Chapter 5: The laws of Chazara-Heating foods on Shabbos

Re-Heating foods on Shabbos & Replacing a pot back to the flame

Introduction: The following set of laws will deal with the restrictions that apply to re-heating and replacing fully cooked foods onto a fire on Shabbos. Heating foods on Shabbos is only permitted if it does not transgress the Biblical cooking prohibition, as well as the Rabbinical heating prohibition. [Even when there is no cooking prohibition involved in placing a food on the fire, as will be explained in the laws of cooking, nevertheless since it appears like one is cooking, the Sages therefore restricted one’s allowance to do so unless certain conditions are fulfilled.] Certain precooked foods contain a Biblical cooking prohibition against reheating them, as we will explain in Halacha 1, and in greater length, in the chapter on cooking. Furthermore, even foods that do not contain any cooking prohibition, the Sages regulated the methods in which one is allowed to heat it in, as will be explained in Halacha 2. Accordingly, one may only warm a food on Shabbos if it is a type of food that is negated of a cooking prohibition, as explained in length in Chapter 6, and if it is heated in a method that is permitted by the Sages, as will be explaijned in this chapter.

 

1. The cooking prohibition involved in reheating foods:

All foods that fulfill all the following conditions do not contain a cooking prohibition upon reheating them:

1. Fully cooked:[1] The food must be fully cooked, [to the point that it requires no further softening, or change of texture, through cooking]. If the food is not fully cooked, even if it is half cooked, it contains Biblical cooking prohibition against cooking it any further. It is hence forbidden to heat up such food on Shabbos.
2. Dry: [2] The food must be completely[3] dry and not contain any moisture at all. This means that a solid food must be dry to the point that it is not Tofeiach Al Menas Lehatfiach[4], which means that it’s moisture cannot wet one’s finger enough to make a further finger wet.[5] If the food contains cold moisture past this point, and certainly if the food contains actual cold liquid, it is forbidden to heat it on Shabbos due to the cooking prohibition, even if the food was fully cooked before Shabbos.
3. Does not melt:[6] The food may not contain congealed solids which will melt with the heat. If the food contains congealed solids that will melt with the heat, it is forbidden to be heated on Shabbos even if the food was previously cooked or roasted.

 

2. The Chazarah[7] restrictions and its reason:[8]

Unless certain conditions are fulfilled, the sages decreed against placing even cooked food over a flame on Shabbos, as in addition to the fact that one may come to forget that it is Shabbos and stir the coals [i.e. increase the flame[9]] on Shabbos in order to heat it up[10], furthermore, the mere heating it up on Shabbos appears like cooking to the onlooker and is therefore forbidden to be done.[11] This prohibition applies even if there is no cooking prohibition involved in heating it up. Now, under which conditions did the sages permit one to heat up food on Shabbos? So, this is dependent on how one chooses to reheat the item [i.e. type of oven, inside the oven versus on a stove top, electric plate, Blech, revealed fire, on top of pot, etc] as well as to whether the pot of food was originally on the fire and one is now coming to return it, or is coming to place it there for the first time on Shabbos. We will first discuss the form of reheating that is dependent on the type of oven that one has.

 

3. Heating on top of pot-Warming the food on top of a pot that is on the fire:[12]

One may place any food [even from the fridge] on top of a pot that is on a fire [even if the fire is not covered], as long as warming it up on Shabbos does not contain any cooking prohibition [i.e. the food is fully cooked, and dry].[13] There is no need to fulfill any of the other Chazara conditions when heating up the food in this fashion. [If the food contains liquid, or is moist, then it may not be placed anywhere near a source of heat due to the cooking prohibition unless the liquid is still warm.]

Q&A Does the above allowance to initially place food on top of a pot that is on a flame apply even if the pot is empty?[14] If the empty pot is directly over the fire[15] [no blech], then Lechatchilah one should not place on it any food, even if it is fully cooked and hot. However, by pressing times, such as if not doing so will diminish one’s Oneg Shabbos, then if the food was removed on Shabbos, one may place it on top of an upside down pot, even if he already put it down. If the empty pot is on top of a blech or electric plate then one may place food even initially on top of an empty pot.[16] Thus whenever one desires to heat his food, and he did not fulfill the Chazara conditions, he may place an upside-down pot on top of his Blech or electric plate and then place the food on top of it. This however is on condition that the food is fully cooked and does not contain cold liquids. When placing food on top of a pot of food that is on the fire, does the food inside this pot need to be fully cooked?[17] Yes. If the food is not fully cooked then it is prohibited to place anything on top of the pot, as this hastens its cooking.[18] May one place the upper pot/food into the inside of the lower pot?[19] No, it must be placed on top of the pot as opposed to inside the pot. Must the upper pot/food be completely above the lower pot, or may it slightly sink into the lower pot?[20] One should not place the food/pot in a way that it enters at all into the inside of the lower pot.[21] However, if the cover of the pot sinks into the pot, such as one placed an upside down cover on the pot, then if the cover does not enter into the food it is allowed to place food into the cover even though it enters into the volume of the pot.[22] May one place the pot/food over the lower pot even if the lower pot is not covered, and thus as a result of this one will be covering the lower pot?[23] Yes, it is allowed as long as the upper pot does not enter into the inside of the lower pot. If one has a double deck pot on the flame, may one initially place food into the upper pot?[24] No, as since the pots were made to be that way, it is considered the usual way of cooking for one to place food there and is thus forbidden to be initially placed there on Shabbos because it appears like cooking. May one place a pot on top of a pot of food that is in the oven?[25] No.[26]

4. Heating on fire-The type of oven and heating system-The status of a covered flame, Blech, Electric plate-Plata, Crockpot:

A. Background regarding ovens in previous times:[27]

The Talmud[28] and Poskim record different types of ovens that existed in medieval times, and their corresponding regulations regarding returning food onto it on Shabbos. The general rule was as follows, the hotter the oven and the more that it retained its heat, the stricter the restrictions are. For example, the Tanur oven which was shaped like a tepee and retained the most heat of all the ovens, was restricted against using on Shabbos for heating or returning foods, even if its coals were removed or covered before Shabbos, and even if all 6 Chazarah conditions were fulfilled.[29] The most lenient, and least heat preserving, of the three ovens was the Kirah oven, and by this oven the restrictions were less stringent and the sages permitted returning cooked food onto it into Shabbos if the coals were removed or covered or a weak fuel was used, and all six Chazarah conditions are fulfilled.[30] We will now discuss the status of today’s ovens and whether covering the flame suffices or is necessary.

B. The status of today’s stoves [gas and electric]:[31]

Our ovens and stoves[32] today have the same laws as does the most lenient oven, known as the Kirah oven, with regards to all matters.[33] [Thus, all of our stoves both gas and electric[34], 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 if the flame is covered then one may return food to it on Shabbos if all six conditions are fulfilled.[35]] We will now discuss the laws of various different heating forms and their status on Shabbos.

Practical Q&A May one ever place or return a cooked food to an uncovered fire of a stove top on Shabbos? No.[36]

C. Ovens-Heating/Returning food into a hot oven on Shabbos:[37]

Fulfilling the six conditions only allows one to return a pot of food onto a stove top, electric plate or Blech. However, one may never return the food into a hot oven even if all the 6 conditions are fulfilled, and even if the food was in the oven before Shabbos and then removed.[38]  Nevertheless, those who are lenient to heat and return food inside of an oven do not need to be protested, so long as all six required Chazarah conditions are fulfilled.[39]

Q&A on returning foods into an oven Is it permitted to return food into our modern-day ovens if the Chazara conditions are fulfilled?[40] Some Poskim[41] rule it is permitted to return food into our modern-day ovens. Others[42] however rule it remains forbidden as states the ruling in Shulchan Aruch. Practically: Those which are lenient should place on the floor of the oven an empty upside down pot[43]. On top of this pot they are to return the food. · According to all, the oven must be properly covered in its inside walls as was explained in “The Laws of Shehiyah”. May one return his Chulent to the crock pot upon fulfilling all six conditions? Does a crock pot have the status of a stove or an oven in regard to Chazara?[44] Returning food into the crock-pot is similar to returning it to an oven. Thus, seemingly whether this is allowed or not is dependent on the two opinions explained above. Thus, here too according to some it would be forbidden to return the chulent into the Crockpot even if all the other Chazara conditions have been fulfilled. However, there is room to say that by a crock pot it is permitted completely according to all.

D. Covered flame-Radiator, Heater:[45]

It is forbidden to place food on top of a covered flame, in order to warm it up, unless all the six Chazara conditions are fulfilled.[46] This applies even if the area is not Yad Soledes. However, if one places another item on top of the radiator [i.e. a pot], then one may place food on top of that item for it to heat up, if the heating of the food does not contain a cooking prohibition [i.e. the food is fully cooked, and is dry or contains liquid which is still warm].

Heater/radiator-Hetaing food on a heater or radiator:[47]Any food which does not have a cooking prohibition [meaning it is fully cooked and dry, or contains liquid that has not fully cooled down] may be placed on top of a radiator to heat up on Shabbos.[48] However, food which has a cooking prohibition may not be placed on the heater, even before it is turned on, and if one did so then he must remove the food prior to it turning on.

E. Blech-Heating food on a blech on Shabbos:[49]

Heating foods on a Blech on Shabbos retain the same restrictions as a covered flame discussed in D. Thus, if the area can heat the food to Yad Soledes then it is forbidden to initially place food on it.[50] However, in a time of need, one may be lenient to return a pot to the blech even if he placed the pot down and let go of it, and is thus missing one of the conditions of Chazara.[51] However, as already explained, it is best to place an upside down pot on the blech and then place the food on top of it.

Areas on the blech that are not directly over the fire:[52] Have the same status as areas which are directly over the fire.

If the entire area of the blech cannot heat the food to Yad Soledes:[53]  In such a scenario it is permitted to place [even uncooked] food on it.

If parts of the blech can heat the food to Yad Soledes while other parts cannot:[54] In this scenario there is a dispute amongst the codifiers if one may initially place food on the non-Yad Soledes areas. Practically one may be lenient when in addition to this there joins in other leniencies. [Such as it was originally on the blech but was removed without intention etc.]

F. Electric plate-May one heat food on an electric plate on Shabbos?[55]

By an electric plate with more than one setting it is forbidden. If there is only one setting it is disputed amongst Poskim as to the ruling.[56] Practically by a time of need seemingly one may be lenient by an electric plate that only has one setting. Nevertheless, as explained previously, it is best to place the food on an upside down pot, in which case it is permitted according to all opinions.

Q&A May one place Challahs on the blech in order to warm?[57] Rav Sholomo Zalman Aurbach writes that it is allowed to place Challahs to warm on areas of the blech which are not directly over the fire, being that this is not the regular way of baking during the weekday. However, Rav Farkash rules that one should not be lenient unless there is a great need to do so.[58]

G. Crockpot:[59]

Returning food into the crock-pot is similar to returning it to an oven. Thus, seemingly whether this is allowed or not is dependent on the two opinions explained above. Thus, here too according to some it would be forbidden to return the chulent into the Crockpot even if all the other Chazara conditions have been fulfilled. However, there is room to say that by a crock pot it is permitted completely according to all.

H. Oven or heat source is less than Yad Soledes:

The definition of Yad Soledes Bo:[60] A Yad Soledes area is defined as an area that is hot enough that if the food that he is returning there were to be cold, it would be able to heat it up to the point of Yad Soledes [110 Far.].

Placing by side:[61] It is permitted to place food to the side of a heat source of any type for all types of foods, even if they are not cooked at all.

Placing on top of stove, Blech, or electric plate:[62] Placing food on top of a stove top is permitted if the stove top is less than Yad Soledes, and the fire on the stove top is no longer on. [Thus, if one turned off the fire before Shabbos, it is permitted to place food onto the Blech on Shabbos if it is no longer Yad Soledes.] If the fire is on, then it is disputed if one may only place food in a less than Yad Soledes area even if the fire is covered. [Thus, it is disputed if one may place food on top of a Blech or electric plate in an area that is not Yad Soledes.] If the entire stovetop, Blech, electric plate area is not Yad Soledes, despite the fact that the flame is on, then it is permitted to place food on it.[63]

Placing in oven:[64] Placing food inside an oven is never allowed under any circumstances, even if the oven is less than Yad Soledes. [Regarding placing a food into a modern oven which is not Yad Soledes, seemingly this would be subject to the same dispute as mentioned Halacha 4C regarding if fulfilling the Chazara conditions allow one to return food into an oven.[65] Practically, however, since even by the ovens of back then there are those who are lenient, seemingly one may be lenient to return food in a modern oven which is no longer Yad Soledes. Vetzaruch Iyun if one would be allowed to even initially place food there, even uncooked food.[66]]

5. The six conditions needed to return a food to a flame, Blech, or electric plate:[67]

One may only return a food to a source of heat, such as a fire, Blech or Electric plate, if all the following six conditions are fulfilled:

1. The food is fully cooked and does not contain a cooking prohibition, as explained in the laws of cooking.
2. The fire is covered by a Blech, or one is using electric plate that does not have adjustable temperatures.
3. The food has not fully cooled down.
4. One removed the pot with intention to return it.
5. One did not remove his hand from the pot.
6. One did not remove the food into a different pot.

Thus, one may never remove a food from his fridge or counter and place it on top of a flame on Shabbos, even if the flame is covered and the food is fully cooked, as he has automatically forfeited a number of the above conditions.[68]

Is food which is cooked to the point that further cooking will damage it, allowed to be initially placed on a Kirah fire on Shabbos without fulfilling all six conditions?[69] No. One must fulfill all the conditions of Chazara.[70] However some Poskim[71] learn one may be lenient in a time of great need.

