nevertheless it is allowed, as it takes time liquid to cook.   Q&A on placing bottle into Keli Rishon May one place a bottle of liquid in a Keli Rishon that is no longer Yad Soledes in order to thaw it down?[249] Yes, as even placing it in a Keli Rishon that is Yad Soledes is only forbidden due to that one may come to forget and leave it there until it becomes Yad Soledes.

 

D. Placing precooked/prebaked foods into a Keli Rishon:

Precooked foods may only be placed into a Keli Rishon if all the following four conditions are fulfilled:

1. The pot is off the fire. [250]
2. The food was previously fully cooked in liquid as opposed to baked/roasted.[251]
3. The food is currently dry, or moist but is still warm enough to be served.[252]
4. The food is not a dissolvable substance.[253]

Q&A If a food had been soaked in a Keli Rishon before Shabbos may it be placed into a Keli Rishon on Shabbos? Example: If one placed tea bags in a Keli Rishon pot that was off the fire before Shabbos, may one return those tea bags if dry, to the Keli Rishon on Shabbos. Some Poskim[254] rule it may be placed in a Keli Rishon on Shabbos [if the food is Mikalei Habbishul[255]]. Others[256] rule it may not be placed in a Keli Rishon on Shabbos. Practically one is to be stringent in all cases.[257] This applies even if the food is easily cooked.[258] May one reuse a spoon or ladle which had been used to remove soup from the pot?[259] If the liquid on the spoon or ladle is still warm, then it may be reused. If it has cooled down, then it must be dried prior to entering it into the pot, if the food in the pot is still Yad Soledes [110 degrees]. A piece of good advice to avoid this issue is to simply leave the spoon inside the Keli Rishon until everyone is done taking portions.

General Q&A May one remove a pot from the stove using a damp cloth or mitten?[260] No, as doing so will cook the liquid. [Thus, as a precaution it is forbidden even if one plans to remove the cloth prior to it reaching Yad Soledes.]   Must the spoon used to remove food from a Keli Rishon be dry?[261] Yes. Furthermore, even if one wants to reuse the same spoon to remove food from the Keli Rishon, such as one who used a ladle to remove soup and then placed the ladle down and now wants to take more soup, then if the liquid on the ladle has cooled down one must dry it prior to using it. When replacing a cover onto a Keli Rishon must one make sure that the inner side of the cover is dry from the perspiration that it received during cooking?[262] If the liquid on the inside of the cover has cooled off, then one must dry it prior to placing it back on the pot.

E. If one transgressed and placed food into a Keli Rishon:

If one transgressed and placed food into a Keli Rishon, then if the food reached Yad Soledes, then it is forbidden to be eaten on Shabbos.[263]

Spices-Salt:[264] The above rule is with exception to spices [i.e. salt] added to a Keli Rishon dish, in which case the dish may be eaten even though it was Yad Soledes, and even if the pot was on the fire. However, there are opinions[265] which argue and prohibit even by spices.[266]

F. If the Keli Rishon is no longer Yad Soledes:[267]

It is proper to abstain from placing spices in a Keli Rishon even if it is no longer Yad Soledes.[268]

10. Opening and closing the hot water of a sink:

A. May one open the hot water tab on Shabbos?[269]

So long as the water in the boiler is still Yad Soledes, then even if the boiler is no longer on, it is forbidden to open the tab, as turning on the hot water automatically enters cold water into the boiler.[270] [Furthermore those which have a type of boiler which automatically heats the water as it is turned on, are forbidden to do so, as in addition to cooking the newly entered cold water, they are also lighting a flame.]

B. May one open the hot water if one knows for certain that the water in the boiler is no longer Yad Soledes?[271]

This is allowed only if one knows for certain that the heating system will not turn on later on Shabbos and heat the new cold water added into the boiler. Regarding a solar heated boiler in which the sun will heat the new water on Shabbos, then from the letter of the law if the water is no longer Yad Soledes one may open the faucet, although it is proper to avoid doing so.

C. May one ask a gentile to open the hot water tab?[272]

• Example: The Mikveh water is too cold for immersion; may one ask a gentile to open the hot water?

Yes, one may ask a gentile to do so [even if the heating system of the boiler is turned on in the process].[273]

D. May one open the hot water if he closed the pipes, thus not allowing any cold water to enter into the boiler?[274]

Yes, this is allowed even if the water is Yad Soledes as no water can enter it. [However, one must take care not to let the water hit the sink unless the sink is dry, as otherwise it will cook the water remaining in the sink which is forbidden.]

 

E. May one leave the hot faucet open from Erev Shabbos?[275]

Yes [although he may not use that water to wash with if it has been warmed up on Shabbos[276]]

F. May one further open the faucet on Shabbos when left open before Shabbos?[277]

No.

G. May one close a faucet of hot water that was left open before Shabbos or was accidentally opened on Shabbos?[278]

No, this may not be done unless a) The heating system is not on [and will not turn on at a later point], and b) there is no hot water left in the boiler. However, if there are only a few drops coming out from the faucet and one wants to close it to save those drops then seemingly it is allowed in all cases that doing so will not cause the heating system to turn off.

H. May one ask a gentile to close the hot water faucet that was left open?[279]

Yes, this is allowed even in a case that doing so will shut off the heating system.

 

I. If the hot water tab is open may one open the cold water in order to cool it down?[280]

This is only allowed if he opens enough cold water that when it mixes with the hot water it will not reach Yad Soledes.

11. A Davar Gush/Placing a solid food onto a food or liquid:

A. What is the definition of a Davar Gush/Solid food?[281]

Any food which is not able to flow is considered a Davar Gush. Thus, rice and the like which are cooked and do not flow when poured out but rather simply fall are considered a Davar Gush.

Solids that contain liquid:[282] Is a solid piece of food that is placed together with liquid into a second vessel still considered a Keli Rishon [according to the stringent opinions], such as for example, soup that has solid pieces which are poured into a bowl? All the food is considered a Keli Sheiyni being that the liquid gets cooled off by the walls of the second vessel which in turn then cools off the solid.

B. The law:[283]

The status of a Davar Gush is disputed amongst Poskim. Some Poskim[284] rule that any Davar Gush that is Yad Soledes retains the same laws as does a Keli Rishon [that one may not place any uncooked food on it] even if it has now been placed in its 10th vessel. This applies until the food reaches less than Yad Soledes. Others Poskim[285], however, rule that such foods receive the same laws as do liquidly foods of which the ruling is that it becomes less stringent in a Keli Sheiyni and is totally permitted in a Keli Shelishi. Practically, one is to initially be stringent in this matter unless it is a time of need.[286]

C. The Halachic ramifications:

• According to the stringent opinions it is forbidden to place oil, and the like on a Yad Soledes potato even if it has been placed in a Keli Shelishi or further. According to the lenient opinion, in a Keli Shelishi it is allowed.
• When placing a piece of Yad Soledes Kugal on a plate with pickles, then even if the plate is a Keli Shelishi, one must beware that they do not touch each other according to the stringent opinion, although there are some which are lenient in this case.[287]

Q&A When a Davar Gush is picked up with a fork from a Keli Rishon does it now have the status of a Keli Sheiyni according to the lenient opinion?[288] No. According to all it retains a Keli Rishon status until placed into an actual vessel, in which case according to the lenient opinions it has the status of a Keli Sheiyni. Thus, when placing a piece of Yad Soledes kugal onto a plate with pickles then even according to the lenient opinion above, if the kugel was removed from the Keli Rishon with a fork the Kugel is only considered a Keli Sheiyni, and one must thus beware that they do not touch each other. If a Davar Gush was placed into soup that is in a Keli Sheiyni, does it receive a Keli Sheiyni status even according to the stringent opinion?[289] Yes, as the liquid which now surrounds the Davar Gush cools it off and gives it the status of a Keli Sheiyni according to all.[290] May one place ketchup onto a Yad Soledes Davar Gush which was placed in a Keli Shelishi[291] even according to the stringent opinion?[292] Yes.[293] May one place ketchup and the like on a hot piece of toasted Chalah? Tzaruch Iyun if this poses an issue of Bishul after Afiya. May one place butter or margarine on a Yad Soledes Davar Gush that has been placed in a Keli Shelishi even according to the stringent opinion?[294] Yes, [as it contains the same dynamics as ketchup being that they too are precooked.] However, when doing so one must beware not to transgress the Nolad prohibition. It thus may not be done if enough of an amount is being melted that it will flow off the food and be recognizable, as explained in Halacha 8. May one place Chalah or baked products on a Davar Gush: Seemingly it is permitted to do so as without liquid the baked products cannot cook.

12. Iruiy Keli Rishon/Pouring from a Keli Rishon onto uncooked food:

A. Definition:[295]

The pouring of the content of a Keli Rishon that is Yad Soledes onto a food or liquid.

B. Its law:[296]

The pouring of a Keli Rishon has ability to cook a peels worth of the food, and hence retains the same law as a Keli Rishon itself. It is thus forbidden for one to pour from a Klei Rishom onto any food that contains a cooking prohibition and may not be placed in a Keli Rishon.

Pouring liquid of Keli Rishon onto pre-cooked foods: Has the same laws as placing it into a Keli Rishon, as explained in Halacha 9.

Placing a solid hot food [Davar Gush] into cold liquids:[297] It is forbidden to place a piece of hot meat, or other food, which is Yad Soledes into cold [liquid] gravy.[298]

Pouring liquid from Keli Rishon onto cold liquid: Some Poskim[299] rule, and so is the ruling of Admur[300], that it is permitted to pour any amount of hot water from a Keli Rishon onto any amount of cold water.[301] Other Poskim[302], however, hold that one may only pour hot water into cold water if the cold water will not reach Yad Soledes. Practically, by liquids which have been previously cooked, such as precooked water, milk or tea essence [which contains no leaves], from the letter of the law one may be lenient like the first opinion to pour Keli Rishon water onto any amount of the cooled off liquid. Nevertheless, it is proper to be stringent.[303] However, regarding pouring from a Keli Rishon onto uncooked liquids, such as uncooked water/milk, one must be stringent like the second opinion.[304]

C. Bedieved-If one transgressed:[305]

If one transgressed and poured from a Keli Rishon onto an uncooked food, then the outer layer of the food is forbidden to be eaten on Shabbos being that it was cooked on Shabbos.

 

Q&A May one pour from a Keli Rishon onto the outside walls of a vessel which contains food?[306] So long as the food in there is permitted to be placed into a Keli Sheiyni [it is either a liquid or a spice, as will be explained] then it is allowed, as the walls of the pot take the place of the peel worth that the heat of the pouring is able to cook. If the stream being poured from the Keli Rishon is not attached to its source by the time it hits the food is it still considered like the pouring of a Keli Rishon?[307] No, it is considered like a Keli Sheiyni. It is only considered the pouring of a Keli Rishon if by the time it makes contact with the food the stream is still attached to its source.[308] Is hot water which comes from the sink considered the pouring of a Keli Rishon?[309] Yes.[310] This applies even if the boiler from which the water is coming from is no longer on, so long as the water in the boiler is still Yad Soledes.[311] If one pours from a Keli Rishon onto the inner walls of a pot of food, having it flow from the wall of the pot onto the food, does that water still have the status of the pouring of a Keli Rishon?[312] If by the time the stream reaches the food, it is no longer attached to the content of the Keli Rishon then it has the status of a Keli Sheiyni. If it remains still attached, then it has the status of the pouring of a Keli Rishon.   May one pour from a Keli Rishon onto a food which had already been poured on from a Keli Rishon from before Shabbos?[313] No.[314] However some Poskim[315] are lenient to permit it. If the food being poured on was previously soaked in a Keli Rishon may one pour a Keli Rishon onto it?[316] There is an opinion which is stringent even in this case although seemingly in a time of need one may be lenient. May one pour from a very hot Keli Sheiyni onto a food?[317] Yes, as although with regards to placing food in it, it has the status of a Keli Rishon, nevertheless with regards to pouring, it has the same laws as pouring from a Keli Sheiyni.[318] May one pour hot water from the urn into his tradition soup? No.   Q&A on pouring liquid/food from a Keli Rishon onto cold water Must one dry his cup/plate prior to pouring water from a Keli Rishon into it?[319] Example: One takes a washed clean glass cup from the dish wrack to make himself a coffee on Shabbos. Must one dry his cup prior to pouring into it? What about if one is taking a second serving, must he dry his cup prior to re-pouring hot water into it? Based on the above, may a Shul or family set up a designated Keli Sheiyni cup which everyone uses to pour their hot water into even though it is not dry in between usages. If the liquid in the cup/plate is liquid that has never been previously cooked: Prior to pouring Keli Rishon water into a cup or other utensil one must verify that that the cup/utensil is dry.[320] Some Poskim[321] however rule it suffices to merely shake out the liquid from the cup/plate as opposed to fully drying it.[322] Other Poskim[323] however rule that one may not be lenient in this matter and the cup must be completely dry. Practically, although one who is lenient has upon whom to rely, one should try to be stringent whenever possible, and use a dry cup/plate, or dry it in a permitted method. [When drying one’s cup one may not use a cloth due to chance that one may come to squeeze liquid from it.[324] Rather one should use his finger to dry it.] If the liquid in the cup is from liquid that has been previously cooked:[325] If the liquid in the cup/plate has been previously cooked, as commonly occurs when pouring a second serving onto a plate/bowl or cup, then even if the leftover liquid has fully cooled down, one may pour from the Keli Rishon onto it.[326] [Thus, one may designate a set cup to be used as a Keli Sheiyni to pour from it onto a Keli Shelishi of tea/coffee and is not required to use a new Keli Sheiyni for every time one pours. One does not have to dry the set Keli Sheiyni prior to each use, even if the liquid has already cooled off.] May one pour from a Keli Rishon onto water even if the Keli Rishon is still on the fire?[327] Yes, although the Minchas Yitzchak rules stringently in this. Thus, according to the Minchas Yitzchak one may not open the hot water tab and have it poured into cold water. May one pour from a Keli Rishon onto oil? The Ketzos Hashulchan[328] writes that this is forbidden being that water does not mix well into oil and will thus cook the oil.[329] May one pour hot water onto a plate which has fat smeared on it, such as to rinse it off?[330] No, as doing so melts the fat and is prohibited due to Molid. May one place a Davar Gush Keli Rishon into a large amount of water?[331] No, as it will cook the surrounding area of the water. May one place a Davar Gush Keli Rishon on a slightly wet plate?[332] No, as it will cook the liquid. Thus, one must make sure the plate is dry. Thus, if there is oil on one’s plate one may not place any food on it from a Keli Rishon. May one pour soup into a wet bowl taken from the drain? One may use a ladle to pour soup into the bowl.[333] However if the ladle being used has remained for some time within the soup then it is best to dry the bowl prior to doing so.[334] May one pour a second serving of soup into his bowl which contains leftovers? Yes.[335] May one place a hot piece of food on his plate if his plate contains leftovers foods? No, unless the food being placed on his plate has been placed in a Keli Sheiyni, and is not a Davar Gush according to those which are stringent in regards to it.[336] One is thus required to clean the plate prior to placing food on it. It is very common to occur that the lower plate of the main dish holds crumbs and other leftovers, and thus may not have Keli Rishon foods placed on them. Caution are must be taken in this matter. May one place a hot egg from a Keli Rishon into a cup of water to cool it down?[337] No, as explained above.   May one rinse off a hot Keli Rishon egg under a faucet of cold water?[338] Yes, as the water moves so rapidly off the egg, being that the egg is smooth, that it does not have time to cook. May one rinse a hot piece of meat under a faucet of cold water?[339] If the meat is a Keli Rishon then according to all one may not do so as the liquid enters into the crevices of the meat and gets cooked. However, if the meat has been placed in a Keli Sheiyni then this would be dependent on the dispute regarding whether or not a Davar Gush can still cook in a Keli Sheiyni. May one place a Keli Rishon vessel/pot in cold water in order to cool off the vessel/pot?[340] No, just like was explained by a Davar Gush. However, some Poskim[341] are lenient in this matter. May one place a Keli Rishon pot onto a wet surface/counter/towel?[342] No. May one place a hot pot which has been emptied of its food into a sink filled with water?[343] Only if there is so much water in the sink that it will not be able to become Yad Soledes through placing the pot there. May one pour cold water into a hot Keli Rishon pot which has been emptied of its food?[344] This is only allowed if he pours so much water into it that it will not be able to become Yad Soledes. This entire amount of water must be placed in simultaneously. May one remove a pot from the fire using a wet towel.[345] No.

From the Rav’s Desk 1.       Question: [Motzei Shabbos, 26th Teves 5781] I have a general question that comes up on Shabbos every so often that I would like to know. Am I allowed to pour directly from the hot water urn on Shabbos into a cup of hot water that I had previously taken out of that same urn? For example, if I made myself a Tea in a Keli Shelishi, and the Tea is no longer hot, can I add more hot water to it directly from the urn or must I use a Keli Sheiyni. Also, regarding soup, I have the same question, regarding if I can pour myself a second serving even though there still some broth left in my original bowl.   Answer: Adding more water from the urn into a cup of plain hot/warm water: For Ashkenazim, it is permitted to add more hot water directly from the urn into a cup of water that one had removed from that urn, so long as the water that has remained in the cup is still somewhat warm to the point it would still be served as a warm drink. In such a case it is permitted to add more water even if one had poured the water into a second or third vessel. Furthermore, according to some Poskim, it is even permitted for Ashkenazim to add more water directly from the urn into the cup even if the water has cooled off completely, although one who is stringent is blessed. However, according to Sephardim, some Poskim rule that it is always forbidden to add anymore hot water directly from the urn into the cup even if the water is still Yad Soledes being that the water has been moved into a second vessel [Keli Sheiyni] and is thus considered as if it is cold according to their opinion. All the more so would it be forbidden for them to do so if the water is no longer Yad Soledes. Adding more water from the urn into a cup of tea: Even according to Ashkenazim, it would be forbidden to add more hot water directly from the urn into the cup of tea, even if the water is still very hot, being that the tea itself has not yet been cooked, and was made using a Iruiy Keli Sheiyni or Keli Shelishi, and hence now when one comes to add more hot water to it directly from the urn this is considered Iruiy Keli Rishon which has ability to now cook the tea.  Now, even if one were to remove the teabag before adding more hot water to it, it would seem that it would still be forbidden to add hot water directly from the urn, being that the particles from the teabag that have now entered into the water and turned it into tea would still have a cooking prohibition. Vetzaruch Iyun. Adding a second serving of soup: This follows the same ruling as adding more hot water directly from the urn into a cup of plain hot/warm water, and hence so long as the soup is still lukewarm, Ashkenazim may add a second serving directly into it, and even if the liquid has already fully cooled off, those Ashkenazim who are lenient have upon whom to rely, although one who is stringent to first wash and dry the bowl, or take a new bowl, is blessed. Sephardim, however, must take a new bowl, or wash and dry the previous bowl, in all cases. Explanation: There is a debate between the Ashkenazi and Sephardi Poskim regarding if we apply the rule of cooking after cooking by liquids that are no longer Yad Soledes, with the Sephardim being stringent to consider it a Biblical prohibition, and the Ashkenazim being lenient so long as the liquid is not fully cool down. Now, regarding if liquid that is in a Keli Sheiyni is Halachically considered cold even though its temperature is still hot, some Poskim rule that it is to be treated as if it is cold. However, this stringency only applies for the Sephardim, while for Ashkenazim we view it as hot so long as the temperature has not cooled off. Now, regarding if Ashkenazim are stringent by fully cooled off liquid even by Iruiy Keli Rishon, or only by a Keli Rishon, this matter is debated amongst the Poskim and the Tzemach Tzedek and Ketzos Hashulchan conclude that one may be lenient although one who is stringent is blessed. Sources: Regarding the dispute if we apply Bishul Achar Bishul Bedavar Lach, see: Admur 318:9; Michaber 318:4; Rama 318:15; Regarding the status of a Keli Sheiyni in this regard and if we consider is as cold, see: P”M 318 A”A 12; Biur Halacha 318 “Im”; Iglei Tal Bishul 11-8; Admur 253:14 [invalidates Mimeicham Limeicham only because of Michzi Kimivashel and not because of Bishul Achar Bishul]; Shabbos 38b; Shaareiy Tziyon 253:47; Piskeiy Teshuvos 318 footnote 227; Shabbos Kehalacha pages 365-356 [writes is permitted even for Sephardim!];  Regarding if we apply this stringency of Bishul Achar Bishul Bedavar Lach even by Iruiy Keli Rishon, see: Tzemach Tzedek Mishnayos Shabbos 3, brought in Ketzos Hashulchan ibid footnote 31; Ketzos Hashulchan 124:12; Shevisas Hashabbos Hakdama Mivashel 19; Or Letziyon 2:30-10; Beis Meir brought in Biur Halacha “Vehu” that those who are lenient do not need to be protested; Igros Moshe 4:74 Bishul 18; Piskeiy Teshuvos 318:51; See the following Poskim that one may always pour liquid of a Keli Rishon onto water, even if not cooked: Admur 318:20; Taz 318:18; Tosafos Pesachim 40b; Tur 318; Rashba, Ran and Rif on Shabbos 20a; Elya Raba Y.D. 68; Peri Megadim Yoreh Deah 68; Iglei Tal Ofeh 29; Tzemach Tzedek Mishnayos Shabbos 3:5, brought in Ketzos Hashulchan 124:12 footnote 31, and Tehilah Ledavid 318, in understanding of Michaber/Admur.

 

13. The laws of a Keli Sheiyni

A. Definition of a Keli Sheiyni:

A vessel containing a liquidly food which is Yad Soledes which was poured from a vessel that was on the fire. [According to some if the food is a solid, such as a piece of meat, then it has the same laws as a Keli Rishon.] If the Keli Sheiyni is very hot due to being filled with very hot water from a Keli Rishon then it has the same laws as a Keli Rishon.

A very hot Keli Sheiyni: A Keli Sheiyni which contains very hot water that was poured into it from a Keli Rishon is considered like a Keli Rishon, as explained in Halacha 14-see there!

B. Its Law:

Placing Precooked foods [dry & moist] into a Keli Sheiyni:[346] All foods which have been previously cooked in liquid are permitted to be placed in a Keli Sheiyni even if the food is wet. [This applies even if the cooked food is wet. Regarding entering previously cooked congealed food which will melt-See Q&A.]

Placing Preroasted/fried/baked foods into a Keli Sheiyni: Baked or roasted foods, such as roasted meat[347] and baked bread[348], may not be entered into a liquid Keli Sheiyni, as explained above in Halacha 7D, see there!

Placing uncooked solid foods into a Keli Sheiyni:[349] It is disputed amongst the Poskim[350] as to whether a Keli Sheiyni has cooking capabilities and as to whether placing uncooked food into it is permitted or forbidden. Practically, we rule that it is forbidden to place uncooked solid foods into a Keli Sheiyni, with exception to spices and liquids, as brought next.[351] Even by those foods which a Keli Sheiyni does not have the ability to cook, one is nonetheless to be stringent, to prohibit placing it in a Keli Sheiyni due to that it appears like cooking.[352] This too however is with exception to spices and liquids.

Placing uncooked spices into a Keli Sheiyni:[353] Spices [even if raw] are permitted to be placed into a Keli Sheiyni even if the Keli Sheiyni is Yad Soledes [so long as the Keli Sheiyni is not very hot, as will be explained in Halacha 14].[354]

Placing raw onions and garlic in a Keli Sheiyni:[355] Onions and garlic, as well as any other food which is used as flavor, are defined as a spice in this regard, and hence may be placed into a Keli Sheiyni [so long as the Keli Sheiyni is not very hot, as will be explained in Halacha 14]

Placing salt into a Keli Sheiyni:[356] It is proper to be stringent not to place salt into a Keli Sheiyni that is Yad Soledes. This applies by all forms of salt, whether rock salt [not precooked], or sea salt-table salt [precooked]. [If, however, the salt will not dissolve, such as when placing it on a hot dry solid that has entered a Keli Sheiyni, then it is permitted.[357]]

Placing liquids, including water and oil, in a Keli Sheiyni:[358] All liquids[359], including water[360] and oil[361] [and milk[362]], are permitted to be placed into a Keli Sheiyni, even if it will reach Yad Soledes [so long as the Keli Sheiyni is not very hot, as will be explained in Halacha 14].[363]

Placing a bottle of cold liquid into a Keli Sheiyni:[364] It is permitted to place a bottle of water or of other cold liquids into a Keli Sheiyni which has hot water. Furthermore, it is even allowed to insulate it completely inside the hot water [if heat will not be added to the liquid, and rather is being placed there simply to remove its coldness[365]].[366] [See Chapter 4 Halacha 4F for further details on this matter.]

Summary: The following foods may be placed in a Keli Sheiyni. All other foods are forbidden to be placed: Spices Liquid Previously fully cooked [as opposed to baked or roasted] foods [that do not dissolve].   Q&A on Bedieved What is the law if one placed an uncooked food into a Keli Sheiyni? Some Poskim[367] rule the food is permitted to be eaten.   Q&A on the definition of a Keli Sheiyni If the vessel which one is pouring into is hot, is it considered a Keli Sheiyni?[368] Example 1: If one poured boiling water into a glass cup and then emptied the cup and poured boiling water into it a second time is that water still considered a Keli Sheiyni? Example 2: One left an empty cup near the Shabbos electric plate and the cup became hot. One then poured hot water into the cup is the water considered a Keli Sheiyni? The Law: Liquid foods placed into a second vessel are always considered a Keli Sheiyni unless the vessel has been heated near a fire.[369] Thus in example 1 although the cup is still very hot the water becomes a Keli Sheiyni. In example 2 since the vessel was heated near a flame, the water remains a Keli Rishon. What is the law of a food which is removed with a ladle from a Keli Sheiyni?[370] The food in the ladle has the status of a Keli Shelishi even if the ladle remained for some time in the Keli Sheiyni. However, there are opinions which are stringent.   Q&A on precooked solids If a food had soaked in a Keli Rishon before Shabbos may it be placed in a Keli Sheiyni on Shabbos?[371] This is only allowed if the placing of it into the Keli Sheiyni will not cook it any further than the amount it had been previously cooked in the Keli Rishon, and it is thus only being placed into the Keli Sheiyni in order to warm up.[372] However there are opinions[373] which learn that even if the Keli Sheiyni will not warm it any further, nevertheless, one should be stringent not to place it in being that it appears like one is cooking it on Shabbos.[374] If one poured onto food from a Keli Rishon, or soaked food in a Keli Sheiyni before Shabbos, may it be placed in a Keli Sheiyni on Shabbos?[375] This may not be done.[376] Q&A on Solids which melt and dissolve May one place substances which dissolve and become liquid into a Keli Sheiyni?[377] If the substance is not considered a spice: No. This applies even if the substance has already been previously cooked, as only by a substance which is originally liquid do, we say that it does not re-cook in a Keli Sheiyni.[378]  If the substance is considered a spice: Then it may be placed in even if not previously cooked.   Q&A on spices Is placing spices in a Keli Sheiyni allowed even if they will become Yad Soledes?[379] Yes.[380]   What is the definition of a spice?[381] Any food which is a) used to spice other dishes and b) is not made to eat on its own is defined as a spice.[382] Are spices which were not around in the times of the Sages considered spices regarding the leniency to place them in a Keli Sheiyni? Some Poskim[383] question whether spices which were not around at the time of the Sages are permitted to be placed in a Keli Sheiyni. However, from other Poskim[384] it seems that so long as the item is considered a spice it has all the laws of spices and is permitted to be placed in a Keli Sheiyni. Are spices which are questionable whether they were used as spices in the times of the Sages considered spices regarding the leniency to place them in a Keli Sheiyni?[385] Has the same ruling as above question that some have questioned its status while from other Poskim it seems that it has the full status of a Keli Sheiyni.   A list of foods which are and are not considered spices: · Lemon: Some[386] have questioned whether slices of lemons are considered like spices which are permitted to be placed in a Keli Sheiyni being that they were not around in the time of the Sages. However, from other Poskim it seems that so long as lemons are only used to spice foods then they have all the laws of spices and are permitted to be placed in a Keli Sheiyni.[387] Lemon juice is always allowed to be placed in a Keli Sheiyni as it is a liquid. · Crushed Spices:[388] There are Poskim[389] which rule that the crushed spices which we use today do not have the spice leniency to be placed in a Keli Sheiyni being that since they have been ground small, they are more easily cooked. Despite their fears, from the letter of the law it is allowed[390] although one who wishes to be stringent like their words may do so. · Tea bags:[391] Some[392] write that from the letter of the law tea bags have the status of spices which are allowed to be placed in a Keli Sheiyni. However, the custom is to be stringent like those opinions which forbid it. Regarding pouring onto it from a Keli Sheiyni, see “Iruiy Keli Sheiyni” and Q&A there. · Herbal tea: [393] Herbs which are placed in hot water to make tea certainly do not have the status of spices. · Sugar:[394] Has the status of spices and may be placed in a Keli Sheiyni.[395] [It however may not be placed in a Keli Rishon, or even poured on from a Keli Rishon, even though sugar has been previously cooked]. · Turkish Coffee and Cocoa:[396] Do not have the status of spices being that they are eaten on their own and are not placed to spice another dish. Thus, they may not be entered into a Keli Sheiyni which is Yad Soledes.[397] · Instant coffee:[398]  Some have written[399] that it has the status of spices and is thus allowed, although being that their reasoning is not explained one should be stringent.[400] In any event it is best to make instant coffee essence from before Shabbos in order to avoid a possible prohibition of Molid. If one did not do so, then he is to follow as said above. [See “The Laws of Nolad” where this matter is discussed.] · Mint leaves:[401] Is disputed whether they have the status of spices or not.[402]   Q&A on Liquids Is placing liquids in a Keli Sheiyni allowed even if they will become Yad Soledes?[403] Yes.[404]   Are precooked liquids which have cooled off allowed to be placed in a Keli Sheiyni?[405] Yes.[406] May one place a very small amount of cold water into a large amount of hot water that is in a Keli Sheiyni?[407] Yes.[408]   May one place honey into a Keli Sheiyni?[409] Liquid honey is considered a liquid and thus can be placed in a Keli Sheiyni. However congealed honey may not be placed in a Keli Sheiyni being that it is viewed as a solid.[410] May one place milk into a Keli Sheiyni?[411] Yes.[412] May one place ketchup in a Keli Sheiyni?[413] Yes, as it has been previously cooked.   When using a spoon/ladle to remove food from a Keli Sheiyni must that spoon be dry? No. As it is permitted to enter liquid into a Keli Sheiyni, as well as that any food that is stuck to the spoon has been previously cooked, and thus too may be entered into a Keli Sheiyni. May one place a Keli Sheiyni vessel into cold water in order to cool it down. Yes, even if the vessel contains a Davar Gush that is Yad Soledes.

