The Meals of Shabbat and Losh: Difference between pages

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==Definition and basics==
There is a mitzvah to eat three meals of bread on [[Shabbat]]. At the Friday night and the first meal on [[Shabbat]] day, [[Kiddush]] is recited. The laws that relate specifically to the [[third meal of Shabbat]] are on the [[Seudat Shelishit]] page. Additionally, in order to escort out [[Shabbat]] there is a fourth meal at the conclusion of [[Shabbat]], called [[Melaveh Malka]].
# The three criteria necessary in order to violate the biblical prohibition of Losh are:
==Covering the Challah==
## there is a mixture of two ingredients,  
# There are multiple reasons for covering the [[challah]]. Some say that it is in commemoration of the Maan which was covered with dew. Others say that it is so as not to "embarrass" the bread as we are reciting the [[Kiddush]] before [[HaMotzei]]. <ref> Tosafot in Pesachim 100b says that because the maan fell between layers of dew, which preserved it, we cover the [[challah]] above and below. Rosh Pesachim 10:3 as well as the Tur 271 quote the Yerushalmi saying that since wheat is written first in the pasuk of the seven species for which [[Israel]] is praised and the beracha on it should be recited first, we don't want to embarrass the [[challah]] by saying the beracha on the wine first, therefore, we cover the [[Challah]]. Mishna Brurah 271:41 cites the reason of the maan even if one recites [[Kiddush]] over the [[Challah]] one should cover the [[Challah]], but according to the Tur this isn't necessary. THe Mishna Brurah concludes that the minhag is to cover the [[Challah]] even in such a case.</ref>
## one of the ingredients is powdery like flour, chopped (like chopped eggs), or thick (like jam), and
# Even if one is not going to make [[Kiddish]] oneself but rather hear it from someone else one should still cover the challahs. <ref> Rav Moshe Feinstein (quoted in back of Radiance of [[Shabbos]], Siman 1,  Iggrot Moshe OC 5:18 </ref>
## the mixture forms a thick dough-like substance <ref> Shemirat [[Shabbat]] KeHilchata 8:1 </ref>
# It’s forbidden to mix two ingredients when they combine either (1) because one of them is a liquid, (2) there is liquid naturally present in one of the ingredients (such as a fruit), or (3) one of the ingredients is a thick coagulating substance (such as mayonnaise). <Ref>Shemirat [[Shabbat]] KeHilchata 8:1, [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 143) </ref>
## If there is no liquid added and there’s no way that the ingredients will fuse it’s permitted to mix the ingredients. For example, it's permissible to mix sugar and cocoa powder or cinnamon.  <ref> Shemirat [[Shabbat]] KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. Chut HaSheni (vol 1 pg 105) agrees.</ref>
## It's permissible to pour honey on whole nuts. <ref> Shemirat [[Shabbat]] KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. </ref>
## One may pour gravy on rice and mix it. <ref>Shemirat [[Shabbat]] KeHilchata (in new editions 8:24) </ref>
# [[Kneading]] flour and water is a violation of the biblical prohibition of Losh ([[kneading]]).<ref> As is evident from gemara [[Shabbat]] (18a), mixing flour and water is a violation of Losh (Menuchat Ahava 9:1). Chut HaSheni ([[Shabbat]] vol 1 pg 105) defines Losh as the prohibition to mix two ingredients using a liquid to form a dough. </ref>


==Having two loaves of Challah==
===Combining the ingredients===
[[Image:Challah.jpeg|200px|right]]
# Just as it is forbidden to knead two ingredients together so too it is forbidden to pour one onto the other so that they will mix automatically. Therefore it is forbidden to pour water onto flour or flour onto water on [[Shabbat]]. <ref> In Gemara [[Shabbat]] (18a) there is a dispute whether one is liable for violating Losh by simply pouring liquid into flour or only if one both pours in the water and mixes it. The majority of the Rishonim (Rif, Rambam, Rosh, Ramban, and Ran, cited by Shaar  haTziyun 321:57) hold that one isn't biblically liable until one has both poured in water and mixed it into dough (Mishna Brurah 321:50), nonetheless, Mishna Brurah 321:57 (quoting the Magen Avraham) there is a rabbinic prohibition even for just pouring liquid into flour or the opposite. This is also the ruling of Shemirat [[Shabbat]] KeHilchata 8:5, 39 Melachos (by Rabbi Ribiat, vol 1, pg 531), and Menuchat Ahava 9:1. </ref>
# For the [[Shabbat]] meals one should have Lechem Mishna meaning that one needs to make [[Hamotzei]] over [[two loaves of bread]] on [[Shabbat]] and [[Yom Tov]] in commemoration of the double portion of Man that fell before [[Shabbat]] and [[Yom Tov]]. <ref> S”A 274:1, Mishna Brurah 274:1. The poskim have a debate of whether this obligation is from the torah or the rabbis. The Taz OC 678:2, Chatam Sofer OC no. 46, and Aruch Hashulchan 274:1 all say it is from the torah while the Magen Avraham 254:23 says that it is only rabbinic.  </ref>
# Women are also obligated in [[Lechem Mishneh]].<Ref>Meiri [[Shabbat]] 118a writes that women are obligated in [[Lechem Mishneh]] just as they are obligated in other mitzvot of [[Shabbat]] such as the meals of [[Shabbat]], [[Kiddish]], and [[Havdalah]]. Mishna Brurah 274:1 rules that women are obligated in [[Lechem Mishneh]] based on the reasoning that they too enjoyed from the miracle of the manna. Beiur Halacha 291 s.v. nashim, Chazon Ovadyah ([[Shabbat]] vol 2, pg 172), and Aruch Hashulchan 274:4 agree. Shemirat [[Shabbat]] kihilchita 55:3 says that although this is the accepted opinion, Rav Shlomo Kluger in Haelef licha shlomo 114 writes that women don't have the custom to eat lechem mishne because it is a mitzva on the sanctity of [[shabbat]] which is a mitzvat aseh shehazman grama, and is not included in the source for their obligation in [[Kiddush]].</ref> Some say that the women should hear the Bracha from the one making [[HaMotzei]] on the two loaves, while others defend the minhag of those who don’t hear the [[HaMotzei]] and make [[HaMotzei]] on the piece given to them. <Ref> Sh”t Kinyan Torah 1:88 and Eshel Avraham (siman 274) defend the minhag, while Sh”t Bear Moshe quotes the Chatom Sofer who was insistent on having the women hear the Bracha of [[HaMotzei]] from the one making it over two loaves. </ref>
# Kabbalistically, one should try to have 12 loaves of bread corresponding to the Lechem HaPanim for the meals of Shabbat. If one can't, one should try to have at least 4 loaves and if one has 5 or 6, one should take 4 and leave the others out. Similarly, if one only has 3 loaves, one should use 2 loaves and leave the third one out. <ref>Kaf HaChaim 262:2-3</ref>
# One should wait for everyone to sit before reciting [[Hamotzei]] in order to fulfill Lechem Mishna.<ref>Chazon Ovadyah ([[Shabbat]] vol 2, pg 172)</ref>
# Some say that one should hold both loaves even while one is breaking or cutting the first loaf. Others say that one may put one of them down and then break the other.<ref>Kaf HaChaim 274:12 writes that one should continue to hold both loaves of bread while one breaks the first loaf. Shulchan Aruch HaRav 274:2 argues that one may place one of them down after the bracha and then break the other loaf. Chazon Ovadyah (v. 2, p. 170) agrees but adds that one who follows the Kaf HaChaim should be blessed. </ref>