Condition 1-Fully cooked and no cooking prohibition involved in reheating:[72]

The food must be fully cooked and not contain a cooking prohibition, in order to be allowed to return to a flame or to heat up on Shabbos.[73]

Condition 2-Covering the flame:[74]

The fire must be covered in order to be allowed to return food to it on Shabbos.[75]

 

Q&A on the condition that the fire needs to be covered Is an electric plate which does not have adjustable settings of heat considered to be “covered” also with regards to Chazara?[76] Yes, it is considered as if it is covered. However, if the electric device is attached to a timer which turns on and off constantly on Shabbos[77], then seemingly even if the electrical device itself contains no adjustable temperatures it has the same status as an electric device that does, and hence must be covered to allow Chazara.[78] What are the laws of a crock pot with regards to having its heat covered in regards to Chazara?[79] If it has adjustable settings it must be covered, as explained above by Shehiyah. If it does not have adjustable settings, then it does not need to be covered, although all the other requirements apply.   If when one removed the pot there was no covering on the fire, may he now place a covering on it?[80] Yes. If when one removed the food from the flame, the covering [blech] fell off, may one still return it to the flame if the other conditions are fulfilled?[81] Ideally it is allowed to return the pot to the flame, although it is proper to return the cover/Blech to the flame prior to returning the pot.[82]

 

Condition 3-Food is still warm:[83]

The food in the pot must still be warm.[84] This applies even if the food is a solid which does not contain any liquid.[85]

Q&A on the condition that the food may not have completely cooled down How warm must the food still be for one to be allowed to return it to the fire?[86] It must be warm enough that majority of people which only eat this type of food while hot, would still currently eat it. This applies even though that initially they would eat the food on a hotter temperature. However, if the food is not hot enough that majority of people would still eat it, then it is Halachicly considered to have cooled down even if it is still warm. According to the Michaber if it is less then Yad Soledes [110 Fahrenheit] it is considered cooled down and is forbidden to return.

Condition 4-One had intent to return the pot:[87]

When one originally removed the pot from the fire he must have intent to return it later on.[88]

Q&A on the condition of requiring intention to return the pot: If the pot was removed with intention to return only after it has cooled down, may it still be returned?[89] No, even if one latter changes his mind to return it while still hot. If the pot fell off the fire on its own, may it be returned?[90] Yes, it may be returned as long as the other conditions are met.[91] This applies likewise if the pot fell out of one’s hands while holding it.[92] If one removed someone else’s pot against their knowledge, without intention to return it, may it nevertheless be returned?[93] Yes, as long as the other conditions are fulfilled.[94] If one also placed it down in the interim, see below Q&A. However there are opinions[95] which say that it should be placed, if possible, on a pot that is over the fire, even if the pot is empty. If one removed the wrong pot, without intention to return it, may it nevertheless be returned?[96] Yes, as long as the other conditions are fulfilled.[97] However regarding if one already placed it down, see below. However, there are opinions[98] which say it should be placed, if possible, over a pot that is on the fire. This is allowed even if the pot is empty. If one’s fire extinguished, may the pots be transferred to a different flame?[99] Yes, as long as all the conditions of Chazara are fulfilled.[100] If one does not have a covered fire available, then he may now cover it with a blech. If when this first occurred one did not want to place it on another flame, it is considered like he removed it without intention to return, even though he did not yet remove the pot from its place. If one never turned the fire on or electric plate on: Some Poskim[101] rule one may be lenient to now place the pots over a covered flame if all the other Chazara conditions are fulfilled. Others[102] rule that one may not be lenient in such a case.

Condition 5-One did not remove his hands from the pot[103]

One may not remove his hand from the pot from the time it was taken off the fire until the time that he wants to return it.[104]

Q&A on the condition to hold on to the pot May one place the pot down on a table if he will still leave his hand on the handle?[105] If the pot is heavy then one may use a table as support in a way that if he were to let go of the pot, the pot would fall to the ground.[106] One should not be lenient to place it completely on the table.[107] However there are Poskim[108] which rule one may place the pot on the table so long as he remains holding on to it. Returning to electric plate: If one is coming to return the food to an electric plate that does not have heat variations, then if the pot is heavy one may be lenient to place the pot down on a table so long as he remains holding on to it. What is the law if one went ahead and placed the pot down on the counter, table and the like?[109] Floor, counter, table: It may not be returned to the fire. Bed, chair, bench: o   If one let go of the pot: It may only be returned to an electric plate which does not have variations of heat settings. However by a time of great need, such as it is greatly needed for Oneg Shabbos then it may be returned even to a blech, as long as the all the other requirements of Chazara are fulfilled. o   If one still held on to the pot while it was placed on the chair etc., then it may be returned as long as the other conditions are fulfilled. According to the Michaber placing it on a bench or chair does not pose a problem and it is only a problem when it is placed on a table or floor. One removed the wrong pot:[110] If one had removed the wrong pot on Shabbos from the stove and only realized after putting it down on a chair and the like, then it may be returned in time of need for the sake of Oneg Shabbos, onto even a blech, as long as the other conditions [other than intention] are fulfilled. However if one put the pot down on a table, it has the same laws as if it was removed intentionally.[111] What is the law if one left a pot on the stove on Erev Shabbos and on Shabbos he noticed that he forgot to turn on the flame, may the pot be transferred onto a flame?[112] Some Poskim[113] rule one may be lenient to now place the pots over a covered flame if all the other Chazara conditions are fulfilled. Others[114] rule that one may not be lenient in such a case.

Condition 6- One did not remove the food into a different pot:[115]

One may not remove the food from the original pot it into another pot, and rather he must return the food while it is in the same pot which was originally on the fire.[116]

 

Q&A on the condition to not pour the food into another pot If one poured the food into another pot and then placed it back into the original pot, is it permitted to be returned?[117] It may not be returned according to Ashkenazi opinions.[118] However according to the Michaber it is always allowed as long as the other conditions are fulfilled. May one transfer food from a pot that is on a fire into another pot that is on a fire if all the Chazara conditions are fulfilled?[119] Example: Such as to pour hot water from the boiler into ones Chulent, or to place a piece of meat from one pot into another pot. [See Q&A 19 for full details!] The Law: This is allowed if one does not place the water or meat into any vessel between removing it from the first pot and then placing it into the second pot. Thus, one may not pour the water into a cup and then place it into the chulent, but rather must pour it directly from the boiler into the chulent.[120] [One does not have to remove the chulent pot from the fire in order to do this, and may thus pour the water in slowly while the pot is still on the fire.] One may remove the food from the first pot [while off the fire] using a fork or spoon as long as he leaves the spoon inside the pot for some time so the spoon or fork can become very hot, and thus have the status of a Keli Rishon. He may then remove the spoon and place the food into the second pot. [It is forbidden to place the spoon or fork into the first pot while it is still on the fire. If, however, the first pot contains only water then it is permitted to place a spoon into it while on the fire so long as one does not mix it while doing so.[121]]

 

6. Returning the pot onto a different fire:[122]  

When the above 6 conditions are fulfilled, then it is permitted to return the food even onto a different covered fire, even if the second fire is hotter than the original one. [Thus, one may remove his food from his oven and place it onto an electric plate or Blech if all six conditions are fulfilled. Likewise, one may move a food from on top of an open fire to a Blech or electric plate if all six conditions are fulfilled.]

 

Q&A Summary of the requirements needed to be allowed to add hot water to ones Chulent on Shabbos:[123] 1. Both the water and the Chulent are fully cooked.[124] 2. The water is poured directly from the boiler to the Chulent, without placing the water in any pot in-between. [However, regarding using a spoon or ladle, see above Q&A15] 3. The chulent pot is on a source of heat which is covered. If one is using a crock pot or electric plate which does not have variations of heat settings, it does not need to be covered. 4. Pour the water in slowly in order so the chulent that is on the fire does not mix due to the pouring. Thus, it is best, although not obligatory, to remove the chulent from the fire [fulfilling all the Chazara conditions], poor the water in it and then return the chulent to the fire. 5. In order to keep the water boiler Parev, one must be careful to distance the boiler from the chulent to avoid it splashing onto the boiler. Likewise, the steam of the chulent should not directly hit the boiler. Thus, one should delay after uncovering the chulent for the steam to dissipate. There is no problem involved with the fact that the stream of water from the Parev boiler is touching meat, as this is only problematic when the item being poured is cold. However, when both are hot, as is the case here, this is allowed even initially.[125] [However there are Poskim[126] which are stringent in this matter to initially avoid pouring even from hot Parev to hot meat.] If on Erev Shabbos one placed a pot on top of another pot, may he later on Shabbos place the upper pot on the blech or electric plate?[127] According to all, if when one removed the upper pot from the flame and placed it onto the lower pot on Erev Shabbos he had fulfilled all the Chazara conditions [intention, did not let go in between] then he may place it directly on the blech on Shabbos. If the conditions of Chazara were not fulfilled, then there is a dispute amongst Poskim as to the ruling.[128] Practically in a time of need for Oneg Shabbos one may be lenient to place it on the blech. Although it is best to place the pot on top of an upside-down pot or plate, rather than directly on the blech or electric plate. May one move a pot that is on a Blech from one area to another?[129] If the entire blech has the ability to heat the food to the point of Yad Soledes it is permitted according to all. If the area that the pot is now on is Yad Soledes but does not have the ability to heat the pot to Yad Soledes, then it is only allowed to move it to an area which could heat it to Yad Soledes if one had in mind when he placed the pot there to later place it by the hotter area. [130] Likewise, this may only be done if the food is fully cooked. If the area that the pot was on is not Yad Soledes at all, then it is prohibited according to all to move the pot to a hotter area.

 

7. Heating near oven or fire-May one place food very close to his oven, stove top, or electric plate?

No cooking prohibition:[131] It is forbidden to heat a food near a fire or other source of heat if there is a cooking prohibition involved in heating up the food [as explained in Halacha 1].

Near side of Oven:[132] If there is no prohibition of cooking involved [such as that the food is fully cooked, and if it contains liquid the liquid is still warm], then by an oven whose inner walls are not covered with tinfoil, [i.e. not Gerufa or Ketuma], it is disputed[133] as to whether one may warm food next to it, and it is initially proper not place the food next to the oven even if all the other five Chazara conditions are fulfilled[134], although the custom is to be lenient.[135] However, if the inner walls of the oven are covered [i.e. Ketuma], then one may even initially place food even directly near the wall of the oven even if the Chazarah conditions are not fulfilled, so long as there is no cooking prohibition involved.[136]

Near open fire on stove top:[137] If there is no prohibition of cooking involved [such as that the food is fully cooked, and if it contains liquid the liquid is still warm], then it is permitted according to all to place the food near an open fire if one places it from a distance from the fire. However, it is forbidden according to all to place it in very close approximation to the fire.[138]

Near Blech and electric plate: If there is no prohibition of cooking involved [such as that the food is fully cooked, and if it contains liquid the liquid is still warm], then if the fire is covered by a Blech, then one may place food even directly near the Blech even if the Chazarah conditions are not fulfilled.[139] [Likewise, it may be placed near an electric plate which does not have adjustable settings even if the Chazarah conditions are not fulfilled, so long as heating it on Shabbos does not contain a cooking prohibition.]

8. Attaching one’s electric plate or oven to a timer over Shabbos:[140]

A. General rule:[141]

It is forbidden to place a food that contains a cooking prohibition [as explained in Halacha 1] on or even near a heat source that will eventually turn on and heat the food to Yad Soledes, even though it is not currently on.[142]

B. Preparing the food on it from before Shabbos Erev Shabbos place food on his electric plate which is not yet on but will later turn on with the timer?[143]

If the food contains a cooking prohibition: If the food is not cooked or not fully cooked or it contains liquid that has fully cooled down, it is forbidden to set up a Shabbos clock to turn on the electric plate on Shabbos.[144]

If the food is fully cooked but the electric plate is not covered: Then if the electric plate has more than one heat setting and is not covered, it is forbidden to place food there before Shabbos if the food is cold. However, if the food is still hot, there is a dispute amongst the Poskim and it is proper to be stringent.

Food is fully cooked and electric plate is covered: If the electric plate is covered, or has only one setting it is allowed to place on it before Shabbos fully cooked food [which will still be warm by the time the clock turns on if the food contains liquid].

Water urn: Practically, due to the above one may not leave a boiler attached to the Shabbos clock being that by the time the clock turns back on, the water has completely cooled off and will become re-cooked on Shabbos.

Radiators:[145] The custom is to allow to set up a radiator from before Shabbos to turn on through a Shabbos clock on Shabbos, even if the radiator contains liquids inside its coils that will be heated as a result.

C. May one on Shabbos itself initially place food on his electric plate which is not yet on but will eventually turn on with a timer?[146]

No. This applies even if the food is fully cooked and is a solid, and even if it was originally on the electric plate when Shabbos began and was then removed [without fulfilling the conditions of Chazara].[147]

D. May one place food into an oven which will eventually turn on?

No, as in addition to the problem explained in the previous answer [in footnote there], here it would furthermore forbidden being that the fire is not covered and there is thus suspicion that one may come to higher the flame.

E. May one before Yom Tov set up his electric plate on a timer for it to turn on during Yom Tov to have food placed on it?[148]

Yes.[149] However, when doing so for Shabbos, such as when Yom Tov falls on Erev Shabbos, one must place the food on the electric plate with enough time for it to heat up before the entrance of Shabbos

9. The law if one transgressed the Chazara conditions:[150]

If one heated food on Shabbos in a way that transgressed the Chazara conditions, then at times it is prohibited to eat the food on Shabbos. The following is the law:

If the food was not fully cooked or contains cold liquid: If the food was not fully cooked, or contains cold liquid, then the food may not be eaten by anyone on Shabbos, although it may be eaten by anyone immediately after Shabbos. If, however, the transgressor did so advertently, the food is forever forbidden for him. See Chapter 6 Halacha 25 for the full details of this matter!

