Before we can deal with the following questions, these
terms must be defined:
A kli rishon (the
first kli) the cooking pot, whether on the fire or off, if it is of yad
soledes bo it cooks whatever is placed inside.
A kli shaini
the utensil into which the contents of the kli rishon were poured.
A kli shlishi
the utensil into which the contents of the kli 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 kli rishon (which is off the fire) or only in a kli shaini?
It is a machlokes and ones 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 kli shaini.
The MB 45 says that even though a ladle is
classified lchumra 3 as a kli rishon, if the soup was
served from the kli 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 kli rishon or only into a kli shaini.
Ashkenazim may only place bread in a kli shlishi 5, and in this
instance a ladle is classified as a kli shaini, rendering the plate a kli
Accordingly, a biscuit may not be dunked into tea made in a
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 kli rishon (that
is off the fire), one may add soup nuts to ones 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 kli 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 kli
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 MB 6 concludes that
therefore it should only be put into a kli shaini (although there are others
who will only make it in a kli 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 kli shlishi.
 Siman 318:5
 Whatever happens it is forbidden to place the baked item into a pot that is on the
blech or hotplate.
 The status of a ladle dipped into a kli rishon is in dispute, and it is
regarded lchumra (being stringent) as a kli rishon.
 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 kli rishon (MB 87).
 According to MB 45.
 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
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 persons success.