==Procedure==
# Some have the custom to cut a little bit of the [[challah]] before reciting the beracha. <ref> Mishna Brurah 274:5 quoting the Magen Avraham 274:1. Aruch Hashulchan 274:6. The Tzlach on [[Berachot]] 39b says that this is an incorrect practice. </ref>
# Some have the custom to recite "birshus," meaning, "with your permission," before reciting the beracha. <ref> Rama 167:14, Aruch Hashulchan 167:29 and Mishna Brurah 274:2. The Vilna Gaon (Maaseh Rav 78), however, views this as a [[hefsek]] and says it should not be recited. </ref>
# It is a custom among Sepharadim to sing "lemivtza al rifta" between netilat yadayim and the beracha of hamotzi for the bread. <ref> Maran HaHida (Mahaziq Berakha 166:3) writes that he saw Rabanan Qadisha (our Holy Sages) sing LeMibsa’ ‘al Rifta after washing and before hamosi. The Ben Ish Hai (VaYera, 14) quotes the above statement of Maran HaHida and adds: “In our own home we have the custom from our forefathers to recite LeMibsa’ between washing and hamosi, and it should be said at all three meals of Shabbat.” See Sh"t (p.192) by Ribi Barukh Toledano. Ribi Ya’aqob Benaim Sh”t (Maghen Abot, O”H p.426 §40) attests to this being the minhag of Tetouan. </ref>
===Salt===
# Before eating the challah, one should dip it in salt. <ref> Rama 167:5, Yalkut Yosef 274:18, [http://www.hebrewbooks.org/pdfpager.aspx?req=14556&st=&pgnum=91 Taamei Haminhagim pg. 78]. Beit Yosef 167 brings from the Shibbolei Haleket that this is because one's table is compared to the mizbeach, and salt was used with every sacrifice in the beit hamikdash. see also [http://www.torahmusings.com/2011/06/salt-and-challah/ Salt and challah] by Rabbi Gil Student</ref> If one does not have salt, he should dip it in something else which has salt or in sugar. <ref> Yalkut Yosef 274:18 </ref>


==What kind of challah should be used==
===Bar Gibul===
# Both challahs should be complete. <ref> Shulchan Aruch 274:1. Arukh Ha-shulchan 274:5 says that if a whole one is not available then the mitzva can nevertheless be fulfilled with two broken ones.</ref> Even if part of the [[challah]] is burnt it is still considered whole. <ref> Mishna Brurah 274:2. </ref>
# There is a distinction between something which is bar gibul, meaning mixed easily and something which is lav bar gibul which doesn't mix easily. <ref> The gemara Shabos 155b distinguishes between what is known as a '''Bar Gibul''' as opposed to a '''Lav Bar Gibul'''. The basic distinction between the two is that a bar gibul is something which mixes easily upon addition of liquid, such as fine powder, flour, or sand, while a lav bar gibul is something that does not. <br />
# Preferably, both loaves should be fresh but if one is frozen after the fact they may be used for making the Bracha of [[HaMotzei]]. <Ref>Sh”t Yabia Omer 7:32, Or Letzion (vol 2, chapter 21:2). Tshuvot V’hanhagot 2:170 and Shmirat [[Shabbat]] K'hilchata 55:12 say that since the bread will soon become edible it is still evident that you have two loaves. Rav Shlomo Zalman Auerbach quoted in note 39 in SSK chapter 55 says that it might only be permissible if the bread will defrost by the end of the meal.</ref>
* However, within the very definition of a lav bar gibul, there is a machlokes as to what its halachic status is. Rambam Shabbos 8:16 suggests that because these substances, such as ash or coarse sand never truly fuse with the substance it is being mixed with even when water is added and kneading is done, it is therefore not subject to the melacha altogether. Nonetheless, the Rambam (Shabbos 21:34) writes that would be a rabbinic concern of appearing as lishah. Mishnah Brurah 321:50 quotes this.<br /> Most poskim (Tosfos, Rosh, Rashba, Raavad, and Ran cited by Shaar hatziyun 321:60) however, understand that a lav bar gibul is still subject to the melacha of losh, and therefore in certain circumstances may be dealt with in an even more stringent manner than a bar gibul material, for it would be culpable simply upon addition of water, without any kneading, considering that the kneading does not accomplish anything of significance.</ref>  
# The challahs should not be in a bag or wrapped up during the beracha. <ref> MB 167:23, Shemirat [[Shabbat]] Kihilchita volume 2,55:11:38, and Rav Scheinberg quoted in The Radiance of [[Shabbos]] page 79 footnote 18. </ref>
# If two pieces of bread stuck together in the oven and then were separated gently each one is considered whole for the mitzvah of Lechem Mishna. <ref>Chazon Ovadyah ([[Shabbat]], vol 2, pg 176). </ref>
#The challahs used should preferably be larger than a [[Kezayit]]. <ref> Shemirat [[Shabbat]] Kihilchita vol. 2, 55:5, Rav Scheinberg quoted in The Radiance of [[Shabbos]] page 79 footnote 15. </ref>
# If one only has one loaf of bread one may use [[Pas habah BeKisnin]] for the second loaf to fulfill Lechem Mishna. <ref>Chazon Ovadyah ([[Shabbat]], vol 2, pg 185), Shemirat [[Shabbat]] Kihilchita volume 2, 55:16 and Rav Moshe Feinstein quoted in The Radiance of [[Shabbos]] page 78 footnote 13. </ref>
#Preferably pas yisrael should be used, meaning bread that was baked by a Jew, but if this isn't possible then any kosher bread can be used. <ref> Mishna Brurah 242:6. </ref>
#If one doesn't have even one whole loaf, it is still preferable to use two slices than just one. <ref> Aruch Hashulchan 274:5 and the HaNetziv in Meishiv Davar 1:21 and the reasoning being that the obligation for lechem mishne and whole bread are two separate ones. </ref>
# Bagels may be used for lechem mishne and are considered complete even though there is a hole in the middle. <ref>Sh"t Rivivot Ephraim 1:204:2 </ref>
==Passing the Challah==
# One shouldn’t give the [[Challah]] directly into the hands of someone else but rather one should place it down on a plate or the table to pass it to someone else. <Ref>Yalkut Yosef ([[Shabbat]] vol 1 pg 312), Piskei Teshuvot (Siman 274 note 7) </ref>
# One should not throw the challah across the table. <Ref>Rabbi David Yosef (Halacha Brurah Vol: pg. 49, Magen Avraham 167:38, Pri Megadim A:A 167:38, Mishnah Brurahh 167:88, Minhag Yisroel Torah 167:4, [http://halachayomit.co.il/EnglishDefault.asp?HalachaID=2821 Throwing Bread] on Halacha Yomit </ref>


