Bishul: Difference between revisions
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→=Yesh Bishul Achar Afiya
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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== | ===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. | #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. | * 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. | ||
