Prohibition to Lie and Bishul: Difference between pages

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==Origin==
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This article discusses the prohibition of [[cooking]] on [[Shabbat]] and its practical ramifications. A very closely related topic is [[Permissible ways to heat up food on Shabbat]] which includes halachot related to the covered fire (Blech), a pot on top of another pot,  Kedierah Blech, Electric Hotplate, and more. Also, for the topic of [[cooking on Yom Tov]], please see the [[Cooking on Yom Tov]] page.


#The posuk in the Torah says that one should further himself from [[lying]]. <ref>Parshas Shemos 23:7, see Rambam Hilchos De'os 5:7, Shulchan Aruch C.M. 262:21, Mishna Brurah O.C. 25:14, Mesilas Yesharim 11. Refer to Rambam Sefer Hamitzvot Lo Sasei 281 who includes the issur of [[lying]] in the issur of saying Hashem's name in vain regarding bais din. [[Lying]] is disgusted in the eyes of all, and there is nothing more disgusting than [[lying]]. Hashem is truth, and beracha only goes on someone who wants to go in the ways of Hashem. Therefore, the Torah tells us to further ourselves from [[lying]]. Pela Yoetz [[Sheker]] page 558, Sefas Tamim 6:page 24 write that no other aveirah does the Torah use the words "to further" except for [[lying]] therefore one must be careful with this even when it would only appear to be a lie. The issur is not only not to say a lie but to further oneself from a lie (Niv Sefasayim page 10). </ref>
==General Guidelines of Bishul==
#The opinion of a few poskim is that this issur is talking about a person swearing in Bais Din,<ref>Ibn Ezra Shemot 23:7, see Orach Mesharim 9:footnote 1 in depth, Modanei [[Yom Tov]] 2:pages 463-464). Refer to Mesechtas [[Shavuos]] 30b. </ref> or if it might cause damage.<ref>Refer to Sefer Yeraim 235, Rambam Hilchos De’os 5:13, Derech Sicha 1:pages 306-307, 2:page 134. </ref> (According to this [[lying]] is permitted in many situations, see below), while most poskim<ref>Refer to Kovetz Bais Aron V’Yisroel 59:pages 70-75 in great depth. </ref> hold there is an issur even if the [[lying]] does not fall into the above categories.<ref>Refer to Semak 227, Shlah Shar Osios Shin, [[Chinuch]] Mitzvah 74, Reishis Chuchma Shar Hakedusha 12:60, Shulchan Aruch Y.D. 402:12, Aruch  L’ner Mesechtas Yevamos 65b “ko sumro,” Sefas Tamim 1:page 7, 6:page 24, Chofetz chaim pesicha asei 13, 1:1:1, Chazzon Ish Emunah and Betachon 4:13:page 55, Tzitz Eliezer 15:12:2, Niv Sefasayim pages 2-3, 2:pages 1-4. Refer to Michtav M’Eliyahu 1:pages 94-96 who explains what [[lying]] and truth are. </ref>


==Listening to a lie==
#The prohibition of Bishul, [[cooking]] on [[Shabbat]], is a general classification which includes heating up any substance, food or non-food, until a property of the substance changes.<ref>The Mishna ([[Shabbat]] 73a) says baking bread is one of the 39 melachot. The Gemara (74b) includes [[cooking]] dyes as a violation of the melacha as well. This is codified as halacha by Rambam ([[Shabbat]] 9:1) and Tur 318:1. 39 Melachos (vol 2 pg 553) defines this prohibition precisely as heating up any substance, food or non-food, until a property of the substance changes. <br />
Rashi Shabbos 74b s.v. d’mirafei rafi writes that bishul occurs when the object is softened, while Rambam Shabbos 9:6 maintains that bishul can be done either by softening or hardening. Iglei Tal Bishul 9:6 infers from Rambam Shabbos 9:6 that the Av of bishul is only when the change to the object is permanent (such as baking a cake), but if the change will be undone (such as heating up metal that will eventually cool back down) then it is only a toldah of bishul.</ref>
#The methods by which [[cooking]] can be violated include [[cooking]], baking, roasting, broiling, frying, and microwaving.<ref>*Rambam ([[Shabbat]] 9:5) counts both roasting and frying as Bishul. Iglei Tal (Ofeh 1:1) explains that Rambam is counting ways to violate the Av in the first five Halachot of the chapter and from there and on he counts Toldot. However Lechem Mishna ([[Shabbat]] 8:12) says that since there’s no Nafka Minah between an Av and [[Toldah]] the Rambam wasn’t specific about differentiating them. Thus, Shemirat Shabbat KeHilchata 1:1 rules that [[cooking]] by either of these methods are forbidden deoraitta. For further clarification, [[Shabbos]] Kitchen (p. 1) includes baking, roasting, broiling, and frying.
*Igrot Moshe 3:52 writes that [[cooking]] with a microwave is also a biblical prohibition of Bishul. 39 Melachos (Rav Ribiat; pg 589) and [[Shabbos]] Kitchen (Rabbi Simcha Bunim Cohen; pg 2) agree.</ref> Similarly, Bishul is violated by [[cooking]] with any heating element that reaches 113 degrees Fahrenheit including kerosene, gas or electric stove, hotplate, steamer, gas or electric oven.<ref>Shemirat Shabbat KeHilchata 1:1 and 1:4 writes that Bishul is violated with any heating element that reaches 113 degrees Fahrenheit including kerosene, gas or electric stove, hotplate, steamer, gas or electric oven. [[Shabbos]] Kitchen (p. 2) agrees. 39 Melachos (vol 2 pg 568) writes that [[cooking]] in a Kli Rishon, whether it is on or off the fire, where the food will reach 110 degrees is a violation of Bishul Deoritta. </ref>


#One should not listen to a lie.<ref>[[Chinuch]] mitzvah 74, see [[Chinuch]] mitzvah 37, [[Chinuch]] mitzvah 74, Niv Sefasayim page 14. Refer to Minchas Elazar 3:18, Orach Mesharim 8:footnote 28, 11:6.</ref>
===Cooking Without a Fire===


==As a joke==
#There is a machloket in the achronim if bishul by definition must be done with a fire.<ref>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. </ref>


#One should not lie even if it is only for a joke.<ref>Mesilas Yesharim 11:page 80. </ref>
===Ein Bishul Achar Bishul===


==To Prevent Sin==
#There is a rule that once something is cooked it cannot be halachically cooked any further. There is a debate among the Rishonim concerning the point at which a food is considered to be “cooked” in this sense. The halacha is that one may only recook an item that was fully cooked.<ref>*Rashba Shabbos 39a s.v. "kol sheba bichamin milifnei hashabbos shorin oso” maintains that once a food has been cooked to the level of ''ma’achal ben derusai'' it cannot be cooked any further. However, Rambam Shabbos 9:3 argues that bishul no longer applies only when the food is completely cooked and further cooking will only worsen the quality of the food (''mitztamek vera lo''). Shulchan Aruch O”C 318:4 holds like the Rambam, but the Biur Halacha S.v “afilu biodo roseach” writes that if the maachal ben drusai food was returned to a covered fire then b’dieved one can rely on the Rashba and eat it.
*There is a further debate among the Rishonim regarding what exactly this degree of “cooked” is. Rashi (Shabbos 20a s.v. ben drusai) writes that it is a third cooked, while Rambam (Shabbos 9:5) holds that it is half cooked. Shulchan Aruch (254:2) paskens like Rambam, but Mishnah Brurah (253:38 and 43) writes that b’dieved we can rely on Rashi.</ref>
#Even though for food that was fully cooked there is no violation of bishul when recooking it (even though there can be an issue of [[Hachzara]]), for liquids there is a violation of bishul when recooking it.<ref>The Rambam Shabbat 9:3, Rashba Shabbat 40b s.v. meyvee, and Ran Shabbat 19a s.v. tanu (as explained by Bet Yosef 318:4) holds that Ein Bishul Achar Bishul applies to solids and liquids, but the Rosh Shabbat 3:11 argues that it only applies to solids and reheating liquids would be Bishul. The Shulchan Aruch is strict for the Rosh. Even though the Rama theoretically holds like the Rashba in practice he is only lenient if the liquid was originally hot on Shabbat and didn't cool down completely.


#It is permissible to lie in order to prevent another Jew from transgressing a sin. For instance to a person who is lax in certain prohibitions that a certain rav ruled that it is forbidden even if the rav never did. <ref>Magen Avraham 156:2 and Sefer Midvar [[Sheker]] Tirchak page 61 quoting the Orach Meisharim. Gemara Shabbat 115a supports this. Yesod Yosef (ch. 46) understands the gemara Pesachim 112a to mean that it is forbidden and a serious sin.</ref>
*The Chazon Ish OC 50:9 holds that for water there's no dispute and everyone agrees that there's a biblical violation of Bishul to reheat it since after it was heated up and cooled down there's no lasting effect of the original cooking on the water. He applies the same logic to reheating metal multiple times in regards to [[Electricity on Shabbat]].</ref>
# Some say that it is permitted to ask a non-Jew to reheat a liquid on Shabbat in a way that isn't a problem of [[Hachzara]]. Sephardim rely on this opinion and Ashkenazim generally don't.<ref>Birkei Yosef (Shiurei Bracha 318:1) quotes the Shaar Aryeh and Rav Volli who hold that it is permited to ask a non-Jew to heat up pre-cooked liquids on Shabbat since it is a dispute in the rishonim if it is permitted. Kaf HaChayim on Shulchan Arukh, Orach Chayim 318:51:1 cites the Birkei Yosef. The Rama 253:5 quotes the Rashba who seems to forbid this even after the fact. Biur Halacha 253:5 s.v. lhachem cites this Birkei Yosef and questions whether we should rely upon it and concludes that after the fact it is permitted. [https://www.torahanytime.com/#/lectures?v=128698 Rav Yitzchak Yosef (Motzei Shabbat Lech Lecha 5781, min 15)] ruled like the Birkei Yosef and answered how it fits with the Rashba and Rama. The Rashba in fact only forbade asking a non-Jew to light a fire and then reheat a liquid.</ref>
====Definition of Liquids====


==To encourage a mitzva==
#Sephardim hold that as long as majority of the volume of the food is solid and a minority is liquid it is classified as a solid. If the majority is a liquid it is classified as a liquid.<ref>Yechava Daat 2:45, Yabia Omer OC 6:48:16, Minchat Cohen Shabbat 2:2, Kaf Hachaim 318:62, Pri Megadim E"A 253:32</ref>
#Ashkenazim are more strict. Some poskim hold that any accumulation of liquid is considered liquid. A moist food with a drop of liquid on it is still considered solid.<ref>39 Melachos (Rabbi Ribiat v. 2 p. 594) writes that any accumulation of liquid on a food is considered a liquid. His proof is Rav Moshe (Igrot Moshe 4:74:7) and Mishna Brurah 318:32 who imply that any liquid is considered a liquid. Nonetheless, he learns from the Mishna Brurah that moist food is still considered a solid. Additionally a drop of liquid on a food is considered a solid.</ref> However, other poskim define a solid by a food that is edible even when cold. A liquid is something that is only edible when heated up.<ref>Orchot Shabbat p. 14 as explained by Rav Mordechai Willig in The Laws of Cooking and Warming Food on Shabbat p. 27</ref>
#For example, there is a dispute whether ketchup is considered a solid or liquid since it pours (first opinion), on the other hand it is edible cold and so it is considered a solid (second opinion).<ref>Rav Mordechai Willig in The Laws of Cooking and Warming Food on Shabbat p. 27 explains the dispute between Rav Moshe Feinstein (Igrot Moshe 4:74:5) and Rav Shlomo Zalman and Rav Elyashiv (Orchot Shabbat p. 14) in this manner. Rav Moshe holds it is a liquid since it pours, while the other poskim assume it is a solid since it is edible cold. Rav Willig accepts the definition of the other poskim.</ref>
#Soupy cholent is considered a liquid and dry cholent is considered a solid.<ref>39 Melachos v. 2 p. 645</ref>
===Yesh Bishul Achar Afiya===
#A fully baked (dry heat), roasted, or fried food may not be cooked (liquid heat). According to Ashkenazim one may not cook the baked, roasted or fried food in a Kli Rishon or Kli Sheni.<ref>Shulchan Aruch O.C. 318:5 cites two opinions and Rama writes that the Minhag is to be strict even in a Kli Sheni. Shemirat Shabbat KeHilchata 1:59 holds like the Rama that it’s forbidden even in a Kli Sheni.
* The Yereyim 274 s.v. vkol dvar writes that it is forbidden to bake or roast anything which was cooked with liquids before Shabbat. Conversely it is forbidden to cook something in liquids which was baked or roasted before Shabbat. In terms of bishul, one could recook something that was cooked (aside from the issue of [[hachzara]]). His proofs are Pesachim 41a and Yevamot 40a. Ravyah (Shabbat ch. 197) who heard this idea directly from his teacher the Yereyim disputes his point. The Yereyim wasn't only strict not to recook something baked in a kli rishon but also would forbid putting it in a kli sheni. His approach is that we're not sure which foods cook easily and could cook in a kli sheni. Tur 318:5 argues with the Yereyim's stringency about a kli sheni. Bet Yosef 318:5 likes the point of the Ravyah and in fact thinks that the Tosfot Pesachim 41a s.v. aval is a further prove against the Yereyim. The Bet Yosef cites the Smak who accepts the Yereyim and the Mordechai who cites the dispute.
* How does the Yereyim address the Gemara Brachot 38b, which indicates that cooking does not undo baking, which is the Ravyah's question? Taz 318:6 answers that matzah and brachot doesn't depend on a small change in taste, however, on Shabbat it is forbidden to bake something cooked or vice versa since that changes its taste. Eglei Tal Ofeh 15:2 explains that the Yereyim could explain the Gemara Brachot 38b in line with Tosfot Pesachim 41a s.v. aval, Tosfot Harosh Brachot 38b s.v. ad, and Rabbenu Yonah (Brachot 27a s.v. mishum) that the cooked matzah is like matzah ashira. [Additionally, it is possible to suggest that he read the gemara Brachot 38b like the approach of the Maharam Chalavah Pesachim 41a s.v. yotzin, Rash Challah 1:5, and Bahag (cited by Tosfot Harosh Brachot 38b). Orot Hashabbat v. 1 p. 77 suggests that the Yereyim hold of this approach and answers the Tosfot Harosh's question with the opinion of Rabbenu Tam in Tosfot Pesachim 41a s.v. aval.]</ref>
#According to Ashkenazim, it’s forbidden to put any baked item such as croutons, soup nuts, [[challah]], or [[matzah]] in hot soup that was poured directly from the pot. However it is permitted to place a baked food in soup that’s was poured into a bowl through a ladle that wasn’t left in the soup for any length of time.<ref>Shemirat Shabbat KeHilchata 1:59 holds like the Rama that it’s forbidden even in a Kli Sheni, however he considers the soup in the bowl a Kli Shishi if the soup was taken through a ladle that wasn’t left in the soup for any length of time. This is also codified in Hilchot [[Shabbat]] pg 263 by Rabbi Shimon Eider and [[Shabbos]] Kitchen pg 38 by Rabbi Simcha Bunim Cohen. Rav Hershel Schachter (The Laws of Cooking and Warming Food on Shabbat p. 179) writes that it is permitted to put challah in soup that was served with a ladle and adds no further conditions.</ref>
#According to Ashkenazim, it is forbidden to put a cooked or boiled food such as chicken on top of a blech.<ref>Mishna Brurah 318:41 and Shemirat Shabbat KeHilchata 1:60 writes that since the chicken or cooked food was cooked originally with wet-heat and now it’s being cooked through dry heat like roasting it’s forbidden to heat up the food. </ref>


#It is prohibited to call out large sums of money as a pledge during the appeal in a shul for an organization even though they have no intention of giving that money in order to encouarage other to give moves. <ref>minchat yitzchak 3:97 </ref>
===Examples of Bishul with non-foods===


==To Avoid Chilul Hashem==
#It's forbidden to melt off wax droplets using fire or hot water.<ref>39 Melachos (vol 2 pg 553) </ref>
#It's forbidden to heat a metal until it's red hot.<ref>39 Melachos (vol 2 pg 553) </ref> See also [[Electricity on Shabbat]].
#It's forbidden to bake bricks or earthenware in a kiln.<ref>39 Melachos (vol 2 pg 553) </ref>


#One is permitted to lie if it will to prevent a chilul Hashem, a desecration of Hashem's name. <ref>Mishpatei Hashalom 2: pg. 55 </ref>
==Cooking food on Shabbat==


==Children==
#Because the most practical cases of Bishul apply to food, this is the category we will deal with extensively.
#Just in order to clarify, but not for practical ramifications, the biblical prohibition is violated for solids, when one has cooked it for a third of the time usually needed to cook, and for liquids, when one heats it up to 110 degrees Fahrenheit. However, one can also violate the biblical prohibition of Bishul by continuing to cook the food until it’s fully cooked. (For more details about the limitations of biblical prohibition, see the footnote).<ref>*<span id="Bishul Deoritta"></span>What does the biblical prohibition of Bishul entail?
*For non-foods, 39 Melachos (vol 2 pg 553) writes that the biblical prohibition is only violated when a property of the substance is changed.
*For solid food, 39 Melachos (vol 2 pg 553) writes that the biblical prohibition is only violated when the food is changed from being inedible to edible. There is a dispute in the Rishonim about what is considered a minimal standard of edible for which it will be considered a violation of Bishul deoraitta. Rashi [[Shabbat]] 20a s.v. Ben Dursai holds that Bishul Deoritta is violated when it reaches half of it's [[cooking]], while the Rambam [[Shabbat]] 9:5 holds that once it's reached a third of it's [[cooking]] one has violated Bishul Doeritta. Mishna Brurah 253:38 rules like the Rambam. Shemirat Shabbat KeHilchata 1:5 and [[Shabbos]] Kitchen (p. 3) agree. 39 Melachos (vol 2, pg 555) and [[Shabbos]] Kitchen (p. 3) explain that a third and a half refer to the time that the food would take to cook fully.
*Even if a food is already minimally edible, there is a further violation of Bishul when furthering the [[cooking]]. S”A 318:4 rules that [[cooking]] a food, which is already edible, by any amount which makes it more cooked is a violation of Bishul, unless the food is fully cooked. Beiur Halacha s.v. Afliu, Shemirat Shabbat KeHilchata 1:5, [[Shabbos]] Kitchen (p. 3) agree.
*Regarding liquids, S”A 318:14 rules that the biblical violation of Bishul is violated when the liquid is heated up to Yad Soledet Bo. Shemirat Shabbat KeHilchata 1:5 defines Yad Soledet Bo, in matters in which one has to be strict to avoid any violation, as 113 degrees Fahrenheit. Igrot Moshe 4:74:3, however, rules that one should be strict to consider Yad Soledet Bo as 110 degrees. [[Shabbos]] Kitchen (p. 5) and 39 Melachos (vol 2 pg 558) agree. Chazon Ovadia [[Shabbat]] Part 4: page 371 rules that yad soledet bo is only 104 degrees Farenheit
*Even if a liquid is Yad Soledet Bo, most poskim hold that there is a biblical violation of Bishul if one continues to heat it until it reaches its boiling point. Sh"t Igrot Moshe 4:74(3) writes that it's sufficient to assume that once a liquid is 160 degrees heating it further it's permissible to heat it further. However, Otzrot [[Shabbat]] in name of Rav Elayshiv, Sh"t Shevet HaLevi 7:42(3), and Minchat Yitzchak 10:28 hold it must reach it's boiling point before being allowed to heat it further. [[Shabbos]] Kitchen (p. 3) writes that most poskim consider this to be a Torah prohibition.
*What is defined as a liquid? [[Shabbos]] Kitchen (p. 11) writes that only something which is completely solid such as meat, chicken, or kugel is considered solid. Igrot Moshe 4:74:7 writes that one should not rely on the Minchat Kohen and the Pri Megadim’s opinion isn’t clear.</ref>
#Practically speaking, it is forbidden to put any food on the fire or into a pot which is on the fire on [[Shabbat]], whether the food is liquid or solid, cold or hot, cooked or raw.<ref>Shemirat Shabbat KeHilchata 1:12 rules that it is forbidden to put any food on the fire or into a pot which is on the fire on [[Shabbat]], whether the food is liquid or solid, cold or hot, cooked or raw.


