Bishul 57 - Liquifying Congealed Items 3 (Klal 20 Siman 20) S0554

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Bishul 57 - Liquifying Congealed Items 3 (Klal 20 Siman 20) S0554

We are continuing in siman 20. The Chayei Adam writes that if a person has a hot piece of meat, and they want to add congealed fat on top of it in order for the fat to melt into it, one is allowed to do so. However, there is a concern of bishul achar bishul. We have learned that there is a concern of bishul achar bishul on a davar lach which has fully cooled down. Although at the moment, the congealed fat is a solid, once it melts, it will be a cold liquid. Since it began as a solid, we have learned (s520-521) that lechatchilla it should be treated as a liquid (and there should be a concern for bishul achar bishul). Nevertheless, the Chayei Adam seems to be inclined to treat it as a davar yaveish, so there is no concern for bishul achar bishul.

The Chayei Adam contrasts this case with another case, that as the fat liquifies, it does not absorb into the food and is independently discernable. In the previous case, the fat was immediately absorbed into the food, and therefore there is less of a concern for nolad. When the fat is discernible, lechatchilla, we are machmir for nolad. However, in cases of need, one can be meikil, as we have learned (s553).

An example of a case of need would be if this food is the only hot food one has for Shabbos.
One can place the food with the congealed fat near an oven before a non-Jew lights it, as we have learned previously (s548).

We need to clarify a few points regarding nolad. Some common scenarios of nolad include ice cubes which melt on their own, placing ice cubes into a cup of liquid, freezing ice, and stirring coffee thereby dissolving sugar. We will discuss these cases in the upcoming shiur, be’ezras Hashem.

Summary
It is muttar to melt a soup which has congealed fat on top of it, assuming it is at enough of a distance from the fire to avoid issues of bishul and shema yechateh.
Melting the congealed fat would only be assur if it were melted actively by the person, but passively melting it is muttar.
The Rema, and following him, the Chayei Adam only allow it if it’s needed for Shabbos.
If, as the fat melts, it is absorbed into the food, one does not need to be concerned about nolad.
If the fat oozes out of the food and is independently discernable, there is more of a reason to be machmir for nolad, but, even so, it is muttar if it is needed for Shabbos.
In all cases, bedieved, the food is muttar to eat or drink.