Placing ice cubes in a Keli Sheiyni Question: [Sunday, 19th Sivan, 5781] Is it permitted for me to place an ice cube in my hot bowl of soup or hot cup of tea on Shabbos in order to cool it down enough so I can drink it? Answer: It is permitted to enter an ice cube on Shabbos into a cup of hot tea or a bowl of hot soup which is defined as a Keli Shelishi even though doing so causes it to melt. Explanation: The prohibition against the passive melting of items on Shabbos only applies if the melted substances recognizable. If it is not recognizable after it is melted, and it is being melted in a passive form, then it is permitted to cause it to melt. Thus, the Poskim rule that it is permitted to enter ice into a cup of liquid in order to cool off the liquid, and it is clear from other rulings in the Poskim that this applies even if the liquid is hot, so long as it does not contain the cooking prohibition. Now, although technically it is permitted to enter water into a Keli Sheiyni, practically, aside for the fact that it is unclear if this applies likewise to ice cubes being that it does not mix right away with the liquid, even by a Keli Sheiyni, in addition, if the Klei Sheiyni liquid is very hot, as is often the case when one desires to cool it off with an ice cube, then it is to be treated like a Keli Rishon, and hence one should only enter an ice cube into hot liquids which are defined as a Keli Shelishi, which is anyways usually the case when one has a cup of tea which was made using a Keli Sheiyni, and one has a bowl of soup that was poured to from a Ladle. Sources: Piskeiy Teshuvos 320:14 footnote  155;  SSH”K 1:90; See regarding entering ice cubes into wine to cool off: Admur 320:16; Michaber 320:9; Shabbos 51b; See regarding placing fat on top of rice for the melt [from which it is proven that even if the liquid is hot it is permitted]: Admur 318:26 and 28; M”A 318:40; Sefer Haterumah; Derisha 318:6; Elya Zuta 318:17; M”B 318:105 and 118; see regarding entering liquids into a Keli Sheiyni: Admur 318:22; 318:12; Michaber 318:12-13; Mishneh 41a;  See regarding the status of a very hot Keli Sheiyni: Admur 318:20; Michaber 318:11; Tur 318; M”A 318:34; Levushei Serud; Tzemach Tzedek Mishnayos 3:5; as explained in Ketzos Hashulchan 124 footnote 31; M”B 318:76; and 48; Chayeh Adam Shaar Mitzvas Haaretz 2:9; Rosh Yosef; Piskeiy Teshuvos 318:34; See regarding the status of a bowl of soup that was poured from a ladle: M”B 318:45; Minchas Yitzchak 5:127; Shabbos Kehalacha Vol. 1 p. 84-86

 

 

14. The status of a very hot Keli Sheiyni:[414]

A Keli Sheiyni which contains very hot water that was poured into it from a Keli Rishon is considered like a Keli Rishon.

Q&A on a very hot Keli Sheiyni What is the definition of a very hot Keli Sheiyni which has the status of a Keli Rishon? If the Keli Sheiyni is much hotter than Yad Soledes Bo it retains the status of a Keli Rishon.[415] Some Poskim[416] write it is the the amount of heat that a person would scold his finger if he entered it into the water even for a moment. [Yad Nichvas Bo]   Is the prohibition to pour cold liquids into a very hot Keli Sheiyni only with regards to water or is it also with regards to other liquids such as milk?[417] Some Poskim[418] limit this prohibition only to water, however other liquids such as milk may be placed into a very hot Keli Sheiyni. Others[419] argue on this differentiation and prohibit all liquids from being entered.   May one pour from a very hot Keli Sheiyni onto a food?[420] Yes, as although with regards to placing food in it, it has the status of a Keli Rishon, nevertheless with regards to pouring, it has the same laws as pouring from a Keli Sheiyni.[421]   What is the law of a very hot Keli Shelishi?[422] Has the same status as any Keli Shelishi.   May one pour cold water into a very hot Mikveh?[423] No.[424] This applies even if the Mikveh is no longer being heated. It certainly applies if the heating coils in the Mikveh are on in which case the Mikveh has a pure Keli Rishon status even if it were not to be very hot. Furthermore, in such a case that the coils are still heating it is forbidden to even pour into it simultaneously enough water to make the entire mixture below Yad Soledes.   May one remove the plug of a Mikveh which attaches it to the rainwater?[425] If the Mikveh is very hot past Yad Soledes or has heating coils in it then it is forbidden to be done.   Must one who enters into a very hot Mikveh on Shabbos verify that his feet are dry prior to entering?[426] No.[427]   Does a thermos have the status of a Keli Rishon or Keli Sheiyni?[428] If the water is very hot, then it has the status of a Keli Rishon in terms of entering foods or liquids into it. If it is not very hot then this matter is disputed in the Poskim. According to all pouring from it has the status of pouring from a Keli Sheiyni even if the water is very hot.

15. Iruiy Keli Sheiyni [pouring from a Keli Sheiyni onto uncooked foods]:[429]

A. The definition:

The pouring of the content of a Keli Sheiyni, onto a food or liquid is defined as Iruiy Keli Sheiyni. 

 

B. Its law:

It is permitted to pour from a Keli Sheiyni onto all foods, even if the Keli Sheiyni is Yad Soledes, and even if the food which it is being poured on is completely raw.[430] This however is with exception to foods which need very light cooking to become ready, known as Kalei Habishul, as will be explained next.

Kalei Habishul-Pouring on foods which require very light cooking:[431] All foods which only need a slight amount of cooking and thus the pouring from a hot Keli Sheiyni cooks them, are Biblically forbidden to have Yad Soledes Keli Sheiyni water poured onto them. Nevertheless, it is allowed to soak it and wash it in cold water.[432]

C. The following foods are defined as Kalei Habishul and may not be poured onto from a Yad Soledes Keli Sheiyni:

1. Hard foods that soften with hot water:[433] Any food that is hard, and which one did not [previously] cook, that can become edible through soaking or washing it in hot water, is defined as Kalei Habishul.
2. Types of Fish: Little Tunny (Euthynnus alletteratus), as well as aged, salted fish from the previous year, are defined as Kalei Habishul. [This would include herring.[434] All other fish is not defined as Kalei Habishuil.]
3. Aged Meat: Aged and salted meat from the previous year is defined as Kalei Habishul. [All other meat is not defined as Kalei Habishuil.]
4. Salty foods:[435] A food which is very salty and cannot be eaten in its current state is defined as Kalei Habishul, and may not be poured onto from a Yad Soeldes Keli Sheiyni. However, it is permitted to soak and wash it in cold water even if it becomes edible through doing so.[436]
5. Quaker: Is defined as Kalei Habishul, as explained in the Q&A.
6. Raw eggs: Is defined as Kalei Habishul, as explained in the Q&A.
7. Tea: Is disputed if defined as Kalei Habishul, as explained in the Q&A.

Summary: It is permitted to pour from a Keli Sheiyni onto all foods, even if the Keli Sheiyni is Yad Soledes, and even if the food which it is being poured on is completely raw, with exception to foods which are defined as Kalei Habishul. Q&A on pouring onto Kalei Habishul If the Keli Sheiyni is no longer Yad Soledes may it be poured onto the Kalei Habishul foods?[437] Yes. If the food became edible through pouring cold water on it, may one now pour hot water over it?[438] No. If one poured from a Keli Sheiyni on to the light foods before Shabbos, may he redo this on Shabbos?[439] Yes. He may even soak it in a Keli Sheiyni.   Q&A on foods defined as Kalei Habishul Are foods other than those listed above forbidden to be poured on from a Keli Sheiyni if one sees that they cook through pouring on them?[440] Yes. May one pour from a Yad Soledes Keli Sheiyni onto herring?[441] No, as it is considered a lightly cooked food. May one pour from a Keli Sheiyni onto foods which will dissolve?[442] Yes.   Examples of lightly cooked foods:[443] · Quaker: May not be poured on from a Keli Sheiyni. [Furthermore, even with cold water it may only be done in a fashion that does not transgress the laws of kneading- see “The Laws of Kneading”!] · Raw eggs:[444] May not be poured on from a Keli Sheiyni. However, some Poskim[445] rule that it may be entered into a Keli Sheiyni. · Tea: Some Poskim[446] rule it is considered a spice and may be placed even in a Keli Sheiyni. Practically many argue and the custom is not like this opinion. Regarding Iruiy Keli Sheiyni and Keli Shelishi: Some Poskim[447] rule it is forbidden to pour even from a Keli Sheiyni [or place in a Keli Shelishi].[448] Other Poskim[449] rule it is permitted to be poured on from a Keli Sheiyni and placed in a Keli Shelishi.[450] See Halacha 17!

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

16. A Keli Shelishi:[451]

Definition: A vessel which contains the content of a food which was poured from a Keli Sheiyni.

Its law: Some Poskim[452] rule a Keli Shelishi has the same status as Iruiy Keli Sheiyni. Others[453] rule it is considered like a Keli Sheiyni itself, and hence all foods that are forbidden to be placed in a keli Sheiyni would likewise be forbidden in a Keli Shelishi. Practically the custom is like the lenient opinions which hold that it is allowed to place into it all foods which are allowed to be poured on from a Keli Sheiyni. However, since there are opinions which are stringent by a Keli Shelishi, therefore when applicable one should rather pour onto the foods from a Keli Sheiyni than to place them into a Keli Shelishi, being that the pouring of a Keli Sheiyni is explicitly permitted by all.

Kalei Habbishul: According to all, those foods which are forbidden to be poured on from a Keli Sheiyni may not be entered into a Keli Shelishi.

May one place tea in a Keli Shelishi?[454] This follows the same law, and dispute, as Iruiy Keli Sheiyni, as explained in Halacha 3.

17. Compilation-Making tea on Shabbos:

A. The general rule of Keli Rishon/Sheiyni/Shelishi:

It is Biblically forbidden to place uncooked foods into a Yad Soledes[455] [110 Fahrenheit or 45 Celsius[456]] Keli Rishon[457], Iruiy Keli Rishon[458], or very hot Keli Sheiyni[459], on Shabbos. Certain uncooked foods, however, such as spices[460] and liquids[461], may be entered into a Keli Sheiyni which is not very hot. Other foods, however, may not be entered into a Keli Sheiyni.[462] All uncooked foods may be poured on from an Iruiy Keli Sheiyni[463] [and entered into a Keli Shelishi[464]], with exception to very delicate foods which can cook with minimal heat, in which case it is Biblically forbidden to do so.[465] The following will discuss the status of tea herbs and tea bags regarding if they may be entered into hot water on Shabbos:

B. Placing tea into hot water on Shabbos:

Making tea in a Keli Rishon and Iruiy Keli Rishon: It is Biblically forbidden to place uncooked tea herbs/bags into a Yad Soledes Keli Rishon, or to pour water from a Yad Soledes Keli Rishon onto it.[466] One who did so, may not drink the tea, or give the tea to others to drink, on Shabbos.[467]

Making tea in a Keli Sheiyni: Some Poskim[468] rule that tea is considered a spice and may thus be placed into a Keli Sheiyni that is not very hot. Other Poskim[469], however, argue on this assertion, and rule that tea is not considered a spice, and contains a possible Biblical cooking prohibition to enter into a Keli Sheiyni. Practically, we do not enter tea into a Keli Sheiyni.[470]

Making tea in a Iruiy Keli Sheiyni/Keli Shelishi: Some Poskim[471] rule that tea herbs, and tea bags, are possibly considered delicate foods that only require a light heat for cooking, and it is thus Biblically forbidden to pour from a Yad Soledes Keli Sheiyni onto tea [or to place tea in a Yad Soledes Keli Shelishi]. According to this approach, tea may never be made on Shabbos with water of the temperature of Yad Soledes. Other Poskim[472], however, rule it is permitted to pour hot water from a Keli Sheiyni onto tea, and it is permitted to place tea in a Keli Shelishi.[473] Practically, while many suspect for the former approach and are careful to make tea essence before Shabbos, or to cook the herbs before Shabbos[474], many others are lenient. The ruling of the Chabad Poskim is to be lenient in this matter.[475]

Summary: It is forbidden to make tea using hot water of a Keli Rishon, Iruiy Keli Rishon, or by placing into a Keli Sheiyni. It, however, may be made in with Iruiy Keli Sheiyni, or Keli Shelishi, although some are careful not to make tea on Shabbos using hot water that is Yad Soledes, even in a Keli Shelishi.

18. Compilation-Making Turkish/ground coffee beverage on Shabbos:

Ground coffee is made through roasting and then grinding the coffee bean. It does not dissolve like instant coffee and has never before been cooked in water. This is in contrast with instant coffee which is made from dehydrated water that had ground coffee cooked in it, and thus dissolves when it reaches contact with liquid. The fact that ground coffee has never before been cooked and does not dissolve raises the Halachic question of whether one may make this coffee beverage on Shabbos using hot water. Making the beverage using hot water can fall under the cooking prohibition.

The law: Ground coffee which has never before been cooked in water is subject to the debate in Poskim[476] regarding whether a prebaked or pre-roasted food may be cooked in a liquid on Shabbos, of which the final ruling is to be initially stringent like the opinion who rules that it contains a cooking prohibition.[477] Thus, initially one may not place it into a Keli Rishon[478] or pour onto it from a Keli Rishon[479], or place it into a very hot Keli Sheiyni[480], as it has ability to cook. Regarding a not very hot Keli Sheiyni that is above Yad Soledes, this matter is disputed in Poskim: Some Poskim[481] rule that coffee is defined as a spice and may hence be entered into a not very hot Keli Sheiyni.[482] Other Poskim[483] rule that coffee is not defined as a spice and hence may not be placed into any Keli Sheiyni that is Yad Soledes[484], and it is to only be made with Iruiy Keli Sheiyni[485] or Keli Shelishi.[486] Other Poskim[487] rule that ground coffee is similar to tea and is defined as Kalei Habishul and thus may not be made with any hot water that is Yad Soledes, even in a Keli Shelishi or Revi’i. Practically, the mainstream approach follows the second opinion[488] and hence Turkish/ground coffee may be made on Shabbos using hot water by putting the coffee into a 3rd cup of boiling water [i.e. Keli Shelishi], or pouring the hot water into it from the 2nd cup [i.e. Iruiy Keli Sheiyni].

Summary: It is permitted to make a hot beverage of ground/Turkish coffee on Shabbos through using a Keli Shelishi or Iruiy Keli Sheiyni.

19. Summary of how to prepare coffee, tea, soup mix, baby formula on Shabbos:[489]

Coffee:[490] Pour the hot water from the Keli Rishon into a dry cup, [unless the cup has water in it which was precooked in which case one need not dry it even if it is now cold] and then pour that water into another cup which contains in it sugar and coffee. With regards to instant coffee, it is best to make it from before Shabbos in order to avoid any suspicion of Molid. Although, from the letter of the law this may too be done on Shabbos in the above way. [The milk may be poured either into the water which is in first cup which is considered the Keli Sheiyni, or into the third cup.]

Tea bags: Same as coffee [with Iruiy Keli Sheiyni], although with regards to removing the tea bag since doing so is questionable if it contains a Borer prohibition, therefore one should remove it using a spoon or pour it out. However, one may not pour out the liquid from the tea bag. [See “The Laws of Borer”]

Tea essence made before Shabbos: May be placed into a Keli Sheiyni, and if still warm may even placed into a Keli Rishon if it was cooked on the fire from before Shabbos [as opposed to merely placed in hot water].

Entering lemon slices into tea: One who is stringent to not do so at all on Shabbos, even in cold water, have what to suspect for.[491] However those which are lenient in this also have upon whom to rely and thus may do so even in a Keli Sheiyni. However even they should be careful not to squeeze any juice out of the lemon, into the tea, within the process of doing so.[492]

Squeezing lemon into one’s tea: Is forbidden due to the Mifarek prohibition. [see chapter 320]

Pouring lemon juice into ones tea: Is allowed in a Keli Sheiyni.

Making soup using soup mix: Same as coffee [i.e. may only be made with Iruiy Keli Sheiyni].[493]

Placing dehydrated vegetables into hot food: Is allowed even in a Keli Rishon [that is off the fire] being that they are precooked in water or smoked. However, if one knows that they are only partially cooked or not cooked at all in water, then they may only be placed in a Keli Shelishi or poured on from a Keli Sheiyni.

Making mashed potatoes using potato puree: With regards to cooking has the same laws as dehydrated vegetables. However, to make it into a thick batter is forbidden due to the kneading prohibition, and even a thin batter may only be made in ways to be explained below with regards to baby formula. See “The Laws of Kneading” for further information.

Baby formula/Materna: With regards to the laws of cooking it has the same laws as making soup mix. [This is with exception to if it contains Quaker in which case if it was not precooked then it may not be mixed with water so long as it is still Yad Soledes]. In addition, by all formulas one must avoid transgressing the kneading prohibition. If made into a very liquidly form, then it has no kneading restrictions involved and may be done even initially. If made into a semi thick liquid, then it may only be done with an irregularity, such as to make it in the opposite manner that it is usually made [I.e. if one first places in the formula then now one first places in the water] as well as that one is to mix it in a different manner than usual. Thus, if one mixes it by shaking the bottle up and down, he is to now shake it by swirling the bottle from side to side and the like. It is absolutely forbidden to make a thick formula.

Baby cereals: If they were precooked [in water or smoked] in manufacturing then it may be placed even in a Keli Rishon. If not, then it follows the same laws as soup mix. [This is with exception to if it contains Quaker in which case if it was not precooked then it may not be mixed with water so long as it is still Yad Soledes]. In all cases one must avoid the kneading prohibition as explained with regards to baby formula.

With regards to immersing a baby bottle in hot water see the laws of Hatmanah chapter 2 Q&A 5.

 

20. The Status of a Ladle-What is the Keli status of a food which is removed with a ladle from a Keli Rishon?[494]

The food in the ladle: If the ladle stayed in the pot enough time for the food to boil then it has the status of Iruiy Keli Rishon.[495] If the ladle has sat in the Keli Rishon for some time, but not to this extent, then it is questionable as to whether it is considered a Keli Rishon, and one is to be stringent that the food that is in it has the same law as a Keli Rishon.[496] If one removed it immediately after entering, it is considered a Keli Sheiyni.[497]

Pouring from the ladle onto other food: If the ladle stayed in the pot enough time for the food to boil then it has the status of Iruiy Keli Rishon.[498] If it did not stay this amount of time but was not immediately removed, then this matter is disputed amongst Poskim. Some Poskim[499] rule it is considered like Iruiy Keli Rishon due to doubt. Other Poskim[500] rule it is considered Iruiy Keli Sheini. Practically one should be stringent to consider it like Iruiy Keli Rishon. If the ladle was removed immediately after being inserted into the Keli Rishon then it has the status of the pouring of a Keli Sheiyni, as stated above.

21. Compilation-On Shabbos, may one place hot food onto a plate that contains food or liquid?

Whenever one’s plate contains food on it, whether a solid or liquid, and one desires to place on it hot food, the question of Bishul [the prohibition of cooking food on Shabbos] arises. In certain circumstances, the hot food can cook the food that is on the plate. In other circumstances, there is no issue with doing so. This depends on the following matters:

1. Is the hot food Yad Soledes [110 Fahrenheit]
2. Is the hot food being poured from a Keli Rishon or a Keli Sheiyni and onwards?
3. Is the hot food a Davar Gush [a hot solid food without gravy such as hot dry baked potatoes or Kugel or rice]?
4. Is the food that is currently on one’s plate wet?
5. Is the food currently on one’s plate already cooked?
6. Is the food already on one’s plate hot or cold?

The law: All hot Yad Soledes[501] [110 Fahrenheit[502]] food that is being poured from a Keli Rishon has ability to cook other foods.[503] This applies even if one uses a ladle.[504] If the food is being poured from a Keli Sheiyni, and is not a Davar Gush, then it does not have ability to cook other foods.[505] Accordingly, if one pours the food content of the pot into a serving bowl, and then serves the food from the serving bowl, then if the food is not a Davar Gush [i.e. it contains gravy], it cannot cook any food that is on one’s plate. If, however, one is serving hot food directly from a pot which is a Keli Rishon, and placing it on the plate, then it can possibly cook any food or liquid that is already on one’s plate, as will be explained. If the food is a Davar Gush [solid hot food without gravy, such as Kugel or rice] then according to some Poskim[506] it retains the status of a Keli Rishon even if it is being served from a Keli Sheiyni and onwards. Whether the Keli Rishon food will cook the food on one’s plate is dependent on the type of food that is on it: If the food that is on the plate is a precooked [in liquid] dry solid, such as a hardboiled egg, then it is permitted to place Keli Rishon or Davar Gush food on it.[507] If, however, the food on one’s plate is raw, or not fully cooked, or was baked without liquid, or contains moisture that is not cooked, then placing Keli Rishon food on it poses a cooking prohibition.[508] In such a case, one would need to use a new plate, or make sure to transfer the food to a Keli Sheiyni and only then serve from it. If the plate contains precooked liquid that has cooled down [but not congealed], then it is permitted from the letter of the law to pour liquid onto it from a Keli Rishon, but not a hot Davar Gush.[509] Nonetheless, even in such a case it is best to be stringent.[510]

Summary: Whenever one places hot Yad Soledes food onto one’s plate, he is to make sure that the plate is clean from other uncooked foods, and is dry of any cold liquid or moisture. Alternatively, he is to make sure that the hot food is being poured from a Keli Sheiyni and is not a Davar Gush.   Examples: Salad, Cold cuts, meat or chicken on one’s plate: Its common to serve certain cold foods during the main course, or fish course, such as salad, cold cuts that contain moisture, cold meat or chicken that has congealed gravy, and the like. Placing hot Keli Rishon food on top of these foods is prohibited. Plate still wet from drain: One may not serve a hot food directly from the pot [either with or without a serving spoon] onto a wet plate, as it will cook the liquid. Thus, one must make sure the plate is dry. The same applies regarding a hot Davar Gush, that it may not be placed onto a wet plate. Plate has spillage from previous course: When setting a table with two plates, for the first and meat course, it is common that the lower plate of the main course, catches crumbs and other leftovers from the first course. The law is as follows: One may not serve a hot food directly from the pot [either with or without a serving spoon] onto the plate if it contains uncooked leftovers from the previous course, as it will cause it to cook. Thus, one must make sure the plate is clean and dry prior to pouring, or is to make sure the food is being served from a Keli Sheiyni. May one pour a second serving of soup into his bowl which contains leftovers? Yes.[511]

22. Compilation-Reheating food on Shabbos on top of a heat source:

See Chapter 5, Last Halacha!

23. Placing and removing a cover from a pot of hot food:

A. On fire-May one place a cover onto a pot of food that is on the fire?[512]

Food fully cooked: If the food is fully cooked one may place the cover onto the pot.[513] However if the pot is not currently boiling and placing back the cover will cause it to re-boil, then there is room to be stringent, although one who is lenient certainly has upon whom to rely.[514]

Not fully cooked: If, however, the food is not fully cooked placing the cover on the pot is forbidden according to all.[515]

Beware of moist cover: Even when the food is fully cooked one must beware not to return the cover to the pot if the cover is wet [which is very common due to vapor] unless the moisture of the cover is still hot, or one dries the cover.[516]

                                                                                                          

B. Removing and replacing-May one remove the cover from a pot food that is on the fire on Shabbos and then place it back on?

Removing: One may always remove the cover of a pot of food on Shabbos even if the pot is sitting over a fire, or Blech, or electric plate. This applies even if the food is not fully cooked. The question however is asked regarding whether it is permitted to then replace the cover back onto the pot.

Replacing the cover onto the pot:[517] If the food in the pot is fully cooked then one may replace the cover onto the pot even while it is sitting in the fire, and so is the custom.[518] However, if the pot is not currently boiling and placing back the cover will cause it to re-boil, then there is room to be stringent, although one who is lenient certainly has upon whom to rely.[519] If, however, the food is not fully cooked placing the cover on the pot is forbidden according to all.[520]

Making sure that the inside of the cover is dry, or still warm, by them time is replaced:[521] Even when the food is fully cooked and one is thus allowed to return the cover onto the pot while it is on the fire, one must beware not to return the cover to the pot if the cover is wet [which is very common due to vapor] unless the moisture of the cover is still hot, or one dries the cover. [A simple solution to keep the cover from cooling off is to sit it on the Blech.[522]]

C. May one place a cloth or the like on a pot that is on the fire and insulate the pot in a way that does not pose a Hatmanah prohibition?[523]

If the food is fully cooked, this may be done[524]. If the food is not fully cooked, doing so contains the cooking prohibition being that it hastens the cooking.[525]

D. Off fire-Not fully cooked:

May one return a cover to a pot of non-fully cooked food that is off the fire?[526] Yes, as it merely guards the heat as opposed to helps further cook the food.[527] However there are Poskim[528] which forbid this due to cooking.

May one place a cloth or the like on a pot of non-fully cooked food that is off the fire?[529] According to Admur it is permitted to place it on the side of the pot. According to the Mishneh Berurah it is forbidden.

24. May one move a pot of food that is on the blech to a hotter spot?[530]

If the food is not fully cooked, then it is prohibited. If the food is fully cooked, then if the entire blech has the ability to heat the food to the point of Yad Soledes, then it is permitted according to all. If the area that the pot is now on is Yad Soledes but does not have the ability to heat the pot to Yad Soledes, then one is only allowed to move it to an area which could heat it to Yad Soledes if one had in mind when he placed the pot there to later place it by the hotter area.[531] If the area that the pot was on is not Yad Soledes at all, then it is prohibited according to all to move the pot to a hotter area.

25. One who transgressed and cooked a food on Shabbos-May the food be eaten?

A. May the food be eaten on Shabbos:[532]

If one transgressed and caused a food to be cooked on Shabbos [in a way that is forbidden according to all opinions, as explained throughout this chapter], then the food is forbidden to be eaten by anyone on Shabbos, whether for the transgressor or his household or for any other person.[533] This applies whether the transgression was done innocently [i.e. Beshogeig] or due to negligence or lack of care of the prohibition [i.e. Meizid].[534]

The law in a scenario that the cooking prohibition is under debate:[535] In all cases in which there is a debate amongst the Poskim [whose opinions are recorded in Shulchan Aruch[536]] as to whether the heating of a certain item consists of the cooking prohibition [See examples below], then even if the final ruling of the debate is to be stringent and prohibit doing so on Shabbos, nonetheless, after the fact if one already did so the food remains permitted to be eaten [so long as the Chazarah restrictions were not transgressed, as explained in Chapter 5 Halacha 9].

Reheated liquid that had cooled off: Despite the above ruling, if one reheated a cold liquid on Shabbos to the point of Yad Soledes, then even if the liquid was cooked before Shabbos and since became cold [in which case it is subject to debate as to whether reheating it on Shabbos consists of a prohibition], the custom is to prohibit to eat the liquid on Shabbos.[537] If, however, a gentile heated it, then Bedieved one may be lenient to eat it on Shabbos.[538]

Examples of cooking transgressions of which the food becomes forbidden to eat on Shabbos:

1. One cooked raw food on a flame, or other source of heat.
2. One replaced a non-fully cooked food onto the flame, or source of heat, as explained in the Q&A.
3. Keli Rishon:[539] If one placed uncooked food into a Keli Rishon then the food is forbidden to be eaten on Shabbos. The above is with exception to spices [i.e. salt] added to a Keli Rishon dish, in which case the dish may be eaten even though it was Yad Soledes, and even if the pot was on the fire. However, there are opinions[540] which argue and prohibit even by spices.[541]
4. Iruiy Keli Rishon:[542] If one poured from a Keli Rishon onto an uncooked food, then the outer layer of the food is forbidden to be eaten on Shabbos.

 

Examples of cooking transgressions of which the food remains permitted:

1. Bishul Achar Afiyah Utzelia-Placed a baked or roasted food in a Keli Rishon or Sheiyni:[543] If one transgressed and placed a baked or roasted food in a Keli Rishon [that is off the fire] or Keli Sheiyni, then the food remains permitted to be eaten on Shabbos.
2. Afiyah Utzelia Achar Bishul-Heated a cooked food opposite a flame:[544] If one transgressed and heated a cooked food opposite a visible flame [from a distance[545]], and the solid food was dry of its liquid, then one may be lenient like the opinions which hold that it does not contain a roasting/baking prohibition, and thus it may be eaten on Shabbos.
3. Melted a congealed food: One who transgressed and heated a precooked congealed food on Shabbos [i.e. cold gravy of fish or chicken] to the point that it melted, it is nevertheless permitted to be eaten on Shabbos, [so long as the Chazarah restrictions were not transgressed, i.e. warmed it on top of a pot that is over the fire, as explained in Chapter 5].[546] [Seemingly, this applies even if the food was heated to the point of Yad Soeldes, so long as it did not contain actual cold liquid.[547]]
4. Keli Sheiyni:[548] If one placed an uncooked food into a Keli Sheiyni, the food is permitted to be eaten.

