Tea on Shabbat: From Mishnah to Kabbala

The Sages added to the laws of leaving food on a source of heat and cooking food on Shabbat: An urn that was emptied of its hot water on Shabbat, one may not place cold water into it so that the cold water will be heated. However, one may place cold water into an urn or into a cup that were emptied of their hot water in order to warm it but not in order to heat it. 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.

The "micham" (boiler) that was emptied, etc., and the "ilfas" (pan) and the "kedeirah" (pot), etc.: The phrase "that was emptied" does not mean that it was completely emptied of water. Rather, it means that some of the water was removed, leaving some hot water behind. Therefore, it is prohibited to add a small amount of water to the remaining hot water in order to make it all hot. However, one may add a large amount of water so that the entire mixture becomes lukewarm. This is the meaning of the statement, "But one may add water into the cup to warm it."

The "ilfas" and the "kedeirah" are the vessels in which food is cooked. It is forbidden to add spices to the cooking vessel while it is still boiling, because the spices will cook in it. However, if the food is placed in a serving bowl, even if the food is still boiling hot, it is permissible to add spices to it, because once the food is in a serving bowl, its heat diminishes and it does not cook what is placed in it.

When food has been cooked before the Sabbath or soaked in hot water before the Sabbath, one is permitted to soak it in hot water on the Sabbath even though it is presently cold.
Although food is cold, and it had never been placed in hot water previously, it may be rinsed in hot water on the Sabbath, if this rinsing does not complete its preparation. One may not, however, soak it for the first time on the Sabbath.

(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]

"Mediḥin oto (rinsing it) means that one may pour water over it from a kli sheni (secondary vessel) [and according to some authorities, this is even permitted for liquids]. However, it is forbidden to soak it, even in a kli sheni, because it appears like cooking. This is not comparable to spices, as mentioned earlier, because spices are intended to enhance the flavor of the dish and do not appear like cooking (Tosafot, 39a, and Shaarei Teshuva in the Tur). It seems to me that onions have the same status as spices, since they are used to impart flavor. See there for further details."

(39) It is forbidden to soak it – Even in a kli sheni (secondary vessel). The same applies if it is an item that becomes edible through mere rinsing with hot water; even rinsing it would be prohibited, as mentioned earlier concerning salted fish.

Now we will explain the laws regarding cooking tea leaves, which pertain to several points in this section. It is clear from the poskim that cooking tea leaves on Shabbat constitutes the prohibition of cooking (bishul), and doing so intentionally incurs the penalty of skilah (stoning), while doing so unintentionally requires a chatat (sin offering). Therefore, one must be very careful with this, as unfortunately, many stumble in this matter and permit themselves leniencies without proper basis. Thus, I find it necessary to clarify the permissible and prohibited ways of handling this issue, with God’s help.

Pouring from a kli rishon (primary vessel) over tea leaves undoubtedly involves a concern for the Torah prohibition of cooking (av melachah), as we hold that pouring from a kli rishon cooks a thin layer (k’dei kelipah), as stated later in Section 10. All the more so if the tea is then placed on a stove or inside a container until it reaches the temperature of yad soledet bo (hot enough that one's hand recoils); this would undoubtedly incur the penalty of skilah according to all opinions.

Even if one wishes to put the tea leaves into a vessel after pouring hot water into it so that the water is now considered a kli sheni, this too is forbidden, as established in this section: if an item was not previously exposed to hot water before Shabbat, one may not soak it on Shabbat, even in a kli sheni. Moreover, as noted in this section, certain soft items that are quick to cook (kalei habishul) may cook even when rinsed in a kli sheni. Therefore, there may also be a Torah-level prohibition concerning tea leaves even in this manner.

Consequently, the later authorities agreed that one should pour boiling water from a kli rishon over the tea leaves before Shabbat so that the tea is considered partially cooked through (k’dei kelipah). While pouring, one should mix the tea thoroughly, from top to bottom and bottom to top [and even better, it is preferable for the tea to be fully cooked by placing it in a spot where it can cook properly]. Afterward, the essence (essence, or concentrated tea liquid) should be poured into another vessel, leaving the tea leaves dry. This would permit one to pour hot water over them on Shabbat from a kli rishon, as they have already been cooked before Shabbat, following the rule regarding dry items that we hold in this section: there is no prohibition of cooking after cooking (ein bishul achar bishul) for dry items, even if they have cooled.

Afterward, it would also be permitted to return the cold essence liquid into the vessel (the one itself) that contains the hot water, as explained earlier: for liquids that have cooled, it is permissible to place them in a hot kli sheni. However, if there is leftover liquid in the essence, the rule is that for liquids, there is cooking after cooking (yesh bishul achar bishul) if they have cooled unless the cold essence liquid is in large quantities, so it will not heat up from the water poured over it the next day.

