Shehiya and Losh: Difference between pages

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==Basics==
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# The Rabbinic prohibition of Shehiya is to leave a pot of food that’s not cooked on a Kirah (double burner stove<ref> Shabbos 38b</ref>) from before [[Shabbat]] because one might come to stoke the coals. <Ref> S”A 253:1 based on Mishna [[Shabbat]] 36b with Rashi that the prohibition is based on stoking the coals (Quoting the gemorah on 34b), Rashi mentions that there is an additional issue of 'Mosif Hevel (Adding heat, which is normally associated with the rabbinic prohibition of Hatmanah) though Tosfos and many others call into question. </ref>
==Definition and basics==
# The three criteria necessary in order to violate the biblical prohibition of Losh are:
## there is a mixture of two ingredients,
## one of the ingredients is powdery like flour, chopped (like chopped eggs), or thick (like jam), and
## the mixture forms a thick dough-like substance <ref> Shemirat [[Shabbat]] KeHilchata 8:1 </ref>
# It’s forbidden to mix two ingredients when they combine either (1) because one of them is a liquid, (2) there is liquid naturally present in one of the ingredients (such as a fruit), or (3) one of the ingredients is a thick coagulating substance (such as mayonnaise). <Ref>Shemirat [[Shabbat]] KeHilchata 8:1, [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 143) </ref>
## If there is no liquid added and there’s no way that the ingredients will fuse it’s permitted to mix the ingredients. For example, it's permissible to mix sugar and cocoa powder or cinnamon. <ref> Shemirat [[Shabbat]] KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. Chut HaSheni (vol 1 pg 105) agrees.</ref>
## It's permissible to pour honey on whole nuts. <ref> Shemirat [[Shabbat]] KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. </ref>
## One may pour gravy on rice and mix it. <ref>Shemirat [[Shabbat]] KeHilchata (in new editions 8:24) </ref>
# [[Kneading]] flour and water is a violation of the biblical prohibition of Losh ([[kneading]]).<ref> As is evident from gemara [[Shabbat]] (18a), mixing flour and water is a violation of Losh (Menuchat Ahava 9:1). Chut HaSheni ([[Shabbat]] vol 1 pg 105) defines Losh as the prohibition to mix two ingredients using a liquid to form a dough. </ref>


== Different types of cooking appliances==
===Combining the ingredients===
# A Kirah was a stove in the times of the Gemara which that had room to hold two pots on top (with the heating element below).<ref> See copy of paper by Rabbi Brand for a detailed description of the different types of "stoves" used in the ancient world: http://www.the-daf.com/wp-content/uploads/2011/05/Earthenware-Vessels-Kupach-Kira-and-Tanur-Brand.pdf</ref> The Kirah is considered the most lenient of the stoves and it’s permissible to leave food on it on [[Shabbat]] by fulfilling one of five conditions: 1) The fire is covered 2) The food is considered totally cooked 3) The food is totally raw 4) The coals are removed 5) The fuel is straw, stubble or the like (which will be discussed below at length). <ref> S”A 253:1 writes that a Kirah has the resemblance of a large pot and has room for two pots. The five leniencies listed are all sourced in S”A 253:1 but will be discussed below at length. See Laws of [[Shabbat]] (Rabbi Shimon Eider; vol 4 pg 326) for a description and pictures. </ref>
# Just as it is forbidden to knead two ingredients together so too it is forbidden to pour one onto the other so that they will mix automatically. Therefore it is forbidden to pour water onto flour or flour onto water on [[Shabbat]]. <ref> In Gemara [[Shabbat]] (18a) there is a dispute whether one is liable for violating Losh by simply pouring liquid into flour or only if one both pours in the water and mixes it. The majority of the Rishonim (Rif, Rambam, Rosh, Ramban, and Ran, cited by Shaar  haTziyun 321:57) hold that one isn't biblically liable until one has both poured in water and mixed it into dough (Mishna Brurah 321:50), nonetheless, Mishna Brurah 321:57 (quoting the Magen Avraham) there is a rabbinic prohibition even for just pouring liquid into flour or the opposite. This is also the ruling of Shemirat [[Shabbat]] KeHilchata 8:5, 39 Melachos (by Rabbi Ribiat, vol 1, pg 531), and Menuchat Ahava 9:1. </ref>
# A modern day gas stove is presumably considered a Kirah (and so requires one of the five requirements to be fulfilled, see further.) <ref> Sh”t Igrot Moshe 1:93 considers a modern day oven to be considered like a Kirah. This is codified in Orchot [[Shabbat]] (vol 1 pg 62), Shabbat Kitchen (pg 52), Laws of [[Shabbat]] (Rabbi Shimon Eider; vol 4 pg 327) who quotes Rav Moshe and Rav Henkin.. </ref>
# A modern day oven is considered a Kirah (and so requires one of the five requirements to be fulfilled.) <ref> Sh”t Igrot Moshe 4:74:26 considers a modern day oven to be considered like a Kirah. So rules Orchot [[Shabbat]] (2:15, vol 1 pg 67), Laws of [[Shabbat]] (Rabbi Shimon Eider; vol 4 pg 327), and Shabbat Kitchen (Rabbi Simcha Bunim Cohen, pg 53). However, Sh”t Az Nidbaru 4:18 considers it be a Tanur based on the heat of a modern oven. </ref>