Q&A If one asked a non-religious Jew to cook food for him on Shabbos what is the law? Some Poskim[549] rule that food is forbidden for the asker forever. May one eat in a Kosher restaurant that cooks food on Shabbos?[550] No. What is the law if one intentionally transgressed a Rabbinical cooking prohibition on Shabbos? It is forbidden for all on Shabbos to benefit from it, and permitted for all immediately after Shabbos.[551] [This is with exception to Shehiyah/Chazara/Hatmanah and Amira Lenachri in which case one must wait Kdei Sheyasu after Shabbos.]   What is the law if one unintentionally transgressed a Rabbinical cooking prohibition on Shabbos? The food is permitted for all people immediately on Shabbos.[552]   What is the law if one further cooked a food which was already cooked to the point of Ben Drusaiy?[553] The food is forbidden. If one mixed a food that is on the fire is the food forbidden? If the food is fully cooked and one did so Beshogeg, then seemingly the food remains permitted being this mixing is only a Rabbinical prohibition. If, however, the food was not fully cooked, then seemingly the food is forbidden, although this matter requires further analysis.[554] If a gentile cooked one’s food on Shabbos without his knowledge is it forbidden?[555] Yes. If a Jew cooked another person’s food without his permission, is it forbidden?[556] Yes. What is the law if one raised the flame under a pot of food? This matter requires further analysis.[557] What is the law if one lowered the flame under a pot? The food is permitted. What is the law if one did a forbidden action to another person’s food, such as he mixed the food on the fire or added cold water to it or turned on the flame?[558] If the Jew did not cause any benefit to the food and was not told by the owner to do the action, the food remains permitted for the owner and others and is only forbidden for the perpetrator.[559] Thus, if someone added cold water to one’s food that is on the fire, or removed it from the fire and then returned it without fulfilling the Chazara conditions[560], or he extinguished the fire under the pot and then reignited it, the food is permitted for the owner and others.

 

B. Eating the food after Shabbos: [561]

After Shabbos, the food is permitted to be eaten by anyone immediately after Shabbos, including the transgressor if he did so Beshogeig[562] [without needing to wait Kdei Sheyasu, as explained below] with exception to the following cases:

1. Yom Tov falls on Motzei Shabbos:[563] When Yom Tov falls on Motzei Shabbos, then any food that was cooked on Shabbos and became prohibited to be eaten on Shabbos remains prohibited to be eaten until Motzei Yom Tov [i.e. Sunday night].
2. Transgressed Bemeizid:[564] One who transgressed and cooked the food on Shabbos with prior knowledge of the prohibition [i.e. Bemeizid] then the food is forbidden in benefit forever for the transgressor[565], and the pot is considered Treif and is forbidden in use [unless it is Kashered[566]].[567] Nevertheless, even in such a case that the transgressor cooked the food Bemezid on Shabbos, the food is permitted to be eaten by all others, including the household of the transgressors for whom he did the cooking for[568], immediately after Shabbos, and the pot remains Kosher without needing to be Koshered.[569]

Kdei Sheyasu:[570] Food that was cooked on Shabbos, whether Beshogeig or Bemeizid, may be eaten immediately after Shabbos [by all people, other than the transgression when done Bemeizid, as explained above], and there is no requirement to wait “Bikidei Sheyasu[571]” after Shabbos to be allowed to eat.[572] However, foods that were heated on Shabbos in a prohibited way without having the cooking prohibition transgressed, as explained in chapter 5, is forbidden even after Shabbos until the amount of time of “Kidei Sheyasu” has passed. See chapter 5 Halacha 9 for the full details of this matter. Likewise, foods that were left over a flame into Shabbos in a prohibited way, as explained in chapter 2, is forbidden even after Shabbos until the amount of time of “Kidei Sheyasu” has passed. See chapter 2 Halacha 6 for the full details of this matter.

May one who transgressed Bimeizid sell the food to others, or give it as a present?[573] Sell: Some Poskim[574] rule it is forbidden to do so unless he dimishes the cooking profit from the food. Other Poskim[575], however, rule that the food is permitted in benefit and hence may be sold for any amount. Practically, one may be lenient.[576] Present: Some Poskim[577] rule it is forbidden to give the food as a present and it rather must be disowned and then taken. Other Poskim[578], however, rule that the food is permitted in benefit and hence may given as a present or fed to ones dog. Practically, one may be lenient.

C. Taaruvos-The law if Food that was cooked on Shabbos became mixed with other foods:[579]

Became mixed on Shabbos-The law on Shabbos:[580] If food that was cooked on Shabbos [i.e. Issur], and hence became prohibited to be eaten, got mixed with other foods on Shabbos [i.e. Heter], then the entire mixture of food becomes forbidden to be eaten by anyone until after Shabbos, irrelevant of ratio of the Issur to Heter, as the food that was cooked on Shabbos is not nullified even in 1000x. This applies whether the person who transgressed and cooked the food did so innocently due to lack of knowledge of the prohibition [i.e. Beshogeig] or did so Bemeizid [i.e. with prior knowledge of the prohibition].

Became mixed on Shabbos-The law after Shabbos: If food that was cooked on Shabbos [i.e. Issur], and hence became prohibited to be eaten, got mixed with other foods on Shabbos [i.e. Heter], then although the entire mixture is forbidden to be eaten by anyone on Shabbos, as stated above, nonetheless, it becomes permitted to be eaten immediately after Shabbos. This however carries one exception: If the transgressor cooked the food Bemeizid, then although the mixture becomes permitted for anyone else to eat immediately after Shabbos, nonetheless, the entire mixture remains forbidden forever for the transgressor, irrelevant of the ratio of the Issur to Heter.[581] However, if the transgression was done Beshogeig, then it is permitted for him to eat it immediately after Shabbos, as is the law regarding others.

Became mixed after Shabbos by one who transgressed Bemeizid:[582] If food that was cooked Bemezid on Shabbos [i.e. Issur], and hence became prohibited to be eaten forever by the transgressor, got mixed with other foods after Shabbos [i.e. Heter], then the Issur food is nullified in majority. Hence, if in the mixture of food there is a majority of food that was not cooked on Shabbos, then the food is permitted even for the Meizid transgressor.[583] [Regarding people other than the transgressor, in any event the Issur food itself becomes permitted immediately after Shabbos, and hence the entire question is irrelevant.]

 

____________________________________________________

[1] Shabbos 74b; Tur and Beis Yosef 318

[2] Admur ibid “Not only is cooking in water alone included [in this prohibition], but even frying, and baking and roasting, are included in [the] cooking [prohibition].”; M”B 318:1

[3] Admur ibid “As well anyone which has melted a hard item with fire, such as one who softens one of the types of metals, or heats up the metal until it becomes [as red as] a coal, or melts wax or fat or tar and sulfur with fire, or hardens a soft material with fire, such as one who places clay vessels in fire until it becomes an earthenware vessel, he is liable for cooking.”; M”A 318:10; M”B 318:1

[4] Maggid Mishneh brought in Magen Avraham 318:36-37; Sheivet Haleivi 8:57; Shabbos Kehalacha Vol. 1 p. 27

[5] Meaning that although in general we rule that whenever something inevitably occurs it remains Biblically forbidden, nevertheless here all agree that intent is needed to make it a Biblical Melacha, and thus without intent it remains a Rabbinical prohibition, and is allowed when the inevitable act is not wanted. ]Maggid Mishneh brought in Magen Avraham ibid] Vetzaruch Iyun from Admur 318:21 based on M”A [brought in 9D] which rules we do say Pesik Reishei by Tikkun Keli. However, one can answer based on 646:13-14 that only when one has benefit do we say Pesik Reishei by Tikkun Keli, If however one does not have benefit then we do not say it, as he has no intent to make a Tikkun at all. [See Volo. 2 Bone Chapter 1 Halacha 1]

^[6] Sheivet Haleivi 8:57; Shabbos Kehalacha Vol. 1 p. 27

[7] As a) one has no intent to weld the plastic and b) being that one has no intent to weld it, softening it is not even defined as a Melacha, and in such a case even an inevitable occurrence [Pesik Reishei] is permitted, as explained in previous question. [Sheivet Haleivi Ibid]

^[8] Shabbos Kehalacha Vol. 1 p. 27 based on Peri Megadim 318 A”A 37; Shevisas Shabbos Mivashel 31; SSH”K 1 footnote 7

[9] Meaning that if the item melted due to Yad Soledes heat, one is liable even if the item itself did not become Yad Soledes. [Peri Megadim ibid] If however also the heat was less than Yad Soledes one is not liable. [Rav SZ”A ibid]

[10] Shabbos Kehalacha Vol. 1 p. 28-31

[11] Shoel Umeishiv Telisa 2:20; Rav SZ”A in SSH”K 1 footnote 148 regarding eggs and 173 regarding butter

[12] Sheol Umeishiv ibid

[13] Daas Torah 318:5; Rav Poalim 2:52

[14] Shabbos Kehalacha ibid based on Rav Poalim ibid; Tehila Ledavid 318:33

[15] Rav SZ”A regarding butter

[16] Shabbos Kehalacha ibid based on Rav  SZ”a in SSH”K 1 footnote 173

[17] Shoel Umeishiv Telisa 2:20

^[18] Shabbos Kehalacha Vol. 1 p. 63 based on Rav  SZ”A in SSH”K 1 footnote 148

[19] See Admur 318:7; Piskeiy Teshuvos 318:26 and 40 and footnote 377

^[20] Shoel Umeishiv 2:20; Rav Poalim 2:52; Kaf Hachaim 318:78; Har Tzevi “Ofeh” p.262; Or Letziyon 2:30-6; SSH”K 1:62; Shabbos Kehalacha Vol. 1 p. 179; Maor Hashabbos 8 footnote 158; Piskeiy Teshuvos ibid and ibid;

[21] The reason: Shut Shoel Umeishiv 2:20 forbids it due to that one is hardening a soft substance; Kaf Hachaim 318:78 rules it is forbidden based on that he considers this like Afiyah after Bishul. Shabbos Kehalacha Vol. 1 p. 179 rules like these opinions that toasting bread is forbidden. Har Tzevi “Ofeh” p.262 suggests that perhaps it would be forbidden due to Makeh Bepatish, although he rejects the logic of saying that one is hardening a soft item.

[22] Daas Torah 318:5; Shevisas Hashabbos Mivashel 92; Yagel Yaakov O.C. 54; Migdanos Eliyahu 3:37

[23] Piskeiy Teshuvos 274:10 due to the cooking prohibition of hardening a soft item; See Admur 318:7; Shoel Umeishiv 2:20; Kaf Hachaim 318:78; Har Tzevi “Ofeh” p.262; SSH”K 1:62; Shabbos Kehalacha Vol. 1 p. 179; Daas Torah 318:5

[24] See Chapter 5 Halacha 4F in Q&A; Shabbos Kehalacha Vol. 1 page 414-415; Piskeiy Teshuvos 253:27

^[25] Shabbos Kehalacha Vol. 1 p. 188

[26] See Shabbos Kehalacha 1 p. 28

[27] Admur 318:7 “Similarly, just as it is forbidden to cook with fire so too it is forbidden to cook with an item that received its heat from fire. For example [it is forbidden] to place an egg near a pot that was heated from fire or to break [an egg] on a cloth that was heated from fire, in order [for the egg] to fry a little bit. If it was fried there to the point of the food of Ben Drusaiy he is liable for cooking just like if he had fried it [directly] on a fire.”; Michaber 318:3; Shabbos 38

[28] Admur 318:7 “To cook with the [heat of the] sun directly, such as to leave an egg in the sun in order to cook, or to leave water in the sun in order to heat up is allowed because doing so is not the common form of cooking [and thus is not Biblically forbidden]. [Furthermore, this is even Rabbinically permitted as the Sages] did not decree [against cooking] with the sun due to [that one may then also come to cook] with fire being that [cooking in the heat of] the sun will not be confused with cooking with fire.”; Michaber 318:3

[29] Admur 318:7 “Furthermore, even [cooking] with [an item that was] heated from the sun, such as [cooking] on a cloth that got hot in the sun, is forbidden due to a decree [that if this were to be allowed then] one may come [to also cook on an item that] was heated through fire, as one who witnesses [a person cooking on such a cloth] thinks that the cloth was heated with fire.”; Michaber 318:3

[30] The reason: It is forbidden to do so due to a decree [that if this were to be allowed then] one may come [to also cook on an item that] was heated through fire, as one who witnesses [a person cooking on such a cloth] thinks that the cloth was heated with fire. However, to cook under the sun is permitted even Rabbinically as cooking in the heat of the sun will not be confused with cooking with fire. [Admur ibid]

[31] Admur ibid “Thus it is forbidden to roll [the egg] on sand, and road dust which have become hot from the [rays of] the sun.”; M”A 318; M”B 318:20

[32] Admur 318:8 “One who cooks in the hot springs of Tiveria is exempt [from liability], because they are comparable to an item heated by the sun. Nevertheless, it is Rabbinically forbidden [to cook in it] even if the food is positioned on top of [the spring] and thus cooks from above.”

[33] Kaf Hachaim 318:46 [regarding making a flame with the glass]; See Maor Hashabbos 1:17 footnote 8 [p. 284]

[34] Shevisas Hashabbos Mivashel 44

[35] The reason: As perhaps this is considered Chamah, or perhaps it is considered Toldas Chamah, hence through a gentile one may be lenient in a time of illness.

[36] Lev Chaim 3:68

[37] Shaar Zekeinim 2 p. 86

[38] Minchas Yitzchak 4:44; Shevet Halevy 1:94; Bris Olam Ofeh 13

[39] Tzitz Eliezer 7:19; Yabia Omer 4:34; Har Tzevi 188; SSH”K 1:45 simply writes “It is proper…”

[40] See Minchas Shlomo 2:19; Piskeiy Teshuvos 277:4 footnote 28; Shabbos Kehalacha Vol. 1 p. 25; Beis Yitzchak 1:120; Pnei Meivin 56; Tzafnas Paneiach 273:3; Nishmas Shabbos 77; Levushei Mordechai 1:47; Mahrsham 2:246 [lenient]; Achiezer 3:60 [Biblical]; Eretz Tzevi 1:62; Chazon Ish 50:9; Zer Hashulchan 87:6

Other opinions: Some Poskim suggest that electric heat is only Rabbinically forbidden. [See Shabbos Kehalacha Vol. 1 p. 25 that this has been discussed amongst the Poskim and their final ruling is that it is considered like heat of a fire.]

[41] Background: There seems to be a dispute between Reb Moshe Feinstein and Reb Shlomo Zalman Aurbach on this subject. Reb moshe contends that regarding Shabbos a microwave is considered cooking and Reb Shlomo disagrees. The Gemara Shabbos 39a records a machlokes about cooking in the sun (bishul b’chama). Rabbi Yose maintains that one is chayav for cooking in the sun (just like cooking on a fire), while the Chachamim are of the opinion that bishul b’chama is patur. Rashi Shabbos 39a s.v d’shari explains the opinion of the Chachamim as follows: bishul b’chama is patur because it is not the normal way to cook. R’ Moshe Feinstein Vol. 3, Responsa 52 extrapolates from this Rashi that had bishul b’chama been a normal way of cooking, it would be no different from cooking on a fire. In other words, bishul min hatorah can be accomplished even without an actual fire and this is why cooking in a microwave oven is considered bishul d’oraysa (since it is normal to cook in a microwave oven). However, R’ Shlomo Zalman Shemiras Shabbos 1 note 12 argues that Rashi meant that, by definition, cooking with anything other than a real fire (such as the sun or a microwave oven) is not bishul min hatorah. [Writtn by a student in our Semicha program]

^[42] Rav SZ”A in SSH”K 1 footnote 12; Shabbos Kehalacha  Vol. 1 p. 181 and 261

[43] Igros Moshe 3:52

^[44] Background: In 318:7 Admur implies one is only liable if one heats the food to Ben Drusaiy. In 318:9, 11, 24, 29 Admur implies that one is liable even if cooked to Yad Soledes. Vetzaruch Iyun. Perhaps however one can explain that for food [solids] the liability for a Chatas offering only applies if one cooked a food to Ben Drusaiy while the Biblical prohibition applies once it is heated to Yad Soledes, as at that point it begins to cook. However, for liquids the liability for a Chatas offering is when it is Yad Soledes. This can also be seen within the wording of the different cases mentioned, that Admur never states by solids that there is liability when heated to Yad Soledes and rather only mentions that it is forbidden. Perhaps the reason behind the differentiation between food and liquid is because the liability is with regards to cooking the food to the point that it is considered cooked enough to eat, as only then has the food truly benefited from the cooking. Hence by solids this amount is Ben Drusaiy, while by liquids it is Yad Soledes.

[45] Admur 318:29 “It is forbidden to place cold [liquid] on top of a kettle ….. for a long time that it would be able to cook, which means that it would become Yad Soledes.”; Admur 318:11 “Any food which has not been cooked before Shabbos [whether liquid or solid], one may not soak it on Shabbos in hot food that is Yad Soledes even if it will not dissolve in there at all. If one [transgressed and] soaked it in a Keli Rishon he is liable for cooking.” Admur 318:24 “Therefore, it is forbidden to place these [raw fruits] by an area where they can get cooked if left there for a long time, which is defined as any place where it can reach Yad Soledes.”

[46] Admur 318:7 “Similarly, just as it is forbidden to cook with fire so too it is forbidden to cook with an item that received its heat from fire. [Thus] if it was fried there to the point of the food of Ben Drusaiy then he is liable for cooking just like if he had fried it [directly] on a fire.”

[47] Admur 318:9 “A liquid dish…., if one heats it on Shabbos until it reaches [the heat of] Yad Soledes, he is liable for cooking.”

[48] Admur 318:10 “Any [food] which has not yet been fully cooked, even if it was already cooked to the point of the food of Ben Drusaiy, [nevertheless] it retains the cooking prohibition even if it is currently boiling.”; 253:18; Rama 253:2; Michaber 318:4 and 18; M”B 253 Biur Halacha “Vedavka Shehatvshil”; See Piskeiy Teshuvos 253:18

Other Opinions: Some Rishonim rule that further cooking of a food that has reached Ben Drusaiy is permitted on Shabbos. [See Biur Halacha ibid and 318:4; Even Yisrael 8:28; Piskeiy Teshuvos 253:18]

[49] Admur 253:18; Biur Halcha 253:2 “Mutar Lehachziro”

[50] Admur 318:24 “This same law applies for fruits or other foods which are eaten raw, that even though they do not need to be cooked nevertheless if one cooks them, he is liable. Therefore, it is forbidden to place these [fruits] by an area where they can cook if left there for a long time. This is defined as any area where it can reach Yad Soledes.”; 254:4; Rama 318:14; Olas Shabbos 318:40; Birkei Yosef 318:3; Or Zarua 62; P”M 218 M”Z 6; M”B 318:91 and Shaar Haatizyon 318:114; Kaf Hachaim 318:60

Other Opinions: Some Poskim rule one does not transgress a Biblical prohibition by cooking raw fruits that are edible and rather it is merely Rabbinically forbidden. The reason for this is because they hold that the fruits are considered no less than a Ben Drusaiy food and according to them a food that is cooked to Ben Drusaiy does not contain Biblical prohibition in further cooking. [Ridbaz 1:318; See Birkeiy Yosef ibid] However based on the ruling of Shulchan Aruch that we do hold that cooking a food that is already Ben Drusaiy involves a Biblical prohibition, therefore here too the cooking of a raw fruit would be Biblically forbidden. [Kaf Hachaim 318:60]

[51] The reason: As the fruits are enhanced through the cooking and hence retain a prohibition of Bishul. [Shaar Hatziyon 318:114]

^[52] Rav SZ”A in Minchas Shlomo 6; Shabbos Kehalacha Vol. 1 p. 200; See SSH”K 1:18; Piskeiy Teshuvos 253:18; See Minchas Yitzchak 8:25

Other Opinions:  Some Poskim rule there is no cooking prohibition involved in bones. [Igros Moshe 4:76]

[53] Minchas Shlomo ibid

[54] Or Zarua 62; Kaf Hachaim 318:60; See M”B 318:91 and Shaar Hatziyon 318:114

[55] Admur 318:10

[56] See Maharsham 1:197; Pischeiy Teshuvah 105:7; Minchas Yitzchak 29; Minchas Shlomo 1:91; SSH”K 1 footnote 3; Igros Moshe 4:74;  Yoreh Deah 2:52; Middos Vishureiy Torah; Oar Letziyon 2:30; Maor Hashabbos 1:2; Piskeiy Teshuvos 253:1

[57] See Admur 253:5; 21, 22; 26; 27; 28; 254:4; 257:9; 318:9; 11; 14; 23; 24; 29; Michaber 318:14; Rama 253:1; Shabbos 40b

[58] See Admur 318:9; 11; 24; 29; Michaber 318:14; Shabbos 40b

[59] Admur 318: 24; 29

[60] See 318:9; Michaber 318:4

[61] Michaber ibid

[62] Michaber 105:2

[63] Michaber 318:14; Shabbos 40b “What is Yad Soledes Bo? Rechava says so long as a baby’s stomach would burn from it.”

[64] Vayeishiv Moshe 178; Hilchasa Rabasa Leshabbaso in name of Chasam Sofer that he would check with his finger; Yeshuos Chochmah 80; Minchas Yitzchak 5:127; Birur Halacha [Zilber] 318; Piskeiy Teshuvos ibid; See Rashi Shabbos ibid “His hand goes backwards due to fear that he may get burnt”

[65] Kitzur SHU”A 80:3; Ben Ish Chaiy Bo 5 “How does a person know to measure Yad Soeldes? Use this rule, so long as its cool enough to be fit for eating or drinking then its not considered Yad Soeldes, while if it is too hot to enter the mouth, then it is Yad Soeldes”; Kaf Hachaim 253:30; 318:143; Maharsham 1:197; Birs Olam Ofeh 93; See Poskim in Piskeiy Teshuvos ibid footnote 5

[66] Chazon Ish, brought in Piskeiy Teshuvos ibid; Bris Olam Ofeh 92; Chut Shani 29:7; Or Letziyon 2:30-12; Kovetz Mibeis Levi 6:35

[67] Igros Moshe 4:74

[68] Minchas Yitzchak Likkutei Teshuvos 29; Rav SZ”A in Minchas Shlomo 1:91; SSH”K 1 footnote 3

[69] Igros Moshe O.C. ibid; Y. D. 1:60 [170 degrees]; Y. D. 2:52 [175 degrees]; Y. D. 3:31 [165 degrees]; Or Letziyon 2:32 footnote 12; Maor Hashabbos 1:2 in name of Rav SZ”A

[70] See Admur 306:18; Michaber 396:24; Piskeiy Teshuvos 306:26

[71] See Poskim ibid regarding these two methods who explicitly write that one may use these methods of the finger or one’s mouth to practically measure Yad Soledes on Shabbos. See Ben Ish Chaiy ibid; Kaf Hachaim ibid; Piskeiy Teshuvos ibid footnote 5

[72] Admur 318:15 “However one may not place a vessel which has in it [food that] is not hot to the point of Yad Soledes on top of [another] pot which is so hot that it can heat the upper [pot] to the point that it will become Yad Soledes. The same law applies to placing [a pot] on top of a kettle which is this hot. However, this only applies when the [food in the] upper [pot] has not yet fully cooked in which case it contains the cooking [prohibition] even when hot.”; 318:24 “However, it is forbidden to place it near the fire in an area where it can heat up to the point of Yad Soledes. [Furthermore] to even leave it there for a short amount of time so it merely thaws the coldness alone, is forbidden due to a decree that one may come to forget and leave it there to the point that it will reach Yad Soledes.”; 318:29 “It is forbidden to place cold [liquid] on top of a kettle even in order to just warm it up [as opposed to making it hot] so long as it’s hot water is so hot that if the cold [liquid] were to be left on top of it for a long time then it would be able to cook, which means that it would become Yad Soledes, as the law of placing [food] on top of a kettle is the same law as that of placing [food] near a bonfire.”; Michaber 318:14 and 17

[73] Admur ibid; Michaber ibid

The reason: Even leave it there for a short amount of time so it merely thaws the coldness alone, is forbidden due to a decree that one may come to forget and leave it there to the point that it will reach Yad Soledes. [Admur ibid]

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

[74] 318:24 “It is permitted to place a bottle of water or of other liquids opposite a bonfire in order to thaw out its coldness, as long as that one places it a distance from the fire to the extent that it will not be able to heat up in that place to Yad Soledes even if it were to remain there for a long time.”; 318:29 “However, if [the water in the kettle] is not so hot [to the point that it can warm up the food to Yad Soledes even if left there for a long time] then it is allowed [even if the water has never been cooked- M”B 318:112].”; See also Admur 318:14-15; Michaber 318:14

[75] Tosefus Yesheinim Shabbos 37b; and so explains Shabbos Kehalacha 4:19 in Admur.

[76] Admur 318:14-15

[77] Admur 318:15 “However one may not place a vessel which has in it [food that] is not hot to the point of Yad Soledes on top of [another] pot which is so hot that it can heat the upper [pot] to the point that it will become Yad Soledes. The same law applies to placing [a pot] on top of a kettle which is this hot.”

[78] Admur 318:15 “However, this only applies when the [food in the] upper [pot] has not yet fully cooked in which case it contains the cooking [prohibition] even when hot.”

^[79] Shabbos Kehalacha Vol. 1 p. 210

^[80] Magen Avraham 318:37; Elya Raba 318:34; M”B 318:91 regarding a vessel. Vetzaruch Iyun why no mention of this is made in Admur.

[81] The reason: As here one can say that one will not come to forget to remove it prior to it reaching that point.

^[82] Shabbos Kehalacha Vol. 1 p. 210

[83] Some, based on the above answer, have ruled that here too it is allowed being that one will not come to forget to remove the bottle since he does not want it to become Yad Soledes and burn the child. However practically one should not be lenient to do so being that no damage will come about if one heats it too much as it can always be cooled off. Thus, one may come to forget to remove it. [This can also be understood from the ruling that even when the Keli Rishon is not Yad Soledes one may not place food in it, hence certainly when it is Yad Soledes even though one for sure will remove it before it reaches Yad Soledes should this be forbidden.]

[84] Tzemach Tzedek Orach Chaim 37; Ketzos Hashulchan 124 footnote 36; Tehila Ledavid 318:29; Chayeh Adam 20:13; Shabbos Kehalacha 4:23 [p. 211]

[85] The reason: Some Rishonim rule that the decree was only made in a case that one desires to warm the food. If, however, one simply desires to thaw it down then it is permitted. Practically one may be lenient like these opinions in a case of need, and one who does so fulfill the Mitzvah of Oneg Shabbos. [ibid]

[86] Implication of Admur 318:14 brought in next Halacha that the allowance is only to place it on top of a pot that is off the fire; Admur 254:4 as learns Tehila Ledavid 254:4, that Admur prohibits placing uncooked food on top of a pot that is on the fire even the uncooked food is Yad Soledes

[87] Admur 318:14 “A vessel which contains a hot food which is Yad Soledes is permitted to be placed on top of a pot which is insulated in clothes in order so it retain its heat and not get cold. This applies even if [the food in the upper pot] is not yet completely cooked in which case doing something to hasten its [further] cooking contains the cooking prohibition, nevertheless [here it is allowed to place it on top of another insulated pot which is not on a source of heat] being that it is impossible for it to become completely cooked through doing so and it cannot even further cook it, and it rather only retains its heat.”; [See also Admur 257:8 that allows adding insulation so long as the pot is not on top of a constant heat source. However, see 254:4 which rules it is forbidden to place uncooked foods on top of an insulated pot; Tehila Ledavid 254:4 establishes the case there [in 254:4] to be referring to a pot that is on the fire and is insulated in a permitted way, such as with a board over the top of the pot, and the insulation is thus not touching the walls of the pot.]; Michaber 318:6 [however does not mention uncooked food]; Taz 318:9; Elya Raba, brought in M”B 318:50

Other opinions: Many Poskim rule it is forbidden to place hot uncooked food on top of a hot pot due to the cooking prohibition. [Mahraiy Ben Chaviv; Bach; Olas Shabbos; Tosefes Shabbos 318; M”B ibid]

[88] The reason: Being that it is impossible for it to become completely cooked through doing so and it cannot even further cook it, and it rather only retains its heat [Admur ibid; Taz ibid]

[89] Admur 318:14 “It is allowed to seal the lid [of the upper pot] with dough in order to retain its heat if he has dough that was kneaded yesterday [and was designated for this purpose and is thus not Muktzah].”

[90] Admur 257:8 “This only applies if the food was fully cooked, however if it is not fully cooked and is insulated on top of a Kirah (that has had its coals swept), then it is forbidden to even add on to the cover, as this addition causes to speed up the cooking due to the coals.” Admur 254:4 “[Furthermore] even if one insulated it from before Shabbos near a hot pot which was wrapped with clothes or with other items which do not add heat, and on Shabbos the covering [of the fruits] fell off, it is forbidden to replace it onto the fruits, if they are not yet completely cooked and the area there is Yad Soledes. Furthermore, it is also forbidden to add another clothing on Shabbos [to the insulation], being that this hastens it to finish cooking on Shabbos.”; See Admur 257:8; 318:14 which rules it is permitted to place uncooked foods that are Yad Soledes on top of an insulated pot; Tehila Ledavid 254:4 establishes the case here to be referring to a pot that is on the fire and is insulated in a permitted way, such as with a board over the top of the pot, and the insulation is thus not touching the walls of the pot; See M”A 257; Shabbos Kehalacha Vol. 2 page 60; Piskeiy Teshuvos 257:7 footnote 53

[91] Based on Admur 257:8; 318:14; [However see 254:4 which rules it is forbidden to place uncooked foods on top of an insulated pot; Tehila Ledavid 254:4 establishes the case there to be referring to a pot that is on the fire and is insulated in a permitted way, such as with a board over the top of the pot, and the insulation is thus not touching the walls of the pot.]; M”A 257; Peri Megadim; Shabbos Kehalacha Vol. 1 p. 230-234 and Vol. 2 page 60; Piskeiy Teshuvos 257:7 footnote 53 that discusses the dispute this matter;

Other opinions: Some Poskim rule it is forbidden to add or reinsulate whenever the food is not fully cooked even if it is not on a source of heat. The reason for this is because the insulation delays the cooling down of the food and during this time the food is able to cook more. [M”B in Biur Halacha 257:4 “Gorem Lah”; Beis Meir; Nehar Shalom; Mor Uketzia]

^[92] Shabbos Kehalacha Vol. 1 p. 230-234

[93] Admur in 257:8 and 318:14; However, see 254:4 which rules it is forbidden to place uncooked foods on top of an insulated pot; Tehila Ledavid 254:4 establishes the case here to be referring to a pot that is on the fire and is insulated in a permitted way, such as with a board over the top of the pot, and the insulation is thus not touching the walls of the pot.

