Reference of Measurements in Halacha and Hatmana: Difference between pages

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There are many different [[measurements]] used in the Torah and classical Rabbinic Seforim, which are important for daily living. An example is the specific amount of wine that [[Kiddush]] is made on: One [[Revi'it]]. If one doesn't know how much a [[Revi'it]] is, how can one fulfill the Mitzvah properly?
When it comes to cooking and reheating foods on Shabbat, aside from the major biblical prohibition of [[Bishul|cooking]] there are three other rabbinic prohibitions. One is that before Shabbat one shouldn't leave raw food on an open fire to cook on Shabbat lest one come to cook. This is called [[Shehiya]]. The second is [[Hachzara]]; that is, on Shabbat one shouldn't return food to the fire that was removed from the fire on Shabbat since it appears like one is cooking and not just reheating. The third one is that it is forbidden to insulate food both before Shabbat so that it remains insulated on Shabbat and on Shabbat itself. This prohibition is called hatmana and is the subject of this article.
The modern day equivalents for many Hebrew [[measurements]] are discussed below.
==Insulating before Shabbat==
In addition, discussed below are many Halachic times which also matter for everyday use.
# One is permitted to insulate food before [[Shabbat]], with material that preserves heat. This is permitted even during [[Ben HaShemashot|twilight period]]. However, before [[Shabbat]] one is not permitted to insulate food with material that increases the heat lest one insulate with hot ashes containing coals and lest the food be incompletely cooked and one come to rake the coals on the [[Shabbat]].<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
==Food or Drink==
# On the Sabbath itself insulating is forbidden even with material that only preserves the heat,<ref>See statement of Rava on Gemara Shabbat 34a</ref> as a prohibition lest one discover the pot to be too cold and heat it up on coals on the [[Shabbat]] and stoke the coals. This does not apply during twilight period as most pots are warm at that time.<ref>Shulchan Aruch 257:1</ref>
===Kezayit===
# It is permitted to insulate before [[Shabbat]] with material that preserves heat like a cloth. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref> There is a dispute if a pot that is covered with clothes can be placed on a heating element, which would cause the pot to get hot. See further.
{| class="wikitable sortable"
## Everyone agrees that before Shabbat it is permissible to wrap a pot that is off the fire or on top of a hot pot which is off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
!Opinions
## According to most poskim, it is forbidden even before Shabbat to wrap a pot with clothes if the pot is on a covered fire or electric hotplate. <Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, if a Sephardic Jew has such a minhag he doesn't need to be stopped.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
!Kezayit (cm<sup>3</sup>)
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
|-
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
|Rav Mordechai Willig<ref>Rav Mordechai Willig ([http://www.yutorah.org/lectures/lecture.cfm/760487/Rabbi_Mordechai_I_Willig/How_Much_Matza_Do_You_Need_to_Eat Pesach To-Go, Nisan 5771], p. 60) is of the opinion that the size in volume of a kezayis is 22.5 cubic centimeters. His calculations are primarily based on Rav Hadar Margolin.</ref>
## If the cloth is placed on top of a wide tray on top of a pot which is on the covered fire such that the cloth doesn't actually touch the sides of the pot it is permitted.<ref> The Tur 257:8 adds that his father the Rosh held that if the clothes aren’t touching the pot it is permitted and not a normal way to do hatmana. Thus, Shulchan Aruch 257:8 rules that if the pot isn’t touching the coals it is a permissible Shehiyah and if one puts a tray on pot of the pot and clothing on top of the tray so that the cloth doesn’t touch the sides of the pot it is a permissible hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
|22.5
## According to most poskim it is forbidden to insulate a pot before Shabbat if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
|-
===Food in Other Food===
|Rav Chaim Noeh<ref>Rav Chaim Noeh in Shiurei Torah (3:11, pg 191, 5707) writes that for Deoritta Mitzvot one should eat 28.8cc, however, in Shiurei Tzion (p. 70, 5709) he writes that it is 27cc. Vezot HaBracha (Birur Halacha 1) explains that Rav Chaim Noeh retracted from his original ruling.</ref>
# There is no issue of [[insulating food]] inside other food if there's no separation. <Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
|27
# Before [[Shabbat]], some say that one can leave fully cooked food in a plastic, nylon, or aluminum bag in an pot of hot food (such as kuggel in chulent), however, some forbid because of Hatmana. <Ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of Hatmana. Even though, Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits Hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is what to be lenient since the bag is only separating the food inside it but it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Ostrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no Hatmana in our case of a food within another food since it’s not meant to be totally separate.
|-
* 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.
|Rav Moshe Feinstein<ref>Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a [[Kezayit]] is 31.2cc.</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>.
|31.2
# 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>
|-
===Hot Plate Blanket===
|Chazon Ish<ref>Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66) quotes the Chazon Ish that a [[Kezayit]] is 2/3 of a modern egg and an egg can possibly be up to 55cc. Therefore, Vezot HaBracha (Birur Halacha 1) writes that the Chazon Ish holds that 33.3cc is a [[Kezayit]]. The Chazon Ish's opinion of [[Kezayit]] is partially based on the opinion of the Tzlach. </ref>
[[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).]]
|33.3
# One may not completely wrap a pot with a blanket or towel if the pot is on top of a hot plate, covered fire, or any other heating element. Even though the blanket or towel is considered something that doesn't add heat, it is nonetheless considered as something that adds heat once it is on top of a pot which is on a heating element. This may not be done 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.