If the food is fully cooked and further cooking is beneficial for the owner:[151] If the food is fully cooked and further cooking is beneficial for the owner, then it depends on whether the placing of the food on the fire transgressed a prohibition according to all opinions. If the food was originally on the fire/Blech when Shabbos started and was then removed and the replaced, then it depends on which of the six Chazarah conditions were transgressed and not fulfilled. If the food was still warm and the fire was covered, but the food was put down, or was switched to a different pot, or one did not have intent to return it, then the lack of fulfillment of these conditions do not prohibit the food from being eaten, and it is hence permitted to eat these foods on Shabbos even though they were heated in a forbidden way. If, however, the food was cold, or the fire was not covered, then if the transgression was done Bimeizid, the food is forbidden for everyone to eat until after Shabbos, Kdei Sheyasu. Likewise, if it was removed from the fire before Shabbos, and replaced Bemeizid onto the fire on Shabbos, then it is forbidden to be eaten until after Shabbos, irrelevant to which of the six Chazarah conditions was not fulfilled.[152] If, however, the transgression was done Beshogeig, then it is disputed[153] if the food may be eaten, and practically we rule that the transgressor and his household[154] may not eat the food until enough time has passed after Shabbos for one to be able to have heated it up and received the benefit which he had transgressed. However, all other individuals may eat it even on Shabbos.

If the food is fully cooked and further cooking is detrimental for the owner:[155] If the food is fully cooked and further cooking is detrimental for the owner, then it may be eaten by all people on Shabbos. [This applies even if the food was returned Bimeizid.[156]] [See Q&A regarding if this leniency applies even if the food was cold and became heated.]

Waiting after Shabbos Kdei Sheyasu to eat the food:[157] Whenever the food is prohibited on Shabbos due to transgressing the Chazara laws [as opposed to the cooking laws] and was fully cooked[158], it is only permitted after enough time has passed after Shabbos for one to be able to have heated it up and received the benefit which he had transgressed.[159]

Summary: A food which does not have a cooking prohibition [i.e. fully cooked, and not a cold liquid] which was heated in a forbidden way on Shabbos is only forbidden if all the following apply: 1. Further cooking of the food is beneficial to the owner. 2. The fire was uncovered, or was covered but the food has fully cooled down. Additional cases of possible leniency to permit eating the food on Shabbos if one transgressed Chazara [but not the cooking prohibition], [given to a Rav’s deliberation]: The food is Mitztameik Vera Lo. One returned the pot onto a blech or electric plate. [Is Machlokes if is considered like Michzi Kemevashel, and based on above law, should be permitted to eat on Shabbos.] Returnhed to the inside a Tanur [Is Machlokes if permitted by todays ovens and based on above law, should be permitted to eat on Shabbos.] Q&A If the food was cold and became heated upon being returned to the fire in a forbidden way, is it permitted for others to eat if the food was fully cooked? Above we summarized that so long as the food was fully cooked and was returned inadvertently in a forbidden way then it is permitted for others to eat. Likewise, if the food was fully cooked and further cooking is detrimental to the owner then it is permitted to be eaten even by the owner [even if done advertently]. Many Poskim[160] however forbid the food for all people in a case that the food was cold when returned and then became heated even if the food was a dry solid, and hence did not transgress a cooking prohibition. This applies even if the food was a solid without liquid. If, however, the food later cooled down, some[161] apply the above mentioned leniencies. Vetzaruch Iyun as to the opinion of Admur in all the above.[162] If one placed hot water in a Chulent pot which did not have its fire covered, what is the law of the Chulent? The cholent is Kosher, as it is defined as Mitztamek Vera Lo.

Full compilation-Reheating food on Shabbos on top of a heat source:

Heating foods on Shabbos is only permitted if it does not transgress the Biblical cooking prohibition, as well as the Rabbinical heating prohibition. Certain precooked foods contain a Biblical cooking prohibition against reheating them, as we will explain in A. Furthermore, even foods that do not contain any cooking prohibition, the Sages regulated the methods in which one is allowed to heat it in, as will be explained in B. Accordingly, one may only warm a food on Shabbos if it is a type of food that is negated of a cooking prohibition, and if it is heated in a method that is permitted by the Sages. Both aspects will be discussed below:

A. The foods that may be reheated:

All foods that fulfill all the following conditions do not contain a cooking prohibition upon reheating them:

1. Fully cooked:[163] The food must be fully cooked, [to the point that it requires no further softening, or change of texture, through cooking]. If the food is not fully cooked, even if it is half cooked, it contains Biblical cooking prohibition against cooking it any further. It is hence forbidden to heat up such food on Shabbos.
2. Dry: [164] The food must be completely[165] dry and not contain any moisture at all. This means that a solid food must be dry to the point that it is not Tofeiach Al Menas Lehatfiach[166], which means that it’s moisture cannot wet one’s finger enough to make a further finger wet.[167] If the food contains cold moisture past this point, and certainly if the food contains actual cold liquid, it is forbidden to heat it on Shabbos due to the cooking prohibition, even if the food was fully cooked before Shabbos.
3. Does not melt:[168] The food may not contain congealed solids which will melt with the heat. If the food contains congealed solids that will melt with the heat, it is forbidden to be heated on Shabbos even if the food was previously cooked or roasted.

 

B. The permitted method of reheating:

All foods that do not contain a cooking prohibition upon reheating, as explained in A, nevertheless, retain a Rabbinical restriction against being heated in a method that appears like one is cooking the food on Shabbos. Accordingly, it is forbidden to heat the food by placing it directly over a flame.[169] Furthermore, even if one only momentarily removed the food from the flame on Shabbos, it may not be returned unless six conditions are fulfilled, as will be explained in another Halacha.[170] Furthermore, even if a Blech covers the flame, or one uses an electric plate, the consensus amongst many Poskim[171] is that it is forbidden to heat the food directly on the blech or electric plate. The only form of heating that remains valid, is to place the food on top of a pot that is on the flame.[172] The reason this method is valid is because it does not appear to anyone that one is trying to cook food in such a method.[173] One may either place the food on top of another pot of food that is already on the flame, or place an upside pot on top of the Blech or electric plate, and then heat the food on top of the empty pot.[174] The upside-down pot may be placed even on Shabbos.[175] However, it does not suffice to place an upside-down pot over an uncovered flame [i.e. no Blech] and then place the food on top of it to warm.[176]

C. Foods that were cooked in liquids:[177]

Any food which has fulfilled the above three conditions in A [i.e. fully cooked, dry and does not melt] does not contain a cooking prohibition through reheating it on top of a pot and the like, even if the food was previously cooked in liquid [i.e. a dry Matzah ball] and one now desires to reheat it without liquid. It is only forbidden to reheat a previously cooked food when one does so food directly over a fire, without a pot and the like which intervenes between it and the flame. [i.e. barbecue].[178]

Summary: 1. Food that does not contain a cooking prohibition upon being reheated [i.e. is fully cooked, dry and does not melt] may be heated on Shabbos through placing it on top of a pot that is on the fire, Blech or electric plate. Q&A May one heat food that does not contain a cooking prohibition on top of a Shabbos urn, or Crockpot? Yes, as explained above.

From the Rav’s Desk-Heating up Kugel on Shabbos:

Question:

Is it permitted to heat up a Kugel on Shabbos and if so may I do so with the tinfoil on top of it or is this considered insulation?

 

Answer:

You may heat up a Kugel on Shabbos on top of another pot so long as the Kugel and its tin is dry to the touch and the Kugel is not too oily to the point that its oil will visibly melt and ooze out of the Kugel as a result of the heat. It is best not to use any tinfoil when heating it up in order to avoid any question of the insulation or cooking prohibition which applies in certain cases when tinfoil is used. See the explanation below for the details of the cases in which it would be allowed to use tinfoil.

Explanation:

It is permitted to heat up a Kugel on Shabbos only if one follows the above regulations in order not to transgress neither the cooking, or looking like your cooking, or insulation, prohibition. The way this is done is as follows:

Negating a cooking prohibition: First off one must verify that it does not involve the cooking prohibition by making sure that it is fully cooked, which is usually the case, and that it is dry enough from oil or liquid to the point that if you were to touch it, it would be unable to make another finger feel wet. Likewise, it may not contain congealed fat or oil which will visibly ooze out of the Kugel when heated up. [Mere moisture that is visible when you cut the Kugel is irrelevant to this issue.] To note, that accordingly one must also make sure that the bottom and sides of the tin that is holding the Kugel is also dry.

Negating a “looking like you are cooking” prohibition: Second one will need to heat it in a way that it does not transgress the looking like your cooking prohibition, and thus it may only be heated on top of another pot that is already on the fire, such as on top of the Chulent pot, or on top of the water urn. Alternatively, one can place an upside-down pot on top of the electric plate or Blech and then place the Kugel on top of it.

Negating an insulation prohibition: Third to negate the insulation prohibition, it is prohibited for one to place a towel or other covering over the Kugel for the sake of conserving its heat, even if one only places it over the very top, and certainly if one wraps the sides of it with the insulation material.

The issue with tinfoil: Now regarding the specific question of covering it with tinfoil: If the purpose of placing the tinfoil over the Kugel is for the sake of insulating the heat then this would be forbidden due to the insulation prohibition even if it is only placed on the very top of the Kugel, as stated above. If, however, the tinfoil is there simply to act as a cover for the Kugel, similar to the cover of a pot which is also there to prevent things from falling inside, then this would be permitted to be done. Furthermore, if the tinfoil only covers the very top of the tin of the Kugel, and not the majority of its walls, and it does not touch the actual Kugel but rather hovers over it from on top, then this would likewise be permitted even if ones intent is for insulation purposes. If, however, the tinfoil clings to the Kugel and its purpose is for insulation then it would be forbidden to place it over the fire. When using the tinfoil that the Kugel was wrapped in when put inside the fridge, one must always be careful that there is no condensation under the tinfoil in order so one does not transgress the cooking prohibition. It goes without saying that it is forbidden to cut a new piece of tinfoil on Shabbos to cover the Kugel with. Bottom line, the best thing is to always remove the tinfoil when heating it up in order to avoid the above issues.

Sources: Regarding the cooking prohibition by moisture and liquids see: Admur 253:19; 318:11; 318:17; 25; 31; Admur in Siddur; Michaber 318:4; Levush 318:16; Taz 318:20; Chasam Sofer 74; Divrei Nechemia p. 36 in Hosafos; Ketzos Hashulchan 124 footnote 37; Igros Moshe 4:74:7; Or Letziyon 2:30:13; Shabbos Kehalacha Vol. 1 p. 24 and p. 142; See Shabbos Kehalacha p. 148-151 Regarding the looking like your cooking prohibition see: Admur 253:14 [prohibition to place directly on fire]; Admur 253:26; Michaber 253:3; Igros Moshe 1:93; 4:74-32; Shabbos Kehalacha Vol. 1 pages 416-418; Piskeiy Teshuvos 253:28-29 and footnote 264; SSH”K 1; [allowance to place over pot although prohibition to place directly over electric plate or blech; Zera Emes, Mahram Brisk 2:76, Maharam Shick 117, however permits to place directly on Blech]; Regarding the insulation prohibition see: Admur 257:1-2; Admur 257:10; Mahadurah Basra 259; Michaber 257:8; Ketzos Hashulchan 71 footnote 34; Shabbos Kehalacha Vol. 2 page 56-58; Chazon Ish 37:19 Regarding if wrapping in tinfoil is defined as insulation see: Mahdurah Basra 259; Igros Moshe 4:74 Hatmana 3; Rav Shlomo Zalman Aurbach brought in Shabbos Kehalacha ibid; Pnei Shabbos 12; Maor Hashabbos 1:9; Koveitz Mibeis Levi 6:36; Shabbos Kehalacha Vol. 2 page 41; Piskeiy Teshuvos 258:4

_________________________________________________________

[1] Admur 253:18; 318:10; Rama 253:2; Michaber 318:4; M”B 253 Biur Halacha “Vedavka Shehatvshil”; Biur Halcha 253:2 “Mutar Lehachziro”

Other Opinions: Some Rishonim rule that further cooking of a food that has reached Ben Drusaiy is permitted on Shabbos. [See Biur Halacha ibid and 318:4; Even Yisrael 8:28; Piskeiy Teshuvos 253:18]

[2] 2^nd opinion and final ruling and custom in Admur 318:9; Michaber 318:4; Rama 318:15; Rashi; Rabbeinu Yonah; Rosh

Other opinions: Some Poskim rule that even if [the precooked liquid] has [already] completely cooled down there is no [prohibition in] cooking it after [it having been previously] cooked. [2^nd opinion in Admur ibid; Rama 318:15 ; Rashba; Ran; Magid Mishneh] The custom is to be stringent like the first opinion. [Admur ibid; Rama 318:15]

[3] Admur 253:19; 318:11; 318:17; Chasam Sofer 74; Divrei Nechemia p. 36 in Hosafos; Ketzos Hashulchan 124 footnote 37; Igros Moshe 4:74:7; Or Letziyon 2:30:13; Rav Yaakov Yosef severely negated the lenient opinion of Rabbeinu Yerucham and told Sefaradi askers they cannot rely on it Chas Veshalom even if there is a small amount of gravy on fish.

