SCC Bishul, Part II

Rav Naḥman said: cooking directly in the sun, everyone agrees that one is permitted. Cooking with derivatives of fire, i.e., objects that were heated by fire, everyone agrees that it is prohibited. Where do they argue? With derivatives of the sun, i.e., objects heated with the heat of the sun. This Sage (Chachamim), holds that we issue a decree against derivatives of the sun due to derivatives of fire. And this Sage, (Rabbi Yosei), holds that we do not issue a decree.

Cooking is one of the primary categories of labor [forbidden on Shabbos by Scriptural Law], because [when constructing] the Sanctuary, they would cook herbs to use as dyes. Not only cooking in water, but also frying, baking, and roasting are included in the category of cooking. Similarly, one is liable for cooking if he: a) softens a hard substance in fire, e.g., he melts one of the types of metal, b) heats a [piece of] metal until it chars, c) melts wax, fat, tar, or sulfur using fire, or d) causes a soft substance to become hard through fire, e.g., he places a clay implement in a fire until it becomes an earthenware implement.

Just as it is forbidden to cook with fire, so too is it forbidden to cook with the derivatives of fire, e.g., to place an egg next to a pot that was heated with fire or to break it over a cloth that was heated with fire⁵⁰ so that it will become slightly roasted. If [the egg] roasts to the extent of maachal ben Derusai’i, he is liable for cooking, as if it roasted over a fire.

It is even forbidden to roast in the derivatives of heat from the sun, e.g., [to roast] on a cloth that was heated by the sun. [This is] a decree [instituted out of concern for] derivatives of fire, for an observer may think that this cloth was heated with fire. Similarly, it is forbidden to roll [an egg] over sand or the dust of the roads that are heated by the sun. Similarly, it is forbidden to insulate [food] in such [sand or dust] even while it is still day [on Friday. This is] a decree lest one insulate [food] in a mixture of ash and hot coals, as explained in sec. 257[:1, 5].

It is, however, permitted to [use the heat of] the sun itself, e.g., to place an egg in the sun so that it will roast or to place water in the sun so that it will be heated, since this is not the ordinary way of cooking. There is no [need to] decree against [using the heat of] the sun lest one use fire, since the sun will not be confused with fire.

MISHNA: Any salted food item that was already placed in hot water, i.e., cooked, before Shabbat, one may soak it in hot water even on Shabbat. And anything that was not placed in hot water before Shabbat, one may rinse it in hot water on Shabbat but may not soak it, with the exception of old salted fish and small salted fish and the kolyas ha’ispanin fish, for which rinsing with hot water itself is completion of the prohibited labor of cooking. GEMARA: We learned in the mishna that an item that was cooked before Shabbat may be soaked in hot water on Shabbat. The Gemara asks: In what case would soaking in hot water be required after the item was already cooked? Rav Safra said: In the case of the chicken of Rabbi Abba, which for medical reasons was cooked so thoroughly that it completely dissolved.

[According to Scriptural Law, the forbidden labor of] cooking [also] applies to [reheating] moist food that was fully cooked and then cooled off. Even if [the food] has not entirely cooled, [but has] only [cooled to the point where] it is no longer so hot that a hand would recoil from touching it – [in Talmudic terminology, yad soledes bo] – and one reheats it on Shabbos until it reaches the temperature that a hand would recoil from touching it, he is liable for cooking. If, however, [the food] is so hot that a hand would recoil from touching it, and [one] boils it further, it is not considered cooking. Even as an initial and preferred option, [one] may [place the hot, moist food] close to a fire so that it boils, [provided] there is no concern that he will stoke [the fire], as will be explained. (Whether it is permitted to place [such food] on top of a range or an oven is explained in sec. 253[:14-17]).

There are authorities who maintain that even if the food cools off entirely, [the forbidden labor of] cooking does not apply to food that is already [fully] cooked, and it is permitted to [place the food] close to a fire so that it boils, [provided] there is no concern that he will stoke [the fire].