[94] Biur Halacha 257 “Lo Nisbashel”

^[95] Shabbos Kehalacha

[96] Admur 318:30; Michaber 318:18

^[97] Admur 318:30

[98] Admur ibid; Implication of Michaber ibid; M”A 318:42; Kol Bo 31; Elya Raba; M”B 318:114; Igros Moshe 4:74-9

Other opinions: Some Poskim rule it is permitted to remove food from the fire if the food is fully cooked. [implication of Beis Yosef brought in M”B 318:113] Some Poskim rule one may be lenient like this opinion in a time of need. [Chazon Ish 37:14; Minchas Yitzchak 5:127]

[99] The reason: Some explain that this to be due a Rabbinical decree that it appears like one is cooking. [Mamar Mordechai 318:20; Shabbos Kehalacha p. 218] Others explain this is due to a decree that one may come to do so to a food that is not fully cooked. [Tiferes Shmuel 15 brought in Igros Moshe 4:74-9] Others explain this to be a Biblical form of cooking, being that they hold that any act which contains “Darkei Habishul” contains the Biblical cooking prohibition. [Kol Bo] The majority of opinions however hold that it is only Rabbinical, and they are puzzled by those who write that it is Biblical.

[100] Admur ibid “If its [content is] fully cooked it is permitted to stir it after taking it off the fire.”; Michaber ibid; M”A 318:42; Kol Bo 31; Elya Raba; M”B 318:114; Igros Moshe 4:74-9

[101] Admur ibid “There are opinions who are strict regarding a pot [of hot food] in all cases [even if the food is fully cooked and off the fire].”; Rama 318:18; Mahariv

[102] Admur ibid “The main Halachic opinion is like the first opinion [that if the food is fully cooked and off the fire it may be stirred], and one who wants to be stringent should do so regarding actually stirring [the food].”; Taz 318:23; M”A 318:44 regarding lentils; M”B 318:117

The reason: Although there is no prohibition of cooking an already cooked food, nevertheless this is done as am extra form of distance so one does not come to mix an uncooked food. [Taz 318:23]

[103] Admur ibid “A pan and pot [of food] which were removed in a hot state from on the fire, if their [content] is not completely cooked one may not remove food with a spoon being that by doing so one mixes and [helps further the cooking which thus] contains [the] cooking [prohibition] as explained above [in Halacha 10].”; It goes without saying that it is forbidden to mix the food. [M”B 318:114]

^[104] Admur 318:30

[105] Implication of Admur ibid “However regarding taking out the [food] with a spoon one should not be stringent at all if [the food] is fully cooked and is not on the fire.”; M”B ibid in name of Elya Raba

^[106] [Shabbos Kehalacha Vol. 1 p. 228]

[107] Admur ibid “If its [content is] fully cooked it is permitted to stir it after taking it off the fire….. The main Halachic opinion is like the first opinion [that if the food is fully cooked and off the fire it may be stirred], and one who wants to be stringent should [only] do so regarding actually stirring [the food]. However regarding taking out the [food] with a spoon one should not be stringent at all if [the food] is fully cooked and is not on the fire.”; Michaber ibid; M”A 318:42; Kol Bo 31; Elya Raba; M”B 318:114; Igros Moshe 4:74-9

Other Opinions in Admur: There are opinions who are strict regarding [even taking food out of] a pot [of hot food] in all cases [even if the food is fully cooked and off the fire]. [Opinion in Admur ibid regarding mixing, as rules Rama 318:18 and Mahariv and the M”B 318:117 rules that the same applies regarding removing food from the pot.] Thus, according to this opinion, one must pour the food out from the Keli Rishon into a different pot. [M”B 318:117]

[108] Admur ibid “A pan and pot [of food] which were removed in a hot state from on the fire, if their [content] is not completely cooked one may not remove food with a spoon being that by doing so one mixes and [helps further the cooking which thus] contains [the] cooking [prohibition] as explained above [in Halacha 10].”; It goes without saying that it is forbidden to mix the food. [M”B 318:114]

^[109] Shabbos Kehalacha Vol. 1 p. 219

^[110] As we only find that removing with a spoon or the like was prohibited. The reason for this is because when pouring out the content it leaves the status of a Keli Rishon.

^[111] As we do not find that mixing is prohibited in a Keli Sheiyni.

^[112] Shabbos Kehalacha Vol. 1 p. 220

^[113] Shabbos Kehalacha Vol. 1 p. 223

[114] Admur 124:10

^[115] Shabbos Kehalacha Vol. 1 p. 220

^[116] Shabbos Kehalacha Vol. 1 p. 224; Piskeiy Teshuvos 318:26

[117] Avnei Nezer 59

[118] Ketzos Hashulchan 124:10

[119] Shabbos Kehalacha ibid

^[120] Shabbos Kehalacha Vol. 1 p. 224 and 228

^[121] Shabbos Kehalacha Vol. 1 p. 225

^[122] The Peri Megadim 253 A”A 32 leaves this question in doubt and thus one should be stringent.

^[123] Shabbos Kehalacha Vol. 1 p. 226

^[124] Ketzos Hashulchan 124 footnote 10

[125] Igros Moshe 4:74-11 rules that only if it is actually on the fire or very near the fire, which is an area that it can cook, is it forbidden and so understands Piskeiy Teshuvos 318:26. However see Shabbos Kehalacha ibid which understands also the Igros Moshe to rule that in an area that it can heat the food to Yad Soledes it is forbidden. Vetzaruch Iyun.

^[126] Shabbos Kehalacha Vol. 1 p. 229; See Piskeiy Teshuvos 318:26

[127] Chazon Ish 37:14; Minchas Yitzchak 5:127; Az Nidbaru 5:13

[128] Igros Moshe 4:74-9

^[129] Shabbos Kehalacha Vol. 1 p. 222-223; See also Piskeiy Teshuvos 253:24; SSH”K 1:16

^[130] So rules Ketzos Hashulchan 124 footnote 10 based on Admur 253 which omits the ruling of the Michaber 253:4, and based on Admur 253 Kuntrus Achron 11.

Other Opinions: The Michaber 253:4 rules one must protest against those that add water to food that is on the fire to prevent it from burning. The Taz and M”A there explain the reason to be because perhaps one of them is not Yad Soledes. However, the Kol Bo explains the reason is because this is considered Meigis and is Biblically forbidden. Admur omitted this entire ruling of the Michaber and hence he certainly does not hold of this ruling of the Kol Bo. [Ketzos Hashulchan ibid]

^[131] So rules Rav SZ”A in SSH”K 1 footnote 42

^[132] Shabbos Kehalacha Vol. 1 p. 2220-221

^[133] Igros Moshe ; Shabbos Kehalacha Vol. 1 p. 219

[134] Admur 318:9; Michaber 318:4

[135] Admur ibid “However, if it [the precooked liquid dish] was [still] hot to the point of Yad Soledes and one then further heated it, there is no cooking [prohibition involved]. [Furthermore it] is allowed even initially to be [further] heated near a bonfire, although not very close to the fire, as will be explained. (Whether it is [also] allowed to be placed on a stove top was explained in the laws of Chazara).”

How much is Yad Soledes? One should be stringent to consider 71 degrees Fahrenheit as Yad Soledes in this regard. Piskeiy Teshuvos 253; See Halacha 2!

[136] When is a liquid considered pre-cooked [i.e. If a liquid had been originally cooked to only Yad Soledes and is still warm may it be heated even past Yad Soledes, to boiling point]? A liquid considered pre-cooked when it has been previously cooked to the point of Yad Soledes. [Olas Shabbos 318:12; Shevisas Shabbos 18; Iglei Tal Ofeh 8; Igros Moshe 4:74 based on Admur 318:9; Az Nidbaru 9:14 seemingly retracting his ruling in Bris Olam] However, there are Poskim who hold it must be cooked until boiling point. [The Tehila Ledavid 318:17 leaves this in doubt, as well as Rav SZ”A in SSH”K 1 footnote 96. The Igleiy Tal in Hashmatos rules that it is forbidden to further heat it. This retracts from his ruling in the “Ofeh” 8 in Iglei Tal. The Sheivet Haleivi 7:42 and Minchas Yitzchak 10:28 lean to be stringent.] If it has been cooked to less than Yad Soledes, then according to all there is a Biblical prohibition to further heat it on Shabbos even if it is still hot. [See Shabbos Kehalacha Vol. 1 p. 195-198]

[137] Peri Megadim, brought in Biur Halacha 318 “Im Nitztanen”; Shabbos Kehalacha p. 139

The statis of Iruiy Keli Rishon: One may pour from a Yad Soeldes Keli Rishon into another Keli Rishon that is not on fire, even according to this opinion.

[138] First opinion in Admur-Michaber: All liquid substances are forbidden to be cooked even after having been previously cooked. Thus, a liquid dish which was already fully cooked and cooled off, even if it did not cool off completely but is no longer [hot to the point of] Yad Soledes, if one heats it on Shabbos until it reaches [the heat of] Yad Soledes, he is liable for cooking. [1^st opinion in Admur ibid; Michaber 318:4; Rashi; Rabbeinu Yonah; Rosh Beis Yosef; M”A; M”B 318:24] According to this opinion even if the water is still Yad Soledes but had been placed into a Keli Sheiyni, it is prohibited to further heat it. [Peri Megadim, brought in Biur Halacha 318 “Im Nitztanen”; Shabbos Kehalacha p. 139]

Second opinion in Admur-Rama: There are opinions who say that even if [the precooked liquid] has [already] completely cooled down there is no [prohibition in] cooking it after [it having been previously] cooked, and it is thus allowed to be heated on Shabbos near a fire in a situation that no suspicion exists that one may come to stoke [the coals]. [2^nd opinion in Admur ibid; Rama 318:15; Magid Mishneh Shabbos 22:4 in name of Rashba Shabbos 40b; Ran Shabbos 19a]

Does water have an Issur Bishul when it cools down? Some Poskim rule that according to all Poskim water that has completely cooled down to the point that all people would heat it, has a Biblical prohibition to heat it up even according to the Rama. [Iglei Tal Ofeh 8]

[139] Admur ibid “The custom is to be lenient if [the liquid food] has not yet completely cooled down and is rather still fit to be eaten due to its heat.”; Admur 318:14 “Any food that was already fully cooked but cooled down a little, even though it is not hot to the point of Yad Soledes, [nevertheless] if it is [still] slightly hot to the point that it is edible due to its heat, the custom is to be lenient that [re-cooking] it does not involve the cooking prohibition and it is [thus] permitted to be placed on top of a hot pot or kettle [which is on a fire, even] in order to heat it a lot.”; Rama 318:15; Rama 253:5; Igros Moshe 4:74

Should one ideally be stringent like the Michaber’s opinion which holds that so long as the liquid is below Yad Soledes it is forbidden to reheat it? The M”B 253:84 writes, based on an implication from the Magen Avraham, that although we are accustomed to be lenient, nevertheless it is proper to be stringent like the Michaber. However, from the Alter Rebbe it is implied that we do not hold at all like the opinion of the Michaber. See Shabbos Kehalacha Vol. 1 p. 140 for a further analysis on this subject.

[140] Admur ibid “However if it completely cooled down then we are accustomed like the first opinion….. regarding doing anything [to this liquid] which involves a cooking prohibition.”

Does Lach have an Issur Bishul if it is Mitztamek Vera Lo [i.e. If the precooked liquid which has fully cooled down had cooked to the point of “condensing in a way damaging for the owner” is it still forbidden to reheat]? Some Poskim rule it does not have a prohibition of reheating even according to the stringent opinion if the food is Mitztamek Vera Lo. [Rama 318:4; Rabbeinu Yerucham; Taz 318:4] Other Poskim however rule the same prohibition applies. [Bach; Gra; M”A 318:13; Admur in 318:9 completely omits this Rama; M”B 318:25] Practically according to Admur it is forbidden. [The Rama 318:4 rules that it is only forbidden in a case of “condensing in a beneficial way for the owner”. However, the Michaber rules that it is forbidden even in a case of “condensing in a damaging way”. The Taz rules like the Rama. The Bach and M”B rules like the Michaber and so is evident from the Admur, from the fact that he does not make mention of any differentiation.]

[141] Admur ibid “If the liquid completely cooled down, we are accustomed like the first opinion even regarding a case that one already heated it [and thus the food would be forbidden to be eaten] as was explained in chapter 253 [Halacha 25].” Vetzaruch Iyun as there the Alter Rebbe rules in parentheses that even if a Jew himself heats up liquid food it is allowed to be eaten being that there are opinions which permit this even initially. Meaning the above allowance applies even if the Jew himself placed it there, and certainly if a gentile placed it there based on his command. Perhaps however there in 253:25 the Alter Rebbe is mentioning the letter of the law, that it is permitted, while there he is mentioning the custom, which is to be stringent.

[142] Admur 253:25 “(even if the Jew commanded the gentile to return it) if he returned it (even the Jew himself) to an area where there are opinions which permit this to be done even initially, such as to place it near an oven that is not swept or covered, or next to a bonfire, food that was completely cooked but has liquid which has completely cooled down, and [by placing it near the fire] it heated up there until it became Yad Soledes, then even though [transgressing such a prohibition according to some opinions] makes one liable to bring a Chatas offering (for the Jew) [if the Jew placed the food there], nevertheless, since there are opinions which allow this to be done even initially as will be explained in 318, [therefore] one may rely on their words after the fact (to not forbid the food placed on by the gentile, even if the Jew commanded him to do so).”; See M”B 318:2 in name of Peri Megadim

^[143] Shabbos Kehalacha Vol. 1 p. 24 and p. 142

[144] Admur 253:19; 318:11; 318:17; Chasam Sofer 74; Divrei Nechemia p. 36 in Hosafos; Ketzos Hashulchan 124 footnote 37; Igros Moshe 4:74:7; Or Letziyon 2:30:13; Rav Yaakov Yosef severely negated the lenient opinion of Rabbeinu Yerucham and told Sefaradi askers they cannot rely on it Chas Veshalom even if there is a small amount of gravy on fish.

Background:

Admur 253:19: [Furthermore] even if the food [which one wants to return] is completely cooked but it has already completely cooled down, then it is forbidden to return it in all cases, even if it is a type of food which reheating it does not consist of a prohibition of cooking, such as is the case with a dry food that has no liquid at all that is fully cooked,

Admur 318:11: Dry food which contains no liquid at all is [permitted to be] cooked after having been previously cooked as long as it was already fully cooked, even if it completely cooled down.

Admur 318:17: Nevertheless, ox meat is forbidden to place inside a Keli Rishon [that is off the fire] as although the meat [itself] will not cook, nevertheless the moisture that is on it will cook. Although if [the meat] is completely dry and does not have on it any moisture at all [then it is allowed].

Chasam Sofer 74: “Only if the coffee is completely dry and contains no moisture at all”

Divrei Nechemia p. 36: “This opinion [if the Minchas Kohen] is Muktzah Min Hadaas and is based on a mistaken Nussach in the Rabbeinu Yerucham.

Other opinions: Some Poskim rule that so long as majority of the food is dry [solid] it is permitted to place it on the fire even if it contains a minority of liquid. [Nussach of Rabbeinu Yerucham in Beis Yosef 253; Minchas Kohen Mishmeres Hashabbos 2:2; Iglei Tal Ofeh 34; P”M 253 M”Z 13; Kaf Hachaim 318:62] This is because when majority of the food is a solid one does not have in mind to cook the liquid and in such a case one may even initially rely on those Poskim that are lenient to say there is no Bishul after Bishul by liquids. [Iglei Tal ibid]

[145] Ketzos Hashulchan 124 footnote 37

[146] Admur 613:14

^[147] Ketzos Hashulchan 124 footnote 37 although there he leaves this with a Tzaruch Iyun.

^[148] Divreiy Nechemiah ibid; Igros Moshe ibid; Or Letziyon ibid unlike Minchas Kohen ibid that hold that we follow majority.

^[149] Shabbos Kehalacha p. 145

^[150] Shabbos Kehalacha Vol. 1 p. 147

^[151] Shabbos Kehalacha p. 147

^[152] So rules Igros Moshe 4:74

^[153] Shabbos Kehalacha Vol. 1 p. 95 and p. 144, p. 147

^[154] So rules Igros Moshe 4:74. However Rav SZ”A rules that ketchup has the status of Yaveish being that it derives from tomato paste, and something which was originally a solid remains a solid even when its turned into a flowing paste. [Shabbos Kehalacha p. 147]

[155] Such as by placing it into a Keli Sheiyni or in the sun.

^[156] Shabbos Kehalacha Vol. 1 p. 141

^[157] So rules Rav Akivah Eiger [253] , Avnei Nezer [129] and Tehila Ledavid.

[158] Admur 318:11-13; Michaber 318:5

[159] Admur 318:11 “A dry food which was fully cooked [in liquid] and [now] contains no liquid at all is [permitted to be] heated [in a liquid Keli Rishon] even if it completely cooled down.”

[160] Admur 318:12-13

[161] First Opinion in Admur: There are opinions who say that although there is no [prohibition in] cooking an already cooked [food] that is dry, nevertheless there is [a prohibition to] cook [food] that has been previously baked or roasted, [1^st opinion in Admur 318:12 and in Michaber 318:5; Yireim 274] Now, according to this opinion that there is [a prohibition in] cooking an already baked and roasted [food] there is also [a prohibition to] bake and roast [a food that has] already been cooked. Meaning [that according to them] any [food] that is cooked is forbidden to be placed without [warm and precooked] liquid near a fire by an area that it is able to heat up to the point of Yad Soledes. [Admur 318:13; 318:24; M”A 318:17; M”B 318:41]

Second Opinion in Admur: However, there are opinions who permit placing a baked and roasted food, even if cold, even into a burning hot Keli Rishon, being that [according to them] there is no [prohibition to] cook [a food that has been] already baked or roasted. [2^nd opinion in Admur 318:12 and in Michaber 318:5; Rama 318:5; Ravayah 197] The same would apply in the opposite case, that there is no prohibition to bake or roast a food that has been already cooked.

Ruling of Michaber: The Michaber 318:15 states that it is permitted to heat a cooked dry food opposite the flame. The Biur Halacha “Vehu yaveish” brings that the Beis Meir and Mamar Mordechai 318:15 question why this is permitted as the Michaber brought earlier in 318:5 that there are opinions that forbid roasting after cooking. He remains with a Tzaruch Iyun. The Chazaon Ish 37:14 and Igros Moshe 2.85 answer that when it is palced at a distance from the fire it is not considered roasting, as it simply dries it. However Admur in 318:24 explicitly writes that the above allowance in Michaber is only in a case that the food was baked or roasted: “However any [food or liquid] which does not have a cooking prohibition [applicable to it], is permitted to even be boiled near a bonfire. For example …………… or [another example] even if [the food] has completely cooled down but it is a food which was baked or roasted [and is thus dry] [in which case we hold] that there is no [prohibition] to bake or roast an already baked or roasted food even if it has completely cooled down, as explained above [in Halacha 13] [then in the above cases it is allowed to even boil these foods near the fire].”

[162] Admur 318:12 “It is the custom to initially be careful like the first opinion. However, if one did so it is permitted [to be eaten on Shabbos], as rules the latter opinion.”; Rama 318:5

[163] However, to heat it very close to an open fire is prohibited due to the Chazarah restrictions, as explained in Chapter 5 Halacha 9, and thus possibly even Bedieved if one heated it very close to a visible flame, such food would be prohibited from being eaten on Shabbos, as explained in Chapter 5 Halacha 10.

[164] Admur 318:12; M”B 318:46

[165] Admur 318:15-16 “If [the food] is dry and fully cooked, then even if it has cooled off completely, there is no cooking [prohibition] involved in [heating] it, and it is [thus] permitted to heat it on top of the [pot and kettle], even if it will become Yad Soledes.” [This refers even to a food that was cooked in liquids as is understood from the wording there and from the contrast to the wording in 318:24]; Tehila Ledavid 318:24 [explicitly differentiates between placing food on top of a pot which is allowed and placing it directly across a fire which is not allowed and so is implied from Admur 318:15 in his wording which contrasts his ruling in 318:24]; Kaf Hachaim 318:78; Chazon Ish 32:14; Az Nidbaru 8:10; Iglei Tal Ofeh 9 that there is no prohibition of roasting after cooking when there is a pot interfering. See Shabbos Kehalacha Vol. 1 p. 174-176; 3:24 Biurim 18; Piskeiy Teshuvos 318:14

Other Opinions: Some Poskim rule it is forbidden to place a cooked dry food on top of a pot and the like due to the prohibition of roasting after cooking. [M”B 318:41; See Piskeiy Teshuvos 318:14; See also Ketzos Hashulchan 124 footnote 54 that forbids placing a soup or chulent which had all its gravy consumed near a fire due to Tzeli after Bishul, hence implying he forbids it.]

^[166] Admur 318:13 “According to all opinions there is no [prohibition to] bake and roast an already [fully] baked and roasted [food] and [thus] a food which is baked or roasted is allowed to be placed near a fire in the way that will be explained [in 318/24], even if it has already completely cooled down.”; M”A 318:17

Is there a prohibition of Tzeliyah after Afiyah? Some Poskim write that there is. [Peri Megadim 318 M”Z 7] However, this matter is not mentioned in previous Poskim. [Shabbos Kehalacha 3:27 p. 177]

[167] Admur 318:12

[168] First Opinion in Admur: There are opinions who say that although there is no [prohibition in] cooking an already cooked [food] that is dry, nevertheless there is [a prohibition to] cook [food] that has been previously baked or roasted, and [thus according to them] if one places baked or roasted [food] even while still burning hot into a Keli Rishon that is Yad Soledes, he is liable. Accordingly, even regarding [placing these foods] into a Keli Sheiyni one needs to be stringent Rabbinically. One therefore needs to be careful not to place baked bread even into a plate [of food] that is a Keli Sheiyni so long as it is Yad Soledes. [1^st opinion in Admur ibid and in Michaber 318:5; Yireim 274]

Second Opinion in Admur: However, there are opinions who permit placing a baked and roasted food, even if cold, even into a burning hot Keli Rishon, being that [according to them] there is no [prohibition to] cook [a food that has been] already baked or roasted. [2^nd opinion in Admur 318:12 and in Michaber 318:5; Rama 318:5; Ravayah 197]

[169] Admur 318:12 “It is the custom to initially be careful like the first opinion to not place bread even into a Keli Sheiyni so long as it is Yad Soledes. However, if one did so it is permitted [to be eaten on Shabbos] even [if one placed it] in a Keli Rishon, as rules the latter opinion.”; Rama 318:5

Analysis of Admur: 1) Regarding why by meat Admur says that one is to be stringent while by bread he simply says “the custom is” the Chidushim and Biurim Kolel Tzemach Tzedek learn that the ruling regarding roasted meat was all in accordance to the stringent opinion which holds that there is always a cooking prohibition after roasting, however in accordance to the final ruling which takes into account the lenient opinion, this is simply a custom. 2) To note that Admur omitted the case of roasted meat here in the custom. Some suggest this is because Admur only rules by bread which is more of a light food that one must be stringent by a Keli Sheiyni, however by roast there is no need to be stringent as requires the 1^st opinion.

Ruling of Michaber and Sephardim: Some Poskim rule that according to the Michaber it is forbidden to cook a baked or roasted product. [Shemesh Umagen; Nishmas Hashabbos 21 in name of Sefer Hazichronos] Other Poskim, however, learn that according to the Michaber it is permitted to cook a prebaked or roasted food. [Kneses Hagedola 318; See Kevod Chachamim Ateres 7 p. 363] Other Poskim conclude that according to the Michaber, the main opinion follows the lenient approach, although he is initially stringent. [Or Letziyon 2:30-4] Some Sephardi Poskim rule that it is forbidden to enter the food into a Keli Rishon, although it is permitted to enter it into a Keli Sheiyni. [Minchas Kohen 2:4; Ginas Veradim 3:9; that so is custom] See Shabbos Kehalacha 3:18 p. 168 footnote 39 who concludes like this latter opinion for the Sephardim.

[170] Admur 318:12 “However, if one did so it is permitted [to be eaten on Shabbos] even [if one placed it] in a Keli Rishon, as rules the latter opinion.”; M”B 318:46

[171] Admur 318:12 “One therefore needs to be careful not to place baked bread even into a plate [of food] that is a Keli Sheiyni so long as it is Yad Soledes.”

^[172] Shabbos Kehalacha Vol. 1 p. 24 and p. 142.

[173] Admur 613:14

^[174] Based on Ketzos Hashulchan 124 footnote 37, although there he leaves this with a Tzaruch Iyun.

^[175] So rules the Divreiy Nechemiah. However, the Minchas Kohen as well as other Poskim argue on this and hold that we follow majority.

^[176] Shabbos Kehalacha p. 145

^[177] Shabbos Kehalacha Vol. 1 p. 159-167

[178] Admur Seder Birchas Hanehnin 2:11; Shabbos Kehalacha p. 164

[179] Shabbos Kehalacha p. 159-161; The Peri Megadim 318 M”Z 7 rules that Tzeli Kedeira has a status of cooked.

[180] Shabbos Kehalacha p.164-166; Cheishev Haeifod 1:135; Rav SZ”A in SSH”K 1 footnote 182

[181] Such as an egg. [Shabbos Kehalacha p. 166]

^[182] Peri Megadim 318 M”Z 7 “oil possibly”; Ketzos Hashulchan 124:54; See Shevet Halevi 7:12

The Ketzos Hashulchan [124:54] brings the Peri Megadim which questions whether it is considered like roasted or cooked, and concludes based on this Per Megadim that it is forbidden to cook an item that was fried, and thus soup nuggets which are fried may not be placed into soup from a Keli Sheiyni. Rav Farkash however disputes this ruling based on Admur in Seder Birchas Hanehnin which clearly defines fried as cooked and not baked. The Ketzos Hashulchan however challenges this source explaining that a) By a Biblical prohibition Admur agrees that one must be stringent to consider it as roasted, and it was only regarding blessings that he was lenient. B) Admur never meant that it is considered like actually cooked but rather that regarding the laws of bread it is not considered bread.

[183] Shabbos Kehalacha ibid; See SSH”K 1 footnote 182; Maor Hashabbos 2:8; Shevet Halevi 7:12

[184] Shabbos Kehalacha p. 159-161

[185] The Peri Megadim 318 M”Z 7 rules it has a status of cooked.

^[186] So rules the Peri Megadim 318 A”A 7, brought in Biur Halacha “Yesh”, although the M”B himself argues there on the Peri Megadim and holds that it does have a cooking prohibition. The Igleiy Tal however rules like the Peri Megadim. The Ketzos Hashulchan 124:54 rules like the Peri Megadim based on the Igleiy Tal, and so rules also Rav Farkash [Shabbos Kehalacha Vol. 1 p. 171]

^[187] Shabbos Kehalacha Vol. 1 p. 178

^[188] Kaf Hachaim 318:78; Shabbos Kehalacha Vol. 1 p. 174-176; See Tehila Ledavid 318:24 which explicitly differentiates between placing food on top of a pot which is allowed and placing it directly across a fire which is not allowed and so is implied from Admur 318:15 in his wording which contrasts his ruling in 318:24.

Other Opinions: The M”B 318:41 rules it is forbidden to place a cooked dry food on top of a pot and the like due to the prohibition of roasting after cooking. [See Piskeiy Teshuvos 318:14] See also Ketzos Hashulchan 124 footnote 54 that forbids placing a soup or chulent which had all its gravy consumed near a fire due to Tzeli after Bishul, hence implying he forbids it.

[189] Admur 318:15-16 [This refers even to a food that was cooked in liquids as is understood from the wording there and from the contrast to the wording in 318:24]; Tehila Ledavid 318:24; Chazon Ish 32:14; Az Nidbaru 8:10; Iglei Tal Ofeh 9; Shabbos Kehalacha 3:24 Biurim 18; Piskeiy Teshuvos 318:14

Other Opinions: The M”B 318:41 rules it is forbidden to place a cooked dry food on top of a pot and the like due to the prohibition of roasting after cooking. [See Piskeiy Teshuvos 318:14]

^[190] Shabbos Kehalacha Vol. 1 p. 162

^[191] Shabbos Kehalacha Vol. 1 p. 177

^[192] Shabbos Kehalacha Vol. 1 p. 179

[193] The Peri Megadim and Minchas Chinuch discuss this question and although they seem to lean towards permitting it to be done, they remain with doubt.

^[194] Shabbos Kehalacha Vol. 1 p. 180

[195] As a microwave is considered solar heat which as explained in the previous question that it is questionable whether food heated through such heat may be heated through fire. However the Igros Moshe argues on this and rules that a microwave is not considered solar heating but is like heating with a flame.

^[196] Shabbos Kehalacha Vol. 1 p. 181

[197] As hot dogs are previously cooked.

^[198] Shabbos Kehalacha Vol. 1 p. 167

^[199] Shabbos Kehalacha Vol. 1 p. 169

[200] Admur 318:25-28; Siddur Admur; Michaber 318:16

^[201] Siddur Admur “Although there is no prohibition to cook a precooked food that is dry, nevertheless, if some of it dissolves through the cooking then it contains a cooking prohibition if the dissolved moisture reaches the heat of Yad Soledes.”; Levush 318:16; Taz 318:20; See Shabbos Kehalacha p. 148-151 [This opinion of Admur in the Siddur is based on the opinion of the Levush ibid, of which likewise rules the Taz, as opposed to the opinion of the Magen Avraham, as was ruled in Shulchan Aruch Admur. They argue on the Levush and holds that a solid which dissolves is viewed as a solid and not as a liquid.]