Background:

253:19: [Furthermore] even if the food [which one wants to return] is completely cooked but it has already completely cooled down, then it is forbidden to return it in all cases, even if it is a type of food which reheating it does not consist of a prohibition of cooking, such as is the case with a dry food that has no liquid at all that is fully cooked,

318:11: Dry food which contains no liquid at all is [permitted to be] cooked after having been previously cooked as long as it was already fully cooked, even if it completely cooled down.

318:17: Nevertheless, ox meat is forbidden to place inside a Keli Rishon [that is off the fire] as although the meat [itself] will not cook, nevertheless the moisture that is on it will cook. Although if [the meat] is completely dry and does not have on it any moisture at all [then it is allowed].

Chasam Sofer 74: “Only if the coffee is completely dry and contains no moisture at all”

Divrei Nechemia p. 36: “This opinion [if the Minchas Kohen] is Muktzah Min Hadaas and is based on a mistaken Nussach in the Rabbeinu Yerucham.

Other opinions: Some Poskim rule that so long as majority of the food is dry [solid] it is permitted to place it on the fire even if it containes a minority of liquid. [Nussach of Rabbeinu Yerucham in Beis Yosef 253; Minchas Kohen Mishmeres Hashabbos 2:2; Iglei Tal Ofeh 34; P”M 253 M”Z 13; Kaf Hachaim 318:62] This is because when majority of the food is a solid one does not have in mind to cook the liquid and in such a case one may even initially rely on those Poskim that are lenient to say there is no Bishul after Bishul by liquids. [Iglei Tal ibid]

[4] Ketzos Hashulchan 124 footnote 37

[5] 613:14

[6] Admur in Siddur; Levush 318:16; Taz 318:20; See Shabbos Kehalacha p. 148-151

Other opinions: Some Poskim rule there is no Bishul after Bishul by a precooked dissolvable item. [Admur 318:11; 318:25; 318:31; Michaber 318:16; M”A 318:40]

[7] Chazarah literally means to return and refers to heating a food over a fire on Shabbos.

^[8] Admur 253:14, 15, 18, and 24; Shabbos Kehalacha Vol. 1 page 341

[9] 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]

[10] Admur 253:15, 318:24

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]

Other opinions: Some Poskim learn that only the second reason applies even when the fire is uncovered. Meaning that the reason for why an uncovered fire is unacceptable is because it appears like one is initially cooking, and not because he may come to stoke the coals. [Rashi, Ran and Mishneh Berurah 253:37]

[11] Admur 253:14

Other opinions: Some Poskim learn that only the 1^st reason applies. Meaning that the reason that the six conditions are required is because otherwise one may come to stoke the coals, and not because it appears like one is initially cooking on Shabbos. [Taz]

[12] Admur 253:26 “One who awakens in the morning [of Shabbos] and sees that his food which is in a pot is burning on a Kirah which has not been swept or covered, he is allowed to remove the pot from the Kirah and place an old empty pot on the Kirah. He may then place the pot which has the food in it on top of the empty pot.”; “It is permitted to place food on Shabbos on top of the Chulent pot even though that area is Yad Soledes. We are not worried that one may come to stoke the coals [when doing this], since the [chulent] pot separates between this food and the coals. Furthermore even if one removed this food from the Kirah before Shabbos and he did not have in mind to return it, and he placed it on the ground, and placed the food into another pot, and the food is old and has thus completely cooled down, [nevertheless it is permitted to place the food on top of another pot on Shabbos] as long as there is no cooking prohibition involved, such as that there is no liquid in the food.”; Michaber 253:3 and 5

[13] The reason: There is no prohibition involved here of him returning food to a Kirah which is not swept or covered, as since the empty pot closes off the opening of the oven which is under the pot that has food in it, [therefore] it is considered like it is swept or covered. Now, although [the lacking of] every single one of the Chazarah conditions forbids one to return the pot onto the oven on Shabbos, even onto a Kirah which was swept or covered, being that doing so appears like one is initially cooking on Shabbos, nevertheless, [it is permitted to place it on top of another pot as] when one places it on top of a pot which is on top of the coals (that are in the Kirah) it does not appear like one is initially cooking [this food] as this is not the usual way of cooking. [Admur 253:26]

^[14]  Shabbos Kehalacha Vol. 1 page 405-408; See Piskeiy Teshuvos 253:25

^[15] Michaber 253:3; Biur Halacha 253 “Veyizaher”; Admur 253:26 Kuntrus Achron 10; Piskeiy Teshuvos ibid

Background of Admur: The Alter Rebbe in the Kuntrus Achron [10-towards end] brings two possibilities regarding why an empty pot perhaps may be viewed differently than a pot with food in it. 1) When placing a pot of food inside the empty pot it is appears like initial cooking.  And 2) Even when placing food on top of the empty pot it appears like initial cooking, as when a pot is empty the heat can run through it more freely and cook the food above it. [Now although Admur rules [in Halacha 26] that an empty pot may be used to cover the flame, that was only with regards to returning a pot of food on to the flame, as explicitly mentioned there. However to initially place a pot there without the other Chazarah conditions was never discussed by Admur in the scenario of an empty pot].

Practically Rav Farkash rules stringently Lechatchilah being that the Mishneh Berurah explicitly rules in the name of the Peri Megadim, that if the pot is empty then all the conditions of Chazarah apply. However by a time of need he is lenient, being that it seems that according to the Alter Rebbe his main opinion is that in truth there is no difference if the pot has food in it or not.

^[16] Rav Shlomo Zalman Aurbach SSH”K Tikkunim 1 footnote 112; Sheivet Haleivi 1:91; Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid [And so seems to be the explicit ruling in Halacha 26 regarding placing food on top of an oven which is covered by a sheet of metal and the like]

^[17]  Shabbos Kehalacha Vol. 1 page 402

[18] See next chapter Halacha 4. Vetzaruch Iyun on the Ketzos Hashulchan which seems to allow this even if the food is not fully cooked.

^[19]  Shabbos Kehalacha Vol. 1 page 403

^[20]  Shabbos Kehalacha Vol. 1 page 403

[21] This is a question which has supports for both permitting and prohibiting it. Practically the Poskim have ruled stringently, and thus one should not place the food:pot in a way that it enters at all into the inside of the lower pot.

^[22]  Shabbos Kehalacha Vol. 2 page 43-44

^[23]  Shabbos Kehalacha Vol. 1 page 403

^[24]  Shabbos Kehalacha Vol. 1 page 403

^[25]  Shabbos Kehalacha Vol. 1 page 404; Piskeiy Teshuvos 253:25

[26] The reason: As this is done even during weekdays.  It is thus considered the usual way of cooking for one to place food there and is hence forbidden because it appears like cooking.

[27] Admur 253:15

[28] Shabbos 38b

[29] Admur ibid “A Tanur which was fueled even with straw or twigs, and even if its coals were swept or covered, which one left food on it in one of the permitted ways explained in the laws of Shehiyah [either the food was half cooked or meat was completely raw before Shabbos] then [nevertheless, in a case that one removed it], it is forbidden to return the pot on Shabbos even if the pot is still in ones hands and he had intention to return it, and even if any further cooking of the food will make it condense in a way that is damaging to the food.”

[30] Admur ibid “Similar [to the laws of a Tanur] is also the law for a Kupach which was fueled with olive waste or wood [even if its coals were swept or covered] being that [a Kupach fueled with olive waste or wood] has the same laws as a Kirah which was fueled with olive waste or wood which was not swept or covered, in which case it is forbidden to return a pot onto it on Shabbos in any situation.”

The reason: The reason for why one may not return a pot onto the above ovens in any situation is due to a Rabbinical decree as, [if one were allowed to do so] he may come to stoke the coals. Now, even though with regards to leaving a pot from before Shabbos [even on a Tanur and Kupach] we are not worried that one will come to stoke the coals in a case that further cooking of the food will make it condense in a way damaging to it, nevertheless here with regards to returning the pot onto these ovens on Shabbos we are more stringent. [Admur ibid]

^[31] 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.]

[32] Admur 253:17 “Those ovens which do not have a hollow inside, but are flat, and their inside and outside are one piece, it is permitted to return to them [if their fire is covered, just like by a Kirah oven].”

[33] 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]

[34] 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.

^[35] Shabbos Kehalacha Vol. 1 page 299; Piskeiy Teshuvos 253:2

[36] As this is similar to a Kirah oven which has good fuel which has not been covered, of which the law is that one may never place or return food to it on Shabbos.

[37] Admur 253:16“All the above [cases mentioned of which it is allowed to return the pot to the Kirah only apply] when he returns the pot onto the opening of the Kirah on its top, meaning that the walls of the pot protrude a little bit above the walls of the Kirah. However to return it into the oven itself, even with regards to our ovens [which open from the side and not from their top, and thus by our ovens the only place to return it is to inside the oven] is forbidden in all cases even if it was fueled with straw or twigs and [its coals] were swept or covered and the pot is still in ones hand and one had intention to return it.” and final ruling in 253:19 to be stringent; Michaber 253:2

Other opinions in Admur: The custom of those times was to be lenient to return the pot into our modern-day ovens, which have the same laws as returning a pot into the inside of a Kirah. [Admur 253:19; Rama 253:2 in name of Yeish Omrim; Ran; Kol Bo] The basis behind the lenient custom is because there are opinions which say that the Sages did not require one [upon removing the pot] to have intention to return it and for it to be kept it in his hand [until he returns it]. This is with exception to the case of when one removes the pot before Shabbos and now wants to return it on Shabbos, in which case [the Sages said that] if one did not have intention to return it, or he [did but] had already removed it from his hand, then [it is forbidden for him to return it because] it is considered like he is initially placing it on the Kirah on Shabbos, as when Shabbos first began the pot was not on the Kirah at all. It is based on this opinion that the world relies on to be furthermore lenient to say that even when the Sages prohibited to return the pot to the inside of the oven, it was only prohibited when one removed the pot from before Shabbos and it was in his hand until after Shabbos had begun [in which case he may return it on top of the Kirah, if the other conditions are fulfilled, but not inside the Kirah]. [Admur 253:19] Practically, one need not protest against those who are accustomed to follow the above leniencies although every person should be stringent on himself to not return the pot to the inside of a Kirah or Tanur even if one removed it from there after Shabbos had begun, [and] even if he had intention to return it, and it is still in his hands. [Admur 253:19]

^[38] The reason: As it appears like one is cooking on Shabbos. [M”B 253:58]

Regarding the reason for this prohibition see Hearos Ubiurim [Tzemach Tzedek] Vol. 6 p. 22 where it suggests that this is due to that it appears like cooking on Shabbos.

[39]

^[40]  Shabbos Kehalacha Vol. 1 page 383; Piskeiy Teshuvos 253:8

[41] The Aruch Hashulchan 253:17 rules that it is allowed, as only by ovens which one can also cook on its top, as the ovens of back then, was it prohibited to return the food into them on Shabbos. Based on this ruling the Sheivet Haleivi 3:48 and Igros Moshe 4:74-26 rule that even ovens which contain a stove top attached to them, since they are two separate entities of heat, there is no difference between the oven and the stove. It is thus permitted to return food to inside the oven on Shabbos just as it is permitted to return onto the stove. [However to do so one must make sure before Shabbos to cover the walls of the oven in the way explained in the beginning of the chapter in order so it have a status of  Ketumah.]

[42] Minchas Yitzchak 3:28 argues that it remains prohibited to return food to inside any oven, even of today. So plainly rules Shemiras Shabbos Kehilchasa 1:17, and so seems to be the opinion of Rav Shlomo Zalman Aurbach.

[43] As this makes the scenario more lenient according to some Poskim. 

^[44]  Shabbos Kehalacha Vol. 1 page 387

[45] 2^nd opinion and final ruling in Admur 253:26 “There are opinions which say that even if [the solid covering of the oven] is not Yad Soledes, [nevertheless] one must now place something under the pot in order to separate between the pot and the coals in the oven, in order so this serve as a reminder [of the prohibition to stoke the coals] and thus one will not come to stoke the coals. This opinion is the main Halachic opinion”; Admur 253:22 “For this reason it is proper to be careful to not remove the pot off from the Kirah or the Tanur which it was cooked in and place it [On Erev Shabbos] close to sunset, on a heater, which is not swept or covered, if it that area is Yad Soledes there. [This however is] with exception to if one places something under the pot, just like one is required to do on Shabbos itself, as will be explained [in Halacha 26].”; M”A 253:31

Other Opinions in Admur: Based on the law which permits heating a food on top of a pot, one can say that our ovens which have a [solid] covering [over the flame], even if its [coals] are not swept or covered, as wells as heaters, which [their coals] were not swept or covered, and even if the heater has fire inside it, then [nevertheless] it is permitted to place food on top of it on Shabbos even if that area is Yad Soledes, so long as this food is also allowed to be placed on top of a pot which is insulated on coals. The reason for this is because since the [solid] covering separates between the fire and the pot which contains the food [therefore it is similar to placing food on top of another pot that is on the fire]. [Admur ibid]

[46] The reason: [Although the solid covering of the oven already serves as a separation between the coals and pot, nevertheless] the solid covering [being that it was] already previously made, it does not serve as a [proper] separation or reminder to prevent one from coming to stoke the coals. [Admur ibid]

^[47]  Shabbos Kehalacha pages 409-410; Piskeiy Teshuvos 253:28; Igros Moshe 4:74-34; Bris Olam Amira Lenachri 16-8

^[48]  As this is not the usual way of cooking and thus does not appear like one is initially cooking the food on Shabbos. So rules the Igros Moshe and the Sheivet Halevy. Now although in 253:26 the Alter Rebbe seems to rule clearly that this is forbidden, and that one must place another vessel on top of the heater, Rav Farkash explains that the Alter Rebbe was only referring to a type of heater that although was not used to cook food, but was used to heat up food, while today our heaters since they are not used at all to heat up foods, therefore it is allowed to place fully cooked food even directly on them.

