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[1] [110 Fahrenheit or 45 Celsius[2]] Keli Rishon[3], Iruiy Keli Rishon[4], or very hot Keli Sheiyni[5], on Shabbos. Certain uncooked foods, however, such as spices[6] and liquids[7], may be entered into a Keli Sheiyni which is not very hot. Other foods, however, may not be entered into a Keli Sheiyni.[8] All uncooked foods may be poured on from an Iruiy Keli Sheiyni[9] [and entered into a Keli Shelishi[10]], with exception to very delicate foods which can cook with minimal heat, in which case it is Biblically forbidden to do so.[11] 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.[12] One who did so, may not drink the tea, or give the tea to others to drink, on Shabbos.[13]

Making tea in a Keli Sheiyni: Some Poskim[14] rule that tea is considered a spice and may thus be placed into a Keli Sheiyni that is not very hot. Other Poskim[15], 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.^[16]

Making tea in a Iruiy Keli Sheiyni/Keli Shelishi: Some Poskim[17] 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^[18], 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.[19] Practically, while many suspect for the former approach and are careful to make tea essence before Shabbos, or to cook the herbs before Shabbos[20], many others are lenient. The ruling of the Chabad Poskim is to be lenient in this matter.[21]

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

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

[3] 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.

[4] 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]

[5] 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]

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

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

[8] 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]

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

[10] 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]

[11] 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

[12] Tzemach Tzedek Mishnayos 41

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

[14] 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

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

^[16] Shabbos Kehalacha Vol. 1 p. 51-52

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

^[18] 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

[19] 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]

[20] 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

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