==How much to eat==
==A mixture which was mixed before Shabbat==
# It is preferable to eat slightly more than a KeBaytzeh of bread for the meals of [[Shabbat]], however, many say that after the fact one fulfills one's obligation by eating only a [[Kezayit]]. <ref>
# Even if the two ingredients were poured one upon another before [[Shabbat]] it is forbidden to knead them together on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata 8:6 based on Beiur Halacha 321:15 s.v. Ein </ref>
* The Behag ([[Shabbat]] chap. 16) says that one should eat the three meals of [[Shabbat]] and it is permissible separate the two daytime meals by covering the table, making [[Birkat HaMazon]], and then [[HaMotzei]] and eating a [[KeBaytzah]] of bread. The Ran ([[Shabbat]] 43b s.v. Tanu) quotes this Behag. The Tur 291:1 writes that one should eat a [[KeBaytzah]] for [[Seudat Shelishit]]. The Bet Yosef 291:1 explains that the Tur is following the Behag. What's the reason to have a [[KeBaytzah]]?
# If two ingredients were kneaded together before [[Shabbat]], it is permissible to add liquid and even mix slowly. <ref> Shulchan Aruch 321:15, Mishna Brurah 321:58, Shemirat [[Shabbat]] KeHilchata 8:7 </ref>
* (1) The Bach 291:3 writes that the reason to have a [[KeBaytzah]] is that it is preferable to have a Kebaytzeh in order to be obligated to make [[Birkat HaMazon]], even though the actual standard halacha is that someone who ate only a [[Kezayit]] one is obligated to make [[Birkat HaMazon]]. The Eliyah Rabba (291:3) and Hagahot Ben Aryeh (on Behag [[Shabbat]] chap 16), however, reject the Bach because they understand that there's no preference for having a [[KeBaytzah]] in terms of [[Birkat HaMazon]].  
# Therefore, if oil separated from peanut butter and floats on top of it, it's permissible to remix it. It would even be permissible to add more liquid more forbidden to add more solids. <ref>Shemirat [[Shabbat]] KeHilchata 8:7 </ref>
* (2) The Machasit HaShekel 291:1 writes that the reason a [[KeBaytzah]] is necessary is order to make it into a significant meal and not just a snack, though after the fact if one eats only one [[Kezayit]] one fulfilled ones obligation. Though, according to this explanation, the Magen Avraham 291:1 and Mishna Brurah 291:2 explain that really slightly more than a [[KeBaytzah]] is necessary because a significant meal is defined in Hilchot [[Mincha]] (Shulchan Aruch 232) to be more than a KeBeytzah.
 
* (3) The Beiur HaGra 291:2 writes that the amount of a [[KeBaytzah]] is learned out from Hilchot [[Sukkah]]. The Hagahot Ben Aryeh (on Behag [[Shabbat]] chap 16) asks that this explanation can not explain the position of Shulchan Aruch who holds that in Hilchot [[Sukkah]] (Shulchan Aruch 639:2) a significant meal is more than a KeBeytzah. [http://hebrewbooks.org/pdfpager.aspx?req=22238&st=&pgnum=197 Birkat Eliyahu] (commentary to Bieur HaGra 291:2) answers that the Gra thought that really everyone agrees that a significant meal is a [[KeBaytzah]], but for [[Sukkot]] the reason a significant meal is defined as more than a KeBaytzeh is because by [[Sukkot]] we're supposed to dwell in the [[Sukkah]] just as we dwell indoors.
==A mixture in which the ingredients were precooked==
* (4) Hagahot Ben Aryeh (on Behag [[Shabbat]] chap 16, authored by Rav Zev Wolf Ben Aryeh, father of Rav Yisrael Salanter) explains that the Behag is only discussing a case where one wants to have [[Seudat Shelishit]] immediately following the [[Shabbat]] day meal and in order to show that [[Seudat Shelishit]] is a significant meal, one needs to eat a [[KeBaytzah]], but in general if [[Seudat Shelishit]] was eaten as a separate meal, one only needs to eat a [[Kezayit]] for the meals of [[Shabbat]].
# Some say that it is permitted to mix a little amount of liquid with instant coffee or sugar and mix it gently. <Ref> Menuchat Ahava (vol 2, 9:20, pg 308) based on the fact that the powders are precooked. </ref>
* What's the halacha? Shulchan Aruch 291:1 codifies the Tur's statement that one should eat a Kebaytzeh for [[Seudat Shelishit]]. The [http://www.hebrewbooks.org/pdfpager.aspx?req=9150&st=&pgnum=142&hilite= Malbushei [[Yom Tov]] 291:1] in fact argues that he sees no reason that one be obligated to eat more than a [[Kezayit]] as the Gemara [[Shabbat]] 119b says that a [[Kezayit]] is sufficient for the [[Friday night meal]]. [The Sh"t Maharil (end of Siman 94) and Radvaz 1:489 seem to only require a [[Kezayit]].] Eliyah Rabba 291:3 quotes this. See the Machasit HaShekel who answers the Malbushei [[Yom Tov]]'s question from the Gemara [[Shabbat]]. The Mishna Brurah 291:2 quotes the Magen Avraham who says that one should eat more than a [[KeBaytzah]], however, some say one only needs a [[Kezayit]] and he concludes that preferably if one is able, one should be strict to have a Kebaytzeh. Shemirat [[Shabbat]] KeHilchata 54:20 agrees. Yalkut Yosef ([[Shabbat]] vol 1, p. 313) writes that for the [[Friday night meal]] and [[Shabbat]] day meal one needs to have a [[KeBaytzah]] of bread and if that’s difficult one may have a [[Kezayit]] of bread (and in such a case one should wash without a Bracha). </ref>However, if one only eats a [[Kezayit]], according to many opinions one shouldn't say the Bracha of [[Al Netilat Yadayim]] when washing for the bread. <Ref>See [[Netilat_Yadayim_for_a_meal#Minimum_amount_of_bread_to_obligate_Netilat_Yadayim]].</ref>
 