It is customary to rule leniently [and allow the food to be reheated] as long as [the food] has not cooled entirely, but rather is sufficiently warm that it is fit to be eaten. If, however, [the food] has completely cooled off, it is customary to follow the first opinion, even after the fact, as explained in sec. 253[:25]. It is even forbidden to place [food] on an oven [that heats] a home [in] the winter before a non-Jew kindles it, so that [the food] will warm when [the non-Jew] kindles [the oven], as explained in that source. Similar concepts apply with regard to all activities that are [categorized as] cooking, as will be explained.

[The forbidden labor of] cooking does not apply to [reheating] dry food that does not have any liquid on it at all, provided [the food] has already been fully cooked. [This leniency applies] even if [the cooked food] has cooled off entirely. It is even permitted to soak [the food] in a k’li rishon that is boiling, so that it will become soft and moist.

MISHNA: In continuation of the discussion of vessels where the prohibition of cooking applies even though the vessels are not actually on the fire itself, the mishna establishes: A stew pot [ilpas] and a pot that were removed from the fire while they were still boiling, even if they were removed before Shabbat, one may not place spices into them on Shabbat itself. Even though the pot is not actually standing on the fire, the spices are still cooked in it because the pot is a primary vessel, i.e., a vessel whose contents were cooked on the fire. However, one may place the spices into a bowl or into a tureen [tamḥui], which is a large bowl into which people pour the contents a stew pot or a pot. Bowls and tureens are both secondary vessels and food placed into them does not get cooked.

It is forbidden to place spices in a bowl and pour [liquid] over them from a k’li rishon from which a hand would recoil, because [hot liquid] poured from a k’li rishon cooks their outer surface. Thus, if one pours [such hot liquid over the spices, their] outer portion becomes forbidden, because it was cooked on Shabbos.

If, by contrast, one first pours [the liquid] from a k’li rishon into the bowl, it is permitted to place spices into the bowl afterwards. [The rationale is that the bowl is a k’li sheni, and] the heat of a k’li sheni is not powerful enough to cook. [True,] there are authorities who rule stringently concerning permitted and forbidden foods, maintaining that a k’li sheni has the power to cause [food to be] absorbed [into the walls of a cooking utensil] or to be emitted [from its walls] as long as it is [so hot that] a hand would recoil [when touching] it. Nevertheless, even [they agree that a k’li sheni] does not have the power to cook despite being [hot enough that] a hand would recoil [when touching] it. [A k’li sheni] is not comparable to a k’li rishon, that can cook as long as it is [so hot that] a hand would recoil [when touching] it. [The reason for the distinction is that] since a k’li rishon stands (near the fire or) over the fire, its walls are hot and they preserve its heat for a significantly longer time. Therefore, [the Sages] established a measure for [a k’li rishon] – [forbidding it] as long as it is [so hot that] a hand would recoil [when touching] it. In contrast, [the contents of] a k’li sheni, whose walls are not [so] hot, will progressively cool.

There is an authority who casts doubts and raises concerns about whether one is liable for a sin-offering [if baked food is placed in] a bowl that is a k’li sheni that a hand would recoil [from when touching] it. [The rationale is that] there are soft foods that will cook in a k’li sheni from which a hand would recoil. We are not knowledgeable regarding [which foods are meant], and it is possible that bread is also considered “soft” in this context and will cook in a k’li sheni from which a hand would recoil.

This question applies equally with regard to other foods, and stringency should be shown with regard to all [foods] except spices, for our Sages specifically allowed them to be placed in a k’li sheni. Similar [laws] apply with regard to water and oil, as will be explained, and also with regard to other liquids.

One should [similarly] be stringent even with regard to roasted meat, because the concept of cooking applies to [food] that has been roasted. There is, however, no need for stringency with regard to cooked [meat], even [when placed] in a k’li rishon, because all authorities agree that [the forbidden labor of] cooking does not apply to food that is dry after it is already [fully] cooked.

There are, however, other authorities who allow placing baked and roasted foods [that are dry], even when they are cold, in a k’li rishon that is boiling, because [they maintain that] the concept of cooking does not apply [to food that has been] baked or roasted. As an initial preference, it is customary to follow the first opinion and be scrupulous not to place bread even in a k’li sheni as long as a hand would recoil [when touching] it. After the fact, however, even [bread placed] in a k’li rishon is permitted, as the second opinion [maintains].

