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2. Placing ice into a glass of liquid:
One may place ice into a glass of wine or water during the summer in order to cool down [the drink] into which [the ice] melts on its own. One need not worry [that doing so transgresses any prohibition]. Regarding crushing the ice while it is in the cup of liquid –See above Halacha 1B! Regarding pouring water onto the ice- See Q&A!
Placing ice into a glass of liquid to melt:
It is permitted to place ice into liquid. [Although to crush it inside the liquid, or into the liquid is forbidden, as explained above in Halacha 1B].
How much ice can be added to the water? Does one need to have 60x or majority of water in the cup when one puts the ice inside?
Some write one does not even require majority and one can hence add as much ice as he desires. Others however write that majority is required. Others write it even requires 60x. Practically, one may follow the first opinion.
May one pour liquid onto the ice in one’s cup?
It is forbidden to pour the liquid onto the ice being that doing so causes it to melt. However there are Poskim that rule one is permitted to do so if only a small amount of the ice will melt due to the pouring. Practically it is best to always place the water in first and then the ice cube.
May one enter instant coffee into water?
Yes. Nevertheless, it is best to place the coffee into the water rather than place the water onto the coffee. Some are stringent to prepare coffee essence from before Shabbos and thus avoid any suspicion of prohibition. Nevertheless, if one did not do so he may do it on Shabbos itself.
May one pour water onto salt/sugar and other dissolvable items?
Yes, as they are hard and do not dissolve through the pouring and thus are not similar to the case of urinating on ice. Seemingly one may even pour hot water from a Keli Sheiny onto these substances as the amount that it will melt is only slight.
May one mix the ice cube in his drink using a spoon or the like?
No, as by doing so one is actively causing the ice to melt which is similar to washing one’s hands with icy water of which one is to be stringent against doing so.
May one place a dissolvable item such as sugar and instant coffee into liquid and then mix it with a spoon so it dissolves?
May one place soap into a cup of liquid and have it dissolved and then use that to wash ones hands?
Yes. See below Halacha 4 Q&A there!
| Question: [Sunday, 19th Sivan, 5781]
Is it permitted for me to place an ice cube in my hot bowl of soup or hot cup of tea on Shabbos in order to cool it down enough so I can drink it?
It is permitted to enter an ice cube on Shabbos into a cup of hot tea or a bowl of hot soup which is defined as a Keli Shelishi even though doing so causes it to melt.
Explanation: The prohibition against the passive melting of items on Shabbos only applies if the melted substances recognizable. If it is not recognizable after it is melted, and it is being melted in a passive form, then it is permitted to cause it to melt. Thus, the Poskim rule that it is permitted to enter ice into a cup of liquid in order to cool off the liquid, and it is clear from other rulings in the Poskim that this applies even if the liquid is hot, so long as it does not contain the cooking prohibition. Now, although technically it is permitted to enter water into a Keli Sheiyni, practically, aside for the fact that it is unclear if this applies likewise to ice cubes being that it does not mix right away with the liquid, even by a Keli Sheiyni, in addition, if the Klei Sheiyni liquid is very hot, as is often the case when one desires to cool it off with an ice cube, then it is to be treated like a Keli Rishon, and hence one should only enter an ice cube into hot liquids which are defined as a Keli Shelishi, which is anyways usually the case when one has a cup of tea which was made using a Keli Sheiyni, and one has a bowl of soup that was poured to from a Ladle.
Sources: Piskeiy Teshuvos 320:14 footnote 155; SSH”K 1:90; See regarding entering ice cubes into wine to cool off: Admur 320:16; Michaber 320:9; Shabbos 51b; See regarding placing fat on top of rice for the melt [from which it is proven that even if the liquid is hot it is permitted]: Admur 318:26 and 28; M”A 318:40; Sefer Haterumah; Derisha 318:6; Elya Zuta 318:17; M”B 318:105 and 118; see regarding entering liquids into a Keli Sheiyni: Admur 318:22; 318:12; Michaber 318:12-13; Mishneh 41a; See regarding the status of a very hot Keli Sheiyni: Admur 318:20; Michaber 318:11; Tur 318; M”A 318:34; Levushei Serud; Tzemach Tzedek Mishnayos 3:5; as explained in Ketzos Hashulchan 124 footnote 31; M”B 318:76; and 48; Chayeh Adam Shaar Mitzvas Haaretz 2:9; Rosh Yosef; Piskeiy Teshuvos 318:34; See regarding the status of a bowl of soup that was poured from a ladle: M”B 318:45; Minchas Yitzchak 5:127; Shabbos Kehalacha Vol. 1 p. 84-86
 Admur 320:16; Michaber 320:9; Shabbos 51b
 The reason: Some say the reason is because one has not done any actions with his hands [Opinion in Admur 318:27; 320:16; M”B 320:34; Michaber 318:16; Ramban Shabbos 51b; Implication of Rambam Shabbos 21:12 brought in Maggid Mishneh; Smag; Smak; Rabbeinu Yerucham] Others say the reason is because the liquid is entering directly into the water and is hence not recognizable on its own. [Admur 318:26; 320:16 and 19; M”B 320:34] Admur rules mainly like the first reason although states the custom is to be stringent like the second reason. The practical ramification is regarding whether one may place an ice cube in the sun for it to melt, as explained in Halacha 3.
 See Shabbos Kehalacha 17 Biurim 25 [p. 89]
 Implication of Admur and all Poskim which do not mention that Bittul is required; Betzeil Hachochmah 2:26; Shivilei David 20:1; Shabbos Kehalacha 17 Biurim 25 [p. 89] and 16 Biurim 8 [p. 19-24] that every melted drop is individually nullified in 60x [explained next].
