DonateChapter 2: The Blech-Setting up the hot food before Shabbos
The Laws relating to leaving a food on a fire from before Shabbos
| Introduction:
In this chapter we will discuss how one is to arrange before Shabbos that his food remains hot into Shabbos. |
1. The Mitzvah to eat hot food on Shabbos:[1]
It’s a Mitzvah to insulate food for Shabbos in order so one can eat hot food on Shabbos, as [eating hot food] is [part of the mitzvah] of honoring and having enjoyment on Shabbos. [See Q&A 1]
The law by one who hot food is unhealthy for him: However, for one whom eating hot food causes him damage, it is permitted for him to eat [only] cold foods. However, one who does not believe in the words of the Sages and prohibits eating hot food on Shabbos, we suspect that perhaps he is a heretic.[2]
| Summary:
It is a Mitzvah to insulate food on Erev Shabbos in the permitted ways to be explained so one can eat hot food on Shabbos. |
2. The Shehiyah[3] restrictions and its reason:[4]
In certain cases, the sages decreed against leaving uncooked food over a flame into Shabbos because if one were allowed to leave the food on the fire once Shabbos began, one may forget that it is Shabbos and stir the coals [i.e. increase the flame[5]] on Shabbos in order to finish the cooking.[6] Now, in which cases did the Sages make this restriction? The Sages only suspected that one would come to raise the flame under his food, if the food was under cooked to a certain point, and if the fire being used was of a type that there is room to suspect that one may come to instinctively raise the flame. [In other words, the prohibition of the sages against leaving food over a fire into Shabbos only applies by one who has a) a problematic food and b) a problematic fire. However, if the food is problematic but not the fire, or if the oven is problematic, but not the food, then no restrictions were placed.] Now, what food and what fire is defined as problematic? In a nut shell only a food that is less than half cooked is defined as a problematic food and only an uncovered flame is defined as a problematic fire. So if the flame is covered or the food is half cooked then the food may be left there from before Shabbos, without any restrictions. These details will be elaborated on in Halacha 3-4
3. The food-The types of foods that contain the Shehiyah retsrictions and may not be left on an uncovered flame:
A. Shabbos Day and Motzei Shabbos foods:
The law by foods that one does not plan to eat until after Shabbos:[7] The Sheiyah restrictions apply even when one does not intend to eat from the food on Shabbos.[8] Thus, if one leaves a food in the oven to eat on Motzei Shabbos, the food must be at least half cooked before the start of Shabbos.
The law by foods that one plans to eat by Shabbos day:[9] The Sheiyah restrictions apply even when one does not intend to eat from the food until Shabbos day.[10] Thus, hot food that one plans to eat by the Shabbos day meal [i.e. Chulent], must be at least half cooked before the start of Shabbos.
B. Ben Drusaiy-Half cooked foods:[11]
The Sages forbade leaving specifically less than half[12] cooked food [i.e. Ben Drusaiy[13]] on an uncovered flame from before Shabbos due to worry that by less than half cooked food, one may come to raise the flame on Shabbos in order to hasten the cooking. If, however, the food is more than half cooked before Shabbos starts, which is before Shekia and not candle lighting, then the Sages did not suspect that one would instinctively raise the flame. Accordingly, one may leave food that is more than half cooked over an open flame over Shabbos, and the Sheiyah restrictions do not apply in such a case.[14] Furthermore, Bedieved [or in a time of need[15]] one may be lenient if the food was 1/3rd cooked before Shabbos, and the prohibition only applies if the food is not even 1/3rd cooked.[16] [Nonetheless, many are stringent not to leave food over an uncovered fire into Shabbos, even if the food is half cooked or fully cooked, and only do so if further cooking will damage the food, i.e. Mitztameik Vera Lo.[17]]
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Q&A If one accepts Shabbos early, must the food be half cooked before he accepts Shabbos, or does it suffice for it to be half cooked before sunset, the time that Shabbos actually begins?[18] As long as the food will be half cooked before sunset it may be placed on an uncovered fire before one accepts Shabbos.[19] Does all the food in the pot need to be half cooked, or does it suffice if most of the food in the pot is half cooked?[20] All the food in the pot needs to be half cooked, as otherwise the suspicion that one may come to raise the flame to hasten the cooking is still applicable to the minority part that is not yet cooked. How does one measure if a food is half cooked?[21] Some Poskim[22] say that it is determined in terms of the quality of the food, meaning that only if the food has reached half the point of its desired quality is it considered half cooked, even if it has already cooked for half the time that it needs. Other Poskim[23] however say that it is determined by if the pot has stayed on the fire for half its required time. The Kaf Hachaim[24] writes that it is determined as follows: As long as one is already able to eat the food at a pressing situation, such as when he is in a hurry, then it is considered half cooked. |
C. Raw food:
Raw meat-Placing on fire right before Shabbos:[25] Completely raw meat [which is unable to become cooked in time for the Friday night meal] may be placed right before Shabbos in a pot that is on an uncovered fire, even if the rest of the food in the pot has already begun cooking and is not yet half cooked.[26] By doing so, it permits the rest of the food in the pot to remain over an open flame despite the fact that the food is not yet half cooked, and thus circumvents it of the Shehiya restrictions. However, this is only valid if the raw meat is placed into the pot on the fire very close to the beginning of Shabbos, which is by sunset, in a way that will not begin cooking before Shabbos starts.[27]
Other raw foods-Placing on fire right before Shabbos:[28] The above allowance to place raw foods on the fire right before Shabbos only applies to raw meat, as raw meat placed right before Shabbos is impossible to become fully cooked for the night meal. However, other raw foods [which are not usually eaten raw, as explained next] such as [hard] vegetables, and legumes or grains[29], and the like [of foods which require cooking to be eaten], are forbidden to be left on an open flame into Shabbos unless it has been cooked before Shabbos to the point of Ben Drusaiy [i.e. half cooked].[30] If one transgressed and placed it there, whether inadvertently or whether advertently, and it was not cooked to the point of the food of Ben Drusaiy from before Shabbos, then it is forbidden until enough time has passed after Shabbos to be able to cook them.[31]
Foods that are edible raw-Do they contain the Shehiyah restrictions?[32] Fruits that are eaten raw, such as apples and the like, do not contain the Shehiyah restriction. Thus, they are permitted to be left to bake over an open flame into Shabbos, even if it is very close to Shabbos and there is no time for them to become even half-baked from before Shabbos.[33] However, foods which are never eaten raw, or are only occasionally eaten raw and are better cooked than raw, such as an onion, contain the Shehiyah restrictions. Thus, it is forbidden to leave them over an uncovered flame too close to Shabbos to the point that it will not be able to cook to the point of Ben Drusaiy [i.e. half cooked] before Shabbos.[34]
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Q&A regarding raw meat If the raw meat will be fully cooked prior to daybreak on Shabbos day, does the above leniency still apply?[35] It all depends on if the food will be ready by a time that it is commonly eaten by people in the home. For example, if the food will be fully cooked in time for the main course of the Shabbos meal, as is usually the case when the raw meat has been cut small, then it is forbidden. If, however, it will only be ready by midnight, which is a time that no one plans to eat from it then it is valid. However, if one is accustomed to taste the food towards midnight, then once again it loses its leniency. If it is possible to raise the flame and thus cause the raw meat to be fully cooked by the night meal, does the above leniency still apply?[36] No, as in such a case the suspicion that one may raise the flame to quicken the cooking fully applies.
When exactly before Shabbos does the raw meat have to be placed in the pot?[37] It must be placed in close enough to Shabbos that the food will not be able to begin to cook before Shabbos, even if it will have the ability to warm up.[38] This matter is very difficult to verify, and thus the above leniency of placing raw foods on an uncovered flame before Shabbos is difficult to place into application. Nevertheless, from the letter of the law, as long as in one’s estimation the meat will not begin to cook before Shabbos, it is allowed, if the other conditions explained in the previous questions are fulfilled. [Thus, one who is accepting Shabbos early, may still follow this leniency as long as it will not begin to cook by the time that sunset arrives.] Does the leniency to place raw foods on the flame apply to any other foods other than meat? There are opinions[39] who rule that legumes which require much time for them to cook may be placed on the fire right before Shabbos if they are raw. Others[40] however argue that no such leniency applies by any food other than meat. What is the definition of meat? Is chicken and other poultry defined as meat? This matter requires further analysis. |
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From the Rav’s Desk Placing Kishkeh into the cholent, and matzah balls into the soup, right before Shabbos Question: Am I allowed to place Kishkeh into cholent, or Matzah balls into soup, right before Shabbos? Answer: If the pot of cholent or matzah balls is sitting on an uncovered flame, then it may not be done. If, however, the flame is covered, such as with a Blech or line of tinfoil in a crockpot, or one is using an electric plate without adjustable temperatures, then it may be done. Explanation: In certain cases, the sages decreed against leaving uncooked food over a flame into Shabbos because if one were allowed to leave the food on the fire once Shabbos began, one may forget that it is Shabbos and stir the coals [i.e. increase the flame] on Shabbos in order to finish the cooking. Now, in which cases did the Sages make this restriction? The Sages only suspected that one would come to raise the flame under his food, if the food is less than half cooked before the start of Shabbos, and if the fire being used is uncovered. If, however, the flame is covered, then it is not a problem. Accordingly, to place the Kishkeh in the cholent, or matzo balls in the soup right before Shabbos, would be allowed if the flame is covered, such as with a Blech or line of tinfoil in a crockpot, or if one is using an electric plate without adjustable temperatures. If, however, the flame is uncovered, then it would be forbidden to be done, being that the food will not be half cooked before the start of Shabbos. Some people make the mistake to think that since the food is placed in raw right before Shabbat, that it therefore circumvents the issues. However, in truth, this leniency only applies to raw meat, and even then only in specific cases, and certainly does not apply to raw matzah balls or Kishka being placed in right before Shabbos. Sources: See regarding if the flame is covered: Admur 253:1; Michaber 253:1; Shabbos Kehalacha Vol. 1 pages 302-304; See regarding the status of a Shabbos Plata: Shabbos Kehalacha Vol. 1 pages 298-300; Minchas Yitzchak 5:91 and Shevet Halevi 5:30 regarding a water boiler; Piskeiy Teshuvos 253:7; SSH”K 1:25; See regarding the status of raw meat and other foods placed right before Shabbos: Admur 253:8; 254:13; Michaber 253:1; Shabbos 18b |
D. Water:[41]
The Shehiyah regulations apply likewise to water.[42] This applies whether one wishes to heat it for drinking purposes, or for the purpose of cleaning vessels with it on Shabbos, nonetheless, all the Shehiyah restrictions apply. Thus, it is forbidden to leave water over an uncovered flame into Shabbos unless it reaches the state of Ben Drusaiy [i.e. half cooked[43]] before Shabbos.[44] This means that the water reaches half of its desiredheat before Shabbos.[45] Unlike the law by raw meat [see Halacha C], there is no allowance to place the water on the flame right before Shabbos.[46] If one transgressed and placed water there, whether inadvertently or whether advertently, and it was not heated to 1/3[47] of its [desired] heat from before Shabbos, then it is forbidden to be used until enough time has passed after Shabbos to be able to heat it, just as is the law by all other cases.