# One should make sure to eat a [[Kezayit]] of the bread for the meals of [[Shabbat]] within Shiur [[Kedi Achilat Pras]].<ref>Yalkut Yosef ([[Shabbat]] vol 1, p. 313) writes that one should eat a [[Kezayit]] of bread for the meals of [[Shabbat]] within the time of [[Kedi Achilat Pras]]. </ref>
==Making a thin mixture==
# For the Bracha on honey [[challah]], see [[Pas_Haba_Bikisnin#Honey_Challah]].
===What is a thin mixture?===
==Which Challah to break==
# Ashkenazim hold that anything which pours from one vessel to another is considered a thin mixture. <Ref>Shemirat [[Shabbat]] KeHilchata 8:8 </ref> Sephardim hold that even if it pours from vessel to vessel it’s not considered a liquid unless it is drinkable and not just meant for eating. <Ref> Menuchat Ahava (vol 2, 9:12, pg 301) </ref>
# On Friday night, one should cut the lower of the two loaves. On [[Shabbat]] morning and [[Yom Tov]] night and morning one should cut the upper of the two loaves. <Ref>S”A and Rama 274:1 </ref>
===When is it permissible to make a thin mixture?===
==If started a meal Friday afternoon==
# According to Ashkenazim, it is only permitted to mix a thin mixture if one both changes the order of putting in the ingredients and stir it in a different way. <Ref>Shemirat [[Shabbat]] KeHilchata 8:9 </ref>
# If one started a meal during Friday afternoon (before 9 hours) and now [[Shekiah]] comes, one should cover the bread, make [[Kiddish]], and then finish the meal. <ref> S”A 271:4 based on Shmuel’s opinion on Pesachim 100a </ref>
# According to Sephardim it’s permitted to mix a thin mixture if one either changes the order in which one puts in the ingredients or if one changes the way one mixes. <Ref>Menuchat Ahava (vol 2, 9:10-11, pg 298-300) </ref>
# If one had wine during the meal of Friday afternoon, when one makes [[Kiddish]] one doesn’t say Borei Pri HaGafen nor [[HaMotzei]]. <ref> S”A 271:4 writes that one doesn’t make a Borei Pri HaGafen as the wine is already covered from the wine earlier in the meal. Mishna Brurah 271:18 says because of Safek [[Brachot]] one doesn’t make another [[HaMotzei]]. </ref>
=== What is considered a change in the order?===
# If one doesn’t have wine and so, one makes [[Kiddish]] on bread one shouldn’t make [[HaMotzei]]. <ref> S”A 271:4 </ref>
# A variation in the order means that if one normally puts the solid ingredient in first, then one should put the liquid ingredient in first, if one normally puts the liquid in first, then put the solid in first. If there is no set order then one should put the solid in first. <Ref>Shemirat [[Shabbat]] KeHilchata 8:9 </ref>
==Retzeh in Birkat HaMazon==
# If one doesn’t know what order is the common practice one may assume that the instructions on the package is the common practice and one may reverse the order of that. <Ref> [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 150) quoting Rav Shienburg </ref>
# On [[Shabbat]] one should add Retzeh in the middle of the third Bracha of [[Birkat HaMazon]]. <Ref>S”A 188:4,5 </ref>
# If there’s no clear common practice one such put the solids first and then the liquid. However, one should only use this leniency in cases of necessity. <Ref> [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 150) </ref>
# If one forgot Retzeh and one realized:
# If there is no liquid but only a coagulating substance (ex: mayonnaise) there is no need to change the order in combining the ingredients. <Ref> [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 151) </ref>
## before saying Hashem’s name at the end of the third Bracha one should return to Retzeh and then continue from there. <ref>Kitzur Shulchan Aruch 44:12, Mishna Brurah 188:22 </ref>
=== What is considered a change in mixing?===
## after saying Hashem’s name but before saying Boneh Yerushalayim one should immediately say למדני חוקיך which is the conclusion of a פסוק in Tehillim and then return to Retzeh and continue from there. <ref> Chaye Adam 47:16 writes that if one realizes after having said Baruch Atta Hashem one should conclude with למדני חוקיך so that Hashem’s name isn’t in vain and then one may return to Retzeh. Mishna Brurah 188:22 and Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 44:16) agree. [See Igrot Moshe 4:93 who disagrees with the Mishna Brurah regarding inserting למדני חוקיך in [[Shemoneh Esrei]].] </ref>
# If possible one should stir it with one’s finger or mix it by moving the bowl. If that’s not possible one should use an instrument but mix in a criss cross manner and preferably remove the utensil after each stroke. <Ref>Shemirat [[Shabbat]] KeHilchata 8:9 </ref> according to some mixing it with the handle of the spoon or knife is sufficient. <ref>Sh"t Igrot Moshe 4:74 (Losh #6, in some editions #11), 39 Melachos (Rabbi Ribiat, vol 1, pg 545). [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 153) agrees and adds that this isn't sufficient for a thick mixture.</ref>
## after finishing the third Bracha before starting the fourth Bracha one should insert a special Bracha ברוך אתה ה' אלקינו מלך העולם שנתן שבתות למנוחה לעמו ישראל באהבה לאות ולברית ברוך אתה ה' מקדש השבת. <Ref>S”A 188:6, Kitzur Shulchan Aruch 44:12. The S”A HaRav 188:9 writes that the logic behind this is that as long as one didn’t begin the fourth Bracha it’s as though one is still in middle of the third Bracha. The reasoning here is based on the discussion in S”A 114 (see [[Yaaleh VeYavo]] in [[Shemoneh Esrei]] section). </ref>
 
## within the first six words of the fourth Bracha (ברוך אתה ה' אלקינו מלך העולם) one should continue with the special Bracha (שנתן...) mentioned in the last option. <Ref> Chazon Ovadia ([[Berachot]] pages 101-102), Or Litzion (vol 2 p. 113), and Shemirat [[Shabbat]] Kihilchita (vol 2 p. 212 n 6) write that as long as one still within the first six words of the fourth bracha one should continue with the special Bracha for [[Shabbat]] and then say say the fourth bracha from the beginning. Mishna Brurah 188:23 quotes the Chaye Adam 47:18 who says that if one is still within the first six words of the fourth Bracha one may continue with the special Bracha insertion and then start the fourth Bracha again. Even though the Beiur Halacha s.v. Ad questions this Chaye Adam, the Halachos of [[Brachos]] (pg 515-6) rules like the Chaye Adam. However, the Birkei Yosef 188:7 says that once you say the word baruch for the fourth beracha you can no longer say the beracha of "asher natan" and you have to go back to the beginning of [[birkat hamazon]]. Kitzur Shulchan Aruch 44:13, Ben Ish Chai chukat 20, and Shulchan Aruch Harav 188:4 agree with the Birkei Yosef.</ref>
==Making a thick mixture==
## after one said the seventh word in the fourth Bracha, one should repeat Birkat Hamazon. <Ref>S”A 188:6 </ref>
# If one needs to prepare a thick mixture on [[Shabbat]] and one can’t make it before [[Shabbat]], then before [[Shabbat]] one should mix in some liquid so that all of the solid is saturated and then on [[Shabbat]] one may mix in more liquid as long as this doesn’t cause the mixture to thicken and one also does the two variations above (switch order and way it’s mixed). <Ref>Shemirat [[Shabbat]] KeHilchata 8:10 </ref>
# If the meal extended until after sunset on [[Shabbat]], [[Yom Tov]], etc. and one has to insert the special Bracha between the third and fourth Bracha this special Bracha should be said without [[Shem UMalchut]] meaning one should just say ברוך שנתן…<ref>Halachos of [[Brachos]] (pg 511) based on Beiur Halacha 188:10 s.v. mazkir, Kesot HaShulchan 47:3 </ref>
# If there is a need to prepare a thick mixture on [[Shabbat]] and one can’t add the liquid before [[Shabbat]] (such as if one needs fresh food for a baby) then one may make the mixture on [[Shabbat]] if one is careful about the two variations above (switch order and way it’s mixed). <Ref>Shemirat [[Shabbat]] KeHilchata 8:11 </ref>
==Setting the table==
 
