[Avodah] May one add matzah meal or pieces of bread to a

[Marty Bluke]

There are 2 possible approaches to understanding kli sheini:
1. It is a din. In other words the halacha states that cooking in a kli
sheini is not called cooking. We find for example that bishul bchama is
permitted even though it cooks.
2. It is a metzius, the gemara is telling us an empirical fact, that in
general a kli sheini doesn't cook.

Many of the Rishonim state explicitly that kli sheini ayno mevashel is a
metzius. The Rashba there in Shabbos 34b, the Yeraim quoted by many other
rishonim and others. Tosafos there also seems to say this because they
explain the difference between a kli rishon and a kli sheini based on
metzius, that a kli rishon has hot walls while a kli sheini doesn't.

The gemara about kalei habishul seems to support this position. The simple
reading of the gemara (39a and other places) is that there are certain
things that are easily cooked and you are chayav  if you cook them in a kli
sheini. If it was a din then how wcould you be chayav by kalei habishul?

None of the Rishonim (that I saw) say explicitly that it is a din (however
see Tosafos shabbos 42a where they discuss a hot bath and other Rishonim
(Ramban, Ritva) which could be interpreted this way). However the Ohr
Sameach (hilchos shabbos perek 9) goes with this idea explicitly, and
explains it as follows. He says that the gemara states that cooking in
halacha is defined as by fire or the result of a fire. He says that a kli
sheini is so far removed from the fire that it can't be called toldos
haeish  and therefore is not considered cooking in halacha. This is similar
to the din that cooking in the sun is not considered cooking. He explains
that kalei habishul is a gezera because people do cook kalei habishul in a
kli sheini therefore they prohibited it m'drabbanan.

There are a number of practical differences in halacha regarding this
question, I will mention 2 of them:
1. If the kli sheini is really hot. The Chayei Adam based on a Rambam in
Maaser Sheni holds that if the kli sheini is boiling hot (if you touch it
you will get burned) then the rule of  kli sheini ayno mevashel doesn't
apply. This is clearly going with 2, that it is a metzius, according to the
Ohr Sameach it shouldn't matter.
2. Is there a kula of kli shlishi? The Mishna Berura quotes a Pri megadim
who is meikel by a kli shlishi by kalei habishul, that you would be
permitted to put them in a kli shlishi. The Chazon Ish and others disagree.
they hold that there is no difference between a kli sheini and a kli
shlishi based on Tosafos, both have cold walls and both have the same
amount of heat. If you hold like 2 then the kula of kli shlishi makes no
sense. However according to the Ohr Sameach that kli sheini ayno mevashel
is a din and the humra by kalei habishul is only a din drabbanan, then it
makes sense to say that the gezera was only made on a kli sheini and not on
a kli shlishi.

At first glance opinion 1 (din) seems much more logical then 2. It seems
very difficult to say that the gemara is telling us a metzius without
qualifying it. If the Chayei Adam is right how come the gemara didn't warn
us about it. The Chayei Adam's scenario is not so uncommon and leads to an
issur d'oraysa. The gemara's statement lends itself to be interpreted as a
general principle in halacha not a metzius.
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