Electric water urns: See Halacha 4!
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Q&A What is the definition of half cooked water with regards to being allowed to leave it on an uncovered flame over Shabbos?[48] Half cooked water is approximately 50 Celsius [122 Fahrenheit].[49] By water left to be used for tea there is doubt as to whether this suffices, and perhaps it is required to boil before Shabbos.[50] In a time of need may one leave water on an uncovered flame if it is only 1/3 cooked?[51] Yes.[52] |
E. Bread:[53]
Bread is only permitted to be left on an uncovered flame if both sides of the bread have crisped to the point that if one were to break open the bread there would not be any strings of dough stretching out of it.[54] It is not allowed to be placed on a flame right before Shabbos, unlike raw meat which is allowed.[55] This applies even if one only plans to eat the bread after Shabbos.[56]
Filled pastries:[57] Dough which has a filling of meat, fish or cheese besides for being crisped on both sides, also must have their filling be half cooked in order to leave them on an uncovered flame.
If one transgressed: If one transgressed and left the bread in the oven, then as long as one side of the bread has crisped before Shabbos it may be eaten.[58] However, if neither side of the bread has crisped, then if this was done advertently [with prior knowledge of the transgression] it is forbidden to be eaten until after enough time has passed after Shabbos to bake it. However, if it was done inadvertently [without prior knowledge of the prohibition] then if one has no other bread to eat on Shabbos, it may be eaten.[59]
Removing the bread from the oven on Shabbos:[60] If one forgot to remove baked Chalah from the oven before Shabbos, then he may only do so on Shabbos if he plans to eat from the Challah’s on Shabbos. In all cases that it is allowed to remove bread from an oven, even by today’s ovens, it is Lechatchilah not to be removed with its designated tool. Rather one should stick a knife and the like [into the loaf] or remove it with a stick.[61]
4. The oven and flame-The status of a covered flame, Blech, Electric plate-Plata, Crockpot, Water urn:
As stated above in Halacha 2, it is forbidden to leave less than half cooked food on an open flame into Shabbos. This law created the use of a Blech. The blech effectively covers the fire and allows one to leave even less than half cooked foods on the fire into Shabbos. In this Halacha we will elaborate on the various ways that a flame or electric heating system can be covered in order to fulfill this condition and circumvent the Shehiyah restriction. To note that in most cases the foods are in any event fully cooked and a blech is hence not needed. Nonetheless, it still remains customary to place a blech over the fire even in such a case, as explained in Halacha 3B.[62]]
A. The status of our ovens today:
Background regarding ovens in the previous times:[63] The Talmud[64] and Poskim record different types of ovens that existed in medieval times, and their corresponding regulations regarding leaving food on or in the oven into Shabbos. The general rule was as follows, the hotter the oven and the more that it retained its heat, the stricter the restrictions are.[65] For example, the Tanur oven which was shaped like a tepee and retained the most heat of all the ovens, was restricted against using for Shabbos unless the food was half cooked prior to Shabbos, and even the removal or covering of the coals did not suffice.[66] The most lenient, and least heat preserving, of the three ovens was the Kirah oven, and by this oven the restrictions were much less stringent and the sages permitted leaving even less than half cooked food onto it into Shabbos if the coals were removed or covered or a weak fuel was used.[67] We will now discuss the status of today’s ovens and whether covering the flame suffices or is necessary.
The status of today’s ovens-Ovens, stoves gas and electric:[68] Our ovens today have the same laws as does the most lenient oven, known as the Kirah oven, with regards to all matters.[69] [Thus, all of our stoves both gas and electric[70], and ovens today, being that they all have adjustable flames, have the same status as a Kirah which has been fueled with a good fuel, of which the law is that their flame can and must be covered in order to leave less than half cooked food on them into Shabbos.[71]] We will now discuss the law of how the flame is to be covered.
| Toaster oven:
A toaster oven which only has room for one pot requires further analysis as to what status of oven it should have; Kupach or Kirah.[72] Professional bakery ovens:[73] Have the same status as a Kira oven.
What status of oven do Crock-pots, electric plates, and water boilers have today?[74] Adjustable temperatures: If they have adjustable temperatures, they have the same status as stoves and ovens, and must be covered in order to leave less than half cooked foods on them before Shabbos.[75] One setting: If they have only one setting, either on or off and it is thus impossible to higher or lower the temperature, they never need to be covered.[76] This applies likewise to an electric water boiler that only has one setting.[77] However there are Poskim[78] which are stringent in this matter regarding water boilers.[79] [To note that boilers with Shabbos setting are considered to have adjustable temperatures and hence the water must be cooked to the point of Ben Drusiay before Shabbos begins.] Attached to a timer:[80] If the electric plate, crock pot etc is attached to a timer which turns on and off constantly on Shabbos[81], then even if the electrical device itself contains no adjustable temperatures seemingly it has the same status as an electric device that does contain adjustable temperatures, and hence must be covered in those cases where Ketumah is required.[82] |
How does one achieve “Ketumah”[83] on today’s stoves, oven, crock-pot, and electric plate, in order to allow leaving less than half cooked food on them from before Shabbos?
B. Stoves-Covering the flame:[84]
Today, it is a widespread custom to cover the stove top with a strong aluminum sheet called a Blech[85], and to also try to cover the knobs which control the flame.[86]
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If one does not have a blech or electric plate:
If one does not have a blech or electric plate for Shabbos, he may still leave all his food on an open flame before Shabbos, so long as the food is half cooked by the time Shabbos enters. Q&A on Ketuma Does putting up a sign help to achieve Ketuma? No.If the flame is turned on to its highest level, must it still be covered if the food is not half cooked?[87] Yes.[88]Q&A on Blech Is there any minimum thickness which the blech must be?[89] No. However there are those which are stringent to use only a thick blech in order so it somewhat diminishes the heat of the flame. May one cover the fire with tinfoil?[90] Ideally this is a legitimate form of covering, although there are opinions which doubt its validity.[91] For this reason if one has nothing else to use but tinfoil, he should try to fold the foil to make it thick, or to also cover the knobs of the stove. May one use a blech that has holes in it?[92] If the holes are small, it is a valid covering. However, if the holes are large enough to allow the flame to enter through it, then it is not considered a valid covering. Must the entire area of the stove be covered?[93] Only the areas that are under the pots of food need to be covered. Must the knobs of the stove be covered?[94] From the letter of the law, it suffices to cover the flame alone.[95] Nonetheless, there are Poskim[96] which rule that the knobs should also be covered. According to all it does not suffice to only cover the knobs and not the flame.
Does it suffice to remove the knobs of the stove or lock the knobs or the oven in a way that it can’t be opened?[97] Yes.[98] If the blech fell off before Shabbos, must one replace it?[99] If one had already placed the food on it there is no obligation to replace it even if the food is not cooked.[100]
May one adjust the flame after having placed the blech on it?[101] Some Poskim[102] rule that one may not adjust the flame, either higher [or lower[103]], once the Blech has been placed.[104] However if one noticed an extra flame lit under the Blech it is allowed to extinguish the flame entirely.[105]
May one on Erev Shabbos place food on his electric plate which is not yet on but will turn on later with the timer? See the laws of Chazara. According to Sephardim[106], may one leave food on a blech or electric plate on Erev Shabbos?[107] This matter is disputed amongst Poskim.[108] |
C. Ovens-Covering the flame:[109]
There is no prohibition of Hatmana to leave food in an oven into Shabbos.[110] However, if the food is less than half cooked, then the heat source of the oven must be covered, due to the Shehiyah restrictions. Some Poskim[111] rule all the walls of the oven must be covered. Other Poskim[112], however, rule it suffices to cover one wall, and the knobs which turn the flame. Practically one should avoid using an oven for less than half cooked foods. According to all one may use a tin oven insert[113] which surrounds the food from all sides.
Shabbos oven: Those ovens which contain a Shabbos setting[114] must likewise be covered in order to leave less than half cooked food on them before Shabbos.[115] However there are Poskim[116] which say that if it is placed on this setting it does not need to be covered.[117]
Opening the oven on Shabbos: Regarding opening an oven on Shabbos if it does not have a Shabbos mode, see “The Laws Of Cooking” Halacha 15!
D. Plata-Electric plates:
With adjustable temperatures: An electric plate which contains adjustable temperatures are to be covered with a sheet of tinfoil, just like a stove top.
Set temperature-No adjustable temperatures: If the electric plate has only one setting, either on or off and it is thus impossible to higher or lower the temperature, they do not need to be covered, as explained above in A in the Q&A!
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Q&A According to Sephardim[118], may one leave food on a blech or electric plate on Erev Shabbos?[119] This matter is disputed amongst Poskim.[120] |
E. Crock pots with adjustable temperatures:[121]
Foil is to be placed between the outer cooker and the inner pot. However, one is to beware not to place more than a single sheet of foil, as this can constitute a problem of Hatmanah/insulating. [One should also cover the knob of the crock pot.]
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Must the entire area of the crock pot be covered?[122] Only the areas that are under the pots of food need to be covered. [Thus, by a crock pot that the walls of the pot touch the entire inside, all of the insides must be covered, although as already explained in the previous questions, if there are small holes, this does not pose a problem.] Must the knob of the crockpot be covered?[123] From the letter of the law, it suffices to cover the flame alone.[124] Nonetheless, there are Poskim[125] who rule that the knobs should also be covered. According to all it does not suffice to only cover the knobs and not the flame. |
F. Electric water urns with adjustable temperatures:[126]
These systems do not contain a method of being covered, and thus must have their water heated up to 110 degrees from before Shabbos [i.e. sunset]. [To note that boilers with a Shabbos setting are considered to have adjustable temperatures and hence the water must be cooked to the point of Ben Drusiay before Shabbos begins.]