# One should set one's table nicely, make [[Kiddish]], wash, make [[HaMotzei]], and have a nice meal for [[Shabbat]] day. <Ref>Shulchan Aruch 289:1 </ref>
==Making a watery mixture==
==Kiddish during the day==
# It is permitted to mix solid particles with a lot of liquid if it will result in a very watery mixture such as making baby formula from powder and water. Nonetheless, one must be careful to pour in the liquid at once and not gradually. <Ref> Shemirat [[Shabbat]] KeHilchata (in new edition 8:29), [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 147), Menuchat Ahava (vol 2, 9:13, pg 302) </ref>
# The text of [[Kiddish]] during the day is just Borei Pri Hagefen. <ref> Pesachim 106a writes that the primary [[Kiddish]] is at night but there's also a [[Kiddish]] of the day. Even though it seems to be Deorittah as the gemara learns it from a pasuk, the Rishonim agree that the pasuk is only an asmachta (Ravad and Magid Mishna (Hilchot [[Shabbat]] 29:10), quoted by Bear Heitiv 289:2) and the obligation of [[Kiddish]] during the day is only Rabbinic. The gemara concludes that the text of such a [[Kiddish]] is just Borei Pri [[HaGefen]]. Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 rule this as halacha. </ref> However, many have the minhag to say Pesukim before saying the Bracha. Some say two paragraphs "Veshamaroo" and "Zachor". Some skip to the last sentence of "Zachor" starting with "Al cen berach" before saying the bracha on the wine, however, some authorities discourage this practice. <ref>Mishna Brurah 289:2 </ref>
 
==Eating before Kiddish==
==Cooked Foods==
# It's forbidden to taste anything before [[Kiddish]]. <ref> Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 rule that since there's an obligation to make [[Kiddish]] it's forbidden to eat anything before [[Kiddish]] just like the [[Kiddish]] of Friday night. </ref> This law also applies to women. <ref>Mishna Brurah 289:6 </ref>
# Many hold that there is no prohibition of losh on a cooked food. Therefore, one may mix margarine into a baked potato or mix cinnamon or raisins into a cooked cereal (like oatmeal).<ref> Shulchan Aruch 321:19 rules based on the Rambam (responsa 109) that one may stir a dish of grits and meat and mash them so that they dissolve and form into one mass. Bach 321 questions the Rambam and says that one may only stir gently. Magen Avraham 321:28 agrees. However, the Taz 321:14 writes that since the meat and grits have been mixed with water and cooked before shabbos, there is no problem of losh in mixing it again. Chazon Ish 58:9 agrees if there is some liquid there from before Shabbos, one may then put in more on Shabbos. Biur Halacha 321:14 s.v. shema adds another reason to be lenient with stirring food that is already cooked; since it is already fit for eating, the kneading becomes part of the process preparing it for eating, derech achila, and would be permitted if you stirred a little bit at a time. Mishna Brura 321:77 advises following the strict views of the Bach and Magen Avraham. Chazon Ish 58:9 allows stirring even vigorously. 39 Melachos (pg. 540) writes that you can mix margarine into a baked potato. Shemirat Shabbos KeHilchata (8:24) agrees and adds (8:25) that you can mix cinnamon or raisins into oatmeal.<br/> </ref>
# It's permissible to drink water before [[Shacharit]] on [[Shabbat]] day since the obligation of [[Kiddish]] doesn't apply until one prayed. <ref> Tur writes in the name of his father, the Rosh, and Shulchan Aruch 289:1 </ref>
 
==Kiddish in the place of a meal==
==Practical Examples==
# [[Kiddush]] of the day must also be made in the place of a meal. <Ref>Shulchan Aruch 289:1 </ref>
===Mashing a Banana===
==Wine for Kiddish==
# It's permissible to mash a banana with the handle of a fork or spoon. <ref> Shemirat [[Shabbat]] KeHilchata 8:3 writes that it's permissible in terms of Losh even though it sticks together because it is not composed of two ingredients. Nonetheless due to a concern of [[Tochen]] one must use the handle of a fork or spoon. A similar analysis is found in Sh"t Igrot Moshe 4:74 (Losh #2 at the end) and Chazon Ish (OC 58:9 s.v. Yesh) </ref>
# If there's no wine available one may use Chamar Medina which is beer or another drink which is common in that place but not water. If one doesn't even have Chamar Medina, one should say hamotzi and eat the bread and if one doesn't even have bread, one may eat without [[Kiddish]]. <ref>Shulchan Aruch 289:2, Mishna Brurah 289:10 </ref>
# However it is forbidden to add any liquid to such a mixture. <ref>Shemirat [[Shabbat]] KeHilchata 8:3 </ref>
==[[Shabbat]] Zemirot==
 
# After having eaten one's fill it's proper to sing Zemirot (songs) of praise to Hashem. <ref>Mishna Brurah 289:5 </ref>
===Making Vegetable Salad===
# The prohibition of [[kneading]] does not apply to large chunks of food which will be distinct even after being mixed. <Ref>Shemirat [[Shabbat]] KeHilchata 8:4, [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 143) </ref>
## For example, one may dress a salad (with oil, vinegar, mayonnaise, and seasoning) if the vegetables are slightly large pieces. <Ref>Shemirat [[Shabbat]] KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 143) agrees. </ref>
 
===Making Egg Salad===
# To avoid all issues it’s preferable to make egg salad before [[Shabbat]]. However, if one didn’t, one may do so on [[Shabbat]] in the following manner: One may peel the eggs right before the meal and then mash them even with the prongs of a fork. Then peel the onions right before the meal and cut them in slightly large pieces and then mix it. The minhag is to mix in oil without any variations, however, it’s proper to make above variations (in order of putting in ingredients and way of mixing). <Ref>Shemirat [[Shabbat]] KeHilchata (in new editions 8:28). [https://shulchanaruchharav.com/halacha/mixing-mayonnaise-with-tuna-or-egg-on-shabbos/ Rabbi Yakov Goldstein on shulchanaruchharov.com] writes that one should use a shinuy when making egg salad on Shabbat.</ref>
## One can mix in the cooked potatoes using the handle of a fork, or if the potatoes are very soft because of the [[cooking]] one may mix it with the prongs of the fork. <Ref>Shemirat [[Shabbat]] KeHilchata (in new editions 8:28) </ref>
## If an egg shell got mixed into the salad one may only remove it together with a bit of other food, but preferably one shouldn’t remove the egg shell but just eat around it. <Ref>Shemirat [[Shabbat]] KeHilchata (in new editions 8:28) </ref> See [[Borer]].
 