==Covering the fire==
# One is permitted to leave food on a fire if there is a metal tray or sheet to cover the fire of a regular gas stove. Some authorities add that it’s preferable to also cover the knobs (or remove them). <Ref>
*Magan Avraham 253:31 permits Shehiya in an oven because the fire is covered by a cement or clay wall built into the oven based on the S”A 253:3 who permits leaving on the fire if there’s an empty vessel separating between the fire and the food. However, the Magan Avraham adds that based on the Maharil (Minhagei Maharil pg 36; see 318:15), Agudah, and Tashbetz 27 the flame must have some interposition such a wooden plank that serves as a reminder besides being covered by metal. The Achronim unanimously agree including Eliyah Rabba 253:31, Tosefet [[Shabbat]] 253:40, Shulchan Aruch HaRav 253:26, Aruch HaShulchan 253:25, Mishna Brurah 253:81, and Chazon Ovadyah ([[Shabbat]] 1 pg 50).
*According to this, a metal covering of the fire which also serves as a reminder would permit the fire to be used. Therefore, Sh”t Igrot Moshe 1:93 writes that a gas stove when covered with a metal sheet, commonly referred to as a Blech, is like a covered Kirah and is permissible. So holds Shemirat Shabbat KeHilchata 1:63 and specifies that the cover should be something that’s not usually used such as asbestos. Sh”t Zera Emet O”C 253:26, Sh”t Maharam Brisk 2:76, Sh”t Tefilah LeMoshe 1:37 (also recorded in Menuchat Ahava Ahava 3:1 in Rabbi Moshe HaLevi), Shem Chadash (on Yereyim 1 pg 58), Kaf Hachaim 253:11, Sh”t Maharshag 2:50, Sh”t Divrei Chizkiyah 1:2 in name of Mahari Shari, Sh”t Yaskil Avdi O”C 3:10(2), Sh”t Ohel Yosef (Rabbi Yosef Parid; Siman 10), Rav Vosner in Sh”t Shevet HaLevi 1:91, and Chazon Ovadyah ([[Shabbat]] 1 pg 50) concur.
*[Chazon Ish 37:9 argues on the Mishna Brurah from Rashi ([[Shabbat]] 37a D”H Gaba; quoted by the Tur) who forbids a covering over an empty space and concludes that a covering that’s not normally used and lowers the heat of the fire is considered a covering. Thus, a covering on our modern stove wouldn’t be sufficient. Chazon Ovadyah (vol 1 pg 51), Sh”t Shevet Levi O”C 1:91, Toldot Zev ([[Shabbat]] 2 pg 192) argue on the Chazon Ish that Rashi is referring to a cooking on [[Shabbat]] in a way that’s usual and so a covering it’s sufficient, however but by Shehiya one only needs a reminder not to stoke the coals and once it’s an unusual interposition it doesn’t need to lower the heat of the fire. See Bach 253:14 D”H VeDavka and Sh”t Maharam Shik O”C 117 who also make this distinction.]
* Sh”t Igrot Moshe O”C 1:93, Sh”t Tzitz Eliezer 7:17(3), Sh”t Bear Moshe vol 7, and Yalkut Yosef ([[Shabbat]] vol 1 pg 96) add that besides covering the flame it’s preferable to cover the knobs also. Orchot [[Shabbat]] (vol 1 2:9, pg 65) quotes Rav Shlomo Zalman Auerbach and Rav Elyashiv (who is also quoted by Hilchot [[Shabbat]] Be[[Shabbat]]o pg 197) who hold that a covering of the knobs isn’t necessary if the fire is covered.  </ref>
# Some consider a hotplate or Plaata a covered fire and consider it an uncovered fire. <ref> *Reasons to forbid a Plaata: 1) Sh”t Yaskil LeAvdi O”C 5:34, 6:15 is lenient by a covered stove since the cover is a separate piece but a Plaata is entirely like a coal and there’s nothing covering it (S”A 253:1 rules that one can’t do Shehiya with something directly touching the coals). *2) Sh”t Yaskil Avdi ibid. adds that there’s an issue that one may come to plug it in because it’s so easy unlike lighting a flame anew which the Rabbi’s didn’t make a Gezerah because it requires preparation and by that time one will remember it’s [[Shabbat]]. [Later on, he retracted because the Minhag was to use it, see Sh”t Yaskil LeAvdi O”C 7:28(8).] Arguments to permit a Plaata: *1) Chazon Ovadyah ([[Shabbat]] 1 pg 52) argues on the first reason because by a Plaata the heat comes from electric current under the metal sheet and so it’s like a covered flame. *2) Chazon Ovadyah and Netivei Am (pg 120-1) argue on the second reason, based on Sh”t Maharam Provinsal 46, and Birkei Yosef 339:7 who write that there’s no Gezerah of coming to write by composing a song as there’s a Gezerah by doing a business transaction because it may come to writing because we don’t extend the Gezerah of the Rabbis on what they didn’t just because it’s easy to come to do a Melacha. [Similarly, Rosh ([[Shabbat]] 24a), Magid Mishna (Chol HaMoad 5:20), Sh”t Rivash 390 in name of Ran, Radvaz (Trumot 1:22; Sh”t Radvaz 1:149), and Bet Yosef (O”C 462) say that nowadays the Rabbis can’t enact new Gezerah’s not enacted by Chazal.] *3) Chazon Ovadyah explains that it should be permissible since a flame is consistent (unlike coals that flicker) and the heat can’t be changed. This reason is also found is Gedolei Tzion 9:11, Mishna Brurah (Buir Halacha 253:1 D”H Afilu), Sh”t Tzitz Eliezer 7:16(3), Shemirat Shabbat KeHilchata 1:25, and Rav Yosef Kapach (commentary on Rambam [[Shabbat]] 3 pg 74).
*Halacha: Shemirat Shabbat KeHilchata 1:25 for a plaata which one can’t change it’s temperature and it’s not usually used for cooking is considered a covered fire and doesn’t require another covering. So holds Rav Moshe in Sh”t Igrot Moshe 4:74:35 (who emphasizes that it must be impossible to cook on it), Rav Vosner (MeBeyt Levi vol 6, laws of Shehiya #2) Chazon Ovadyah (vol 1 pg 52), Or Letzion (vol 2, 17:1) and Shabbat Kitchen (pg 52).
* However, Orchot [[Shabbat]] (2:13, vol 1 pg 66) and Otzrot Ha[[Shabbat]] (pg 100) quotes Rav Elyashiv who requires a covering of thick aluminum even on a Plaata which one can’t change its temperature. </ref>
# An oven is considered an uncovered fire unless one places a metal 4 sided box into the oven to interpose between the walls and the pot of food to serve as a reminder and some disagree holding that it’s an uncovered fire under all circumstances. <Ref>
*Magan Avraham 253:31 permits Shehiya in an oven because the fire is covered by a cement or clay wall built into the oven based on the S”A 253:3 who permits leaving on the fire if there’s an empty vessel separating between the fire and the food. However, the Magan Avraham adds that based on the Maharil (Minhagei Maharil pg 36; see 318:15), Agudah, and Tashbetz 27 the flame must have some interposition such a wooden plank that serves as a reminder besides being covered by metal. The Achronim unanimously agree including Eliyah Rabba 253:31, Tosefet [[Shabbat]] 253:40, Shulchan Aruch HaRav 253:26, Aruch HaShulchan 253:25, Mishna Brurah 253:81, and Chazon Ovadyah ([[Shabbat]] vol 1 pg 50).
* Sh”t Igrot Moshe 4:74:26 considers a modern day oven to be considered like a Kirah.
* Seemingly there’s no simple way to make an interposition for the oven in order to leave food in it before [[Shabbat]]. However, Sh”t Igrot Moshe 4:74:27 considers a metal 4 sided box to be an adequate cover and recognition. So rules the Shabbat Kitchen.
* However, the Sh”t Minchat Yitzchak 3:28(1) writes that an oven has the status of an uncovered fire even if there metal interposition based on Chazon Ish 37:11 who holds that an empty pot isn’t considered a covering (see above where many disagree with the Chazon Ish).
</ref>