G. Barbecue Grill-May one leave food on a grill or barbecue:[127]
It is permitted to leave meat and other foods in the barbecue so long as the foods are half cooked on both sides before Shabbos.[128] However, one may not remove the meat from the barbecue until the coals and fire have extinguished.[129] Hence on a practical level, barbecues may not be the ideal method of having a Friday night meal due to these restrictions. Alternatively, one can slip a pan in between the grate and the coals, thus having any dripped gravy fall onto the pan rather than the coals.
If one transgressed and left than less than half roasted meat on a Barbecue into Shabbos?[130] Seemingly if the barbecue was left closed from the entrance of Shabbos, then all the food is permitted to be eaten even if it was not half cooked by the time Shabbos arrived. However, this matter requires further analysis, as today people are no longer particular against opening up the ovens due to the wind, and hence perhaps this leniency should no longer apply!
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Q&A on Barbecues May one set up a gas Barbecue before Shabbos? This has the same law as does a coal barbecue. May one leave meat roasting in a George Forman before Shabbos to be eaten for the Friday night meal? A. Leaving the meat in the grill from before Shabbos: If it does not have adjustable temperatures: Then it may have even less than half cooked meat or poultry placed in it before Shabbos. It has adjustable temperatures: Then the meat must be half roasted on both sides before Shabbos.
B. Removing the meat from the grill on Shabbos: Works based on Temperature: If the grill is temperature based[131] then the food may only be removed when the grill’s heat is on.[132] Vetzaruch Iyun due to Meigis if it may be removed even when it is on, as when it is on it is like removing food from a pot that is on the fire which is forbidden. Not temperature based: Tzaruch Iyun due to Meigis, as if it is constantly on it is like removing food from a pot that is on the fire which is forbidden. [In any event it would be permitted to open the grill while it is on and then remove the meat when the heat turns off in order to avoid Meigis.]
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H. Coals-Leaving a pot of food on top of coals:[133]
According to Ashkenazim, it is permitted to leave a pot of food even directly on top of coals into Shabbos.[134] Furthermore, it is permitted to so so even if the coals surround and are attached to the walls of the pot.[135]
Removing the pot from the coals on Shabbos:[136] If the walls of the pot are even partially surrounded by the coals, then one may not remove the pot from the coals on Shabbos.[137] However, one may ask a gentile to do so for him.[138] In a case that the walls of the pot are not surrounded by coals but are siting on coals, then Lechatchila, if practical, one should have a gentile remove it rather than a Jew.[139] If this is not possible even a Jew may remove it from there[140], although this must be done gently in order to try to prevent movement of the coals.[141]
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Q&A According to the Beis Yosef [Sephardim] may one leave food on a blech or electric plate on Erev Shabbos if it is not insulated?[142] This matter is disputed amongst Poskim.[143] Should one be stringent like the 1st opinion to Lechatchilah not place a pot directly on coals?[144] Some Poskim[145] rule one is to be stringent like the ruling pf the Michaber. Seemingly according to the wording of the Alter Rebbe there is no need to be stringent.[146] |
G. The laws of an oven or heat source which is not Yad Soledes:[147]
If the oven has cooled off to the point that it is no longer Yad Soledes, then the Sheiyah retsrictions do not apply and it is thus permitted to leave a pot of food inside the oven [of any type], or on top of the oven, if it isn’t Yad Soledes in the place that one [wants to] leave it. [This applies even if the coals/fire was not extinguished or covered.[148]]
5. When before Shabbos is the food to be set up on the Blech?[149]
Biblically, there are no restrictions involved in setting up one’s food on a flame before Shabbos, although the Sages enacted a number of restrictions. First off, they obligated that one may only leave food on a flame if either the flame is covered, or the food is at least half cooked. This is formally known as the Shehiyah restrictions. In addition, according to some Poskim, they also obligated that the Blech be set up a certain amount of time before Shabbos, so the food is hot before Shabbos begins. It is this latter aspect that will be discussed below:
The law: All foods that do not have the Shehiyah restriction apply to it [i.e. half cooked or the flame is covered, such as a typical Blech or electric plate] even minutes before the entrance of Shabbos.[150] However, there are opinions[151] who rule that if it is so close to Shabbos that if the food in the pot were to be cold then it would not be possible to heat up[152] before Shabbos, then it is forbidden to return it to a fire [or Blech or electric plate], even if now the food is hot, unless all the Chazara conditions are fulfilled in a way that would thus permit one to return this food even on Shabbos itself.[153] [Meaning, they hold that from before Shabbos, when there is no longer enough time to heat up the food if it were to be cold, then all the restrictions of returning a food on Shabbos begin to apply.] Practically, the custom is to be completely lenient like the first opinion, however in a situation where there is not much need for one to do so, it is proper[154] to be stringent to not place the pot on the fire if there is not enough time for it to heat up before sunset, unless the Chazara conditions are fulfilled.[155] [This ruling is in reference to an oven or fire, however by a Blech, and certainly by an electric plate, there is even more room for leniency.[156] Nonetheless, it is proper to be stringent even in such a case.]
If there is enough time for the food to be heated before Shekiah, but not before one accepts Shabbos:[157] If when one comes to return the food to the flame there is enough time to heat it up before Shabbos [meaning Shekiah] but there is not enough time to heat up before he personally accepts Shabbos, then according to all opinions there is no prohibition involved to place the food on the fire without the Chazara conditions being fulfilled, so long as there are no Shehiyah prohibitions involved.
| Summary:
From the letter of the law, one may set up the food on his Blech or electric plate any time before Shabbos begins. Nonetheless, it is proper to be stringent to set up the food on the Blech and electric plate with enough time for the food to heat up before sunset, if the food were to be cold. If the food is being brought directly from the flame on which it cooked, onto the Blech or electric plate, then this may be done even moments before Shabbos according to all. Practical ramifications of the above stringency: 1. Food on the Blech/electric plate: One should not set up the food on the blech very close to Shabbos. Rather, one is to do so early enough so that if all the foods were cold they would be able to heat up by the time Shabbos begins. At the same time, one should to be careful once the food is placed on the blech that it not be removed before Shabbos and then replaced unless all the conditions of Chazara are fulfilled. One may always bring a food directly from the fire onto the Blech, even moments before Shabbos. 2. Cholent in Crockpots: When returning a cholent pot to the crockpot before Shabbos, one should make sure it is done early enough for it to technically be able to heat up before sunset, if it were to be cold. Being that crock pots are slow cookers, therefore, practically this may need to be done hours before Shabbos. Thus, one should either a) return the cholent to the crock-pot before this time or b) not remove the Crockpot without all the Chazara conditions within this number of hours before Shabbos.
Q&A Does the above stringency apply even to food being placed on a covered fire for the first time?[158] No. It only applies to food which was on the fire and then removed, and now one wants to put it back on.[159] Thus, one may place uncooked food any time before Shabbos on a covered flame according to all opinions. If one places the food on a high flame, does he have to leave it on the high flame until it heats up, or can he lower the flame even before it gets a chance to heat up before Shabbos? Some Poskim[160] rule that if the pot was placed on a fire that could heat it up before Shabbos, then one may afterwards lower the fire, even before it has heated up. How hot must the food reach before sunset?[161] Yad Soledes. |
Summarize
6. The law if one transgressed Sheiyah restrictions:[162]
In all cases that it was explained that it is forbidden to leave food/liquid on the fire from before Shabbos [i.e. is less than 1/3rd cooked and the fire is uncovered], if one transgressed and left it on the fire, then the food/liquid is forbidden for himself and for others to eat until enough time has passed after Shabbos for it to be able to cook[163] [i.e. Kdei Sheyasu].[164] This applies even if this was done inadvertently, such as one forgot to remove it before Shabbos or that he thought it was allowed, nevertheless it is forbidden until after Shabbos Kdei Sheyasu.
One who does not have anything to eat other than cooked food which was left on the oven in a prohibited way:[165] If one does not have anything else at all to eat on Shabbos besides for this food alone, then if it was left there inadvertently, he is allowed to eat it.[166]
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Q&A What is the law of one’s Chulent if it was less than 1/3 cooked before Shabbos and the crockpot did not contain any lining? Seemingly, based on the rules stated above, the Chulent is forbidden to be eaten.[167] |
Summary
- It is forbidden to leave less than half cooked food on an open flame into Shabbos. This Halacha created the use of a Blech which effectively covers the fire and allows you to leave even less than half cooked foods on the fire into Shabbos.
- It is customary to place a Blech over the fire even if the food is fully cooked. If one does not have a Blech or electric plate available, then he may still leave all his food on an open flame before Shabbos, so long as the food is half cooked by the time Shabbos enters [i.e. sunset].
- It is best to initially set up all one’s food on the Blech before Shabbos with enough time for it to be hot before sunset, if the food were to be cold even though it is currently still hot.
- Covering knobs: It is proper to cover the knobs of the stove in addition to covering the fire. Today there are blechs available that contain a side metal addition which is used to cover the knobs. Alternatively, one can place tinfoil over the knobs
- Electric plates: If one uses an electric plate to keep his food hot over Shabbos then if the electric plate does not have alternate settings of heat, it does not need to be covered even if the food will not be half cooked before Shabbos. If it does have alternate settings of heat, then it must be covered for one to be allowed to leave less than half cooked food on it into Shabbos.
- Ovens: One may leave food which is at least half cooked in a lit oven into Shabbos. One may not leave less than half cooked foods in an oven unless the inside of the oven is properly covered.
[1] Admur 257:13
[2] As the apostate Tzedoki clan which did not believe in the Oral Torah held that one may never eat hot food on Shabbos. Thus, we suspect that one who follows this is part of this clan of heresy.
[3] Shehiyah literally means to leave and refers to leaving a food on a fire over Shabbos, having been placed there on Erev Shabbos for the Shabbos meals.
