Bishul 14

Mishnah: Anything that was in hot water - meaning that it was cooked.

You may soak it in hot water - in order that it melt.

And anything which was not in hot water - like dry meat which can be eaten raw if one is forced to.

You can rinse it - and we don't say this is it's cooking, though you can't soak it [because that would cook it].

Except old salted fish - salted fish from last year.

And kolyas haispanin - the name of a fish which is eaten, because it is so salty, only after it is rinsed off in hot water. And by these even rinsing is forbidden for that is their completion and it is bishul.

(4) 4. Food fully cooked which has cooled down may not be reheated because of the Melacha of Bishul (cooking). RAMA some hold that this is only if the food is Mitztamek ve’yafe lo. [R' Yerucham] Food not fully cooked, even if cooked to the degree of Ma’achal ben Derusa’i and even if the food is hot, is nevertheless forbidden to cook any further. The reheating that is forbidden, only applies to food with liquid, but a cooked food item that is a solid (has no liquid), may be immersed in hot water on Shabbos. A solid food item that has not been cooked before Shabbos, may not be immersed into hot water on Shabbos, but one may pour hot water over it on Shabbos, with the exception of aged salted food and a fish called “Kulias ha’ispanin”, which do not require much cooking, and by pouring water over them one completes the Melacha. RAMA: This rule applies to all hard foods that cannot be eaten without first marinating them. Therefore one may not soak them (in hot water) on Shabbos, as it is a completion of a Melacha. [Ha'gahot Mordechai]

(35) You may rinse it - meaning that you can pour onto it from a kli sheini. For it is forbidden to pour onto it from a kli rishon for that has the same status as putting it in a kli rishon, which cooks a layer as the Shulchan Aruch wrote in Seif 10. It also is permitted from a kli sheini onto a cold liquid since that is like rinsing it [as opposed to soaking or cooking.]

(36) Except for old salted fish - salted fish from last year. Kulyias Haispanin is the name of a fish which is eaten only after it is rinsed with hot water because it is so salty, in these cases we have no chioce but to say that even rinsing them is forbidden for that is what makes them complete [/ready to eat] which is bishul [since it completes the food using heat] and the gemara says that if one rinses them with hot water, he is obligated to bring a korban Chatas [meaning he transgresses the Torah level prohibition of Cooking]. Now many Acharonim [later poskim from about 500 years ago until today] write that the nature of these foods [fish] is that they cannot be eaten until they are rinsed off. Though foods which can be eaten if they are first rinsed with cold water, there is no prohibition to rinse them with hot water which is poured from a kli sheini. According to this our salted fish which is called herring which can be eaten after a cold rinse and sometimes doesn't need to be rinsed first at all, it would be permitted to rinse it even with hot water. Though from the Taz it is implied that one should be careful not to rinse it with hot water, and that is also what the Shulchan Atzei Shittim and Chayei Adam write, and so it is correct to act in accordance with this. See the Biur Halacha.

(37) And their rinsing etc - meaning in hot water, though in cold water it is permitted to rinse it and even to soak it. Even something which will become fit to eat through soaking in cold water, for anything which is not edible you are allowed to turn it into food on Shabbos like it is written in Siman 324.

(8) It is the completion of the melacha - it would seem that here too it is specifically when the water is ys'b similar to the rinsing in the first case which is certainly permitted even with water that is ys'b and on that it says in the mishnah: "except old salted fish and kulyas haispanin where rinsing is what completes them". This implies that all the cases are talking about the same details [meaning both are talking about rinsing with hot water]. The Taz and the other Ahcaronim don't mention a heter for anything other than [rinsing with] cold water and it needs a reason why [this should be so?] This needs further study to clarify what the correct halacha is.

In a kli rishon it also won't cook - and it is permitted to put it even into a kli rishon once it is off the fire.

And this is what Rav Nachman said - it would seem according to Rashi's explanation, that in any place where there are different versions of what was said, if it is a Torah matter we follow the strict version and if it is a Rabbinic matter we follow the latest version. Though Rabeinu Tam holds that in Rabbinic matters we follow the lenient version. So too (the) Riva explains that anywhere we have a second version of what was said, the second version is attached to the first one because the first one is the main one, here the halacha would follow the second version, for according to the first version the Braisa of Rabbi Chiya argues on Rav Nachman while according to the second version it agrees with Rav Nachman. Because of this Rabeinu Shmuel paskens that it s mutar to place salt into a cooked food on Shabbos even in a kli rishon which is off the fire, though one who is strict like the first version, to not put salt in the bowl the whole time it is ys'b he shall receive blessing.