===Bar Gibul===
# There is a distinction between something which is bar gibul, meaning mixed easily and something which is lav bar gibul which doesn't mix easily. <ref> The gemara Shabos 155b distinguishes between what is known as a '''Bar Gibul''' as opposed to a '''Lav Bar Gibul'''. The basic distinction between the two is that a bar gibul is something which mixes easily upon addition of liquid, such as fine powder, flour, or sand, while a lav bar gibul is something that does not. <br />
* However, within the very definition of a lav bar gibul, there is a machlokes as to what its halachic status is. Rambam Shabbos 8:16 suggests that because these substances, such as ash or coarse sand never truly fuse with the substance it is being mixed with even when water is added and kneading is done, it is therefore not subject to the melacha altogether. Nonetheless, the Rambam (Shabbos 21:34) writes that would be a rabbinic concern of appearing as lishah. Mishnah Brurah 321:50 quotes this.<br /> Most poskim (Tosfos, Rosh, Rashba, Raavad, and Ran cited by Shaar hatziyun 321:60) however, understand that a lav bar gibul is still subject to the melacha of losh, and therefore in certain circumstances may be dealt with in an even more stringent manner than a bar gibul material, for it would be culpable simply upon addition of water, without any kneading, considering that the kneading does not accomplish anything of significance.</ref>
==A mixture which was mixed before Shabbat==
# Even if the two ingredients were poured one upon another before [[Shabbat]] it is forbidden to knead them together on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata 8:6 based on Beiur Halacha 321:15 s.v. Ein </ref>
# If two ingredients were kneaded together before [[Shabbat]], it is permissible to add liquid and even mix slowly. <ref> Shulchan Aruch 321:15, Mishna Brurah 321:58, Shemirat [[Shabbat]] KeHilchata 8:7 </ref>
# Therefore, if oil separated from peanut butter and floats on top of it, it's permissible to remix it. It would even be permissible to add more liquid more forbidden to add more solids. <ref>Shemirat [[Shabbat]] KeHilchata 8:7 </ref>
==A mixture in which the ingredients were precooked==
# Some say that it is permitted to mix a little amount of liquid with instant coffee or sugar and mix it gently. <Ref> Menuchat Ahava (vol 2, 9:20, pg 308) based on the fact that the powders are precooked. </ref>
==Making a thin mixture==
===What is a thin mixture?===
# Ashkenazim hold that anything which pours from one vessel to another is considered a thin mixture. <Ref>Shemirat [[Shabbat]] KeHilchata 8:8 </ref> Sephardim hold that even if it pours from vessel to vessel it’s not considered a liquid unless it is drinkable and not just meant for eating. <Ref> Menuchat Ahava (vol 2, 9:12, pg 301) </ref>
===When is it permissible to make a thin mixture?===
# According to Ashkenazim, it is only permitted to mix a thin mixture if one both changes the order of putting in the ingredients and stir it in a different way. <Ref>Shemirat [[Shabbat]] KeHilchata 8:9 </ref>
# According to Sephardim it’s permitted to mix a thin mixture if one either changes the order in which one puts in the ingredients or if one changes the way one mixes. <Ref>Menuchat Ahava (vol 2, 9:10-11, pg 298-300) </ref>
=== What is considered a change in the order?===
# A variation in the order means that if one normally puts the solid ingredient in first, then one should put the liquid ingredient in first, if one normally puts the liquid in first, then put the solid in first. If there is no set order then one should put the solid in first. <Ref>Shemirat [[Shabbat]] KeHilchata 8:9 </ref>
# If one doesn’t know what order is the common practice one may assume that the instructions on the package is the common practice and one may reverse the order of that. <Ref> [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 150) quoting Rav Shienburg </ref>
# If there’s no clear common practice one such put the solids first and then the liquid. However, one should only use this leniency in cases of necessity. <Ref> [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 150) </ref>
# If there is no liquid but only a coagulating substance (ex: mayonnaise) there is no need to change the order in combining the ingredients. <Ref> [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 151) </ref>
=== What is considered a change in mixing?===
# If possible one should stir it with one’s finger or mix it by moving the bowl. If that’s not possible one should use an instrument but mix in a criss cross manner and preferably remove the utensil after each stroke. <Ref>Shemirat [[Shabbat]] KeHilchata 8:9 </ref> according to some mixing it with the handle of the spoon or knife is sufficient. <ref>Sh"t Igrot Moshe 4:74 (Losh #6, in some editions #11), 39 Melachos (Rabbi Ribiat, vol 1, pg 545). [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 153) agrees and adds that this isn't sufficient for a thick mixture.</ref>
==Making a thick mixture==
# If one needs to prepare a thick mixture on [[Shabbat]] and one can’t make it before [[Shabbat]], then before [[Shabbat]] one should mix in some liquid so that all of the solid is saturated and then on [[Shabbat]] one may mix in more liquid as long as this doesn’t cause the mixture to thicken and one also does the two variations above (switch order and way it’s mixed). <Ref>Shemirat [[Shabbat]] KeHilchata 8:10 </ref>
# If there is a need to prepare a thick mixture on [[Shabbat]] and one can’t add the liquid before [[Shabbat]] (such as if one needs fresh food for a baby) then one may make the mixture on [[Shabbat]] if one is careful about the two variations above (switch order and way it’s mixed). <Ref>Shemirat [[Shabbat]] KeHilchata 8:11 </ref>
==Making a watery mixture==
# It is permitted to mix solid particles with a lot of liquid if it will result in a very watery mixture such as making baby formula from powder and water. Nonetheless, one must be careful to pour in the liquid at once and not gradually. <Ref> Shemirat [[Shabbat]] KeHilchata (in new edition 8:29), [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 147), Menuchat Ahava (vol 2, 9:13, pg 302) </ref>
==Cooked foods==
# Many hold that there is no prohibition of losh on a cooked food. Therefore, one may mix margarine into a baked potato or mix cinnamon or raisins into a cooked cereal (like oatmeal).<ref> Shulchan Aruch 321:19 rules based on the Rambam (responsa 109) that one may stir a dish of grits and meat and mash them so that they dissolve and form into one mass. Bach 321 questions the Rambam and says that one may only stir gently. Magen Avraham 321:28 agrees. However, the Taz 321:14 writes that since the meat and grits have been mixed with water and cooked before shabbos, there is no problem of losh in mixing it again. Chazon Ish 58:9 agrees if there is some liquid there from before Shabbos, one may then put in more on Shabbos. Biur Halacha 321:14 s.v. shema adds another reason to be lenient with stirring food that is already cooked; since it is already fit for eating, the kneading becomes part of the process preparing it for eating, derech achila, and would be permitted if you stirred a little bit at a time. Mishna Brura 321:77 advises following the strict views of the Bach and Magen Avraham. Chazon Ish 58:9 allows stirring even vigorously. 39 Melachos (pg. 540) writes that you can mix margarine into a baked potato. Shemirat Shabbos KeHilchata (8:24) agrees and adds (8:25) that you can mix cinnamon or raisins into oatmeal.<br/> </ref>
==Mashing a banana==
# It's permissible to mash a banana with the handle of a fork or spoon. <ref> Shemirat [[Shabbat]] KeHilchata 8:3 writes that it's permissible in terms of Losh even though it sticks together because it is not composed of two ingredients. Nonetheless due to a concern of [[Tochen]] one must use the handle of a fork or spoon. A similar analysis is found in Sh"t Igrot Moshe 4:74 (Losh #2 at the end) and Chazon Ish (OC 58:9 s.v. Yesh) </ref>
# However it is forbidden to add any liquid to such a mixture. <ref>Shemirat [[Shabbat]] KeHilchata 8:3 </ref>
==Making vegetable salad==
# The prohibition of [[kneading]] does not apply to large chunks of food which will be distinct even after being mixed. <Ref>Shemirat [[Shabbat]] KeHilchata 8:4, [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 143) </ref>
## For example, one may dress a salad (with oil, vinegar, mayonnaise, and seasoning) if the vegetables are slightly large pieces. <Ref>Shemirat [[Shabbat]] KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 143) agrees. </ref>
==Making egg salad==
# To avoid all issues it’s preferable to make egg salad before [[Shabbat]]. However, if one didn’t, one may do so on [[Shabbat]] in the following manner: One may peel the eggs right before the meal and then mash them even with the prongs of a fork. Then peel the onions right before the meal and cut them in slightly large pieces and then mix it. The minhag is to mix in oil without any variations, however, it’s proper to make above variations (in order of putting in ingredients and way of mixing). <Ref>Shemirat [[Shabbat]] KeHilchata (in new editions 8:28) </ref>
## One mix in cooked potatoes using the handle of a fork, or if the potatoes are very soft because of the [[cooking]] one may mix it with the prongs of the fork. <Ref>Shemirat [[Shabbat]] KeHilchata (in new editions 8:28) </ref>
## If egg shell got mixed into the salad one may only remove it together with a bit of other food, but preferably one shouldn’t remove the egg shell but just eat around it. <Ref>Shemirat [[Shabbat]] KeHilchata (in new editions 8:28) </ref>
==Instant mashed potatoes==
# One may not make instant mashed potatoes as it is considered a thick mixture. <Ref> Shemirat [[Shabbat]] KeHilchata (in new editions 8:29), Menuchat Ahava (vol 2, 9:15, pg 304), Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, vol 2, pg 111), [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 164), See Igrot Moshe 4:74 (Losh #7) </ref>


