Hatmana - Revision history

RecentChangesEmail: /* Rewrapping */

2024-07-03T19:11:01Z

Rewrapping

← Older revision		Revision as of 19:11, 3 July 2024
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	==Rewrapping==		==Rewrapping==
	# A pot that was wrapped in cloth before [[Shabbat\|''Shabbat'']] and, after ''Shabbat'' commences, it becomes uncovered, may be rewrapped on [[Shabbat\|''Shabbat'']]. When rewrapping, ~~warmer~~ coverings may be added as long as the food is completely cooked. Similarly, once properly wrapped on ''Erev Shabbat'', warmer coverings may be added on ''Shabbat'', as long as the food is completely cooked''.''<ref>Shulchan Aruch 257:4, Mishna Berura ibid. 25, 26. Biur Halacha ibid, 4. Shemirat Shabbat KeHilchata 1:67 </ref>		# A pot that was wrapped in cloth before [[Shabbat\|''Shabbat'']] and, after ''Shabbat'' commences, it becomes uncovered, may be rewrapped on [[Shabbat\|''Shabbat'']]. When rewrapping, heavier coverings may be added as long as the food is completely cooked. Similarly, once properly wrapped on ''Erev Shabbat'', warmer coverings may be added on ''Shabbat'', as long as the food is completely cooked''.''<ref>Shulchan Aruch 257:4, Mishna Berura ibid. 25, 26. Biur Halacha ibid, 4. Shemirat Shabbat KeHilchata 1:67 </ref>

	==Sources==		==Sources==

RecentChangesEmail: /* Rewrapping */ I don't have Shemirat Shabbat Kehilchata now. The biur halacha says that he doesn't pasken like the magen avrohom. Does R S.Z. argue?

2024-07-03T14:17:54Z

Rewrapping: I don't have Shemirat Shabbat Kehilchata now. The biur halacha says that he doesn't pasken like the magen avrohom. Does R S.Z. argue?

← Older revision		Revision as of 14:17, 3 July 2024
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	==Rewrapping==		==Rewrapping==
	# ~~If a~~ pot was wrapped in ~~a permissible manner~~ before [[Shabbat]], ~~it’s permissible to uncover and rewrap~~ it on [[Shabbat]], ~~or add~~ warmer ~~clothes~~.<~~Ref~~>Shemirat Shabbat KeHilchata 1:67 </ref>		# A pot that was wrapped in cloth before [[Shabbat\|''Shabbat'']] and, after ''Shabbat'' commences, it becomes uncovered, may be rewrapped on [[Shabbat\|''Shabbat'']]. When rewrapping, warmer coverings may be added as long as the food is completely cooked. Similarly, once properly wrapped on ''Erev Shabbat'', warmer coverings may be added on ''Shabbat'', as long as the food is completely cooked''.''<ref>Shulchan Aruch 257:4, Mishna Berura ibid. 25, 26. Biur Halacha ibid, 4. Shemirat Shabbat KeHilchata 1:67 </ref>

	==Sources==		==Sources==

RecentChangesEmail: Hot water urn. Do you want to add that you are not allowed to add cloth cover over the urn?

2024-07-03T13:46:19Z

Hot water urn. Do you want to add that you are not allowed to add cloth cover over the urn?

← Older revision		Revision as of 13:46, 3 July 2024
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	==Thermos==		==Thermos==
	# Many permit pouring hot water into a thermos on [[Shabbat\|''Shabbat.'']] ~~as long as the thermos is completely dry before pouring into it.~~ <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref>		# Many permit pouring hot water into a thermos on [[Shabbat\|''Shabbat.'']]<Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref> If there are droplets of cold water in the thermos, they must be shaken out very well prior to putting in the hot water. Some require that the thermos be completely dry before pouring into it.<ref>Orchos Shabbat 1:67, footnote 156,157</ref>
	==Hot Water Urn==		==Hot Water Urn==
	# It is ~~permitted~~ to use a ~~water boiler~~ on ~~Shabbat and it isn~~'~~t considered hatmana to keep the water that was there from before~~ Shabbat ~~hot~~.<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>		# It is permissible to use a samovar on ''Shabbat.''<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

	==Rewrapping==		==Rewrapping==

RecentChangesEmail: Isn't it always from a kli rishon?