#One should teach children that [[lying]] is not allowed and one should stand guard on this.<ref>Pela Yoetz [[Sheker]] page 559, Sefas Tamim 6:page 24, Niv Sefasayim pages 124-125. </ref> One should not tell a child that you will give him something and then not fulfill your words, because doing so is teaching the child to lie.<ref>Mesechtas Succah 44b, see Yirmiyah 9:4, Rambam, Hilchos [[Shavuos]] 12:8, Pele Yoetz [[Sheker]]pg. 559, Orach Mesharim 9:2, [[Chinuch]] Yisroel 1:pages 306-307, Sefas Tamim 6:page 24, Modanei [[Yom Tov]] 2:pages 467-468, V’eim Lumo Michshal 2:page 239:12. Emes Koneh pages 72-74 in great depth. </ref> One who hears his children talking loshon hara, [[lying]] etc has a mitzvah to stop them from doing so.<ref>Mishna Brurah 443:3.  The Orchos Rabbeinu 1:page 252.:12 says to only tell children true stories. </ref> One should try to avoid pretending to eat food in order to make the child eat as well since this will teach the child that not doing the truth is allowed.<ref>Refer to Emes Koneh page 40:footnote 10. </ref>
*This ruling is partially based on a Rabbinic prohibition to place a solid food in an area where it could become cooked or place a liquid where it could become Yad Soledet Bo. This Rabbinic prohibition is codified in S”A 318:14 and 17.</ref> (See further for practically how one can reheat food on [[Shabbat]]).
#Many times one is learning with a child and he comes to a point where if he says the real peshat it will not be tzniusdik. The question is if one is allowed to veer from the real peshat? The opinion of the poskim is that one should say the real peshat and nothing will happen to the child by doing so.<ref>Titen Emes L’Yaakov page 84 quoting the opinion of both Harav Elyashiv Shlita and Harav Shlomo Zalman Aurbach zt”l. </ref>
#Another biblical prohibition is hastening the [[cooking]] process.<ref>Rambam 9:4. This is codified as halacha in Shulchan Aruch 254:4 in regards to the halacha of stirring food on the fire. Rabbi Akiva Eiger 318:1, 39 Melachos (vol 2 pg 559), and [[Shabbos]] Kitchen (p. 7) also quote this as the halacha. </ref> The practical ramifications of this will be discussed in the [[#Hastening the cooking process|Hastening the cooking process]] section below.
#If one notices that one put a food on the fire and it hasn’t completely cooked, one must remove it before it becomes fully cooked in order to avoid further violation of [[Shabbat]].<ref>Rambam 9:5, 39 Melachos (vol 2, pg 554) </ref>


==How to Avoid Lying==
==Hastening the cooking process==


#One should not cling to a liar, and one should be very careful with this since the yetzer hara is always trying to catch us.<ref>Orchos Tzadikim Shar HaSheker. </ref> One who thinks of the word "Emes" and mentions it from his mouth many times will be prevented from saying a lie.<ref>Titen Emes L’Yaakov page 15:10.</ref> When one talks a lot it brings sin,<ref>Mesechtas Avos 1:17.</ref> therefore, if one avoids chatter he will not come to sin or to lie.<ref>Titen Emes L’Yaakov page 16:16. </ref> One should learn some Mussar, including the Orchos Tzadikim on the topic of [[sheker]].<ref>Orchos Rabbeinu 1page 252:13. See Chazzon Ish Emunah and Bitachon 4:14:pages 57-58. </ref> One should not ask someone something that he knows will cause the person to lie.<ref>Pela Yoetz [[Sheker]] page 559. </ref>
#It is forbidden to accelerate the [[cooking]] of a food which is on the fire.<ref>Rambam 9:4. This is codified as halacha in Shulchan Aruch 254:4 in regards to the halacha of stirring food on the fire. Rabbi Akiva Eiger 318:1, 39 Melachos (vol 2 pg 559), and [[Shabbos]] Kitchen (p. 7) also quote this as the halacha. </ref>
#For example, not fully cooked chulent may not be moved from one area on the blech to another area which is closer to the fire.<ref>39 Melachos (vol 2 pg 554), [[Shabbos]] Kitchen (p. 7) </ref> One may also not remove chulent from the pot on Friday night if the chulent isn’t fully cooked because doing so will hasten the [[cooking]] for the rest of the pot.<ref>[[Shabbos]] Kitchen (p. 8) </ref>
#Similarly, if one turned on one's water urn right before [[Shabbat]] and the water isn't yet boiling, one may not take out water because in doing so one will hasten the [[cooking]] of the rest of the water remaining in the urn.<ref>39 Melachos (vol 2 pg 559), [[Shabbos]] Kitchen (p. 8). See, however, Minchat Yitzchak 3:137. </ref>
#It is forbidden to cover a pot, even if it is on the blech, as long as the food isn’t fully cooked because covering it hastens the [[cooking]] process. Thus, one must beware not to open the cover of any pot on the blech, because one will not be permitted to return it to the pot.<ref>S”A 257:4, [[Shabbos]] Kitchen (p. 9) </ref>
#Another important ramification of this halacha is stirring food on the fire. See the relevant halachot [[Stirring hot food|below]].


==Business==
==Cooking in an oven==


#Many times people do not tell the truth in business and this is not correct.<ref>Pela Yoetz [[Sheker]] page 559, Sefas Tamim 2:page 11. </ref> When it says one is supposed to be trustworthy in his business dealings<ref>Shulchan Aruch O.C. 156:1, see Kaf Ha’chaim 12-13.  </ref> it does not means that you should not steal because if you do that you are a wicked person. Rather it means that you should not say a lie,<ref>Refer to Gra Mishlei 17:7. </ref> you should talk nicely and not get angry….<ref>Aruch Ha’shulchan 156:3. </ref>
#It’s forbidden to return food to the oven even if it’s cooked and warm.<ref>Shemirat Shabbat KeHilchata 1:17 </ref>
#If there’s a possibility that the food isn’t fully cooked, if the oven door is opened or opened by itself, it’s forbidden to close the oven door, unless the food is removed. However, fully cooked food that was in the oven from before [[Shabbat]] may remain there when/if the oven door is opened.<ref>Shemirat Shabbat KeHilchata 1:17. [[Shabbos]] Kitchen (p. 9) explains that it is forbidden to close the oven door with not fully cooked food inside because it hastens the [[cooking]] process. See also Rama 259:7. </ref>
#It’s forbidden to use an oven which is thermostatically controlled since opening or closing the door will likely cause the flame to be increased.<ref>Shemirat Shabbat KeHilchata 1:29 </ref>


==Writing==
==Cooking on a stove==


#One who wrote a lie has nonetheless transgressed the issur of not [[lying]].<ref>Refer to Mesechtas Bava Basra Tosfas 94b “huchi,” Da’as Torah O.C. 156, Tzitz Eliezer 15:12:1. See Titen Emes L’Yaakov pages 82-84, Even Yisroel 9:166:7.</ref>
#It’s forbidden to place anything on an electric stove unless the heat source is covered.<ref>Shemirat Shabbat KeHilchata 1:24 </ref>
#Before [[Shabbat]], its permissible to leave cooked food on a covered electric stove which is set on a timer to begin operating on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 1:26 </ref> In such a case, one may not place food on the covered stove on [[Shabbat]] even before it began operating.<ref>Shemirat Shabbat KeHilchata 1:26 </ref>
#If the flame on the stove goes out and the gas is escaping, it’s permissible to turn off the tap. Preferably, this should be done with a variation (such as using the back of one’s hand, or one’s elbow).<ref>Shemirat Shabbat KeHilchata 1:28 </ref>


==Actions==
==Cooking in a Kli Rishon==


#Even if one does not do any talking but from his actions it is obvious that he was saying a lie, then it is forbidden<ref>Refer to Mesechtas [[Shavuos]] 31a, Rashi “vkum.” </ref> (i.e. shaking his head to admit to something which is false).
#It’s forbidden to put any food, liquid or solid, cooked or non-cooked, hot or cold, in a pot on the fire (Kli Rishon) even if one intends to remove it right away.<ref>Shemirat Shabbat KeHilchata 1:12, 39 Melachos (vol 2 pg 572) </ref>
#A Kli Rishon is a pot that was in contact with a fire or heat source. It continues to have the status of Kli Rishon if removed from the fire as long as it is 113 degrees.<ref>Shemirat Shabbat KeHilchata 1:2, 39 Melachos (vol 2 pg 572) </ref>
#A ladle can be considered a Kli Rishon if it was inserted in a hot Kli Rishon, and certainly if it was left in there for some time.<ref>Shemirat Shabbat KeHilchata 1:48 </ref> Sephardim consider it a Kli Sheni for the liquids that pour out of it to be considered iruy kli sheni that doesn't cook.<ref>Chazon Ovadia v. 4 p. 362</ref>
#In general, no uncooked food, solid or liquid, may be placed in a Kli Rishon even if the food is hot and the Kli Rishon is off the fire.<ref>Shemirat Shabbat KeHilchata 1:6 </ref>
#One may not put down a hot pot on top of a wet counter top because doing so will heat up the water droplets.<ref>[http://www.dailyhalacha.com/displayRead.asp?readID=577 Rabbi Mansour on Dailyhalacha.com] </ref>


==When it is permitted to lie?==
===Fully cooked liquids===


#The Gemorah<ref>Mesechtas Bava Metziah 23b, Shulchan Aruch C.M. 262:21, Magen Avraham 156:2, Pri Megadim Eishel Avraham 156, Mishna Brurah 156:4, see Titen Emes L’Yaakov pages 41-59 in great depth. Some say this is only permitted once a year (Refer to Titen Emes L’Yaakov page 59). The Divrei Torah 2:67 says this Gemorah is talking about three areas where joking is done, starting off learning with a joke, [[Purim]], and Succos. </ref> says for three things one is permitted to lie.<ref>Refer to Titen Emes L’Yaakov page 48 if doing so is optional or a mitzvah. Refer to Ben Yehoyada Mesechtas Bava Metziah 23b pages 70-70b who says these three things are said in a way which can be interrupted as the truth as well. The Machtzis Ha’shekel 156 says some say it is a mitzvah while others say one is allowed to lie in the above situations. </ref>
#According to Ashkenazim, it’s permitted to place a fully cooked liquid in a Kli Rishon that’s off the fire as long as the liquid is still warm (it hasn’t completely cooled since being heated).<ref>Mishna Brurah 318:24 bringing the Rama 318:15 even in the case of a Kli Rishon, Shemirat Shabbat KeHilchata. 1:7,15, [[Shabbos]] Kitchen (pg 41-3) </ref>
##[[Lying]] regarding a mesechta
#According to Sephardim, it’s permissible to pour fully cooked hot liquid into a Kli Rishon only if the liquid is still 113 degrees.<ref>S”A 318:4 writes that if the liquid has cooled it may not be poured into a kli rishon. Mishna Brurah 318:24 explains that it must be Yad Soldet Bo according to S”A in order to pour it into a kli rishon. </ref>
###If a person is fasting an individual fast for which he volunteered to fast, in order to preserve his humility it is permitted to lie in order to not to say one is fasting. However, it is also permitted to tell the truth as long as one's intent isn't to to publicize one's good deed. <ref>Magen Avraham 565:7 based on Gemara Ketubot 75b</ref>
#Fully cooked liquid which has cooled (since it was heated originally while [[cooking]]) even if it became warm after it was cooked may not be reheated in a Kli Rishon and the contents of a Kli Rishon may not be poured into in.<ref>Shemirat Shabbat KeHilchata. 1:8(1), 39 Melachos (vol 2 pg 563)  </ref>
##[[Lying]] regarding hilchos tznius.
##[[Lying]] regarding a guest. There are different interpretations of what this means. Some say if a person asks you if you know a certain mesechtas one is allowed to say no since he is displaying humility.<ref>Rashi Bava Metziah 23b s.v. b’mesechtas. Refer to Niv Sefasayim 2, pages 35-37. </ref> If one asks you if you used the bed, you can answer no because of tznius.<ref>Rashi 23b “b’purya.” Refer to Tosfas “b’purya” Rambam Hilchos Gezeilah V’aveidah 14:13 and Rashba who have a different explanation of this. Refer to Igros Moshe C.M. 2:61:3. See Ben Yehoyada on Mesechtas Bava Metziah 23b for has a novel approach to what this question means. </ref> One may also avoid the truth for other middos as well.<ref>Niv Sefasayim page 58. </ref> Others say this means if one asks you on [[Purim]] if you know the difference between cursed Haman and boruch Mordechai you can say no.<ref>Maharsaha Chiddushei Agados Mesechtas Bava Metziah 23b  “b’purya.” Refer to Titen Emes L’Yaakov page 52:26. See Moadim V’zemanim 6:109 who explains this opinion.  </ref> One who is asked if his host treated him with respect can say no, in order that the host does not receive many unwanted guests.<ref>Rashi Mesechtas Bava Metziah 24a “b’ushpiza,” Tosfas Mesechtas Bava Metziah “b’ushpiza” Nemukei Yosef. Refer to Rambam Hilchos Gezeilah V’aveidah 14:13, Orchos Tzadikim Shar HaSheker. Shita M’keubetzes, Mieri Bav Metziah 23b. Some say this is all permitted because they are included in [[lying]] for peace (Titen Emes L’Yaakov page 43). The custom is always to say the food was good at a guest even if it was not, see Titen Emes L’Yaakov page 56:36. </ref> Others say when they ask someone a question on an inyun he can say he is learning a different inyun in order that they should not ask on the first inyun.<ref>Refer to Toras Chaim Mesechtas Bava Metziah 23b. </ref>
#In the permitted instances of [[lying]] this applies for an un-learned person as well.<ref>Titen Emes L’Yaakov page 69 quoting the opinion of Harav Chaim Kanievesky Shlita, see Derech Sicha 1:pages 306-307.  </ref> Based on the above, one who is asked where he is holding in a certain mesechta can say the daf before the one where he is really holding if he does not know that current Gemorah, but does know the previous daf. The reason is since he may be embarrassed if he is asked the Gemorah that he does not know.<ref>Titen Emes L’Yaakov page 175. </ref> It is important to point out the heter to lie about a certain mesechta is only if one is being asked in order to be tested, but if one is asked a din etc then one has to say the halacha.<ref>Tosfos Mesechtas Bava Metziah 23b, see Niv Sefasayim pages 51-52. </ref>
#In any situation where it is permitted to lie it is proper to avoid doing so.<ref>Orchos Tzadikim Shar HaSheker (end), Koneh Emes page 70:3. Ben Yehoyada Mesechtas Bava Metziah 23b:page 70b writes that this is hinted to it the roshei teivos of the three above mentioned items. Ushpitza, Mesechtas, and Tashmish (tznius inyunim), in Hebrew spells Emes. </ref>
#Even in cases where it is permitted to do so, one should minimize the untruthfulness to only that which is absolutely necessary. Also, one should try to use wording that can be understood in two ways and avoid outright [[lying]]. <ref>Mishpitei Hashalom 2: pg. 57 </ref>
#Based on the above, one is permitted to lie for humility, tznius and to avoid harm to one's friend.<ref>Refer to Lev Chaim 1:5, Torah She’bal Pe 21:page 90.</ref>


==Lying For a Purpose==
===Fully cooked solids===
#A fully cooked solid even if it’s cold may be placed in a Kli Rishon if the pot is not on the fire.<ref>Shulchan Aruch O.C. 318:4, Shemirat Shabbat KeHilchata 1:10, 15, [[Shabbos]] Kitchen (Rabbi Simcha Bunim Cohen; pg 43) </ref>


#Aside from the above leniency, [[lying]] is permitted for a purpose in certain situations.<ref>Refer to Emes Koneh pages 33-34, Niv Sefasayim pages 42-43. </ref>
===Non-fully cooked food or liquid===
#One who is getting a ride from someone can say he is going to a close place even if he is not in order not to bother the driver.<ref>Emes Koneh page 50:footnote 31. Refer to Modanei Shlomo pages 150-151. </ref> So too one who sees his friend may miss his ride can say it is later than it is really in order to get the friend to make his ride.<ref>Opinion of Harav Shlomo Zalman Aurbach zt”l quoted in Chuko Mamtakim 1:page 49:footnote 21. </ref>
#There is a discussion in the poskim if one is allowed to go collecting for a poor talmid chachum and say it is for hachnoses kallah because then the givers will give more money. <ref>Refer to Titen Emes L’Yaakov pages 71-73, Shevet Ha’Levi 2:119. One who is collecting for a poor chosson can say he is collecting for hachnoses kallah even if the kallah is not lacking money (opinion of Harav Shlomo Zalman Aurbach zt”l quoted in Titen Emes L’Yaakov page 76). </ref> When this question arises one should consult with his Rav.
#During an appeal one is not allowed to announce a larger donation than he is planning to give, even if the point is for others to give more money.<ref>Minchas Yitzchok 3:97:1. </ref>
#One who is shipping fragile objects such as [[matzah]] can write the word "glass" on the box in order that it should be dealt with properly. <ref>Opinions of Harav Elyashiv Shlita, Harav Fisher zt”l and Harav Chaim Kanievesky Shlita quoted in Titen Emes L’Yaakov pages 91-92. Mishpatei Hashalom 2: page 41 agrees but says it would be preferable to simply write fragile if that would suffice. Refer to Teshuvos V’hanhugos 2:523 how this applies to shipping a sefer Torah. </ref>


===For peace===
#It’s forbidden to put any non-fully cooked food, liquid or solid, in a Kli Rishon even if it’s off the fire <ref>Shemirat Shabbat KeHilchata 1:14 </ref> except for ox meat (because it requires intense heat to be cooked and it won’t cook in a Kli Rishon off the fire).<ref>39 Melachos (vol 2 pg 573-4) </ref>
#Course salt according to many authorities may be placed in a Kli Rishon which was removed from the fire because it doesn’t cook in a Kli Rishon, however, table salt can be placed in a Kli Rishon because it is cooked in the processing. It’s forbidden to put any uncooked solids or liquids into a Kli Rishon on the fire.<ref>39 Melachos (vol 2 pg 574) </ref>
#It’s permissible to place a baby bottle of milk in a Kli Rishon which is off the fire and there’s a lot of milk in the bottle that it’s impossible that the milk will reach 113 degrees (if left in the Kli Rishon).<ref>Shemirat Shabbat KeHilchata 1:50 </ref>
#It’s permissible to pour a large amount of cold water into hot water in a Kli Rishon which is off the fire as long as the mixture thereby becomes less than 113 degrees and that the pouring is done in one swift action.<ref>Shemirat Shabbat KeHilchata 1:52 </ref>