[4] Admur 253:1; Michaber 253:1
[5] Does the suspicion of stoking the coals apply by today’s ovens and stoves: There is a discussion amongst Poskim regarding if in truth the suspicion of “Shema Yechta” applies today by our ovens and stoves being that one can only higher the flame, while the suspicion back then was not that one may come to add more wood to the flame but that he may blow on the coals. Thus, some Poskim side that today by our gaz and electric cooking ovens and stoves the suspicion is no longer applicable. [Igros Moshe 1:93] Nevertheless even the Igros Moshe concludes that the flame must be covered, and so rule all the Poskim today. [Shabbos Kehalacha Vol. 1 page 296 Biurim 4]
[6] The stoking of coals was very common in prior times and hence the Sages suspected one may momentarily forget that it is Shabbos and come to stoke the coals out of insticint. [Aruch Hashulchan 253:1]
What does one transgress by stoking the coals? One transgresses the prohibition of Maavir. [257:2] Alternatively, if the food is not yet cooked one will transgress sthe cooking prohibition. [Aruch Hashulchan ibid]
[7] Admur 254:11; M”A 254:20
[8] The reason: The reason for this is because we are worried one may change his mind afterwards and decide to eat it on Shabbos, and now that he has the intention of eating it, he may come to forget and stoke the coals [in order] to finish the cooking. [Admur ibid]
[9] Admur 254:11“It is for this reason as well that it is forbidden to leave food for the morning meal [on the oven before Shabbos], in any scenario that it is forbidden to leave it for the night meal, due to the decree that one may come to stoke it, as explained in chapter 253 [Halacha 1], even though that until the morning meal it is able to [fully] cook without stoking it.”; 253:1 “for [the] Friday night or Shabbos day”; Bach; Shevisas Shabbos Sheiyah 3; Elya Raba 253:1; M”A 254:20; Gra 254:4; Biur Halacha 253 “Lehashoso”Shabbos Kehalacha 8:3; Chazon Ish 37:22; Piskeiy Teshuvos 253:4
Other opinions: Some Poskim rule that if the food is for the next day, then the laws of Shehiya do not apply. [See Tur 253; Levush 253; Elya Raba 253:1 in implication of Tur and Levush; Biur Halacha ibid] Some Poskim rule that Bedieved one may be lenient like this opinion. [Biur Halacha ibid]
[10] The reason: Even though that until the morning meal it is able to [fully] cook without stoking it, nevertheless, it is forbidden to leave food for the morning meal as we are worried that one may change his mind afterwards and decide to eat it on Friday night, and now that he has the intention of eating it on Friday night, he may come to forget and stoke the coals [in order] to finish the cooking. [Admur ibid] One cannot say the reason is because one may come to stoke the coals in order for the food to be ready, as in truth the food will be ready regardless even without his stoking. [254:11]
[11] 1st opinion and final custom in Admur 253:8-9; Second opinion in Michaber 253; Rashi; Riy
Other opinions-Forbidden unless is Mitztameil Vera Lo: There are opinions who say that [the Shehiyah restrictions apply] even [by] food which has been cooked to the point of the food of Ben Drusaiy. [Furthermore, it applies] even if it has been fully cooked but [further cooking will still make] it condenses [in a way that] will benefit the food [i.e. Mitztameik Veyafeh Lo]. Meaning [not that it will benefit the actual taste of the food per say but] that it’s [further cooking] is beneficial to the person [cooking it] and he is pleased with the [further] condensing of the food. The reason for why if the food can still condense it is prohibited according to this opinion is because perhaps one will stoke the fire on Shabbos to make it ready more rapidly, or in order so it will be condensed. For this reason, it has the same laws, for all matters, just as if it had begun to cook [before Shabbos] but was not yet cooked to the point of the food of Ben Drusaiy, of which was explained above [that it has restrictions in regards to which ovens it may be placed on before Shabbos]. [2nd opinion in Admur 253:9 and 254:14; Rif; Rambam; first opinion in Michaber] Practically, the custom has already spread to be lenient like the first opinion [that if the food has been cooked to the point of Ben Drusaiy, then it may be left on any flame over Shabbos]. [Admur 253:9; Rama 253:1] Some Poskim, however, rule that one is to initially be stringent like the stringent opinion brought here. [Biur Halacha 253 “Venahagu Lihakel”]
Definition of Mitztameik Veyafeh Lo: Rav Farkash explains in Shabbos Kehalacha [Vol. 1 page 293] that the definition of further cooking being beneficial is solely dependent on the person cooking it. Meaning that if the person cooking wants the food to condense, such as that he desires it to be tastier, then it is considered beneficial, while if the person does not want it to condense, such as that he wants the portions to look nice and plump, rather than condensed and shriveled, even though doing so gives it a better taste, then nevertheless for him such further cooking is not considered beneficial, and would be allowed according to all.
[12] See next footnote for opinions who rule that the prohibition is only by bfood that is not 1/3rd cooked.
[13] Ben Drusaiy was the name of a bandit in the Talmudic era who would eat his food prior to it being fully cooked. [Admur 253:1 in parentheses] He was always on the run to make the next robbery of his victims that passed by his wooded area, so he never had time to properly cook his food. He had a lot of customers. He would thus eat his food when it was only half cooked. Whenever the term “Ben Drusiay” is used throughout Halacha in general and this lesson in particular, such as “If the food was Ben Drusiay” it refers to half cooked.
How much is Machel Ben Drusaiy? The measurement of [cooking for] the food of Ben Drusaiy, some opinions [i.e. Rambam] say is about a third cooked from the amount of cooking which is common for everyone. Others [i.e. Rashi, Riy, Rashba, Maharam and other Poskim, brought in Kuntrus Achron 2], however, say that it is half cooked [from the amount that people consider fully cooked]. Practically the law is that even though by Rabbinical prohibitions we rule leniently [when there is a dispute], nevertheless due to the severity of Shabbos one needs to be careful initially that from before Shabbos the food is cooked half the amount of its required cooking, [in a case that] none of the other explained leniencies apply. However, if after the fact [one had placed the pot on the fire without it having been ½ cooked] then the food is permitted in all cases, if it had cooked a third of its required cooking from before Shabbos. [Admur 253:13]
[14] The reason: The reason for this is because once it has become half cooked, we are no longer worried he will stoke the coals, as even without stoking, the food is able to be fully cooked for the night meal being that it has already cooked halfway from before Shabbos. As well [another reason is] since the food has been [half] cooked from before Shabbos, the food is already [cooked enough to be] fit to be eaten in a pressing situation, [and we thus do not suspect that one will come to stir the coals]. [Admur ibid]
[15] Elya Rabah; Mishneh Berurah 253:38; Shemiras Shabbos Kihilchasa 1:63; Shabbos Kehalacha 1 p. 315 that in a pressing situation one may be lenient to leave the food on a revealed fire if it is only 1/3 cooked.
[16] 2nd opinion and final ruling of Admur ibid that Bedieved we are lenient if the food is 1/3 cooked. See previous footnotes
[17] 2nd opinion in Admur ibid, brought in previous footnote; Biur Halacha 253 “Venahagu Lihakel”; See Shabbos Kehalacha Vol. 1 p. 320 and 339 that although as stated above the custom is not like this opinion, nevertheless today many are stringent to make sure that the food is fully cooked on Erev Shabbos, and in addition to this they still make sure that the flame is covered. This is done in order to satisfy all existing opinions on the matter. In the supplements [page 339] he as well seeks basis for this in the wording of the Alter Rebbe. Nevertheless, according to the Alter Rebbe there is no obligation for one to follow this stringency and at best it is only that there is room for stringency even in accordance to the Alter Rebbe’s opinion.
[18] Shabbos Kehalacha Vol. 1 pages 313-314
[19] This is inferred from the wording of the Alter Rebbe in Halacha 1 “if by the time the night [of Shabbos] begins the dish is still not cooked to the point of Ben Drusaiy. This is based on the ruling of the Magen Avraham 253:26. Regarding the question why the decree applies only by sunset and not beforehand by Tosefes Shabbos, Rav Akivah Eiger answers that only a single moment before Shabbos is Biblically required for Tosefes Shabbos. The Peri Megadim answers that the Sages only made their decree when the laws of Kareis and Sekilah apply on Shabbos, and thus since Tosefes Shabbos is only a positive command, it does not apply then.
[20] Shabbos Kehalacha Vol. 1 page 314
[21] Shabbos Kehalacha Vol. 1 page 314-316
[22] Sheivet Haleivi, and Kloizenberger Rebbe, based on Shut Mahrshag
[23] Chazon Ish, based on Peri Megadim
[24] Admur 253:28
[25] Admur 253:8; 254:13; Michaber 253:1; Shabbos 18b
[26] The reason: As the raw meat saves the food from the prohibition of leaving uncooked food on an uncovered flame. The reason for why we do not suspect that one will come to stir the coals by raw meat, while by foods which have begun to cook, we do suspect is because since the food is now raw, one removes his mind from it until morning [Shabbos day], as by [Friday] night, the food will in any case not be ready even if he stokes the coals. As well there is no reason to suspect that he will stoke the coals, so the food be ready for the Shabbos day meal, as since the food is on the fire from the night time until the next day, it is able to be cooked for Shabbos day even without stoking it at all. [Admur 253:8]
[27] The reason: The reason for this is because if one places it there while it is still day [a while before sunset] then it has already cooked a little prior to the entrance of Shabbos, and one will thus have to remove it [from the oven] before dark [i.e. Shabbos begins], unless it is already cooked to the point of the food of Ben Drusaiy [½ cooked] before Shabbos comes in. [Admur 253:8]
[28] Admur 253:8; Admur 254:13; Michaber 253:1; Shabbos 18b
[29] Admur 254:13
[30] The reason: The reason for this is because by other foods even if they are now raw, nevertheless if one were to stoke the coals it is possible for it to be fully cooked for the night [meal], and we thus suspect that maybe one will try speed up the cooking so it’s ready for the Friday night meal. [Admur 253:8] [The reason for this is because by meat,] since the meat is completely raw close to Shabbos it will not be able to be ready for the night meal[30], however [by legumes it is forbidden as] all types of legumes are quick to cook, and can thus be ready for the night meal. This same law also applies to all types of Vegetables [as explained in the 253:8]. [Admur 254:13]
[31] Admur 254:13
[32] Admur 254:4-5; Michaber 254:4
[33] Admur 253:4; Michaber ibid
The reason: The reason for this is because foods which are normally eaten raw and are not better when cooked, are no less different then a roast which has been roasted to the point of the food of Ben Drusaiy. [Admur ibid] Meaning since they are eaten raw, they have the same logistics as do foods that have been ½ cooked, in which we rule that they may be left on the fire Erev Shabbos without restriction.
[34] Admur 253:5; Michaber 253:3
[35] Shabbos Kehalacha Vol. 1 page 324; Biur Halacha 253 “Masiach Daato”
[36] Shabbos Kehalacha Vol. 1 page 325; Piskeiy Teshuvos 253 footnote 35
[37] Shabbos Kehalacha Vol. 1 page 327; Piskeiy Teshuvos 253:4
[38] To note however that the Chazon Ish [37:22] learns that the definition of beginning to cook is when it reaches Yad Soledes. Seemingly on this basis the Shevisas Shabbos concludes that today in which we accept Shabbos early, with Tosefes Shabbos, this allowance is no longer applicable. However, Rav Farkash rules as explained above for reasons written there in Shabbos Kehalacha.