2024-07-03T13:33:35Z

Isn't it always from a kli rishon?

← Older revision		Revision as of 13:33, 3 July 2024
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	==Thermos==		==Thermos==
	# Many permit pouring hot water ~~from a Kli Rishon~~ into a thermos on [[Shabbat]] as long as thermos is completely dry before pouring into it. <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref>		# Many permit pouring hot water into a thermos on [[Shabbat\|''Shabbat.'']] as long as the thermos is completely dry before pouring into it. <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref>
	==Hot Water Urn==		==Hot Water Urn==
	# It is permitted to use a water boiler on Shabbat and it isn't considered hatmana to keep the water that was there from before Shabbat hot.<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>		# It is permitted to use a water boiler on Shabbat and it isn't considered hatmana to keep the water that was there from before Shabbat hot.<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

YitzchakSultan1: /* Insulating before Shabbat */

2024-07-03T02:39:04Z

Insulating before Shabbat

← Older revision		Revision as of 02:39, 3 July 2024
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	# One may not completely wrap a pot with a cloth if the pot is on top of a hot plate, covered fire, or any other heating element. Although the blanket or towel itself does not add heat, the heating element does, and this is considered ''hatmana'' in something that adds heat. Thus, this is forbidden even before ''Shabbat''.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />		# One may not completely wrap a pot with a cloth if the pot is on top of a hot plate, covered fire, or any other heating element. Although the blanket or towel itself does not add heat, the heating element does, and this is considered ''hatmana'' in something that adds heat. Thus, this is forbidden even before ''Shabbat''.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
	* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.		* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
	* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> A ~~Sepharadi~~ who has a ''minhag'' to do this need not be stopped if done before ''Shabbat.''<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.		* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> A Sephardi who has a ''minhag'' to do this need not be stopped if done before ''Shabbat.''<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
	*According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this leniency is only before Shabbat.</ref>		*According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this leniency is only before Shabbat.</ref>
	# If only a portion of the pot is covered, according to many Ashkenazi ''poskim'', this is not ''hatmana,'' and is permitted even though it is on a heat source. This is permissible even on ''Shabbat''. To qualify as being partially exposed, a significant portion of the pot must be uncovered, such that it will lose heat because of its exposure. If, in a significant portion of the wrapping, there is a big space between the pot and the cloth, this also would not constitute ''hatmana.''<ref> *Shemirat Shabbat Kehilchata 1:77-78 writes that since it isn't considered insulating if the pot isn't completely covered, it would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.		# If only a portion of the pot is covered, according to many Ashkenazi ''poskim'', this is not ''hatmana,'' and is permitted even though it is on a heat source. This is permissible even on ''Shabbat''. To qualify as being partially exposed, a significant portion of the pot must be uncovered, such that it will lose heat because of its exposure. If, in a significant portion of the wrapping, there is a big space between the pot and the cloth, this also would not constitute ''hatmana.''<ref> *Shemirat Shabbat Kehilchata 1:77-78 writes that since it isn't considered insulating if the pot isn't completely covered, it would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
	*However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, this is forbidden even before ''Shabbat'' - as the ~~Sepahrdim~~ consider this to be real ''hatmana'' on a heat source.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>		*However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, this is forbidden even before ''Shabbat'' - as the Sephardim consider this to be real ''hatmana'' on a heat source.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
	# Obviously if one does use such a blanket one should be careful that it is fire safe.		# Obviously if one does use such a blanket one should be careful that it is fire safe.