If there was originally 60x in the water: See Shabbos Kehalacha 17 Biurim 25 [p. 89] and 16 Biurim 8 [p. 19-24] that every melted drop is individually nullified in 60x, and we say Kama Kama Batul, even by wine [as is implied from Admur 320:4 and rules Peri Chadash in Y.D. 99], and certainly here. As for why by 305:32 Admur requires a total majority and we don’t say Kama Kama Batul-see there that he does not have an answer to this contradiction, and suggests perhaps the milk enters in one shot into the utter and even initially there isn’t majority. Vetzaruch Iyun Gadol on his novelty. As for why in 335:4 Admur implies that we need 60x in total with exception to Muktzah, and we don’t apply Kama Kama Batul if one wants to drink the wine, he answers that there must be a difference between if the liquid is recognizable before it mixes in [in which case we require 60x total as ruels in 335:4] versus if the liquid mixes straight into the other liquid in which case we say Kama Kama is Batul in 60x, as implied from 320:4.
Must one initially have majority or 60x versus the first drop: From the fact Admur here does not mention any level of Bittul [unlike 320:4 and 305:32] implies that even initially Bittul is not required. Perhaps the reason for this is because there is no prohibition here at all that needs nullification, as since the drop is not recognizable, it is not considered Molid, and it is likewise not similar to Sechitas Peiros as explains Admur here in 320:19. Thus there is no Issur here at all when it enters on its own into liquid, and therefore no Bittul is required even originally. This explains why here Admur makes no mention of majority or 60x Bittul. However, in 320:4 he mentions 60x being that juice that flowed on Shabbos is a real Issur and needs regular Bittul of 60x. Likewise in 305:32 Admur mentions majority being that the milk is Muktzah due to Nolad, and hence requires majority. Vetzaruch Iyun.
 Implication of Admur 305:32 regarding milk in utter of cow, that majority is required [Betzeil Hachochmah ibid; Divrei Yatziv 159] However see previous footnote that one cannot learn from here anything as it is a case of Muktzah-Nolad. Perhaps also this can be implied from the added wording of Admur in 320:16 “One may place ice into a glass of wine or water during the summer in order to cool down [the drink] into which [the ice] melts on its own.” As usually when one desires to cool off a drink there is majority water inside. On the other hand, perhaps the novelty in these words is that although the drink is hot, and will melt the ice cube, one may nevertheless do so.
Reason why by grapes in vat 60x is required: As the juice of the grapes is a Rabbinical prohibition, and hence requires 60x. However, Nolad is more lenient and hence only requires majority. [Betzeil Hachochmah ibid; Divrei Yatziv ibid in answer of question of Iglei Tal Dash 17:83]
 Rosh Yosef [of Peri Megadim] Shabbos 51a; Implication of Admur 320:4, P”M 320 M”Z 3, M”B 320:14 regarding grapes in a wine vat that 60x is required; Peri Hagan; However see previous footnote that one cannot learn from here anything as it is a case of actual Issur of juice that flowed on Shabbos.
 As is implied from Setimas Haposkim, and we answered the contradictions in Admur in each area as for why he required majority or 60x.
 Piskeiy Teshuvos 320:5; And it is thus similar to urinating on ice which is to be avoided. See Ketzos Hashulchan 127 Footnote 14 that implies it is only allowed by sugar/salt and not buy ice; Furthermore, perhaps we require all three reasons mentioned in 320:17 to be allowed to melt with an action. See Meor Hashabbos 3:13-98; Shabbos Kehalacha vol. 3 17 footnote 84 and Tosefes Biur p. 157. See next footnotes.
 Minchas Shay 320:9; Shabbos Kehalacha Vol. 3 17:28 [p. 71] regarding gravy and 17:50 [p. 94] regarding ice cubes.
 As he learns that the reason of “small amount” in 320:17 suffices to allow an action of melting to be done [as in truth rules Admur in 318:25]. See also Ketzos Hashulchan 127 footnote 14 that uses “a very small amount” to permit pouring even hot water onto sugar and salt, although he implies that he agrees it is forbidden to pour the water over ice, seemingly due to that it melts a lot more than just a small amount. Vetzaruch Iyun as Admur troubles himself to explain that the reason we do not make a decree is because the water is going to waste and is hence not similar to juice of fruits. Hence the implication from Admur is that without this condition fulfilled we cannot allow it to be done.
 Shabbos Kehalacha Vol. 3 17:50 [p. 94]
 Rav SZ”A in SSH”K 12 footnote 14; Shabbos Kehalacha Vol. 3 17:86; Vol. 1 p. 266; See Igros Moshe 4:74 Lash 1
 Shabbos Kehalacha Vol. 1 p. 266
 So is evident from all Poskim which have never written of such a prohibition and some [SSH”K] have even allowed placing instant coffee into a Keli Sheiyni. So is implied also from Shabbos Kihalacha ibid.
 Ketzos Hashulchan 127 footnote 14
 So is evident from Admur 320:19 that writes “However it is permitted to pour water onto salt and wash one’s hands with it”
 So is evident from the fact the Poskim do not discuss the issue of Nolad when discussing the laws of cooking involved in pouring from a Keli Rishon or Sheiyni onto sugar. [Ketzos Hashulchan ibid]
 So is implied from Ketzos Hashulchan 127 footnote 2. See also SSH”K 10:2 and footnote there.
 Ketzos Hashulchan 127 Footnote 2; Shevisas Hashabbos Dash 56; Rav Poalim 3:14; Shabbos Kehalacha 33 17:83
 Seemingly doing so should be forbidden just like it is forbidden to crush ice with one’s hands even into a liquid. Nevertheless, the custom is to permit doing so, due to the fact it is not really the mixing of the spoon which dissolves the sugar but really the liquid, and the mixing only quickens the job. [ibid]
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