^[49]  Shabbos Kehalacha Vol. 1 page 411-414; Piskeiy Teshuvos 253:28-29 and footnote 264; SSH”K 1; Igros Moshe 1:93; 4:74-32

Other Poskim: Some Poskim are lenient to permit heating all foods on a Blech. [Zera Emes; Mahram Brisk 2:76; Maharam Shick 117; See Shabbos Kehalacha 10 footnote 23 p. 412; See Piskeiy Teshuvos 253 footnote 264 in name of Degul Merivava]

^[50]  Based on 253:26. So rules the Igros Moshe and Shemiras Shabbos Kihilchasa and other Poskim today.

^[51]  This leniency is allowed being that there are many Poskim which even initially allow one to place fully cooked food on a blech, as they do not consider this similar to Halacha 26 being that here the blech was explicitly placed with intent to cover the fire, and thus according to all there is no suspicion that one may come to higher the flame.

[52] See Piskeiy Teshuvos 253:29

^[53] Shabbos Kehalacha ibid based on 253:21; Igros Moshe 4:74

Background: It is permitted as it is exactly similar to a Kirah oven which has a covered fire in which we rule that one may place even uncooked food on top of it in an area which is not Yad Soledes. However, Tzaruch Iyun as the stringent opinion [mentioned in 253:26 or Halacha 4 above] rules that even if the top of the heater is not Yad Soledes one may not place it there directly without first placing another separation between it. However, perhaps here by a blech which is not Yad Soledes there is more room to be lenient, as some allow even initially placing a cooked food on a Blech being it is not similar to a heater of back in the day. Hence certainly one should be allowed to be lenient by an area which is not Yad Soledes. Vetzaruch Iyun as perhaps the same way we are stringent on a Blech by an area that is Yad Soledes, perhaps we are also stringent by an area which is not Yad Soledes, as the same suspicion applies in both areas [according to the opinion which compares Blechs to heaters of back then]-perhaps one will come to stoke the coals! Practically Rav Farkash rules leniently in this matter and so rules Igros Moshe 4:74.

[54] See Piskeiy Teshuvos 253:29

^[55]  Shabbos Kehalacha Vol. 1 pages 416-418; Piskeiy Teshuvos 253:28

^[56]  The question here is can an electric plate be viewed similar to a sheet of solid material that is on a fire, which is discussed in Halacha 26, in which case it is permitted if there is only one electric setting being that it has no suspicion that one may come to higher the flame, or do we view it like a regular fire being that it is common to use the plate to heat up food.

The Sheivet Halevy rules that it has the same laws as does a blech, which one may not initially place food on, being that it is common to heat up food on the electric plate.

However, the Igros Moshe rules that if there is no variations of heat on the electric plate then it is permitted to initially place food directly on it. Rav Shlomo Zalman Aurbach rules similarly that it is allowed, based on that the entire problem with a fire covered with a sheet of solid material [above in Halacha 26] is because one may come to stoke the coals, and thus here since there are no variations of settings, this suspicion is not relevant and thus it is allowed.

The question here is can an electric plate be viewed similar to a sheet of solid material that is on a fire, which is discussed in Halacha 26, in which case it is permitted if there is only one electric setting being that it has no suspicion that one may come to higher the flame, or do we view it like a regular fire being that it is common to use the plate to heat up food.

^[57]  Shabbos Kehalacha Vol. 1 page 414-415; Piskeiy Teshuvos 253:27

[58] So rules also Piskeiy Teshuvos ibid to be stringent.

^[59]  Shabbos Kehalacha Vol. 1 page 387

[60] Admur 253:21

[61] Admur 253:21 “All the above restrictions [of returning a food near an oven] is only when one is returning the food on Shabbos to an area which is Yad Soledes. However, if it is not Yad Soledes in that area, then according to all opinions one can place food near the oven, even [near] the Tanur of their days, even if it is not swept or covered [and even if the food has not been cooked].”

[62] See Admur 253:21; Igros Moshe 4:74; Shabbos Kehalacha ibid; Admur 253:21 “[Furthermore] one is permitted to return it even on top of a Kirah that is swept or covered if it is not Yad Soledes in that area, even if one had already removed the food from there before Shabbos and had placed it on the ground and he did not have in mind to return it at all. This applies even if its food was placed into another pot, and even if it is an old food which has completely cooled off, and even if it has liquid.  The reason for this leniency when the coals in the oven have been removed is because when [on the oven] there is not so much heat to the point of Yad Soledes, it does not appear like one is initially cooking there [on Shabbos]. However [it is forbidden to place food] on top of an oven which is lit and has fiery coals inside of it [meaning they have not been removed or covered], even if it is not Yad Soledes on top of the oven and even if the food is completely hot. Although one may place a brick or something else under the pot and then place it on top of the oven [as will be explained in chapter 3 Halacha 3].” Vetzaruch Iyun why this is not subject to the same dispute mentioned above in 253:24 [brought in Halacha 4 above] regarding placing a food on top of a heater, in which the stringent opinion ruled one is not to do so unless there is an additional separation placed, even if the area is not Yad Soledes. However seemingly the difference is that by the case of a heater, since the inner fire was not covered therefore the stringent opinion suspects one may come to stoke the coals if no reminding separation is placed. However here that we are discussing an oven with covered coals, they no longer suspect one will come to stoke it, as is always the case when the coals are covered.

[62] Kitzur Diney Shehiyah and Hatmanah 259

The law by a Tanur and Kupach oven: A Tanur or Kupach with good fuel may never have food returned on it even if the coals have been swept and the area is not Yad Soledes as we suspect one may come to stoke the coals.

[63] Shabbos Kehalacha ibid based on 253:21; Igros Moshe 4:74

Background: It is permitted as it is exactly similar to a Kirah oven which has a covered fire in which we rule that one may place even uncooked food on top of it in an area which is not Yad Soledes. However, Tzaruch Iyun as the stringent opinion [mentioned in 253:26 or Halacha 4 above] rules that even if the top of the heater is not Yad Soledes one may not place it there directly without first placing another separation between it. However, perhaps here by a blech which is not Yad Soledes there is more room to be lenient, as some allow even initially placing a cooked food on a Blech being it is not similar to a heater of back in the day. Hence certainly one should be allowed to be lenient by an area which is not Yad Soledes. Vetzaruch Iyun as perhaps the same way we are stringent on a Blech by an area that is Yad Soledes, perhaps we are also stringent by an area which is not Yad Soledes, as the same suspicion applies in both areas [according to the opinion which compares Blechs to heaters of back then]-perhaps one will come to stoke the coals! Practically, Rav Farkash rules leniently in this matter and so rules Igros Moshe 4:74.

[64] Admur 253:5 “(Regarding returning the pot to inside the Kirah, or Tanur even of our days, there is no difference if it is Yad Soledes or not in that area  and is thus forbidden on Shabbos, even if the food is fully cooked, [and] even if the oven [had its coals] swept or covered, [and] even if it is not Yad Soledes [inside the oven].)”; 253:19 “Every person should be stringent on himself to not return the pot to the inside of a Kirah or Tanur even if one removed it from there after Shabbos had begun, and even if he had intention to return it, and it is still in his hands.”; 253:21; M”A  319

Lenient custom in Admur: Admur 253:19 “There are some people who are accustomed to be lenient to return a pot on Shabbos day inside the Tanur which that food was baked in before Shabbos, even if [the coals of] the Tanur were not swept, [as long as] the Tanur was not further heated up after the baking [and is no longer Yad Soledes]. However, nevertheless if the inside of the oven is still Yad Soledes it is forbidden to place the pot there. The reason that they are lenient to allow this is because the coals which remain from the fire which was heated up for the baking are already faded and dimmed and they are thus considered as if they were swept. There are those which are furthermore lenient that [even if one had reheated the oven after the initial baking in order to] insulate the hot Shabbos day food nevertheless [they say that] after the Shabbos day meal certainly all the coals have dimmed and [they thus say that] it is permitted to return the food into that oven [after the Shabbos morning meal], in according to the custom [mentioned previously], (as long as the oven is not Yad Soledes). Despite the above custom, every person should be stringent on himself to not return the pot to the inside of a Kirah or Tanur even if one removed it from there after Shabbos had begun, and even if he had intention to return it, and it is still in his hands.”

Other opinions: Some Poskim rule it is permitted to return into the oven if it is not Yad Soledes. [M”B 253:93 in name of Gr”a; Shaar Hatziyon 253:93]

[65] Meaning that according to the lenient opinion there it would certainly be permitted to even initially place uncooked food into an oven which is not Yad Soledes.

[66] As writes Admur in 253:21 regarding a Kirah oven; However Tzaruch Iyun as the custom was only to allow returning  food into the oven and not to initially place.

[67] Admur 253:14-18

Other opinions in Admur-Only need three conditions if remove on Shabbos: The custom of those times was to be lenient to permit to return the pot even after one removed the pot from his hand and placed it on the ground, staying there for a long time, and even if when one had removed it from the Kirah, one did not have intention to return it, and even if he had placed the food into a different pot. [Admur 253:19; Rama 253:2 in name of Yeish Omrim; Ran; Kol Bo] The basis behind the lenient custom is because there are opinions which say that the Sages did not require one [upon removing the pot] to have intention to return it and for it to be kept it in his hand [until he returns it]. This is with exception to the case of when one removes the pot before Shabbos and now wants to return it on Shabbos, in which case [the Sages said that] if one did not have intention to return it, or he [did but] had already removed it from his hand, then [it is forbidden for him to return it because] it is considered like he is initially placing it on the Kirah on Shabbos, as when Shabbos first began the pot was not on the Kirah at all. However, when one removes the pot from the Kirah after Shabbos has already begun, then since when Shabbos first began the pot was on the Kirah, it therefore does not appear like one is initially placing it [on the Kirah] on Shabbos, even if [when one removed it from the oven] he did not have intention to return it, and even if he already removed the pot from his hand and had emptied its food into another pot [prior to returning it]. [Thus since when the pot was removed after Shabbos has already begun it does not appear anymore like he is initially placing it on the oven on Shabbos if he is coming to return it there,] therefore it is permitted to return it [to a Kirah] if it was fueled with straw or twigs or if it was [fueled with olive waste or wood but its coals were] swept or covered and the food is fully cooked and has not completely cooled down. [Admur 253:19]

Final ruling of Admur: Practically, one need not protest against those who are accustomed to follow the above leniencies although every person should be stringent on himself. Even concerning [the leniencies to] return the pot onto the Kirah [even] if [upon removing it] he did not have intention to return it or [even] if he already removed it from his hand or [even] if he placed the food into another pot, it is proper to be stringent, being that most opinions say that even regarding these matters there is no difference if one removed the pot from before Shabbos or from after Shabbos had already begun. [Admur 253:19; Rama 253:2 “Good to be stringent”; M”B 253:67; 253:56 that is lenient in time of need if only one condition is missing; SSH”K 1:19-20 which is lenient like this opinion if one has no other hot food. However, to note that in any event one may always place the food on an upside down pot and hence seemingly one is not to be lenient even Bedieved] Seemingly, as Rav Farkash learns in Shabbos Kehalacha, this does not mean that one who wants to may be lenient. Rather that one is to be stringent to not return the pot unless all the conditions are fulfilled, and only when there is a great need, and a pressing situation are there opinions which allow for one to Lechatchilah be lenient and rely on this latter opinion. This especially holds true according to the Mishnah Berurah which holds that even according to the second opinion it was only allowed to return the pot to an area which is not Yad Soledes. [see Shabbos Kehalacha Vol. 1 page 378]

[68] If the pot was insulated but not over a fire before Shabbos, may it be placed over a fire on Shabbos? If to begin with the pot was insulated in a [proper] form [of insulation] as is explained in chapter 257, and on Shabbos he wants to remove its insulating content from [around] the pot and to then place the pot on an oven, this is forbidden to be done. As it is considered like he is now initially placing the pot on the oven [which as explained above was prohibited by the sages because it appears like one is cooking]. [Admur 253:14]

[69] Shabbos Kehalacha Volume 1 page 342

[70] Admur 253:15 regarding uncovered fire; 253:24 regarding other conditions of Chazarah; Tehila Ledavid 253:11; Logically there is no difference as the onlooker will think he desires to cook it.

Background:

The Alter Rebbe rules in 253:15 that if the flame is uncovered, it is prohibited even if further cooking will damage it. However no mention is made regarding if the fire is covered, but the other conditions of Chazarah are not fulfilled. The Tehila Lidavid 253:11 asks this question but concludes that there is no difference, and all conditions are required in all cases. One can also infer from 253:24 that since only Bedieved we allow Mitztamek Vera Lo, that Lechatchial it is forbidden unless one fulfills all the conditions of Chazara and hence this matter is hinted to in Admur. Likewsie as stated above logically there is no reason to differentiate as the onlooker does not know the condition of the food.

[71] Rav Farkash leans to learn from the Alter Rebbe that this is allowed from the fact that he does not mention the prohibition of Mitztamek Vera Lo in 253:14 when he mentions the Tnai Chazarah and only mentoions it in 253:15. He thus rules that in a very pressing circumstance one may be thus lenient against the Tehila Ledavid. See Shabbos Kehalacha Volume 1 page 342.