RecentChangesEmail: /* Hot Plate Blanket */

2024-07-03T00:32:51Z

Hot Plate Blanket

← Older revision		Revision as of 00:32, 3 July 2024
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	*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.		*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
	*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>		*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>
	# Submerging a bottle holding food or drink into a container of hot water is similar to covering it with a cloth. Thus, before ''Shabbat'' this is permissible. On ''Shabbat'', if the bottle is not totally submerged this would be permitted for Ashkenazim. However, there is a caveat. If there is a liquid in the bottle, the water in the container must be such that the liquid will never reach ''yad soledes bo'', to avoid the problem of ''bishul.'' Alternatively, the container may be a ''kli sheini''. If there are dry goods in the bottle, these conditions do not apply. However, according to the Sephardim, who forbid ''hatmana'' even when the item is only partially covered, this would be forbidden.<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7. See Shulchan Aruch 253:1 and Rema there regarding if it is considered hatmana when not totally covered. Chazon Ish 37:19 is stringent like the Shulchan Aruch. However, regarding the case of the bottle, the Chazon Ish 37:32 writes that there is no hatmana when it comes to submerging something in water. The upshot is that the Chazon Ish will be more lenient in our case, and one could totally submerge the bottle. </ref>		# Submerging a bottle holding food or drink into a container of hot water is similar to covering it with a cloth. Thus, before ''Shabbat'' this is permissible. On ''Shabbat'', if the bottle is not totally submerged this would be permitted for Ashkenazim. However, there is a caveat. If there is a liquid in the bottle, the water in the container must be such that the liquid will never reach ''yad soledes bo'', to avoid the problem of ''bishul.'' Alternatively, the container may be a ''kli sheini''. If there are cooked dry goods in the bottle, these conditions do not apply. However, according to the Sephardim, who forbid ''hatmana'' even when the item is only partially covered, this would be forbidden.<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7. See Shulchan Aruch 253:1 and Rema there regarding if it is considered hatmana when not totally covered. Chazon Ish 37:19 is stringent like the Shulchan Aruch. However, regarding the case of the bottle, the Chazon Ish 37:32 writes that there is no hatmana when it comes to submerging something in water. The upshot is that the Chazon Ish will be more lenient in our case, and one could totally submerge the bottle. </ref>
	===Hot Plate Blanket===		===Hot Plate Blanket===
	[[File:Plata blanket.jpg\|253x253px\|thumb\|right\|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]		[[File:Plata blanket.jpg\|253x253px\|thumb\|right\|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
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	* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> A Sepharadi who has a ''minhag'' to do this need not be stopped if done before ''Shabbat.''<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.		* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> A Sepharadi who has a ''minhag'' to do this need not be stopped if done before ''Shabbat.''<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
	*According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this leniency is only before Shabbat.</ref>		*According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this leniency is only before Shabbat.</ref>
	# If only a portion of the pot is covered, according to many Ashkenazi ''poskim'', this is not ''hatmana,'' and is permitted even though it is on a heat source, even on ''Shabbat''. To qualify as being partially exposed, a significant portion of the pot must be uncovered, such that it will lose heat because of its exposure. If there is big space between the pot and the cloth ~~in a significant portion of the wrapping~~, this would ~~also~~ not constitute ''hatmana.''<ref> *Shemirat Shabbat Kehilchata 1:77-78 writes that since it isn't considered insulating if the pot isn't completely covered, it would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.		# If only a portion of the pot is covered, according to many Ashkenazi ''poskim'', this is not ''hatmana,'' and is permitted even though it is on a heat source. This is permissible even on ''Shabbat''. To qualify as being partially exposed, a significant portion of the pot must be uncovered, such that it will lose heat because of its exposure. If, in a significant portion of the wrapping, there is a big space between the pot and the cloth, this also would not constitute ''hatmana.''<ref> *Shemirat Shabbat Kehilchata 1:77-78 writes that since it isn't considered insulating if the pot isn't completely covered, it would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
	*However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, this is forbidden even before ''Shabbat''~~, even if the blanket is only covering the top of the pots and not covering it on all sides~~ - as the Sepahrdim consider this to be real ''hatmana'' on a heat source.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>		*However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, this is forbidden even before ''Shabbat'' - as the Sepahrdim consider this to be real ''hatmana'' on a heat source.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
	# Obviously if one does use such a blanket one should be careful that it is fire safe.		# Obviously if one does use such a blanket one should be careful that it is fire safe.

