Rabbi Mendel Agranovich
Shalom, dear readers! With G-d’s help, we continue our discussion of the laws of Shabbat, and in this article we will discuss several new concepts related to cooking.
We have already explained that Torah law forbids cooking with fire or heat derived from it, while a rabbinic decree also forbids cooking with heat derived from the sun.
Let us define the limits of these concepts: in other words, can a warm object always cook something that comes into contact with it? And another fundamentally important question: at what temperature does cooking begin, and is there a temperature and/or state at which cooking ends? And what is the law regarding foods that are already edible without cooking?
As is our custom, let us turn to the original source. The Talmud (Shabbat, 42a) states: “One may not add seasoning to a pot or frying pan that has been removed from the fire while boiling, but one may add it to a bowl or soup tureen.” Three conclusions follow from the above:
1) even though the pot has been removed from the fire, the seasoning can cook in it; in other words, sources of heat derived from fire continue to cook as they cool, without receiving additional heat;
2) there is a difference between a vessel removed from the fire (a pot) and a dish into which its contents have been poured (a bowl or soup tureen);
3) everything said above applies to the state the Talmud calls “boiling” (we specifically draw attention to this point because the definition of “boiling” in physics does not apply here).
Explaining this law, the Talmud defines the pot as a “first vessel” and the bowl and soup tureen as a “second vessel.” The difference between them is that the “first” vessel was at least on the fire, whereas the “second” was not. In another passage, however, the Talmud states unequivocally that a “second” vessel cannot cook. Tosafot ask: “It is puzzling: what is the difference between ‘first’ and ‘second’ vessels? For if the hand recoils <when it touches them> (that is, the temperature is high enough to cook), then the ‘second’ vessel should also (be able to cook), and if the temperature is insufficient, can even a ‘first’ vessel cook?
And it must be said of a ‘first’ vessel that because it stood on the fire, its walls are hot and retain heat for a long time. Therefore, a threshold was established for it: as long as the hand recoils from it, it can cook. A ‘second’ vessel, however, does not cook even at the same temperature, because its walls are not hot and it cools down.”
Let us try to analyze what is written. The wording of the question shows that the sole necessary and sufficient criterion for cooking is temperature. But then the difference between “first” and “second” vessels is completely unclear, so Tosafot introduce a new, conceptually necessary factor (resulting from the vessel having been on the fire)—the temperature of the vessel itself. If we look carefully, however, we will notice that Tosafot can be understood in two ways:
1) only a vessel that stood on the fire and has hot walls is considered a “first” vessel;
2) only cold walls give a vessel the status of a “second” vessel.
What is the difference? Quite simply: what happens if we place an uncooked item under a stream of hot water from a “first” vessel? If the crucial factor is that the vessel has hot walls, there are none in this situation; and if what matters is the absence of cold walls, those too are absent.
It turns out that both approaches exist, and this is the essence of the opinions of Rashi’s illustrious grandsons—Rabbeinu Tam and the Rashbam. In any event, we need to determine what to call this new parameter introduced by Tosafot. We will provisionally call it the “intensity” of the heat applied (following the example of one of the great commentators on the “Shulchan Aruch,” Rabbi David HaLevi, known as the Taz).
Thus, we have very briefly and schematically introduced and explained the concepts of “first” and “second” vessels, and have also understood that a stream poured from a “first” vessel has a disputed status.
Practical conclusion:
1) an uncooked or undercooked item may not be placed in a “first” vessel. It makes no difference whether the vessel is on the fire or has been removed from it. According to the ruling of the “Shulchan Aruch,” this is forbidden by the Torah.
Opinions differ regarding a “second” vessel. How can that be, you may ask? We have just read a passage in the Talmud that seemingly states unequivocally that a “second” vessel does not cook! Indeed, that is the opinion of the majority of the sages. But one sage—Rabbi Eliezer of Metz (the author of “Sefer Yere’im”)—explained that there is no essential difference between the vessels: each item and material requires a different amount of energy and intensity of heat, and therefore only the specific examples given in the Talmud—namely, water, olive oil, and seasonings—do not cook in a “second” vessel.
All the others fall into a new class or group of materials about which Rabbi Eliezer of Metz expressed doubt, saying that perhaps one cannot state definitively whether they cook in a “second” vessel, because only the Talmud’s examples require prolonged cooking, whereas the others do not.
It should be explained that, according to the opinion of the author of “Sefer Yere’im,” the practical conclusion is this: nothing other than the examples given in the Talmud may be placed in a hot “second” vessel.
Do we accept this opinion as the primary one? In our view, this has been a matter of dispute among commentators and codifiers in every generation since his time.
As a matter of practical halachah, Rabbi Moshe Feinstein held that cooking in a third vessel is entirely impossible. This clearly accords with Tosafot’s view that there are “first” and “second” vessels, while a “third” is mentioned nowhere. The Chazon Ish, however, held that it makes no difference which vessel is used: if our eyes see that an item is cooking, it is forbidden by the Torah.
The key difference: a tea bag. According to Rabbi Feinstein, it may be brewed in a “third” vessel. According to many sages, including the Chafetz Chaim (“Mishnah Berurah”) and the Chazon Ish, it may not, because we can see that the tea has brewed. The opinion of the Chafetz Chaim and the Chazon Ish is accepted in most communities, because this is a case of doubt involving Torah law, in which the law requires a stringent approach.
Another fundamentally important opinion belongs to the author of the book “Chayei Adam.” This book presents an additional limitation on the concept: a “second” vessel does not cook, but if it burns the hand, it does cook (that is, if the hand not only recoils but is also burned). Thermal energy of this intensity continues to cook even when it is in a second vessel.
How, then, can you drink tea on Shabbat? Here is a procedure that takes all the opinions into account.
1) Brew the tea in a teapot and place it on the lid of the urn (even if the teapot is a “second” vessel and you pour boiling water into it from the “first”).
2) Boil the water in the urn before Shabbat so that it boils throughout the urn (even in the water-level tube; if you press down on the lid while the water is boiling, the water boils there too). Leave it in “Shabbat” mode.
3) BEFORE SHABBAT, remove all the tea leaves or tea bags from the teapot before placing it on the lid of the urn (this relates to the prohibition of sorting on Shabbat, but we will not discuss that now).
4) If you have followed these instructions, you may (and according to some opinions, must) pour the tea concentrate into the glass first and then add water from the urn. You may also return the teapot to the lid of the urn.
5) If the tea concentrate has been taken off the heat and has cooled, you may pour hot water from the urn into a glass (which must be dry, so as not to cook any drops of uncooked water left after washing), then pour the water into a third glass and add the cold tea concentrate there (this takes into account the opinion of the “Chayei Adam,” who wrote that a “second” vessel cooks if it burns the hand, but made no mention at all of a “third”).
If the water was poured into a “second” vessel and the tea concentrate was added there without pouring the boiling water into a third glass, that tea may also be drunk.
Note that our instructions are intended for an urn without an automatic thermostat (which will be discussed separately), which does not restart the boiling cycle after reaching a certain temperature.
That is all we wanted to clarify about tea. Enjoy your tea this coming Shabbat and on future Shabbatot, and see you in the next issue!