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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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* 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> | * 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>Igrot Moshe 4:74(16) </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>Igrot Moshe 4:74(16) </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 </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 </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> | ||
# 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] repeats the same statement which seemingly isn't totally precise as the Mishna Brurah actually makes no mention of Kli Shelishi at all.] | # 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] repeats the same statement which seemingly isn't totally precise as the Mishna Brurah actually makes no mention of Kli Shelishi at all.] | ||
* 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> | * 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> | ||
===Lemon in Tea=== | ===Lemon in Tea=== | ||
# 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== | ||