#One is allowed to lie for the sake of peace.<ref>Mesechtas Yevamos 65b, Bava Metziah 87a, Shulchan Aruch C.M. 262:21, Rambam Hilchos Gezeilah V’aveida 14:13, Semak 227, Teshuvos Rama 11, Orchos Tzadikim Shar HaSheker, Rabbeinu Yonah Sharei Teshuva 3:181, Lev Chaim 1:5, Mishna Brurah 156:4, Chofetz Chaim chelek 2:1:8, Niv Sefasayim 2:pages 23-24, Derech Sicha 1:page 307. Some say it is only permitted if one is not hurting the other party by [[lying]] (Rabbeinu Yonah in Sharei Teshuva 3:181). Others say it is a mitzvah to lie for peace (Refer to Masechet Yevamos 65b, Ran Masechet Bava Metziah 23b, Niv Sefasayim 2:page 23, Modanei [[Yom Tov]] 2:pages 465-466). Some say [[lying]] for peace is only permitted if one will not make a different person lose out and he does not do it because he loves to lie (Refer to Niv Sefasayim pages 35-36). </ref> A proof to this is the fact that Hashem told Avraham a different story than actually took place between Hashem and Sarah.<ref>Refer to Bereishis 18:13. 21:7, see Bereishis 50:16, Rashi “avicha,” Titen Emes L’Yaakov pages 250-251 who explains the last source. </ref> Based on this one is allowed to lie to bring peace between husband and wife. <ref>Reishis Chuchma Shar Hakedusha 12:61.</ref>
===Transferring food from one pot to another===
#There is a discussion in the seforim if one is allowed to say a real lie for the sake of peace, or only to say something which can be interpreted as the truth as well.<ref>Refer to Titen Emes L’Yaakov pages 92-93 who brings the opinions. See Chofetz Chaim chelek 2:1:8,  Niv Sefasayim page 33.  </ref>
#There are poskim that are of the opinion that [[lying]] is only permitted for the sake of peace on something which already happened, but for an occurrence which did not yet happen one is not permitted to lie even if it is for peace.<ref>Refer to Sefer Chassidim 426, Magen Avrham O.C. 156:1, Shulchan Aruch Harav 2,  Elya Rabbah 156:2, Da’as Torah 156, Mishna Brurah 156:4, Lev Chaim 1:5, see Rav Pealim C.M. 3:1. Many seem to question this premise (Refer to Emes Koneh page 76 in depth). </ref> However, the custom is to be lenient.<ref>Refer to Lev Chaim 1:5, Emes Koneh pg. 76, Niv Sefasayim 2:pages 17-22 in great depth. Refer to Chasam Sofer Lekutim 6:59, Cheshav Ha’efod 1:59. </ref>
#One should not be accustomed to lie for peace.<ref>Yam Shel Shlomo Mesechtas Yevomos 65b, Yad Eliyahu 62, see Niv Sefasayim pages 28-29. Refer to Lev Chaim 1:5. </ref>
#One is permitted to say the food is good even if it is not to prevent the host from [[cooking]] a different food if you told the truth about the food.<ref>Titen Emes L’Yaakov page 104. </ref>
#If children are fighting, and [[lying]] will bring peace between them it is permitted to do so.<ref>Opinions of Harav Shlomo Zalman Aurbach zt”l and Harav Elyashiv Shlita quoted in Titen Emes L’Yaakov page 85, Niv Sefasayim opage 26. </ref>
#It is important to point out that when it is permitted to lie for peace one should not take it lightly and think that all cases are permitted one should really think if peace will be avoided by telling the truth.<ref>Refer to Niv Sefasayim page 26. See Torah L’shma 364:page 255 who says [[lying]] for peace is permitted if otherwise destruction would come about. </ref>
#One is permitted to tell friend he has no money to lend if he knows his friend will not pay back.<ref>Refer to Pischei Choshen Halvah 1:footnote 13:page 3. </ref> In addition, one can say to a collector I do not have money if he really does have since he means he does not have money for this collector.<ref>Derech Sicha 1:page 308, 2:page 140, V’ein Lumo Michshal 2:page 241:footnote *. </ref>
#One who is asked if he has a cigarette and he does not want to give one for whatever reason can say he does not have. The intention is that although he has but for this person he does not have.<ref>Opinion of Harav Shlomo Zalman Aurbach zt”l quoted in Titen Emes L’Yaakov page 184, and in Chuko Mamtakim 1:page 49.  </ref>
#When a woman goes to the mikvah it is not proper that anyone other than her husband know.<ref>Rama Y.D. 198:48. </ref> Therefore if a woman is asked where she is going and she is going to the mikvah she may say she is going to this and this place.<ref>Shevet Ha’kehusi 1:377, Titen Emes L’Yaakov pages 181-182. </ref>
#There is an opinion in the poskim who says if one is sleeping and someone wants to reach him, it can be said he is not home. The reason is because when one sleeps it is as if he is not present in the house.<ref>Shevet Ha’kehusi 3:326:page 279. The author of the Melamed L’hoel would go to sleep in the afternoon and tell his wife to tell people he is preparing for a shiur. It is permitted because through sleeping he was able to say the shiur with more clarity. Therefore, his sleeping was in a sense preparing for the shiur (Titen Emes L’Yaakov:page 108). </ref>


==For Privacy==
#It’s permissible to transfer food from one pot on the fire to another pot that’s on a covered fire if the food in both pots are fully cooked.<ref>Shemirat Shabbat KeHilchata 1:16 </ref>
#If one’s fully cooked food is drying out one may pour boiling water from an urn into a pot that’s on the fire. If that’s not possible it’s permitted to take water with a ladle or spoon and pour it into the pot.<ref>Shemirat Shabbat KeHilchata 1:16 </ref>
#It’s permissible to separate fully cooked in one pot on the fire into two pots as long as the empty one was clean and dry and one complies with the rules of chazara.  <ref>Shemirat Shabbat KeHilchata 1:16 </ref>


#A woman who is asked if she is pregnant may say she is not in order for people not to know her private business.<ref>Emes Koneh page 49:footnote 26, V’ein Lumo Michshal 2:page 71, Mishpitei Hashalom 2 pg. 55</ref>
==Pouring from a Kli Rishon==


==Avoiding Embarrassment==
#Hot liquid poured from a Kli Rishon cooks to the same extent as a Kli Rishon on the outer layer of the substance it hits.<ref>39 Melachos (vol 2 pg 575) </ref>
#It’s forbidden to pour from a Kli Rishon onto cold liquid or non-fully cooked solids.<ref>Shemirat Shabbat KeHilchata 1:46, 39 Melachos (vol 2 pg 575) </ref>
#According to Sephardim, it’s forbidden to pour water from a boiling pot to another pot that’s on the fire.<ref>Shulchan Aruch 253:4, Halichot olam vol 4 pg 61, Sh”t Yechave Daat 4:22, Or Letzion (vol 2), [http://www.dailyhalacha.com/displayRead.asp?readID=1632 Rabbi Mansour on Dailyhalacha.com] </ref> However, according to Ashkenazim it’s permissible.<ref>Mishna Brurah 253:85 </ref>
##If one found one’s chulent burning in the morning, according to Sephardim it’s forbidden to pour boiling water into the crock pot and would only be permissible if one first transferred the chulent into a Kli Sheni and then poured in the boiling water.<ref>Yalkut Yosef ([[Shabbat]] vol 1 pg 107), Sh”t Yechave Daat 4:22 </ref> See [[#Saving_a_Burning_Cholent]] for details and solutions.
#It’s permissible to pour from a Kli Rishon onto a baby bottle filled with milk (even if it’s cold and uncooked) since the pouring only cooks the outer layer and in this case it’s the bottle (which doesn’t cook at this temperature), however, one should be careful that the bottle isn’t completely covered by the hot water.<ref>Shemirat Shabbat KeHilchata 1:50, [https://www.torahanytime.com/#/lectures?v=69106 Rav Yitzchak Yosef (Motzei Shabbat Lech Lecha 5779 min 8)]</ref>
#It’s forbidden to pour hot water from a Kli Rishon onto regular sugar, saccharin, instant coffee, soup powder, instant cocoa, or uncooked tea leaves.<ref>Shemirat Shabbat KeHilchata 1:46,9 </ref>


#One is permitted to lie in order for one's friend to avoid being embarrassed.<ref>Rambam Hilchos Gezeilah V’aveidah 14:13, Lev Chaim 1:5, Titen Emes L’Yaakov pages 97-99. Refer to Shevet Ha’Levi 5:2.  Refer to Masechet Berochos 43b, Rashi “v’lo hiy,” Masechet Eruvin 53b, Sanhedrin 11a,  Menochos 67b, Rashi Mesechet Avodah Zarah 58a “dumi,” Tosfos Avodah Zarah 58a “ikloah,”  Da’as Torah 156. </ref>
===Mixing hot and cold water===
#Similarly, it is sometimes permitted to lie to avoid personal embarrassment.<ref>The Gemara has numerous stories in which there is some white lie to protect being embarrassed.


#The Gemara Yevamot 77a states that if a rabbi says a halachic testimony before an occurrence happened it is accepted but if he says it afterwards then it isn't accepted. Tosfot s.v. im explains that we don't accept the testimony if he is personally involved and stands to benefit.
#It’s permissible to pour hot liquid from a Kli Rishon onto cold liquid if the remaining mixture will remain cool (less than 110 degrees). However it’s forbidden to pour a lot of hot liquid from a Kli Rishon onto a little cold liquid since the remaining mixture will be hot (greater than 110 degrees).<ref>Shemirat Shabbat KeHilchata 1:51, 39 Melachos (vol 2 pg 576) </ref>
#The Gemara Brachot 43b relates a story in which Rav Papa fabricated a testimony from Rava to substantiate his actions so that he wouldn't be embarrassed with what he did incorrectly (Rashi s.v. velo). Magen Giborim 216:5 offers an nuanced interpretation in which Rav Papa didn't make up any testimony. [https://www.yutorah.org/sidebar/lecture.cfm/897195/rabbi-hershel-schachter/berachos-86-43b-44b-lying-to-cover-up-mistakes-talking-to-women-in-public-late-to-shul-tuna-fish-kashrus-al-haetz-al-ha-adamah-making-up-brachos/ Rav Schachter (Brachot Shiur 86 min 4)] said that it is scandalous to learn the gemara like Rashi that a rabbi can sometimes lie to save embarrassment and that's why some rishonim disagree. On that Gemara Brachot the Gilyon Hashas points out a Gemara Yerushalmi Nazir 7:1 33b which relates a story in which a student Gavila made up a testimony of what his teacher Rav Acha said and when it was found out that he mistakenly extrapolated and misquoted his teacher, Rav Acha flogged him. That certainly indicates that it is a serious offense to misquote someone. So why was Rav Papa permitted to do what he did?
#It’s permissible to pour from a Kli Rishon (even if it’s on the fire) onto fully cooked solids or fully cooked liquids which are still slightly warm, according to Ashkenazim.<ref>Shemirat Shabbat KeHilchata 1:47 </ref>
#Also, the Gemara Chullin 111b has a story in which Shmuel seems to have fabricated a story about Rav to convince Rabbi Elazar of his opinion and later Rav denies it. The Maharalbach (Chief Rabbi of Yerushalayim from 1525 until 1545) responsa 121 was very troubled by this gemara and that explained that Shmuel didn't actually make up a story and he was just misunderstood or that he did but he just meant that he was sure that the story could have happened so he said it as though it happened. See Ketav Sofer YD 77 was similarly bothered.
##Therefore, it’s permissible to pour from an urn onto tea essence which is still warm.<ref>Shemirat Shabbat KeHilchata 1:47 </ref>
#Also, the Gemara Avoda Zara 58a records a story in which Rava altered what he actually said originally to saved being embarrassed by his original mistaken ruling.
##(Also, Eruvin 51a tells a story in which Rav Yosef made up a statement of Rabbi Yosi to support his point, however, there he knew he was right and no one argued with him, and he just said quoted someone great so that Rabba would listen to him. See Yabia Omer CM 2:3 who cites the Rama Mpano 5 who strongly disagrees with Rashi to explain this story differently for this reason.
##The same is true of Gemara Shabbat 115a in which Rabba made up a statement of Rabbi Yochanan so that people would listen to him.
##See Nazir 59b in which Rabbi Yehoshua asked a question to Ben Zoma based on unsubstantiated assumptions in order to gain clarity of the subject. The gemara explains that he did so to teach everyone that a person shouldn't be embarrassed to ask questions.)


*The [http://www.hebrewbooks.org/pdfpager.aspx?req=42573&st=&pgnum=552 Maharalbach (Kuntres Hasemicha 279a)] infers from the Gemara's that a rabbi can sometimes lie to avoid being embarrassed and denigrating the respect of Torah. He says that specifically when a person did an action and is publicly embarrassed is there a concern of him lying but if he just said something privately we're not concerned.
==Cooking in a Kli Sheni==


#Gemara Zevachim 94a records a story in which Rava made a public ruling and after realizing his mistake made another public announcement and declared publicly what I previously stated was incorrect.
#A Kli Sheni is a vessel into which a hot liquid or solid was poured.<ref>39 Melachos (vol 2 pg 577). The Mishna on Shabbos 42a states that while one may not place spices into a ''Kli Rishon'', there is no prohibition of doing so into a ''Kli Sheini''. The Gemarah on Shabbos 40b relates that when the Amora Rav Avdimai wished to heat up his flask of oil, he was advised to place it into a ''Kli Sheini'' in order to avoid the problem of ''Bishul.'' The Gemara explains that this heter is based on the assumption that a ''Kli Sheini'' does not have the ability to fully cook an item placed inside of it. There is a discussion among the Rishonim as to the exact reason for this ''heter''.  
#The Gemara Zevachim 101a explains that in the argument between Aharon and Moshe, Moshe's conclusion (Vayikra 10:20) wasn't merely to say that Aharon was right but that he was very humble and admitted that he hear from Hashem what Aharon said and he forgot.
</ref> If a bochur who went on a date is asked where were you last night he does not have to say the truth if he is embarrassed.<ref>Opinion of Harav Elyashiv Shlita quoted in Titen Emes L’Yaakov page 102. </ref> You can also say I had to take care of something.
#If a woman miscarried and now gave birth to a boy one does not have to say the truth if he is asked will there be a [[pidyon haben]]? However, he can say she is a bas Kohen, or Levi in which case there is no [[pidyon haben]]. <ref>Titen Emes L’Yaakov page 102. </ref>
#One who is doing kiruv may say he did the sin as well in order to lessen the embarrassment of his students.<ref>Emes Koneh page 39:footnote 9. </ref>
#Many ba'alei [[teshuva]] who are asked what they did in their youth lie about it and this is permitted since it is embarrassing to them.<ref>Emes Koneh page 43:footnote 16, see Igros Moshe E.H. 4:47. </ref>
#One who is not up to par and does not want others to know about it may say he is doing fine when asked how he is feeling.<ref>Emes Koneh page 43:footnote 16. </ref>


==Collector at Door==
*Tosfos on 40b writes that since a ''Kli Rishon'' was originally placed directly on top of the fire, its wall will remain heated for an extended period of time. However, since a ''Kli Sheini'' was never positioned on top of the flame, its wall will not retain this same level of heat and will cool off at a much quicker pace. According to this logic, the ''heter ''of a ''Kli Sheini'' would apply even if the contents inside the ''Kli'' are still at a level of ''yad soledes bo ''because the walls of the vessel are already in the process of cooling down.
*Or Same'ach Shabbat 9:2 explains that kli sheni is completely removed from the possibility of cooking since it is a second derivative of the heat of the fire, similar to ''koach kocho''. See there where he goes so far as to suggest that the concept that ''kalei habishul'' cook in a kli sheni is only rabbinic. Shoel Umeishiv 5:11 has a similar approach, while Shevet Halevi 7:101:2 and Shulchan Shlomo 318:11:2 cited by Torat Melachot v. 2 p. 134 disagree with the approach of the Or Same'ach.</ref>
#There is disagreement amongst the poskim as to which types of food fall into the category of Kalei Bishul, foods for which it is forbidden to pour from kli sheni onto them.<ref>*The Mishna on Shabbos 145b explains that, although it is forbidden to place uncooked foods into a Kli Rishon on Shabbos, one would be permitted to pour hot water onto these foods from a Kli Sheini. Rashi explains that this act of pouring is not considered Bishul and would therefore be permissible even if done on Shabbos itself. * However, the Mishna goes on to explain that there are certain types of fish for which even pouring would be considered a legitimate act of Bishul as they are more “easily cooked” and therefore considered to be within the category of Kalei Bishul. Since the Mishna writes that even pouring from a Kli Sheini would be assur, we can derive that placing these types of foods directly into a Kli Shinei would be forbidden as well. * There is a disagreement amongst the poskim as to which types of foods fall into this category of Kalei Bishul. The Mishna Brurah (Be’ur Halacha Siman 318 S”K 4) writes that any food which the Gemarah does not explicitly leave out of the category of Kalei Bishul would be forbidden to be placed into a Kli Sheini. However, the Chazon Ish (Siman 52 S”K 19) limits the category of Kalei Bishul. He explains that the only additional items which would be considered Kalei Bishul are those which appear to be easily cooked</ref>
#It’s forbidden to put any non-cooked food into a Kli Sheni which has the temperature of 113 degrees or greater <ref>Shemirat Shabbat KeHilchata 1:53 </ref> except a few items including water, olive oil, ginger, cinnamon, ox-meat, <ref>39 Melachos (vol 2 pg 579-580) </ref> and milk.<ref>Mishna Brurah 318:39 at the end </ref>
#Certain foods (such as potatoes, meat, kugel, or whole beans) store heat and should be treated as a Kli Rishon as long as it’s 113 degrees even if transferred to a Kli Sheni or Shelishi.<ref>Shemirat Shabbat KeHilchata 1:58 </ref> For example, one shouldn’t put butter or seasoning on a hot (113 degree) potato or piece of meat.<ref>Shemirat Shabbat KeHilchata 1:58 </ref> An exception to the rule, is that salt and some say even ketchup may be placed on the hot foods.<ref>Shemirat Shabbat KeHilchata 1:58 because they are already cooked. </ref>


#It is a very common occurrence for a collector to knock on the door and wish to speak with the ba'al habayis to receive money. Many times the parent will tell the child tell the person I am not home. Is this permitted according to the halacha? (against [[lying]])? The poskim say that telling the person the ba'al habayis is not home is permitted because of shalom. It is not the business of the collector to know what is going on in the house. If he tells him he does not want to see him now it will make the collector angry, therefore [[lying]] is permitted.<ref>Opinions of Harav Shlomo Zalman Aurbach zt”l and Harav Elyashiv Shlita quoted in Titen Emes L’Yaakov page 107. Others argue with this (opinion of Harav Wonser Shlita Titen Emes L’Yaakov:page 108). </ref> In any case one should not tell a child to say one is not home because it is not good [[chinuch]].<ref>Titen Emes L’Yaakov page 108. </ref>
===Which foods may be placed in a Kli Sheni?===


==Revealing Secrets==
#Two exceptions to the rule of placing liquids in a Kli Sheni are oil and water which may be placed in a Kli Sheni.<ref>Shaar HaTziyun 318:68, Shemirat Shabbat KeHilchata 1:59 </ref>
#It’s permitted to place sugar, saccharin, instant coffee, soup powder, milk powder, instant cocoa, table salt, or [[cooking]] salt into a Kli Sheni as they have been cooked in the manufacturing process.<ref>Shemirat Shabbat KeHilchata 1:49, 54. Rav Moshe Feinstein (Igros Moshe O.C. 4:74:16) writes it is permitted to put the instant coffee or sugar into a kli sheni it was already cooked and dried. He just adds that he himself was strict to only put instant coffee or sugar into a kli shelishi as a personal stringency.</ref>
#It’s forbidden to place tea leaves or ordinary cocoa in a Kli Sheni.<ref>Shemirat Shabbat KeHilchata 1:53 </ref>
#A fully baked (dry heat), roasted, or fried food may not be cooked (liquid heat). According to Ashkenazim one may not cook the baked, roasted or fried food in a Kli Rishon or Kli Sheni.<ref>Shulchan Aruch O.C. 318:5 cites two opinions and Rama writes that the Minhag is to be strict even in a Kli Sheni. Shemirat Shabbat KeHilchata 1:59 holds like the Rama that it’s forbidden even in a Kli Sheni. </ref>


#It is very common for a person holding in a shidduch and is about to get engaged, to tell his friend not to say anything about it to other people. If he is asked by someone else if it is true, that so and so is getting engaged can one lie? The poskim are of the opinion that he may not tell and he should say I do not know.<ref>Opinions of Harav Shlomo Zalman Aurbach zt”l and Harav Elyashiv Shlita quoted in Titen Emes L’Yaakov page 108. </ref>
===Fully cooked liquid===


==Parents==
#Fully cooked liquid (whether it is warm or cold) may be placed in a Kli Sheni for example, tea essence, and there is what to rely on regarding pasteurized milk.<ref>Shemirat Shabbat KeHilchata. 1:8(2), 1:55, Mishna Brurah 318:39(end) regarding tea essence and milk</ref>


#If one's father asks you who told you to do this and this and if you say your mother it will make your father upset you can lie and say someone else told you.<ref>Sefer Chassidim 336:pages 254-255. </ref>
===Pouring from a Kli Sheni===


==Wealth==
#One may pour from a Kli Sheni onto fully cooked liquid (whether it is warm or cold) <ref>Shemirat Shabbat KeHilchata. 1:8(2) </ref>
#One should not pour hot water (which has the temperature of 113 degrees) from a Kli Sheni onto a raw egg, non-boiled tea leaves, or herring.<ref>Shemirat Shabbat KeHilchata 1:57 </ref>


#One who is asked if it is true that he has a lot of money can say no if he is concerned of ayin hara and does not want other people to become jealous.<ref>Mishpitei Hashalom 2: pg. 55, Opinion of Harav Elyashiv Shlita quoted in Titen Emes L’Yaakov page 111. Refer to there where he brings proof to this. </ref>
===Mechzei Kimivashel===


==Candle Lighting==
#One violates an Issur Derabanan if he or she places uncooked food into a Kli Sheini when it appears as if it is an act of cooking. However, one may place an item into a Kli Sheini for the sole purpose of enhancing the taste of its contents.<ref>The Mishnah writes on 42a that one is allowed to place spices into a Kli Sheini even though it appears as if the spices are cooking. The Mishnah Brurah 318:34 explains that since the spices are clearly being used to enhance the taste of the food, there is no issue of Mechzei Kemevashel.<br /> Although the Shulchan Aruch and Rama leave out the rule of Mechzei Kemevashel, the Mishna Brurah 318:34 codifies this as the accepted halacha. </ref>


#If a woman asks her husband how much time is left until [[Shabbos]]? he may say there is less time remaining until [[Shabbos]] so that she will be ready early. However, this is only when a woman is running late because she is lazy.  If it will casue her pain it should not be done.<ref>Opinion of Harav Elyashiv Shlita quoted in Titen Emes L’Yaakov page 125. </ref>
==Cooking in a Kli Shelishi==