Other opinions & Opinion of Admur in his Shulchan Aruch: Some Poskim rule there is no Bishul after Bishul by a precooked dissolvable item. [Admur 318:11 “Dry food which contains no liquid at all is [permitted to be] cooked after having been previously cooked as long as it was originally fully cooked. This applies even if it completely cooled down. It is even allowed to soak it in a hot Keli Rishon [i.e. any pot that was previously on a fire] in order so it dissolve there and become a liquid substance.”; Admur 318:25; Admur 318:31 “Although congealed fat [which was previously cooked] does not contain a cooking prohibition [in melting it], nevertheless it is questionable [whether it is allowed] due to a different [prohibition] as will be explained below.”; Michaber 318:16; M”A 318:40]

Opinion of the Mishneh Berurah: The Mishneh Berurah 318:71 rules like the Magen Avraham although concludes that it is proper to avoid placing sugar in a Keli Rishon or pouring onto it from a Keli Rishon. So rules SS”K and Kitzur SHU”A. However regarding a Keli Sheiyni they are lenient if the food has been previously cooked. See Q&A by Keli Sheiyni for the ruling according to Admur.

Regarding butter: According to all opinions, butter contains a cooking prohibition even if previously cooked. [So rules Rav SZ”A in SSH”K 1 footnote 173; Shabbos Kehalacha p. 143]

[202] However, it may be heated through direct sun heat, as explained in Halacha 1C. Likewise, there is no cooking prohibition involved to heat it by pouring onto it from a Keli Sheiyni and placing into a Keli Shelishi. In this regard, it has the same law as a melted food heated to less than Yad Soledes, which nonetheless contains certain melting restrictions. Regarding placing it into a Keli Sheiyni-See Q&A!

^[203] Admur 318:25-27

[204] 1^st Opinion in Admur-Stringent: The allowance to heat up pre-cooked foods only apply when [the food] does not contain fat, however foods which are filled with pieces of congealed fat [whether of meat or fish- Machatzis Hashekel 318:42] are forbidden to be heated. [This applies] even [if they are heated] at a distance from the fire in an area where [the food will] not [be able to get heated top the point of] Yad Soledes. [1st opinion in Admur 318:25; 2nd opinion in Admur 320:16; Rama 318:16; Sefer Haterumah 235; Ran in name of Sefer Haterumah; Rosh chapter 4 in name of Sefer Hateruma] The reason for the above restriction is because the congealed fat that is inside [the food] melts [in the heat] and doing so is similar to [one] crushing a piece of ice in order to liquefy it, in which case the Sages prohibited [one from doing so] being that [through doing so] one is creating [a new substance] on Shabbos which is similar to a forbidden action being that he is creating this water [from the ice] as will be explained in the next Halacha regarding placing ice near a source of heat. This same decree applies as well to dissolving fat. [Admur 318:25; Sefer Haterumah ibid] Some Poskim, however, write it is forbidden due to Nolad. [Sefer Hateruma ibid; M”A 318:42; M”B 318:105] It is unclear however if they refer to Nolad of Mukztah or Molid.

2^nd Opinion in Admur-Lenient: There are opinions which argue on all this and say that there is no prohibition at all in melting fat through placing it in a hot area, as the [Sages] only prohibited breaking [and thus dissolving] a piece of ice with ones hands, however to let it dissolve on its own there is no decree [against doing so]. Therefore [according to their opinion] it is allowed to heat up this pastry which is filled with fat even in an area which [the pastry will become] Yad Soledes being that there is no cooking [prohibition involved here]. [There is] no [prohibition involved in heating] the bread because there is no [prohibition to] bake a pre-baked [food] and not in the fat which is congealed and dissolves because there is no [prohibition to] cook a pre-cooked [food] that is dry, even though it will melt through this second cooking as was explained above. However, a pot [of soup or stew] which its fat has congealed may only be heated in an area that the food will not be able to reach Yad Soledes being that by liquid that has become cold there is a cooking [prohibition involved in reheating it to Yad Soledes, as explained above [in Halacha 7]. [Admur 318:27; Michaber 318:16; 320:9; Ramban Shabbos 51b; Implication of Rambam Shabbos 21:12 brought in Maggid Mishneh; Smag; Smak; Rabbeinu Yerucham]

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

[205] Admur 318:27 “Concerning the final ruling the custom is to initially be stringent like the first opinion although once the fat has already melted one may be lenient like the second opinion. [Furthermore] even initially one may rely on the second opinion in a time of need, being that this is the main Halachic opinion.”; Admur 320:16; Rama 318:16

[206] As whether it is permitted to reheat a previously cooked congealed food which will melt upon being heated is under debate in the Poskim, and even Admur in his Shulchan Aruch 318:27 rules that there is no cooking prohibition involved, and rules regarding the melting prohibition that Bedieved one may be lenient. Now, although in his Siddur, Admur rules stringently that it is Biblically forbidden to reheat congealed liquids, nonetheless, it does not escape the fact that it is under legitimate debate and therefore Bedieved, the future remains permitted, based on the rule Admur ruled above that all transgressions which are under debate are permitted after the fact.  [See Admur 253:24 “If one transgressed and returned a pot on Shabbos to an area which (according to all opinions–So rules also) is forbidden for one to return there”; Admur 253:25]

[207] Siddur Admur

^[208] Siddur Admur; See M”B 318:71 that although it is permitted to place sugar into a Keli Rishon, nevertheless, it is proper to Lechatchilah beware from placing [or pouring on it] from a Keli Rishon.

[209] Siddur Admur “Therefore, one may not be lenient regarding our salt that although it is previously cooked, nevertheless since it dissolves upon re-cooking one may not be lenient with it any more than the salt of the old days [which was not previously cooked] based on the difference of opinions mentioned in Shulchan Aruch of which there are opinions which hold that it is forbidden to even place it in a Keli Sheiyni that is Yad Soledes, and one who is stringent is to be blessed.” Conclusion of Admur 318:18 regarding precooked salt [i.e. sea-table salt]: “Nevertheless one who is stringent in this just like by other salt [which is not cooked], will be blessed.”

Opinion of Admur in Shulchan Aruch regarding sea salt [i.e. precooked]: Some Poskim rule that according to all opinions, precooked salt may be placed into a Keli Rishon. [Admur 318:18; M”A 318:31; M”B 318:71; In the Shulchan Aruch, after Admur records the ruling of the stringent opinion in 318:17 who prohibits placing salt even in a Keli Sheiyni, he writes in 318:18 “All the above refers to salt which has not been [extracted through] cooking, however salt which has been extracted through cooking water is permitted to be placed in a Keli Rishon according to all opinions being that there is no [prohibition to] cook an already cooked [food] that is dry even if it dissolves through this second cooking as was explained above.”] However according to the ruling of Admur in his Siddur ibid, foods which dissolve contain a cooking prohibition and thus according to the second opinion in 318:17, one is to be stringent not to place even previously cooked salt, even into a Keli Sheiyni. Even in his Shulchan Aruch in 318:18 Admur concludes as he does in his Siddur that “Nevertheless one who is stringent in this just like by other salt [which is not cooked], will be blessed.” Thus, there is no practical difference between Admur in his Siddur or Shulchan Aruch in this regard!

[210] Admur 318:26 “However the above [prohibition to melt the fat] only refers to when so much fat has melted that it oozes out [of the pastry], and is its own substance. [Meaning] that it is not mixed into any other food and is [thus] recognizable on its own.”; M”A 318:40; Sefer Haterumah ibid; Taz 318:21; Beis Yosef according to Sefer Haterumos; M”B 318:105

[211] Admur 318:26 “[Furthermore] even if a small amount of [the fat] does flow out [of the pastry or legumes] and is [recognizable as] a substance of its own, [nevertheless] since it is a small amount it is not given any [Halachic] importance and is permitted.”; Taz 318:21; Beis Yosef according to Sefer Haterumos; M”B 318:105

[212] Admur 318:26 “However if it has been left such a great distance [from the fire] that not enough fat will melt for it to ooze out [of the pastry], and rather only a slight amount of it will melt and will get absorbed into the pastry itself and [will thus] not be visible on its own, then it is allowed to [be placed there] even initially.”; M”A 318:40; Sefer Haterumah ibid; M”B 318:105

[213] The reason: This is allowed just like it is allowed to place a piece of ice in a cup of wine despite that the ice will melt into it, being that [the melted water] will get mixed and nullified within the wine in the cup, and is [thus] not a separate substance as was explained above. [Admur ibid]

[214] Admur 318:26 “Therefore it is allowed to heat up on Shabbos a piece of fatty meat even though some of [its fat] will flow being that [what will flow] is [only] a small amount [of fat].”; Taz 318:21; Beis Yosef according to Sefer Haterumos; M”B 318:105

[215] Admur 318:28 “According to all opinions it is permitted to place fat that has congealed on top of hot legumes and flour as long as one does not break [the fat] apart with ones hands, and rather simply places [the fat] on top of them or into them letting it melt on its own, being that [the fat] that melts is not [recognizable as] its own substance and rather becomes absorbed within the food.”; Derisha 318:6; Elya Zuta 318:17; M”B 318:118

[216] Admur 318:26 “However the above [prohibition to melt the fat] only refers to when so much fat has melted that it oozes out [of the pastry], and is its own substance. [Meaning] that it is not mixed into any other food and is [thus] recognizable on its own.”; M”A 318:40; Sefer Haterumah ibid; M”B 318:105

Placing the fat on top of a heater that is not yet lit: One may be lenient to place pastries filled with fat onto a heater before it is lit, and have it consequently melted when the gentile lights the heater. Nevertheless, one should not be lenient in front of an uneducated Jew, and one should do so through a gentile. [Admur 318:27; M”A 318:42; M”B 318:106] The reason for this is because [in this scenario] even regarding the cooking prohibition, [meaning if one were to place there] a food which has a cooking prohibition applicable to it, [cooking it] would not contain a Biblical prohibition but rather only a Rabbinical [prohibition] if he places it there prior to the gentile lighting the fire of the oven as explained in chapter 253 Halacha 27]. Thus, here since there are opinions which completely permit [one to place even near an active fire] one may at the very least be lenient regarding placing it there before the oven is lit. [Admur ibid; M”A ibid; M”B ibid] Why no Issur due to Nolad? Taruch Iyun as according to the Machmir opinion even Bedieved the liquid is forbidden due to that it is similar to the flow of juice, and hence based on this there should be no differentiation whether it is defrosted near a flame or on its own, or through a gentile. [P”M 318 A”A 42 and Iglei Tal Dash 36:12]  Perhaps one can answer [according to Admur] that the prohibition of Bedieved only applies when one transgressed the Lechatchila, such as one did an action to cause it to melt, however if one did not do an action, such as the gentile turned on the flame, then even the Sefer Hateruma agrees it is permitted Bedieved. However according to those that hold of the reason of Nolad-Muktzah, seemingly this would not help. Vetzaruch Iyun. See Shabbos Kehalacha 3 17:3 and 29; Can one learn from here that according to all one may cause an itme to melt in room temperature: No, as perhaps only here, since ones action did not do any melting at all [and only the gentile did so] is it permitted, however to bring the food to room temperature is forbidden. A proof for this perhaps can be brought from the fact Admur does not write the reason behind the allowance to have the gentile turn it on is because the Jew did no action and it is not considered Molid according to any opinion, but rather simply because even by Bishul some opinions are lenient. This implies that even though one did not do an action, it is forbidden according to the Machmirim, and it is only due to that a gentile is doing the entire action that we are lenient.

[217] Admur 318:25 “In all cases that it is forbidden to heat up a food with congealed fat [it is] even [forbidden] to do so by leaving it in the sun.” and Admur 320:16; Taz 318:21; Beis Yosef; M”B 318:105

[218] Admur 318:27 in his final ruling “even initially one may rely on the second opinion in a time of need, being that this is the main Halachic opinion.”; Rama 318:16; M”A 318:42; M”B 318:106

[219] Admur 318:27 in his final ruling “although once the fat has already melted one may be lenient like the second opinion.”; M”A 318:42; M”B 318:106

Other opinions in Admur: Some Poskim rule that if [the fat] already [melted] then the fat that had melted on Shabbos is forbidden [to be eaten]. [1^st opinion in Admur 318:25; M”A 318:42; 320:14] The reason for this is as this is the law with juice that has flowed on Shabbos from fruits that are designated to be used for juice which are forbidden [to be drunk] due to a decree that [if this were to be allowed then] one may come to squeeze the fruits on Shabbos [in order to make juice] being that these [fruits] are designated for this purpose as will be explained there [in chapter 320 Halacha 3]. This [suspicion] likewise applies to this fat [that has melted on Shabbos] as since it is common for [the fat] to be liquidly and transparent therefore when it is congealed it is similar to fruits that are designated to be juiced, of which the juice that flows from it on Shabbos is forbidden until night [i.e. after Shabbos]. [Admur ibid; Ran 51b in answer of question of Ramban against Sefer Hateruma] This however only applies if one transgressed Molid in the process. [So can be learned from fact Admur permits even Lechatchila to place the food near an oven that will be turned on by a gentile. See P”M 318 A”A 42 and Iglei Tal Dash 36:12; However according to those that hold of the reason of Nolad-Muktzah, seemingly this would not help. Veztaruch Iyun. See Shabbos Kehalacha 3 17:3 and 29]

The source of the ruling of the stringent opinion: The reason mentioned here [in Admur based on Ran] is in truth an alternative reason against the prohibition of melting ice, and is the reason of the Ramban 51b and Rashba 51b and Rambam ibid which argue that melting ice is not forbidden due to Nolad or Molid but rather due to Sechitas Peiros. The fact Admur uses this reason to explain why the melted substance is forbidden aggravates a number of questions: 1) The M”A ibid states the reason it is forbidden is because of Nolad and Admur himself stated earlier this is the reason for the prohibition to initially do so. Why then is Admur here mentioning a different reason for why it is forbidden Bedieved? Furthermore, those that hold [Ramban; Rambam] of the reason of “coming to squeeze fruits” in truth is the second opinion mentioned next which holds it is even initially permitted to place the fat near the sun to melt, and hence how can their reason now be used against them to prohibit even Bedieved?!!!! Perhaps the explanation is as follows: Just as we see the Sages forbade the juice of fruits that flowed on their own due to that one may come to squeeze them and transgress Mifarek, similarly the fat that melts on its own is forbidden due to that one may come to melt the fat with ones hands and transgress Molid! Thus, in truth Admur does not hold at all of the reason of the Ramban and Rashba and just uses the concept to explain why here it would be forbidden. To note that the Rashba ibid does not explicitly rule that one may melt the fat near the sun and only the Ramban and Maggid Mishneh mention it, even though they all hold of the same reason.   

Other explanations behind the stringent opinion: Some Poskim write the reason behind the prohibition is due to Nolad. [M”A ibid and in 320:14] This follows the understanding of the Ramban 51b and Rashba 51b in the Sefer Hateruma 235 that Nolad is a Muktzah prohibition, and is different than the concept of Molid brought in Rashi. See P”M 318 A”A 42 and Panim Meiros 1:84 which explains the M”A ibid is in truth giving two reasons behind the prohibition, one being Nolad [as rules the Sefer Hateruma] and the second being Sechitas Peiros.

[220] Admur 318:28 “It is questionable whether one may place congealed fat on top of a hot roast in order for it to dissolve on its own, as since the melted fat does not get absorbed into the meat but rather floats on its surface it therefore can be compared to a pot [of soup or stew] which its fat has congealed of which the custom is to be initially stringent.”; M”A 318:45

Other opinions: Some Poskim are lenient to allow placing precooked fat on hot roast and that doing so does not contain a Nolad prohibition. [M”B 318:118 based on Elya Raba]

[221] Admur 318:26 “However it is forbidden to heat up a pot [of stew or soup], which its fat has congealed, even by an area that [it will] not [reach] Yad Soledes, even if there is a lot of gravy inside [the pot] and the fat will thus dissolve into the gravy, as nevertheless the fat will float on its surface and be [recognizable as a] separate substance.”; Rama 318:16; M”B 318:105

[222] Based on Admur 318:25-27; So rules Rav Farkash in Shabbos Kehalacha 4:14 without bringing any lenient opinion

Other opinions: Some Poskim permit melting gravy of meat, chicken, and fish, due to that today people are accustomed to eat them even when congealed, and it thus no longer contains a Nolad prohibition. [SSH”K 1:38 in name of Rav SZ”A; Bris Olam 71; Az Nidbaru 3:8]

^[223] Shabbos Kehalacha Vol. 1 p. 56 and 152-153

^[224] However, there are opinions which learn that this is allowed even according to Admur. [Meor Hashabbos] This dispute is dependent on how one learns the ruling of Admur in the Siddur regarding dissolvable foods. Admur rules that sugar is only forbidden to pour from a Keli Rishon, hence implying that it is permitted to be placed into a Keli Sheiyni. On the other hand, he rules that salt may not even be placed into a Keli Sheiyni. Some want to learn that the salt case is an exception and really all dissolvable items may be placed in a Keli Sheiyni, being that all liquids are permitted in a Keli Sheiyni. Rav Farkash however learns that the sugar case is the exception as sugar is defined as a spice, hence whether one views it in its solid state or liquid state it may entered into a Keli Sheiyni even if not previously cooked. However, salt and all other dissolvable products which are not defined as a spice would be forbidden to place into a Keli Sheiyni, for the reason that we don’t view them as a true liquid. [ibid]

According to the Mishneh Berurah it is completely allowed in a Keli Sheiyni.

^[225] Admur 318:17

^[226] Admur 318:20 and 31. See Q&A below

^[227] Admur 318:20

^[228] Shabbos Kehalacha Vol. 1 p. 21

^[229] So rules Rav Farkash, and other Poskim of today with regards to removing water from a boiler or hot Mikvah. Now, although there is room to say that once the boiler has been turned off the water has the status of a Keli Sheiyni as since the walls of the vessel were never heated from under therefore, they have the same logistics as that of a Keli Sheiyni which its walls have not been heated due to a fire and therefore continuously cool down. Nevertheless, this differentiation is not accurate being that nevertheless here the walls were continuously heated by the fire through the heated water while by a Keli Sheiyni the walls are not continuously heated.

^[230] It is possible to learn that the water still has the status of a Keli Rishon being that the water while being poured was still on the fire and thus can be considered to have been cooked in that vessel. This understanding can be derived from the explanation of the Peri Megadim [A.A. 33] as to why in the bathtub case the water is still considered a Keli Rishon. Nevertheless, this argument is not accepted by Poskim as a) By the bathtub case the spring water constantly passes through the tub and thus heated up the walls of the tub. And b) If this deduction were correct then the Poskim should have mentioned it explicitly. The following Poskim rule leniently: Rav Farkash [Shabbos Kehalacha Vol. 1 p. 22], Minchas Yitzchak [4:46], Rav Aurbach in SSH”K ¹

^[231] P”M 253 A”A 20, Shabbos Kehalacha Vol. 1 p. 33

^[232] Shabbos Kehalacha Vol. 1 p. 84-86; See Admur 451:28; Shach 107:7; Taz 92:30

^[233] Shabbos Kehalacha Vol. 1 p. 33

[234] Admur 318:11 “Any food which has not been [fully] cooked before Shabbos [whether liquid or solid], one may not soak it on Shabbos in hot [liquidly] food that is Yad Soledes, even if it will not dissolve in there at all. If one [transgressed and] soaked it in a Keli Rishon then he is liable for cooking.”; Admur 318:17 “A Keli Rishon has the ability to cook so long as it remains the heat of Yad Soledes even after one has removed it from the fire.”; Michaber 318:4

[235] The law by ox Meat: Ox meat is forbidden to be placed inside a Keli Rishon [even if it is off the fire] as although the meat [itself] will not cook, nevertheless the moisture that is on it will cook. However, if [the meat] is completely dry and does not have on it any moisture at all [then it is allowed] to be placed in a Keli Rishon that is off the fire. [Admur 318:17; Michaber 318:9] However, according to the ruling of Admur in his Siddur, if contains fat, it is forbidden even if was precooked and is dry.

[236] Admur 318:17; Michaber 318:10

^[237] Siddur Admur regarding both rock and sea salt “One may not be lenient regarding our salt that although it is previously cooked, nevertheless since it dissolves upon re-cooking one may not be lenient with it any more than the salt of the old days [which was not previously cooked] based on the difference of opinions mentioned in Shulchan Aruch of which there are opinions which hold that it is forbidden to even place it in a Keli Sheiyni that is Yad Soledes, and one who is stringent is to be blessed.”; 2^nd opinion and final ruling in Admur 318:17 regarding non-precooked salt [i.e. rock salt] “[However] there are opinions which say that salt only requires a slight amount of cooking and is thus forbidden to be placed even in a Keli Sheiyni so long as it is Yad Soledes. One who is strict will be blessed.”; Conclusion of Admur 318:18 regarding precooked salt [i.e. sea-table salt]: “Nevertheless one who is stringent in this just like by other salt [which is not cooked], will be blessed.” Rama 318:9; Tosafus; Mordechai

Other opinions in Admur regarding even rock salt [i.e. not-precooked]: Some Poskim rule that [all] salt [even if never previously cooked, i.e. rock salt] is allowed to be placed inside [a Keli Rishon that is Yad Soledes] that has been removed from the fire, as salt requires a long amount of cooking similar to ox meat and does not cook unless it is on a fire. [1^st opinion in Admur 318:17 as rules Michaber 318:9.]

Opinion of Admur in Shulchan Aruch regarding sea salt [i.e. precooked]: Some Poskim rule that according to all opinions, precooked salt may be placed into a Keli Rishon. [Admur 318:18; M”A 318:31; M”B 318:71; In the Shulchan Aruch, after Admur records the ruling of the stringent opinion in 318:17 who prohibits placing salt even in a Keli Sheiyni, he writes in 318:18 “All the above refers to salt which has not been [extracted through] cooking, however salt which has been extracted through cooking water is permitted to be placed in a Keli Rishon according to all opinions being that there is no [prohibition to] cook an already cooked [food] that is dry even if it dissolves through this second cooking as was explained above.”] However according to the ruling of Admur in his Siddur ibid, foods which dissolve contain a cooking prohibition and thus according to the second opinion in 318:17, one is to be stringent not to place even previously cooked salt, even into a Keli Sheiyni. Even in his Shulchan Aruch in 318:18 Admur concludes as he does in his Siddur that “Nevertheless one who is stringent in this just like by other salt [which is not cooked], will be blessed.” Thus, there is no practical difference between Admur in his Siddur or Shulchan Aruch in this regard!

Are salts today considered precooked? No. Salts today are not precooked and are rather dried in an oven. [Madrich Eida Hachareidit]

^[238] Shabbos Kehalacha p. 158

^[239] Admur 318:17

^[240] Admur 318:22

[241] Admur 318:21 “However, it is allowed to place in it a large amount of cold water in order to warm it up..”; Michaber 318:12; Admur 318:22 “[However] if there is so much cold water [being entered into the Keli Rishon] that it is impossible [for the Keli Rishon] to heat it up until it reaches Yad Soledes, and rather it will only thaw its coldness, then it is allowed [to pour it] even into a Keli Rishon as long as it is not on the fire.”; Rama ibid

Opinion of Beis Yosef: This follows the ruling of the Rama. However according to the Beis Yosef/Sephardim it is forbidden in all cases to pour cold water into a Keli Rishon. This is proven from the fact the Michaber does not differentiate between a large and small amount of water and so is implied from the Michaber in Beis Yosef and so rules in his opinion the Rosh Yosef and Mamar Mordechai. [Shabbos Kehalacha 2:1 p. 110]

[242] Admur 318:21 “A kettle from which one has removed hot water is forbidden to place in it a small amount of cold water being that [the kettle] is able to heat it up to Yad Soledes.”; Michaber 318:12; Admur 318:22 “It is forbidden to pour cold water, even a small amount, into hot water that is Yad Soledes that is in a Keli Rishon.”; Michaber 318:12

^[243] Admur 318:21 regarding an empty Keli Rishon and 318:22 regarding a Keli Rishon with water

The reason that placing in empty hot pot does not involve the prohibition of Tikkun Keli: Now, although through placing cold water into it one forges and strengthens [the kettle] and it is thus found that he has fixed a vessel, as this is the method used by copper and steel smiths being that they place hot steel and copper into cold water in order so it hardens and strengthens, and this is [considered] the finishing act done by the blacksmith, as fire stretches the metal and brings it close to shattering while water strengthens it. Nevertheless, since [here] one does not intend to fix the vessel, and rather only [intends] to warm up the water, it is allowed [to place water into it], as [in this case the forging of the kettle] is not inevitable [when one places cold water in it] as before one forges a vessel it is heated to a very high [temperature], while here it is possible that the [kettle] will not reach [this high temperature which is required for] its forging, due to the water [that was placed into it] preventing it from heating up so much. [Admur ibid; M”A 318:36; M”B 318:80; It seems from the reasoning of Admur here that he does not hold of the logic of the M”A ibid that only when one has intent to fix the vessel is it forbidden, even if it is a Pesik Reishei. See also Admur 646:12-13 from where it is likewise implied that if it is a Pesik Reishei and one will benefit from the item, then we do not care about the persons current intents. This is similar to the ruling here that since one will receive benefit from forging the pot, then if it is a Pesik Reishei then it would be forbidden to be done.]

[244] Admur 318:23 “It is forbidden to place it into a Keli Rishon even only in order to thaw out the coldness, due to a decree that one may forget and leave [the bottle] there until it [reaches] Yad Soledes [which is considered to have cooked the water].]”; Michaber 318:13

[245] Biur Halacha 318 “Aval”

[246] Shabbos Kehalacha Vol. 1 p. 110

[247] M”B 318:83 in name of Chayeh Adam; Ketzos Hashulchan 124 footnote 28

[248] Shevisas Shabbos and Pnei Yehoshua

^[249] Ketzos Hashulchan 124 footnote 34, brought in Shabbos Kehalacha Vol. 1 p. 209

[250] As placing a food into a pot that is on a fire, or even on a blech is forbidden due to the Chazarah prohibition, as explained in Chapter 5.

[251] Admur 318:11 “Dry food which contains no liquid at all is [permitted to be] cooked after having been previously cooked [in liquid] as long as it is fully cooked. This applies even if it completely cooled down. Thus, it is allowed to soak it in a hot Keli Rishon [that is off the fire].”; Michaber 318:4; Admur 318:12 “By roasted meat one is to be stringent not to place it even into a Keli Sheiyni being that [one is liable for] cooking [a food] that was previously roasted.”; Michaber 318:5; Admur 318:12 “It is the custom to initially be careful not to place bread even into a Keli Sheiyni so long as it is Yad Soledes, although if one did so then it is permitted [to be eaten on Shabbos] even [if one placed it] in a Keli Rishon.”; Michaber 318:5

[252] If they cooled off to the point that they are no longer warm enough to be served, they may not be placed in a Keli Rishon-See Halacha 6 above!

[253] According to the Shulchan Aruch, Admur 318:11, it is even allowed to soak a fully cooked food in a hot Keli Rishon in order so it dissolve there and become a liquid substance. This follows the ruling of the Magen Avraham which argues on the Levush which holds that it is forbidden when it dissolves. However according to the Siddur, which is the final ruling, it is forbidden to heat it in a way that it will dissolve and reach a heat of Yad Soledes. Thus, one may not even pour from a Keli Rishon that is Yad Soledes onto sugar, as being that the sugar dissolves it contains a cooking prohibition. [If the food will melt through placing it into a Keli Rishon, then this is forbidden to be done, based on the ruling of the Siddur, as explained in Halacha 8 above-see there!]

Other Opinions: The M”B 318:71 rules that it is permitted to place sugar into a Keli Rishon although it is proper to Lechatchilah beware from placing or pouring on it from a Keli Rishon.

[254] Rambam

[255] P”M 318 A”A 14

[256] Beis Yosef in name of majority of Poskim; implication of Michaber; M”A 318:14

[257] M”A 318:14; M”B 318:31

[258] P”M ibid; M”B ibid

^[259] Shabbos Kehalacha p. 117

^[260] Shabbos Kehalacha Vol. 1 p. 284

^[261] Shabbos Kehalacha p. 117

^[262] Shabbos Kehalacha p. 118

[263] So is evident from Admur in the next footnote, that only by spices does such a leniency apply.

[264] Admur 318:17 “If one transgressed and placed salt even in Keli Rishon, even if it is on the fire, in which case he transgressed a prohibition [according to all], nevertheless the food is permitted [to be eaten on Shabbos] as the salt is nullified against the food. ”; Rama 318:9

[265] Admur ibid “There are opinions who argue and prohibit the food until after Shabbos.”; [Seemingly this refers to both the opinion of the Taz and M”A brought next which both write different limitations to the above ruling of the Rama. Admur does not specify anything of the ruling of the M”A here and hence seems to imply he holds that according to the Rama the salt is nullified in all cases.] Some Poskim rule the food is forbidden even if one placed a small amount of salt in the food. [Taz 318:15] Others rule it is forbidden only if one had not placed salt in the food before Shabbos, or if one placed so much salt that it alone is able to salt the food without the help of yesterday’s salt. [M”A 318:31; M”B 318:73]

[266] The reason: As the entire allowance of the Rama is because of the rule of Zeh Vizeh Gorem, and we do not say the rule of Zeh Vizeh Gorem when the two items are not working simultaneously. [Taz ibid] Alternatively, we only say the rule of Zeh Vizeh Gorem when there was a limited amount of salt added. [M”A and M”B ibid]

[267] Admur 318:17, This follows the opinion of the M”A 318:28, taken from the Yerushalmi

Other Opinions: The M”B 318:64 rules that once the Keli Rishon is no longer Yad Soledes then one may place any food in it [that does not contain a Molid prohibition]. 

[268] The reason: This is done in order to distance [oneself] and make a fence around the matter [so that one not come to transgress the prohibition of placing spices when it is Yad Soledes]. [Admur ibid]

^[269] Ketzos Hashulchan 124 footnote 27

[270] As by doing so cold water will be caused to enter into the boiler, and the boiler is defined as a Keli Rishon.

^[271] Shabbos Kehalacha Vol. 1 p. 129

^[272] Shabbos Kehalacha Vol. 1 p. 70

[273] As the adding of the hot water into cold water is allowed, as will be explained in “Iruiy Keli Rishon”, and the adding of the cold water to the boiler is a mere Pesik Reisha which the gentile has no intent to do which is permitted to be done by a gentile, as explained in chapter 253.