[39] Ketzos Hashulchan 71 footnote 10
[40] Shabbos Kehalacha Vol. 1 page 330
[41] Admur 254:14
[42] Why water has the Shehiyah restrictions if it can be drunk without cooking? Now, although water can be drunk even cold [and thus it should be permitted as explained regarding raw fruits], nevertheless [since] it is not as good [to drink it cold] as is to eat fruits raw as explained above [therefore it is not allowed]. [Admur ibid]
[43] Bedieved, or in a time of need it suffices if it has/had enough time to cook 1:3 of its desired heat before Shabbos.
[44] Other opinions: [This is] according to our custom which is lenient like the opinions which allow Shehiyah when the food is cooked to the point of Ben Drusaiy. However according to those which prohibit to leave food on an oven unless it is fully cooked to the point that further condensing will damage it, then here too the water must be placed on the oven with enough time for it to fully heat up to the point that it condenses in a damaging way. [Admur ibid and 253:9] Meaning that according to the stringent opinion, [as opposed to our custom] the water must be heated to the point that further cooking damages it, such as that it causes it to evaporate.
[45] Meaning half of its boiling point [100 Celsius], which is thus 50 Celsius. See Q&A1
[46] The reason: As water heats up quickly, [and thus it can be ready for the night meal, and there is thus worry that one may come to stoke the coals to speedy its heating]. [Admur ibid]
[47] Tzaruch Iyun why the Alter Rebbe here uses the term 1:3 cooked as opposed to Ben Drusaiy.
[48] Shabbos Kehalacha Vol. 1 pages 317-319
[49] There are two options: Either half of Yad Soledes [45 Celsius, or 110 Fahrenheit], which is 55 Fahrenheit or half of its boiling point [100 Celsius, or 212 Fahrenheit] which is 50 Celsius [122 Fahrenheit]. The Igros Moshe strongly proves like the latter, as if the water is only a third [or half] of Yad Soledes then it is barely even warm, and thus it’s not logical to say it refers to Yad Soledes. Rather he explains that it refers to a third [half according to us] of the amount that a person usually desires his water to heat up to, which is half of boiling point.
Rav Farkash supports this ruling and infers it from the wording here of the Alter Rebbe “half of its heat” as opposed to half of its “cooking”.
The Tehila Lidavivd learns similarly in the Alter Rebbe that it refers to half of one’s desired heat for the water.
[50] The Ketzos Hashulchan questions whether if it suffices if water heated for tea is not boiled before Shabbos. This is because a person does not really want to use the water until it is boiling, and it is thus not considered fit to eat prior boiling point. He leaves this query without a conclusion. Rav Farkash however suggests in the supplements [page 338] that even in such a case it is allowed.
[51] Shabbos Kehalacha 1 p. 315
[52] This is based on the rule in Poskim that a pressing situation is equal to a Bedieved situation. So, rules also Mishneh Berurah [253:38], Elya Rabah, and Shemiras Shabbos Kihilchasa 1:63.
[53] See Admur 254:6-12
[54] Admur 254:6 “It is forbidden to place any dough close to Shabbos into any of the forbidden ovens mentioned in chapter 1 unless there is enough time left before Shabbos to crisp the entire surface of the dough including the bottom area that is resting on the pan or floor of the oven. The reason for why it suffices if the dough crisps before Shabbos is because then we are not worried that on one may come to stoke [the coals] as [if one were to do so] it will ruin the bread. All bread which has been baked to the point that if one were to break it then there would not be strings of dough drawing out from it, then for certain its outside is crisp enough as required.”
Other opinions: There are opinions which say that even if only one side of the bread gets crisp before Shabbos, this suffices to be allowed to leave the bread in the oven over Shabbos. [2nd opinion in Admur ibid] One may rely on this latter opinion Bedieved, that if one transgressed and placed bread in a forbidden oven close to Shabbos and only one of the sides had become crisp, it may be eaten on Shabbos. [Admur ibid]
[55] Admur ibid “Even if one placed the dough really close to Shabbos, in which case if this were raw meat that was placed in a pot then it would be permitted to do so even initially being that it is completely raw before Shabbos, nevertheless by bread and the like, such as cakes and types of dough that are baked in a pan, it does not help at all and thus remains prohibited.”
The reason: This is because dough does not need a long time to bake, as opposed to meat which requires a long time to cook, and thus the bread can be ready to be eaten for the [Friday] night meal, and there is thus worry that one may come to stoke the coals in order to complete its baking in time for the Friday night meal. [Admur ibid]
[56] Admur ibid “Even when one does not have intention to eat from the bread on Shabbos, it is forbidden to place it inside forbidden ovens so close to Shabbos that there is not enough time for the outside part of the bread to become crispy before Shabbos.”
The reason: The reason for this is because we are worried that one may change his mind afterwards and decide to eat it on Shabbos, and thus since he will now have intention to eat it, he may come to forget and stoke the coals to [speed up the] finishing [of] the baking. [Admur ibid]
[57] Admur 254:6 “Dough which has a filling of meat, fish or cheese needs, in order to be allowed to be left on the fire from before Shabbos, to be crisp on its top and bottom, and it needs its stuffing to be cooked to the point of Ben Drusaiy before Shabbos begins.”
[58] Admur ibid “One may rely on this latter opinion Bedieved, that if one transgressed and placed bread in a forbidden oven close to Shabbos and only one of the sides had become crisp, it may be eaten on Shabbos.”
[59] Admur 254:7-8 “If it did not crisp at all, it is forbidden to be eaten by him and others until enough time has passed after Shabbos to be able to bake it. However, this prohibition to eat the bread on Shabbos only applies if one advertently, with prior knowledge of the prohibition placed the bread there. However, if this was done inadvertently, without prior knowledge of the prohibition, then it is permitted for him to remove from the oven enough bread for the three meals of Shabbos, if he does not have any other bread for Shabbos. [As well] he can tell other people which do not have bread for Shabbos ‘Come and take for yourselves enough bread for the 3 meals.”
The reason for the above leniency by bread: Why did [the Sagest] not fine [one who left bread on the oven] inadvertently as they did fine by one who left food [on the oven] inadvertently even when he has no other food? [The reason for this is] because there is not so much of an obligation to eat cooked foods on Shabbos, however without bread one cannot fulfill the Mitzvah [to eat] three meals on Shabbos. [Admur ibid]
One who has enough bread besides for the bread that was inadvertently left in the oven but does not have Lechem Mishnah: If one has a large piece of bread [leftover] big enough for all three meals, then it is forbidden for him to eat on Shabbos from the bread [in the oven] which was baked through a prohibition, [even if he wants to do so] in order to make a blessing on two whole loafs, as the main Mitzvah of eating three meals on Shabbos can be fulfilled without this bread. [Admur ibid] Meaning since without Lechem Mishnah one still fulfills the main Mitzvah of Seudas Shabbos, if he eats bread, therefore he is not allowed to partake in the bread left in the oven.
[60] Admur 254:9-10 “The removal of bread on Shabbos from the ovens that existed in the times of the Sages [which was made similar to a pot and the bread is baked sticking to the walls of the oven] is Rabbinically forbidden even if it was placed there from before Shabbos and was fully baked before Shabbos began. In our ovens today, that the bread sits on the floor of the oven the prohibition of removing the bread no longer applies, and thus it is permitted to remove on Shabbos all the bread which was baked in a permissible way, even if one has other bread available. However, this allowance only applies when one has intention to eat from the bread that he is removing, even though he does not technically need it being that he has other bread available. However, if one does not intend to eat from it, then it is forbidden to remove it, even through doing so in an irregular way, as it is forbidden to prepare on Shabbos for the weekday.”
[61] See Admur 254:7 and 9
[62] The widespread custom amongst all Jewry today is to cover the flame with a Blech even if the food is fully cooked. There are various reasons given for this custom and they are as follows: 1) Perhaps you will desire to remove and then replace a pot onto your fire on Shabbos in which case you need your fire to be covered with a Blech. 2) Its easier to just cover your fire and play it safe thEn to have verify every Erev Shabbos that your food is really half cooked. And 3) There are opinions that say that even half cooked food, Ben Drusaiy food, cannot be left on an uncovered flame. Now, although we don’t rule this way, perhaps we are accustomed like this opinion.
[63] Admur 253:1
[64] Shabbos 20a and 38b
[65] Background: The allowance of leaving foods which have not been cooked to the point of Ben Drusaiy over a fire for the sake of Shabbos is dependent on the type of oven used. It may never be left on a Tanur oven, irrelevant of form of fuel used. It may never be left on a Kupach oven that has been fueled with wood or olive waste. It may be left without restriction on a Kirah or Kupach oven that has been fueled with light fuel such as twigs and straw. If a Kirah oven is fueled with wood or olive waste, it may only be left there if the coals have been covered, removed, or dimmed. The covering of the coals which hence allows one to leave uncooked food on the fire is referred to as “Ketuma”.
