We are continuing in siman 22, where the Chayei Adam discusses hatmana. The Chayei Adam writes that he discussed the bulk of these halachos, along with shehiya, in siman 5, but he will add a point here about insulating coffee. They used to dig a hole in the ground, fill it with sand, and then bury a pot with coffee inside the sand. Sand is an insulator which is muttar to use from Erev Shabbos going into Shabbos, because it is not considered a mosif hevel. (By contrast, manure is considered a mosif hevel because the chemical reactions cause it to generate heat on its own, and is assur to use for hatmana even on Erev Shabbos.) It is muttar to perform hatmana with something which is not mosif hevel on Erev Shabbos, so it is muttar to place the coffee pot into the sand.
The Chayei Adam adds a caveat not mentioned in siman 5. He writes that one cannot perform hatmana on the entire pot, but only on half or a third of the pot. However, since doing so will cause a lot of the pot to not warm up, one can turn another pot upside down and place it on top of the coffee pot. Then, one can place blankets and such on top of the upside down pot. Since the upside down pot and blankets are not touching the coffee pot, they are not considered hatmana, so the coffee pot is not considered fully insulated. Since it is not fully insulated, one can place as many layers on top of the upside down pot as they would like.
Based on what we have learned previously, that hatmana b’miktzas is not considered hatmana, as long as the top of the pot is not covered, the Rema should hold there is no concern for hatmana. If so, it is hard to understand why the Chayei Adam requires that the pot be half or one third uncovered. The Mishnah Berurah quotes the Chayei Adam in one place, yet follows the Rema as well. We will discuss this question in the upcoming shiur, be’ezras Hashem
Summary
Although we have learned that leaving the top off of a pot is sufficiently considered hatmana b’miktzas, the Chayei Adam seems to require a half or two thirds of the pot to remain exposed. We will disucss this question further in the upcoming shiurim, be’ezras Hashem.
We are beginning siman 22, where the Chayei Adam will return to the halachos of hatmana. Hatmana is a word used throughout the Torah to refer to concealing something. Similarly, hatmana on Shabbos refers to completely covering a pot in order to insulate and keep its heat. Chazal prohibited both hatmana which is not mosif hevel (ie, only maintains current heat) and hatmana which is mosif hevel (which generates heat on its own or reflects and increases the current heat). Hatmana is assur even on Erev Shabbos.
Tosfos qualifies that the issur of hatmana only applies when the item is fully surrounded, and the surrounding material is immediately adjacent to the item receiving hatmana. For example, if one leaves a pot of soup on a fire which is set to turn off at a certain time, and then wishes to surround the pot in a down blanket, it would be assur to do so once Shabbos has begun. However, if one were to place a board on the top of the pot, and then drape the blanket on top of the board, it would be muttar, since there is space between the blanket and the pot.
If the item is surrounded on all sides but not on top, it would seem to be muttar. However, the Shulchan Aruch, based on rishonim, says that if one leaves a pot sitting directly on coals, even if it is not covered on the top or the sides, it is assur. This is known as hatmana b’miktzas. The Rema disagrees, and hold that such a case would be muttar.
The Chayei Adam will discuss a case in which the majority of the pot is covered, but there is still a significant minority of the pot which is not covered. He discusses whether we would apply the concept of rubo ke’kulo to consider this pot fully covered and assur. We see that even though the term hatmana would seemingly only apply to something fully concealed, we have a machlokes in halacha how to define it.
Some suggest that hatmana b’miktzas will only be assur when it is mosif hevel. When it is sitting directly on the coals, there is a direct heat transfer which affects the whole pot, so it is equivalent to being fully covered. If it is not mosif hevel, since the pot is not fully insulated, it is muttar. Others understand that hatmana b’miktzas is assur even when it is not mosif hevel. The Chayei Adam will discuss this concept in this siman, and we will continue in the text of the Chayei Adam in the upcoming shiur, be’ezras Hashem.