^[274] Shabbos Kehalacha Vol. 1 p. 129

^[275] Shabbos Kehalacha Vol. 1 p. 127

^[276] Admur 326:4

^[277] Shabbos Kehalacha Vol. 1 p. 127

^[278] Shabbos Kehalacha Vol. 1 p. 127

^[279] Shabbos Kehalacha Vol. 1 p. 128

^[280] Shabbos Kehalacha Vol. 1 p. 128

^[281] Shach Yorah Deah 105:8, Taz 94:14; Rashal Gid Hanashe 44; Shabbos Kehalacha Vol. 1 p 24

^[282] Toras Hashem, brought in Soles Lamincha on Toras Chatas 23:7; Kaf Hachaim 94:72; Ketzos Hashulchan 124 footnote 15; Shabbos Kehalacha Vol. 1 p 24

^[283] Shabbos Kehalacha Vol. 1 p. 88-91

Opinion of Admur: Some understand the Alter Rebbe to rule that a Yad Soledes Davar Gush, even if placed into another pot/dish which was never on the fire, is still considered like a Keli Rishon. [See Admur 318:20 “It is forbidden to place a piece of hot meat which is Yad Soledes into cold [liquid] gravy.”; Admur 318:31 “It is forbidden to spread oil and garlic on a [piece of] roast while it is still hot to the point of Yad Soledes, even if it had been roasted from before Shabbos, as nevertheless [this will cause] the oil and garlic to cook.”; See also Kuntrus Achron 253:11 that says we suspect for Shach by Davar Gush if no Rotev.] Others, however, argue that according to Admur a Davar Gush has the same status as a Keli Sheiyni and Shelishi in all subsequent vessels. [In Halacha 31, Admur omit’s the novelty of the Magen Avraham which is that even in a Keli Sheiyni the roast may not have garlic placed on it, hence seemingly holding like the lenient opinion. See Shabbos Kehalacha ibid]

^[284] Magen Avraham 318:45 [although the Tzemach Tzedek explains that the Magen Avraham himself does not hold of this opinion as the final Halacha. Nevertheless the Peri Megadim seems to rule to be stringent in this Lechatchilah]; Admur 253 Kuntrus Acharon 11 “I did not record the words of the M”A as according to the Shach in Y.D. 94 a Davar Gush never becomes a Keli Sheiyni..”; Implication of Admur 318:20 and 31 regarding roast and does not differentiate between Keli Rishon and Sheiyni; M”B 318:45 and 65 and 118; Ketzos Hashulchan 124 footnote 15 and 39; Seeming conclusion of Igros Moshe; See Piskeiy Admur p. 180; So rule regarding Issur Vihter in Yoreh Deah: Shach Y.D. 94:30; 105:8 [Rules that a Davar Gush has the ability to absorb taste into other foods even when in a Keli Sheiyni]; Issur Viheter 36:7; Rashal Gid Hanashe 44; Taz 94:14 [regarding knife-Duchka Desakina]; Beis Lechem Yehuda 94:26; Halachas Pesuka 94:7; Chavas Daas 94:26; Beis Yitzchak 3:3; Toras Hasheam, brought in Soles Lamincha on Toras Chatas 23:7; Erech Hashulchan 94:14; Aruch Hashulchan 94:32 [unless great loss]; Chochmas Adam 60:12 [is lenient in case of great loss]; Kaf Hacahim Y.D. 94:72

^[285] Rama Y.D. 94:7; Peri Megadim; Chovas Daas; Chasam Sofer; Aruch Hashulchan; Igros Moshe seems to be lenient from the letter of the law; Tzemach Tzedek Yoreh Deah 65, and so seems to be the opinion of Admur from the fact that in Halacha 31 he omit’s the novelty of the Magen Avraham which is that even in a Keli Sheiyni the roast may not have garlic placed on it, and Admur omit’s the Keli Sheiyni ruling.

[286] M”B 318:45; 65; 118; Ketzos Hashulchan 124 footnote 15 and 39; So rule regarding Issur Viheter: Aruch Hashulchan 94:32; Kaf Hachaim Y.D. 94:72; Hakashrus 10:91; Rav Farkash rules that in accordance to Admur one may be lenient in this, however the M”B rules clearly that one is to initially be stringent unless it is a time of need.

^[287] Rav SHZ”A, based on that one does not intend on doing so and it is anyways only a doubt if it has the status of a Keli Rishon.

^[288] Shabbos Kehalacha Vol. 1 p. 92

^[289] Shabbos Kehalacha Vol. 1 p. 92

^[290] So rules the Ketzos Hashulchan 124 footnote 39, based on Admur in Kuntrus Achron in 253 and Peri Megadim. However, the Darkei Teshuvah rules stringently in this.

[291] The Igros Moshe allows this even in a Keli Sheiyni, however Rav Farkash only permits it in a Keli Shelishi and asks on Igros Moshe that ketchup is not a liquid. Vetzaruch Iyun as the Igros Moshe rules that it is a liquid. Furthermore, if viewed as a solid it is certainly permitted as it was previously cooked.

^[292] Shabbos Kehalacha Vol. 1 p. 95

^[293] This may be done according to all as ketchup is a precooked liquid which has cooled and thus it itself is disputed whether it contains a cooking prohibition in reheating. Thus, since a Davar gush also is disputed whether it cooks in a Keli Shelishi, therefore one may be lenient. So, rules Igros Moshe

^[294] Shabbos Kehalacha Vol. 1 p. 96

^[295] Admur 318:19

[296] Admur 318:19 “It is forbidden to place spices in a plate and pour onto them from [the content of] a Keli Rishon which is Yad Soledes, being that the pouring from a Keli Rishon cooks the outer layer [of the food that it is poured on].”; Michaber 318:10; See Shach Y.D. 105:5

[297] Admur 318:20; M”A 318; M”B 318:78

[298] The reason: The reason for this is because since [the meat] does not actually mix into the gravy, it thus cooks the outer layer that surrounds [the gravy] prior to the gravy having a chance to overpower it and cool it down. [Admur ibid]

[299] Admur 318:20; Taz 318:18; Tosafus Pesachim 40b; Tur 318; Rashba, Ran and Rif on Shabbos 20a; Elya Raba Y.D. 68; Peri Megadim Yoreh Deah 68; Iglei Tal Ofeh 29; Tzemach Tzedek Mishnayos Shabbos 3:5, brought in Ketzos Hashulchan 124:12 footnote 31, and Tehila Ledavid 318, in understanding of Michaber/Admur.

[300] Admur 318:20 “One is allowed to transfer hot water from a Keli Rishon onto [any amount of] cold water.” ; Tzemach Tzedek Mishnayos Shabbos 3:5, brought in Ketzos Hashulchan 124:12 footnote 31, and Tehila Ledavid 318, in understanding of Michaber/Admur. [However, see Ketzos Hashulchan 124:11 footnote 29 who adds to the words of Admur that it is only permitted if majority is cold water. This is unlike his next footnote which states in the name of the Tzemach Tzedek Admur’s true opinion.]

^[301] The reason: The reason for why one may pour from a Keli Rishon into cold water is because [the Sages] only said that the pouring of [the content of] a Keli Rishon cooks when pouring hot [liquid] onto spices and the like being that the hot [liquid] does not literally get absorbed into the food and rather hits it [from the outside] with its stream and thus cooks it. However [when] water [is poured into] water it mixes and [thus] the stream does not have the ability to cook the water that is underneath it, and rather the water that is underneath it overpowers it and cools off the upper water [that was poured onto it]. [Admur 318:20]

^[302] M”A 318:35; Tosafus Shabbos 42a that pouring on a minute amount of cold water is forbidden; Tzemach Tzedek Mishnayos Shabbos 3:5, brought in Ketzos Hashulchan 124:12 footnote 31; P”M 318 A”A 35; Gr”a; Chayeh Adam; Tehila Ledavid 318:28; M”B 318:78 and 85; Biur Halacha 318 ”Vehu Shelo”; Kaf Hachaim 318:130; Ketzos Hashulchan 124:11-12; Igros Moshe 1:93; 4:74; Minchas Yitzchak 9:30-31; Beir Moshe 6:110; ; Az Nidbaru 2:20; Teshuvos Vehanhagos 1:207; Piskeiy Teshuvos 318:51

^[303] Tzemach Tzedek Mishnayos Shabbos 3, brought in Ketzos Hashulchan ibid footnote 31; Ketzos Hashulchan 124:12; Shevisas Hashabbos Hakdama Mivashel 19; Or Letziyon 2:30-10; Beis Meir brought in Biur Halacha “Vehu” that those that are lenient do not need to be protested; Igros Moshe 4:74 Bishul 18; Piskeiy Teshuvos 318:51

Background: So rules Tzemach Tzedek Mishnayos Shabbos 3, brought in Ketzos Hashulchan 124:12 footnote 31, that one may be lenient from the letter of the law being that cooking a cold precooked liquid is itself a dispute and thus by a double dispute one may be lenient, although nevertheless it is proper to be stringent. See also Igros Moshe 4:74 that is lenient in this matter by a cup with leftover drops, although in that case it is due to other reasons as well and hence in a case of a lot of liquid, he is stringent.

Other opinions: Some Poskim rule it is forbidden to pour from a Klei Rishon even onto precooked water. [Igros Moshe 4:74; It is implied from M”B 318:39 [regarding the process of making tea on Shabbos] that it is forbidden to pour from a Keli Rishon even on precooked liquids. See Biur Halacha “Vehu” in name of Beis Meir that one does not need to protest against one who does so, although each person should be Machmir.]

^[304] Ketzos Hashulchan 124:11-12; Biur Halacha 318 “Vehu Shelo”; Piskeiy Teshuvos 318:51

[305] Admur 318:19; M”A 318:32; M”B 318:74

^[306] Shabbos Kehalacha Vol. 1 p. 34-35

^[307] M”B 318:74; Shabbos Kehalacha Vol. 1 p. 36

^[308] Based on Rama and others. However, there are others which are stringent in this matter even if the stream has become detached.

^[309] Shabbos Kehalacha Vol. 1 p. 36

^[310] So rules Minchas Yitzchak in various Teshuvos [4:46]. He explains there that although the water does not come directly from boiler to the food and rather bypasses at times a long and cold pipe which draws it, nevertheless since throughout its journey it remains attached to the water in the boiler [Keli Rishon] therefore it retains the status of the pouring of a Keli Rishon.

^[311] So rules the Minchas Yitzchak explicitly. Although there are those [SSH”K 1 footnote 122] which have written/ruled in the name of the Minchas Yitzchak that if the boiler is no longer on then it has the status of a  Keli Sheiyni if the pipes were cold.

^[312] Shabbos Kehalacha Vol. 1 p. 37, based on M”B [318:74] and Rav Akiva Eiger

^[313] Shabbos Kehalacha Vol. 1 p. 38

^[314] As the more one pours on it the more it cooks. So rules Tehila Ledavid [318:19] and Ketzos Hashulchan [134 footnote 31] and other Poskim. So is implied also from Minchas Yitzchak [4:46]. However the M”B [318:39] leans to be lenient in this although concludes that it is best to be stringent. The Igros Moshe [1:42] rules that it is completely permitted and there is no need to be stringent.

[315] M”B 318:39 although he concludes that it is best to be stringent; Igros Moshe [1:42]

^[316] Shabbos Kehalacha Vol. 1 p. 38

^[317] Shabbos Kehalacha Vol. 1 p. 68

^[318] So is apparent from Tzemach Tzedek from fact he allowed one to pour from such a Keli Sheiyni onto food. So rules also Igros Moshe, Sheivet Haleivi, Chazon Ish, Minchas Yitzchak.

^[319] Shabbos Kehalacha Vol. 1 p. 116; Piskeiy Teshuvos 318:21 [old] 51 [new]

[320] M”A 318:35; Tosafus Shabbos 42a that pouring on a minute amount of cold water is forbidden; Tzemach Tzedek Mishnayos Shabbos 3:5, brought in Ketzos Hashulchan 124:12 footnote 31; P”M 318 A”A 35; Gr”a; Chayeh Adam; Tehila Ledavid 318:28; M”B 318:78 and 85; Biur Halacha 318 ”Vehu Shelo”; Kaf Hachaim 318:130; Ketzos Hashulchan 124:11-12; Igros Moshe 1:93; 4:74; Minchas Yitzchak 9:30-31; Beir Moshe 6:110; ; Az Nidbaru 2:20; Teshuvos Vehanhagos 1:207; Piskeiy Teshuvos 318:51

Other opinions: Some Poskim rule that pouring from a keli Rishon onto a minute amount of cold is permitted. [Admur 318:20; Taz 318:18; Tosafus Pesachim 40b; Tur 318; Rashba, Ran and Rif on Shabbos 20a; Elya Raba Y.D. 68; Peri Megadim Yoreh Deah 68; Iglei Tal Ofeh 29; Tzemach Tzedek Mishnayos Shabbos 3:5, brought in Ketzos Hashulchan 124:12 footnote 31, and Tehila Ledavid 318, in understanding of Michaber:Admur]

[321] Har Tzevi Tal Harim Mivashel 1; Sheivet Haleivi 7:42-2; Mishneh Halachos 6:67; Tzitz Eliezer 13:40; Divrei Yatziv 156; Vayan Yosef 1:93; Ateres Moshe 1:86; Yabia Omer 4:33; Mishneh Halachos 6:67; Shevet Hakehasi 2:146; Maor Hashabbos 8 footnote 103 and 4:33 in name of Rav Elyashiv; See Piskeiy Teshuvos 318:51 footnote 461

[322] The reason: As they rule the remaining drops are considered irrelevant, and it is a Pesik Reishei Delo Nicha Lei, as well as many Poskim ibid rule it is even initially permitted. [Poskim ibid]

[323] Igros Moshe 1:93; 4:74; Minchas Yitzchak 9:30-31; Beir Moshe 6:110; Az Nidbaru 2:20; Teshuvos Vehanhagos 1:207; See Piskeiy Teshuvos 318:51

[324] See Admur 302:23

[325] Tzemach Tzedek Mishnayos Shabbos 3, brought in Ketzos Hashulchan ibid footnote 31; Ketzos Hashulchan 124:12; Shevisas Hashabbos Hakdama Mivashel 19; Or Letziyon 2:30-10; Beis Meir brought in Biur Halacha “Vehu” that those that are lenient do not need to be protested; Igros Moshe 4:74 Bishul 18; Piskeiy Teshuvos 318:51

Other opinions: Some Poskim rule it is forbidden to pour from a Klei Rishon even onto precooked water. [Implication of M”B 318:39 [regarding the process of making tea on Shabbos] that it is forbidden to pour from a Keli Rishon even on precooked liquids. See Biur Halacha “Vehu” in name of Beis Meir that one does not need to protest against one who does so, although each person should be Machmir; See Igros Moshe 4:74 who is only lenient by a few drops]

[326] The reason: As reheating a cold precooked liquid is itself a dispute, and there are Poskim who are completely lenient even with uncooked liquids, therefore by precooked thus by a double dispute one may be lenient even initially. [Tzemach Tzedek Mishnayos Shabbos 3, brought in Ketzos Hashulchan 124:12 footnote 31; Piskeiy Teshuvos 318:51 footnote 462] Now, although there he concludes that nevertheless it is proper to be stringent, here since there are Poskim who are completely lenient even with uncooked drops, therefore one may be lenient even initially. [See Shabbos Kehalacha ibid] See also Igros Moshe 4:74 that is lenient in this matter by a cup with leftover drops, although in that case it is due to other reasons as well and hence in a case of a lot of liquid, he is stringent.

^[327] Shabbos Kehalacha p. 114

^[328] 124 footnote 30

^[329] Rav Farkash [Vol. 1 p. 114] leans to argue on this on the basis that no Poskim have ever mentioned such a differentiation.

^[330] Shabbos Kehalacha Vol. 1 p. 130

^[331] Shabbos Kehalacha Vol. 1 p. 119

^[332] Shabbos Kehalacha Vol. 1 p. 119

[333] As the ladle is defined as a Keli Sheiyni.

[334] However, from the letter of the law seemingly it is allowed, as it is only a stringency to avoid pouring liquids from a Keli Rishon into water, and a ladle which has remained in a Keli Rishon is itself a dispute as to its status. However perhaps one can say that only plain liquids were allowed to be poured onto water, however liquids which contain solids, such as soup, is not allowed, and hence one is to be stringent. Vetzaruch Iyun.

[335] As even if the ladle has remained a long time within the Keli Rishon, its pouring is defined as Iruiy Keli Rishon, which is permitted to be poured onto pre-cooked liquids, as explained above.

[336] Thus, by schnitzel, even if the schnitzel has been transferred to a second dish, it would still be forbidden to be placed on the dish, according to those stringent by a Davar Gush.

^[337] Shabbos Kehalacha Vol. 1 p. 119

^[338] Shabbos Kehalacha p. 120

^[339] Shabbos Kehalacha p. 120

^[340] Shabbos Kehalacha Vol. 1 p. 120; SSH”K 1:73

[341] Tzitz Eliezer 16:40

^[342] Shabbos Kehalacha Vol. 1 p. 121

^[343] Shabbos Kehalacha Vol. 1 p. 122

^[344] Shabbos Kehalacha Vol. 1 p. 122

^[345] Shabbos Kehalacha p. 121

[346] Admur 318:12 “By cooked [meat and other foods] there is no need to be stringent at all, even regarding [placing it] into a Keli Rishon, as according to all opinions there is no [prohibition in] cooking [an] already cooked [food] that is dry.”

[347] Admur 318:12 “Even by roasted meat one is to be stringent [not to place it in a Keli Sheiyni] being that [one is liable for] cooking [a food] that was previously roasted.

[348] Admur 318:12 “It is the custom to initially be careful like the third opinion to not place bread even into a Keli Sheiyni so long as it is Yad Soledes, although if one did so then it is permitted [to be eaten on Shabbos] even [if one placed it] in a Keli Rishon.”

1. What novelty is being said here after having already ruled above that one is to be stringent by roasted meat. Furthermore, why does Admur here mention that it is a custom while above ruled that one must be stringent? Furthermore, why didn’t Admur bring this latter opinion prior to stating the final ruling that it said above. Vetzaruch Iyun. To note that the Chidushim and Biurim Kolel Tzemach Tzedek learn that the previous “final ruling” was all in accordance to the stringent opinion, while here is the actual final ruling, and according to this only by bread are we stringent due to concerns of cooking as opposed to other foods and it is due to this also that onions are allowed to be placed in a Keli Sheiyni being that we do not accept the stringent opinion for all foods. However, Rav Farkash argues on their ruling.

[349] Admur 318:11-12

[350] First opinion-Rabbinically forbidden: Solid foods that have not been [fully] cooked before Shabbos, are Rabbinically forbidden to be soaked in a Keli Sheiyni being that it appears like cooking. [1^st opinion in Admur 318:11; 1^st opinion in Tosafus Shabbos 39a; M”A 318:15 and 19]

Second opinion-Completely permitted: There are opinions which allow any food, [even] if it has not yet cooked, to soak in a Keli Sheiyni [even if the Keli Sheiyni] is Yad Soledes. [2^nd opinion in Admur 318:11; 2nd opinion in Tosafus Shabbos 39a; second opinion in Michaber 318:5; M”A 318:19]

Third Opinion-Possibly Biblically forbidden: There is an opinion [Yireim] which questions and suspects [that there is] a sin offering liability [involved]  [in cooking] in a Keli Sheiyni that is Yad Soledes, being that there are delicate foods that cook even in a Keli Sheiyni and we are not experts [as to which foods are delicate and which are not], and [thus] perhaps food such as  bread is also considered delicate in this regard and it cooks in a Keli Sheiyni which is Yad Soledes [and one is thus liable].  This doubt as well applies by other foods. [3^rd opinion in Admur 318:12; brought in Taz; Yireim; M”A 318:18; First opinion in Michaber 318:5]

Why this opinion is recorded by Admur only in the next Halacha: It appears that the reason that this opinion is brought here [318:12] and not in the previous Halacha [318:11] is because in truth there is no ramification in the cases discussed in the previous Halacha as either way it is Rabbinically forbidden to place uncooked foods in a Keli Sheiyni. However here when discussing placing a pre roasted or baked food into a Keli Sheiyni this opinion needs to be brought up being that otherwise there is room to rule that placing it in a Keli Sheiyni, which is only a Rabbinical prohibition should be allowed here being that there is a dispute as to whether there is cooking after roasting, and following the rule that by a doubt in a Rabbinical prohibition we are lenient. However, once this latter opinion has been brought then the idea of a Keli Sheiyni is as well a Biblical prohibition, and thus this doubt is now a doubt in a Biblical prohibition of which the rule is that one is to be stringent, as rules Admur as the final Halacha. However, see next note.

[351] Final ruling in Admur 318:11 [regarding dispute on Rabbinical Michzi Kimivashel] “One should be stringent like the first opinion” and Admur 318:12 [regarding Kalei Habishul] “One should be stringent regarding all [uncooked foods and thus avoid placing them in a Keli Sheiyni] with exception to spices which the Sages [Mishneh Shabbos 42a] explicitly permitted to be placed in a Keli Sheiyni , as well as water and oil and other liquids  as will be explained.”; M”A 318:18; M”B 318:42

The reason: This is both due to that we suspect that all foods are Kalei Habishul which can cook in a Klei Rishon, as well as that we suspect for the opinion who rules that placing uncooked food in a Keli Sheiyni looks like you are cooking and is thus Rabbinically forbidden. [Admur ibid and ibid]

[352] Admur 318:11; M”A 318:19; M”B 318:34

[353] Admur 318:11 “It is permitted to place spices in a Keli Sheiyni even if it is Yad Soledes”; Admur 318:12 “One is to be stringent by all foods except for spices, which the Sages explicitly allowed to be placed into a Keli Sheiyni”; Admur 318:19; M”B 318:65 and 34; Mishneh 42a; See Michaber 318:9-10 that only prohibits a Keli Rishon

[354] The reason a Keli Sheiyni does not have ability to cook spices: The reason a Keli Sheiyni does not have ability to cook spices is because the heat of a Keli Sheiyni does not have the strength to cook. [Furthermore] even according to those opinions which are stringent regarding a Keli Sheiyni within the Dietary laws of Kashrus*, being that they hold that [the heat of a food in a Keli Sheiyni] has the ability to absorb and to give off [taste to another food which comes into contact with it] so long as it is Yad Soledes, nevertheless [here they also agree that one may place spices in a Keli Sheiyni] being that it does not have the strength to [actually] cook even when it is Yad Soledes. It is not similar to a Keli Rishon which has the ability to cook so long as it is Yad Soledes, being that a Keli Rishon [receives this ability] due to its standing (near the fire) on the fire [which causes] its walls to become hot and [have the ability to] retain heat for a long time. Therefore [the Sages] considered [that it has the ability to cook] so long as it is Yad Soledes. This is opposed to a Keli Sheiyni which its walls are not hot and [the food] thus continuously cools off [and hence the Sages do not consider that it ever has the ability to cook]. [Admur 318:19]

The reason why placing spices in a Keli Sheiyni does not appear like cooking, and is thus permitted even according to the first opinion mentioned above: [Placing a raw dish into a Keli Sheiyni] is not similar to placing raw spices, which is allowed [to be placed] in a Keli Sheiyni, being that spices are made to flavor the dish and it [thus] does not appear like cooking [and is thus not forbidden even according to the first opinion stated above]. [Admur 318:11; Tosafus 39a; M”A 318:15; M”B  318:34]

* This refers to when non-kosher food in Keli Sheiyni had Kosher food placed inside it or vice versa, in which case there are opinions that hold that the entire Kosher food is forbidden [Taz and Rashal in Yorah Deah Chapter 105] while others hold that that the outer layer of it is forbidden. [Michaber/Rama/Shach in chapter 105 in their Lechatchilah opinion].

[355] Admur 318:11 “Any food that is made to give taste to a dish, such as garlic or onions, are considered like spices and are allowed to be placed into a Keli Sheiyni even if it is [the heat of] Yad Soledes.”; M”A 318:15

Other Opinions: Some Poskim questions regarding onions that perhaps it too cooks in a Keli Sheiyni so long as it is [the heat of] Yad Soledes. [Opinion in Admur 318:11; Taz 318:14] Hence, some Poskim rule that onions and garlic may not placed in a Keli Sheiyni. [Mishneh Berurah 318:45; Igros Moshe 4:74] Practically, however, the custom is to be lenient. [Admur 318:11; Aruch Hashulchan 318:44]

[356] Siddur Admur regarding both rock and sea salt “One may not be lenient regarding our salt that although it is previously cooked, nevertheless since it dissolves upon re-cooking one may not be lenient with it any more than the salt of the old days [which was not previously cooked] based on the difference of opinions mentioned in Shulchan Aruch of which there are opinions which hold that it is forbidden to even place it in a Keli Sheiyni that is Yad Soledes, and one who is stringent is to be blessed.”; 2^nd opinion and final ruling in Admur 318:17 regarding non-precooked salt [i.e. rock salt] “[However] there are opinions which say that salt only requires a slight amount of cooking and is thus forbidden to be placed even in a Keli Sheiyni so long as it is Yad Soledes. One who is strict will be blessed.”; Conclusion of Admur 318:18 regarding precooked salt [i.e. sea-table salt]: “Nevertheless one who is stringent in this just like by other salt [which is not cooked], will be blessed.” Rama 318:9; Tosafus; Mordechai; Vetzaruch Iyun from Rav Farkash [Vol. 1 p. 156] who writes: If the salt will dissolve in the food then it is forbidden to place it in a Keli Sheiyni, as Admur simply writes that one who is stringent is blessed and does not mention a strict prohibition.

Other opinions in Admur regarding even rock salt [i.e. not-precooked]: Some Poskim rule that [all] salt [even if never previously cooked, i.e. rock salt] is allowed to be placed inside [a Keli Rishon that is Yad Soledes] that has been removed from the fire, as salt requires a long amount of cooking similar to ox meat and does not cook unless it is on a fire. [1^st opinion in Admur 318:17 as rules Michaber 318:9.]

Opinion of Admur in Shulchan Aruch regarding sea salt [i.e. precooked]: Some Poskim rule that according to all opinions, precooked salt may be placed into a Keli Rishon. [Admur 318:18; M”A 318:31; M”B 318:71; In the Shulchan Aruch, after Admur records the ruling of the stringent opinion in 318:17 who prohibits placing salt even in a Keli Sheiyni, he writes in 318:18 “All the above refers to salt which has not been [extracted through] cooking, however salt which has been extracted through cooking water is permitted to be placed in a Keli Rishon according to all opinions being that there is no [prohibition to] cook an already cooked [food] that is dry even if it dissolves through this second cooking as was explained above.”] However according to the ruling of Admur in his Siddur ibid, foods which dissolve contain a cooking prohibition and thus according to the second opinion in 318:17, one is to be stringent not to place even previously cooked salt, even into a Keli Sheiyni. Even in his Shulchan Aruch in 318:18 Admur concludes as he does in his Siddur that “Nevertheless one who is stringent in this just like by other salt [which is not cooked], will be blessed.” Thus, there is no practical difference between Admur in his Siddur or Shulchan Aruch in this regard!

^[357] Shabbos Kehalacha Vol. 1 p. 158

[358] Admur 318:22 “It is allowed to pour cold water, even of a small amount, into hot water that is Yad Soledes which is in a Keli Sheiyni.”; 318:12 “The same applies for water, and oil, and other liquids.”; Michaber 318:12-13; Mishneh 41a

[359] Admur 318:12; Peri Megadim 318 M”Z 15; Az Nidbaru 12:19; Cheshev Haeifod 3:40; Minchas Yitzchak 127:5

Other opinions: Some Poskim rule that milk and other liquids are not allowed in a Keli Sheiyni. [SSH”K 1 footnote 151 based on M”B 318:39; Kaf Hachaim 318:85; Kalkeles Shabbos Hatmana]

[360] Admur 318:22; 318:12; M”B 318:81; Shaar Hatziyon 318:68

[361] Admur 318:12; Shaar Hatziyon 318:68

[362] Minchas Yitzchak 127:5

Other opinions: Some Poskim rule that milk may not be placed in a Keli Sheiyni. [SSH”K 1 footnote 151 based on M”B 318:39]

[363] The reason: The reason for the leniency by liquids is because since the liquids mix well with the food in the Keli Sheiyni it therefore does not appear like cooking, and rather appears like one is simply cooling off the Keli Sheiyni. [Peri Megadim 318 AA 32] As well we must say that the Sages received tradition that liquids definitely do not cook in a Keli Sheiyni.

[364] Admur 318:23; Michaber 318:13

[365] Mahadura Basra for chapter 259; p. 878 in new Shulchan Aruch; M”B 258:2; Sheivet Halevy 5:31; Shabbos Kehalacha Vol. 2 page 54-55 and 65 concludes as Mahadurah Basra that it is forbidden; Piskeiy Teshuvos 258:2; M”B 258:2 regarding if one’s intent is to heat up the food and Shaar Hatziyon 258:7 regarding if one’s intent is simply to remove its coldness; Sheivet Halevi ibid

[366] Admur 318:23 “Furthermore, it is even allowed to insulate it completely inside the hot water], being that it is permitted to insulate a cold item in a material that does not add heat, as explained in chapter 257 [Halacha 9] and hot water [that is off a fire] is considered an item that does not add heat as explained in chapter 258 [in the Kuntrus Achron there].)”; There it is explained that there is no insulation prohibition to insulate an item that is cold in order to thaw down its coldness. However, to add heat to it is forbidden as explained in Mahadura Basra for chapter 259; p. 878 in new Shulchan Aruch.

Other opinions: Some Poskim rule it is forbidden in all cases to submerge the bottle even if one’s intent is simply to thaw it down and not add heat. [Chazon Ish 37:17]

[367] Biur Halacha 318 “Asur Litein”; Ketzos Hashulchan 124 footnote 23

^[368] See P”M 253 A”A 20; Shabbos Kehalacha Vol. 1 p. 33

[369] As stated explicitly in Admur 318:19 that a vessel is only considered a Keli Rishon if it was on the fire or near the fire.

^[370] Shabbos Kehalacha Vol. 1 p. 87

^[371] Shabbos Kehalacha Vol. 1 p. 64

^[372] So rules Ketzos Hashulchan 124 footnote 23 that even according to the M”B [318:31] which allows it to be placed into a Keli Sheiyni this is only allowed if it will not further cook the food.