[66] Admur 253:4; Michaber 253:1; M”B 253:21
Background: A Tanur is made similar to a large pot, wide at the bottom and narrow at the top. Due to this its heat is a lot more insulated inside of it than in a Kirah oven. It is forbidden to even place [a pot that is not half cooked- Admur 253:8; M”B 253:24] next to [the oven] if [the area which the pot is placed] is Yad Soledes. [This applies] even if [the coals in the oven] were swept or covered, and even if one used straw or twigs to fuel [the fire]. Certainly, there is no need to mention that [it is forbidden to] place [a pot] on top or inside [this oven]. The reason for the above stringency is: since the heat [in this type of oven] is very hot, one will not remove his mind [from its flame, even if he covers it or removes most of it], and [thus] we suspect that he may stir the small fire [which remained after the coals were removed] even if this fuel is straw or twigs and has been covered by ash. [The reason for] why we [suspect for the above, and thus] forbid [to leave the food, even] if one removed the coals of the Tanur is because the sweeping [of the coals] only sweeps [away] the majority of the fire and its main strong point [and thus there is some fire which still remains], as it is impossible to sweep [out] the entire fire to the point that there isn’t even one spark left. [Thus, since some fire inevitably remains in the oven, and] the heat [of this oven] is very hot, we suspect that perhaps he will stir those few sparks that remained in the oven, in order to flame up the fire [and thus speedy the cooking of his dish]. [Admur ibid]
[67] Admur 253:1-2
Background: A Kirah oven is made like a large pot in which a fire is lit inside it, on its bottom, and on its opening surface which is on top the pot is placed. It is long and short . On its top there is room to place two pots [as its top contains two holes, and one would place one pot over each hole]. If the fire [in the Kirah] was fueled with the waste of olives or with wood, then it is forbidden to put a [raw] dish on it before Shabbos in order to have it stay on the fire [and cook so it be ready] for [the] Friday night or Shabbos day [meal], if by the time the night [of Shabbos] begins the dish is still not cooked to the [same] point as the food [cooked by] Ben Drusaiy. If, however, it is fueled with only twigs and straw, or [is even fueled with other types of wood and] has had its coals covered or removed, then it is permitted, as will be explained next. The reason for the prohibition is [because if one were allowed to place raw food on the fire, then] maybe one will [forget and] stir the coals and turn them over with a Machteh on Shabbos in order to finish the cooking. If it was fueled with straw or twigs then it is permitted to leave [even raw] food on it [from before Shabbos, or even inside it from before Shabbos], even though it will not even be half cooked by the time Shabbos begins, and even if the Kirah has not been swept [of its coals] or [had its coals] covered. The reason for this is because the coals of the straw and twigs have no [real] tangibility left to them at all, and we are therefore not worried that one will come to stir the coals. If the oven is Gerufa, which means that all the coals have been swept, or if it is Ketuma, which means that [all- M”B 253:14 in name of Elya Raba and Tosefes Shabbos; Ran; Shabbos Kehalacha 8:11 footnote 30] the coals have been covered with ashes in order to diminish the ovens heat, [then it is permitted to leave even raw food on the oven before Shabbos, even though it will not be even 1/3 cooked before Shabbos]. It is not necessary to cover the coals until there is no recognizable fire in them at all; rather it is sufficient to cover it in any form even if the fire will still remain. [Admur 253:1-2] Once the coals have been covered even if the coals afterwards light up again by themselves, it is valid. [Admur 253:1; M”A 253:3; M”B 253:14] The reason for why the above removes the prohibition is because since one revealed his intention from before Shabbos that he is no longer interested in the coals, we are no longer worried that perhaps he will stir the coals on Shabbos. Coals that have dimmed are considered covered [and thus if all one’s coals have dimmed there is no need to do anything to them and one may leave raw food on them from before Shabbos]. [Admur ibid; M”B 253:14] One is allowed to place food near the oven, outside the wall of the oven, even if its fire inside has not been covered or removed, and even if the food has not been cooked to the point of Ben Drusaiy. This is allowed because we do not suspect one will stir the coals that are in the oven in order to speed up the cooking of the pot of food that is outside of it, as this stirring of the coals will not be of much help to quicken the cooking. [Admur 253:3; Michaber 253:1; See M”B 253:16]
Summary of the Kira oven: The Kirah oven may not have food which is cooked less than the point of Ben Drusaiy placed on it before Shabbos unless either: 1) It is fueled with only twigs and straw, or 2) Has had its coals covered, Or 3) has had its coals removed, Or 4) the coals have diminished on their own. One is allowed to place food near the Kirah, outside by its walls, even if its fire has not been covered or removed.
[68] Admur 253:7; Rama 253:1; and so rules Ran; Bach; Beis Yosef; Taz 253:16; M”B 253:28
Other opinions: Some opinions rule that even these ovens have the same status as a Tanur of those days. [Rashal brought in M”B ibid]
Bakery ovens: The M”B ibid concludes that one should be stringent by a bakers oven which is commonly very hot. Practically the Poskim negate this stringency of the M”B ibid. [Chazon Ish 37:7; Shabbos Kehalacha 8 Biurim 3 that so was custom in Jerusalem; Piskeiy Teshuvos 253:2; Igros Moshe 4:74-26 regarding today’s ovens that work on thermostat which control their temperature.]
[69] The reason: Our ovens which open from the side, [since] their heat isn’t as strong as the Tanur of back in the day, and [it is also] not as hot as a Kupach, therefore it has the same laws as does a Kirah with regards to all matters. The reason for why our ovens are not as hot as even a Kupach is because [today’s ovens] are wider [on their top], and thus allow placing more than one pot [on top of them. Their heat is hence given more room to dissipate causing the oven to not be as hot]. [Admur ibid]
[70] Although electric stoves are covered by metal or fiber, and hence are physically similar to a gas stove with a blech, nevertheless since the metal is constantly there, without one doing any action, it does not serve as a reminder against raising the flame. In a similar case of doing Chazara to a heater in 253:26 Admur brings a dispute regarding if we consider the constant metal covering deemed as Ketumah, and he rules to be like the stringent opinion.
[71] Shabbos Kehalacha Vol. 1 page 299; Piskeiy Teshuvos 253:2
[72] On the one hand it has an opening on its side as does the ovens in Admur’s time. On the other hand, there is only room for one pot on top, which is the main logistic ramification between the heat of the two ovens. See however Igros Moshe 4:74-26 which rules that if an oven is thermostat based, and it hence prevents the flame from becoming too hot, then it always has the status of a Kirah.
[73] Igros Moshe 4:74-26; Piskeiy Teshuvos 253:2
The reason: All of today’s ovens work on thermostat which control their temperature and hence are not as hot as the Tanur.
Other opinions: The M”B ibid concludes that one should be stringent by a bakers oven which is commonly very hot. Practcially the Poskim negate this stringency of the M”B ibid. [Chazon Ish 37:7; Shabbos Kehalacha 8 Biurim 3 that so was custom in Jerusalem; Piskeiy Teshuvos ibid]
[74] Shabbos Kehalacha Vol. 1 pages 298-300; Piskeiy Teshuvos 253:7; SSH”K 1:25
[75] Although electric plates, boilers and crock pots are covered by metal, and hence are physically similar to a gas stove with a blech, nevertheless since the metal is constantly there, without one doing any action, it does not serve as a reminder against raising the flame. In a similar case of doing Chazara to a heater in 253:26 Admur brings a dispute regarding if we consider the constant metal covering deemed as Ketumah, and he rules to be like the stringent opinion. [See Piskeiy Teshuvos 253:5]
[76] Shabbos Kehalacha Vol. 1 pages 298-300 permits in all cases; Minchas Yitzchak 5:91 and Shevet Halevi 5:30 permit regarding a water boiler; Piskeiy Teshuvos 253:7 and SSH”K 1:25 only permit in a case of that the electric plate is meant for warming and not cooking. Vetzaruch Iyun as to the reason behind this differentiation.
The reason: Now although it is possible for one to remove the plug from the socket, nevertheless we do not suspect one may come to lower the flame, but rather only to raise it. [See Igros Moshe 4:74-25]
Other opinions: Some Poskim are stringent to require a cover by all electric plates even if one cannot change the heat setting. [Shvus Yitzchak 8 in name of Rav Elyashiv]
[77] Minchas Yitzchak 5:91 and Shevet Halevi 5:30; Shabbos Kehalacha ibid
[78] Igros Moshe 4:74-23
[79] Perhaps this is for the reason mentioned by the questioner there, that one may come to remove water from the boiler on Shabbos prior to it being fully cooked, and doing so is forbidden due to hastening the cooking. However such a logic seems puzzling as we have no precedent that the Sages ever suspected for such a matter, and from the clear rulings it is implied that the opposite is the case.
[80] Authors note
[81] Such as one set up his electric plate to turn on for half hour intervals in order to keep his food warm, and not burn the food.
[82] As we suspect one may come to adjust the time in a forbidden way in order so the food be ready on time.
[83] The covering of the fire which hence allows one to leave uncooked food on the flame over Shabbos.
[84] Shabbos Kehalacha Vol. 1 pages 302-304
[85] Although this form of covering is not exactly similar to the concept of “sweeping or covering the coals” being that the latter effected a diminishing of the heat as opposed to the former, nevertheless many Poskim permit this to be used, including the Kaf Hachaim, Igros Moshe [1:93], and many of today’s Poskim.
Their reasoning is:
- It does somewhat diminish the heat.
- The main point is to show recognition that there is a decree, and this is accomplished also by placing a sheet of metal over the fire.
Other Opinions: The Ketzos Hashulchan [71:4] and Chazon Ish voice doubt regarding the validity of the Blech to achieve the state of Ketumah.
[86] Regarding why simply lowering the flame before Shabbos does not suffice as Gerufa: See Shabbos Kehalacha 8:14 that Gerufa means to completely remove the coals from under the pot and not to simply remove a portion of them.
[87] Igros Moshe 4:74-25
[88] This is due to “Lo Plug” that we do not differentiate in the decrees of the Sages. However, regarding diminishing the flame, this we do not suspect for. However, by our gas ovens which are easily able to be diminished, perhaps the Sages would have likewise suspected for lowering the flame. Likewise perhaps they would suspect for lowering the flkame and then raising it again. [ibid]
[89] Shabbos Kehalacha Vol. 1 pages 304
[90] Shabbos Kehalacha Vol. 1 pages 304
[91] As at times tin foil is placed also during weekdays if one does not want the stove top to dirty, as well as that the foil burns off.
[92] Shabbos Kehalacha Vol. 1 pages 305
[93] Shabbos Kehalacha Vol. 1 pages 305-306
[94] Shabbos Kehalacha Vol. 1 pages 306
[95] So rules Shemiras Shabbos Kihilchasa, Igros Moshe 1:93 and other Poskim, based on the fact that the covering is only needed as a recognition.
The reason: As the Sages did not suspect that one would add fuel to the fire and only suspected that one would stoke the currently existing flame. [Igros Moshe ibid]
[96] Igros Moshe ibid, and Sheivet Haleivi, in order so the area from where one raises the flame also have a recognition.
[97] Piskeiy Teshuvos 254:1; Chazon Ish 36:3; Az Nidbaru 4:26; Bris Olam Shehiya 14; Orchos Shabbos 2:18
[98] The reason: As this is similar to plastering the oven with clay. [ibid]
[99] Shabbos Kehalacha Vol. 1 pages 307-309; Pnei Shabbos 7:2; Arugas Habosem 57:8
[100] As explained in Halacha 1
[101] Shabbos Kehalacha Vol. 1 pages 310
[102] Rav SZ”A brought in SSH”K 1 footnote 55 and 185; Pnei Shabbos 1; Shabbos Kehalacha 8:15 [see there for an analysis on this subject]; Piskeiy Teshuvos 253:6
Other opinions: Some write that it is permitted to adjust the flame even if the Blech is already covering it as the mere fact that he decides to leave the Blech on the flame shows that he is not interested in it. [See Piskeiy Teshuvos ibid; Shabbos Kehalacha ibid footnote 37]
[103] Rav SZ”A ibid; See Shabbos Kehalacha ibid footnote 39
[104] The reason: As doing so uproots the recognition made by the covering of the blech, as the entire purpose of the recognition is to show one is uninterested in the flame. Hence by adjusting the flame one uproots this recognition. [See SSH”K ibid]
[105] Rav SZ”A in Miluim brought in Shabbos Kehalacha ibid
[106] See Halacha H!