	==Insulating on Shabbat==		==Insulating on Shabbat==
	# On [[Shabbat]] one is not allowed to insulate food whether it is cooked or raw ~~from all sides~~ even ~~if one uses~~ material that doesn’t preserve heat like clothing or cloth ~~because of the Gezerah~~ that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 ~~</ref>~~		# On ''Shabbat'' one is not allowed to insulate food, whether it is cooked or raw, even with material that doesn’t preserve heat - like clothing or cloth. ''Chazal'' were concerned that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
	~~## It is forbidden to immerse an unopened can in hot water even if it’s fully cooked and even if the water is off the fire.<ref>Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75~~ </ref>
	# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>		# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
	## With respect to hatmana there is no issue of leaving food in an oven before or on Shabbat since the food isn't touching the ~~heating element~~.<ref>Orchot Shabbat 2:86</ref> However, regarding ~~Hachzara~~ or ~~Shehiya~~ see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode\|the article on heating up foods on Shabbat]].		## With respect to ''hatmana'' there is no issue of leaving food in an oven before or on ''Shabbat'' since the food isn't touching the walls of the oven.<ref>Orchot Shabbat 2:86</ref> However, regarding ''chazara'' or ''shehiya'' see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode\|the article on heating up foods on ''Shabbat'']].
	# It’s permissible to insulate a [[Kli Sheni]] with cloth. <Ref>Shemirat Shabbat KeHilchata 1:68 </ref>		# It’s permissible to insulate a [[Kli Sheni\|''kli sheni'']] with cloth.<Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
	# ~~It is forbidden on~~ Shabbat ~~to insulate a cold pot that~~ is ~~on top of a hot pot off the fire even if one only uses clothes.<ref>Mishna Brurah 258:2</ref>~~		# On ''Shabbat'', it is permissible to insulate cold food to remove its chill or to prevent it from getting colder with material that does not preserve heat - like clothing.<ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>
	~~# It’s permitted~~ to insulate ~~on [[Shabbat]]~~ cold food to remove its chill or to prevent it from getting colder with material that ~~doesn’t~~ preserve heat like clothing ~~or clothes~~. <~~Ref~~>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>		# However, if the cold pot is on top of a hot pot, even if it is off the fire, this would be forbidden.<ref>Mishna Brurah 258:2</ref>

	==Pot Cover==		==Pot Cover==
	# Covering a pot ~~with its regular cover isn't~~ considered insulating even if it is touching the food ~~since one's~~ intent is to ~~protect~~ the ~~food~~ from ~~getting dirty~~.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>		# Covering a pot to prevent the food from getting dirty is not considered insulating even if the cover is touching the food and keeps the heat. Since the intent is not to insulate, it is no different than covering the pot with its regular cover. It would be no different if one would place aluminum foil under the cover to prevent the moisture from escaping. Here too, the intent is not to insulate.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
	==Wrapping with Tin Foil==		==Wrapping with Tin Foil==
	# It is permitted to cover a food with tin foil since it is ~~really just~~ to prevent the food from getting dirty ~~or dusty being uncovered~~. However, one should not use multiple layers of tin to ~~cover~~ food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>		# It is permitted to cover a food with tin foil since this is done to prevent the food from getting dirty. However, one should not use multiple layers of tin to wrap the food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