^[373] Ketzos Hashulchan 124 footnote 23 in his explanation of the Magen Avraham.

^[374] Rav Farkash plainly rules like the opinion which permits this in a case that it will not be further cooked, and brings the Levusheiy Serud which interprets the Magen Avraham to only be referring to placing the presoaked food into a Keli Rishon.

^[375] Shabbos Kehalacha Vol. 1 p. 64

^[376] The Tehila Ledavid writes that this is possibly forbidden. Rav Farkash proves this to be the case based on the fact that pouring on a food does not always fully cook it.

^[377] Shabbos Kehalacha Vol. 1 p. 56 and 152-153

^[378] However, there are opinions which learn that this is allowed even according to Admur. [Meor Hashabbos] This dispute is dependent on how to learn the ruling of Admur in the Siddur regarding dissolvable foods. Admur rules that sugar is only forbidden to pour from a Keli Rishon, hence implying that it is permitted to be placed into a Keli Sheiyni. On the other hand, he rules that salt may not even be placed into a Keli Sheiyni. Some want to learn that the salt case is an exception and really all dissolvable items may be placed in a Keli Sheiyni, being that all liquids are permitted in a Keli Sheiyni. Rav Farkash however learns that the sugar case is the exception as sugar is defined as a spice, hence whether one views it in its solid state or liquid state it may be entered into a Keli Sheiyni even if not previously cooked. However, salt and all other dissolvable products which are not defined as a spice would be forbidden to be placed into a Keli Sheiyni, for the reason that we don’t view them as a true liquid. [ibid]

According to the Mishneh Berurah it is completely allowed in a Keli Sheiyni.

^[379] Shabbos Kehalacha Vo. 1 p. 59

^[380] So rules M”B Biur Halacha 38:13 “Aval”; Tehila Ledavid 318:28; Rav SZ”A; Shevisas Shabbos. Although there are Poskim which forbid this.

^[381] Shabbos Kehalacha Vol. 1 p. 47

^[382] So writes Ketzos Hashulchan 124 footnote 14

^[383] Ketzos Hashulchan 124 footnote 14; Igros Moshe 4:74; Rav SZ”A in SSH”K 1 footnote 150

^[384] Yeshuos Chachma 80:11; Chazon Ish 52:19; Or Letziyon 2:30-5; Shabbos Kehalacha p. 48

The reason: Rav Farkash brings proofs that whether or not a certain spice was around back in the times of the sages does not affect their status and so long as we see that they are used as a spice they are allowed to be placed in a Keli Sheiyni.

^[385] Shabbos Kehalacha Vol. 1 p. 48

^[386] Ketzos Hashulchan 124 footnote 14; Igros Moshe 4:74; Rav SZ”A in SSH”K 1 footnote 150

^[387] Yeshuos Chachma 80:11; Chazon Ish 52:19; Or Letziyon 2:30-5; Shabbos Kehalacha p. 48

The reason: Rav Farkash brings proofs that whether or not a certain spice was around back in the times of the sages does not affect their status and so long as we see that they are used as a spice they are allowed to be placed in a Keli Sheiyni.

^[388] Shabbos Kehalacha Vol. 1 p. 49

^[389] Rav SZ”A brought in SSH”K 1 footnote 152

^[390] Rav Farkash writes in length why their suspicions do not apply and thus rules as above.

^[391] Shabbos Kehalacha Vol. 1 p. 51-52

^[392] Shabbos Kehalacha ibid based on Tzemach Tzedek Mishnayos 41; Rav Lavut in Haaros to 318:12; Nishmas Hashabbos 2:29; Maharam Shick 132; See also Or Letziyon 2:30-3

Other opinions: Many Poskim rule that tea does not have the status of a spice and hence may not be placed into a Keli Sheiyni. [Ketzos Hashulchan 124:7; M”B 318:39; Igros Moshe 4:74-18]

^[393] Shabbos Kehalacha Vol. 1 p. 51-52

^[394] Shabbos Kehalacha Vol. 1 p. 53

^[395] So is evident from the ruling of Admur in the Siddur that one only need beware from placing water of a Keli Rishon onto sugar and not from a Keli Sheiyni.

^[396] Shabbos Kehalacha Vol. 1 p. 54

^[397] Ginas Veradim 3:2; Beir Heiytiv 318; Shaareiy Teshuvah 318:14; Chasam Sofer 74; Or Letziyon 2:30

Other opinions: Some Poskim rule it is permitted to enter coffee into a Keli Sheiyni as it is defined as a spice. [Igros Moshe 4:74-18 writes that they certainly have the status of spices and he wonders at those which are stringent. Nevertheless, he concludes that one should not be lenient to place it in a Keli Sheiyni.]

^[398] Shabbos Kehalacha Vol. 1 p. 54

^[399] Rav SZ”A in SSH”K 1 footnote 135

^[400] As although it is processed nevertheless according to Admur there is Bishul Achar Bishul when a Davar Yaveish turns into Lach. So rules also Sheivet Haleivi 8:32. However according to the M”B it is permitted to place instant coffee in a Keli Sheiyni being that he does not hold of a prohibition in melting a Davar Yaveish which was previously cooked. So rules also Minchas Yitzchak 1:55; 9:27

^[401] Shabbos Kehalacha Vol. 1 p. 55

^[402] Yechavah Daas [Rav Ovadiah] rules that it has the status of spices and so is the custom to be lenient, although the SSH”K rules stringently.

^[403] Shabbos Kehalacha Vo. 1 p. 59

^[404] So rules M”B Biur Halacha 38:13 “Aval”; Tehila Ledavid 318:28; Rav SZ”A; Shevisas Shabbos. Although there are Poskim which forbid this.

^[405] M”B 318:23 and 39; Shabbos Kehalacha Vol. 1 p. 58

^[406] Although the Ketzos Hashulchan 124 footnote 38 innovates that this should be forbidden being once it has been cooked it is more easily cooked in a Keli Sheiyni, nevertheless he himself concludes that the custom is to be lenient based on the fact that all the Poskim have written to place tea essence into a Keli Sheiyni and were not worried of the above.

^[407] Shabbos Kehalacha Vo. 1 p. 59

^[408] So rules Tehila Ledavid based on Admur Halacha 22

^[409] Shabbos Kehalacha Vol. 1 p. 267; Vol. 3 17:88-90 p. 131

[410] However, see Vol. 3 17:89 footnote 224 that Rav Farkash rules one may enter pre-cooked congealed honey into a Keli Sheiyni. Vetzaruch Iyun Gadol as he contradicts himself from Vol. 1 ibid and Vol. 1 page 153 in regards to the prohibition of placing non-spices in a Keli Sheiyni even if they were pre-cooked.

[411] Admur 318:12; Minchas Yitzchak 5:127

[412] Other opinions: SSH”K [1 footnote 151] deduces from M”B 318:39 that milk and other liquids are not allowed in a Keli Sheiyni. The Minchas Yitzchak [5:127] rules however that they are allowed, and hence placing milk in a Keli Sheiyni is allowed.

[413] Igros Moshe ibid

[414] Implication of Admur 318:20 and Michaber 318:11 “A bathtub that is filled with hot water, even though it’s [water is considered] a Keli Sheiyni, [nevertheless] it is forbidden to pour cold water [or any other uncooked food] into it [just like a Keli Rishon]. The reason for this is because since the hot water in it is meant for washing it can be assumed that it is very hot and [will thus] cook the cold [water] which gets mixed into it.”; Admur 318:23 “[Furthermore] it is forbidden to place [a bottle] even into a bathtub that had drawn into it the hot springs of Tiberius directly from the spring, [such as one channeled the spring water into the tub], because it [a tub] is Rabbinically considered like a Keli Rishon. Rather one should enter water from the tub into a second vessel and then place [the bottle] into it.”; Tur 318; M”A 318:34; Levushei Serud ibid; Tzemach Tzedek Mishnayos 3:5, as explained in Ketzos Hashulchan 124 footnote 31; M”B 318:76; and 48; Chayeh Adam Shaar Mitzvas Haaretz 2:9; Rosh Yosef

Background: According to this reasoning any Keli Sheiyni which is very hot has the same status as a Keli Rishon. So rules Tzemach Tzedek as explained in Ketzos Hashulchan 124 footnote 31. [To note that Rav Farkash writes merely that it is proper to be stringent in this [Shabbos Kehalacha 1:38 and 2:4] while from Tzemach Tzedek and Ketzos Hashulchan it is evident that they plainly rule this way.] The M”B also explains this to be the reasoning behind the bath prohibition. However other Poskim [Machatzis Hashekel, based on Rashi] learn that the bathtub case is an exception and was only made forbidden due to a decree that one may come to heat up also in a Keli Rishon. Hence according to them a very hot Keli Sheiyni would have the status of a Keli Sheiyni. [Shabbos Kehalacha Vol. 1 p. 66]

Other opinions: Some Poskim learn that the bath tub case is an exception and was only made forbidden due to a decree that one may come to heat up also in a Keli Rishon. Hence according to them a very hot Keli Sheiyni would have the status of a Keli Sheiyni. [Machatzis Hashekel 318:35, based on Rashi 42a; Toras Shabbos 318:27; See P”M 318 M”Z 18]

^[415] Ketzos Hashulchan 124 footnote 25

[416] M”B 318:48 in name of Chayeh Adam; See Shevet Halevi 7:42

^[417] Shabbos Kehalacha Vol. 1 p. 77

[418] The Ketzos Hashulchan [124 footnote 32] suggests that perhaps the stringency of a very hot Keli Sheiyni is only with regards to pouring cold water into it. However, milk may be placed into it.

[419] Rav Farkash rules that there is no difference between liquids and hence all liquids are forbidden.

^[420] Shabbos Kehalacha Vol. 1 p. 68

^[421] So is apparent from Tzemach Tzedek from fact he allowed one to pour from such a Keli Sheiyni onto food. So rules also Igros Moshe 4:74-4; Sheivet Haleivi 7:42; Chazon Ish 42; Minchas Yitzchak.

Other opinions: Some Poskim are stringent in this matter. [Bris Olam Ofeh 51]

^[422] See above footnotes

^[423] Shabbos Kehalacha Vol. 1 p. 68

[424] As this is the exact case of the bathtub in which it was prohibited in.

^[425] Shabbos Kehalacha Vol. 1 p. 70

^[426] Shabbos Kehalacha Vol. 1 p. 70

[427] See Nishmas Hashabbos chapter 57

^[428] Shabbos Kehalacha Vol. 1 p. 78

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

[430] Admur ibid “It is permitted to pour from a Keli Sheiyni that is Yad Soledes onto any food [even if it] has not been [previously] cooked.”; Michaber ibid

[431] Admur 318:11 “[This allowance to pour from a Keli Sheiyni is] with exception [to pouring onto] the type of fish called “Little Tunny” (Euthynnus alletteratus*) , and aged salted food such as salted meat or fish from the previous year, [being] that they only require a slight amount of cooking and this pouring [from a hot Keli Sheiyni] finishes the act of its cooking, and one is [thus] liable on it for [the] cooking [prohibition].”; Michaber ibid

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

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

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

[433] Admur ibid “The same applies for any [food] that is hard which one did not [previously] cook and can become edible through soaking or washing it in hot water, then if one soaked it even in a Keli Sheiyni, or rinsed it even with the pouring of a Keli Sheiyni and it [then] became edible, one is liable for cooking.”; Rama 318:4

[434] See Q&A.

[435] Admur ibid “Similarly any [food] which was not [yet] cooked, and is very salty and is not edible until one soaks it or rinses it in hot water, then if one soaks it or rinses it in hot water, he is liable.”; M”A 318:; M”B 318:36

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

The reason: It is permitted to soak and wash it in cold water even if it becomes edible through doing so, being that it is permitted to turn inedible items into food on Shabbos, as explained in 324:4. [Admur ibid]

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

^[437] Admur 318:11; Ketzos Hashulchan 124 footnote 24; SSH”K 1 footnote 168

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

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

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

^[439] Shabbos Kehalacha Vol. 1 p. 77

^[440] Shabbos Kehalacha p. 73

^[441] Taz 318:5; Mishneh Berurah 318:36 in name of Taz, Atzei Shitim and Chayeh Adam; Biur Halacha 318:4 “Chutz”; Ketzos Hashulchan 124:24; Nevertheless, from the ruling of the Admur here [that depends the Issur of Iruiy on the fact that it is the Gemar Melacha] it is implied that herring should be allowed [as suggests the Ketzos Hashulchan] being that it is edible without needing to pour hot water on it. Nevertheless due to other reasons [that it is similar to the very salted fish; becomes slightly better through pouring] the M”B rules to be stringent and so concludes the Ketzos Hashulchan. See Biur Halacha ibid

^[442] Shabbos Kehalacha Vol. 1 p. 157

^[443] Shabbos Kehalacha p. 73

[444] See SSH”K 1 footnote 148

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

[446] See above Halacha 13.

[447] M”B 318:39; Aruch Hashulchan 318:28; Bris Olam Ofeh 23; Az Nidbaru 3:23-24; Piskeiy Teshuvos 318:36

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

^[449] Peri Megadim 318 A”A 35; Implication of Tzemach Tzedek Mishnayos 41, as explained in Shabbos Kehalacha Vol. 1 p. 51-52; Implication of Maharam Shick 132, Rav Lavut in Haaros to 318:12; Ketzos Hashulchan 124 footnote 21; Minchas Baruch 12; Igros Moshe 4:74-15 [Keli Shelishi]; Or Letziyon 2:30-3; Divrei Shlomo 2:153; Nishmas Hashabbos 2:29; Menuchas Ahava 2:10-39; Shabbos Kehalacha Vol. 1 p. 80-82

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

^[451] Shabbos Kehalacha Vol. 1 p. 80-82

Background:

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

^[452] Peri Megadim 447 A”A 9 [See however Shabbos Kehalacha ibid in Biurim for other areas that the P”M is stringent]; M”B 318:47 based on P”M ibid quotes in a number of places; Ketzos Hashulchan 124 footnote 52; Nimukei Orach Chayim 318 regarding salt; Igros Moshe 4:74; Sheivet Haleivi 7:42; and many other Poskim.

^[453] Yereim p. 134; Shevisas Shabbos Mevashel 23 based on Chasam Sofer; Chazon Ish 51:17.

^[454] Shabbos Kehalacha Vol. 1 p. 83

[455] Admur 318:9;11;24;29

[456] Igros Moshe 4:74; Minchas Yitzchak Likutei Teshuvos 29; Rav SZ”A in Minchas Shlomo 1:91; SSH”K 1 footnote 3

[457] Admur 318:11 “Any food which has not been [fully] cooked before Shabbos [whether liquid or solid], one may not soak it on Shabbos in hot [liquidly] food that is Yad Soledes, even if it will not dissolve in there at all. If one [transgressed and] soaked it in a Keli Rishon then he is liable for cooking.”; Michaber 318:4

Definition of a Keli Rishon: A Keli Rishon is the original pot of food that was taken off the fire, or off any other heating surface [even if it’s content is no longer Yad Soledes-See D].  A Keli Rishon has the ability to cook foods as will be explained.

[458] Admur 318:19; Michaber 318:10; See Shach Y.D. 105:5

Definition:  The pouring of the content of a Keli Rishon that is Yad Soledes onto a food or liquid. [Admur ibid]

[459] Implication of Admur 318:20; Tur 318; M”A 318:34; Levushei Serud ibid; Tzemach Tzedek Mishnayos 3:5; as explained in Ketzos Hashulchan 124 footnote 31; M”B 318:76; and 48; Chayeh Adam Shaar Mitzvas Haaretz 2:9; Rosh Yosef; See Shabbos Kehalacha 1:38 and 2:4

Other opinions: Some Poskim learn that the bath tub case is an exception and was only made forbidden due to a decree that one may come to heat up also in a Keli Rishon. Hence according to them a very hot Keli Sheiyni would have the status of a Keli Sheiyni. [Machatzis Hashekel 318:35, based on Rashi 42a; Toras Shabbos 318:27; See P”M 318 M”Z 18]

What is the definition of a very hot Keli Sheiyni which has the status of a Keli Rishon? If the Keli Sheiyni is much hotter than Yad Soledes Bo it retains the status of a Keli Rishon.  [Ketzos Hashulchan 124 footnote 25] Some Poskim write it is the amount of heat that a person would scold his finger if he entered it into the water even for a moment. [Yad Nichvas Bo] [M”B 318:48 in name of Chayeh Adam; See Shevet Halevi 7:42]

[460] Admur 318:11-12; 19; M”B 318:65 and 34; Mishneh 42a; See Michaber 318:9-10 that only prohibits a Keli Rishon

[461] Admur 318:22; 318:12; Michaber 318:12-13; Mishneh 41a

[462] Admur 318:12; M”A 318:18; M”B 318:42; Some of these foods carry a Biblical cooking prohibition, while others are Rabbinically forbidden due to it appearing like cooking. [see Admur ibid]

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

[464] Peri Megadim 447 A”A 9 [See however Shabbos Kehalacha ibid in Biurim for other areas that the P”M is stringent]; M”B 318:47 based on P”M ibid quotes in a number of places; Ketzos Hashulchan 124 footnote 52; Nimukei Orach Chayim 318 regarding salt; Igros Moshe 4:74; Sheivet Haleivi 7:42; and many other Poskim; See Shabbos Kehalacha Vol. 1 p. 80-82

Other opinions: Some Poskim rule it is considered like a Keli Sheiyni itself, and hence all foods that are forbidden to be placed in a keli Sheiyni would likewise be forbidden in a Keli Shelishi. [Yereim p. 134; Shevisas Shabbos Mevashel 23 based on Chasam Sofer; Chazon Ish 51:17] Practically, the custom is like the lenient opinions which hold that it is allowed to place into it all foods which are allowed to be poured on from a Keli Sheiyni. However, since there are opinions which are stringent by a Keli Shelishi, therefore when applicable one should rather pour onto the foods from a Keli Sheiyni than to place them into a Keli Shelishi, being that the pouring of a Keli Sheiyni is explicitly permitted by all. [Shabbos Kehalacha ibid]

[465] Admur ibid “The same applies for any [food] that is hard which one did not [previously] cook and can become edible through soaking or washing it in hot water, then if one soaked it even in a Keli Sheiyni, or rinsed it even with the pouring of a Keli Sheiyni and it [then] became edible, one is liable for cooking.”; Rama 318:4

[466] Tzemach Tzedek Mishnayos 41

[467] See Admur 318:1 and 17; Rama 318:9

[468] Tzemach Tzedek Mishnayos 41, as explained in Shabbos Kehalacha Vol. 1 p. 51-52; Rav Lavut in Haaros to 318:12; Nishmas Hashabbos 2:29; Maharam Shick 132; See also Or Letziyon 2:30-3

[469] M”B 318:39; Ketzos Hashulchan 124:7; Igros Moshe 4:74-18

^[470] Shabbos Kehalacha Vol. 1 p. 51-52

[471] M”B 318:39; Aruch Hashulchan 318:28; Bris Olam Ofeh 23; Az Nidbaru 3:23-24; Piskeiy Teshuvos 318:36

^[472] Peri Megadim 318 A”A 35; Implication of Tzemach Tzedek Mishnayos 41, as explained in Shabbos Kehalacha Vol. 1 p. 51-52; Implication of Maharam Shick 132, Rav Lavut in Haaros to 318:12; Ketzos Hashulchan 124 footnote 21; Minchas Baruch 12; Igros Moshe 4:74-15 [Keli Shelishi]; Or Letziyon 2:30-3; Divrei Shlomo 2:153; Nishmas Hashabbos 2:29; Menuchas Ahava 2:10-39; Shabbos Kehalacha Vol. 1 p. 80-82

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

[474] The tea essence and cooked herbs may be placed into a Keli Sheiyni, and if still warm, may even placed into a Keli Rishon if it was cooked on the fire from before Shabbos [as opposed to merely placed in hot water]. See M”B 318:31; Ketzos Hashulchan 124 footnote 23; However, see Chasam Sofer 74; Piskeiy Teshuvos 318:36

[475] See Tzemach Tzedek ibid; Ketzos Hashulchan ibid; Shabbos Kehalacha ibid

[476] See Admur 318:12; Michaber 318:5; Some Poskim rule there is [a prohibition to] cook [a food] that has been previously baked or roasted, and [thus according to them] if one places baked or roasted [food] even while still burning hot into a Keli Rishon that is Yad Soledes, he is liable. [1^st opinion in Michaber and Admur ibid; Yireim 274] However, other Poskim rule it is permitted to place a baked and roasted food, even if cold, even into a burning hot Keli Rishon, being that [according to them] there is no [prohibition to] cook [a food that has been] already baked or roasted. [2^nd opinion in Michaber and Admur ibid; Rama 318:5; Ravayah 197]

[477] Admur ibid “It is the custom to initially be careful like the first opinion to not place bread even into a Keli Sheiyni so long as it is Yad Soledes.”; Rama 318:5

Ruling of Michaber: Some Poskim rule that according to the Michaber [See Shabbos Kehalacha 3:18 p. 168]

[478] Admur 318:11 regarding Keli Rishon’s cooking status, 318:12 regarding a pre-roasted food; Michaber 318:4

Definition of a Keli Rishon: A Keli Rishon is the original pot of food that was taken off the fire, or off any other heating surface [even if it’s content is no longer Yad Soledes]. 

[479] Admur 318:19 regarding Iruiy Keli Rishon’s cooking status, 318:12 regarding a pre-roasted food; Michaber 318:10; See Shach Y.D. 105:5

Definition:  The pouring of the content of a Keli Rishon that is Yad Soledes onto a food or liquid. [Admur ibid]

[480] Implication of Admur 318:20; Tur 318; M”A 318:34; Levushei Serud ibid; Tzemach Tzedek Mishnayos 3:5; as explained in Ketzos Hashulchan 124 footnote 31; M”B 318:76; and 48; Chayeh Adam Shaar Mitzvas Haaretz 2:9; Rosh Yosef; See Shabbos Kehalacha 1:38 and 2:4

Other opinions: Some Poskim learn that the bathtub case is an exception and was only made forbidden due to a decree that one may come to heat up also in a Keli Rishon. Hence according to them a very hot Keli Sheiyni would have the status of a Keli Sheiyni. [Machatzis Hashekel 318:35, based on Rashi 42a; Toras Shabbos 318:27; See P”M 318 M”Z 18]

What is the definition of a very hot Keli Sheiyni which has the status of a Keli Rishon? If the Keli Sheiyni is much hotter than Yad Soledes Bo it retains the status of a Keli Rishon.  [Ketzos Hashulchan 124 footnote 25] Some Poskim write it is the amount of heat that a person would scold his finger if he entered it into the water even for a moment. [Yad Nichvas Bo] [M”B 318:48 in name of Chayeh Adam; See Shevet Halevi 7:42]

[481] Igros Moshe 4:74-18 writes that coffee has the status of spices and he wonders at those who are stringent. Nevertheless, he concludes that one should not be lenient to place it in a Keli Sheiyni.

[482] See Admur 318:11-12; 19; M”B 318:65 and 34; Mishneh 42a; See Michaber 318:9-10 that only prohibits a Keli Rishon

[483] Ginas Veradim 3:2; Beir Heiytiv 318; Shaareiy Teshuvah 318:14; Chasam Sofer 74; Or Letziyon 2:30; Shabbos Kehalacha Vol. 1 p. 54

[484] Admur 318:12 “Accordingly, even regarding [placing these foods] into a Keli Sheiyni one needs to be stringent Rabbinically. One therefore needs to be careful not to place baked bread even into a plate [of food] that is a Keli Sheiyni so long as it is Yad Soledes.” M”A 318:18; M”B 318:42; Some of these foods carry a Biblical cooking prohibition, while others are Rabbinically forbidden due to it appearing like cooking. [see Admur ibid]

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

[486] Peri Megadim 447 A”A 9 [See however Shabbos Kehalacha ibid in Biurim for other areas that the P”M is stringent]; M”B 318:47 based on P”M ibid quotes in a number of places; Ketzos Hashulchan 124 footnote 52; Nimukei Orach Chayim 318 regarding salt; Igros Moshe 4:74; Sheivet Haleivi 7:42; and many other Poskim; See Shabbos Kehalacha Vol. 1 p. 80-82

Other opinions: Some Poskim rule it is considered like a Keli Sheiyni itself, and hence all foods that are forbidden to be placed in a keli Sheiyni would likewise be forbidden in a Keli Shelishi. [Yereim p. 134; Shevisas Shabbos Mevashel 23 based on Chasam Sofer; Chazon Ish 51:17] Practically, the custom is like the lenient opinions which hold that it is allowed to place into it all foods which are allowed to be poured on from a Keli Sheiyni. However, since there are opinions which are stringent by a Keli Shelishi, therefore when applicable one should rather pour onto the foods from a Keli Sheiyni than to place them into a Keli Shelishi, being that the pouring of a Keli Sheiyni is explicitly permitted by all. [Shabbos Kehalacha ibid]

[487] Piskeiy Teshuvos 318:36 that since today people no longer eat the ground coffee, it has the same status as tea of which many Poskim rule that it may not be made at all on Shabbos using hot water. [See M”B 318:39; Aruch Hashulchan 318:28; Bris Olam Ofeh 23; Az Nidbaru 3:23-24; Piskeiy Teshuvos 318:36] Vetzaruch Iyun as coffee is prebaked and is a dispute if it has a cooking prohibition even in a Keli Rishon, and thus even those who are stringent by tea have room to be lenient by ground coffee.

[488] This especially applies for those who allow making tea on Shabbos and do not suspect for it to be Kalei Habishul. [See Peri Megadim 318 A”A 35; Implication of Tzemach Tzedek Mishnayos 41, as explained in Shabbos Kehalacha Vol. 1 p. 51-52; Implication of Maharam Shick 132, Rav Lavut in Haaros to 318:12; Ketzos Hashulchan 124 footnote 21; Minchas Baruch 12; Igros Moshe 4:74-15 [Keli Shelishi]; Or Letziyon 2:30-3; Divrei Shlomo 2:153; Nishmas Hashabbos 2:29; Menuchas Ahava 2:10-39; Shabbos Kehalacha Vol. 1 p. 80-82]

[489] Based on Shabbos Kehalacha chapter 7

[490] Regarding Turkish coffee, see Piskeiy Teshuvos 318:36 and the compilation at the end of this chapter

^[491] The Minchas Yitzchak [4:99] compares doing so to placing whole grapes into wine on Shabbos so they break and seep out juice, which according to Admur is not to be done initially. [Although the Minchas Yitzchak himself rules that it is allowed.]

[492] Shabbos Kehalacha Vol. 2 p. 408. As the custom today is to prohibit squeezing lemon into liquids, as will be explained in The Laws of Squeezing Halacha 3 Q&A there.

^[493] So is the opinion of Admur in the Siddur. However according to the M”B [and Admur in the SH”A] it may be placed in a Keli Sheiyni unless one has knowledge that this specific soup mix had not been precooked during the manufacturing, in which case according to all it would only be allowed with Iruiy Keli Sheiyni.

^[494] Shabbos Kehalacha Vol. 1 p. 84-86; See Admur 451:28; Shach 107:7; Taz  92:30

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

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

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

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

^[499] From Tzemach Tzedek 74 it is evident that it has the status of Iruiy Keli Rishon.

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

[501] Admur 318:9;11;24;29 s

[502] Igros Moshe 4:74 ; Minchas Yitzchak Likkutei Teshuvos 29; Rav SZ”A in Minchas Shlomo 1:91; SSH”K 1 footnote 3

[503] Admur 318:19

[504] See Admur 451:28; Shach Y.D. 107:7; Taz Y.D. 92:30; M”B 318:87; Shabbos Kehalacha Vol. 1 p. 84-86;

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

[506] The Shach in Yorah Deah 105:8 rules that a Davar Gush has the ability to absorb taste into other foods even when in a Keli Sheiyni. So brings Magen Avraham 318:45, although the Tzemach Tzedek explains that the Magen Avraham himself does not hold of this opinion as the final Halacha. Nevertheless, the Peri Megadim seems to rule to be stringent in this Lechatchilah and so rules the M”B 318:45 and 65 and 118 and Ketzos Hashulchan 124 footnote 15 and 39, and so appears to be the opinion of the Igros Moshe regarding practicality. The following Poskim rule leniently regarding a Davar Gush: Rama 94:7; Peri Megadim; Chovas Daas; Chasam Sofer; Aruch Hashulchan; Igros Moshe seems to be lenient from the letter of the law; Tzemach Tzedek Yoreh Deah 65, and so seems to be the opinion of Admur from the fact that in Halacha 31 he omit’s the novelty of the Magen Avraham which is that even in a Keli Sheiyni the roast may not have garlic placed on it, and Admur omit’s the Keli Sheiyni ruling.

[507] See Admur 318:12 that there is no Bishul Achar Bishul by a dry solid that was cooked. If, however, it was baked, then pouring a liquid onto it from a Keli Rishon is forbidden according to some opinions and so is the final ruling.