[107] Shabbos Kehalacha Vol. 2 pages 34-36
[108] The Poskim of this generation dispute this matter. Rav Shlomo Zalman Aurbach learns that it is allowed and is not comparable to the law above regarding coals, in which the Michaber rules stringently, as it is not possible to insulate the pots there as it is with the coals. Rav Farkash agrees and brings proofs to this ruling. The Ketzos Hashulchan even goes as far as to rule that it may even be minority insulated according to the Beis Yosef, although as brought above, Rav Farkash argues on this ruling.
[109] Shabbos Kehalacha page 312
[110] 2nd opinion and final ruling in Admur 257:10; Rama 253:1; M”A 257:18; In Rishonim: Or Zarua 2:8; Ravaya 197; Mordechai 299
The reason: It was not forbidden to insulate on something which increases heat unless one attaches a moveable item around the pot, and the pot is thus completely insulated within that item. However, by an oven, even though the walls of the Tanur or Kirah surround the walls of the pot, and [furthermore] even if the opening of the oven above has been closed, nevertheless since there is no moveable object which has been attached around the walls of the pot, this is not considered [the prohibition of] insulating, for the reason to be explained. Their reasoning is because the Sages only prohibited insulating with material that adds heat because of a decree that [if this were to be allowed then] one may come to insulate in embers. Therefore [insulating] is not prohibited unless it is done in a way similar [to insulating with] embers, [meaning that just like ember] is moveable and is attached to the walls of the pot [so too all insulation is only prohibited if it is moveable and attached to the walls of the pot]. [Thus, being that] the walls of the oven and its opening are not attached to the pot [therefore it is not prohibited to be done]. ([This applies] even if the oven is small and narrow, as it is not possible that there isn’t a small amount of air separating the [walls of the oven from the pot]) [Admur ibid]
[111] Chazon Ish 37:9, Minchas Yitzchak 3:28 and Igros Moshe 4:74-27
[112] Sheivet Haleivi
[113] This is similar to a tin box with an opening.
[114] This places the oven on a set temperature.
[115] As one can easily switch the oven from a Shabbos setting to a non-Shabbos setting, just as we suspect one may come to raise the flame. What the Shabbos setting is useful for is to allow removing food from the oven on Shabbos without worry that doing so may lead to the fire turning on, or staying on longer. [Shabbos Kehalacha 8:17]
[116] SSH”K 1 footnote 17
[117] It does not suffice to claim that a Shabbos setting serves as a reminder that one does not raise the flame, as the Sages did not suffice with a mere reminder but rather with an act that diminishes the flame, as is evident from the concept of Ketumah. Perhaps however one can claim that placing it on a Shabbos setting diminishes the flame, and hence it can serve as a reminder.
[118] See Halacha H!
[119] Shabbos Kehalacha Vol. 2 pages 34-36
[120] The Sephardi Poskim of this generation dispute this matter. Rav Shlomo Zalman Aurbach learns that it is allowed and is not comparable to the law above regarding coals, in which the Michaber rules stringently, as it is not possible to insulate the pots there as it is with the coals. Rav Farkash agrees and brings proofs to this ruling. The Ketzos Hashulchan even goes as far as to rule that it may even be minority insulated according to the Beis Yosef, although as brought above, Rav Farkash argues on this ruling.
[121] Shabbos Kehalacha pages 300-302
[122] Shabbos Kehalacha Vol. 1 pages 305-306
[123] Shabbos Kehalacha Vol. 1 pages 306
[124] So rules Shemiras Shabbos Kihilchasa, Igros Moshe 1:93 and other Poskim, based on the fact that the covering is only needed as a recognition.
The reason: As the Sages did not suspect that one would add fuel to the fire and only suspected that one would stoke the currently existing flame. [Igros Moshe ibid]
[125] Igros Moshe ibid, and Sheivet Haleivi, in order so the area from where one raises the flame also have a recognition.
[126] Shabbos Kehalacha page 299
[127] See Admur 254:1-4
[128] Admur 254:2 “If [the meat] was roasted on both sides before Shabbos to the point of the food of Ben Drusaiy, it is permitted to leave it [on the fire in the oven] even if it is whole, even if it is meat of an ox or goat. It may be left even outside the oven on top of coals, or next to the coals. [Furthermore] even according to those which prohibit to leave a pot on a Kirah which is not swept or covered, as long as the further cooking will condense it in a beneficial way, nevertheless when roasting on top of the actual coals, they agree it is permitted [to leave it there] if it was roasted before Shabbos to the point of the food of Ben Drusaiy. As since it reached Ben Drusaiy, if he will stoke the coals it will scorch the meat [and thus there is no worry that one will stoke the coals]. However when roasting [meat] not actually on top of the coals [but rather near the coals], it is forbidden to leave it there according to those which prohibit there [in 253/9] to leave a pot on top of a [non-covered] Kirah as long as further condensing is beneficial to it, unless it has roasted so much from before Shabbos to the point that further condensing will damage it. [However practically] it was already explained there [in 253/9], that the custom is like those which permit to leave a pot [over an oven] as long as it has already cooked to the point Ben Drusaiy from before Shabbos, and thus according to this it is permitted to leave the meat which has roasted to the point of the food of Ben Drusaiy from before Shabbos, even if it is outside the oven near the coals, and certainly [it is allowed] if it is on the coals itself.”
[129] Admur 254:2 “[When leaving meat actually on top of coals] one needs to be careful to delay removing the meat on Shabbos, from on top of the coals, until after the coals have dimmed, in order so that one will not extinguish anything when removing the meat that is on them. This is not similar to a pot [that is on top of coals] in which case one is allowed to remove it from on top the coals on Shabbos, as explained in chapter 253/11, as the pot does not extinguish the coals at all [when it is removed], however meat slightly extinguishes the coals (with the gravy that drips from it) when it is removed.”
[130] See Admur 254:3 “If one left it in a closed oven, even if it was not plastered shut with clay, it is permitted after the fact, even if it is meat of an ox and goat. As there are opinions which permit [this to be done] even initially, as they are not worried that one will open the oven in order to stoke it, and one may thus rely on their opinion after the fact [that one already left it in a closed oven].”
[131] Meaning that it turns on when the temperature of the grill reaches a certain low point in temperature.
[132] As otherwise the cold wind will cause a drop in the grills temperature and cause it to turn on quicker due to one opening it.
[133] 2nd opinion and final ruling in Admur 253:10; 257:10; Rama 253:1; M”A 257:18; In Rishonim: Or Zarua 2:8; Ravaya 197; Mordechai 299
Background from Admur:
First Opinion: To place the pot directly on coals, even if the coals are dimmed and covered, is forbidden in all cases, [even if the pot is completely uncovered from insulation materials- Admur 257:10] even if the [further cooking of the food will make it] condense in a way that is damaging for it, meaning that its [further cooking] is detrimental for the person [cooking it] and upsets him that the food will condense. [Furthermore, the prohibition remains even if the food] it’s completely raw. The reason for this prohibition is because doing so [i.e. placing a pot directly on top of coals] is considered insulating [with a matter which increases heat], as he is insulating [the pot] on top of the coals, and the coals increase the heat in the pot. [It is therefore forbidden to be done] as it’s forbidden to insulate on top of something that adds heat, even if [the added heat] condenses [the food] in a way that is damaging for it, or [even] if the food is completely raw. [1st opinion in Admur ibid; Michaber 253:1; 257:8; Rabbeinu Chananel 37; Rashba 47b; Tur; Rosh; Chazon Ish 37:19; Peri Megadim 259 M”Z 3; See Shevisas Shabbos Hatmana 6]
Second Opinion: There are opinions [2nd opinion in Admur ibid; Rama 253:1; M”A 257:18; In Rishonim: Or Zarua 2:8; Ravaya 197; Mordechai 299] who say that as long as the pot is not insulated by its top part it is not [Halachically] considered insulation, and even if the pot is inside the oven and the opening of the oven above has been covered, [nevertheless] this carries no [Halachic] meaning. [Admur 257:10] This opinion holds that it was not forbidden to insulate on something which increases heat unless one attaches a moveable item around the pot, and the pot is thus completely insulated within that item. [In such a case it is forbidden] even if this item [which one insulated the pot within] does not increase its heat, but [rather] the pot was stood on something that increases its heat, then [nevertheless] it is forbidden just like as if it were entirely insulated with an item which increases its heat. However, in our case [above in the 1st opinion where the pot has not been insulated with a moveable item,] even though the walls of the Tanur or Kirah surround the walls of the pot, and [furthermore] even if the opening of the oven above has been closed, nevertheless since there is no moveable object which has been attached around the walls of the pot, this is not considered [the prohibition of] insulating, for the reason to be explained. [Thus] there is no prohibition involved in having the pot stand over something which increases its heat. [Admur 253:10]
Final Ruling: The custom is like the latter opinion. [Admur ibid]
[134] The reason: As the Sages only prohibited insulating with material that adds heat because of a decree that [if this were to be allowed then] one may come to insulate in embers. Therefore [insulating] is not prohibited unless it is done in a way similar [to insulating with] embers, [meaning that just like ember] is moveable and is attached to the walls of the pot [so too all insulation is only prohibited if it is moveable and attached to the walls of the pot]. [Admur 257:10]
[135] Admur ibid “Even if burning coals surround and are attached to the walls of the pot, [nevertheless] this is not considered [the prohibition of] insulation [according to our custom, based on the second opinion], being that the top of the pot is open, [meaning it has no coals surrounding its top].”; However, in the Mahadurah Basra for chapter 259 the Alter Rebbe brings that perhaps even if only majority of the walls of the pot are covered, then it is considered insulation. See Chapter 3 Halacha 3C, for the final ruling in this.
[136] Admur 253:10-11; Kitzur Dineiy Hatmanah in 259 “If the coals are surrounding the pot, then a Jew should not remove the pot from it, but rather [have it done through] a gentile. [However] if the pot is [only] sitting on the coals, it is permitted [for a Jew to remove] it [gently] if it is unable to be done through a gentile.”
[137] Admur 253:10 “However [in the above case that the coals surround the walls of the pot] it is forbidden for a Jew to take this pot off on Shabbos.”
The reason: The reason for this is because through him removing the pot he [automatically] stokes the upper coals and causes them to fall onto the bottom ones hence extinguishing them, while the top ones burn on their own due to this stoking. Now although one doesn’t have intention to stoke [the coals when removing the pot,] nevertheless [since] it is inevitable to avoid doing so, being that it is impossible to take the pot off without stoking the coals, [therefore it is forbidden to be removed, as is the law by all cases in which the prohibition will inevitably occur through one’s unintended actions]. [Admur ibid]
[138] Admur 253:10 “Nevertheless, it is permitted for one to tell a gentile to take off the pot.”