==Cooked food==
==Instant pudding==
# From before [[Shabbat]], one may leave cooked food on an uncovered fire, Sephardim hold that the food must be fully cooked and worsens the more it cooks. However, according to Ashkenazic minhag, it’s permissible if it was cooked Machal Ben Dursai (half way). Nonetheless, Sephardim may be lenient to consider it as cooked from once it’s Machal Ben Dursai if the food is going to be eaten for [[Shabbat]] day and not Friday night. <Ref> The Mishna in the third perek of [[Shabbat]] (36b) says that if a Kirah (stove that’s made to hold two pots (38b)) is heated with straw or stubble, one can put food on it to cook. But if it’s heated with wood or olive peals one can’t put food on the Kirah unless one made a recognizable sign to prevent one from stoking the coals on [[Shabbat]] by having the coals Garuf (shoveled out) or Katum (covered with dust). * The Gemara (36b) asks when the mishna says not to put a food on a fire if it is heated by wood or olive peals (Lo Iten) whether it forbids returning food to a stove on [[Shabbat]] (Lo Yachzir) but it would be totally permitted to do Shehiyah (leaving food on the fire from before [[Shabbat]]) or rather it’s forbidden to leave food on from before [[Shabbat]] unless it’s Garuf or Katum (Lo Yish’heh) and certainly it’s forbidden to return food on [[Shabbat]]. There are no clear proofs in the Gemara concerning the Mishna but gives a few rulings on the issue. The Gemara has two rulings like the latter explanation, and then an opposing ruling supported by a Mishna which accords with the former explanation. * The Rif (16a) rules like the latter interpretation and so unless the stove was Garuf or Katum one can’t leave a food that wasn’t totally cooked on the stove before [[Shabbat]]. The Rambam ([[Shabbat]] 3:4), Rabbenu Yonah, Shiltot (Shlach 128), Rabbi Yehuda Barsiloni (Itim 19), and Ramban (Milchamot 15b, Chiddushim 37a D”H Mahu) concur with Rif (16a). However, Rashi (37b D”H VeRav Sheshet) rules like the former interpretation because it’s supported by a Mishna. The Rosh ([[Shabbat]] 3:1), Baal HaMoer (15b D”H Ule’inyan), Tosfot (18b D”H Bashil), Rabbenu Chananel (quoted by Tosfot 37b D”H Amar), Ran (16b D”H Tu) in name of Rav Hai Goan, Rashba (38a D”H VeHatemiha), Smag (Lav 65:13), Smak (282 pg 285), Sefer HaTrumah (231), Hagot Maimon ([[Shabbat]] 3:2), and Mordechai ([[Shabbat]] 3:299) in name of Or Zaruha (Erev [[Shabbat]] 8) concur with Rashi. * S”A 253:1 quotes the opinion of Rambam of Rif that if the stove isn’t Garuf or Katum one may not leave food on it from before [[Shabbat]] unless it’s fully cooked and worsens as it cooks and then the opinion of Rosh and Rashi that if it’s cooked Machal Ben Dursai one can leave it on from before [[Shabbat]]. Seemingly the S”A holds like Rif and Rambam since he wrote that opinion as the anonymous first ruling and only quotes the Rosh as a “Yesh Omirim” (minority opinion). Interestingly, Minchat Cohen (Mishmeret [[Shabbat]] 5) says that S”A really holds like Rosh because he didn’t make his opinion clear in 253:1 but in 254:4 he rules on another issue in favor of the Rosh. However, Erech HaShulchan 253:3, Sh”t Shoel VeNishal (1:36, 5:32), and Mishna Brurah (Shaar Tzion 254:22 in name of Pri Megadim) argue that 254:4 is a ruling that everyone would agree to and so the Minchat Cohen has no proof. There are a few approaches in the Achronim to be lenient on this issue. * Firstly, Rama 253:1 says that the Minhag is to be lenient like the Rosh. Mishna Brurah (Buir Halacha D”H VeNehagu writes that preferably one should be strict like S”A.) Therefore according to Ashkenazim, Shemirat Shabbat KeHilchata 1:63 rules that one may be lenient to leave food on an uncovered fire if the food is Machal Ben Dursai before [[Shabbat]] as long as one doesn’t intend of returning the food to the fire on [[Shabbat]] (if removed). For Sephardim, Sh”t Zechur LeYitzchak (O”C 74 pg 113a) writes in name of Maharam Ben Chaviv that Sephardim may be lenient against S”A, since it’s a Minhag from before S”A and there’s an mitzvah of Oneg [[Shabbat]] to have hot food on [[Shabbat]]. Eretz Chaim (Klal 7) supports the Zechur LeYitzchak with the Shach Y”D 242 who says a Minhag can rely a Yesh Omrim against the anonymous ruling. Sh”t Ginat Veradim 3:4, Sh”t Pirchei Cohen O”C 34, Sh”t Divrei Chizkiya O”C 1:2, Yashkil Avdi O”D 3:10, and Sh”t Vayomer Moshe O”C 3 concur based on minhag. However, Sh”t Shoel VeNishal 1:36, 5:36 argues that the Minhag is based on lack of knowledge and incorrect practices and so shouldn’t be kept. * Secondly, Sh”t Rashbatz 8 defends the Minhag to leave food that was cooked Machal Ben Dursai on a stove not Garuf or Katum because of a Safek Safeka whether halacha is like Rosh and even if not there are opinions that one can be lenient if the food is only going to be eaten [[Shabbat]] day because then there isn’t a concern of coming to stoke the coals. [Shibolei HaLeket 57 in name of Rabbenu Simcha says that Shehiya is permitted if a person has two pots and the one that’s cooking for [[Shabbat]] day is separate from the pot cooking for Friday night. Rabbenu Binyamin (quoted by Shibolei HaLeket), Mordechai ([[Shabbat]] 3:300), Rabbenu Yishaya HaRishon ([[Shabbat]] Bameh Tomnin), and Raavan ([[Shabbat]] 338) concerning Hatmana allow something that is set aside for the next day. However Bet Yosef 253:1(4) concludes that this seemingly goes against many of the Mefarshim that are brought in the following Siman.] Even though seemingly Bet Yosef should disagree with this idea of the Rashbetz, nonetheless, Bet Yosef 253:1(3) himself writes such a defense of the Minhag because of the opinion of Rashi and the possibility that one is allowed to do Shehiya for [[Shabbat]] day. Birkei Yosef 253:1 writes the same in the name of his grandfather and adds that’s it’s better to satisfy all opinions by adding a piece of raw meat (S”A 254:1) to the pot so it’s clear that the pot is cooking for the next day. Nonetheless, Chazon Ovadyah ([[Shabbat]] 1 pg 48) concludes based on the minhag and Safek Safeka of the Rashbetz a Kirah that one can leave a food cooked Machal Ben Dursai on a stove that’s not Garuf or Katum if the food is meant for the [[Shabbat]] day. </ref>
# One may not make instant pudding as it is considered a thick mixture. <Ref> Shemirat [[Shabbat]] KeHilchata (in new editions 8:29), Menuchat Ahava (vol 2, 9:15, pg 304), [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 164), See Igrot Moshe 4:74 (Losh #7) </ref>
# Cooked food (according to Ashkenazim, half cooked and Sephardim, fully cooked, as above) may be left in an oven before [[Shabbat]] in it is on a [[Shabbat]] setting, meaning that opening the door will not activate the oven to become heated. <Ref> Shemirat Shabbat KeHilchata 1:17 in the note, Orchot [[Shabbat]] (2:15 pg 67). It seems that Sh”t Igrot Moshe 4:74:26 agrees. </ref>
# Some consider Machal Ben Dursai to be half cooked and some a third cooked. Therefore one shouldn’t leave food on the fire from before [[Shabbat]] unless it’s half cooked, however if it’s a third cooked there’s room to be lenient. <Ref> Mishna Brurah 253:38 </ref>
# According to Sephardim, even completely cooked foods can’t be left on the fire unless it also worsens the more it cooks. The general rule is that any food that has flour in it is in the category of foods that worsen the more they cook, however, cabbage, beans, small pieces of meat, and egg are in the category of food for which it’s beneficial to continue cooking. If there’s a doubt considered whether something worsens or benefits from continued cooked one should be careful. <Ref> Buir Halacha 253:1 D”H VeHu, Laws of [[Shabbat]] (Rabbi Shimon Eider vol 4 pg 344) </ref>