[508] Admur 318:19 that Iruiy Keli Rishon cooks a Kelipa worth; Admur 318:12 that if food is baked it may not have a hot liquid Iruiy Keli Rishon poured on it. [see previous footnote]

[509] Tzemach Tzedek Mishnayos Shabbos 3, brought in Ketzos Hashulchan ibid footnote 31; Ketzos Hashulchan 124:12; Shevisas Hashabbos Hakdama Mivashel 19; Or Letziyon 2:30-10; Beis Meir brought in Biur Halacha “Vehu” that those who are lenient do not need to be protested; Igros Moshe 4:74 Bishul 18; Piskeiy Teshuvos 318:51

Background: See Admur 318:9 that the custom is to rule like the opinion that there is Bishul Achar Bishul by liquids; See the following Poskim that one may nevertheless always pour liquid of a Keli Rishon onto water, even if not cooked: Admur 318:20; Taz 318:18; Tosafos Pesachim 40b; Tur 318; Rashba, Ran and Rif on Shabbos 20a; Elya Raba Y.D. 68; Peri Megadim Yoreh Deah 68; Iglei Tal Ofeh 29; Tzemach Tzedek Mishnayos Shabbos 3:5, brought in Ketzos Hashulchan 124:12 footnote 31, and Tehilah Ledavid 318, in understanding of Michaber/Admur. See Poskim who argue that one may not pour onto water from Keli Rishon: M”A 318:35; Tosafos Shabbos 42a that pouring on a minute amount of cold water is forbidden; Tzemach Tzedek Mishnayos Shabbos 3:5, brought in Ketzos Hashulchan 124:12 footnote 31; P”M 318 A”A 35; Gr”a; Chayeh Adam; Tehilah Ledavid 318:28; M”B 318:78 and 85; Biur Halacha 318 ”Vehu Shelo”; Kaf Hachaim 318:130; Ketzos Hashulchan 124:11-12; Igros Moshe 1:93; 4:74; Minchas Yitzchak 9:30-31; Beir Moshe 6:110; ; Az Nidbaru 2:20; Teshuvos Vehanhagos 1:207; Piskeiy Teshuvos 318:51. The Poskim ibid arbitrate that one may be lenient by an already cooked food, as this involves tow disputes 1) If there is cooking after cooking by liquids, and 2) If Iruiy Keli Rishon can cook liquids.

[510] Tzemach Tzedek ibid; Poskim ibid

[511] As even if the ladle has remained a long time within the Keli Rishon, its pouring is defined as Iruiy Keli Rishon, which is permitted to be poured onto pre-cooked liquids, as explained above.

^[512] Shabbos Kehalacha Vol. 1 p. 230-232

^[513] Ketzos Hashulchan 124 footnote 10; Shabbos Kehalacha 5:16; See Admur 254:4; 257:8; Igros Moshe 4:74-10 rules that this question depends on the reason behind Meigis, and that according to the reason that it is due to decree that one may come to do so even by uncooked food, then here to it would be forbidden. However according to the other reasons, it would be allowed. The Shevisas Shabbos [Mevashel 81] plainly rules that it is forbidden. His opinion will be explained in the next footnote.

[514] The Shevisas Shabbos rules that covering even a fully cooked food that is on the fire is forbidden due to “Meigis” mixing. The Ketzos Hashulchan [ibid] however limits this ruling only to a case that covering the pot will cause it to re-boil, as only in such a case is there mixing taking place. Practically the Ketzos Hashulchan leaves this matter in question [even in a case that covering will cause it to re-boil], although leans to be lenient. Rav Farkash in Shabbos Kehalacha [5:16] rules one may be lenient in all cases.

^[515] Ketzos Hashulchan 124 footnote 10

Doing so contains the cooking prohibition being that it hastens the cooking.

^[516] Shabbos Kehalacha Vol. 1 p. 285

^[517] See Shabbos Kehalacha Vol. 1 p. 230-232; Piskeiy Teshuvos 318:56, 58; Igros Moshe 4:74-10 rules that this question depends on the reason behind Meigis, and that according to the reason that it is due to decree that one may come to do so even by uncooked food, then here too it should be forbidden. However, according to the other reasons, it would be allowed.

^[518] Setimas Kol Haposkim Baalei Hashulchan Aruch who all omit any such prohibition despite it being very common; Ketzos Hashulchan 124 footnote 10; Igros Moshe ibid according to Poskim who rule the reason of Meigis has nothing to do with a decree of “Atu Eino Mevushal”; Shabbos Kehalacha 5:16; Mara Deshmaasah 122; Maor Hashabbos 2 Letters of Rav SZ”A 19:1 and Rav Fisher and Rav Elyashiv; Az Nidbaru 1:79; 5:13; Teshuvos Vehanhagos 1:297; Piskeiy Teshuvos 318:58; See Admur 254:4 and 257:8 that one may return fallen insulation onto the pot if the food was fully cooked

Other opinions: Some Poskim rule that it is forbidden to cover a pot of food while it is on the fire even if it is fully cooked, due to the Meigis prohibition and the fact that it appears as if one is cooking, and may come to do so to an non-fully cooked food. [Makor Chaim of Chavos Yair 318; Tehila Ledavid Tinyana 252; Shevisas Shabbos Mevashel 81; Igros Moshe 4:74-10 according to Poskim who rule the reason of Meigis is because of a decree of “Atu Eino Mevushal”; Piskeiy Teshuvos ibid footnote 531] Some Poskim conclude based on this that it is proper to be stringent. [Vayaan Yosef O.C. 159; Igros Moshe ibid; SSH”K 1 footnote 108]

[519] Ketzos Hashulchan ibid; Rav Farkash in Shabbos Kehalacha 5:16 writes that one may be lenient even in such a case

The reason: The Shevisas Shabbos ibid rules that covering even a fully cooked food that is on the fire is forbidden due to “Meigis” mixing. The Ketzos Hashulchan ibid however limits this ruling only to a case that covering the pot will cause it to re-boil, as only in such a case is there mixing taking place. Practically, the Ketzos Hashulchan leaves this matter in question [even in a case that covering will cause it to re-boil], although leans to be lenient.

^[520] Admur 254:4 and 257:8; Biur Halacha 257:4 “Goreim”; Ketzos Hashulchan 124 footnote 10; Piskeiy Teshuvos ibid and ibid

The reason: Doing so is forbidden due to the cooking prohibition, being that it hastens the cooking.

^[521] Shabbos Kehalacha Vol. 1 p. 285; Piskeiy Teshuvos ibid footnote 533

[522] Even if some of the moisture accidentally spills onto the Blech and causes it to sizzle, we do not find any recorded prohibition in doing so, as the moisture is already fully cooked and does not contain a looking like you’re cooking prohibition.

^[523] Shabbos Kehalacha Vol. 1 p. 230-234

^[524] Admur 254:4; 257:8; 318:14

^[525] Admur 254:4; Ketzos Hashulchan 124 footnote 10

^[526] Shabbos Kehalacha Vol. 1 p. 230-234

[527] Admur in 257:8 and 318:14; However, see 254:4 which rules it is forbidden to place uncooked foods on top of an insulated pot; Tehila Ledavid 254:4 establishes the case here to be referring to a pot that is on the fire and is insulated in a permitted way, such as with a board over the top of the pot, and the insulation is thus not touching the walls of the pot.

[528] Biur Halacha 257 “Lo Nisbashel”

^[529] Shabbos Kehalacha Vol. 1 p. 230-234

^[530]  Shabbos Kehalacha Vol. 1 pages 420-422; Piskeiy Teshuvos 253:30

^[531]  So comes out from the explanation of Rav Shlomo Zalman Aurbach. However, the Igros Moshe permits this even if one did not have intention when he placed the pot there, as long as the food is fully cooked.

[532] Admur 318:1 “If [the forbidden action] was done [even] by mistake, then it is forbidden [to be benefited from] on Shabbos even by others, as since he did a Biblical prohibition [the Sages] were stringent to fine [from benefiting from it] on Shabbos just as if it was on purpose in which case it is forbidden also for others.”; Michaber 318:1

Other opinions: Some Poskim rule that in a time of need one may be lenient to allow the food to be eaten by even the transgressor on Shabbos if it was done Beshogeg. [M”B 318:7; Gr”a 318; Rebbe Meir in Gemara ibid]

[533] The reason: As since he did a Biblical prohibition [the Sages] were stringent to fine [from benefiting from it] on Shabbos just as if it was on purpose in which case it is forbidden also for others. [Admur ibid]

[534] The reason: The reason for this decree even by an unintentional transgression is due to a decree that [otherwise] one may intentionally cook it and then say that it was done unintentionally. [Admur ibid]

[535] Admur 253:24 “If one transgressed and returned a pot on Shabbos to an area which (according to all opinions–So rules also) is forbidden for one to return there”; Admur 253:25 “(If a Jew himself) heated a food of which there are opinions which permit this to be done even initially, such as to place a food that was completely cooked but has liquid which has completely cooled down, and [by placing it near the fire] it heated up there until it became Yad Soledes, then even though [transgressing such a prohibition] makes one liable to bring a Chatas offering (for the Jew) [if the Jew placed the food there], nevertheless, since there are opinions which allow this to be done even initially, [therefore based on the letter of the law] one may rely on their words after the fact (to not forbid the food).” [Parentheses are in the original. See Ketzos Hashulchan 124 footnote 3 which says that Admur was in doubt in this ruling]; M”B 318:2; 318:27; Biur Halacha 253 “Veim Hichziru Yisrael” based on M”A 253:14; See Ketzos Hashulchan 124 footnote 3 based on Admur 253 KU”A 9

[536] Ketzos Hashulchan 124 footnote 3 rules based on Admur 253 KU”A 9 that this leniency of after the fact only applies to prohibitions which have been brought in the Shulchan Aruch with dissenting opinions, and have not been fully ruled upon, in which case even though we may be accustomed to be stringent one may be lenient after the fact. However, if in the Shulchan Aruch it plainly rules like the stringent opinion, then one must be stringent even after the fact, despite that there are other opinions brought down in Shulchan Aruch which rule leniently. Thus, if one were to further cook a food that was already cooked to the point of Ben Drusaiy it would be forbidden to eat on Shabbos. 

[537] Admur 318:9“If the liquid completely cooled down, we are accustomed like the first opinion even regarding a case that one already heated it [and thus the food would be forbidden to be eaten] as was explained in chapter 253 [Halacha 25].” Vetzaruch Iyun as there the Alter Rebbe rules in parentheses that even if a Jew himself heats up liquid food it is allowed to be eaten being that there are opinions which permit this even initially. Meaning the above allowance applies even if the Jew himself placed it there, and certainly if a gentile placed it there based on his command. Perhaps however there in 253:25 the Alter Rebbe is mentioning the letter of the law, that it is permitted, while there he is mentioning the custom, which is to be stringent.

[538] Admur 253:25 “(even if the Jew commanded the gentile to return it) if he returned it (even the Jew himself) to an area where there are opinions which permit this to be done even initially, such as to place it near an oven that is not swept or covered, or next to a bonfire, food that was completely cooked but has liquid which has completely cooled down, and [by placing it near the fire] it heated up there until it became Yad Soledes, then even though [transgressing such a prohibition according to some opinions] makes one liable to bring a Chatas offering (for the Jew) [if the Jew placed the food there], nevertheless, since there are opinions which allow this to be done even initially as will be explained in 318, [therefore] one may rely on their words after the fact (to not forbid the food placed on by the gentile, even if the Jew commanded him to do so).”; See M”B 318:2 in name of Peri Megadim

[539] See Admur 318:17 “If one transgressed and placed salt even in Keli Rishon, even if it is on the fire, in which case he transgressed a prohibition [according to all], nevertheless the food is permitted [to be eaten on Shabbos] as the salt is nullified against the food.”; Rama 318:9

[540] Admur ibid “There are opinions who argue and prohibit the food until after Shabbos.”; [Seemingly this refers to both the opinion of the Taz and M”A brought next which both write different limitations to the above ruling of the Rama. Admur does not specify anything of the ruling of the M”A here and hence seems to imply he holds that according to the Rama the salt is nullified in all cases.] Some Poskim rule the food is forbidden even if one placed a small amount of salt in the food. [Taz 318:15] Others rule it is forbidden only if one had not placed salt in the food before Shabbos, or if one placed so much salt that it alone is able to salt the food without the help of yesterday’s salt. [M”A 318:31; M”B 318:73]

[541] The reason: As the entire allowance of the Rama is because of the rule of Zeh Vizeh Gorem, and we do not say the rule of Zeh Vizeh Gorem when the two items are not working simultaneously. [Taz ibid] Alternatively, we only say the rule of Zeh Vizeh Gorem when there was a limited amount of salt added. [M”A and M”B ibid]

[542] Admur 318:19; M”A 318:32; M”B 318:74

[543] Admur 318:12 “However, if one did so it is permitted [to be eaten on Shabbos] even [if one placed it] in a Keli Rishon, as rules the latter opinion.”; M”B 318:46

[544] Admur 318:12; M”B 318:46

[545] However, to heat it very close to an open fire is prohibited due to the Chazarah restrictions, as explained in Chapter 5 Halacha 9, and thus possibly even Bedieved if one heated it very close to a visible flame, such food would be prohibited from being eaten on Shabbos, as explained in Chapter 5 Halacha 10.

[546] Admur 318:27 in his final ruling “although once the fat has already melted one may be lenient like the second opinion.”; M”A 318:42; M”B 318:106

Other opinions in Admur: Some Poskim rule that if [the fat] already [melted] then the fat that had melted on Shabbos is forbidden [to be eaten]. [1^st opinion in Admur 318:25; M”A 318:42; 320:14] The reason for this is as this is the law with juice that has flowed on Shabbos from fruits that are designated to be used for juice which are forbidden [to be drunk] due to a decree that [if this were to be allowed then] one may come to squeeze the fruits on Shabbos [in order to make juice] being that these [fruits] are designated for this purpose as will be explained there [in chapter 320 Halacha 3]. This [suspicion] likewise applies to this fat [that has melted on Shabbos] as since it is common for [the fat] to be liquidly and transparent therefore when it is congealed it is similar to fruits that are designated to be juiced, of which the juice that flows from it on Shabbos is forbidden until night [i.e. after Shabbos]. [Admur ibid; Ran 51b in answer of question of Ramban against Sefer Hateruma] This however only applies if one transgressed Molid in the process. [So can be learned from fact Admur permits even Lechatchila to place the food near an oven that will be turned on by a gentile. See P”M 318 A”A 42 and Iglei Tal Dash 36:12; However according to those that hold of the reason of Nolad-Muktzah, seemingly this would not help. Veztaruch Iyun. See Shabbos Kehalacha 3 17:3 and 29]

[547] As whether it is permitted to reheat a previously cooked congealed food which will melt upon being heated is under debate in the Poskim, and even Admur in his Shulchan Aruch 318:27 rules that there is no cooking prohibition involved, and rules regarding the melting prohibition that Bedieved one may be lenient. Now, although in his Siddur, Admur rules stringently that it is Biblically forbidden to reheat congealed liquids, nonetheless, it does not escape the fact that it is under legitimate debate and therefore Bedieved, the future remains permitted, based on the rule Admur ruled above that all transgressions which are under debate are permitted after the fact.

[548] Biur Halacha 318 “Asur Litein”; Ketzos Hashulchan 124 footnote 23

[549] Bris Olam Shehiya 58 based on P”M 325 A”A 23

[550] Bris Olam ibid; Kesav Sofer 50

^[551] Admur 339:7; Mishneh Terumos 2:3

^[552] Implication of 339:7; 405:9; Gr”a; Chayeh Adam; M”B 318:3 and in Biur Halacha “Hamivashel”; and is implied from Admur in the Halacha here that the fine only applies to a Biblical prohibition. [Ketzos Hashulchan 124 footnote 2]

Other opinions: Some Poskim rule that a Rabbinical transgression has the same law as a Rabbinical transgression. [P”M 318 brought in Biur Halacha ibid]

To note: There is a story noted with the Chofetz Chaim [as told over by Rav Shmuel Chaim Kublanken, who was eating by the Chofetz Chaim that Shabbos, to the author of the Ketzos Hashulchan] regarding that he, the Chofetz Chaim, had forgotten and accidently salted radishes prior to adding oil to it [which is possibly forbidden according to the Rambam, as well perhaps he did not have oil in which case it is forbidden according to all] and when he remembered he pushed the radishes away and avoided eating them. Nevertheless, one must say that this was a mere stringency of the Chofetz Chaim in order to follow those opinions [Peri Megadim] which are also stringent by Rabbinical prohibitions to forbid the food. This however is not the actual Halachic ruling. As well one must say that the Chofetz Chaim added some liquid to the radishes as otherwise he would in truth have transgressed the salting prohibition according to the second opinion. [Ketzos Hashulchan 128 footnote 5]

[553] Ketzos Hashulchan 124 footnote 3 based on Admur 253 KU”A 9

Background: The Mishneh Berurah 318:27 rules that in all scenarios where an opinion exists which permit one to heat a certain food on Shabbos then if one transgressed the stringent ruling and heated it, nevertheless it remains permitted to be eaten on Shabbos. Thus, if food was already cooked to Ben Drusaiy from before Shabbos then even if one transgressed and further cooked it on Shabbos it is permitted. The Ketzos Hashulchan 124 footnote 3, however, rules based on Admur 253 KU”A 9 that this leniency of after the fact only applies to prohibitions which have been brought in the Shulchan Aruch with dissenting opinions, and have not been fully ruled upon, in which case even though we may be accustomed to be stringent one may be lenient after the fact. However, if in the Shulchan Aruch it plainly rules like the stringent opinion, then one must be stringent even after the fact, despite that there are other opinions brought down in Shulchan Aruch which rule leniently. Thus, if one were to further cook a food that was already cooked to the point of Ben Drusaiy it would be forbidden to eat on Shabbos. 

Other opinions: Some Poskim rule the food is permitted. [M”B 318:27]

[554] See previous Q&A; Furthermore, if the food would have anyways been cooked without this mixing one has not really benefited at all from the mixing and is hence similar to the ruling that one may benefit from Maaseh Shabbos if he would have been able to regardless receive the same benefit without the action being done. [See Admur 276:14; Piskeiy Teshuvos 276:16; Igros Moshe 3:47] On the other hand perhaps the Sages prohibited benefiting from the action of a Jew even if no benefit was received. See 253:24 regarding a dispute in this matter in a case that one returned a pot without fulfilling the Chazara conditions. Vetzaruch Iyun.

[555] See Admur 276:1

[556] See Admur 276:1; Piskeiy Teshuvos 253:11

[557] This is similar to one who mixed the food while it is on the fire of which we wrote earlier the different sides in this matter.

[558] Piskeiy Teshuvos 253:11 based on Mahrshag 2:130; Imrei Yosher 1:129; Michzeh Eliyahu 1:53; Migdanos Eliyahu 2:150; 3:1

[559] However, regarding if the person mixed the food, see previous Q&A regarding if it is forbidden for the perpetrator himself.

[560] If the food was not fully cooked and was returned then according to Admur seemingly the food would be forbidden for all even it was already half cooked as explained in the previous Q&A. Vetzaruch Iyun as perhaps if the food would have anyways been cooked without this mixing one has not really benefited at all from the mixing and is hence similar to the ruling that one may benefit from Maaseh Shabbos if he would have been able to regardless receive the same benefit without the action being done. [See Admur 276:14; Piskeiy Teshuvos 276:16; Igros Moshe 3:47]

[561] Admur 318;1 “However, in the evening [after Shabbos] it is immediately permitted [to be benefited from] even by the transgressor himself [who did it Beshogeig] and he does not need to wait until enough time has passed after Shabbos to have been able to cook it for the reasons explained [above].”

[562] What is defined as an unintentional transgression-Shogeg? If one committed [a transgression] due to the instructions of a Scholar which [he now knows] has made a mistake, then this is considered unintentional. The same applies for one who forgot that it was Shabbos or [forgot] that [the act that was done] is forbidden. [Admur 318:2; M”A 318:3; M”B 318:6]

[563] Admur 318:3 “If Yom Tov falls out on the evening after Shabbos then [food which was cooked on Shabbos] is forbidden until after Yom Tov, because [on] Shabbos [one] is not allowed to prepare for Yom Tov. …. One should suspect for the first opinion [and thus not eat it until after Yom Tov].”

Other opinions in Admur: There are opinions which say that there is no preparation involved in this case for the reasons that will be explained in chapter 501 [Halacha 18]. [Admur ibid] Practically, one should suspect for the first opinion [and thus not eat it until after Yom Tov]. [Admur ibid]

[564] 1^st opinion and final ruling in Admur 318:1 “One who cooks on Shabbos, or did one of the other [Biblically prohibited] actions, with prior knowledge of the prohibition, then it is forbidden for him to ever benefit from that action that was done, due to a fine”; Michaber 318:1; Chulin 15; Kesubos 34; Baba Kama 71a

[565] The reason: This is due to a fine [enacted onto him by the Sages]. [Admur ibid; Michaber ibid; Rebbe Yehuda in Gemara ibid]

[566] P”M 318 A”A 1 that Hagala suffices for such a vessel, just like by Bishul Akum. The Tehila Ledavid 318:1 however questions that perhaps it requires Libun.

[567] Admur ibid “As well, the pot in which he cooked in is forbidden for him [to use] forever [until he kashers it], being that it is absorbed with an item that is forbidden for him.”; M”A 318 in name of Rashba

The reason: As the pot absorbed food which forbidden for him. [Admur ibid]

[568] Admur ibid; M”A 318:2; M”B 318:5

[569] Admur ibid “However for others it is allowed [for them to benefit from] even the food [and let alone the pot] immediately after Shabbos without needing to wait the amount of time it took to cook it [on Shabbos], even if it was [originally] cooked [by the transgressor] on their behalf.”; Michaber ibid

Why do we decree on everyone else by a Biblical prohibition if one would never ask his friend to transgress for him? See Rashi Chulin 15a that it is because an Aveira was done with the food. Also perhaps it is because one may ask another to cook for him and that person will also eat.

[570] Admur 318:1; Michaber 318:1

[571] This refers to the amount of time that it would have taken one after Shabbos to cook the food. In certain cases, in addition to the prohibition against benefiting from the food on Shabbos itself, one must also delay benefiting from the food even after Shabbos until the amount of time has passed for one to have prepared the food.

[572] The reason for not needing to wait Kdei Sheyasu after Shabbos: The reason one is not required to wait until enough time passed after Shabbos to have been able to cook it is because [the Sages] only required one to wait this amount [of time] by a gentile which does [a forbidden action] for a Jew, as in such a case if [the Jew] were to be allowed to benefit [from the food] immediately after Shabbos then there is room to worry that he may tell [the gentile] to do so on Shabbos in order so [the food] be ready for him immediately after Shabbos. [The reason that we suspect for this is] because the prohibition against telling a gentile [to do a forbidden action on ones behalf] is considered light in the eyes of people. Similarly, [this decree as well applies] even when a Jew does [a forbidden action] in a case that he started from before Shabbos to do something that was forbidden to be started as was explained in chapter 253 [Halacha 1], as this prohibition too is light in the eyes of people and there is thus worry that one will transgress it in order so [the food] be ready [for him to eat] immediately after Shabbos. Therefore [in the above two cases the Sages] required even others to delay [benefiting from the food] until enough time has passed after Shabbos to have been able to cook it. [The decree even includes other people] due to a decree that [otherwise] one may tell another person to start [cooking it for himself and others] from before Shabbos. However [by other prohibitions done on Shabbos the Sages] were not worried at all that one may tell a Jew to do for him the prohibited action on Shabbos in order for him to be able to benefit from it immediately after Shabbos. Furthermore, [besides for the fact that we do not suspect a Jew of stooping so low to have another Jew transgress for him, even if a Jew were to ask another Jew to do so for him] the Jew would not listen to him being that people do not sin [on behalf of someone else] without self-benefit. [Admur ibid]

[573] On the one hand it says that it is forbidden in benefit, while on the other hand the food itself has worth even when raw and hence why should the entire food be forbidden? Perhaps however he may only sell it for its raw worth.

[574] Rav Poalim 3:17

[575] M”B 318:4; Shaar Hatziyon 318:7; Tehila Ledavid 318:2; Rashal, brought in Theila Ledavid; Baba Kama 71a

[576] The reasons:

1. From Setimas Haposkim it is implied that the food may be given as a present as how else could it be given to others to eat. If such a stipulation of disowning the food would have been required then how would the Poskim omit such an important detail.
2. It is ruled in the Poskim [Shulchan Aruch Harav 318:1; M”A 318:1; M”B 318] that the food is permitted even for others that it was cooked for, meaning even for family, and certainly the father receives benefit that his family can eat.
3. The Gemara Baba Kama 71a explicitly writes that the fine was only on eating and the food remains permitted in benefit and is thus permitted to be sold and given as a present.
4. The Tehila Ledavid 318:2 explicitly rules that the food is permitted in benefit, and may be given to dogs and the like.
5. The Rashal, brought in Tehila Ledavid ibid, also agrees that the food may be given to his dog after Shabbos, and certainly this is considered benefit.
6. The Rav Poalim himself rules that it may be sold, although one must diminish the worth of the cooking benefit from the food.

Summary: It is clear from the overwhelming majority of Poskim that the food may be benefited from by the transgressing Jew, and hence despite the ruling of the Rav Poalim, I would side that it is permitted to be given as Mishloach Manos if he so chooses, although I don’t know what Jew would enjoy eating such a food, irrelevant of the Halachic allowance.

[577] Rav Poalim 3:17

[578] Tehila Ledavid 318:2; Rashal, brought in Theila Ledavid; Baba Kama 71a

[579] Admur 318:4

[580] Admur 318:4“However, if it became mixed on Shabbos, then since on that day it is considered a Davar Sheyeish Lo Matirin for those other than the cook, to whom it is [therefore] now not nullified in majority, [therefore] it is considered a Davar Sheyeish Lo Matirin also for the person who cooked it”; Magen Avraham 318:2; First understanding in P”M 102 S.D. 15;

Other opinions-Permitted for cook even on Shabbos if transgressed Bemeizid: Some Poskim rule that the food is only considered a Davar Sheyeish Lo Matirin for those for whom the food will become permitted to be eaten after Shabbos. However, by one who transgressed and cooked the food Bemeizid, then since it is forbidden for him forever it even after Shabbos, it does not have the status of DSL”M, and even if it became mixed with other foods on Shabbos it is nullified in majority. [Simple reading in Rama Yoreh Deah 102:4; Peri Megadim 102 S.D. 15; Chavas Daas Chidushim 102:14 and Biurim 102:18;Kreisy Upleisy 102:10; Tosefes Shabbos] However, for others it is considered a DSL”M on Shabbos since it will be permitted for them after Shabbos. This this opinion learns the wording of the Rama literally, that the Issur must become permitted for the person that it is currently forbidden for in order for the Issur to be considered a DSL”M. Admur and M”A ibid however learn the Rama Y.D. 102:4 to mean that the Issur must become permitted for even one person that it is currently forbidden for, in order for the Issur to be considered a DSL”M, and in such a case it is considered a DSL”M even for a person who the food will never become permitted for. However, a food which is permitted forever for some Jews and forbidden forever for other Jews, such as food which was cooked on Shabbos Bemeizid and became mixed after Shabbos then it is not considered a Davar Sheyeish Lo Matirin. 

[581] Admur ibid “However, if it became mixed on Shabbos, then since on that day it is considered a Davar Sheyeish Lo Matirin for those other than the cook, to whom it is [therefore] now not nullified in majority, [therefore] it is considered a Davar Sheyeish Lo Matirin also for the person who cooked it and this mixture [thus] becomes forbidden to him forever.”; One understanding in Magen Avraham in 318:2 [Others  however hold that even according to the Magen Avraham the food becomes permitted for the cook after Shabbos-Elya Raba 318:3; Rav Poalim 17; M”B in Shaar Hatziyon 318:13; Kaf Hachaim 318:15 and 102:34; See P”M 102 S.D. 15 which leaves this matter in doubt]; First understanding in P”M 102 S.D. 15

The reason: Since on that day it is considered a Davar Sheyeish Lo Matirin for those other than the cook, to whom it is [therefore] now not nullified in majority, [therefore] it is considered a Davar Sheyeish Lo Matirin also for the person who cooked it and this mixture [thus] becomes forbidden to him forever. [Admur ibid] See Yoreh Deah 102 that a Davar Sheyeish Lo Matirin is never nullified.

Other opinions-Permitted for cook even on Shabbos if transgressed Bemeizid: Some Poskim rule that the food is only considered a Davar Sheyeish Lo Matirin for those for whom the food will become permitted to be eaten after Shabbos. However, by one who transgressed and cooked the food Bemeizid, then since it is forbidden for him forever it even after Shabbos, it does not have the status of DSL”M, and even if it became mixed with other foods on Shabbos it is nullified in majority. [Simple reading in Rama Yoreh Deah 102:4; Understanding of some Poskim in Magen Avraham 318:2; Peri Megadim 102 S.D. 15; Chavas Daas Chidushim 102:14 and Biurim 102:18; Kreisy Upleisy 102:10; Tosefes Shabbos; Elya Raba 318:3; Rav Poalim 17; M”B in Shaar Hatziyon 318:13; Kaf Hachaim 318:15 and 102:34; See P”M 102 S.D. 15 which leaves this matter in doubt] However, for others it is considered a DSL”M on Shabbos since it will be permitted for them after Shabbos. This this opinion learns the wording of the Rama literally, that the Issur must become permitted for the person that it is currently forbidden for in order for the Issur to be considered a DSL”M.

Background-The ruling of the Rama: The Rama states that a food is only considered a DSL”M if it will eventually become permitted for the person that it is currently forbidden to be eaten by. If, however, it will remain forbidden forever for this individual then it is never considered a DSL”M even if it is currently permitted for others. Thus, rules the Rama, that if one cooked food on Shabbos [advertently-Bemazid-Shach 102:15], in which case the food is forbidden for the cook forever, even after Shabbos, the food does not have the status of DSL”M, even though it is permitted for others after Shabbos. Thus, if this food becomes mixed with other foods it is nullified. Now, there is a dispute amongst the Achronim as to the intent of the Rama. The simple meaning seems to imply that even if the food that was cooked became mixed on Shabbos, the food is not considered a DSL”M and hence is nullified. As since it will never become permitted for the cook even after Shabbos it therefore is not considered a DSL”M. Others however rule that this only refers to if the food became mixed after Shabbos, while on Shabbos the food is considered a DSL”M since it will eventually become permitted for some people after Shabbos.

[582] Admur ibid “If one intentionally cooked [food on Shabbos] and after Shabbos that food got mixed into other foods, then it is nullified in majority [of the Kosher food].”

[583] The reason that the food is not considered a Davar Sheyeish Lo Matirin: It is not considered Davar Sheyeish Lo Matirin, meaning [that we do not say that since] other people can eat this mixture without any  prohibition at all, even without [the food that was cooked on Shabbos] being nullified in majority, [therefore it is considered a food that has a permitted side], because something is only categorized as having a permitted side if [the food] will become permitted for the person that it was forbidden for. However here without it being nullified in majority it is only permitted for other people to which the food was never prohibited for them at all from after Shabbos and onwards. [Admur ibid]

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