We are beginning siman 6, where the Chayei Adam discusses the concept of ein ibbud b’ochlin. This concept is based in the Gemara, where the Gemara says that people would salt meat for the purpose of preserving it or traveling with it. When the person was ready to eat it, it would be soaked in water in order to remove the salt. One opinion is that the process of salting is considered meabeid, because it physically changes the item and makes it hard. Another opinion is that ein ibbud b’ochlin, that since the primary purpose of food is imminent consumption, it is not akin to the melacha of meabeid as it is found in the mishkan, where meabeid was employed in order to maintain long term usage.
The above discussion applies on a deoraysa level. On a derabanan level, Chazal enacted limitations on certain foods which are commonly salted and in which the salt benefits the food. Benefitting the food refers either to the salt removing bitter liquids from the food, or that the salt changing the texture of the food by softening or hardening it. Rashi explains that these actions are assur because they are akin to meabeid and are assur miderabanan. Most rishonim follow Rashi.
The Rambam gives a different reason, and explains that it is similar to bishul. In the same way that heat positively changes food, the salt positively changes the food as well. Additionally, we find in hilchos melicha the concept of maliach keroseiach, salting something is similar to roasting it, so the Rambam concludes the issur is due to bishul. The Tur follows Rashi, while the Shulchan Aruch brings both reasons.
There are a few nafka minos between the two reasons:
- The Aruch Hashulchan suggests that, according to Rashi, if the issur behind salting is meabeid, if one adds additional ingredients which slow down the meabeid process, it would be muttar. For example, if one salts vegetables, the salt draws the liquid out of the vegetables and makes them smaller, less moist and more crunchy. This would fall under the issur of meabeid. If one adds oil as well, it would not be assur. (It would be preferable to add the oil beforehand, but it could be added after as well.) According to the Rambam, that the issur is bishul, adding oil would not make a difference and it would still be assur.
- Sugar, similar to salt, also has the propensity to dry, harden, and preserve a food. The K’tzos Hashulchan Rabbi Avraham Chaim Naeh) in a footnote (known as Badei Hashulchan) suggests that sugaring a food would fall under this machlokes. If one holds that it is muttar to use sugar to perform melicha (which is a separate machlokes achronim), it would fall under the melacha of meabeid. If it cannot be used for melicha, it would not fall under the issur of meabeid, and according to Rashi it would be muttar. According to the Rambam, it would be assur regardless.
Summary
Mideoraysa, we pasken ein ibbud b’ochlin. Miderabanan, Chazal enacted limitations on foods which are commonly salted and in which the salt benefits the food.
The reason behind the issur derabanan is assumed to be meabeid. However, the Rambam holds it is bishul.