==Leaving raw food on the fire==
==Mayonnaise==
# If the food cooking is raw meat or there’s a piece of raw meat in a the food it’s permitted to leave it on the fire from before [[Shabbat]]. <Ref> S”A 253:1 writes that if the food is raw or there’s a piece of raw food in a pot it’s permissible to leave the food on the fire from before [[Shabbat]]. Mishna Brurah 253:9 specifies a piece of meat. So rules Laws of [[Shabbat]]</ref>  
# One may not make thick mayonnaise on [[Shabbat]] and thin mayonnaise preferably should be made before [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata (in new edition 11:33) </ref>


==Removing the coals==
==Completely Absorbed==
*
# When one substance becomes completely absorbed into the other so that there isn't a noticeable difference in the consistency of the liquid, there is no problem of lisha. For example, one may add instant coffee or hot cocoa to a cup of hot water (as long as there is no problem of bishul).<ref> Chazon Ish 58:9, Sh”t Iggerot Moshe OC 4:74: Losh 1, Shemirat Shabbat Kehilchita 8:29 </ref>


==With what stoves and how are they heated?==
==Other examples==
# A Kirah fueled with olive peals, wood chips, dung of large animals, or charcoal need to be Garuf and Katum in order to leave something not cooked upon it, however, if the Kirah is fueled with straw or stubble, one may leave not cooked food on it. <Ref> The Mishna ([[Shabbat]] 36b) differentiates between a Kirah heated by stubble and straw which don’t make coals (that can later be stoked) and a Kirah heated by olive peals, wood chips that make coals. The Tur and S”A 253:1 rule that one may leave not cooked food on a Kirah fueled by straw or stubble but if was fueled with olive peals or wood chips it’s forbidden unless the food is cooked. Mishna Brurah 253:4 in name of the Kol Bo includes charcoal in the second category of fuels. [Rambam ([[Shabbat]] 3:4) includes dung of small animals in the same category as straw and stubble, implying that dung of large animals is the category of olive peals and wood chips. However, Bet Yosef 253:1 (D”H Umasha Katuv VeIm Husaka BeKash) writes that our girsa of the Yerushalmi is that dung of small animals is included in the category of olive peals and woods. The Kolbo (Siman 31, pg 31c) also had the girsa differently from the Rambam. Mishna Brurah 253:4 rules like Rambam that dung of large animals is included in the category of olive peals and wood chips. ] </ref>
# If one needs to wash his hands or urinate on the ground, he should look for an area without any loose sand or dirt. In case of need however, one may be lenient.<ref> The Mishna Brurah 321:57 cites the Magen Avraham that it is forbidden to urinate on mud because of losh and the same would be true of loose dirt or sand, even though it is unintended. He also cites the Beit Meir who is lenient in a case of need, to urinate even upon mud since he rules like R’ Yosi Bar Yehuda (cited in Masechet Shabbat 155b) that it is only dirabanan if you don't mix but merely pour water. Mishna Brura concludes that one may be lenient in case of need when the mud doesn’t belong to you, since one doesn’t benefit from the dirt mixing with the liquid. Kitzur S”A 80:14 and Menuchat Ahava 2:9:2: pg. 287 agree that if possible one should be careful. See also Ketzot Hashulchan 130:8.<br/> </ref>
# There’s a dispute whether our stoves nowadays fueled by oil also have the issue of Shehiya or not. Because of the old Minhag to be lenient one has what to rely on to leave food on a gas fire if the food is cooked [[Machal Ben Dursai]] and the food is meant to be eaten the [[Shabbat]] day and not that night. <Ref> Our stove nowadays fueled with gas or oil which don’t leave over coals seemingly shouldn’t be included in the laws of Shehiya. However some argue that since the flame that can be raised it’s forbidden because of the Gezerah just like a fire fueled with wood chips. Sh”t Panim Meirot 1:84 says a portable stovetop with a flame fueled by alcohol which can be raised by manipulation is forbidden because of the Gezerah. Sh”t Maharsham 3:165, Sh”t Amrei Yosher 2:171, Sh”t Maharam Brisk 2:76, Sh”t Esei HaLevanon O”C 11, Sh”t Shoel VeNishal 1:36, Sh”t Vayomer Boaz 18, Sh”t Divrei Chizkiya 1:2 pg 12 quoting Mahari Sharim, and Shaarei Teshuva 254:7 (D”H Mipneh) concur. [Biur Halacha 253:1 Afilu Eina Garufa who is in doubt whether it’s permissible to leave food on a Kirah that’s heated by straw and stubble only if the straw and stubble have been consumed prior to [[Shabbat]] or it’s permissible even if there’s a lot of fuel to last a long time. If so, it seems clear that the same doubt would apply to the case of a flame continuously fueled by oil.]
# It is forbidden to pour water on sand. Therefore, children playing in a sandbox should not pour water into it.<ref> Rambam (Shabbos 8:16) based on the gemara Shabbos 18a writes that kneading water and dirt is forbidden from the torah as a tolada of losh. Based on that, Shemirat Shabbos KeHilchata 16:4, Children in Halacha (Rabbi Simcha Bunim, pg 137-8), and 39 Melachos (Rabbi Ribiat, vol 2: pg 253-254) write that children who are playing in a sandbox may not pour water into it. <br/> The Gemara (155b) cites a dispute as to when one would have violated losh. According to Rebbi, pouring water into flour is enough, while according to Rabbi Yosi bar Yehuda, one isn’t liable until he kneads them together to form dough. The Rif (67b), the Rambam (21:34) and the Rosh (24:3) rule like R’ Yosi bar Yehuda that it is only forbidden midirabanan to pour water without mixing it, while the Yereim (Ch. 274, 133b), the Teruma (Ch. 220), the Semag (Prohibition 65, lash) and the Semak (Ch. 