==Broke a Utensil==
#Some poskim permit making tea in a Kli Shelishi, while others forbid it. According to those who forbid, one should make tea essence before [[Shabbat]] and pour it into hot water of a Kli Sheni on [[Shabbat]].<ref>The Yereyim 274 s.v. vkol dvar is explicit that a kli shelishi is no different than a kli sheni. This is also the opinion of many poskim including Pri Megadim E"A 318:35, Chazon Ish 52:19, and Aruch HaShulchan 318:28. [[Shabbos]] Kitchen (Rabbi Simcha Bunim Kohen; pg 32) hold that tea leaves are food that are easily cooked and a Kli Shelishi is no different than a Kli Sheni. However, Igrot Moshe 4:74 bishul #15 permits putting tea leaves in a Kli Shelishi since he holds that a Kli Shelishi can’t cook at all. Dor Hamelaktim v. 4 p. 2461 cites the Divrei Yatziv OC 155, Rav Yitzchak Berkowitz (Zera Shmutel fnt. 37), and Halacha Sheleimah 2:41 as lenient like Rav Moshe regarding tea. They also quote the Az Nidbaru 12:19, Shemirat Shabbat Kehilchata 1:63, Orchot Shabbat 1:43, Zachor Vshamor p. 119, Minchat Ish 5:87 as being strict on a kli shelishi for making tea. The Mishnah Brurah 318:47 quotes that there would be no issue of placing food into a Kli Shlishi even if it is considered to be easily cooked.  According to those who forbid, Mishna Brurah 319:39 writes that one should make tea essence before [[Shabbat]] and then pour it into hot water of a Kli Sheni on [[Shabbat]]. See Sh”t [[Shevet Halevi]] 1:90 who argues on the advise of the Mishna Brurah to cook the leaves before [[Shabbat]] and then again on [[Shabbat]] because Sh”t Maharam Shik 132 suggest that there may be bishul acher bishul with the tea leaves. </ref>
##Some say there’s an issue of putting tea leaves in a kli rishon on [[Shabbat]] even if they were put in boiling water before [[Shabbat]]. However, if the leaves were totally cooked there’s no issue of putting them in a kli rishon on [[Shabbat]].<ref>Sh”t Shevet HaLevi 1:90 </ref>
#A fully baked (dry heat), roasted, or fried food may be cooked (liquid heat) in a Kli Shelishi. Therefore, if soup was ladled from a pot into a bowl it’s permissible to place bread in the bowl.<ref>Mishna Brurah 318:45, Shemirat Shabbat KeHilchata 1:59 (new edition 1:68). Shemirat Shabbat Kehilchata stipulates that the ladle must not have been left in the pot for a long time otherwise the ladle is a kli rishon.</ref>


#If a utensil broke and blaming it on a child<ref>Refer to Rashi Sefer Bereishis 30:23.</ref> (who does not understand, since otherwise it would not be good [[chinuch]] to lie) would make peace of the situation, then doing so is permitted.<ref>Titen Emes L’Yaakov page 125. </ref>.
==Stirring hot food==
===Not fully cooked food===


==Refraining from Issur==
#It’s forbidden (Deoritta Bishul) to stir hot food that isn’t fully cooked when it’s on the fire or removed from the fire as long as it’s 113 degrees in a Kli Rishon.<ref>In [[Shabbat]] 18b, the Gemara says that there’s no issue of Megis (stirring) a hot food if the pot is totally sealed with cement implying that stirring a hot food is forbidden as Bishul, [[cooking]] (Rashi 18b s.v. Rambam 3:11, S”A 318:18, Shemirat Shabbat KeHilchata 1:31, and 39 Melachos (vol 2 pg 560) codify this law as halacha. </ref>
#There's no prohibition of stirring a clear liquid such as chicken soup.<ref>39 Melachos (vol 2 pg 560) </ref>
#One can’t even take out a serving utensil from a Kli Rishon (even off the fire), unless the food is cold (not at the level of 113 degrees).<ref>When Rambam 3:11 and S”A 318:18 quote the law of stirring, they extend it to the case of removing a serving spoon from a hot food which causes a mixing of the food. Bet Yosef explains that when the Rambam forbids by a pot on the fire, it also includes the case of where the pot came off the fire and is still boiling. This is found explicitly in the Ran 6b and Rabbenu Yerucham 3:12 pg 68a. S”A rules this law with the language of a pot removed from the fire. This is brought as halacha in Shemirat Shabbat KeHilchata 1:31. </ref>


#In order to prevent someone from doing an issur one is allowed to say a name of an odom gadol (that he will listen to) who said it is ossur, even if the odom gadol did not say it.<ref>Refer to Rashi Mesechtas Pesachim 112a “hitla,” Orach Mesharim 9:6. </ref> The same is true to lie in order to avoid eating something which is ossur, i.e. to say you are fasting.<ref>Kaf Ha’chaim 565:36. </ref>
===Fully cooked food===


==Kallah==
#Mixing fully cooked food which is on the fire is forbidden.<ref>Ritva [[Shabbat]] 18b (quoted in Tal Orot pg 39) writes that even after the food was cooked it’s still forbidden on a rabbinic level to stir the hot food. Shulchan Aruch O.C. 318:18 rules one can’t remove a spoon from a food that’s not fully cooked but if it’s fully cooked it’s permitted, which seemingly means that one can remove a spoon from a fully cooked food but not to actually mix it. Similarly, Bet Yosef 321 quotes Sh”t Rambam 68 (and the halacha is also found in [[Shabbat]] 21:13) who permits mixing a hot food that was fully cooked and removed from the fire. Bet Yosef adds that even though it’s forbidden even off the fire as long as it’s hot here it’s permitted because it’s totally cooked. Rav Ovadyah (Yalkut Yosef [[Shabbat]] vol 3 pg 187; Kol Sinai Tevet 5723) implies from these sources that actually mixing a totally cooked food while on the fire is forbidden as Mechzei KeMevashel (appears like [[cooking]]). Or Letzion 2 pg 238 writes that the Kol Bo (quoted by Bet Yosef 253) who forbids stirring a fully cooked pot on the fire is a Deoritta prohibition, while Mishna Brurah 318 argues that clearly stirring a fully cooked food is only forbidden on a rabbinic level (as is explicit in the Ritva). However, Ramach (quoted by Kesef Mishna 9:4), Mamer Mordechai 318:20, and Chazon Ish 37:15 permit actual mixing even though the pot is on the fire because the food is completely cooked. </ref>
#Ashkenazim are strict and do not even take a serving spoon out of a pot of fully cooked food (that’s 113 degrees) while it’s on the fire.<ref>Ran 6b (according to the version of the Bet Yosef 318:18 quoted by the Hagahot HaBach on the Rif) writes that even removing a serving spoon from the pot of hot food is forbidden because in that act one stirs the food. Rambam 3:11 also rules that putting a serving spoon is forbidden because of stirring. However, Magid Mishna 3:11 explains that that Rambam (and Ran who says this explicitly) only forbade a hot food that wasn’t totally cooked but stirring is permitted if it’s totally cooked (Bet Yosef adds that according to those who hold there’s no issue of [[cooking]] once it’s cooked to the stage of Machal Ben Derosai Dursai, here too, stirring is permitted at Machal Ben Dursai). [Interestingly, [[Maggid]] Mishna 9:4 says in name of Ramban (18b D”H VeHalo Megis) and Rashba (18b s.v. Tzemer LeYurah) that once the hot food was stirred once it is considered cooked and there’s no issue of [[cooking]] with the second stirring.] Shulchan Aruch O.C. 318:18 rules that it’s permitted to remove a spoon from a fully cooked food even when it’s on the fire. However, the Rama is strict not to remove a utensil or stir the pot whether it’s on the fire or even off the fire based on Sh”t Mahari Vayil 30. The achronim including Eliyah Raba 318:40, Chaye Adam 20:9, Levush 321:9, Pri Megadim M”Z 321:23, Sh”t Zera Emet 1:40, Tehila LeDavid 252:1, Mishna Brurah 318:117, 39 Melachos (vol 2 pg 561-2), and Shemirat Shabbat KeHilchata 1:32 agree that Ashkenazim should be strict like the Rama while the food is still on the fire both not to stir and not to remove a utensil (and they mention that if there’s one who wants to be stringent should be stringent in regards to stirring something off the fire). Sh”t Igrot Moshe 4:74 is strict like the Rama regarding food that’s on the fire and explains that that one may not stir food on the fire because one might assume that the food is totally cooked and it may turn out that it isn’t, which would be a violation of a Torah prohibition. Shemirat Shabbat KeHilchata 1:32 adds that if there’s going to be no way to remove food from the pot and return it to the fire (because of absence of a suitable cover of the fire) one may be lenient and remove food (not stir) as long as the food is surely fully cooked. </ref> However, Sephardim hold it’s permitted even if in the act one turns the food that was on top of the pot to be moved to the bottom closer to the fire.<ref>See above note. The Chida in name of the Radvaz 3:411, Taz 318:23, Sh"t Yabea Omer OC 10:55, and Yalkut Yosef ([[Shabbat]] vol 3 pg 187) rule like S”A. [Interestingly, Orchot Rabbenu Kehilat Yacov pg 149 writes that in the house of the Chazon Ish and Kehilat Yacov (who were Ashkenazic), they actually took food from a pot on the fire when the food was fully cooked, not like the Rama (however, Orchot Rabbenu explains that since they were so strict regarding Chazara, if they weren’t lenient in this regard, they wouldn’t have hot food on [[Shabbat]]). The Chazon Ish 37:15 actually rules this way. </ref>


#There is a dispute if one is supposed to say to the chosson the kallah looks nice even if she does not.<ref>Masechet Kesubos 17a, Semak 227, Rabbeinu Yona Sharei Teshuva 3:181, Orchos Tzadikim Shar HaSheker, see Titen Emes L’Yaakov pages 175-176 who explains the dispute see also page 100-101. Also see Niv Sefasayim 2:pages 4-9 in great depth, and Torah She’bal Pe 21:pages 92-94. Refer to Ben Yehoyada in Mesechtas Kesubos 16:page 67 and Yismach Lev 1:page 170. </ref> L'maseh, one is permitted to say a kallah looks beautiful even if she does not.  The reason is in order that her chosson should love her.<ref>Mesechtas Kesubos 17a. See Tosfas “kallah,” Rashba, Shita Mekubetzes, Shulchan Aruch E.H. 65:1, Chasam Sofer Mesechet Kesubos 17a </ref> Some say this is based on the heter to lie because of peace.<ref>Ritvah Masechet Kesubos 17a Refer to Maharsha Mesechtas Kesubos 16b “ketzad.” </ref> Others say because even if one says she is beautiful when she is not it can be going on her actions.<ref>Bais Shbmuel E.H. 65:2, Prisha 1, Aruch Ha’shulchan 65:1. See Shevet Ha’Levi 5:2. </ref> The same is true for one whose child is not pretty; he may say he is beautiful.<ref>Emes Koneh page 37:footnote 5, Titen Emes L’Yaakov page 224 quoting the opinion of Harav Shlomo Zalman Aurbach zt”l. </ref>
===Food not on the fire===


==A Bought Item==
#If the fully cooked food is off the fire, one can completely mix the food.<ref>Bet Yosef 321 quotes Sh”t Rambam 68 (and the halacha is also found in Rambam Hilchot [[Shabbat]] 21:13) who permits mixing a hot food that was fully cooked and removed from the fire. S”A 318:18 rules that it’s permitted to remove a spoon from a fully cooked food even when it’s on the fire, implying when off the fire and it’s fully cooked one can actually stir the food. Yalkut Yosef (Kitzur S”A vol 1 pg 631), and Shemirat Shabbat KeHilchata 1:32 rule that once the food is off the fire, one may stir the food. [Mishna Brurah 318:117 writes that if one want to be strict one shouldn’t stir it but just remove the food from the pot.] </ref> However, some are strict unless there's a need.<ref>39 Melachos (vol 2 pg 561) </ref>
One may tell a person the object he bought is nice (if he was asked) even if it is not nice.<ref>Masechet Kesubos 17a. </ref> The reason is because one is supposed to be well liked among the world.<ref>Masechet Kesubos 17a, Chofetz Chaim chelek 2:9:12:2, Be’er Mayim Chaim 34. Refer to Shita Mekubetzes Masechet Kesubos 17a. </ref>
#It is permitted to put a spoon or ladle inside a pot, which is off the fire, as long as one is careful that the spoon or ladle is free from any remnants of water or uncooked food.<ref>Shemirat Shabbat KeHilchata 1:34 </ref>


==Learning==
===Putting the Ladle Back in the Soup or Chullent===


#A rebbe who sees a student who is not learning, the rebbe can tell him "you have the ability to learn better" even if the rebbe knows he does not, if it is done in order for the student to be more learned.<ref>Niv Sefasayim page 48. </ref>
#It is permitted to use a ladle to serve soup even though placing the ladle back in the pot with droplets on it is going to cook those drops.<ref>Halacha Brurah (318:143 p. 361) writes that it is permitted to use a ladle to serve soup even though replacing the ladle back in the pot is going to cook to the liquid on it when put back in a kli rishon. Even though the drops might not be yad soledet bo and aren’t contained in a kli rishon, still they can be returned since it is a pesik reisha dlo nicha leh, the drops were cooked once and some rishonim hold ein bishul achar bishul even for liquids, and it is a chatzi shiur. he cites Mishna Halachot 6:67, Tzitz Eliezer 13:40, and Minchat Yitzchak 9:30 as also being lenient. He cites Menuchat Ahava 2:10:34 p. 353 who is strict regarding the wet cup but lenient regarding the wet ladle.</ref>


==Cheering Up Someone==
==Saving a Burning Cholent==
# If one noticed a cholent that is burning or dried up on Shabbat morning, there are a several solutions:
## According to Ashkenazim, one could bring the cholent pot under the spigot of the urn or bring the urn to the cholent pot and pour hot water directly into the cholent. One should be careful to pour in the water slowly so that it doesn't stir its contents. Also, for reasons of kashrut one should make sure that the steam isn't so close to the spigot of the urn.<ref>Orchot Shabbat 1:2:73:1-2, 39 Melachos v. 2 p. 649</ref> If one is taking the cholent pot to the urn one should make sure that the cholent pot can be returned to a covered fire, such as a blech or a crock pot that is lined with tin foil and the insert is raised up with tin foil or marbles.<ref>Rabbi Willig in The Laws of Cooking and Warming Food on Shabbat pp. 124-6</ref>
## According to Ashkenazim, if necessary, it is permitted to take a cup, fill it from the hot water urn and immediately pour it into the cholent put. It isn't considered cooking since the water was already boiling and it isn't an issue of [[hachzara]] since it was in one's hand with the intention to be put into another food on the fire. One should be careful to pour in the water slowly so that it doesn't stir its contents.<ref>Orchot Shabbat 1:2:73:3, 39 Melachos v. 2 p. 649. 39 Melachos makes it clear that this option is less preferred than bringing the cholent pot directly under the urn. Rav Hershel Schachter (The Laws of Cooking and Warming Food on Shabbat p. 184) forbids this option altogether and only allows bringing the urn to the cholent pot.</ref>
## According to Sephardim all of the above options are forbidden.<ref>Shulchan Aruch O.C. 253:4, [https://itorah.com/lecture/audio/rabbi-eli-mansour/pouring-hot-water-into-hamin-cholent-on-shabbat/1632/6 Rabbi Mansour] citing Rav Ovadia Yosef in Halichot Olam v. 4 p. 61, Yachava Daat, and Rav Ben Tzion Abba Shaul in Or Letzion 2</ref> Instead they should use the following methods:
## An alternative is to leave a bag of water in the cholent pot from before Shabbat and if one notices that the cholent is burning one can pop that bag on Shabbat.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/pouring-hot-water-into-hamin-cholent-on-shabbat/1632/6 Rabbi Mansour], Or Hahalacha p. 175</ref>
## Another option is not to add any water but just move it to a heating source that is cooler. For example, one could pick up the cholent from the cholent pot and then put it on a hot plate or on top of an inverted pan on top of a hot plate.<ref>Or Hahalacha p. 175</ref>
## Some say that an alternative is to leave a metal ladle in the hot water urn for a while until it becomes very hot, specifically Yad Soledet Bo. Then one can ladle out some water from the urn and place it gently into the cholent pot.<ref>Or Hahalacha p. 175</ref>
#Certainly one may not put in tap water or even cooked water that cooled down in a cholent that is burning.<ref>Orchot Shabbat 1:2:71</ref>


#One may lie to someone who is broken hearted if doing so will cheer him up.<ref>Emes Koneh page 37:5. </ref> For example, if one is in pain because he has no money one can say to his friend I do not have money either even if he really does.<ref>Niv Sefasayim page 73. </ref>
==Hot Tap Water==
#Turning on the hot tap water is prohibited on [[Shabbat]].<ref>Halachos of Shabbat (Rabbi Eider p. 395), The 39 Melachos (Rabbi Ribiat, vol 2 pg 639), Igrot Moshe YD 2:33, Yabia Omer OC 4:35. R' Eider cites Rav Henkin (Edut Lyisrael p. 122), Chelkat Yakov 1:78, Minchat Yitzchak 3:137, Tzitz Eliezer 2:18, Chazon Ish's letter in Menucha Nechona p. 61 who all agree that using the hot tap water is forbidden on Shabbat. </ref> It’s forbidden to use the hot water even if one turns off the hot water heater before [[Shabbat]].<ref>The 39 Melachos (Rabbi Ribiat, vol 2 pg 640) </ref>
#In cases of extreme need there may be a basis for permitting using hot tap water in a multi-family home, however, a Rav must be consulted before using this leniency.<ref>The 39 Melachos (Rabbi Ribiat, vol 2 pg 640) considers it to be a case of safek pesik reisha with a grama which has a possibility of being lenient. However, he isn't sure that it is a grama. Yabia Omer 4:35 flatly rejects the idea that it is grama since as the hot water is remove new cold water enters. Igrot Moshe YD 2:33 agrees.</ref>
#One may leave on a hot water faucet from before [[Shabbat]]. One may not turn off a hot water tap if the tap has been running to the point that the water in the boiler is colder than Yad Soldet Bo (after 15-20 minutes), however if the faucet has only been running for a short time or it’s only open slightly and the water is still Yad Soldet Bo, then it’s permissible it turn it off.<ref>The 39 Melachos (Rabbi Ribiat, vol 2 pg 640-1). Rav Shlomo Zalman Auerbach in Shulchan Shlomo 318:44 (cited by Halacha Brurah 318:74) writes that if the faucet is only a little bit open it is permitted to close it since the little bit of water that enters gets cooked immediately and closing the faucet doesn't cause the waters to cook any quicker. </ref> Some say that it is forbidden to turn off in all circumstances.<ref>Halacha Brurah 318:74 writes that if the water boiler is electric and automatically continues to work even if the hot water has been running for a long time. Additionally, it is forbidden if the boiler works with a gas fire that turns off when the hot water is closed. However, if the system stops working once the water has emptied out then it is permitted to close the hot faucet once the water coming out is no longer Yad Soledet Bo since closing it isn't going to cause the water inside to get cooked as the system is currently off. In the footnote he discusses whether one can close the faucet because it is considered grama and he concludes that he isn't sure that it is grama based on Yabia Omer OC 4:35.</ref>
#Even when it’s permissible to turn on the hot water tap or if one left on the hot water tap from before [[Shabbat]] other issues including:
##make sure that one does not use the hot and cold water at the same time in one faucet and
##make sure one doesn’t pour directly onto moist or wet dishes rather one should fill a basin and then put in one’s wet dishes or preferably pour the hot water into a container and from there into a basin and then put inside it the wet dishes.<ref>The 39 Melachos (Rabbi Ribiat, vol 2 pg 640-1) </ref>
#See also a related topic, [[Showering on Shabbat]].


==Calling Someone Son or Brother==
==Making Tea on Shabbat==
[[Image:Tea.jpg|200px|right]]


#One is allowed to call someone his son or brother even if he is not his son or brother. The reason is because even one's students are his sons and all Jews are brothers.<ref>Orach Mesharim 9:10:footnote 12, Niv Sefasayim page 121. </ref>
#According to many poskim tea leaves are considered foods which cook easily and could cook in a Kli Sheni and therefore it's forbidden to put a tea bag in a cup and pour upon it boiling water from the urn, nor may the tea bag be put in a cup in which water was poured from an urn.<ref>Mishna Brurah 318:39, Aruch Hashulchan 318:28, 39 Melachos (Rabbi Ribiat, vol 2, pg 660).  