The reason: Now, even though anything that is forbidden for one to do on Shabbos is forbidden to ask a gentile to do so [on ones behalf], nevertheless here since the involved prohibition [of stirring the coals] occurs inevitably without ones intention to do so, as the Jew did not ask him at all to stoke the coals, and rather has sent him to [remove the pot off the coals which is] to do something permissible, therefore even though this inevitably causes something prohibited to occur [it is nevertheless permitted]. [The reason for this is because] this prohibition was not done due to instructions of the Jew, as the Jew did not command him to do the prohibition, [therefore it is permitted for the gentile to do it] as the gentile isn’t commanded at all to guard Shabbos. [The reason that he may not be told to do any intended prohibition for us is not because he is commanded to keep the Shabbos] but rather [because] we are prohibited to send a gentile to do something [which for us is] prohibited [to intentionally do]. [Admur ibid]
[139] Admur 253:11 “Nevertheless [despite the letter of the law allowance], Lechatchilah a Jew should not take it off himself, but rather have a gentile do it, and [only] if there is no gentile [available to take it off] should he take it off himself.”
[140] Admur 253:11 “If the coals are not surrounding the pot, but are rather [only] on its bottom, then from the letter of the law it is permitted even for a Jew to remove it.”
The reason: The reason for this is because even if this will slightly stir the coals by him removing the pot, [nevertheless it is allowed as] through doing so he will not further ignite the coals or extinguish them. Now although the coals are Muktzah and it’s forbidden to move something Muktzah even when shaking it only a small amount, nevertheless since he is not [directly] shaking it with his hands, but rather [indirectly] through the pot, [therefore] this is considered “moving from the side”, of which there is no prohibition at all [for one to do]. [Admur ibid]
The law by food which is sitting on coals: The above allowance only applies regarding a pot of food, however regarding meat or other food that is sitting on top of coals, may not be removed from it until the coals dim, as explained in the previous Halacha.
[141] Admur 253:11 “One should be careful to remove the pot gently in order so he not stoke the coals and so he not shake them at all, (if it is possible for him to do so).”
The reason: The reason for this is because as there are opinions which say that even through shaking the coals alone they ignite a little bit, and thus [we suspect for this opinion and require one to remove the pot gently, as when one does so] since he is taking it off gently in a way that it is possible that the coals will not shake at all, it is therefore not considered an inevitable occurrence, and thus even if in the end the coals do shake [with one’s gentle movement], it is nevertheless permitted [even according to this latter opinion] being that it was done without intention. [Admur ibid]
[142] Shabbos Kehalacha Vol. 2 pages 34-36
[143] The Sephardi Poskim of this generation dispute this matter. Rav Shlomo Zalman Aurbach learns that it is allowed and is not comparable to the law above regarding coals, in which the Michaber rules stringently, as it is not possible to insulate the pots there as it is with the coals. Rav Farkash agrees and brings proofs to this ruling. The Ketzos Hashulchan even goes as far as to rule that it may even be minority insulated according to the Beis Yosef, although as brought above, Rav Farkash argues on this ruling.
[144] Shabbos Kehalacha Vol. 2 page 19
[145] Peri Megadim 259 M”Z 3; Chazon Ish 37:19; See Shevisas Shabbos Hatmana 6
[146] However, the does write to be stringent initially.
[147] Admur 253:5; Rama 253:1 in name of Hagahos Mordechai; M”A 253:9; M”B 253:23; See Kuntrus Achron 253:1 that explains the novelty of also “inside the oven” despite that the M”A ibid negates placing it inside the oven.
[148] M”B ibid
[149] See Admur 253:22-23; Rama 253:2; M”B 70-78; Shabbos Kehalacha Vol. 1 page 379-381; Piskeiy Teshuvos 253:22
[150] First opinion in Admur 253:22 “A cooked food may be returned to a fire before Shabbos, even inside a freshly lit Tanur of those days. This may be done even minutes before the entrance of Shabbos, being that the food is already cooked and thus does not have the Shehiyah restriction apply to it.”; Rashi; Ran 15b; Beis Yosef 253; Rama 253:2 in name of Yeish Makilin
[151] Second opinion in Admur ibid; opinion in Rama 253:2; Tosafos Shabbos 36b; Rosh; Olas Shabbos 253:2; Menorah Hatehora 253:29; Tehila Ledavid 253:16;
Other Opinions in understanding the second opinion: Some Poskim rule that the above opinion is only stringent regarding the requirement to cover the flame before Shabbos if there is not enough time to heat it up by the time Shabbos begins, however all the other restrictions of intention etc. are not needed even according to the stringent opinion. [Gra; Tosefes Shabbos; Mishneh Berurah 253:72 rules like this latter opinion; See Shabbos Kehalacha Vol. 1 page 381]
If the food is not fully cooked: If the food is half cooked but not yet fully cooked it is disputed in Poskim as to whether it must still be placed on the fire with enough time to heat up before Shabbos according to the stringent opinion. [The Magen Avraham mentions in his 1st opinion, that even according to the stringent opinion, if the food is not fully cooked, it may be placed on the fire even close to Shabbos, as in such a case there is no worry a person may come to do so on Shabbos. This follows the ruling of the Tur and Rosh. However, in his second opinion he mentions the Smak and Hagahas Maimanis who prohibit even if the food is not fully cooked. Based on the rules of the Codifiers, the Magen Avraham himself holds like this latter opinion, and so is implied also to be the opinion of the Alter Rebbe. It requires further analysis as to the ruling of the Mishneh Berurah.] Practically even if the food is not fully cooked one is to be stringent like the stringent opinion. [Shabbos Kehalacha Vol. 1 page 379-381]
[152] Not cook. Meaning, as long as it could heat up before Shabbos, even though that to cook it, if it were theoretically to be uncooked, would take much longer, it is still valid even according to this opinion. [Shabbos Kehalacha Vol. 1 page 379]
[153] This understanding of the second opinion [Tosafus and Rosh] as written by Admur follows the ruling of the Olas Shabbos 253:2; Menorah Hatehora 253:29 and is implied from wording of the Rama “just like Shabbos itself.”; However, as brought in previous footnotes, there are Poskim who argue on this approach.
The reason: Their reasoning for requiring this is: because of a decree that [if this were to be allowed then] perhaps one will come to return a food even on Shabbos itself. [As if one were to be allowed to allow the food to heat up on Shabbos, even though he placed it there before Shabbos, then perhaps one will not differentiate between when the food is placed there and come to allow to place the food there on Shabbos itself in order to heat up, without fulfilling the Chazara conditions.] [Admur ibid]
[154] Lit. Good
[155] Admur 253:22; Rama 253:2
[156] Being that even on Shabbos itself there are opinions which permit one to even initially place food on it. Thus, certainly here when the issue discussed is only a stringency there is room to be more lenient.
[157] Admur 253:22; M”A 253:26
Shabbos automatically begins at sunset, whether or not one has consciously decided to accept Shabbos. Although, one who wants, may accept Shabbos earlier then sunset. Thus, the novelty here is that as long as there is enough time for the food to heat up before sunset, he may place it on the oven according to all opinions, even if he will be accepting Shabbos earlier than sunset and the food will not be able to be heated by that time. [Magen Avraham 253:26]
Other Opinions: Some Poskim rule that that according to the stringent opinion, the food must be able to warm prior to one’s personal acceptance of Shabbos. [Rama 253:2]
[158] Shabbos Kehalacha Vol. 1 page 379
[159] The reason: The reason for this is because on Shabbos one will never come to place food for the 1st time on the fire. Thus there is no reason to be stringent that before Shabbos one may not place food on for the 1st time if there is not enough time to heat it.
[160] Rav Shlomo Zalman Aurbach brought in Shemiras Shabbos Kihilchasa note 185, and Shabbos Kehalacha page 379
[161] Minchas Shlomo 2:34; Piskeiy Teshuvos 253:22
[162] Admur 253:12; Michaber 253:1
[163] Meaning if it takes 90 minutes to make such a dish, then one must wait until 90 minutes after Shabbos to be allowed to eat it.
[164] The reason for not needing to wait Kdei Sheyasu after Shabbos by one who cooked on Shabbos, versus one who simply transgresses Shehiyah: The reason why regarding one who transgressed and cooked on Shabbos Beshogeig is not required to wait until enough time passed after Shabbos to have been able to cook it is because [the Sages] only required one to wait this amount [of time] by a gentile which does [a forbidden action] for a Jew, as in such a case if [the Jew] were to be allowed to benefit [from the food] immediately after Shabbos then there is room to worry that he may tell [the gentile] to do so on Shabbos in order so [the food] be ready for him immediately after Shabbos. [The reason that we suspect for this is] because the prohibition against telling a gentile [to do a forbidden action on ones behalf] is considered light in the eyes of people. Similarly, [this decree as well applies] even when a Jew does [a forbidden action] in a case that he started from before Shabbos to do something that was forbidden to be started as was explained in chapter 253 [Halacha 1], as this prohibition too is light in the eyes of people and there is thus worry that one will transgress it in order so [the food] be ready [for him to eat] immediately after Shabbos. Therefore [in the above two cases the Sages] required even others to delay [benefiting from the food] until enough time has passed after Shabbos to have been able to cook it. [The decree even includes other people] due to a decree that [otherwise] one may tell another person to start [cooking it for himself and others] from before Shabbos. However [by other prohibitions done on Shabbos the Sages] were not worried at all that one may tell a Jew to do for him the prohibited action on Shabbos in order for him to be able to benefit from it immediately after Shabbos. Furthermore, [besides for the fact that we do not suspect a Jew of stooping so low to have another Jew transgress for him, even if a Jew were to ask another Jew to do so for him] the Jew would not listen to him being that people do not sin [on behalf of someone else] without self-benefit. [Admur ibid]
[165] Admur 254: 8
[166] The reason: [This is] due to the honor which is required to be shown for Shabbos, being that it is forbidden to fast on Shabbos. [Admur ibid]
[167] However, perhaps one can be lenient Bedieved like the opinion in 253:26 who says that one may place food on Shabbos on a covered heater, and here too since the fire is covered it is valid Bedieved. However, perhaps that lenient opinion there only applies in the case of an oven, as when one places the food on top of the oven to warm up it proves that he is not interested in raising the flame, while by a crockpot that this is the only method of heating, even this lenient opinion would agree that it is forbidden.
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