Dosh 34 - Making Ice (Klal 14 Siman 11) Hilchos Shabbos - S0396

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Dosh 34 - Making Ice (Klal 14 Siman 11) Hilchos Shabbos - S0396

We are continuing in siman 11, regarding the halachos of melting ice and snow. Today, we will discuss whether it is muttar to make ice on Shabbos.

We have learned that according to the Rambam (s389), it is assur to crush ice on Shabbos because it approximates the process of sechita. If so, making water into ice would seem to have no comparison to extracting liquid, so it is muttar according to the Rambam.
According to Rashi (s389), the issur of crushing ice is due to the issur of molid, giving the appearance of creating something which was not previously in existence. If so, this argument would seem to apply here as well and it should be assur.
Additionally, we learned that it is muttar to place ice cubes into water and allow them to passively melt (s395). According to one explanation, it is muttar because it is not discernable. If so, making ice would be a problem, because the ice cubes are discernable. According to the second explanation, it is muttar because it happens by itself. If so, making ice would be muttar, because the ice does not freeze due to action on the part of the person, but passively as a result of being placed in the freezer.
Thus, we have two arguments as to why it should be muttar to make ice on Shabbos. According to the Rambam, it is certainly muttar, and, even according to Rashi, there is one way to understand why it should be muttar as well.

Regarding the second set of arguments (about placing ice cubes in water), we learned that lechatchilla we are machmir not to do something which is discernible even when not done actively, and not to actively do something even when not discernable. Although we would not be meikil on this minhag, the combination of this argument, plus the factor of the Rambam, would maybe make this case muttar.

The Shmiras Shabbos Kehilchasa brings a third argument. He writes that maybe the conversion of ice into water is a significant change, because water is its permanent state. Maybe changing water into ice, which is not its permanent state, is not considered significant change. If so, there is no melacha involved whatsoever and it is muttar.
A similar argument is made regarding canned whipped cream. While inside the bottle, the contents of the whipped cream are in liquid form. When one presses on the nozzle, it comes out under pressure, absorbs air, and puffs up. There is a disagreement whether it is muttar. Rav Moshe held it is assur to spray whipped cream because it is molid, however, others hold it is muttar because if it sits at room temperature, it loses its air and reverts back to liquid. The lack of permanence removes its status of molid.

Although we have three arguments as to why it should be muttar to make ice on Shabbos, the minhag haposkim is lechatchilla to be machmir and avoid making ice on Shabbos. However, in cases of need, including guests who may want a cold drink, one can be meikil that it happens passively.

Regarding pouring hot water over instant coffee or the like (when there is no issue of bishul), although we learned that it would be appropriate to add the coffee after the placement of the water, the minhag haolam appears to be meikil and to pour hot water directly onto the coffee.
A parallel case would be pouring water onto ice. If a person pours water onto the ice, they are directly melting the ice, as opposed to placing the ice cubes into the cup after the water has been placed. It is preferable to place the water into the cup before the ice, as we see regarding coffee.

Summary
The minhag is to avoid making ice on Shabbos. However, in cases of need, one may be meikil.