==Calling One's Son-in-Law a Son etc.==
*However, [http://www.yutorah.org/lectures/lecture.cfm/735829/Rabbi_Chaim_Jachter/Making_Tea_on_Shabbat Rabbi Chaim Jachter] cites the opinion of Rav Yosef Dov Soloveitchik in the name of his grandfather, Rav Chaim Soloveitchik, who made tea on [[Shabbat]] using a Kli Sheni, because the gemara [[Shabbat]] 42b says that it is permissible to put spices into a kli sheini, and Rav Chaim considered tea to be a spice. Nefesh Harav pg. 170 quotes that Rav Yosef Dov Soloveitchik held this way himself as well. Rav Shlomo Zalman Auerbach (quoted in Shmirat [[Shabbat]] KeHilchata chapter 1 note 152) is quoted as saying that the spices referred to in the gemara in [[shabbat]] 42b were different then the spices of today, and that today's spices would be considered like kalei habishul.</ref>
#The preferable way of making tea on [[Shabbat]] is to use instant tea which may be placed in a Kli Sheni (a cup with water which was poured from an urn) and better yet in a Kli Shelishi (a cup with water which was poured from a Kli Sheni).<ref>Halacha Brurah 318:121 explains that one can even do iruy kli rishon initially onto instant tea which is cooked in advance and then dried and concentrated (e.g. [https://www.britannica.com/topic/instant-tea Britannica ("Instant Tea")]). Vaish Mordechai 1:8:4 explains that regarding sugar the Ben Ish Chai Bo n. 7 advises being strict for the Chayei Adam to place sugar in a kli sheni and not do iruy kli rishon upon them. Mishna Brurah 318:71 agrees. However, Yachava Daat 2:44 writes that it isn't necessary to be strict and iruy kli rishon upon sugar which was already cooked is totally fine.</ref>
#Another preferable method is to prepare "tea essence" by [[cooking]] a tea bag before [[Shabbat]], saving the flavored liquid, and putting it into a Kli Sheni (a cup with hot water which was poured from an urn).<ref>Mishna Brurah 318:39, Orchot Shabbat 1:74 </ref> Some question this practice when the tea essence is prepared before Shabbat in a kli sheni which is what is commonly done.<ref>Orchot Shabbat 1:75 fnt. 165 writes that there’s no bishul achar bishul if something was cooked in a kli sheni before SHabbat to put it in a kli sheni again on Shabbat. Therefore, it is permitted to put the tea essence made in a kli sheni before Shabbat in a kli sheni on Shabbat since it is ein bishul achar bishul. Even though the tea essence is a cold liquid it isn’t considered a kalei habishul and as such it wouldn’t cook in a kli sheni. He acknowledges that the tea essence was never cooked in a kli rishon but it isn’t necessary since on Shabbat itself it is only going to be cooked in a kli sheni. However, he cites Rav Shmuel Auerbach who didn’t yet it. Additionally, Tehilah LDovid 318:19 holds that it is forbidden. The only type of ein bishul achar bishul that chazal permitted is when the food was cooked in a kli rishon before Shabbat. Piskei Teshuvot 318:33 cites this and others who agree.</ref> When making tea essence the bags should be removed before Shabbat to avoid the issue of [[Borer]]. If one didn't one can pour off tea essence as long as the liquid in the tea covers the bags of tea.<ref>Orchot Shabbat 1:78</ref>
#Lastly, if one didn't prepare tea essence before [[Shabbat]] some poskim are lenient to make tea using a Kli Shelishi by pouring boiling water from an urn to a cup (Kli Sheni) and from that cup to another cup (Kli Shelishi) and putting the tea bag in the Kli Shelishi.<ref>Igrot Moshe 4:74(15) writes that a Kli Shelishi doesn't cook at all and so it's permissible to put a tea bag in a Kli Shelishi. This is also the opinion of the 39 Melachos (Rabbi Ribiat, vol 2, pg 661). There are some who disagreed with this idea, namely the Aruch HaShulchan 318:28 and Shemirat Shabbat KeHilchata 1:63 (in the new edition, see note 192). [The Mishna Brurah 318:39 clearly leave out this option implying that it's not a valid alternative. [http://www.yutorah.org/lectures/lecture.cfm/735738/Rabbi_Aryeh_Lebowitz/Making_Tea_on_Shabbos Rabbi Aryeh Lebowitz in an article on yutorah.org] writes "The Mishna Brurah writes that one may not cook tea even in a Kli Shelishi." and in a [http://www.yutorah.org/lectures/lecture.cfm/754922/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Making_Tea_on_Shabbos Rabbi Lebowitz on the Ten Minute Halacha] reiterates this point.]
*Sh”t Shevet HaLevi 1:90 writes that there’s an issue of putting tea leaves in a kli rishon on [[Shabbat]] even if they were put in boiling water before [[Shabbat]]. However, if the leaves were totally cooked there’s no issue of putting them in a kli rishon on [[Shabbat]].</ref>


#It is very common after a couple gets married for the new father-in-law to call the son-in-law a son or daughter. This is not considered a lie because a son-in-law or daughter-in-law is really like one's own child.<ref>Refer to Titen Emes L’Yaakov page 143, Niv Sefasayim page 121, Rashi Sefer Bereishi 37:35 “v’kol,” Rashi in Mesechtas [[Shabbos]] 23b “nufek.” </ref> The same is true for the son-in-law to call his in-law by Ma or Ta.<ref>Niv Sefasayim page 121. </ref> Nonetheless, one should not do this in front of his parents.
===Lemon in Tea===


==Exaggerating==
#According to many poskim, one should not place a sliced lemon in a cup of tea because of the issue of cooking on Shabbat.<ref>Consensus of many poskim (Igros Moshe O.C. 4:74-18; Harav S.Z. Auerbach, quoted in Shemiras Shabbos K'hilchasah 1, note 150; Harav Y.S. Elyashiv, quoted in Me'or ha-Shabbos 1:221) unlike the Chazon Ish (O.C. 52:19) who tends to be lenient on this issue. See [http://www.torah.org/advanced/weekly-halacha/5762/yisro.html Weekly Halacha] by Rav Doniel Neustadt.</ref> According to others, one may pour from a kli sheni onto lemon juice.<ref>[http://www.halachayomit.co.il/EnglishDisplayRead.asp?readID=1792 Halacha yomit] in the name of Chacham Ovadia Yosef </ref>


#One is permitted to exaggerate and it is not considered [[lying]], since one is not making his friend make a mistake because of it, and we do find some places<ref>Refer to Mesechtas Eruvin 2b, Mesechtas Beitzah 4a.</ref> that the Gemorah says exaggerating was done.<ref>Orach Mesharim 9:11:footnote 13, Opinion of Harav shlomo Zalman Aurbach zt”l quoted in Titen Emes L’Yaakov page 174, Opinion of Harav Chaim Kanievesky Shlita quoted in Titen Emes L’Yaakov pages 173-174 (only if it is obvious that one is exaggerating). Refer to Mesechtas Eruvin 2b, Mesechtas Beitzah 4a, Mesechtas Chullin 90b, Rashi “guzma,” Rama Y.D. 236:5, Taz 10.  </ref>
===Drying out the Cup===
#Someone who is asked how much something was can say it was $2000 when in reality it was $1533 since it is close to $2000.<ref>Refer to Mesechtas Kiddushin 12a, Titen Emes L’Yaakov page 178. </ref>
#Based on this one would be permitted lie to make other people happy if no one is getting fooled because of it.<ref>Emes Koneh page 17:9, Niv Sefasayim page 130. </ref>
#In addition, one who is asked the time can say it is 1:00pm even if it is 12:58pm.<ref>Refer to Emes Koneh page 83:footnote 3, Titen Emes L’Yaakov page 223. </ref>
#Writing on an invitation the chupah will be at 7:30pm even though it will not be until 8:30pm is not a lie since all know that these events do not start on time.<ref>Titen Emes L’Yaakov pages 261-262. So too other areas which are known that people exaggerate (Sheilas Rav page 43:5). Bediuk (written on invitations) stands for “Bis  Da Yiddin Velien Kimmon” As long as the Yiddin will come (Harav Yisroel Belsky Shlita). </ref>


==Eulogy==
#It is permitted to pour hot water from a kli rishon onto cold droplets in a cup that is still wet. One should first shake it off to remove as much moisture as possible. Someone who is careful to dry it first will be blessed.<ref>Halacha Brurah (Bishul 318:141 p. 356) explains that it is permitted to pour hot water on top of droplets because it is a pesik reisha dlo nicha leh, iruy could be considered a kli sheni according to some rishonim, and the drops are a chatzi shiur. He cites Igrot Moshe OC 1:93, Or Letzion 2:30:10, Beer Moshe 6:110, Minchat Yitzchak 9:30-31 as being strict. Yabia Omer OC 4:33 is lenient. Halacha Brurah also cites Divrei Yatziv 1:156, Tzitz Eliezer 13:40, Tefila Lmoshe 1:36, Shevet Halevi 7:42:2, Mishna Halachot 6:67, Orchot Shabbat ch. 1 fnt. 156 citing Rav Shlomo Zalman Auerbach, and Meor Hashabbat v. 1 p. 161 citing Rav Elyashiv as lenient. </ref>


#Many times one can find himself at a levaya r"l and the speaker is saying middos etc. which all present know the deceased did not have, is this permitted or considered [[lying]]? The poskim say doing so is permitted as long as one does not go overboard with attributes that were non-existent.<ref>Tur Y.D. 344, Shulchan Aruch Y.D. 344:1. Refer to Titen Emes L’Yaakov pages 126-131 in great depth. Refer to Chuko Mamtakim 1:page 47. The Taz Y.D. 344:2 explains it is permitted because if the deceased would have had the opportunity to do the chessed to the next level he would have done so, so we say it about him even if he did not do it. </ref>
===Adding Sugar===


Some say based on this is if one is asked about a boy who is a masmid for a shidduch if he is a masmid, you can say he is and he learns this many hours even if he does not, since if he was able to he would learn that many hours <ref>Titen Emes L’Yaakov page 130. </ref> Others explain that although we saw or knew the deceased did a certain action we add to it because who really knows how much he did and chances are he did more than we know of.<ref>Aruch Ha’shulchan Y.D. 344:6. </ref>
#Since sugar is already cooked one could even put the sugar in the cup before pouring hot water from the urn on top of it (Iruy Kli Rishon) and certainly add it to a cup of hot tea that was already poured (Kli Sheni).<ref>Yalkut Yosef (Shabbat v. 3 Sechita Bshaar Dvarim n. 37) based on Panim Meirot 1:84 and Pri Megadim MZ 318:15 unlike the [https://www.hebrewbooks.org/pdfpager.aspx?req=740&st=&pgnum=101 Zera Emet 1:39] who is concerned that the sugar wasn't cooked in the production.</ref>


==Yeshiva==
==Making Coffee on Shabbat==
#It is permitted to make instant coffee and then to add milk and sugar to a Kli Sheni since it was cooked in its production.<ref>Shemirat Shabbat KeHilchata 1:49, 54. Rav Moshe Feinstein (Igros Moshe O.C. 4:74:16), Orchot Shabbat 1:83, 86</ref> It is a stringency to make instant coffee in a Kli Shelishi.<ref>Orchot Shabbat 1 fnt. 178 quotes the Shevet Halevi who is concerned that since the instant coffee was cooked and then baked it is like it was never cooked. He cites however, that Rav Shlomo Zalman Auerbach (Meor Hashabbat v. 3 n. 42:2) was lenient. He also cites from Meor Hashabbat that Rav Elyashiv was strict unless it would ruin the coffee being hot.</ref>
#Making Starbucks VIA coffee is permitted specifically in a kli shelishi and not a kli rishon or kli sheni since it includes roasted kernels that aren't pre-cooked.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/910594/rabbi-ike-sultan/is-it-permitted-to-make-starbucks-via-coffee-on-shabbos-/ Article by Rabbi Sultan on YUTorah]. See [https://www.yutorah.org/lectures/lecture.cfm/911368/rabbi-aryeh-lebowitz/ten-minute-halacha-making-starbucks-via-coffee-on-shabbos/ Rabbi Aryeh Lebowitz's Ten Minute Halacha] on this topic. He presents three basic opinions. Either it can be made in a kli sheni, kli shelishi, or shouldn't be made at all on Shabbat. Rabbi Yona Reiss's opinion is recorded on the [http://www.crcweb.org/faq/faqanswer.php?faqid=78 CRC site].</ref>
{{Using a French Press or Filter on Shabbat and Yom Tov}}


#It is absolutely forbidden to lie to the government and say that there are more students in the Yeshiva than there really are in order to receive more benefits from them.<ref>Igros Moshe C.M. 2:29. </ref>
==Benefiting from Food Cooked on Shabbat==


==Imitating==
#If a person intentionally cooked on Shabbat the food is forbidden to benefit from forever for that person. For everyone else it is forbidden until the end of Shabbat.<ref>Shulchan Aruch O.C. 318:1 in accordance with Rabbi Yehuda.</ref> Even for the people he cooked for are considered like others and it is permitted after Shabbat.<ref> Magen Avraham 318:2 suggests that whoever he cooked for can't benefit like the cook himself. His proof is Y.D. 99:5. He concludes though that the Bet Yosef is lenient. Mishna Brurah 318:5 is lenient. Kaf HaChayim on Orach Chayim 318:12:1 and Yalkut Yosef 318:1 agree.</ref>
 
#If a person unintentionally cooked on Shabbat the food is forbidden to benefit from for that Shabbat for everyone but after Shabbat it is permitted for everyone.<ref>Shulchan Aruch O.C. 318:1</ref> In extenuating circumstances, such as if there's not going to be other hot food for Shabbat, Ashkenazim can rely on the opinions that permit the food altogether on Shabbat when cooked unintentionally.<ref>Gra 318:1 follows Rabbi Meir. Mishna Brurah 318:7 is lenient for the Gra in a case of need. Yalkut Yosef 318:3 is strict even in difficult cases because Sephardim accepted Shulchan Aruch on this question.</ref>
#A common occurrence is for a person to dress up as a poor person in order to collect more money, is this permitted or is considered as if he is not coming off as being truthful? The Mishnah in Mesechtas Peah <ref>8:9 </ref> says if one is not missing a limb or blind etc. and he makes himself as such he will not leave this world without becoming the thing which he imitated. The opinion of the Maharsha<ref>Masechet Peah 8:9. </ref> is that this is talking about a person who is poor and he needs money so he does certain actions to make others have mercy on him. Others seem to say that this is referring to someone who does not need money and he makes believe that he does.<ref>Refer to Mesechtas Kesubos 68a, Rambam Hilchos Matnas Aniyim 10:19, Shulchan Aruch Y.D. 255:2, Meiri Mesechtas Kesubos 68a.</ref>
#If water was added to a pot of food that was cooking on Shabbat even though it was a violation of Shabbat the food is permitted as long as the original food was more than the water added. Also, if the food would have burnt without the water it is forbidden even after the fact.<ref>Halacha Brurah 318:5 is lenient for those who assume that bitul brov is sufficient to employ the leniency of the Shibolei Haleket. Minchat Shlomo 1:5 suggests it. </ref>
#Some say if a person is poor than doing the above is permitted,<ref>Opinion of Harav Fisher zt”l quoted in Titen Emes L’Yaakov page 162. </ref> while other do not agree with this premise.<ref>Opinion of Harav Chaim Kanievesky Shlita quoted in Titen Emes L’Yaakov pg. 162. Refer to Teshuvos V’hanhugos 4:216. </ref>
 
==Fasting==
 
#If an individual is fasting (not on a public fast day) and he is asked if he is fasting, it is proper for him to say he is not fasting in order not to show off before others.<ref>Refer to Taz O.C. 565:6, Magen Avraham 7, Kaf Ha’chaim 565:34. Refer to Lev Chaim 1:5. </ref>
 
==Shidduch==
 
#It is very common for one to be informed of a shidduch and if it is not for him, he says he is "busy." Is this permitted even if he is not busy but does not want the girl to feel bad that he really is saying no? One is permitted to do so since otherwise it would be embarrassing to the girl to know that the boy said no to her.<ref>Titen Emes L’Yaakov page 167, Emes Koneh page 55:footnote 45. Refer to Mesechtas Berochos 43b, Rashi “v’lo hiy.” </ref>
 
==Lying about Age==
 
#A question arises if one is permitted to tell a shadchan he or she is younger than their age in order to facilitate a shidduch.<ref>Refer to Titen Emes L’Yaakov pages 121-124 on this inyun. </ref> There are poskim who say if one of the sides is already looking for a shidduch and is having a hard time finding one then he or she may lie about their age.<ref>Opinion of Harav Fisher zt”l quoted in Titen Emes L’Yaakov page 122.</ref> Harav Elyashiv Shlita says that one who is twenty can say he is nineteen.<ref>Quoted in Titen Emes L’Yaakov page 122. The Steipler zt”l said that in general the husband should not be more than ten years older than the wife (Orchos Rabbeinu 1:page 268:23).</ref> When this question arises one should discuss it with his Rav.
 
==Surprise Party==
 
#Many times one is interested in making a surprise party for someone but can not get him to the party by telling him the truth, therefore, a lie is said in order to get him to the party without him knowing the real reason why he is going. One is not allowed to do so since it is an outright lie.<ref>Opinion of Harav Fisher zt”l quoted in Titen Emes L’Yaakov page 176. </ref>  Others disagree.<ref>See the position of R' Menashe Klein (Kovetz Mah Tovu Ohalecha- 3, pg. 57, no. 29) and R' Shlomo Aviner (Piskei Shelomo 3, Choshen Mishpat, pg. 151).  The Sefer Halichot Bein Adam LeChaveiro (20:17) writes that when it comes to surprise parties, one should minimize lying as much as possible, and that it is preferable to choose wording that can be understood in two ways.</ref>
 
==Airport==
 
#When traveling on an airplane one is asked beforehand if he packed everything and if there are any packages that you may have received from others. One is allowed to answer that he did not receive any packages from others even if he knows there is a package from his friend in the suitcase. The reason why doing so is permitted is because the point of the question is to inquire if there are any "suspicious" objects onboard. Since the passenger knows that there are no such items in his suitcase he may say that there are no packages from anyone inside.<ref>Titen Emes L’Yaakov pages 265-266. </ref>
 
==Torah==
 
#When one is telling you a davar Torah which you heard already, you may make believe that you never heard it even if you did.<ref>Emes Koneh page 40:footnote 10, Titen Emes L’Yaakov page 223 quoting the opinion of Harav Shlomo Zalman Aurbach zt”l. </ref>
 
==Honoring Parents==
 
#It is permitted to lie in order for one to respect his parents.<ref>Titen Emes L’Yaakov page 207. </ref>
 
==Telling of a Deceased Relative==
 
#One who is sick and if he is told that a relative of his has died, he will r'l also die, then one does not tell him the bad news.<ref>Mesechtas Moed Kotton 26b,  Rambam Hilchos Avel 8:4, Tur Y.D. 337, Shulchan Aruch Y.D. 337:1, Levush 1, Aruch Ha’shulchan 1, </ref> This is true even if the sick person asks for the reason that the family member etc has died.
 
==Title of Rav==
 
#The opinion of Harav Elchonon Wasserman zt"l was that one should not be called "Rav" unless he is a Rav of a Shul, posek, or a Rosh Yeshiva.<ref>Titen Emes L’Yaakov page 34:64, Niv Sefasayim pages 117-118 in depth. See Titen Emes L’Yaakov page 198. </ref> However, today, the custom is to be lenient with this.<ref>Opinion of Harav Shlomo Zalman Auerbach zt”l quoted in Titen Emes L’Yaakov pg. 198 and Chuko Mamtakim 1:page 45. Refer to Zecher Yehusef O.C. 70:page 184. </ref> Accordingly, even one who did not get semicha may be called Rav or Rabbi.


==Links==
==Links==
[http://www.yutorah.org/lectures/lecture.cfm/747711/Rabbi_Aryeh_Lebowitz/Case_Studies_in_Lying Case Studies in Lying] by Rabbi Aryeh Lebowitz
==Credits==


#Special thanks to Rabbi Moishe Dovid Lebovits Rabbinical Administrator for KOF-K Kosher Supervision and author of Halachically Speaking for this article. To reach the author please email mlebovits@kof-k.org.
*[http://www.koltorah.org/ravj/bishul1.htm Introduction to Bishul] by Rabbi Howard Jachter
*[http://www.yeshiva.org.il/midrash/642# Hilchot Bishul] by Rav Eliezer Melamed


==Sources==
==Sources==
<references />
<references />
[[Category:Between Man And His Fellow]]
[[Category:Shabbat]]

Revision as of 19:54, 19 April 2021

This article is good. It can still be slightly improved, either by adding content, restructuring the page, or updating its content.
Cooking.jpg

This article discusses the prohibition of cooking on Shabbat and its practical ramifications. A very closely related topic is Permissible ways to heat up food on Shabbat which includes halachot related to the covered fire (Blech), a pot on top of another pot, Kedierah Blech, Electric Hotplate, and more. Also, for the topic of cooking on Yom Tov, please see the Cooking on Yom Tov page.