===Instant Mashed Potatoes===
# One may not make instant mashed potatoes as it is considered a thick mixture. <Ref> Shemirat [[Shabbat]] KeHilchata (in new editions 8:29), Menuchat Ahava (vol 2, 9:15, pg 304), Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, vol 2, pg 111), [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 164), See Igrot Moshe 4:74 (Losh #7) </ref>
 
===Instant Pudding===
# One may not make instant pudding as it is considered a thick mixture. <Ref> Shemirat [[Shabbat]] KeHilchata (in new editions 8:29), Menuchat Ahava (vol 2, 9:15, pg 304), [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 164), See Igrot Moshe 4:74 (Losh #7) </ref>
 
===Mayonnaise===
# One may not make thick mayonnaise on [[Shabbat]] and thin mayonnaise preferably should be made before [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata (in new edition 11:33) </ref>
 
===Drinks===
# When one substance becomes completely absorbed into the other so that there isn't a noticeable difference in the consistency of the liquid, there is no problem of lisha. For example, one may add instant coffee or hot cocoa to a cup of hot water (as long as there is no problem of bishul).<ref> Chazon Ish 58:9, Sh”t Iggerot Moshe OC 4:74: Losh 1, Shemirat Shabbat Kehilchita 8:29 </ref>
 
===Other Examples===
# It is forbidden to pour water on sand. Therefore, children playing in a sandbox should not pour water into it.<ref> Rambam (Shabbos 8:16) based on the gemara Shabbos 18a writes that kneading water and dirt is forbidden from the torah as a tolada of losh. Based on that, Shemirat Shabbos KeHilchata 16:4, Children in Halacha (Rabbi Simcha Bunim, pg 137-8), and 39 Melachos (Rabbi Ribiat, vol 2: pg 253-254) write that children who are playing in a sandbox may not pour water into it. <br/> The Gemara (155b) cites a dispute as to when one would have violated losh. According to Rebbi, pouring water into flour is enough, while according to Rabbi Yosi bar Yehuda, one isn’t liable until he kneads them together to form dough. The Rif (67b), the Rambam (21:34) and the Rosh (24:3) rule like R’ Yosi bar Yehuda that it is only forbidden midirabanan to pour water without mixing it, while the Yereim (Ch. 274, 133b), the Teruma (Ch. 220), the Semag (Prohibition 65, lash) and the Semak (Ch. 280) hold like Rebbe. The primary opinion of Shulchan Aruch 321:16 is like R’ Yosi, however, he also cites the opinion of Rebbi. Chacham Ovadia Yosef (Livyat Chen 67) and Menuchat Ahava (vol. 2: 9: note 9) are lenient. Rama is strict and this view is accepted by the Ben Ish Chai (Mishpatim 18) and Kaf Hachayim (324:14). <br/>
</ref>
# If one needs to wash his hands or urinate on the ground, he should look for an area without any loose sand or dirt. In case of need however, one may be lenient.<ref> The Mishna Brurah 321:57 cites the Magen Avraham that it is forbidden to urinate on mud because of losh and the same would be true of loose dirt or sand, even though it is unintended. He also cites the Beit Meir who is lenient in a case of need, to urinate even upon mud since he rules like R’ Yosi Bar Yehuda (cited in Masechet Shabbat 155b) that it is only dirabanan if you don't mix but merely pour water. Mishna Brura concludes that one may be lenient in case of need when the mud doesn’t belong to you, since one doesn’t benefit from the dirt mixing with the liquid. Kitzur S”A 80:14 and Menuchat Ahava 2:9:2: pg. 287 agree that if possible one should be careful. See also Ketzot Hashulchan 130:8.<br/> </ref>


==Links==
==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/771671/Rabbi_Baruch_Simon/Halachos_of_the_Shabbos_Meals Halachos of the Shabbos Meals] by Rabbi Baruch Simon
* [http://www.yutorah.org/lectures/lecture.cfm/749816/Rabbi_Zvi_Sobolofsky/Losh Rabbi Zvi Sobolofsky] on Losh
* [http://www.yutorah.org/lectures/lecture.cfm/782301/Rabbi_Michael_Taubes/The_Shabbos_Meals The Shabbos Meals] by Rabbi Michael Taubes
* [http://rabbikaganoff.com/archives/289 Rabbi Yirmiyohu Kaganoff]  
==Sources==
==Sources==
<references/>
<References/>
[[Category:Shabbat]]
[[Category:Shabbat]]

Revision as of 14:53, 1 May 2020

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Definition and basics

  1. The three criteria necessary in order to violate the biblical prohibition of Losh are:
    1. there is a mixture of two ingredients,
    2. one of the ingredients is powdery like flour, chopped (like chopped eggs), or thick (like jam), and
    3. the mixture forms a thick dough-like substance [1]
  2. It’s forbidden to mix two ingredients when they combine either (1) because one of them is a liquid, (2) there is liquid naturally present in one of the ingredients (such as a fruit), or (3) one of the ingredients is a thick coagulating substance (such as mayonnaise). [2]
    1. If there is no liquid added and there’s no way that the ingredients will fuse it’s permitted to mix the ingredients. For example, it's permissible to mix sugar and cocoa powder or cinnamon. [3]
    2. It's permissible to pour honey on whole nuts. [4]
    3. One may pour gravy on rice and mix it. [5]
  3. Kneading flour and water is a violation of the biblical prohibition of Losh (kneading).[6]

Combining the ingredients

  1. Just as it is forbidden to knead two ingredients together so too it is forbidden to pour one onto the other so that they will mix automatically. Therefore it is forbidden to pour water onto flour or flour onto water on Shabbat. [7]


Bar Gibul

  1. There is a distinction between something which is bar gibul, meaning mixed easily and something which is lav bar gibul which doesn't mix easily. [8]

A mixture which was mixed before Shabbat

  1. Even if the two ingredients were poured one upon another before Shabbat it is forbidden to knead them together on Shabbat. [9]
  2. If two ingredients were kneaded together before Shabbat, it is permissible to add liquid and even mix slowly. [10]
  3. Therefore, if oil separated from peanut butter and floats on top of it, it's permissible to remix it. It would even be permissible to add more liquid more forbidden to add more solids. [11]

A mixture in which the ingredients were precooked

  1. Some say that it is permitted to mix a little amount of liquid with instant coffee or sugar and mix it gently. [12]

Making a thin mixture

What is a thin mixture?