280) hold like Rebbe. The primary opinion of Shulchan Aruch 321:16 is like R’ Yosi, however, he also cites the opinion of Rebbi. Chacham Ovadia Yosef (Livyat Chen 67) and Menuchat Ahava (vol. 2: 9: note 9) are lenient. Rama is strict and this view is accepted by the Ben Ish Chai (Mishpatim 18) and Kaf Hachayim (324:14). <br/>
Second source to forbid: Bear Yitzchak (Introduction to Kodshim) writes that he asked the Goan MeBrisk about leaving a container of water by an oil stove and he was answered that it’s totally forbidden as by the hot water container mentioned in Yerushalmi ([[Shabbat]] 3:3e), that forbids it since the walls of the container remain hot. Bear Yitzchak continues that Rav Zonenfeld asked Rav Yacov Elishor why he didn’t protest the Minhag some Sephardim had to leave a container of water by an oil stove and was answered that he didn’t have the power to protest this bad Minhag. Those who don’t apply the Gezerah to a modern stove: 1)Sh”t Maharshag 2:50 argues that since Chazal didn’t make a Gezerah about the case of a flame fueled by oil we shouldn’t make a Gezerah. Chazon Ovadyah ([[Shabbat]] 1 pg 48) quotes Yadei Chaim pg 200 who explains that even if something is very similar to a modern example we can’t extend the Gezerot of Chazal like the Rishonim were able to, thus modern day stoves such be permissible. Sh”t Tzitz Eliezer 2:7 (quoting Rav Tzvi Peasch Frank) based on a Yerushalmi (Shevit 2:4) concurs. 2) Sh”t Igrot Moshe O”C 1:93 distinguishes between stoking the coals for which the Rabbis made a Gezerah and adding more fuel which the rabbis didn’t make a Gezerah, and so a oil stove isn’t an issue of stoking coals and the issue of increasing the fire is permitted. This idea is applied elsewhere in Sh”t Yacheve Daat 6:20. 3) Additionally, Gedolei Tzion 9:11 (quoted by Sh”t Tzitz Eliezer 7:16(3) and Sh”t Yachave Daat 6:20) and Sh”t Kochavei Yitzchak 3:37(4) say that the Gezerah only applies to coals which constantly flicker and get close to going out, but an oil stove where the fire is constant there shouldn’t be a Gezerah. Sh”t Tzitz Eliezer 7:15(3) writes that even the Chazon Ish (Sefer Moed Siman 37) who forbids a modern stove by Chazarah didn’t even entertain the idea of forbidding it for Shehiyah. Rejection of the second source: On the other hand, Chazon Ovadyah ([[Shabbat]] 1 pg 49) rejects the proof from the Yerushlami based on Ritva (Shabbbat 41a; I searched and was unable to find this Ritva, but found it that quote in the Chiddushei Ran), who explains that water that’s totally cooked is even allowed to be left on a Kirah or a Tanur but the problem of a water container is that it was made of metal pieces and if the water evaporates one may come to add more water in fear that the fire will make the container fall apart. So writes Maginei Shlomo ([[Shabbat]] 41a) in name of Rashi. Chazon Ovadyah concludes that had Rav Yacov Elishor seen the Ritva and Poskim who permit he would have rejoiced to defend the Minhag! Sh”t Tzitz Eliezer 7:15(1) (quoting Sh”t Maharsham 3:165) also rejects the proof from the Yerushalmi because we don’t pasken like the Yerushalmi since it’s not mentioned in the Bavli. </ref>
</ref>


==References==
==Links==
<references/>
* [http://www.yutorah.org/lectures/lecture.cfm/749816/Rabbi_Zvi_Sobolofsky/Losh Rabbi Zvi Sobolofsky] on Losh
* [http://rabbikaganoff.com/archives/289 Rabbi Yirmiyohu Kaganoff]
==Sources==
<References/>
[[Category:Shabbat]]

Revision as of 20:22, 17 May 2015

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Definition and basics

  1. The three criteria necessary in order to violate the biblical prohibition of Losh are:
    1. there is a mixture of two ingredients,
    2. one of the ingredients is powdery like flour, chopped (like chopped eggs), or thick (like jam), and
    3. the mixture forms a thick dough-like substance [1]
  2. It’s forbidden to mix two ingredients when they combine either (1) because one of them is a liquid, (2) there is liquid naturally present in one of the ingredients (such as a fruit), or (3) one of the ingredients is a thick coagulating substance (such as mayonnaise). [2]
    1. If there is no liquid added and there’s no way that the ingredients will fuse it’s permitted to mix the ingredients. For example, it's permissible to mix sugar and cocoa powder or cinnamon. [3]
    2. It's permissible to pour honey on whole nuts. [4]
    3. One may pour gravy on rice and mix it. [5]
  3. Kneading flour and water is a violation of the biblical prohibition of Losh (kneading).[6]

Combining the ingredients

  1. Just as it is forbidden to knead two ingredients together so too it is forbidden to pour one onto the other so that they will mix automatically. Therefore it is forbidden to pour water onto flour or flour onto water on Shabbat. [7]


Bar Gibul

  1. There is a distinction between something which is bar gibul, meaning mixed easily and something which is lav bar gibul which doesn't mix easily. [8]

A mixture which was mixed before Shabbat

  1. Even if the two ingredients were poured one upon another before Shabbat it is forbidden to knead them together on Shabbat. [9]
  2. If two ingredients were kneaded together before Shabbat, it is permissible to add liquid and even mix slowly. [10]
  3. Therefore, if oil separated from peanut butter and floats on top of it, it's permissible to remix it. It would even be permissible to add more liquid more forbidden to add more solids. [11]

A mixture in which the ingredients were precooked

  1. Some say that it is permitted to mix a little amount of liquid with instant coffee or sugar and mix it gently. [12]

Making a thin mixture

What is a thin mixture?