[72] Admur 253:18 “The food [being returned to the oven] is fully cooked [in accordance to all the definitions of fully cooked explained in Chapter 318], [in which case it is allowed] even if further cooking will still make it condense in a way beneficial to the food. However, if it is not yet completely cooked, even if it has already cooked more than the amount of the food of Ben Drusaiy, [nevertheless] it is Biblically forbidden to return it on Shabbos, as this is considered actually cooking.”; 318:10; Rama 253:2; Michaber 318:4; M”B 253 Biur Halacha “Vedavka Shehatvshil”; Biur Halcha 253:2 “Mutar Lehachziro”

Other Opinions: Some Rishonim rule that further cooking of a food that has reached Ben Drusaiy is permitted on Shabbos. [See Biur Halacha ibid and 318:4; Even Yisrael 8:28; Piskeiy Teshuvos 253:18]

[73]

[74] Admur 253:14 “A Kirah which was fueled with straw or twigs, or even with olive waste or wood but its coals were removed or covered, [then if] one took a pot off from the fire, whether from before Shabbos or whether after Shabbos had already begun, and he now wants to return the pot to the fire on Shabbos, then if…..”

[75] The reason: The fire must be covered due to a Rabbinical decree that [if one were allowed to do so] he may come to stoke the coals. [Admur 253:15; 318:24]

Other opinions: Some Poskim learn that that the reason for why an uncovered fire is unacceptable is because it appears like one is initially cooking, and not because he may come to stoke the coals. [Rashi, Ran and Mishneh Berurah 253:37]

^[76]  Shabbos Kehalacha Vol. 1 page 345

[77] Such as one set up his electric plate to turn on for a half hour at the beginning of each hour to keep his food warm, but not burn the food.

[78] As we suspect one may come to adjust the time in a forbidden way in order so the food be ready on time.

^[79]  Shabbos Kehalacha Vol. 1 page 348

[80] Admur 253:26; See next Halacha!

^[81]  Shabbos Kehalacha Vol. 1 345-348

[82] As requires the Igros Moshe and Rav Shlomo Zalman Aurbach in Shemiras Shabbos Kehilchasa that one must cover the flame.

Obviously, one may not place the pot down and then cover the flame, as by doing so he loses one of the required conditions. Rather he is to call someone else to place the Blech back on while he holds the pot or try to juggle doing both simultaneously.

[83] Admur 253:18 “The food, even if it contains no liquid, has not yet completely cooled down, [meaning that it can still be eaten due to its heat even though it is no longer Yad Soledes].”; Rama 253:2 “However if it cooled down according to all it is forbidden”; Michaber 253:2 “While still hot” see M”B 253:54

[84] The reason: The reason is because without the fulfillment of this condition, the original stay of the pot on the fire has been nullified and thus now when he wants to return it to the fire it as if he is originally starting to place it on the fire on Shabbos, in which case it is forbidden to be done as the Sages prohibited the placing of food on a Kirah which is in an area that is common to cook on, being that it appears like one is initially cooking the food on Shabbos. [Admur 253:14]

[85] Admur ibid; M”A 253:19; M”B 253:68 as opposed to 253:54 [not evident from the Rama or Michaber ibid]; SSH”K 1:18; See Piskeiy Teshuvos  253:15

Other opinions: Some Poskim rule that a solid dry item may be returned to the fire even if it completely cooled down. [See Piskeiy Teshuovs ibid in name of Gr”A; Iglei Tal; Tehila Ledavid; Chazon Ish]

^[86]  Shabbos Kehalacha Vol. 1 page 135-138

[87] Admur 253:14 “When one originally removed the pot from the Kirah he had intention to return it later”; Rama 253:2

Regarding if one removed it without any intent: See Piskeiy Teshuvos 253:15; Shabbos Kehalacha 9 footnote 23

According to Sefaradim no need for intent to return: See Piskeiy Teshuvos 253:15

Other opinions in Admur-Only need this condition if remove before Shabbos: The custom of those times was to be lenient to permit to return the pot even if when one had removed it from the Kirah, one did not have intention to return it. [Admur 253:19; Rama 253:2 in name of Yeish Omrim; Ran; Kol Bo] The basis behind the lenient custom is because there are opinions which say that the Sages did not require one [upon removing the pot] to have intention to return it. This is with exception to the case of when one removes the pot before Shabbos and now wants to return it on Shabbos, in which case [the Sages said that] if one did not have intention to return it, then [it is forbidden for him to return it because] it is considered like he is initially placing it on the Kirah on Shabbos, as when Shabbos first began the pot was not on the Kirah at all. However, when one removes the pot from the Kirah after Shabbos has already begun, then since when Shabbos first began the pot was on the Kirah, it therefore does not appear like one is initially placing it [on the Kirah] on Shabbos, even if [when one removed it from the oven] he did not have intention to return it. [Thus since when the pot was removed after Shabbos has already begun it does not appear anymore like he is initially placing it on the oven on Shabbos if he is coming to return it there,] therefore it is permitted to return it [to a Kirah] if it was fueled with straw or twigs or if it was [fueled with olive waste or wood but its coals were] swept or covered and the food is fully cooked and has not completely cooled down. [Admur 253:19]

Final ruling of Admur: Practically, one need not protest against those who are accustomed to follow the above leniencies although every person should be stringent on himself. Even concerning [the leniencies to] return the pot onto the Kirah [even] if [upon removing it] he did not have intention to return it or [even] if he already removed it from his hand or [even] if he placed the food into another pot, it is proper to be stringent, being that most opinions say that even regarding these matters there is no difference if one removed the pot from before Shabbos or from after Shabbos had already begun. [Admur 253:19; Rama 253:2 “Good to be stringent”; M”B 253:67; 253:56 that is lenient in time of need if only one condition is missing; SSH”K 1:19-20 which is lenient like this opinion if one has no other hot food. However, to note that in any event one may always place the food on an upside down pot and hence seemingly one is not to be lenient even Bedieved] Seemingly, as Rav Farkash learns in Shabbos Kehalacha, this does not mean that one who wants to may be lenient. Rather that one is to be stringent to not return the pot unless all the conditions are fulfilled, and only when there is a great need, and a pressing situation are there opinions which allow for one to Lechatchilah be lenient and rely on this latter opinion. This especially holds true according to the Mishnah Berurah which holds that even according to the second opinion it was only allowed to return the pot to an area which is not Yad Soledes. [see Shabbos Kehalacha Vol. 1 page 378]

[88] The reason: The reason for why intention helps is because  [by having such intention] it ends up that the original stay of the pot [on the fire], which was placed on the Kirah from before Shabbos [and was thus permitted], was never nullified, as at the time that he removed it from the Kirah he did not have intention to remove it permanently from there, but rather [he took it off with intention] to return it afterwards. However, if to begin with when he took it off he did not have intention to return it to [the Kirah], then [it is forbidden for one to return it on Shabbos to the fire]. The reason for this is because the original stay of the pot on the fire has been nullified and thus now when he wants to return it to the fire it as if he is originally starting to place it on the fire on Shabbos, [in which case it is forbidden to be done] as the Sages only allowed one to return a food onto the fire, and not to begin placing the food on the Kirah on Shabbos now for its first time, even when there is no prohibition of cooking involved, such as if it is already fully cooked, in which we say [that even if it has cooled down, when a solid that] there is no longer a prohibition involved in cooking a cooked food, and it is thus permitted to place it near a fire even if that area is Yad Soledes, nevertheless [even in such a case that there is no prohibition involved in heating up the food it is prohibited to place it over the fire on Shabbos for its first time, as] when one places it on the Kirah which is an area which is the common way for one to cook on, then it appears like one is initially cooking the food on Shabbos. [Admur 253:14]

^[89]  Shabbos Kehalacha Vol. 1 page 351

^[90]  Shabbos Kehalacha Vol. 1 page 351; Piskeiy Teshuvos 253:19; Rav SZ”A in SSH”K 1 footnote 69; Igros Moshe 4:74-38; See Pnei Shabbos;

Other opinions: Some Poskim rule one may not be lenient to return the pot onto the Blech. [Betzeil Hachochmah brought in Pnei Shabbos ibid]

[91] Even though there was no intention here to return the pot, being that it fell on its own, nevertheless it may be returned [as long as the other conditions are met] as one never ended the orginal stay of the pot. Meaמing that only when one intentionally removes the pot without intent to return do we say that the original stay has ended. This can also be inferred from Admur 253:14 that states “Natlah Hakedeira” “He took the pot” and not simply that it was removed. [Shabbos Kehalacha ibid]

[92] Shabbos Kehalacha ibid p. 352

^[93] Shabbos Kehalacha Vol. 1 page 352; See Biur Halacha 253 “Velo Hinicha” in anme of Rav Akiva Eiger that depends this matter on a dispute in Rishonim; See Piskeiy Teshuvos 253:20

[94] Shevisas Hashabbos Shehiya Vechazara 47; Daas Torah 253:2; Rav SZ”A in SSH”K Tikkunim 20; Shabbos Kehalacha ibid; See Piskeiy Teshuvos ibid

[95] Koveitz Mebeis Levi 8:21 brought in Shabbos Kehalacha ibid

^[96]  Shabbos Kehalacha Vol. 1 page 353; See Biur Halacha 253 “Velo Hinicha” in name of Rav Akiva Eiger that depends this matter on a dispute in Rishonim; See Piskeiy Teshuvos 253:20

[97] Shevisas Hashabbos Shehiya Vechazara 47; Daas Torah 253:2; Rav SZ”A in SSH”K Tikkunim 20; Shabbos Kehalacha ibid; See Piskeiy Teshuvos ibid

[98] Koveitz Mebeis Levi 8:21 brought in Shabbos Kehalacha ibid

^[99]  Shabbos Kehalacha Vol. 1 page 354-357; Piskeiy Teshuvos 253:19

[100] Shabbos Kehalacha 1 p. 363; Rav SZ”A in SSH”K 1 footnote 69; Meor Hashabbos 9:12; Poskim brought in Piskeiy Teshuvos 253:19 footnote 192

Other opinions: Some Poskim are stringent and forbid returning the pot to any flame. [See Piskeiy Teshuvos ibid]

[101] Shabbos Kehalacha 1 p. 363; Rav SZ”A in SSH”K 1 footnote 69; Meor Hashabbos 9:12

[102] Chazon Ish 37:12; Poskim brought in Piskeiy Teshuvos 253:19 footnote 192

[103] Admur 253:14 “The pot is still in one’s hand, meaning that one did not remove it from his hand from when it was taken off the oven until now when he wants to return it, and …..”; Michaber 253:2

Other opinions in Admur-Only need this condition if remove before Shabbos: The custom of those times was to be lenient to permit to return the pot even after one removed the pot from his hand and placed it on the ground, staying there for a long time. [Admur 253:19; Rama 253:2 in name of Yeish Omrim; Ran; Kol Bo] The basis behind the lenient custom is because there are opinions which say that the Sages did not require one [upon removing the pot] for it to be kept it in his hand [until he returns it]. This is with exception to the case of when one removes the pot before Shabbos and now wants to return it on Shabbos, in which case [the Sages said that] if one had already removed it from his hand, then [it is forbidden for him to return it because] it is considered like he is initially placing it on the Kirah on Shabbos, as when Shabbos first began the pot was not on the Kirah at all. However, when one removes the pot from the Kirah after Shabbos has already begun, then since when Shabbos first began the pot was on the Kirah, it therefore does not appear like one is initially placing it [on the Kirah] on Shabbos, even if he already removed the pot from his hand and had emptied its food into another pot [prior to returning it]. [Thus since when the pot was removed after Shabbos has already begun it does not appear anymore like he is initially placing it on the oven on Shabbos if he is coming to return it there,] therefore it is permitted to return it [to a Kirah] if it was fueled with straw or twigs or if it was [fueled with olive waste or wood but its coals were] swept or covered and the food is fully cooked and has not completely cooled down. [Admur 253:19]

Final ruling of Admur: Practically, one need not protest against those who are accustomed to follow the above leniencies although every person should be stringent on himself. Even concerning [the leniencies to] return the pot onto the Kirah [even] if [upon removing it] he did not have intention to return it or [even] if he already removed it from his hand or [even] if he placed the food into another pot, it is proper to be stringent, being that most opinions say that even regarding these matters there is no difference if one removed the pot from before Shabbos or from after Shabbos had already begun. [Admur 253:19; Rama 253:2 “Good to be stringent”; M”B 253:67; 253:56 that is lenient in time of need if only one condition is missing; SSH”K 1:19-20 which is lenient like this opinion if one has no other hot food. However, to note that in any event one may always place the food on an upside down pot and hence seemingly one is not to be lenient even Bedieved] Seemingly, as Rav Farkash learns in Shabbos Kehalacha, this does not mean that one who wants to may be lenient. Rather that one is to be stringent to not return the pot unless all the conditions are fulfilled, and only when there is a great need, and a pressing situation are there opinions which allow for one to Lechatchilah be lenient and rely on this latter opinion. This especially holds true according to the Mishnah Berurah which holds that even according to the second opinion it was only allowed to return the pot to an area which is not Yad Soledes. [see Shabbos Kehalacha Vol. 1 page 378]

[104] The reason: If he removed the pot from his hand one time [prior to wanting to replace it on the fire], then [it is forbidden for one to return it on Shabbos to the fire]. The reason for this is because the original stay of the pot on the fire has been nullified and thus now when he wants to return it to the fire it as if he is originally starting to place it on the fire on Shabbos, [in which case it is forbidden to be done] as the Sages only allowed one to return a food onto the fire, and not to begin placing the food on the Kirah on Shabbos now for its first time, even when there is no prohibition of cooking involved, such as if it is already fully cooked, in which we say [that even if it has cooled down, when a solid that] there is no longer a prohibition involved in cooking a cooked food, and it is thus permitted to place it near a fire even if that area is Yad Soledes, nevertheless [even in such a case that there is no prohibition involved in heating up the food it is prohibited to place it over the fire on Shabbos for its first time, as] when one places it on the Kirah which is an area which is the common way for one to cook on, then it appears like one is initially cooking the food on Shabbos. [Admur 253:14]

^[105]  Shabbos Kehalacha Vol. 1 pages 357-360; Piskeiy Teshuvos 253:16

[106] Based on 585:1; 607:7 that leaning is considered standing if one were to let go of the supporting item and he would still remain standing.