  1. Ashkenazim hold that anything which pours from one vessel to another is considered a thin mixture. [13] Sephardim hold that even if it pours from vessel to vessel it’s not considered a liquid unless it is drinkable and not just meant for eating. [14]

When is it permissible to make a thin mixture?

  1. According to Ashkenazim, it is only permitted to mix a thin mixture if one both changes the order of putting in the ingredients and stir it in a different way. [15]
  2. According to Sephardim it’s permitted to mix a thin mixture if one either changes the order in which one puts in the ingredients or if one changes the way one mixes. [16]

What is considered a change in the order?

  1. A variation in the order means that if one normally puts the solid ingredient in first, then one should put the liquid ingredient in first, if one normally puts the liquid in first, then put the solid in first. If there is no set order then one should put the solid in first. [17]
  2. If one doesn’t know what order is the common practice one may assume that the instructions on the package is the common practice and one may reverse the order of that. [18]
  3. If there’s no clear common practice one such put the solids first and then the liquid. However, one should only use this leniency in cases of necessity. [19]
  4. If there is no liquid but only a coagulating substance (ex: mayonnaise) there is no need to change the order in combining the ingredients. [20]

What is considered a change in mixing?

  1. If possible one should stir it with one’s finger or mix it by moving the bowl. If that’s not possible one should use an instrument but mix in a criss cross manner and preferably remove the utensil after each stroke. [21] according to some mixing it with the handle of the spoon or knife is sufficient. [22]

Making a thick mixture

  1. If one needs to prepare a thick mixture on Shabbat and one can’t make it before Shabbat, then before Shabbat one should mix in some liquid so that all of the solid is saturated and then on Shabbat one may mix in more liquid as long as this doesn’t cause the mixture to thicken and one also does the two variations above (switch order and way it’s mixed). [23]
  2. If there is a need to prepare a thick mixture on Shabbat and one can’t add the liquid before Shabbat (such as if one needs fresh food for a baby) then one may make the mixture on Shabbat if one is careful about the two variations above (switch order and way it’s mixed). [24]

Making a watery mixture

  1. It is permitted to mix solid particles with a lot of liquid if it will result in a very watery mixture such as making baby formula from powder and water. Nonetheless, one must be careful to pour in the liquid at once and not gradually. [25]

Cooked Foods

  1. Many hold that there is no prohibition of losh on a cooked food. Therefore, one may mix margarine into a baked potato or mix cinnamon or raisins into a cooked cereal (like oatmeal).[26]

Practical Examples

Mashing a Banana

  1. It's permissible to mash a banana with the handle of a fork or spoon. [27]
  2. However it is forbidden to add any liquid to such a mixture. [28]

Making Vegetable Salad

  1. The prohibition of kneading does not apply to large chunks of food which will be distinct even after being mixed. [29]
    1. For example, one may dress a salad (with oil, vinegar, mayonnaise, and seasoning) if the vegetables are slightly large pieces. [30]

Making Egg Salad

  1. To avoid all issues it’s preferable to make egg salad before Shabbat. However, if one didn’t, one may do so on Shabbat in the following manner: One may peel the eggs right before the meal and then mash them even with the prongs of a fork. Then peel the onions right before the meal and cut them in slightly large pieces and then mix it. The minhag is to mix in oil without any variations, however, it’s proper to make above variations (in order of putting in ingredients and way of mixing). [31]
    1. One can mix in the cooked potatoes using the handle of a fork, or if the potatoes are very soft because of the cooking one may mix it with the prongs of the fork. [32]
    2. If an egg shell got mixed into the salad one may only remove it together with a bit of other food, but preferably one shouldn’t remove the egg shell but just eat around it. [33] See Borer.

Instant Mashed Potatoes

  1. One may not make instant mashed potatoes as it is considered a thick mixture. [34]

Instant Pudding

  1. One may not make instant pudding as it is considered a thick mixture. [35]

Mayonnaise

  1. One may not make thick mayonnaise on Shabbat and thin mayonnaise preferably should be made before Shabbat. [36]

Drinks

  1. When one substance becomes completely absorbed into the other so that there isn't a noticeable difference in the consistency of the liquid, there is no problem of lisha. For example, one may add instant coffee or hot cocoa to a cup of hot water (as long as there is no problem of bishul).[37]

Other Examples

  1. It is forbidden to pour water on sand. Therefore, children playing in a sandbox should not pour water into it.[38]
  2. If one needs to wash his hands or urinate on the ground, he should look for an area without any loose sand or dirt. In case of need however, one may be lenient.[39]

