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We are continuing in siman 3, discussing the halachos of kli rishon. To clarify, in siman 4 the Chayei Adam will discuss kli sheini and kli shlishi, and in siman 5 he will discuss davar gush. After he discusses the level of the kli, he will discuss what foods are muttar to place inside these keilim (siman 6 and onwards). In this siman, he discusses kli rishon and irui kli rishon.
Practically, besides being assur, we need to understand what the scenario is where irui will be relevant bedieved. If the food is cooked, ain bishul after bishul. If the food is raw, the whole food is inedible.
Back in Klal 9, where the Chayei Adam discussed various broad Shabbos concepts, the Chayei Adam mentioned the concept called maaseh Shabbos. Maaseh Shabbos is the concept that Chazal prohibit benefit from melacha performed on Shabbos, sometimes even when performed b’shogeig. There is a machlokes how we pasken regarding benefit from maaseh Shabbos (see shiurim s295-s305).
The Chayei Adam discusses maaseh Shabbos over here because it plays out in terms of bishul. If one performs irui kli rishon on to a food, and the outer klipah of the food is now assur, the outer layer of the item must be removed before consumption. We need to define kdei klipah, what happens to it, and whether it will make a difference if the food is already cooked.
The shiur of kdei klipah is discussed in Yoreh Deah in terms of issur being absorbed into heter. In some cases, the issur is assumed to absorb a kdei klipah’s worth into the food of heter. There is also a concept in Yoreh Deah known as kdei netilah, which is defined as the width of one’s thumb as measured from the joint. Klipah is thinner than a netilah, and is defined as the thickness of a layer in which the entire layer can be removed in one piece. If the layer is too thin to stay together, it is thinner than a kdei klipah and is not sufficient. It is not clear to Rabbi Reingold if there is a specific number for this shiur.
Coming back to our siman, if the item is raw, removing a kdei klipah is pointless, since the item is still unusable (and clearly the attempt at bishul was unsuccessful). If the food is already cooked, we have a rule that ain bishul achar bishul, once something has been cooked, it cannot be chayav for the melacha of bishul again. Therefore, the Chayei Adam suggests the case is a person cooked (bishul) something which was previously baked (afui). This leads us to the question of whether one can be chayav for bishul on something which is already afui, which the Chayei Adam seems to pasken they can be. We will discuss this question in the upcoming shiur, be’ezras Hashem.
Summary
- The Chayei Adam paskens like the Bavli, that a kli rishon has the ability to cook even when it is off of the fire, as long as it is still yad soledes bo inside the kli.
- In most situations, kli sheini does not cook, but irui kli rishon cooks kdei klipah, which is defined as the thinnest layer which can be removed from the item in one piece..
- The part of the food which is cooked will now be assur to benefit from on Shabbos. This is known as maaseh Shabbos.