The same rule applies to coffee: one should be careful not to pour hot water from a kli rishon over it unless hot water was poured over it before Shabbat and the water was then drained from it. The reasoning is as explained above [see responsa of the Chatam Sofer, Siman 74, and Pri Megadim in Orach Chaim].

One should note that even if we permit pouring hot water over tea leaves or coffee grounds if they were pre-cooked by pouring water from a kli rishon over them before Shabbat, one must still take care not to place the tea leaves or coffee on the stove or in a container, as pouring only cooks the outermost layer (k’dei kelipah), and therefore, they were not fully cooked previously. Placing them on the stove would fully cook them, which is prohibited.

Although the method described here may be permissible and should not be protested against for those who follow it, the later authorities have suggested a better solution: prepare the tea essence completely before Shabbat so that no additional hot water will need to be poured over it on Shabbat. The next day, when one wishes to drink tea, they should add the cold essence into the cup they intend to drink from after hot water has been poured into it, making the cup a kli sheni. The same rule applies: one may add cold milk into this kli sheni cup, but it is forbidden to pour from a kli rishon over it, as explained above.

If the essence is not cold, this method undoubtedly satisfies all opinions.

Since it has been explained that any item for which rinsing constitutes the completion of its process is considered cooking, and one is liable for it on Shabbat, it follows that the herb called "tea," over which hot water is poured, is well-known to be easily cooked. Even in a kli sheni (secondary vessel), it cooks, as our own eyes see. Therefore, anyone who pours hot water over it on Shabbat, even using a kli sheni, is liable for a chatat (sin offering).

Many stumble in this matter, making baseless claims: Some say that the tea has already been cooked at its place of origin, and therefore, there is no prohibition of cooking (bishul achar bishul). This is a serious error. Even if it were true, there is still a mistake in the premise because the cooking there is not to prepare it for drinking but only to soften it so that it will be fit for proper cooking later. How can one claim that it is already considered cooked, especially since it is sold here at full price specifically to be cooked? Additionally, I have heard that this claim is false and that they do not cook it at its place of origin.

Others prepare it using a kli sheni by pouring hot water from a kli rishon (primary vessel) into a jar, adding the tea leaves, and then pouring this mixture into the teapot. Subsequently, they pour more hot water from a kli rishon over it. In any case, they are liable for a chatat, especially since we see with our own eyes that tea cooks even in a kli sheni and kli shlishi (tertiary vessel) because its cooking is so easy.

Some have the custom of pouring boiling water from a kli rishon over the tea leaves before Shabbat. The tea then sits for a while, and afterward, the water is poured out, leaving the tea leaves dry. The next morning, they pour hot water from a kli rishon over the leaves, reasoning that the leaves have already been cooked from before Shabbat and that there is no prohibition of bishul achar bishul for dry items. However, with this method, one must leave the hot water on the tea leaves for a short time before Shabbat so they cook properly. Simply pouring the hot water over the tea leaves and immediately pouring it out does not suffice, as the tea would not cook in such a short time.

The proper method is to prepare the tea essence (essence) before Shabbat, and this is our practice. The same applies to coffee and similar beverages like chocolate (sakalade) and cocoa (kaka).

It is necessary to inquire into the reason why the declaration “that it was good” is not found in the account of the second day of the Creation. The various Midrashic sayings of our Sages on this point are well known: the best of them is the explanation that the creation of the water was not completed on that day. According to my opinion the reason is likewise clear, and is as follows: When the creation of any part of the Universe is described that is permanent, regular, and in a settled order, the phrase “that it is good” is used. But the account of the firmament, with that which is above it and is called water, is, as you see, of a very mysterious character. For if taken literally the firmament would appear at first thought to be merely an imaginary thing, as there is no other substance but the elements between us and the lowest of the heavenly spheres, and there is no water above the air; and if the firmament, with that which is over it, be supposed to be above the heavens, it would a fortiori seem to be unreal and uncomprehensible. But if the account be understood in a figurative sense and according to its true meaning, it is still more mysterious, since it was considered necessary to make this one of the most hidden secrets, in order to prevent the multitude from knowing it. This being the case, how could it be said [of the creation of the second day] “that it was good”? This phrase would tell us that it is perfectly clear what share the thing to which it refers takes in the permanent existence of the Universe. But what good can people find in a thing whose real nature is hidden, and whose apparent nature is not real? Why, therefore, should it be said in reference to it, “that it was good”? I must, however, give the following additional explanation. Although the result of the second day’s creation forms an important element among the existing things, the firmament was not its primary object in the organization of the Universe, and therefore it could not be said “that it was good”; it was only the means for the uncovering of the earth. Note this.