[107] Pirush Hamishnayos Rambam Shabbos 3; Mahram Shik 117

[108] Igros Moshe 4:74-33; Toras Shabbos 253:13; Toras Chaim Sofer 253:37

^[109] Shabbos Kehalacha Vol. 1 pages 361-364

[110] Shabbos Kehalacha Vol. 1 pages 364; However see p. 53 that he brings Rav SZ”A that is lenient; See Piskeiy Teshuvos 253:20

[111] Rav Akiva Eiger brought in Biur Halacha 253 “Velo Hinicha”; Daas Torah 253:2 rules it is forbidden according to all if another person put it down. He does not differentiate between the floor and the chair.

^[112] Shabbos Kehalacha Vol. 1 pages 364; Rav SZ”A in letter printed in Maor Hashabbos 9:12

[113] Shabbos Kehalacha 1 p. 363; Rav SZ”A in SSH”K 1 footnote 69; Meor Hashabbos 9:12

[114] Chazon Ish 37:12; Poskim brought in Piskeiy Teshuvos 253:19 footnote 192

[115] Admur 253:14 “one did not remove the food from it into another pot, and rather he wants to return the food while it is in the same pot which was originally on the Kirah”; Magen Avraham 253:10; Rav Poalim; Igros Moshe; Sheivet Haleivi; See Piskeiy Teshuvos 253:21 footnote 204-205

Other opinions in Admur-Only need this condition if remove before Shabbos: The custom of those times was to be lenient to permit to return the pot even after he had placed the food into a different pot. [Admur 253:19; Rama 253:2 in name of Yeish Omrim; Ran; Kol Bo] The basis behind the lenient custom is because there are opinions which say that the Sages did not require one [upon removing the pot] to have intention to return it and for it to be kept it in his hand [until he returns it]. This is with exception to the case of when one removes the pot before Shabbos and now wants to return it on Shabbos, in which case [the Sages said that] if one did not have intention to return it, or he [did but] had already removed it from his hand, then [it is forbidden for him to return it because] it is considered like he is initially placing it on the Kirah on Shabbos, as when Shabbos first began the pot was not on the Kirah at all. However, when one removes the pot from the Kirah after Shabbos has already begun, then since when Shabbos first began the pot was on the Kirah, it therefore does not appear like one is initially placing it [on the Kirah] on Shabbos, even if [when one removed it from the oven] he did not have intention to return it, and even if he already removed the pot from his hand and had emptied its food into another pot [prior to returning it]. [Thus since when the pot was removed after Shabbos has already begun it does not appear anymore like he is initially placing it on the oven on Shabbos if he is coming to return it there,] therefore it is permitted to return it [to a Kirah] if it was fueled with straw or twigs or if it was [fueled with olive waste or wood but its coals were] swept or covered and the food is fully cooked and has not completely cooled down. [Admur 253:19]

Final ruling of Admur: Practically, one need not protest against those who are accustomed to follow the above leniencies although every person should be stringent on himself. Even concerning [the leniencies to] return the pot onto the Kirah [even] if [upon removing it] he did not have intention to return it or [even] if he already removed it from his hand or [even] if he placed the food into another pot, it is proper to be stringent, being that most opinions say that even regarding these matters there is no difference if one removed the pot from before Shabbos or from after Shabbos had already begun. [Admur 253:19; Rama 253:2 “Good to be stringent”; M”B 253:67; 253:56 that is lenient in time of need if only one condition is missing; SSH”K 1:19-20 which is lenient like this opinion if one has no other hot food. However, to note that in any event one may always place the food on an upside down pot and hence seemingly one is not to be lenient even Bedieved] Seemingly, as Rav Farkash learns in Shabbos Kehalacha, this does not mean that one who wants to may be lenient. Rather that one is to be stringent to not return the pot unless all the conditions are fulfilled, and only when there is a great need, and a pressing situation are there opinions which allow for one to Lechatchilah be lenient and rely on this latter opinion. This especially holds true according to the Mishnah Berurah which holds that even according to the second opinion it was only allowed to return the pot to an area which is not Yad Soledes. [see Shabbos Kehalacha Vol. 1 page 378]

Other Poskim: The Mishneh Berurah in Shaareiy Tziyon 253:47 does not require this last condition, and thus allows to return the food even if it was poured into a second pot, however not if it was poured back into the first pot. The Igros Moshe and Sheivet Haleivi both rule like the Alter Rebbe in this. The Michaber holds it is allowed to return the pot even without this condition being fulfilled. [Shabbos Kehalacha pages 365-367]

[116] The reason: If he removed the food content that was in the pot into a different pot, then [it is forbidden for one to return it on Shabbos to the fire]. The reason for this is because the original stay of the pot on the fire has been nullified and thus now when he wants to return it to the fire it as if he is originally starting to place it on the fire on Shabbos, [in which case it is forbidden to be done] as the Sages only allowed one to return a food onto the fire, and not to begin placing the food on the Kirah on Shabbos now for its first time, even when there is no prohibition of cooking involved, such as if it is already fully cooked, in which we say [that even if it has cooled down, when a solid that] there is no longer a prohibition involved in cooking a cooked food, and it is thus permitted to place it near a fire even if that area is Yad Soledes, nevertheless [even in such a case that there is no prohibition involved in heating up the food it is prohibited to place it over the fire on Shabbos for its first time, as] when one places it on the Kirah which is an area which is the common way for one to cook on, then it appears like one is initially cooking the food on Shabbos. [Admur 253:14]

^[117] Shabbos Kehalacha Vol. 1 page 365-367

[118] Even according to the Mishneh Berurah it may not be returned, and certainly this is forbidden according to the Alter Rebbe.

^[119] Shabbos Kehalacha Vol. 1 page 369-373

[120] See Michaber 253:4; M”A 253:32; M”B 253:84; Vetzaruch Iyun on the opinion of Admur in this matter!

Other opinions: Some Poskim hold one may never pour hot water from a Keli Rishon into a Keli Rishon due to a cooking prohibition. [See Michaber 253:4; Yechaveh Daas 4:22; Lev Chaim 1:99; Oar Letziyon 2:17-8; Piskeiy Teshuvos ibid footnote 231]

[121] See “The Laws of Cooking” Halacha 5 Q&A 10

[122] Admur 253:14 ““When the above conditions are fulfilled then it is permitted to return it to even a different Kirah than the Kirah which it was originally removed from, even if this second Kirah is hotter than the original one.””; Rama 253:2

[123] Shabbos Kehalacha 9:40 [p. 389]; See Piskeiy Teshuvos 253:24

Other opinions: Some Poskim hold one may never pour hot water from a Keli Rishon into a Keli Rishon due to a cooking prohibition. [See Michaber 253:4; Yechaveh Daas 4:22; Lev Chaim 1:99; Oar Letziyon 2:17-8; Piskeiy Teshuvos ibid footnote 231]

[124] If the water is being placed to prevent the food from burning, then it is considered fully cooked if it is Yad Soledes. If however it’s being placed to add the amount of gravy to be eaten, then according to some, it must have had previously boiled. However the main opinion is like the former.

[125] So rules Rav Farkash ibid.

[126] See Darkei Teshuva 105:96; Yad Yehuda Hakatzar 105:31; Peri Megadim 105 M.Z. 6. [See “A Semicha Aid for The Laws Of Taaruvos” Chapter 105 Halacha 4 for a full analysis on this subject!] Appendix!

Opinion of Admur: In 451:59 Admur rules that women are accustomed not to use on Pesach the urn they pour from in order to Kasher an item, being that the steam of the Chameitz vessel which is being Kashered becomes absorbed in the vessel. This implies that Admur is stringent even when pouring hot onto hot. [See Piskeiy Admur p. 330] Vetzaruch Iyun if anything can be deduced from this law as Admur writes only “there is an opinion which explains”, as well as it is merely a custom, as well as the upper vessel certainly should be permitted, as Bedieved we do not hold taste is transferred. Thus one must conclude that it is a Pesach stringency that is not relevant to other Issurim, and so writes Shabbos Kehalacha ibid, as is also evident from Darkei Teshuvah 105:99

^[127]  Shabbos Kehalacha Vol. 1 pages 418

[128] The Sheivet Haleivi and Shemiras Shabbos Kihilchasa both rule that it is forbidden to do so as the upper pot is not considered to have been on a fire when Shabbos began and thus it is considered as if he is initially placing it on the fire on Shabbos. However other Poskim allow this.

^[129]  Shabbos Kehalacha Vol. 1 pages 420-422; Piskeiy Teshuvos 253:30

^[130]  So comes out from the explanation of Rav Shlomo Zalman Aurbach. However, the Igros Moshe permits this even if one did not have intention when he placed the pot there, as long as the food is fully cooked.

[131] Admur 253:20 “However, this allowance is only as long as there is no prohibition of cooking involved here at all, such as that the food is fully cooked and dry [and does not contain fat], or is a fully cooked liquid which is still warm.”

[132] Admur 253:20 regarding a kirah oven, which is the status of our ovens today, as explained in Halacha 4A-B

Placing food next to a Tanur and Kupach oven: By a Tanur oven of back then and by a Kupach oven which has been fueled with olive waste or wood, one may never place food even near the oven on its outside, if that area is Yad Soledes. [See Rama 253:2 “By a Tanur there is no difference regarding returning on it or near it”; Omitted from Admur regarding Chazarah. Opinion of Admur: It is explained in Halacha 4 that even before Shabbos it is forbidden to place food even near the oven. Now, although there it was only referring to if the food was not cooked to the point of Ben Drusaiy, while here it refers to fully cooked food, nevertheless it is forbidden as is implied from Halacha 20 in which Admur specifies that the allowance to place food near an oven is by the Kirah oven and Tanur of today, and does not make mention of a greater novelty that it is even permitted by a Tanur oven. However, Tzaruch Iyun why Admur did not make mention in Halacha 15 that even to place a food near the Tanur is forbidden.]

[133] Admur ibid “All the above restrictions are with regards to returning the pot onto the oven or inside it, however it is permitted to even initially place the pot next to the [Kirah] oven, on the outside of it, even if the actual food is touching the walls of the oven from the side, and even if it was fueled with olive waste and wood and it’s coals were not covered or swept as we are not worried that one may come to stoke the coals. However, there are those which prohibit to place a pot near a Kirah oven if their coals are not swept or covered and have been fueled with olive waste or wood, even if [at the time one removed it] one had in mind to return it or to place it next to the oven, and [even if] it is still in his hand. The custom is like the first opinion, however in a situation that there is not really much need for one to do so it is proper to suspect for the latter opinion [and not place food near a Kirah which has been fueled with olive waste or wood, if it has not been swept or covered].”

[134] Final ruling of Admur ibid, as rules 2^nd opinion in Admur ibid

The reason: This is because of a decree that [if one were allowed to do so then] he may come to stoke the coals, as even though with regards to placing food near an oven before Shabbos we are not worried that one may come to stoke the coals, nevertheless concerning placing it there on Shabbos they were stricter. [Admur ibid]

[135] Admur ibid that the custom is like the first opinion

[136] Admur ibid “All the above restrictions are with regards to returning the pot onto the oven or inside it, however it is permitted to even initially place the pot next to the [Kirah] oven, on the outside of it, even if the actual food is touching the walls of the oven from the side”

The reason: The reason that this is permitted is because this does not appear like one is initially cooking the food on Shabbos, as it is not usual to cook a food outside of the Tanur or Kirah and it thus has the same laws of placing a food next to a bonfire as will be explained in 318. [Admur 253:20]

[137] Admur 318:24 “Any [food or liquid] which does not have a cooking prohibition [applicable to it], is permitted to even be boiled near a bonfire. For example a liquidly food which was completely cooked and is still hot to the point of Yad Soledes, or even if it is not [hot anymore to the point of] Yad Soledes, but it has not completely cooled down [which] according to the custom explained in the laws of cooking [which is] that it has become accustomed to be lenient [by precooked liquids even if it has cooled below Yad Soledes but is still warm], or [another example] even if [the food] has completely cooled down but it is a food which was baked or roasted [and is thus dry] [in which case we hold] that there is no [prohibition] to bake or roast an already baked or roasted food even if it has completely cooled down, [then in the above cases it is allowed to even boil these foods near the fire]. Nevertheless, [the Sages] only permitted [placing even precooked foods] opposite the bonfire however to place it on the fire itself, or even very close to the fire is forbidden. Rather one must distance it a little bit [from the fire].”; Shabbos Kehalacha Vol. 1 page 423

[138] The reason: The reason for this is because there is suspicion that he may come to forget that it’s Shabbos and will come to stoke the coals. Requiring him to slightly distance it [from the fire] serves for him as a notice and reminder and he will no longer come to [forget and] stoke the coals. [Admur ibid]

[139] Admur ibid “All the above restrictions are with regards to returning the pot onto the oven or inside it, however it is permitted to even initially place the pot next to the [Kirah] oven, on the outside of it, even if the actual food is touching the walls of the oven from the side”

The reason: The reason that this is permitted is because this does not appear like one is initially cooking the food on Shabbos, as it is not usual to cook a food outside of the Tanur or Kirah and it thus has the same laws of placing a food next to a bonfire as will be explained in 318. [Admur 253:20]

[140] See Admur 253:26 “[Although we rule like the stringent opinion regarding placing food directly on a heater, that it is forbidden to be done unless the Chazara restriction are fulfilled,] nevertheless prior to the Tanur being turned on  the custom is to be lenient to [allow] to place [fully cooked] food [which if contains liquid is also still warm] on top of [the solid covering] without placing an [additional] separation. [Now], even though the oven will later be heated when it turns on, in which case there will then be a suspicion that one may come to stoke the coals, nevertheless one need not protest against those which do this being that they have upon whom to rely on.”