General Guidelines of Bishul

  1. The prohibition of Bishul, cooking on Shabbat, is a general classification which includes heating up any substance, food or non-food, until a property of the substance changes.[1]
  2. The methods by which cooking can be violated include cooking, baking, roasting, broiling, frying, and microwaving.[2] Similarly, Bishul is violated by cooking with any heating element that reaches 113 degrees Fahrenheit including kerosene, gas or electric stove, hotplate, steamer, gas or electric oven.[3]

Cooking Without a Fire

  1. There is a machloket in the achronim if bishul by definition must be done with a fire.[4]

Ein Bishul Achar Bishul

  1. There is a rule that once something is cooked it cannot be halachically cooked any further. There is a debate among the Rishonim concerning the point at which a food is considered to be “cooked” in this sense. The halacha is that one may only recook an item that was fully cooked.[5]
  2. Even though for food that was fully cooked there is no violation of bishul when recooking it (even though there can be an issue of Hachzara), for liquids there is a violation of bishul when recooking it.[6]
  3. Some say that it is permitted to ask a non-Jew to reheat a liquid on Shabbat in a way that isn't a problem of Hachzara. Sephardim rely on this opinion and Ashkenazim generally don't.[7]

Definition of Liquids

  1. Sephardim hold that as long as majority of the volume of the food is solid and a minority is liquid it is classified as a solid. If the majority is a liquid it is classified as a liquid.[8]
  2. Ashkenazim are more strict. Some poskim hold that any accumulation of liquid is considered liquid. A moist food with a drop of liquid on it is still considered solid.[9] However, other poskim define a solid by a food that is edible even when cold. A liquid is something that is only edible when heated up.[10]
  3. For example, there is a dispute whether ketchup is considered a solid or liquid since it pours (first opinion), on the other hand it is edible cold and so it is considered a solid (second opinion).[11]
  4. Soupy cholent is considered a liquid and dry cholent is considered a solid.[12]

Yesh Bishul Achar Afiya

  1. A fully baked (dry heat), roasted, or fried food may not be cooked (liquid heat). According to Ashkenazim one may not cook the baked, roasted or fried food in a Kli Rishon or Kli Sheni.[13]
  2. According to Ashkenazim, it’s forbidden to put any baked item such as croutons, soup nuts, challah, or matzah in hot soup that was poured directly from the pot. However it is permitted to place a baked food in soup that’s was poured into a bowl through a ladle that wasn’t left in the soup for any length of time.[14]
  3. According to Ashkenazim, it is forbidden to put a cooked or boiled food such as chicken on top of a blech.[15]

Examples of Bishul with non-foods

  1. It's forbidden to melt off wax droplets using fire or hot water.[16]
  2. It's forbidden to heat a metal until it's red hot.[17] See also Electricity on Shabbat.
  3. It's forbidden to bake bricks or earthenware in a kiln.[18]

Cooking food on Shabbat

  1. Because the most practical cases of Bishul apply to food, this is the category we will deal with extensively.
  2. Just in order to clarify, but not for practical ramifications, the biblical prohibition is violated for solids, when one has cooked it for a third of the time usually needed to cook, and for liquids, when one heats it up to 110 degrees Fahrenheit. However, one can also violate the biblical prohibition of Bishul by continuing to cook the food until it’s fully cooked. (For more details about the limitations of biblical prohibition, see the footnote).[19]
  3. Practically speaking, it is forbidden to put any food on the fire or into a pot which is on the fire on Shabbat, whether the food is liquid or solid, cold or hot, cooked or raw.[20] (See further for practically how one can reheat food on Shabbat).
  4. Another biblical prohibition is hastening the cooking process.[21] The practical ramifications of this will be discussed in the Hastening the cooking process section below.
  5. If one notices that one put a food on the fire and it hasn’t completely cooked, one must remove it before it becomes fully cooked in order to avoid further violation of Shabbat.[22]

Hastening the cooking process

  1. It is forbidden to accelerate the cooking of a food which is on the fire.[23]
  2. For example, not fully cooked chulent may not be moved from one area on the blech to another area which is closer to the fire.[24] One may also not remove chulent from the pot on Friday night if the chulent isn’t fully cooked because doing so will hasten the cooking for the rest of the pot.[25]
  3. Similarly, if one turned on one's water urn right before Shabbat and the water isn't yet boiling, one may not take out water because in doing so one will hasten the cooking of the rest of the water remaining in the urn.[26]
  4. It is forbidden to cover a pot, even if it is on the blech, as long as the food isn’t fully cooked because covering it hastens the cooking process. Thus, one must beware not to open the cover of any pot on the blech, because one will not be permitted to return it to the pot.[27]
  5. Another important ramification of this halacha is stirring food on the fire. See the relevant halachot below.

Cooking in an oven

  1. It’s forbidden to return food to the oven even if it’s cooked and warm.[28]
  2. If there’s a possibility that the food isn’t fully cooked, if the oven door is opened or opened by itself, it’s forbidden to close the oven door, unless the food is removed. However, fully cooked food that was in the oven from before Shabbat may remain there when/if the oven door is opened.[29]
  3. It’s forbidden to use an oven which is thermostatically controlled since opening or closing the door will likely cause the flame to be increased.[30]

Cooking on a stove

  1. It’s forbidden to place anything on an electric stove unless the heat source is covered.[31]
  2. Before Shabbat, its permissible to leave cooked food on a covered electric stove which is set on a timer to begin operating on Shabbat.[32] In such a case, one may not place food on the covered stove on Shabbat even before it began operating.[33]
  3. If the flame on the stove goes out and the gas is escaping, it’s permissible to turn off the tap. Preferably, this should be done with a variation (such as using the back of one’s hand, or one’s elbow).[34]

Cooking in a Kli Rishon

  1. It’s forbidden to put any food, liquid or solid, cooked or non-cooked, hot or cold, in a pot on the fire (Kli Rishon) even if one intends to remove it right away.[35]
  2. A Kli Rishon is a pot that was in contact with a fire or heat source. It continues to have the status of Kli Rishon if removed from the fire as long as it is 113 degrees.[36]
  3. A ladle can be considered a Kli Rishon if it was inserted in a hot Kli Rishon, and certainly if it was left in there for some time.[37] Sephardim consider it a Kli Sheni for the liquids that pour out of it to be considered iruy kli sheni that doesn't cook.[38]
  4. In general, no uncooked food, solid or liquid, may be placed in a Kli Rishon even if the food is hot and the Kli Rishon is off the fire.[39]
  5. One may not put down a hot pot on top of a wet counter top because doing so will heat up the water droplets.[40]

Fully cooked liquids

  1. According to Ashkenazim, it’s permitted to place a fully cooked liquid in a Kli Rishon that’s off the fire as long as the liquid is still warm (it hasn’t completely cooled since being heated).[41]
  2. According to Sephardim, it’s permissible to pour fully cooked hot liquid into a Kli Rishon only if the liquid is still 113 degrees.[42]
  3. Fully cooked liquid which has cooled (since it was heated originally while cooking) even if it became warm after it was cooked may not be reheated in a Kli Rishon and the contents of a Kli Rishon may not be poured into in.[43]

Fully cooked solids

  1. A fully cooked solid even if it’s cold may be placed in a Kli Rishon if the pot is not on the fire.[44]

Non-fully cooked food or liquid

  1. It’s forbidden to put any non-fully cooked food, liquid or solid, in a Kli Rishon even if it’s off the fire [45] except for ox meat (because it requires intense heat to be cooked and it won’t cook in a Kli Rishon off the fire).[46]
  2. Course salt according to many authorities may be placed in a Kli Rishon which was removed from the fire because it doesn’t cook in a Kli Rishon, however, table salt can be placed in a Kli Rishon because it is cooked in the processing. It’s forbidden to put any uncooked solids or liquids into a Kli Rishon on the fire.[47]
  3. It’s permissible to place a baby bottle of milk in a Kli Rishon which is off the fire and there’s a lot of milk in the bottle that it’s impossible that the milk will reach 113 degrees (if left in the Kli Rishon).[48]
  4. It’s permissible to pour a large amount of cold water into hot water in a Kli Rishon which is off the fire as long as the mixture thereby becomes less than 113 degrees and that the pouring is done in one swift action.[49]

Transferring food from one pot to another

  1. It’s permissible to transfer food from one pot on the fire to another pot that’s on a covered fire if the food in both pots are fully cooked.[50]
  2. If one’s fully cooked food is drying out one may pour boiling water from an urn into a pot that’s on the fire. If that’s not possible it’s permitted to take water with a ladle or spoon and pour it into the pot.[51]
  3. It’s permissible to separate fully cooked in one pot on the fire into two pots as long as the empty one was clean and dry and one complies with the rules of chazara. [52]

Pouring from a Kli Rishon

  1. Hot liquid poured from a Kli Rishon cooks to the same extent as a Kli Rishon on the outer layer of the substance it hits.[53]
  2. It’s forbidden to pour from a Kli Rishon onto cold liquid or non-fully cooked solids.[54]
  3. According to Sephardim, it’s forbidden to pour water from a boiling pot to another pot that’s on the fire.[55] However, according to Ashkenazim it’s permissible.[56]
    1. If one found one’s chulent burning in the morning, according to Sephardim it’s forbidden to pour boiling water into the crock pot and would only be permissible if one first transferred the chulent into a Kli Sheni and then poured in the boiling water.[57] See #Saving_a_Burning_Cholent for details and solutions.
  4. It’s permissible to pour from a Kli Rishon onto a baby bottle filled with milk (even if it’s cold and uncooked) since the pouring only cooks the outer layer and in this case it’s the bottle (which doesn’t cook at this temperature), however, one should be careful that the bottle isn’t completely covered by the hot water.[58]
  5. It’s forbidden to pour hot water from a Kli Rishon onto regular sugar, saccharin, instant coffee, soup powder, instant cocoa, or uncooked tea leaves.[59]

Mixing hot and cold water

  1. It’s permissible to pour hot liquid from a Kli Rishon onto cold liquid if the remaining mixture will remain cool (less than 110 degrees). However it’s forbidden to pour a lot of hot liquid from a Kli Rishon onto a little cold liquid since the remaining mixture will be hot (greater than 110 degrees).[60]
  2. It’s permissible to pour from a Kli Rishon (even if it’s on the fire) onto fully cooked solids or fully cooked liquids which are still slightly warm, according to Ashkenazim.[61]
    1. Therefore, it’s permissible to pour from an urn onto tea essence which is still warm.[62]

Cooking in a Kli Sheni

  1. A Kli Sheni is a vessel into which a hot liquid or solid was poured.[63]
  2. There is disagreement amongst the poskim as to which types of food fall into the category of Kalei Bishul, foods for which it is forbidden to pour from kli sheni onto them.[64]
  3. It’s forbidden to put any non-cooked food into a Kli Sheni which has the temperature of 113 degrees or greater [65] except a few items including water, olive oil, ginger, cinnamon, ox-meat, [66] and milk.[67]
  4. Certain foods (such as potatoes, meat, kugel, or whole beans) store heat and should be treated as a Kli Rishon as long as it’s 113 degrees even if transferred to a Kli Sheni or Shelishi.[68] For example, one shouldn’t put butter or seasoning on a hot (113 degree) potato or piece of meat.[69] An exception to the rule, is that salt and some say even ketchup may be placed on the hot foods.[70]

Which foods may be placed in a Kli Sheni?

  1. Two exceptions to the rule of placing liquids in a Kli Sheni are oil and water which may be placed in a Kli Sheni.[71]
  2. It’s permitted to place sugar, saccharin, instant coffee, soup powder, milk powder, instant cocoa, table salt, or cooking salt into a Kli Sheni as they have been cooked in the manufacturing process.[72]
  3. It’s forbidden to place tea leaves or ordinary cocoa in a Kli Sheni.[73]
  4. A fully baked (dry heat), roasted, or fried food may not be cooked (liquid heat). According to Ashkenazim one may not cook the baked, roasted or fried food in a Kli Rishon or Kli Sheni.[74]

Fully cooked liquid

  1. Fully cooked liquid (whether it is warm or cold) may be placed in a Kli Sheni for example, tea essence, and there is what to rely on regarding pasteurized milk.[75]

Pouring from a Kli Sheni

  1. One may pour from a Kli Sheni onto fully cooked liquid (whether it is warm or cold) [76]
  2. One should not pour hot water (which has the temperature of 113 degrees) from a Kli Sheni onto a raw egg, non-boiled tea leaves, or herring.[77]

Mechzei Kimivashel

  1. One violates an Issur Derabanan if he or she places uncooked food into a Kli Sheini when it appears as if it is an act of cooking. However, one may place an item into a Kli Sheini for the sole purpose of enhancing the taste of its contents.[78]

Cooking in a Kli Shelishi

  1. Some poskim permit making tea in a Kli Shelishi, while others forbid it. According to those who forbid, one should make tea essence before Shabbat and pour it into hot water of a Kli Sheni on Shabbat.[79]
    1. Some say there’s an issue of putting tea leaves in a kli rishon on Shabbat even if they were put in boiling water before Shabbat. However, if the leaves were totally cooked there’s no issue of putting them in a kli rishon on Shabbat.[80]
  2. A fully baked (dry heat), roasted, or fried food may be cooked (liquid heat) in a Kli Shelishi. Therefore, if soup was ladled from a pot into a bowl it’s permissible to place bread in the bowl.[81]

Stirring hot food

Not fully cooked food

  1. It’s forbidden (Deoritta Bishul) to stir hot food that isn’t fully cooked when it’s on the fire or removed from the fire as long as it’s 113 degrees in a Kli Rishon.[82]
  2. There's no prohibition of stirring a clear liquid such as chicken soup.[83]
  3. One can’t even take out a serving utensil from a Kli Rishon (even off the fire), unless the food is cold (not at the level of 113 degrees).[84]

Fully cooked food

  1. Mixing fully cooked food which is on the fire is forbidden.[85]
  2. Ashkenazim are strict and do not even take a serving spoon out of a pot of fully cooked food (that’s 113 degrees) while it’s on the fire.[86] However, Sephardim hold it’s permitted even if in the act one turns the food that was on top of the pot to be moved to the bottom closer to the fire.[87]

Food not on the fire

  1. If the fully cooked food is off the fire, one can completely mix the food.[88] However, some are strict unless there's a need.[89]
  2. It is permitted to put a spoon or ladle inside a pot, which is off the fire, as long as one is careful that the spoon or ladle is free from any remnants of water or uncooked food.[90]

Putting the Ladle Back in the Soup or Chullent

  1. It is permitted to use a ladle to serve soup even though placing the ladle back in the pot with droplets on it is going to cook those drops.[91]

Saving a Burning Cholent

  1. If one noticed a cholent that is burning or dried up on Shabbat morning, there are a several solutions:
    1. According to Ashkenazim, one could bring the cholent pot under the spigot of the urn or bring the urn to the cholent pot and pour hot water directly into the cholent. One should be careful to pour in the water slowly so that it doesn't stir its contents. Also, for reasons of kashrut one should make sure that the steam isn't so close to the spigot of the urn.[92] If one is taking the cholent pot to the urn one should make sure that the cholent pot can be returned to a covered fire, such as a blech or a crock pot that is lined with tin foil and the insert is raised up with tin foil or marbles.[93]
    2. According to Ashkenazim, if necessary, it is permitted to take a cup, fill it from the hot water urn and immediately pour it into the cholent put. It isn't considered cooking since the water was already boiling and it isn't an issue of hachzara since it was in one's hand with the intention to be put into another food on the fire. One should be careful to pour in the water slowly so that it doesn't stir its contents.[94]
    3. According to Sephardim all of the above options are forbidden.[95] Instead they should use the following methods:
    4. An alternative is to leave a bag of water in the cholent pot from before Shabbat and if one notices that the cholent is burning one can pop that bag on Shabbat.[96]
    5. Another option is not to add any water but just move it to a heating source that is cooler. For example, one could pick up the cholent from the cholent pot and then put it on a hot plate or on top of an inverted pan on top of a hot plate.[97]
    6. Some say that an alternative is to leave a metal ladle in the hot water urn for a while until it becomes very hot, specifically Yad Soledet Bo. Then one can ladle out some water from the urn and place it gently into the cholent pot.[98]
  2. Certainly one may not put in tap water or even cooked water that cooled down in a cholent that is burning.[99]

Hot Tap Water

  1. Turning on the hot tap water is prohibited on Shabbat.[100] It’s forbidden to use the hot water even if one turns off the hot water heater before Shabbat.[101]
  2. In cases of extreme need there may be a basis for permitting using hot tap water in a multi-family home, however, a Rav must be consulted before using this leniency.[102]
  3. One may leave on a hot water faucet from before Shabbat. One may not turn off a hot water tap if the tap has been running to the point that the water in the boiler is colder than Yad Soldet Bo (after 15-20 minutes), however if the faucet has only been running for a short time or it’s only open slightly and the water is still Yad Soldet Bo, then it’s permissible it turn it off.[103] Some say that it is forbidden to turn off in all circumstances.[104]
  4. Even when it’s permissible to turn on the hot water tap or if one left on the hot water tap from before Shabbat other issues including:
    1. make sure that one does not use the hot and cold water at the same time in one faucet and
    2. make sure one doesn’t pour directly onto moist or wet dishes rather one should fill a basin and then put in one’s wet dishes or preferably pour the hot water into a container and from there into a basin and then put inside it the wet dishes.[105]
  5. See also a related topic, Showering on Shabbat.

Making Tea on Shabbat

Tea.jpg
  1. According to many poskim tea leaves are considered foods which cook easily and could cook in a Kli Sheni and therefore it's forbidden to put a tea bag in a cup and pour upon it boiling water from the urn, nor may the tea bag be put in a cup in which water was poured from an urn.[106]
  2. The preferable way of making tea on Shabbat is to use instant tea which may be placed in a Kli Sheni (a cup with water which was poured from an urn) and better yet in a Kli Shelishi (a cup with water which was poured from a Kli Sheni).[107]
  3. Another preferable method is to prepare "tea essence" by cooking a tea bag before Shabbat, saving the flavored liquid, and putting it into a Kli Sheni (a cup with hot water which was poured from an urn).[108] Some question this practice when the tea essence is prepared before Shabbat in a kli sheni which is what is commonly done.[109] When making tea essence the bags should be removed before Shabbat to avoid the issue of Borer. If one didn't one can pour off tea essence as long as the liquid in the tea covers the bags of tea.[110]
  4. Lastly, if one didn't prepare tea essence before Shabbat some poskim are lenient to make tea using a Kli Shelishi by pouring boiling water from an urn to a cup (Kli Sheni) and from that cup to another cup (Kli Shelishi) and putting the tea bag in the Kli Shelishi.[111]

Lemon in Tea

  1. According to many poskim, one should not place a sliced lemon in a cup of tea because of the issue of cooking on Shabbat.[112] According to others, one may pour from a kli sheni onto lemon juice.[113]

Drying out the Cup

  1. It is permitted to pour hot water from a kli rishon onto cold droplets in a cup that is still wet. One should first shake it off to remove as much moisture as possible. Someone who is careful to dry it first will be blessed.[114]

Adding Sugar

  1. Since sugar is already cooked one could even put the sugar in the cup before pouring hot water from the urn on top of it (Iruy Kli Rishon) and certainly add it to a cup of hot tea that was already poured (Kli Sheni).[115]

Making Coffee on Shabbat

  1. It is permitted to make instant coffee and then to add milk and sugar to a Kli Sheni since it was cooked in its production.[116] It is a stringency to make instant coffee in a Kli Shelishi.[117]
  2. Making Starbucks VIA coffee is permitted specifically in a kli shelishi and not a kli rishon or kli sheni since it includes roasted kernels that aren't pre-cooked.[118]
  3. It is forbidden to use a French press on Shabbat. However, it is permitted to use a coffee filter on Shabbat, by placing the coffee grinds on the filter, and pouring the water through them. This is only true of the issue of Borer, however, it is forbidden to cook on Shabbat and so it would only be permitted to use a coffee if the water being used is a Kli Shelishi (according to those who allow using a Kli Shelishi).[119]
  4. On Yom Tov it is permitted to use a French press or a coffee filter to make coffee.[120]

