Bishul: Difference between revisions
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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> | 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. | #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 | *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> | ||
===Cooking Without a Fire=== | ===Cooking Without a Fire=== | ||
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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 | *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. [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> | # 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==== | ====Definition of Liquids==== | ||
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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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#Because the most practical cases of Bishul apply to food, this is the category we will deal with extensively. | #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 | #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 | *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 | *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. | *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 | *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 | *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> | *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. | #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. | ||
*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]]). | *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]]). | ||
#Another | #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> | #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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#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''. | #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''. | ||
*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.</ref> | *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> | #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> | #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> | ||
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#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 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> | ||
=== | ===Appearing Like Cooking=== | ||
#According to Ashkenazim, there is a rabbinic prohibition to place uncooked foods into a kli sheni because it looks like cooking (Heb. מחזי כמבשל; trans. ''mechzei kemevashel''). However, this doesn't apply to spices because they are just meant to enhance the flavor of the food and not the actual food. [This is aside from the issue of cooking foods in a uncooked foods in a kli sheni as they might be easily cooked (Heb. קלי הבישול; trans. ''kali habishul'').]<ref>The Mishnah (Shabbat 42a) establishes that one is allowed to place spices into a Kli Sheini even though it appears as if the spices are cooking. The first answer in Tosfot Shabbat 39a s.v. kol is that for other foods there is a rabbinic decree not to place them into a kli sheni because it looks like cooking. Spices, however, which just enhance the taste of the food don't have that concern. Tosfot Pesachim 40b s.v. hailfas agrees. The Magen Avraham 318:15 and Mishnah Brurah 318:34 codify this opinion of Tosfot.</ref> Sephardim are lenient.<ref>Mishnat Chachamim on MB 318:34 cites Leviat Chen n. 44 who disagrees with the Magen Avraham because we follow the second answer of Tosfot Shabbat 39a s.v. kol, Rashba 39a s.v. vkol, Ritva, and others.</ref> | |||
# | |||
==Cooking in a Kli Shelishi== | ==Cooking in a Kli Shelishi== | ||
#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>Chazon Ish 52:19, Aruch HaShulchan 318:28 | #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> | ##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> | #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> | ||
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==Making Coffee on Shabbat== | ==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> | #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> | #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>Rabbi Aryeh Lebowitz (RJJ v. 77 p. 62), [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}} | {{Using a French Press or Filter on Shabbat and Yom Tov}} | ||
#Setting a coffee machine in a timer to make fresh coffee in Shabbat is inappropriate and ill-advised.<ref>Rabbi Aryeh Lebowitz (RJJ v. 77 p. 73)</ref> | |||
==Benefiting from Food Cooked on Shabbat== | ==Benefiting from Food Cooked on Shabbat== | ||
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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== | ||