  1. Ashkenazim hold that anything which pours from one vessel to another is considered a thin mixture. [13] Sephardim hold that even if it pours from vessel to vessel it’s not considered a liquid unless it is drinkable and not just meant for eating. [14]

When is it permissible to make a thin mixture?

  1. According to Ashkenazim, it is only permitted to mix a thin mixture if one both changes the order of putting in the ingredients and stir it in a different way. [15]
  2. According to Sephardim it’s permitted to mix a thin mixture if one either changes the order in which one puts in the ingredients or if one changes the way one mixes. [16]

What is considered a change in the order?

  1. A variation in the order means that if one normally puts the solid ingredient in first, then one should put the liquid ingredient in first, if one normally puts the liquid in first, then put the solid in first. If there is no set order then one should put the solid in first. [17]
  2. If one doesn’t know what order is the common practice one may assume that the instructions on the package is the common practice and one may reverse the order of that. [18]
  3. If there’s no clear common practice one such put the solids first and then the liquid. However, one should only use this leniency in cases of necessity. [19]
  4. If there is no liquid but only a coagulating substance (ex: mayonnaise) there is no need to change the order in combining the ingredients. [20]

What is considered a change in mixing?

  1. If possible one should stir it with one’s finger or mix it by moving the bowl. If that’s not possible one should use an instrument but mix in a criss cross manner and preferably remove the utensil after each stroke. [21] according to some mixing it with the handle of the spoon or knife is sufficient. [22]

Making a thick mixture

  1. If one needs to prepare a thick mixture on Shabbat and one can’t make it before Shabbat, then before Shabbat one should mix in some liquid so that all of the solid is saturated and then on Shabbat one may mix in more liquid as long as this doesn’t cause the mixture to thicken and one also does the two variations above (switch order and way it’s mixed). [23]
  2. If there is a need to prepare a thick mixture on Shabbat and one can’t add the liquid before Shabbat (such as if one needs fresh food for a baby) then one may make the mixture on Shabbat if one is careful about the two variations above (switch order and way it’s mixed). [24]

Making a watery mixture

  1. It is permitted to mix solid particles with a lot of liquid if it will result in a very watery mixture such as making baby formula from powder and water. Nonetheless, one must be careful to pour in the liquid at once and not gradually. [25]

Cooked foods

  1. Many hold that there is no prohibition of losh on a cooked food. Therefore, one may mix margarine into a baked potato or mix cinnamon or raisins into a cooked cereal (like oatmeal).[26]

Mashing a banana

  1. It's permissible to mash a banana with the handle of a fork or spoon. [27]
  2. However it is forbidden to add any liquid to such a mixture. [28]

Making vegetable salad

  1. The prohibition of kneading does not apply to large chunks of food which will be distinct even after being mixed. [29]
    1. For example, one may dress a salad (with oil, vinegar, mayonnaise, and seasoning) if the vegetables are slightly large pieces. [30]

Making egg salad

  1. To avoid all issues it’s preferable to make egg salad before Shabbat. However, if one didn’t, one may do so on Shabbat in the following manner: One may peel the eggs right before the meal and then mash them even with the prongs of a fork. Then peel the onions right before the meal and cut them in slightly large pieces and then mix it. The minhag is to mix in oil without any variations, however, it’s proper to make above variations (in order of putting in ingredients and way of mixing). [31]
    1. One mix in cooked potatoes using the handle of a fork, or if the potatoes are very soft because of the cooking one may mix it with the prongs of the fork. [32]
    2. If egg shell got mixed into the salad one may only remove it together with a bit of other food, but preferably one shouldn’t remove the egg shell but just eat around it. [33]

Instant mashed potatoes

  1. One may not make instant mashed potatoes as it is considered a thick mixture. [34]

Instant pudding

  1. One may not make instant pudding as it is considered a thick mixture. [35]

Mayonnaise

  1. One may not make thick mayonnaise on Shabbat and thin mayonnaise preferably should be made before Shabbat. [36]

Completely Absorbed

  1. When one substance becomes completely absorbed into the other so that there isn't a noticeable difference in the consistency of the liquid, there is no problem of lisha. For example, one may add instant coffee or hot cocoa to a cup of hot water (as long as there is no problem of bishul).[37]

Other examples

  1. If one needs to wash his hands or urinate on the ground, he should look for an area without any loose sand or dirt. In case of need however, one may be lenient.[38]
  2. It is forbidden to pour water on sand. Therefore, children playing in a sandbox should not pour water into it.[39]

