The six conditions needed to return a food to a flame, Blech, or electric plate:[1]

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.[2]

Is food which is cooked to the point that further cooking will damage it, allowed to be initially placed on a Kira fire on Shabbos without fulfilling all six conditions?[3] No. One must fulfill all the conditions of Chazara.[4] However some Poskim[5] learn one may be lenient in a time of great need.

Condition 1-Fully cooked and no cooking prohibition involved in reheating:[6]

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.[7]

Condition 2-Covering the flame:[8]

The fire must be covered in order to be allowed to return food to it on Shabbos.[9]

 

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?[10] 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[11], 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.[12]   What are the laws of a crock pot with regards to having its heat covered in regard to Chazara?[13] 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?[14] 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?[15] 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.[16]

 

Condition 3-Food is still warm:[17]

The food in the pot must still be warm.[18] This applies even if the food is a solid which does not contain any liquid.[19]

 

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?[20] 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 Halachically 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:[21]

When one originally removed the pot from the fire, he must have intent to return it later on.[22]

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?[23] 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?[24] Yes, it may be returned as long as the other conditions are met.[25] This applies likewise if the pot fell out of one’s hands while holding it.[26] If one removed someone else’s pot against their knowledge, without intention to return it, may it nevertheless be returned?[27] Yes, as long as the other conditions are fulfilled.[28] If one also placed it down in the interim, see below Q&A. However, there are opinions[29] 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?[30] Yes, as long as the other conditions are fulfilled.[31] However regarding if one already placed it down, see below. However, there are opinions[32] 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?[33] Yes, as long as all the conditions of Chazara are fulfilled.[34] 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[35] rule one may be lenient to now place the pots over a covered flame if all the other Chazara conditions are fulfilled. Others[36] rule that one may not be lenient in such a case.

Condition 5-One did not remove his hands from the pot[37]

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.[38]

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?[39] 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.[40] One should not be lenient to place it completely on the table.[41] However there are Poskim[42] 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?[43] 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. Ø  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:[44] 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.[45] 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?[46] Some Poskim[47] rule one may be lenient to now place the pots over a covered flame if all the other Chazara conditions are fulfilled. Others[48] rule that one may not be lenient in such a case.

Condition 6- One did not remove the food into a different pot:[49]

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.[50]

 

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?[51] It may not be returned according to Ashkenazi opinions.[52] 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?[53] Ø  Example: Such as to pour hot water from the boiler into ones Cholent, 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 cholent, but rather must pour it directly from the boiler into the cholent.[54] [One does not have to remove the cholent 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.[55]]

_________________________________________________

[1] 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]

[2] 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]

[3] Shabbos Kehalacha Volume 1 page 342

[4] 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.

[5] 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.

[6] Admur 253:18 “The food [being returned to the oven] is fully cooked [in accordance with 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]

[7]

[8] 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…..”

[9] 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]

^[10]  Shabbos Kehalacha Vol. 1 page 345

[11] 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.

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

^[13]  Shabbos Kehalacha Vol. 1 page 348

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

^[15]  Shabbos Kehalacha Vol. 1 345-348

[16] 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.

[17] 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

[18] 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]

[19] 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]

^[20]  Shabbos Kehalacha Vol. 1 page 135-138

[21] 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]

[22] 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]

^[23]  Shabbos Kehalacha Vol. 1 page 351

^[24]  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]

[25] 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]

[26] Shabbos Kehalacha ibid p. 352

^[27] 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

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

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

^[30]  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

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

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

^[33]  Shabbos Kehalacha Vol. 1 page 354-357; Piskeiy Teshuvos 253:19

[34] 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]

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

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

[37] 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]

[38] 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]

^[39]  Shabbos Kehalacha Vol. 1 pages 357-360; Piskeiy Teshuvos 253:16

[40] 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.

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

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

^[43] Shabbos Kehalacha Vol. 1 pages 361-364

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

[45] 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.

^[46] Shabbos Kehalacha Vol. 1 pages 364; Rav SZ”A in letter printed in Maor Hashabbos 9:12

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

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

[49] 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]

[50] 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]

^[51] Shabbos Kehalacha Vol. 1 page 365-367

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

^[53] Shabbos Kehalacha Vol. 1 page 369-373

[54] 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]

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

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