Definitions
Before we can deal with the following questions, these
terms must be defined:
A k’li rishon (the
first k’li) – the cooking pot, whether on the fire or off, if it is of yad
soledes bo it cooks whatever is placed inside.
A k’li shaini
– the utensil into which the contents of the k’li rishon were poured.
A k’li shlishi
– the utensil into which the contents of the k’li shaini were poured.
Is one permitted to put chalah
or matza into a plate of soup?
The problem involved is bishul achar afiya –
cooking after baking or roasting. The Shulchan Aruch 1 mentioned two
opinions as to whether it is permitted to cook 2 a baked food and concluded
that there are those who permit it. Does the Mechaber mean that it is permitted
even in a k’li rishon (which is off the fire) or only in a k’li shaini?
It is a machlokes and one’s Rav should be asked.
As for the Rama, he says that the minhag is
to be stringent and bread should not be placed even inside a k’li shaini.
The M”B 45 says that even though a ladle is
classified l’chumra 3 as a k’li rishon, if the soup was
served from the k’li rishon with a ladle 4, there is room for
leniency and one may put bread and matza into the plate.
Therefore the answer is: Sephardim should ask their Rav
if bread may be put into a k’li rishon or only into a k’li shaini.
Ashkenazim may only place bread in a k’li shlishi 5, and in this
instance a ladle is classified as a k’li shaini, rendering the plate a k’li
shlishi.
Accordingly, a biscuit may not be dunked into tea made in a
k’li shaini.
I like putting soup nuts (soup almonds)
in my soup, is there anything I must be aware of?
Soup nuts, unlike bread are fried, which is equivalent to
cooking. Since the halacha is that ein bishul achar bishul – once a
food has been cooked it is permitted to place it again in a k’li rishon (that
is off the fire), one may add soup nuts to one’s soup. One may also put cooked lokshen
into a pot of boiling soup (that is off the fire). Croutons however, are baked, and will
have the same rule as bread mentioned in the question above.
Is one permitted to make Nescafe
in a k’li shaini?
Nescafe, or instant coffee, is first brewed and then either
freeze dried or spray dried. It should therefore be permitted to put it even into a k’li
rishon (off the fire) following the abovementioned rule that it is permitted to cook a
cooked food. However, some poskim say a cooked soluble has a status of a liquid and
as such it is forbidden to recook it. The M”B 6 concludes that
therefore it should only be put into a k’li shaini (although there are others
who will only make it in a k’li shlishi, for various reasons).
What about ground coffee?
Ground coffee is not brewed, only roasted, and therefore
the same rule applies to ground coffee as is applied to bread; it should only be prepared
in a k’li shlishi.
[1] Siman 318:5
[2] Whatever happens it is forbidden to place the baked item into a pot that is on the
blech or hotplate.
[3] The status of a ladle dipped into a k’li rishon is in dispute, and it is
regarded l’chumra (being stringent) as a k’li rishon.
[4] This is on condition that the ladle was not left to stand inside the soup pot, because
then it might attain a status of a k’li rishon (M”B 87).
[5] According to M”B 45.
[6] Siman 318:71
Food For Thought
On the exterior of an
electric urn is a small transparent pipe which gets filled with water. When opening the
tap the water in that pipe enters the urn, is there anything to be aware of?
If a light was unintentionally turned
on, may one benefit from it?
Is there a difference between turning a
light on without thinking and turning it on without noticing (i.e. by leaning on the light
switch)?
The stone on my porch becomes very hot
from the sun, am I permitted to warm food on it?
Vort On The Parsha
When Aharon HaCohen saw his younger brother Moshe, after
being told that Moshe would lead the exodus of Bnei Yisrael from Egypt, he was “happy
in his heart”.
The Midrash says that had Aharon known that the Torah
was to publicize the fact that he was happy for Moshe, he would have greeted him with
drums and dancing.
The question is, is it possible that the holy Aharon would
do something as a publicity stunt?
Harav Moshe Sternbuch, Shlita, explains that Aharon would
never have done a publicity stunt as the Torah attests to his genuine happiness for his
younger brother; the main delight for another's success being what one feels in one's
heart. However, had Aharon known that his feelings would be publicized; he would have
arranged an orchestral show to demonstrate his love, not as a stunt, but rather as a
lesson on how one is supposed to feel and think about another person’s success. |