	==Crock Pot==		==Crock Pot==

RecentChangesEmail: /* Hot Plate Blanket */

2024-07-02T14:26:45Z

Hot Plate Blanket

← Older revision		Revision as of 14:26, 2 July 2024
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	* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> A Sepharadi who has a ''minhag'' to do this need not be stopped if done before ''Shabbat.''<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.		* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> A Sepharadi who has a ''minhag'' to do this need not be stopped if done before ''Shabbat.''<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
	*According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this leniency is only before Shabbat.</ref>		*According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this leniency is only before Shabbat.</ref>
	# If ~~one~~ only ~~covers the top~~ of the pot, according to many Ashkenazi poskim, ~~it isn~~'~~t considered insulation since it~~ is ~~only partially covered and~~ it is ~~permitted~~ even on Shabbat. ~~The exact definition~~ of ~~a partial covering is if~~ the pot ~~is only covered with a blanket on the top and the sides are recognizably exposed or~~ there is ~~an airspace~~ between the pot and the ~~covering for~~ a ~~majority~~ of the ~~circumference of the pot~~.<ref> *Shemirat Shabbat Kehilchata 1:77-78 writes that since it isn't considered insulating if the pot isn't completely covered, it would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.		# If only a portion of the pot is covered, according to many Ashkenazi ''poskim'', this is not ''hatmana,'' and is permitted even though it is on a heat source, even on ''Shabbat''. To qualify as being partially exposed, a significant portion of the pot must be uncovered, such that it will lose heat because of its exposure. If there is big space between the pot and the cloth in a significant portion of the wrapping, this would also not constitute ''hatmana.''<ref> *Shemirat Shabbat Kehilchata 1:77-78 writes that since it isn't considered insulating if the pot isn't completely covered, it would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
	*However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, it is forbidden even before Shabbat, even if the blanket is only covering the top of the pots and not covering it on all sides.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>		*However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, this is forbidden even before ''Shabbat'', even if the blanket is only covering the top of the pots and not covering it on all sides - as the Sepahrdim consider this to be real ''hatmana'' on a heat source.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
	# Obviously if one ~~ever~~ does use such a blanket one should be careful that it is fire safe.		# Obviously if one does use such a blanket one should be careful that it is fire safe.

	==Insulating on Shabbat==		==Insulating on Shabbat==

RecentChangesEmail: /* Insulating Food within Another Food */

2024-07-02T14:13:19Z

Insulating Food within Another Food

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RecentChangesEmail: /* Insulating Food within Another Food */

2024-07-02T13:33:58Z

Insulating Food within Another Food

← Older revision		Revision as of 13:33, 2 July 2024
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	*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.		*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
	*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>		*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>
	# Submerging a bottle of liquid into a container of hot water is similar to covering it with a cloth. Thus, before Shabbat this is permissible. On Shabbat, if the container ~~with hot water is~~ a kli sheini, ~~which avoids~~ the problem of bishul, there ~~is a way that this would be permissible as well. According to Ashkenazim who permit hatmana when the object is not totally covered, as long as~~ the bottle is not ~~totally submersed, it would be permitted~~. However, according to the Sephardim this would be forbidden.<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7. See Shulchan Aruch 253:1 and Rema there regarding if it is considered hatmana when not totally covered. Chazon Ish 37:19 is stringent like the Shulchan Aruch. However, regarding the case of the bottle, the Chazon Ish 37:32 writes that there is no hatmana when it comes to submerging something in water. The upshot is that the Chazon Ish will be more lenient in our case, and one could totally submerge the bottle. </ref>		# Submerging a bottle of liquid into a container of hot water is similar to covering it with a cloth. Thus, before Shabbat this is permissible. On Shabbat, if the bottle is not totally submerged this would be permitted for Ashkenazim. However, the water in the container must be such that the liquid in the bottle will never reach ''yad soledes bo,'' or be a ''kli sheini'', to avoid the problem of ''bishul''. If there are dry goods in the bottle these conditions do not apply. However, according to the Sephardim, who forbid ''hatmana'' even when partially submerged, this would be forbidden.<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7. See Shulchan Aruch 253:1 and Rema there regarding if it is considered hatmana when not totally covered. Chazon Ish 37:19 is stringent like the Shulchan Aruch. However, regarding the case of the bottle, the Chazon Ish 37:32 writes that there is no hatmana when it comes to submerging something in water. The upshot is that the Chazon Ish will be more lenient in our case, and one could totally submerge the bottle. </ref>
	===Hot Plate Blanket===		===Hot Plate Blanket===
	[[File:Plata blanket.jpg\|250px\|thumb\|right\|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]		[[File:Plata blanket.jpg\|250px\|thumb\|right\|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]