Benefiting from Food Cooked on Shabbat

  1. If a person intentionally cooked on Shabbat the food is forbidden to benefit from forever for that person. For everyone else it is forbidden until the end of Shabbat.[121] Even for the people he cooked for are considered like others and it is permitted after Shabbat.[122]
  2. If a person unintentionally cooked on Shabbat the food is forbidden to benefit from for that Shabbat for everyone but after Shabbat it is permitted for everyone.[123] In extenuating circumstances, such as if there's not going to be other hot food for Shabbat, Ashkenazim can rely on the opinions that permit the food altogether on Shabbat when cooked unintentionally.[124]
  3. If water was added to a pot of food that was cooking on Shabbat even though it was a violation of Shabbat the food is permitted as long as the original food was more than the water added. Also, if the food would have burnt without the water it is forbidden even after the fact.[125]

Links

Sources

  1. ↑ The Mishna (Shabbat 73a) says baking bread is one of the 39 melachot. The Gemara (74b) includes cooking dyes as a violation of the melacha as well. This is codified as halacha by Rambam (Shabbat 9:1) and Tur 318:1. 39 Melachos (vol 2 pg 553) defines this prohibition precisely as heating up any substance, food or non-food, until a property of the substance changes.
    Rashi Shabbos 74b s.v. d’mirafei rafi writes that bishul occurs when the object is softened, while Rambam Shabbos 9:6 maintains that bishul can be done either by softening or hardening. Iglei Tal Bishul 9:6 infers from Rambam Shabbos 9:6 that the Av of bishul is only when the change to the object is permanent (such as baking a cake), but if the change will be undone (such as heating up metal that will eventually cool back down) then it is only a toldah of bishul.
  2. ↑ *Rambam (Shabbat 9:5) counts both roasting and frying as Bishul. Iglei Tal (Ofeh 1:1) explains that Rambam is counting ways to violate the Av in the first five Halachot of the chapter and from there and on he counts Toldot. However Lechem Mishna (Shabbat 8:12) says that since there’s no Nafka Minah between an Av and Toldah the Rambam wasn’t specific about differentiating them. Thus, Shemirat Shabbat KeHilchata 1:1 rules that cooking by either of these methods are forbidden deoraitta. For further clarification, Shabbos Kitchen (p. 1) includes baking, roasting, broiling, and frying.
    • Igrot Moshe 3:52 writes that cooking with a microwave is also a biblical prohibition of Bishul. 39 Melachos (Rav Ribiat; pg 589) and Shabbos Kitchen (Rabbi Simcha Bunim Cohen; pg 2) agree.
  3. ↑ Shemirat Shabbat KeHilchata 1:1 and 1:4 writes that Bishul is violated with any heating element that reaches 113 degrees Fahrenheit including kerosene, gas or electric stove, hotplate, steamer, gas or electric oven. Shabbos Kitchen (p. 2) agrees. 39 Melachos (vol 2 pg 568) writes that cooking in a Kli Rishon, whether it is on or off the fire, where the food will reach 110 degrees is a violation of Bishul Deoritta.
  4. ↑ 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.
  5. ↑ *Rashba Shabbos 39a s.v. "kol sheba bichamin milifnei hashabbos shorin oso” maintains that once a food has been cooked to the level of ma’achal ben derusai it cannot be cooked any further. However, Rambam Shabbos 9:3 argues that bishul no longer applies only when the food is completely cooked and further cooking will only worsen the quality of the food (mitztamek vera lo). Shulchan Aruch O”C 318:4 holds like the Rambam, but the Biur Halacha S.v “afilu biodo roseach” writes that if the maachal ben drusai food was returned to a covered fire then b’dieved one can rely on the Rashba and eat it.
    • There is a further debate among the Rishonim regarding what exactly this degree of “cooked” is. Rashi (Shabbos 20a s.v. ben drusai) writes that it is a third cooked, while Rambam (Shabbos 9:5) holds that it is half cooked. Shulchan Aruch (254:2) paskens like Rambam, but Mishnah Brurah (253:38 and 43) writes that b’dieved we can rely on Rashi.
  6. ↑ The Rambam Shabbat 9:3, Rashba Shabbat 40b s.v. meyvee, and Ran Shabbat 19a s.v. tanu (as explained by Bet Yosef 318:4) holds that Ein Bishul Achar Bishul applies to solids and liquids, but the Rosh Shabbat 3:11 argues that it only applies to solids and reheating liquids would be Bishul. The Shulchan Aruch is strict for the Rosh. Even though the Rama theoretically holds like the Rashba in practice he is only lenient if the liquid was originally hot on Shabbat and didn't cool down completely.
    • The Chazon Ish OC 50:9 holds that for water there's no dispute and everyone agrees that there's a biblical violation of Bishul to reheat it since after it was heated up and cooled down there's no lasting effect of the original cooking on the water. He applies the same logic to reheating metal multiple times in regards to Electricity on Shabbat.
  7. ↑ Birkei Yosef (Shiurei Bracha 318:1) quotes the Shaar Aryeh and Rav Volli who hold that it is permited to ask a non-Jew to heat up pre-cooked liquids on Shabbat since it is a dispute in the rishonim if it is permitted. Kaf HaChayim on Shulchan Arukh, Orach Chayim 318:51:1 cites the Birkei Yosef. The Rama 253:5 quotes the Rashba who seems to forbid this even after the fact. Biur Halacha 253:5 s.v. lhachem cites this Birkei Yosef and questions whether we should rely upon it and concludes that after the fact it is permitted. Rav Yitzchak Yosef (Motzei Shabbat Lech Lecha 5781, min 15) ruled like the Birkei Yosef and answered how it fits with the Rashba and Rama. The Rashba in fact only forbade asking a non-Jew to light a fire and then reheat a liquid.
  8. ↑ Yechava Daat 2:45, Yabia Omer OC 6:48:16, Minchat Cohen Shabbat 2:2, Kaf Hachaim 318:62, Pri Megadim E"A 253:32
  9. ↑ 39 Melachos (Rabbi Ribiat v. 2 p. 594) writes that any accumulation of liquid on a food is considered a liquid. His proof is Rav Moshe (Igrot Moshe 4:74:7) and Mishna Brurah 318:32 who imply that any liquid is considered a liquid. Nonetheless, he learns from the Mishna Brurah that moist food is still considered a solid. Additionally a drop of liquid on a food is considered a solid.
  10. ↑ Orchot Shabbat p. 14 as explained by Rav Mordechai Willig in The Laws of Cooking and Warming Food on Shabbat p. 27
  11. ↑ Rav Mordechai Willig in The Laws of Cooking and Warming Food on Shabbat p. 27 explains the dispute between Rav Moshe Feinstein (Igrot Moshe 4:74:5) and Rav Shlomo Zalman and Rav Elyashiv (Orchot Shabbat p. 14) in this manner. Rav Moshe holds it is a liquid since it pours, while the other poskim assume it is a solid since it is edible cold. Rav Willig accepts the definition of the other poskim.
  12. ↑ 39 Melachos v. 2 p. 645
  13. ↑ Shulchan Aruch O.C. 318:5 cites two opinions and Rama writes that the Minhag is to be strict even in a Kli Sheni. Shemirat Shabbat KeHilchata 1:59 holds like the Rama that it’s forbidden even in a Kli Sheni.
    • The Yereyim 274 s.v. vkol dvar writes that it is forbidden to bake or roast anything which was cooked with liquids before Shabbat. Conversely it is forbidden to cook something in liquids which was baked or roasted before Shabbat. In terms of bishul, one could recook something that was cooked (aside from the issue of hachzara). His proofs are Pesachim 41a and Yevamot 40a. Ravyah (Shabbat ch. 197) who heard this idea directly from his teacher the Yereyim disputes his point. The Yereyim wasn't only strict not to recook something baked in a kli rishon but also would forbid putting it in a kli sheni. His approach is that we're not sure which foods cook easily and could cook in a kli sheni. Tur 318:5 argues with the Yereyim's stringency about a kli sheni. Bet Yosef 318:5 likes the point of the Ravyah and in fact thinks that the Tosfot Pesachim 41a s.v. aval is a further prove against the Yereyim. The Bet Yosef cites the Smak who accepts the Yereyim and the Mordechai who cites the dispute.
    • How does the Yereyim address the Gemara Brachot 38b, which indicates that cooking does not undo baking, which is the Ravyah's question? Taz 318:6 answers that matzah and brachot doesn't depend on a small change in taste, however, on Shabbat it is forbidden to bake something cooked or vice versa since that changes its taste. Eglei Tal Ofeh 15:2 explains that the Yereyim could explain the Gemara Brachot 38b in line with Tosfot Pesachim 41a s.v. aval, Tosfot Harosh Brachot 38b s.v. ad, and Rabbenu Yonah (Brachot 27a s.v. mishum) that the cooked matzah is like matzah ashira. [Additionally, it is possible to suggest that he read the gemara Brachot 38b like the approach of the Maharam Chalavah Pesachim 41a s.v. yotzin, Rash Challah 1:5, and Bahag (cited by Tosfot Harosh Brachot 38b). Orot Hashabbat v. 1 p. 77 suggests that the Yereyim hold of this approach and answers the Tosfot Harosh's question with the opinion of Rabbenu Tam in Tosfot Pesachim 41a s.v. aval.]
  14. ↑ Shemirat Shabbat KeHilchata 1:59 holds like the Rama that it’s forbidden even in a Kli Sheni, however he considers the soup in the bowl a Kli Shishi if the soup was taken through a ladle that wasn’t left in the soup for any length of time. This is also codified in Hilchot Shabbat pg 263 by Rabbi Shimon Eider and Shabbos Kitchen pg 38 by Rabbi Simcha Bunim Cohen. Rav Hershel Schachter (The Laws of Cooking and Warming Food on Shabbat p. 179) writes that it is permitted to put challah in soup that was served with a ladle and adds no further conditions.
  15. ↑ Mishna Brurah 318:41 and Shemirat Shabbat KeHilchata 1:60 writes that since the chicken or cooked food was cooked originally with wet-heat and now it’s being cooked through dry heat like roasting it’s forbidden to heat up the food.
  16. ↑ 39 Melachos (vol 2 pg 553)
  17. ↑ 39 Melachos (vol 2 pg 553)
  18. ↑ 39 Melachos (vol 2 pg 553)
  19. ↑ *What does the biblical prohibition of Bishul entail?
    • For non-foods, 39 Melachos (vol 2 pg 553) writes that the biblical prohibition is only violated when a property of the substance is changed.
    • For solid food, 39 Melachos (vol 2 pg 553) writes that the biblical prohibition is only violated when the food is changed from being inedible to edible. There is a dispute in the Rishonim about what is considered a minimal standard of edible for which it will be considered a violation of Bishul deoraitta. Rashi Shabbat 20a s.v. Ben Dursai holds that Bishul Deoritta is violated when it reaches half of it's cooking, while the Rambam Shabbat 9:5 holds that once it's reached a third of it's cooking one has violated Bishul Doeritta. Mishna Brurah 253:38 rules like the Rambam. Shemirat Shabbat KeHilchata 1:5 and Shabbos Kitchen (p. 3) agree. 39 Melachos (vol 2, pg 555) and Shabbos Kitchen (p. 3) explain that a third and a half refer to the time that the food would take to cook fully.
    • Even if a food is already minimally edible, there is a further violation of Bishul when furthering the cooking. S”A 318:4 rules that cooking a food, which is already edible, by any amount which makes it more cooked is a violation of Bishul, unless the food is fully cooked. Beiur Halacha s.v. Afliu, Shemirat Shabbat KeHilchata 1:5, Shabbos Kitchen (p. 3) agree.
    • Regarding liquids, S”A 318:14 rules that the biblical violation of Bishul is violated when the liquid is heated up to Yad Soledet Bo. Shemirat Shabbat KeHilchata 1:5 defines Yad Soledet Bo, in matters in which one has to be strict to avoid any violation, as 113 degrees Fahrenheit. Igrot Moshe 4:74:3, however, rules that one should be strict to consider Yad Soledet Bo as 110 degrees. Shabbos Kitchen (p. 5) and 39 Melachos (vol 2 pg 558) agree. Chazon Ovadia Shabbat Part 4: page 371 rules that yad soledet bo is only 104 degrees Farenheit
    • Even if a liquid is Yad Soledet Bo, most poskim hold that there is a biblical violation of Bishul if one continues to heat it until it reaches its boiling point. Sh"t Igrot Moshe 4:74(3) writes that it's sufficient to assume that once a liquid is 160 degrees heating it further it's permissible to heat it further. However, Otzrot Shabbat in name of Rav Elayshiv, Sh"t Shevet HaLevi 7:42(3), and Minchat Yitzchak 10:28 hold it must reach it's boiling point before being allowed to heat it further. Shabbos Kitchen (p. 3) writes that most poskim consider this to be a Torah prohibition.
    • What is defined as a liquid? Shabbos Kitchen (p. 11) writes that only something which is completely solid such as meat, chicken, or kugel is considered solid. Igrot Moshe 4:74:7 writes that one should not rely on the Minchat Kohen and the Pri Megadim’s opinion isn’t clear.
  20. ↑ Shemirat Shabbat KeHilchata 1:12 rules that it is forbidden to put any food on the fire or into a pot which is on the fire on Shabbat, whether the food is liquid or solid, cold or hot, cooked or raw.
    • This ruling is partially based on a Rabbinic prohibition to place a solid food in an area where it could become cooked or place a liquid where it could become Yad Soledet Bo. This Rabbinic prohibition is codified in S”A 318:14 and 17.
  21. ↑ Rambam 9:4. This is codified as halacha in Shulchan Aruch 254:4 in regards to the halacha of stirring food on the fire. Rabbi Akiva Eiger 318:1, 39 Melachos (vol 2 pg 559), and Shabbos Kitchen (p. 7) also quote this as the halacha.
  22. ↑ Rambam 9:5, 39 Melachos (vol 2, pg 554)
  23. ↑ Rambam 9:4. This is codified as halacha in Shulchan Aruch 254:4 in regards to the halacha of stirring food on the fire. Rabbi Akiva Eiger 318:1, 39 Melachos (vol 2 pg 559), and Shabbos Kitchen (p. 7) also quote this as the halacha.
  24. ↑ 39 Melachos (vol 2 pg 554), Shabbos Kitchen (p. 7)
  25. ↑ Shabbos Kitchen (p. 8)
  26. ↑ 39 Melachos (vol 2 pg 559), Shabbos Kitchen (p. 8). See, however, Minchat Yitzchak 3:137.
  27. ↑ S”A 257:4, Shabbos Kitchen (p. 9)
  28. ↑ Shemirat Shabbat KeHilchata 1:17
  29. ↑ Shemirat Shabbat KeHilchata 1:17. Shabbos Kitchen (p. 9) explains that it is forbidden to close the oven door with not fully cooked food inside because it hastens the cooking process. See also Rama 259:7.
  30. ↑ Shemirat Shabbat KeHilchata 1:29
  31. ↑ Shemirat Shabbat KeHilchata 1:24
  32. ↑ Shemirat Shabbat KeHilchata 1:26
  33. ↑ Shemirat Shabbat KeHilchata 1:26
  34. ↑ Shemirat Shabbat KeHilchata 1:28
  35. ↑ Shemirat Shabbat KeHilchata 1:12, 39 Melachos (vol 2 pg 572)
  36. ↑ Shemirat Shabbat KeHilchata 1:2, 39 Melachos (vol 2 pg 572)
  37. ↑ Shemirat Shabbat KeHilchata 1:48
  38. ↑ Chazon Ovadia v. 4 p. 362
  39. ↑ Shemirat Shabbat KeHilchata 1:6
  40. ↑ Rabbi Mansour on Dailyhalacha.com
  41. ↑ Mishna Brurah 318:24 bringing the Rama 318:15 even in the case of a Kli Rishon, Shemirat Shabbat KeHilchata. 1:7,15, Shabbos Kitchen (pg 41-3)
  42. ↑ S”A 318:4 writes that if the liquid has cooled it may not be poured into a kli rishon. Mishna Brurah 318:24 explains that it must be Yad Soldet Bo according to S”A in order to pour it into a kli rishon.
  43. ↑ Shemirat Shabbat KeHilchata. 1:8(1), 39 Melachos (vol 2 pg 563)
  44. ↑ Shulchan Aruch O.C. 318:4, Shemirat Shabbat KeHilchata 1:10, 15, Shabbos Kitchen (Rabbi Simcha Bunim Cohen; pg 43)
  45. ↑ Shemirat Shabbat KeHilchata 1:14
  46. ↑ 39 Melachos (vol 2 pg 573-4)
  47. ↑ 39 Melachos (vol 2 pg 574)
  48. ↑ Shemirat Shabbat KeHilchata 1:50
  49. ↑ Shemirat Shabbat KeHilchata 1:52
  50. ↑ Shemirat Shabbat KeHilchata 1:16
  51. ↑ Shemirat Shabbat KeHilchata 1:16
  52. ↑ Shemirat Shabbat KeHilchata 1:16
  53. ↑ 39 Melachos (vol 2 pg 575)
  54. ↑ Shemirat Shabbat KeHilchata 1:46, 39 Melachos (vol 2 pg 575)
  55. ↑ Shulchan Aruch 253:4, Halichot olam vol 4 pg 61, Sh”t Yechave Daat 4:22, Or Letzion (vol 2), Rabbi Mansour on Dailyhalacha.com
  56. ↑ Mishna Brurah 253:85
  57. ↑ Yalkut Yosef (Shabbat vol 1 pg 107), Sh”t Yechave Daat 4:22
  58. ↑ Shemirat Shabbat KeHilchata 1:50, Rav Yitzchak Yosef (Motzei Shabbat Lech Lecha 5779 min 8)
  59. ↑ Shemirat Shabbat KeHilchata 1:46,9
  60. ↑ Shemirat Shabbat KeHilchata 1:51, 39 Melachos (vol 2 pg 576)
  61. ↑ Shemirat Shabbat KeHilchata 1:47
  62. ↑ Shemirat Shabbat KeHilchata 1:47
  63. ↑ 39 Melachos (vol 2 pg 577). The Mishna on Shabbos 42a states that while one may not place spices into a Kli Rishon, there is no prohibition of doing so into a Kli Sheini. The Gemarah on Shabbos 40b relates that when the Amora Rav Avdimai wished to heat up his flask of oil, he was advised to place it into a Kli Sheini in order to avoid the problem of Bishul. The Gemara explains that this heter is based on the assumption that a Kli Sheini does not have the ability to fully cook an item placed inside of it. There is a discussion among the Rishonim as to the exact reason for this heter.
    • Tosfos on 40b writes that since a Kli Rishon was originally placed directly on top of the fire, its wall will remain heated for an extended period of time. However, since a Kli Sheini was never positioned on top of the flame, its wall will not retain this same level of heat and will cool off at a much quicker pace. According to this logic, the heter of a Kli Sheini would apply even if the contents inside the Kli are still at a level of yad soledes bo because the walls of the vessel are already in the process of cooling down.
    • Or Same'ach Shabbat 9:2 explains that kli sheni is completely removed from the possibility of cooking since it is a second derivative of the heat of the fire, similar to koach kocho. See there where he goes so far as to suggest that the concept that kalei habishul cook in a kli sheni is only rabbinic. Shoel Umeishiv 5:11 has a similar approach, while Shevet Halevi 7:101:2 and Shulchan Shlomo 318:11:2 cited by Torat Melachot v. 2 p. 134 disagree with the approach of the Or Same'ach.
  64. ↑ *The Mishna on Shabbos 145b explains that, although it is forbidden to place uncooked foods into a Kli Rishon on Shabbos, one would be permitted to pour hot water onto these foods from a Kli Sheini. Rashi explains that this act of pouring is not considered Bishul and would therefore be permissible even if done on Shabbos itself. * However, the Mishna goes on to explain that there are certain types of fish for which even pouring would be considered a legitimate act of Bishul as they are more “easily cooked” and therefore considered to be within the category of Kalei Bishul. Since the Mishna writes that even pouring from a Kli Sheini would be assur, we can derive that placing these types of foods directly into a Kli Shinei would be forbidden as well. * There is a disagreement amongst the poskim as to which types of foods fall into this category of Kalei Bishul. The Mishna Brurah (Be’ur Halacha Siman 318 S”K 4) writes that any food which the Gemarah does not explicitly leave out of the category of Kalei Bishul would be forbidden to be placed into a Kli Sheini. However, the Chazon Ish (Siman 52 S”K 19) limits the category of Kalei Bishul. He explains that the only additional items which would be considered Kalei Bishul are those which appear to be easily cooked
  65. ↑ Shemirat Shabbat KeHilchata 1:53
  66. ↑ 39 Melachos (vol 2 pg 579-580)
  67. ↑ Mishna Brurah 318:39 at the end