Dry food that was not cooked at all before Shabbos may not be soaked on Shabbos [in water]⁶² so hot that it will cause a hand to recoil, even if it does not soften there at all. If one soaks [dry food] in a k’li rishon, he is liable [for the forbidden labor of cooking].

Soaking [dry food] in a k’li sheni is forbidden according to Rabbinic Law, because it appears like [the person] is cooking. [Dry food] is not comparable to spices, which are permitted to be placed in a k’li sheni, as will be explained. [The rationale is that] spices are added to flavor the cooked food. Hence, [adding them] does not appear the same as cooking. Similarly, all substances that are added to flavor a cooked food, e.g., garlic or onion, are considered as spices and may be added [to food] in a k’li sheni,even if [the food is so hot that] a hand would recoil [when touching] it. There is an authority who raises a question concerning an onion, for perhaps it also cooks in a k’li sheni as long as a hand would recoil [when touching] it. It is, however, customary to rule leniently. There are authorities who permit soaking any dry substance that has not been cooked in a k’li sheni from which a hand would recoil. One should, however, rule stringently in this matter, following the first opinion.

... stringency should be shown with regard to all [foods] except spices, for our Sages specifically allowed them to be placed in a k’li sheni. Similar [laws] apply with regard to water and oil, as will be explained, and also with regard to other liquids...

It is forbidden to baste roasted meat190 with [uncooked] oil and garlic while [the meat] is still so hot that a hand would recoil [when touching] it. [This stringency applies] even if the meat was roasted while it was still day on Friday, for the garlic and the oil will nevertheless cook [on Shabbos. The prohibition against] cooking does not apply, however, to congealed fat.191 Nevertheless, there is uncertainty regarding warming [the fat] for another reason, as explained above.

Rabbi Yosei says: One can fulfill his obligation with a wafer that has been soaked in a cooked dish but not with a boiled wafer...

There is an authority who maintains that although [the forbidden labor of] cooking does not apply to [reheating] dry food that has already been [fully] cooked [and cooled off,83 heating food that] has [previously] been baked or roasted [is considered as cooking]. Thus, if one placed [food that] was baked or roasted – even if it was still boiling hot – into a k’li rishon from which a hand would recoil, he is liable. Based on this [opinion], according to Rabbinic Law, one should also be stringent with regard to a k’li sheni, as explained above.84 Therefore, one should be careful not to place baked bread even in a bowl that is a k’li sheni as long as a hand would recoil [when touching] it.85

There is an authority who casts doubts and raises concerns about whether one is liable for a sin-offering [if baked food is placed in] a bowl that is a k’li sheni that a hand would recoil [from when touching] it. [The rationale is that] there are soft foods that will cook in a k’li sheni from which a hand would recoil. We are not knowledgeable regarding [which foods are meant], and it is possible that bread is also considered “soft” in this context and will cook in a k’li sheni from which a hand would recoil.

This question applies equally with regard to other foods, and stringency should be shown with regard to all [foods] except spices, for our Sages specifically allowed them to be placed in a k’li sheni.86 Similar [laws] apply with regard to water and oil, as will be explained,87 and also with regard to other liquids.

One should [similarly] be stringent even with regard to roasted meat, because the concept of cooking applies to [food] that has been roasted. There is, however, no need for stringency with regard to cooked [meat], even [when placed] in a k’li rishon, because all authorities agree that [the forbidden labor of] cooking does not apply to food that is dry after it is already [fully] cooked.

There are, however, other authorities who allow placing baked and roasted foods88 [that are dry], even when they are cold, in a k’li rishon that is boiling,89 because [they maintain that] the concept of cooking does not apply [to food that has been] baked or roasted. As an initial preference, it is customary to follow the first opinion and be scrupulous not to place bread90 even in a k’li sheni as long as a hand would recoil [when touching] it. After the fact, however, even [bread placed] in a k’li rishon is permitted, as the second opinion [maintains].91