[141] Admur 253:27 “To place food near a heater which is not swept or covered, even if it has fire in it, is permitted in all cases, as is our custom as explained above, as long as the food is [still] a little hot if it contains liquid, if it is Yad Soledes by the area that is next to the heater. However, if it is not Yad Soledes there next to the heater then even if the food [which contains liquid] is completely cold, it is permitted to place it there in all cases, as explain above [in Halacha 21]. However, if one knows that the gentile will [eventually come to ] stoke the heater later on in order to heat up the house, which is permitted on Shabbos as will be explained in chapter 276, then if the heater will be heated up so much to the point that it will also heat up the food that was placed next to it to the point that that food will become Yad Soledes, it is forbidden to place the food there [if it is a liquid which has fully cooled down]. Rather one must remove it from near the heater before the gentile stokes it.”; Kitzur Dineiy Shehiyah and Hatmanah 259 “However, by cold food [which contains liquid], even before the oven has been lit, it is forbidden to even place the food next to the oven.”

[142] The reason: The reason for this prohibition is because this is like one who places a pot [over a stove] and someone else comes and lights it up under it, in which case although the former person [which placed down the pot] is not liable [to bring a sin offering, or get the death penalty], nevertheless, it is Rabbinically prohibited to do so. [Admur 253:27]

^[143]  Shabbos Kehalacha Vol. 1 pages 244-247; See SSH”K 1:26

This question is dealt with extensively by many different Poskim of the previous and current generation. Some, including the Munkatcher permit it entirely. Others, including the Minchas Yitzchak and Sheivet Haleivi rule that [Lechatchilah] this is completely forbidden, for the reason that it appears like belittling of Shabbos. Others, including the Chazon Ish, Igros Moshe, and Rav Shlomo Zalman Aurbach rule that if the food is fully cooked and the flame is covered, it is allowed. The ruling here is based on this latter opinion.

[144] Igros Moshe 4:60

The reason: This is forbidden due to Zilzula Deshabbosa, belittling of Shabbos, as it appears one is doing a Melacha on Shabbos. It is not similar to placing a non-fully cooked food on a hot electric plate from before Shabbos. [ibid]

[145] Shabbos Kehalacha p.247; Oatzros Shabbos in Piskeiy Teshuvos 2:59; See Igros Moshe ibid from which it is understood that certainly one is allowed to do so, just like one is allowed to ste uop the lights to the Shabbos clock.

The reason: The entire reason to forbid using a Shabbos clock on Shabbos to cook with is because of Zelusa Deshabbasa. The Igros Moshe ibid however explains that by those matters that some Poskim allow to be done through a gentile then certainly it may be done through a Shabbos clock, and there is no belittling of Shabbos applicable. Hence certainly here regarding a radiator of which the Sages permitted even asking a gentile to turn it on [being that the cold can lead to illness as explained in 266:15 and 253:28] it is permitted to set it up with a Shabbos clock. [Shabbos Kehalacha ibid] This is in addition to the fact that the water of the radiator has already been precooked and it is disputed as to whether we apply the prohibition of cooking towards it [see 318:9], and hence there is more room to be lenient.

^[146]  Shabbos Kehalacha Vol. 1 page 247

^[147] The reason for this ruling, despite the fact that in Halacha 26 Admur brings that there are those which are accustomed to be lenient in this and one is not to protest, is because a) Nevertheless Admur agrees that one is to not do so initially as is evident from the terminology of simply not to protest and b) Back then it was indefinite whether the gentile will in truth turn the heater on while today with electricity the electric plate will definitely turn back on. [See Shabbos Kehalacha ibid]

[148] Rav Asher Lemel Kohen

[149] As cooking is allowed on Yom Tov and thus there is no real belittlement of Shabbos involved.

[150] Admur 253:24; See Piskeiy Teshuvos 253:10

[151] Admur ibid “If one transgressed and returned a pot on Shabbos to an area which (according to all opinions–So rules also Biur Halacha 253 “Veim Hichziru Yisrael” based on M”A 253:14) is forbidden for one to return there, whether this was done advertently [with prior knowledge of the transgression] or was done inadvertently [such as he did not have knowledge of the transgression], [nevertheless] the food is forbidden until enough time has passed after Shabbos for one to be able to have gotten this benefit from the food. However, this only refers to a case that the cooking of the food which was placed on Shabbos caused the food to condense in a way beneficial for the food.”

[152] Pashut; Piskeiy Teshuvos 253 foootnote 95

[153] Admur ibid “[Furthermore] there are opinions which deliberate even when the food that was returned had condensed in a way beneficial for it, if it should be prohibited at all after the fact, if it was done inadvertently, being that the food was already fully cooked [prior to being returned to the fire]. Practically, One may rely on this latter opinion to allow people who the food was not intended to be heated up for, [to eat from it on Shabbos]. However, for [the person himself who returned it to the fire and for] his household members one should not permit [it to be eaten by them], as the food had also been returned to the fire on their behalf.”

[154] Vetzaruch Iyun regarding guests.

[155] Admur ibid “However, if it condensed in a way that was damaging to the food then it is permitted to eat even on Shabbos, as he has received no benefit from the transgression.”; However, see Ketzos Hashulchan 124:21 which does not differentiate in this matter.

Does the above law apply even if the food was cold and became heated? Seemingly this applies even if the food was cold and became heated [and does not contain gravy-see 318:9] nevertheless the Sages did not fine one not to benefit from the heat. However, many Poskim write that any time the food became hotter due to the transgression one cannot benefit from the food even if it condensed in a way detrimental to the owner. [Peri Megadim 253 M.Z. 10 and A.A. 37; Chazon Ish 37:27; Biur Halacha 253 “Lehacheim; Piskeiy Teshuvos 253:10] So is also implied from Admur 318:25 which mentions that if a gentile returned it and the food was cold and became heated then it is forbidden for all people even after it calls down. Admur here does not differentiate between the household and others or Mitztameik Veyafeh Lo and Mitztameik Vera Lo, as he did in the previous Halacha. [See Tehila Ledavid 253:10] This implies that certainly if a Jew returned cold food in a forbidden way and it became heated due to it then the food is forbidden for all. Vetzaruch Iyun Gadol as neither the Ketzos Hashulchan [124:21] nor Kitzur Dinei Shabbos [253:31-33] mention this in their summary and rather simply write that whenever it was fully cooked it is permitted for others.

[156] Kitzur Halachos 253:33

[157] Admur ibid and 318:1

[158] Vetzaruch Iyun if this waiting of “Kdei Sheyasu” applies if the food was not fully cooked and one thus transgressed the cooking prohibitions, in which case we rule that it is permitted immediately after Shabbos.

[159] The reason for not needing to wait Kdei Sheyasu after Shabbos by one who cooked on Shabbos, versus one who simply transgresses Chazarah: 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]

[160] Peri Megadim 253 M.Z. 10 and A.A. 37; Chazon Ish 37:27; Biur Halacha 253 “Lehacheim; Piskeiy Teshuvos 253:10

[161] P”M 253 M”Z 10; A”A 37; Biur Halacha “Lehachem”; M”B 253:95; See Chazon Ish 37:27 that is stringent

[162] It is implied from Admur 318:25 that if the food was cold it is forbidden for all people even after it cooled down from its heat received due to the prohibition. This is implied from Admur there which mentions that if a gentile returned it and the food was cold and became heated then it is forbidden for all people even after it calls down. Admur here does not differentiate between the household and others or Mitztameik Veyafeh Lo and Mitztameik Vera Lo, as he did in the previous Halacha. [See Tehila Ledavid 253:10] This implies that certainly if a Jew returned cold food in a forbidden way and it became heated due to it then the food is forbidden for all. Vetzaruch Iyun Gadol as neither the Ketzos Hashulchan [124:21] nor Kitzur Dinei Shabbos [253:31-33] mention this in their summary and rather simply write that whenever it was fully cooked it is permitted for others.

[163] Admur 253:18; 318:10; Rama 253:2; Michaber 318:4; M”B 253 Biur Halacha “Vedavka Shehatvshil”; Biur Halcha 253:2 “Mutar Lehachziro”

Other Opinions: Some Rishonim rule that further cooking of a food that has reached Ben Drusaiy is permitted on Shabbos. [See Biur Halacha ibid and 318:4; Even Yisrael 8:28; Piskeiy Teshuvos 253:18]

[164] 2^nd opinion and final ruling and custom in Admur 318:9; Michaber 318:4; Rama 318:15; Rashi; Rabbeinu Yonah; Rosh

Other opinions: Some Poskim rule that even if [the precooked liquid] has [already] completely cooled down there is no [prohibition in] cooking it after [it having been previously] cooked. [2^nd opinion in Admur ibid; Rama 318:15 ; Rashba; Ran; Magid Mishneh] The custom is to be stringent like the first opinion. [Admur ibid; Rama 318:15]

[165] Admur 253:19; 318:11; 318:17; Chasam Sofer 74; Divrei Nechemia p. 36 in Hosafos; Ketzos Hashulchan 124 footnote 37; Igros Moshe 4:74:7; Or Letziyon 2:30:13; Rav Yaakov Yosef severely negated the lenient opinion of Rabbeinu Yerucham and told Sefaradi askers they cannot rely on it Chas Veshalom even if there is a small amount of gravy on fish.

Background:

253:19: [Furthermore] even if the food [which one wants to return] is completely cooked but it has already completely cooled down, then it is forbidden to return it in all cases, even if it is a type of food which reheating it does not consist of a prohibition of cooking, such as is the case with a dry food that has no liquid at all that is fully cooked,

318:11: Dry food which contains no liquid at all is [permitted to be] cooked after having been previously cooked as long as it was already fully cooked, even if it completely cooled down.

318:17: Nevertheless, ox meat is forbidden to place inside a Keli Rishon [that is off the fire] as although the meat [itself] will not cook, nevertheless the moisture that is on it will cook. Although if [the meat] is completely dry and does not have on it any moisture at all [then it is allowed].

Chasam Sofer 74: “Only if the coffee is completely dry and contains no moisture at all”

Divrei Nechemia p. 36: “This opinion [if the Minchas Kohen] is Muktzah Min Hadaas and is based on a mistaken Nussach in the Rabbeinu Yerucham.

Other opinions: Some Poskim rule that so long as majority of the food is dry [solid] it is permitted to place it on the fire even if it containes a minority of liquid. [Nussach of Rabbeinu Yerucham in Beis Yosef 253; Minchas Kohen Mishmeres Hashabbos 2:2; Iglei Tal Ofeh 34; P”M 253 M”Z 13; Kaf Hachaim 318:62] This is because when majority of the food is a solid one does not have in mind to cook the liquid and in such a case one may even initially rely on those Poskim that are lenient to say there is no Bishul after Bishul by liquids. [Iglei Tal ibid]

[166] Ketzos Hashulchan 124 footnote 37

[167] 613:14

[168] Admur in Siddur; Levush 318:16; Taz 318:20; See Shabbos Kehalacha p. 148-151

Other opinions: Some Poskim rule there is no Bishul after Bishul by a precooked dissolvable item. [Admur 318:11; 318:25; 318:31; Michaber 318:16; M”A 318:40]

[169] Admur 253:14; Michaber 253:2

[170] Admur 253:14-18

[171] Shabbos Kehalacha Vol. 1 page 411-414; Piskeiy Teshuvos 253:28-29 and footnote 264; SSH”K 1: ; Igros Moshe 1:93; 4:74-32

Other Poskim: Some Poskim are lenient to permit heating all foods on a Blech. [Zera Emes; Mahram Brisk 2:76; Maharam Shick 117; See Shabbos Kehalacha 10 footnote 23 p. 412; See Piskeiy Teshuvos 253 footnote 264 in name of Degul Merivava]

Areas on the blech that are not directly over the fire: Have the same status as areas which are directly over the fire.

[172] Admur 253:26; Michaber 253:3

[173] Admur ibid

[174] See Rav Shlomo Zalman Aurbach SSH”K Tikkunim 1 footnote 112; Sheivet Haleivi 1:91; Shabbos Kehalacha Vol. 1 page 405-408; Piskeiy Teshuvos 253:25

[175] Admur ibid

[176] Michaber 253:3; Biur Halacha 253 “Veyizaher”; Admur 253:26 Kuntrus Achron 10; Piskeiy Teshuvos ibid

[177] Admur 318:15-16 [This refers even to a food that was cooked in liquids as is understood from the wording there and from the contrast to the wording in 318:24]; Tehila Ledavid 318:24; Chazon Ish 32:14; Az Nidbaru 8:10; Iglei Tal Ofeh 9; Shabbos Kehalacha 3:24 Biurim 18; Piskeiy Teshuvos 318:14

Other Opinions: The M”B 318:41 rules it is forbidden to place a cooked dry food on top of a pot and the like due to the prohibition of roasting after cooking. [See Piskeiy Teshuvos 318:14]

[178] Admur 318:13; 318:24; M”A 318:17; M”B 318:41

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