Bishul: Difference between revisions
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#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> | #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> | #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> | |||
===Examples of Bishul with non-foods=== | ===Examples of Bishul with non-foods=== | ||
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#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> | #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> | ||
==Hastening the | ==Hastening the Cooking Process== | ||
#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> | #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 O.C. 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> | #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> | #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> | #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>Shulchan Aruch O.C. 257:4, [[Shabbos]] Kitchen (p. 9). Menuchat Ahava 2:1:13 p. 54 writes that covering an uncooked pot is only rabbinic cooking since it is grama. His proof is Sanhedrin 76b and Shulchan Aruch 257:5. However, he admits that he is in disagreement with the Meiri Shabbat 73b and Bartenura 7:2, though he rules against them. The Or Letzion 2:30:14 in the footnote seems to agree with the Menuchat Ahava. However, Yalkut Yosef (Otzr Dinim Lisha pp. 629-632) disagrees strongly disagrees because by definition covering a pot is part of the process of cooking and cooking is defined as something that otherwise would be grama.</ref> | ||
#Another important ramification of this halacha is stirring food on the fire. See the relevant halachot [[Stirring hot food|below]]. | #Another important ramification of this halacha is stirring food on the fire. See the relevant halachot [[Stirring hot food|below]]. | ||
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===Fully cooked solids=== | ===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> | |||
#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> | |||
===Non-fully cooked food or liquid=== | ===Non-fully cooked food or liquid=== | ||
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#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 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> | #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 covered a pot in which the food wasn't cooked the food is forbidden even after the fact.<ref>Yalkut Yosef (Otzer Dinim Lisha pp. 629-632) explains that covering a pot of food where the food isn't cooked is a biblical violation of bishul and the food would be forbidden. He is disagreeing with the Menuchat Ahava and implication of the Or Letzion. He says that a ramification of the dispute is whether someone accidentally covered a pot with uncooked food and hastened the cooking whether the food is forbidden. As an aside he writes that if the food was already cooked machal ben dursay the food would be permitted since some rishonim permit cooking it further.</ref> | |||
==Links== | ==Links== | ||