Summary
- Hatmana refers to insulating a pot, either to maintain its heat or to increase it.
- The issur of hatmana only applies when the pot is fully surrounded, and the surrounding material is adjacent to the pot.
- However, there is also a concept of hatmana b’miktzas. It is based on a case of a pot sitting directly on coals, without anything surrounding it on its sides or top. We will discuss the parameters of this concept in the upcoming shiurim, be’ezras Hashem.
We are continuing in siman 20, where we digressed to discuss the halachos of nolad.
The Mishnah Berurah discusses a person melting ice while it is in water. In that situation, any nolad which results becomes batel immediately within the water. His question is whether one should be concerned for molid, due to the active melting taking place, or whether one does not need to be concerned for molid when the product is not discernable. He brings machmirim and matirim, and does not conclude either way.
However, in siman 318, Shaar Hatziyun 146, he discusses placing congealed fat on hot meat. The fat is absorbed immediately as it melts, and he writes that it is muttar. Nevertheless, he adds that some are machmir, and therefore it is tov to be machmir.
This psak raises the question about making tea or coffee, where, by dissolving the ingredients in the hot water, one is similarly performing molid. (When a person takes liquid honey and stirs it, it does not fall into this question, since both the honey and water are liquids. However, crystallized honey would fall into this question as well.) It is clear that the minhag is to be meikil, and the question is, according to the Mishnah Berurah, how it is possible to be meikil.
There are multiple answers given to this question. One answer is that the sugar does not convert into a liquid, but breaks down into miniscule pieces. Ice, on the other hand, melts into a liquid. Another approach is that the ingredients in coffee are not actively melted, but stirring increases their exposure to the water, which, in turn, melts the ingredients. Some suggest that since these items are generally not consumed alone, but only in this state, the concept of molid does not apply, because molid implies transforming from one use to another, and over here, there was never a previous use. Either way, the minhag is to be meikil.
The Mishnah Berurah points out that if one is washing their hands with water which has some ice chips in it, rubbing one’s hands would be considered molid, and one should be machmir.
Based on the sevara that one can be meikil on molid when the melted product is not discernable, if a person would melt something in water which is a different color than the water, it is arguably discernable, and it should be a problem to stir it. An example would be orange juice concentrate, which was frozen concentrate that would be melted into water. It is harder to say that the change is not discernable in that situation, and there is more of an argument that one should be machmir.
Breaking apart frozen ice is muttar, since the person’s goal is not to melt the ice, but just to break it up. If one needs to add a little water to help break it apart, it is also muttar, since melting the ice is still not one’s goal. Pouring hot water directly onto the ice would be a problem. Similarly, some suggest that pouring hot water directly onto instant coffee would be a problem, and one should be machmir not to do so.
The poskim discuss the ice which develops on the side of a freezer or air conditioning unit, and conclude that it is considered nolad, and one cannot remove it on Shabbos.
Regarding making seltzer on Shabbos, the SodaStream machine is a mechanical device which infuses carbon dioxide from the canister into the water. Some poskim consider it molid but many poskim are meikil.
Regarding making ice cubes, the Tchebiner Rav famously held it is molid and assur. Although many poskim disagree, due to the stature of the Tchebiner Rav, those poskim are not willing to be meikil unless one has a pressing reason to be meikil.
Summary
- The minhag is to be meikil when dissolving solids into liquids, such as when making coffee. However, if the product is discernible, such as when it is a different color, one should be machmir.
- However, it is better not to melt ice in the water, or melt fat onto meat even if it is not discernable.
- There is no issue of using water to help break apart ice. However, directly pouring hot water onto the ice would be an issue of molid. Similarly, one should refrain from pouring hot water directly onto coffee or tea.
- Ice which develops on the side of the freezer or air conditioning unit is considered nolad.
- Many poskim are matir making seltzer on Shabbos.
- Although many poskim are matir making ice cubes on Shabbos, the minhag is to refrain from doing so unless one has a compelling reason.