(9) 9. A Keli Rishon (the cooking vessel one uses on the fire) has the ability to cook even after having been removed from the fire, as long as it is Yad soledes bo, therefore, it is forbidden to add spices to it. However salt may be added once it has been removed from the fire, as salt requires cooking as much as beef. There is an opinion that forbids placing salted meat into this keli even if it is beef. RAMA: It appears to me that even unsalted meat is assur (to place in a Keli Rishon) but he mentioned salted meat because otherwise it is forbidden due to blood within. There are those who hold that it is forbidden to put salt even into a Keli Sheini as long as it is Yad soledes bo, and one who is stringent shall be blessed. (Tosefos; Mordechai Perek Kirah) If one deliberately transgressed and put salt into a Keli Rishon, even if it is on the fire, the food may be eaten because the salt is batel (nulified) by the food. (Beis Yosef in the name of Shibulei HaLeket)

(71) There are those who forbid etc - in the gemara there are 2 versions, according to the second version salt is more lenient since it is as hard to cook as ox meat, therefore it is permitted to put it even into a kli rishon which is off the fire. According to the first version salt is strict that it can cook even in a kli sheini. Most poskim hold like the second version though since there are those who hold like the strict view, the Rama writes that one who is strict will receive blessing. This is true for salt which is mined [out of the ground] but salt which is extracted from water through cooking there is no problem to cook it according to anyone, since there is no cooking an already cooked item, like we will say in seif 15 [Magen Avraham and other Acharonim]. So too sugar is permitted for the same reason to put into a kli rishon that is removed from the fire, though there are those who don't agree, so it is better to avoid [putting it into a] kli rishon [though if one did so it would not be a problem since we really hold that it is not a problem.]

Gemara - Rav Yosef thought to say that salt is like other spices that cook in a kli rishon though in a kli sheini it won't cook. Abaye said to him, Rabbi Chiya taught salt is not like spices for it also cooks in a kli sheini and this argues with Rav Nachman who said, salt needs cooking like ox meat. Others say [version 2:] Rav Yosef thought to say salt is like spices that cook in a kli rishon and don't cook in akli sheini. Abaye said to him, salt is not like spices for it does not cook even in a kli rishon which is the same as Rav Nachman's statement that salt needs cooking like ox meat. The halacha is like version 2 since it supports Rav Nachman. It is implied that ox meat doesn't cook in a kli rishon and one may put raw meat into a kli rishon that is off the fire. Though if it is old salted [meat] it could be that it is forbidden [to put in a kli rishon] since it cooks faster like we said before (Shabbos 39) and even if it was recently salted, while the meat won't cook the moisture and the salt and the blood that is in it [the salt] will cook and it will get absorbed into the meat [through the cooking] and is forbidden.

(5) 5. There is an opinion that an issur of Bishul (cooking) will be violated if a baked or roasted item is subsequently cooked in a liquid. It is therefore forbidden to put bread even in a Keli Sheini [liquid] that is Yad soledes bo. (However), there are opinions that permit it. RAMA: (to be placed) into a Keli Sheini. There are those who are lenient and allow it to be placed even in a Keli Rishon. The accepted custom is to be careful not to put bread even in a Keli Sheini while it is Yad soledes bo.

Even in a kli sheini - there are things which will cook in it [a kli sheini] and we are not experts to know which, so by all other things we should be strict. See seif 9.

(42) It is forbidden to put bread etc - he adds with this another rule whose reason is that there are things which cook even in a kli sheini since they are soft, and we are not experts to know what they are, therefore we are forced to add a prohibition to put bread that was baked and is soft even into a kli sheini. So too according to this opinion one should be strict by other things as well, not to put them into a kli sheini. See later on in Seif 9 regarding spices.

(4) 4. Food fully cooked which has cooled down may not be reheated because of the Melacha of Bishul (cooking). RAMA some hold that this is only if the food is Mitztamek ve’yafe lo. [R' Yerucham] Food not fully cooked, even if cooked to the degree of Ma’achal ben Derusa’i and even if the food is hot, is nevertheless forbidden to cook any further. The reheating that is forbidden, only applies to food with liquid, but a cooked food item that is a solid (has no liquid), may be immersed in hot water on Shabbos. A solid food item that has not been cooked before Shabbos, may not be immersed into hot water on Shabbos, but one may pour hot water over it on Shabbos, with the exception of aged salted food and a fish called “Kulias ha’ispanin”, which do not require much cooking, and by pouring water over them one completes the Melacha. RAMA: This rule applies to all hard foods that cannot be eaten without first marinating them. Therefore one may not soak them (in hot water) on Shabbos, as it is a completion of a Melacha. [Ha'gahot Mordechai]

(23) Cooking - we have to say that on the Torah level it is forbidden to place this cooked food on Shabbos in aplace that is ys'b though to mix it with a hot food in a kli sheini one can be lenient [Acharonim].

Anything that was in hot water before Shabbos - meaning it was completely cooked -as we explain later on in Perek Chavis (145b) like the chicken of Rebbi Abba- can be soaked in hot water even in a kli rishon [since there's no cooking a cooked item.] Though anything which didn't etc we can rinse it according to the Rashba who explains that pouring hot water froma kli rishon has a status of a kli sheini it comes out good that here we can't soak it in a kli rishon though we can rinse it with water pouring out of a kli rishon, though according to Rabeinu Tam who holds that poured water from a kli rishon hsa the same status as a kli rishon it must be that when we talk about rinsing it we mean using water that is poured from a kli sheini, though if this is so [that we are talking about pouring from a kli sheini] why do we say you can rinse it? You could even soak it and it would be permitted? The R"I answers we can't soak it even in a kli sheini, since the water is hot it looks like cooking. Even though we say there in the mishnah (42b) "though he can put it into a bowl or a plate" that is specifically spices which are meant to sweeten the contents of the pot and it doesn't look like they are being cooked. Alternatively, really soaking is permitted as well since we are talking about a kli sheini, and that which we mention [only] rinsing is to teach us that even rinsing is the final step to completing old salted fish and kulyas haispanin.