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Bishul: Difference between revisions
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# 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. | # 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. | ||
* 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> | * 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> | ||
====Definition of Liquids==== | |||
# 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> | |||
===Examples of Bishul with non-foods=== | ===Examples of Bishul with non-foods=== | ||
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# 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> | # 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> | ||
==Hot | ==Hot Tap Water== | ||
# Turning on the hot tap water is prohibited on [[Shabbat]]. <ref>The 39 Melachos (Rabbi Ribiat, vol 2 pg 639) </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> | # 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, however, a Rav must be consulted before using this leniency. <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 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> | # 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: | # 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 that one does not use the hot and cold water at the same time in one faucet and | ||
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# According to many poskim, one should not place a sliced lemon in a cup of tea 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. 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. <ref> [http://www.halachayomit.co.il/EnglishDisplayRead.asp?readID=1792 Halacha yomit] in the name of Chacham Ovadia Yosef </ref> | # According to many poskim, one should not place a sliced lemon in a cup of tea 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. 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. <ref> [http://www.halachayomit.co.il/EnglishDisplayRead.asp?readID=1792 Halacha yomit] in the name of Chacham Ovadia Yosef </ref> | ||
==Benefiting from Food Cooked on Shabbat== | ==Benefiting from Food Cooked on Shabbat== | ||
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> | # If a person intentionally cooked on Shabbat the food is forbidden to benefit from forever for that person and for whoever he cooked for. For everyone else it is forbidden until the end of Shabbat.<ref>Shulchan Aruch O.C. 318:1 in accordance with Rabbi Yehuda. Magen Avraham 318:2 adds that whoever he cooked for can't benefit like the cook himself. His proof is Y.D. 99:5. Mishna Brurah 318:5 agrees.</ref> Some poskim hold that it is only forbidden forever for the one who cooked but not for those he cooked for.<ref>Yalkut Yosef 318:1</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> | |||
# 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> | |||
==Links== | ==Links== | ||
