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Weekly Shabbos Halacha Series
Halachos Series on Hilchos Shabbos

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Published by
Pirchei Shoshanim

A Project of
The Shema Yisrael Torah Network

Written by

Rabbi Dovid
Ostroff, shlita


These Halachos were shown by Rabbi Ostroff to
HaGaon HaRav Moshe Sternbuch, shlita



Questions for the Week of Parshas Noach


May I reheat food by placing it on the radiators spread around the house?

Yes you may because it is not the normal cooking method. [1] It is comparable to placing cold food on top of a pot that is already on the fire. [2] However, only dry, cooked food may be reheated; a liquid, or a solid with gravy is forbidden to reheat.

What is the difference between reheating a solid and a liquid?

Although both are fully cooked, the halacha is that a cooked solid may be reheated in the permitted manner because ein bishul achar bishul (there is no re-cooking a solid). As per liquids we say that yesh bishul achar bishul a cold liquid is prone to re-cooking. One of the reasons is because heat is a major element of a liquid thus a cold liquid is considered uncooked.

Is it permitted to steep cold, cooked chicken inside cholent in my plate?

As far as cooking goes, even if the chicken would reach the heat of yad soledes bo [3] it is not a problem because as we said there is no re-cooking a solid, but even as far as hatmana goes, there is no issur to  enwrap a food within a food. [4] As far as fully immersing a cooked egg within hot water a shaila should be asked.

What is the halacha with regard to immersing the kishke inside the cholent?

We find a few opinions in the poskim regarding this matter. See the footnote. [5] HaRav Shlomo Zalman Auerbach ztzl held that it is permitted since hatmana is usually done for the sake of storing heat, and without enwrapping the food the heat would be lost. Here the kishke is not enwrapped in the cholent for the sake of storing heat; rather it is there to get heated by the flame beneath the pot just as the cholent is heated by the flames. [6]

Others hold that the kishke or rice should be slightly raised above the cholent, which will satisfy all opinions. [7]


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 yad soledes bo it cooks whatever is placed inside.

A kli sheini the utensil into which the contents of a kli rishon is poured.

A kli shlishi the utensil into which the contents of a kli sheini is 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 [8] mentions two opinions as to whether it is permitted to cook [9] a baked food and concludes 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 sheini? 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 sheini.

The MB 45 says that even though a ladle is classified lchumra [10] as a kli rishon, if the soup was served from the kli rishon with a ladle, [11] 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 sheini. Ashkenazim may only place bread in a kli shlishi, [12] and in this instance a ladle is classed as a kli sheini, rendering the plate a kli shlishi.

Accordingly, a biscuit may not be dunked into tea made in a kli sheini.

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 sheini?

Nescafe, or instant coffee, is first brewed and then either freeze dried or spray dried. It should therefore be permitted to be put even into a kli rishon (off the fire) following the above mentioned 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 re-cook it. Therefore, the MB [13] concludes that it should only be put into a kli sheini (although there are others who will only make it in a kli shlishi, for various reasons).

[1] Iggros Moshe Orach Chaim Vol. 4, pg. 139-34

[2] Siman 253:5

[3] Above 40C and 104F. There are several opinions in halacha and we're citing the machmir opinion.

[4] Shmiras Shabbos Kehilchasa 1-72 and in the footnote.

[5] Shevet HaLevi vol. 3 siman 47. Minchas Yitschak vol. 8 siman 17. Shvus Yitschak pg 251.

[6] Shmiras Shabbos Kehilchasa 3rd vol. 42-242.

[7] Rav Sternbuch.

[8] Siman 318:5

[9] It is forbidden to place the baked item into a pot that is on the blech or hotplate.

[10] The status of a ladle dipped into a kli rishon is in dispute, and it is regarded lchumra (being stringent) as a kli rishon.

[11] 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).

[12] According to MB 45.

[13] Siman 318:71


Vort on the Parsha

Noach was initially called the Tzaddik and later Man of the Land whereas Moshe was initially called the Egyptian and later called - Man of Elokim. The Meshech Chochma says that there two ways to serve Hashem, through solitude and self aspiration and overlooking personal needs to help and assist everyone else.

One would think that the former would reach greater heights in servitude of Hashem, but that is not always the case. Noach did not reproach his generation and unfortunately was labeled Man of the Land, whereas Moshe applied himself to Am Yisrael and reached the level of .

One should not think that Moshe did not continuously serve Hashem and work on his middos, applying oneself to the k'lal without continuous avodas Hashem cannot make one an .


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