  68. ↑ Shemirat Shabbat KeHilchata 1:58
  69. ↑ Shemirat Shabbat KeHilchata 1:58
  70. ↑ Shemirat Shabbat KeHilchata 1:58 because they are already cooked.
  71. ↑ Shaar HaTziyun 318:68, Shemirat Shabbat KeHilchata 1:59
  72. ↑ Shemirat Shabbat KeHilchata 1:49, 54. Rav Moshe Feinstein (Igros Moshe O.C. 4:74:16) writes it is permitted to put the instant coffee or sugar into a kli sheni it was already cooked and dried. He just adds that he himself was strict to only put instant coffee or sugar into a kli shelishi as a personal stringency.
  73. ↑ Shemirat Shabbat KeHilchata 1:53
  74. ↑ Shulchan Aruch O.C. 318:5 cites two opinions and Rama writes that the Minhag is to be strict even in a Kli Sheni. Shemirat Shabbat KeHilchata 1:59 holds like the Rama that it’s forbidden even in a Kli Sheni.
  75. ↑ Shemirat Shabbat KeHilchata. 1:8(2), 1:55, Mishna Brurah 318:39(end) regarding tea essence and milk
  76. ↑ Shemirat Shabbat KeHilchata. 1:8(2)
  77. ↑ Shemirat Shabbat KeHilchata 1:57
  78. ↑ The Mishnah writes on 42a that one is allowed to place spices into a Kli Sheini even though it appears as if the spices are cooking. The Mishnah Brurah 318:34 explains that since the spices are clearly being used to enhance the taste of the food, there is no issue of Mechzei Kemevashel.
    Although the Shulchan Aruch and Rama leave out the rule of Mechzei Kemevashel, the Mishna Brurah 318:34 codifies this as the accepted halacha.
  79. ↑ The Yereyim 274 s.v. vkol dvar is explicit that a kli shelishi is no different than a kli sheni. This is also the opinion of many poskim including Pri Megadim E"A 318:35, Chazon Ish 52:19, and Aruch HaShulchan 318:28. Shabbos Kitchen (Rabbi Simcha Bunim Kohen; pg 32) hold that tea leaves are food that are easily cooked and a Kli Shelishi is no different than a Kli Sheni. However, Igrot Moshe 4:74 bishul #15 permits putting tea leaves in a Kli Shelishi since he holds that a Kli Shelishi can’t cook at all. Dor Hamelaktim v. 4 p. 2461 cites the Divrei Yatziv OC 155, Rav Yitzchak Berkowitz (Zera Shmutel fnt. 37), and Halacha Sheleimah 2:41 as lenient like Rav Moshe regarding tea. They also quote the Az Nidbaru 12:19, Shemirat Shabbat Kehilchata 1:63, Orchot Shabbat 1:43, Zachor Vshamor p. 119, Minchat Ish 5:87 as being strict on a kli shelishi for making tea. The Mishnah Brurah 318:47 quotes that there would be no issue of placing food into a Kli Shlishi even if it is considered to be easily cooked. According to those who forbid, Mishna Brurah 319:39 writes that one should make tea essence before Shabbat and then pour it into hot water of a Kli Sheni on Shabbat. See Sh”t Shevet Halevi 1:90 who argues on the advise of the Mishna Brurah to cook the leaves before Shabbat and then again on Shabbat because Sh”t Maharam Shik 132 suggest that there may be bishul acher bishul with the tea leaves.
  80. ↑ Sh”t Shevet HaLevi 1:90
  81. ↑ Mishna Brurah 318:45, Shemirat Shabbat KeHilchata 1:59 (new edition 1:68). Shemirat Shabbat Kehilchata stipulates that the ladle must not have been left in the pot for a long time otherwise the ladle is a kli rishon.
  82. ↑ In Shabbat 18b, the Gemara says that there’s no issue of Megis (stirring) a hot food if the pot is totally sealed with cement implying that stirring a hot food is forbidden as Bishul, cooking (Rashi 18b s.v. Rambam 3:11, S”A 318:18, Shemirat Shabbat KeHilchata 1:31, and 39 Melachos (vol 2 pg 560) codify this law as halacha.
  83. ↑ 39 Melachos (vol 2 pg 560)
  84. ↑ When Rambam 3:11 and S”A 318:18 quote the law of stirring, they extend it to the case of removing a serving spoon from a hot food which causes a mixing of the food. Bet Yosef explains that when the Rambam forbids by a pot on the fire, it also includes the case of where the pot came off the fire and is still boiling. This is found explicitly in the Ran 6b and Rabbenu Yerucham 3:12 pg 68a. S”A rules this law with the language of a pot removed from the fire. This is brought as halacha in Shemirat Shabbat KeHilchata 1:31.
  85. ↑ Ritva Shabbat 18b (quoted in Tal Orot pg 39) writes that even after the food was cooked it’s still forbidden on a rabbinic level to stir the hot food. Shulchan Aruch O.C. 318:18 rules one can’t remove a spoon from a food that’s not fully cooked but if it’s fully cooked it’s permitted, which seemingly means that one can remove a spoon from a fully cooked food but not to actually mix it. Similarly, Bet Yosef 321 quotes Sh”t Rambam 68 (and the halacha is also found in Shabbat 21:13) who permits mixing a hot food that was fully cooked and removed from the fire. Bet Yosef adds that even though it’s forbidden even off the fire as long as it’s hot here it’s permitted because it’s totally cooked. Rav Ovadyah (Yalkut Yosef Shabbat vol 3 pg 187; Kol Sinai Tevet 5723) implies from these sources that actually mixing a totally cooked food while on the fire is forbidden as Mechzei KeMevashel (appears like cooking). Or Letzion 2 pg 238 writes that the Kol Bo (quoted by Bet Yosef 253) who forbids stirring a fully cooked pot on the fire is a Deoritta prohibition, while Mishna Brurah 318 argues that clearly stirring a fully cooked food is only forbidden on a rabbinic level (as is explicit in the Ritva). However, Ramach (quoted by Kesef Mishna 9:4), Mamer Mordechai 318:20, and Chazon Ish 37:15 permit actual mixing even though the pot is on the fire because the food is completely cooked.
  86. ↑ Ran 6b (according to the version of the Bet Yosef 318:18 quoted by the Hagahot HaBach on the Rif) writes that even removing a serving spoon from the pot of hot food is forbidden because in that act one stirs the food. Rambam 3:11 also rules that putting a serving spoon is forbidden because of stirring. However, Magid Mishna 3:11 explains that that Rambam (and Ran who says this explicitly) only forbade a hot food that wasn’t totally cooked but stirring is permitted if it’s totally cooked (Bet Yosef adds that according to those who hold there’s no issue of cooking once it’s cooked to the stage of Machal Ben Derosai Dursai, here too, stirring is permitted at Machal Ben Dursai). [Interestingly, Maggid Mishna 9:4 says in name of Ramban (18b D”H VeHalo Megis) and Rashba (18b s.v. Tzemer LeYurah) that once the hot food was stirred once it is considered cooked and there’s no issue of cooking with the second stirring.] Shulchan Aruch O.C. 318:18 rules that it’s permitted to remove a spoon from a fully cooked food even when it’s on the fire. However, the Rama is strict not to remove a utensil or stir the pot whether it’s on the fire or even off the fire based on Sh”t Mahari Vayil 30. The achronim including Eliyah Raba 318:40, Chaye Adam 20:9, Levush 321:9, Pri Megadim M”Z 321:23, Sh”t Zera Emet 1:40, Tehila LeDavid 252:1, Mishna Brurah 318:117, 39 Melachos (vol 2 pg 561-2), and Shemirat Shabbat KeHilchata 1:32 agree that Ashkenazim should be strict like the Rama while the food is still on the fire both not to stir and not to remove a utensil (and they mention that if there’s one who wants to be stringent should be stringent in regards to stirring something off the fire). Sh”t Igrot Moshe 4:74 is strict like the Rama regarding food that’s on the fire and explains that that one may not stir food on the fire because one might assume that the food is totally cooked and it may turn out that it isn’t, which would be a violation of a Torah prohibition. Shemirat Shabbat KeHilchata 1:32 adds that if there’s going to be no way to remove food from the pot and return it to the fire (because of absence of a suitable cover of the fire) one may be lenient and remove food (not stir) as long as the food is surely fully cooked.
  87. ↑ See above note. The Chida in name of the Radvaz 3:411, Taz 318:23, Sh"t Yabea Omer OC 10:55, and Yalkut Yosef (Shabbat vol 3 pg 187) rule like S”A. [Interestingly, Orchot Rabbenu Kehilat Yacov pg 149 writes that in the house of the Chazon Ish and Kehilat Yacov (who were Ashkenazic), they actually took food from a pot on the fire when the food was fully cooked, not like the Rama (however, Orchot Rabbenu explains that since they were so strict regarding Chazara, if they weren’t lenient in this regard, they wouldn’t have hot food on Shabbat). The Chazon Ish 37:15 actually rules this way.
  88. ↑ Bet Yosef 321 quotes Sh”t Rambam 68 (and the halacha is also found in Rambam Hilchot Shabbat 21:13) who permits mixing a hot food that was fully cooked and removed from the fire. S”A 318:18 rules that it’s permitted to remove a spoon from a fully cooked food even when it’s on the fire, implying when off the fire and it’s fully cooked one can actually stir the food. Yalkut Yosef (Kitzur S”A vol 1 pg 631), and Shemirat Shabbat KeHilchata 1:32 rule that once the food is off the fire, one may stir the food. [Mishna Brurah 318:117 writes that if one want to be strict one shouldn’t stir it but just remove the food from the pot.]
  89. ↑ 39 Melachos (vol 2 pg 561)
  90. ↑ Shemirat Shabbat KeHilchata 1:34
  91. ↑ Halacha Brurah (318:143 p. 361) writes that it is permitted to use a ladle to serve soup even though replacing the ladle back in the pot is going to cook to the liquid on it when put back in a kli rishon. Even though the drops might not be yad soledet bo and aren’t contained in a kli rishon, still they can be returned since it is a pesik reisha dlo nicha leh, the drops were cooked once and some rishonim hold ein bishul achar bishul even for liquids, and it is a chatzi shiur. he cites Mishna Halachot 6:67, Tzitz Eliezer 13:40, and Minchat Yitzchak 9:30 as also being lenient. He cites Menuchat Ahava 2:10:34 p. 353 who is strict regarding the wet cup but lenient regarding the wet ladle.
  92. ↑ Orchot Shabbat 1:2:73:1-2, 39 Melachos v. 2 p. 649
  93. ↑ Rabbi Willig in The Laws of Cooking and Warming Food on Shabbat pp. 124-6
  94. ↑ Orchot Shabbat 1:2:73:3, 39 Melachos v. 2 p. 649. 39 Melachos makes it clear that this option is less preferred than bringing the cholent pot directly under the urn. Rav Hershel Schachter (The Laws of Cooking and Warming Food on Shabbat p. 184) forbids this option altogether and only allows bringing the urn to the cholent pot.
  95. ↑ Shulchan Aruch O.C. 253:4, Rabbi Mansour citing Rav Ovadia Yosef in Halichot Olam v. 4 p. 61, Yachava Daat, and Rav Ben Tzion Abba Shaul in Or Letzion 2
  96. ↑ Rabbi Mansour, Or Hahalacha p. 175
  97. ↑ Or Hahalacha p. 175
  98. ↑ Or Hahalacha p. 175
  99. ↑ Orchot Shabbat 1:2:71
  100. ↑ Halachos of Shabbat (Rabbi Eider p. 395), The 39 Melachos (Rabbi Ribiat, vol 2 pg 639), Igrot Moshe YD 2:33, Yabia Omer OC 4:35. R' Eider cites Rav Henkin (Edut Lyisrael p. 122), Chelkat Yakov 1:78, Minchat Yitzchak 3:137, Tzitz Eliezer 2:18, Chazon Ish's letter in Menucha Nechona p. 61 who all agree that using the hot tap water is forbidden on Shabbat.
  101. ↑ The 39 Melachos (Rabbi Ribiat, vol 2 pg 640)
  102. ↑ The 39 Melachos (Rabbi Ribiat, vol 2 pg 640) considers it to be a case of safek pesik reisha with a grama which has a possibility of being lenient. However, he isn't sure that it is a grama. Yabia Omer 4:35 flatly rejects the idea that it is grama since as the hot water is remove new cold water enters. Igrot Moshe YD 2:33 agrees.
  103. ↑ The 39 Melachos (Rabbi Ribiat, vol 2 pg 640-1). Rav Shlomo Zalman Auerbach in Shulchan Shlomo 318:44 (cited by Halacha Brurah 318:74) writes that if the faucet is only a little bit open it is permitted to close it since the little bit of water that enters gets cooked immediately and closing the faucet doesn't cause the waters to cook any quicker.
  104. ↑ Halacha Brurah 318:74 writes that if the water boiler is electric and automatically continues to work even if the hot water has been running for a long time. Additionally, it is forbidden if the boiler works with a gas fire that turns off when the hot water is closed. However, if the system stops working once the water has emptied out then it is permitted to close the hot faucet once the water coming out is no longer Yad Soledet Bo since closing it isn't going to cause the water inside to get cooked as the system is currently off. In the footnote he discusses whether one can close the faucet because it is considered grama and he concludes that he isn't sure that it is grama based on Yabia Omer OC 4:35.
  105. ↑ The 39 Melachos (Rabbi Ribiat, vol 2 pg 640-1)
  106. ↑ Mishna Brurah 318:39, Aruch Hashulchan 318:28, 39 Melachos (Rabbi Ribiat, vol 2, pg 660).
    • However, Rabbi Chaim Jachter cites the opinion of Rav Yosef Dov Soloveitchik in the name of his grandfather, Rav Chaim Soloveitchik, who made tea on Shabbat using a Kli Sheni, because the gemara Shabbat 42b says that it is permissible to put spices into a kli sheini, and Rav Chaim considered tea to be a spice. Nefesh Harav pg. 170 quotes that Rav Yosef Dov Soloveitchik held this way himself as well. Rav Shlomo Zalman Auerbach (quoted in Shmirat Shabbat KeHilchata chapter 1 note 152) is quoted as saying that the spices referred to in the gemara in shabbat 42b were different then the spices of today, and that today's spices would be considered like kalei habishul.
  107. ↑ Halacha Brurah 318:121 explains that one can even do iruy kli rishon initially onto instant tea which is cooked in advance and then dried and concentrated (e.g. Britannica ("Instant Tea")). Vaish Mordechai 1:8:4 explains that regarding sugar the Ben Ish Chai Bo n. 7 advises being strict for the Chayei Adam to place sugar in a kli sheni and not do iruy kli rishon upon them. Mishna Brurah 318:71 agrees. However, Yachava Daat 2:44 writes that it isn't necessary to be strict and iruy kli rishon upon sugar which was already cooked is totally fine.
  108. ↑ Mishna Brurah 318:39, Orchot Shabbat 1:74
  109. ↑ Orchot Shabbat 1:75 fnt. 165 writes that there’s no bishul achar bishul if something was cooked in a kli sheni before SHabbat to put it in a kli sheni again on Shabbat. Therefore, it is permitted to put the tea essence made in a kli sheni before Shabbat in a kli sheni on Shabbat since it is ein bishul achar bishul. Even though the tea essence is a cold liquid it isn’t considered a kalei habishul and as such it wouldn’t cook in a kli sheni. He acknowledges that the tea essence was never cooked in a kli rishon but it isn’t necessary since on Shabbat itself it is only going to be cooked in a kli sheni. However, he cites Rav Shmuel Auerbach who didn’t yet it. Additionally, Tehilah LDovid 318:19 holds that it is forbidden. The only type of ein bishul achar bishul that chazal permitted is when the food was cooked in a kli rishon before Shabbat. Piskei Teshuvot 318:33 cites this and others who agree.
  110. ↑ Orchot Shabbat 1:78
  111. ↑ Igrot Moshe 4:74(15) writes that a Kli Shelishi doesn't cook at all and so it's permissible to put a tea bag in a Kli Shelishi. This is also the opinion of the 39 Melachos (Rabbi Ribiat, vol 2, pg 661). There are some who disagreed with this idea, namely the Aruch HaShulchan 318:28 and Shemirat Shabbat KeHilchata 1:63 (in the new edition, see note 192). [The Mishna Brurah 318:39 clearly leave out this option implying that it's not a valid alternative. Rabbi Aryeh Lebowitz in an article on yutorah.org writes "The Mishna Brurah writes that one may not cook tea even in a Kli Shelishi." and in a Rabbi Lebowitz on the Ten Minute Halacha reiterates this point.]
    • Sh”t Shevet HaLevi 1:90 writes that there’s an issue of putting tea leaves in a kli rishon on Shabbat even if they were put in boiling water before Shabbat. However, if the leaves were totally cooked there’s no issue of putting them in a kli rishon on Shabbat.
  112. ↑ Consensus of many poskim (Igros Moshe O.C. 4:74-18; Harav S.Z. Auerbach, quoted in Shemiras Shabbos K'hilchasah 1, note 150; Harav Y.S. Elyashiv, quoted in Me'or ha-Shabbos 1:221) unlike the Chazon Ish (O.C. 52:19) who tends to be lenient on this issue. See Weekly Halacha by Rav Doniel Neustadt.
  113. ↑ Halacha yomit in the name of Chacham Ovadia Yosef
  114. ↑ Halacha Brurah (Bishul 318:141 p. 356) explains that it is permitted to pour hot water on top of droplets because it is a pesik reisha dlo nicha leh, iruy could be considered a kli sheni according to some rishonim, and the drops are a chatzi shiur. He cites Igrot Moshe OC 1:93, Or Letzion 2:30:10, Beer Moshe 6:110, Minchat Yitzchak 9:30-31 as being strict. Yabia Omer OC 4:33 is lenient. Halacha Brurah also cites Divrei Yatziv 1:156, Tzitz Eliezer 13:40, Tefila Lmoshe 1:36, Shevet Halevi 7:42:2, Mishna Halachot 6:67, Orchot Shabbat ch. 1 fnt. 156 citing Rav Shlomo Zalman Auerbach, and Meor Hashabbat v. 1 p. 161 citing Rav Elyashiv as lenient.
  115. ↑ Yalkut Yosef (Shabbat v. 3 Sechita Bshaar Dvarim n. 37) based on Panim Meirot 1:84 and Pri Megadim MZ 318:15 unlike the Zera Emet 1:39 who is concerned that the sugar wasn't cooked in the production.
  116. ↑ Shemirat Shabbat KeHilchata 1:49, 54. Rav Moshe Feinstein (Igros Moshe O.C. 4:74:16), Orchot Shabbat 1:83, 86
  117. ↑ Orchot Shabbat 1 fnt. 178 quotes the Shevet Halevi who is concerned that since the instant coffee was cooked and then baked it is like it was never cooked. He cites however, that Rav Shlomo Zalman Auerbach (Meor Hashabbat v. 3 n. 42:2) was lenient. He also cites from Meor Hashabbat that Rav Elyashiv was strict unless it would ruin the coffee being hot.
  118. ↑ Article by Rabbi Sultan on YUTorah. See Rabbi Aryeh Lebowitz's Ten Minute Halacha on this topic. He presents three basic opinions. Either it can be made in a kli sheni, kli shelishi, or shouldn't be made at all on Shabbat. Rabbi Yona Reiss's opinion is recorded on the CRC site.
  119. ↑ Article on Eretz Chemda's Site writes that it is permitted to use a coffee filter on Shabbat since it is similar to the case of a strainer used for wine in the Mishna Shabbat 137. However, it is forbidden to use a french press since that involves using a kli to separate a mixture.Rabbi Aryeh Lebowitz agreed that it is permitted to use the coffee filter based on Shulchan Aruch 319:9 but not a french press since that involves your action to separate the mixture.
  120. ↑ Rabbi Aryeh Lebowitz explains that since cooking and Borer are permitted on Yom Tov for the purpose of Ochel Nefesh as long as the food couldn't have been made in the same way before Yom Tov it is permitted to use a coffee filter or French press on Yom Tov to make coffee.
  121. ↑ Shulchan Aruch O.C. 318:1 in accordance with Rabbi Yehuda.
  122. ↑ Magen Avraham 318:2 suggests that whoever he cooked for can't benefit like the cook himself. His proof is Y.D. 99:5. He concludes though that the Bet Yosef is lenient. Mishna Brurah 318:5 is lenient. Kaf HaChayim on Orach Chayim 318:12:1 and Yalkut Yosef 318:1 agree.
  123. ↑ Shulchan Aruch O.C. 318:1
  124. ↑ Gra 318:1 follows Rabbi Meir. Mishna Brurah 318:7 is lenient for the Gra in a case of need. Yalkut Yosef 318:3 is strict even in difficult cases because Sephardim accepted Shulchan Aruch on this question.
  125. ↑ Halacha Brurah 318:5 is lenient for those who assume that bitul brov is sufficient to employ the leniency of the Shibolei Haleket. Minchat Shlomo 1:5 suggests it.
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