Links

Sources

  1. ↑ Shemirat Shabbat KeHilchata 8:1
  2. ↑ Shemirat Shabbat KeHilchata 8:1, Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 143)
  3. ↑ Shemirat Shabbat KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. Chut HaSheni (vol 1 pg 105) agrees.
  4. ↑ Shemirat Shabbat KeHilchata 8:4 explains that since the ingredients don't stick together into one dough.
  5. ↑ Shemirat Shabbat KeHilchata (in new editions 8:24)
  6. ↑ As is evident from gemara Shabbat (18a), mixing flour and water is a violation of Losh (Menuchat Ahava 9:1). Chut HaSheni (Shabbat vol 1 pg 105) defines Losh as the prohibition to mix two ingredients using a liquid to form a dough.
  7. ↑ In Gemara Shabbat (18a) there is a dispute whether one is liable for violating Losh by simply pouring liquid into flour or only if one both pours in the water and mixes it. The majority of the Rishonim (Rif, Rambam, Rosh, Ramban, and Ran, cited by Shaar haTziyun 321:57) hold that one isn't biblically liable until one has both poured in water and mixed it into dough (Mishna Brurah 321:50), nonetheless, Mishna Brurah 321:57 (quoting the Magen Avraham) there is a rabbinic prohibition even for just pouring liquid into flour or the opposite. This is also the ruling of Shemirat Shabbat KeHilchata 8:5, 39 Melachos (by Rabbi Ribiat, vol 1, pg 531), and Menuchat Ahava 9:1.
  8. ↑ The gemara Shabos 155b distinguishes between what is known as a Bar Gibul as opposed to a Lav Bar Gibul. The basic distinction between the two is that a bar gibul is something which mixes easily upon addition of liquid, such as fine powder, flour, or sand, while a lav bar gibul is something that does not.
    • However, within the very definition of a lav bar gibul, there is a machlokes as to what its halachic status is. Rambam Shabbos 8:16 suggests that because these substances, such as ash or coarse sand never truly fuse with the substance it is being mixed with even when water is added and kneading is done, it is therefore not subject to the melacha altogether. Nonetheless, the Rambam (Shabbos 21:34) writes that would be a rabbinic concern of appearing as lishah. Mishnah Brurah 321:50 quotes this.
      Most poskim (Tosfos, Rosh, Rashba, Raavad, and Ran cited by Shaar hatziyun 321:60) however, understand that a lav bar gibul is still subject to the melacha of losh, and therefore in certain circumstances may be dealt with in an even more stringent manner than a bar gibul material, for it would be culpable simply upon addition of water, without any kneading, considering that the kneading does not accomplish anything of significance.
  9. ↑ Shemirat Shabbat KeHilchata 8:6 based on Beiur Halacha 321:15 s.v. Ein
  10. ↑ Shulchan Aruch 321:15, Mishna Brurah 321:58, Shemirat Shabbat KeHilchata 8:7
  11. ↑ Shemirat Shabbat KeHilchata 8:7
  12. ↑ Menuchat Ahava (vol 2, 9:20, pg 308) based on the fact that the powders are precooked.
  13. ↑ Shemirat Shabbat KeHilchata 8:8
  14. ↑ Menuchat Ahava (vol 2, 9:12, pg 301)
  15. ↑ Shemirat Shabbat KeHilchata 8:9
  16. ↑ Menuchat Ahava (vol 2, 9:10-11, pg 298-300)
  17. ↑ Shemirat Shabbat KeHilchata 8:9
  18. ↑ Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 150) quoting Rav Shienburg
  19. ↑ Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 150)
  20. ↑ Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 151)
  21. ↑ Shemirat Shabbat KeHilchata 8:9
  22. ↑ Sh"t Igrot Moshe 4:74 (Losh #6, in some editions #11), 39 Melachos (Rabbi Ribiat, vol 1, pg 545). Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 153) agrees and adds that this isn't sufficient for a thick mixture.
  23. ↑ Shemirat Shabbat KeHilchata 8:10
  24. ↑ Shemirat Shabbat KeHilchata 8:11
  25. ↑ Shemirat Shabbat KeHilchata (in new edition 8:29), Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 147), Menuchat Ahava (vol 2, 9:13, pg 302)
  26. ↑ Shulchan Aruch 321:19 rules based on the Rambam (responsa 109) that one may stir a dish of grits and meat and mash them so that they dissolve and form into one mass. Bach 321 questions the Rambam and says that one may only stir gently. Magen Avraham 321:28 agrees. However, the Taz 321:14 writes that since the meat and grits have been mixed with water and cooked before shabbos, there is no problem of losh in mixing it again. Chazon Ish 58:9 agrees if there is some liquid there from before Shabbos, one may then put in more on Shabbos. Biur Halacha 321:14 s.v. shema adds another reason to be lenient with stirring food that is already cooked; since it is already fit for eating, the kneading becomes part of the process preparing it for eating, derech achila, and would be permitted if you stirred a little bit at a time. Mishna Brura 321:77 advises following the strict views of the Bach and Magen Avraham. Chazon Ish 58:9 allows stirring even vigorously. 39 Melachos (pg. 540) writes that you can mix margarine into a baked potato. Shemirat Shabbos KeHilchata (8:24) agrees and adds (8:25) that you can mix cinnamon or raisins into oatmeal.
  27. ↑ Shemirat Shabbat KeHilchata 8:3 writes that it's permissible in terms of Losh even though it sticks together because it is not composed of two ingredients. Nonetheless due to a concern of Tochen one must use the handle of a fork or spoon. A similar analysis is found in Sh"t Igrot Moshe 4:74 (Losh #2 at the end) and Chazon Ish (OC 58:9 s.v. Yesh)
  28. ↑ Shemirat Shabbat KeHilchata 8:3
  29. ↑ Shemirat Shabbat KeHilchata 8:4, Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 143)
  30. ↑ Shemirat Shabbat KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 143) agrees.
  31. ↑ Shemirat Shabbat KeHilchata (in new editions 8:28)
  32. ↑ Shemirat Shabbat KeHilchata (in new editions 8:28)
  33. ↑ Shemirat Shabbat KeHilchata (in new editions 8:28)
  34. ↑ Shemirat Shabbat KeHilchata (in new editions 8:29), Menuchat Ahava (vol 2, 9:15, pg 304), Practical Laws of Shabbat (Rabbi Rafael Soae, vol 2, pg 111), Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 164), See Igrot Moshe 4:74 (Losh #7)
  35. ↑ Shemirat Shabbat KeHilchata (in new editions 8:29), Menuchat Ahava (vol 2, 9:15, pg 304), Shabbos Kitchen (Rabbi Simcha Cohen, chap 11, pg 164), See Igrot Moshe 4:74 (Losh #7)
  36. ↑ Shemirat Shabbat KeHilchata (in new edition 11:33)
  37. ↑ Chazon Ish 58:9, Sh”t Iggerot Moshe OC 4:74: Losh 1, Shemirat Shabbat Kehilchita 8:29
  38. ↑ The Mishna Brurah 321:57 cites the Magen Avraham that it is forbidden to urinate on mud because of losh and the same would be true of loose dirt or sand, even though it is unintended. He also cites the Beit Meir who is lenient in a case of need, to urinate even upon mud since he rules like R’ Yosi Bar Yehuda (cited in Masechet Shabbat 155b) that it is only dirabanan if you don't mix but merely pour water. Mishna Brura concludes that one may be lenient in case of need when the mud doesn’t belong to you, since one doesn’t benefit from the dirt mixing with the liquid. Kitzur S”A 80:14 and Menuchat Ahava 2:9:2: pg. 287 agree that if possible one should be careful. See also Ketzot Hashulchan 130:8.
  39. ↑ Rambam (Shabbos 8:16) based on the gemara Shabbos 18a writes that kneading water and dirt is forbidden from the torah as a tolada of losh. Based on that, Shemirat Shabbos KeHilchata 16:4, Children in Halacha (Rabbi Simcha Bunim, pg 137-8), and 39 Melachos (Rabbi Ribiat, vol 2: pg 253-254) write that children who are playing in a sandbox may not pour water into it.
    The Gemara (155b) cites a dispute as to when one would have violated losh. According to Rebbi, pouring water into flour is enough, while according to Rabbi Yosi bar Yehuda, one isn’t liable until he kneads them together to form dough. The Rif (67b), the Rambam (21:34) and the Rosh (24:3) rule like R’ Yosi bar Yehuda that it is only forbidden midirabanan to pour water without mixing it, while the Yereim (Ch. 274, 133b), the Teruma (Ch. 220), the Semag (Prohibition 65, lash) and the Semak (Ch. 280) hold like Rebbe. The primary opinion of Shulchan Aruch 321:16 is like R’ Yosi, however, he also cites the opinion of Rebbi. Chacham Ovadia Yosef (Livyat Chen 67) and Menuchat Ahava (vol. 2: 9: note 9) are lenient. Rama is strict and this view is accepted by the Ben Ish Chai (Mishpatim 18) and Kaf Hachayim (324:14).
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