RecentChangesEmail: /* Insulating Food within Another Food */

2024-07-02T00:41:16Z

Insulating Food within Another Food

← Older revision		Revision as of 00:41, 2 July 2024
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	[[Image:Crock_Pot.jpg\|right]]		[[Image:Crock_Pot.jpg\|right]]
	When it comes to cooking and reheating foods on Shabbat, aside from the major biblical prohibition of [[Bishul\|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before Shabbat for it to continue cooking as Shabbat commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before Shabbat; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called [[shehiya]].<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is [[Hachzara\|chazara]].<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of Shabbat but has been completely removed, must not be returned on Shabbat. There are two explanations for this in the rishonim. Some say that chazal forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to chazara, we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on Shabbat, and in some instances, even before Shabbat.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref~~><ref name=":0" /~~> This prohibition is called hatmana and is the subject of this article.		When it comes to cooking and reheating foods on Shabbat, aside from the major biblical prohibition of [[Bishul\|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before Shabbat for it to continue cooking as Shabbat commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before Shabbat; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called [[shehiya]].<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is [[Hachzara\|chazara]].<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of Shabbat but has been completely removed, must not be returned on Shabbat. There are two explanations for this in the rishonim. Some say that chazal forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to chazara, we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on Shabbat, and in some instances, even before Shabbat.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref> This prohibition is called hatmana and is the subject of this article.
	==Insulating before Shabbat==		==Insulating before Shabbat==
	# Before Shabbat, it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot\|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, chazal were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on [[Shabbat]].<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>		# Before Shabbat, it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot\|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, chazal were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on [[Shabbat]].<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
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	*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.		*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
	*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>		*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>
	# ~~It is forbidden on Shabbat to insulate~~ a bottle of liquid ~~inside~~ a container of hot water ~~even if~~ it ~~won't reach yad soledet bo~~. ~~However~~, ~~according to Ashkenazim~~, it is ~~permitted to insulate~~ a ~~bottle~~ of ~~liquid in~~ a ~~container of hot water if~~ the bottle is ~~partly out of~~ the ~~hot water (assuming that there is no issue of bishul)~~.<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7</ref>		# Submerging a bottle of liquid into a container of hot water is similar to covering it with a cloth. Thus, before Shabbat this is permissible. On Shabbat, if the container with hot water is a kli sheini, which avoids the problem of bishul, there is a way that this would be permissible as well. According to Ashkenazim who permit hatmana when the object is not totally covered, as long as the bottle is not totally submersed, it would be permitted. However, according to the Sephardim this would be forbidden.<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7. See Shulchan Aruch 253:1 and Rema there regarding if it is considered hatmana when not totally covered. Chazon Ish 37:19 is stringent like the Shulchan Aruch. However, regarding the case of the bottle, the Chazon Ish 37:32 writes that there is no hatmana when it comes to submerging something in water. The upshot is that the Chazon Ish will be more lenient in our case, and one could totally submerge the bottle. </ref>
	===Hot Plate Blanket===		===Hot Plate Blanket===
	[[File:Plata blanket.jpg\|250px\|thumb\|right\|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]		[[File:Plata blanket.jpg\|250px\|thumb\|right\|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]