Links

Sources

  1. ↑ Shemirat Shabbat KeHilchata 8:1
  2. ↑ Shemirat Shabbat KeHilchata 8:1, Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 143)
  3. ↑ Shemirat Shabbat KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. Chut HaSheni (vol 1 pg 105) agrees.
  4. ↑ Shemirat Shabbat KeHilchata 8:4 explains that since the ingredients don't stick together into one dough.
  5. ↑ Shemirat Shabbat KeHilchata (in new editions 8:24)
  6. ↑ As is evident from gemara Shabbat (18a), mixing flour and water is a violation of Losh (Menuchat Ahava 9:1). Chut HaSheni (Shabbat vol 1 pg 105) defines Losh as the prohibition to mix two ingredients using a liquid to form a dough.
  7. ↑ In Gemara Shabbat (18a) there is a dispute whether one is liable for violating Losh by simply pouring liquid into flour or only if one both pours in the water and mixes it. The majority of the Rishonim (Rif, Rambam, Rosh, Ramban, and Ran, cited by Shaar haTziyun 321:57) hold that one isn't biblically liable until one has both poured in water and mixed it into dough (Mishna Brurah 321:50), nonetheless, Mishna Brurah 321:57 (quoting the Magen Avraham) there is a rabbinic prohibition even for just pouring liquid into flour or the opposite. This is also the ruling of Shemirat Shabbat KeHilchata 8:5, 39 Melachos (by Rabbi Ribiat, vol 1, pg 531), and Menuchat Ahava 9:1.
  8. ↑ The gemara Shabos 155b distinguishes between what is known as a Bar Gibul as opposed to a Lav Bar Gibul. The basic distinction between the two is that a bar gibul is something which mixes easily upon addition of liquid, such as fine powder, flour, or sand, while a lav bar gibul is something that does not.
    • However, within the very definition of a lav bar gibul, there is a machlokes as to what its halachic status is. Rambam Shabbos 8:16 suggests that because these substances, such as ash or coarse sand never truly fuse with the substance it is being mixed with even when water is added and kneading is done, it is therefore not subject to the melacha altogether. Nonetheless, the Rambam (Shabbos 21:34) writes that would be a rabbinic concern of appearing as lishah. Mishnah Brurah 321:50 quotes this.
      Most poskim (Tosfos, Rosh, Rashba, Raavad, and Ran cited by Shaar hatziyun 321:60) however, understand that a lav bar gibul is still subject to the melacha of losh, and therefore in certain circumstances may be dealt with in an even more stringent manner than a bar gibul material, for it would be culpable simply upon addition of water, without any kneading, considering that the kneading does not accomplish anything of significance.
  9. ↑ Shemirat Shabbat KeHilchata 8:6 based on Beiur Halacha 321:15 s.v. Ein
  10. ↑ Shulchan Aruch 321:15, Mishna Brurah 321:58, Shemirat Shabbat KeHilchata 8:7
  11. ↑ Shemirat Shabbat KeHilchata 8:7
  12. ↑ Menuchat Ahava (vol 2, 9:20, pg 308) based on the fact that the powders are precooked.
  13. ↑ Shemirat Shabbat KeHilchata 8:8
  14. ↑ Menuchat Ahava (vol 2, 9:12, pg 301)
  15. ↑ Shemirat Shabbat KeHilchata 8:9
  16. ↑ Menuchat Ahava (vol 2, 9:10-11, pg 298-300)
  17. ↑ Shemirat Shabbat KeHilchata 8:9
  18. ↑ Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 150) quoting Rav Shienburg
  19. ↑ Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 150)
  20. ↑ Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 151)
  21. ↑ Shemirat Shabbat KeHilchata 8:9
  22. ↑ Sh"t Igrot Moshe 4:74 (Losh #6, in some editions #11), 39 Melachos (Rabbi Ribiat, vol 1, pg 545). Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 153) agrees and adds that this isn't sufficient for a thick mixture.
  23. ↑ Shemirat Shabbat KeHilchata 8:10
  24. ↑ Shemirat Shabbat KeHilchata 8:11
  25. ↑ Shemirat Shabbat KeHilchata (in new edition 8:29), Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 147), Menuchat Ahava (vol 2, 9:13, pg 302)
  26. ↑ Shulchan Aruch 321:19 rules based on the Rambam (responsa 109) that one may stir a dish of grits and meat and mash them so that they dissolve and form into one mass. Bach 321 questions the Rambam and says that one may only stir gently. Magen Avraham 321:28 agrees. However, the Taz 321:14 writes that since the meat and grits have been mixed with water and cooked before shabbos, there is no problem of losh in mixing it again. Chazon Ish 58:9 agrees if there is some liquid there from before Shabbos, one may then put in more on Shabbos. Biur Halacha 321:14 s.v. shema adds another reason to be lenient with stirring food that is already cooked; since it is already fit for eating, the kneading becomes part of the process preparing it for eating, derech achila, and would be permitted if you stirred a little bit at a time. Mishna Brura 321:77 advises following the strict views of the Bach and Magen Avraham. Chazon Ish 58:9 allows stirring even vigorously. 39 Melachos (pg. 540) writes that you can mix margarine into a baked potato. Shemirat Shabbos KeHilchata (8:24) agrees and adds (8:25) that you can mix cinnamon or raisins into oatmeal.
  27. ↑ Shemirat Shabbat KeHilchata 8:3 writes that it's permissible in terms of Losh even though it sticks together because it is not composed of two ingredients. Nonetheless due to a concern of Tochen one must use the handle of a fork or spoon. A similar analysis is found in Sh"t Igrot Moshe 4:74 (Losh #2 at the end) and Chazon Ish (OC 58:9 s.v. Yesh)
  28. ↑ Shemirat Shabbat KeHilchata 8:3
  29. ↑ Shemirat Shabbat KeHilchata 8:4, Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 143)
  30. ↑ Shemirat Shabbat KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 143) agrees.
  31. ↑ Shemirat Shabbat KeHilchata (in new editions 8:28). Rabbi Yakov Goldstein on shulchanaruchharov.com writes that one should use a shinuy when making egg salad on Shabbat.
  32. ↑ Shemirat Shabbat KeHilchata (in new editions 8:28)
  33. ↑ Shemirat Shabbat KeHilchata (in new editions 8:28)
  34. ↑ Shemirat Shabbat KeHilchata (in new editions 8:29), Menuchat Ahava (vol 2, 9:15, pg 304), Practical Laws of Shabbat (Rabbi Rafael Soae, vol 2, pg 111), Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 164), See Igrot Moshe 4:74 (Losh #7)
  35. ↑ Shemirat Shabbat KeHilchata (in new editions 8:29), Menuchat Ahava (vol 2, 9:15, pg 304), Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 164), See Igrot Moshe 4:74 (Losh #7)
  36. ↑ Shemirat Shabbat KeHilchata (in new edition 11:33)
  37. ↑ Chazon Ish 58:9, Sh”t Iggerot Moshe OC 4:74: Losh 1, Shemirat Shabbat Kehilchita 8:29
  38. ↑ Rambam (Shabbos 8:16) based on the gemara Shabbos 18a writes that kneading water and dirt is forbidden from the torah as a tolada of losh. Based on that, Shemirat Shabbos KeHilchata 16:4, Children in Halacha (Rabbi Simcha Bunim, pg 137-8), and 39 Melachos (Rabbi Ribiat, vol 2: pg 253-254) write that children who are playing in a sandbox may not pour water into it.
    The Gemara (155b) cites a dispute as to when one would have violated losh. According to Rebbi, pouring water into flour is enough, while according to Rabbi Yosi bar Yehuda, one isn’t liable until he kneads them together to form dough. The Rif (67b), the Rambam (21:34) and the Rosh (24:3) rule like R’ Yosi bar Yehuda that it is only forbidden midirabanan to pour water without mixing it, while the Yereim (Ch. 274, 133b), the Teruma (Ch. 220), the Semag (Prohibition 65, lash) and the Semak (Ch. 280) hold like Rebbe. The primary opinion of Shulchan Aruch 321:16 is like R’ Yosi, however, he also cites the opinion of Rebbi. Chacham Ovadia Yosef (Livyat Chen 67) and Menuchat Ahava (vol. 2: 9: note 9) are lenient. Rama is strict and this view is accepted by the Ben Ish Chai (Mishpatim 18) and Kaf Hachayim (324:14).
  39. ↑ The Mishna Brurah 321:57 cites the Magen Avraham that it is forbidden to urinate on mud because of losh and the same would be true of loose dirt or sand, even though it is unintended. He also cites the Beit Meir who is lenient in a case of need, to urinate even upon mud since he rules like R’ Yosi Bar Yehuda (cited in Masechet Shabbat 155b) that it is only dirabanan if you don't mix but merely pour water. Mishna Brura concludes that one may be lenient in case of need when the mud doesn’t belong to you, since one doesn’t benefit from the dirt mixing with the liquid. Kitzur S”A 80:14 and Menuchat Ahava 2:9:2: pg. 287 agree that if possible one should be careful. See also Ketzot Hashulchan 130:8.
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