* 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> According to Ashkenazim this is forbidden. According to Sephardim this is forbidden, though someone who has a minhag to do so doesn't need to be stopped if he does so 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 lenient 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 for a majority of the circumference of the pot.<ref>
* Shemirat Shabbat Kehilchata 1:77-78 writes that 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>
# Obviously if one ever does use such a blanket one should be careful that it is fire safe.


#According to Ashkenazim, all sizes are measured in volume and not weight.<ref>Mishna Brurah 456:3, Vezot HaBracha (pg 6) </ref> However, according to Sephardim the actual halacha is that measures are in volume but the minhag is to follow the measures in weight. <ref>See Yalkut Yosef (Klalei [[Brachot]] pg 195-202) who discusses this at length. However, see Or Letzion (Vol. 3, Introduction) who argues that the custom to use weight is only for foods which have similar density to water, but for other foods (like Matza) one would use volume. Halacha Brurah 210:2 rules that the kezayit is measured by volume and not weight. See Otzrot Yosef 8:9. </ref>
==Insulating on Shabbat==
#There’s a dispute in the Rishonim whether the [[Kezayit]] (olive size) is a half or third of a [[KeBaytzah]] (egg size), and regarding [[Bracha Achrona]] and Deoritta Mitzvot, the halacha follows the opinion that a [[Kezayit]] is half a KeBeytzah. <ref>*Mishna Brurah 486:1 writes that the Tosfot holds a [[Kezayit]] is half of a KeBeitzah with the shell and the Rambam holds it is a third of a KeBeitzah (see Tosfot (Yoma 80b s.v. Vshiuro), Rambam (Eiruvin 1:9)). S”A 486 rules like Tosfot. Rav Avraham Chaim Noeh (Shiurei Torah 3:12) argues that Tosfot holds half a KeBeitzah without the shell.
# 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>
*What's the halacha? Mishna Brurah 486:1 rules that for Deoritta Mitzvot and [[Bracha Achrona]], one should eat the size of half a KeBeitzah, but for Derabbanan Mitzvot, one third suffices. He adds that since one has to make a Bracha on [[maror]], one should eat half a KeBeitzah.
## 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>
*Chazon Ish OC 39:17 decided that we could be lenient like the Rambam. See below for an exact amount according to Chazon Ish.
# 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>
*Background: According to the Ri (Tosfot Yoma 80b) a kezayit is equal to half an egg. He is based on the gemara Yoma 80a that a person can swallow an egg one time and Keritut that a person can swallow two olives at one time. According to the Rambam it is less than a third of an egg. The Rambam holds like Rabbi Yochanan Ben Broka who says that two meals is the volume of 6 eggs (Eruvin 82b) and two meal is also equal to 18 dates (Eruvin 80b). Since the date is bigger than an olive (Yoma 79b) the kezayit is less than a third of an egg. According to rabbenu tam it is less than 30% of an egg. Gra 486 answers the questions for each approach. Rabbenu Tam says we follow Rabbi Shimon who holds that two meals is 5.33 eggs (Eruvin 38b) since according to him the general amount of a loaf is 8 eggs which is broadly accepted in gemara as the primary volume for tumat ochlin which is 1/8 of a loaf. Since two meals is 18 dates (Eruvin 80b) and a date is larger than an olive (Yoma 79b) the olive must be less than 8/27 of an egg. Gra 486 explains each opinion in depth. He answers why the Rambam wasn’t concerned about tumat ochlin since the gemara was discussing an egg without a peel which is 66% the size of a regular egg and the size of an egg for tumat ochlin isn’t precise. That also answers the discrepancy of whether a person can swallow two olives or an egg, the egg discussed is an egg without a peel. He also adds that the Rambam held like Rabbi Yochanan Ben Broka because the Mishna in Peah 8:6 follows his opinion but Tosfot argue that Peah which is Biblical isn’t a proof for the size of a meal for eruvin which is rabbinic.</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]].
#According to Rav Chaim Noeh, the [[Kezayit]] for Deoritta measures (eating [[Matzah]]) and [[Bracha Achrona]] is 27cc. The Chazon Ish’s opinion is that the [[Kezayit]] is 33.3 grams (1.3 oz). <ref>*The Tzlach (Pesachim 116b) holds that the modern day eggs are half the size of those in the days of Chazal. However, Rav Noeh (Shiurei Torah Shaar 3) argues that the modern day eggs have not changed from the days of Chazal. Mishna Brurah 486:1 writes that for the mitzvah deoraitta of [[matza]], one should follow the stringent view of the Tzlach. see Rav Shlomo Wahrman (Orot Haesach 28) who explains why there is no need to say that the eggs have shrunk since the times of the Gemara. see also Maaseh Rav 74, where it says that the Gra accepted the position of the Tzlach.
# It’s permissible to insulate a [[Kli Sheni]] with cloth. <Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
*Practically, how much is a [[Kezayit]]?
# 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>
**(1) Rav Chaim Noeh in Shiurei Torah (3:11, pg 191, 5707) writes that for Deoritta Mitzvot one should eat 28.8cc, however, in Shiurei Tzion (p. 70, 5709) he writes that it is 27cc. Vezot HaBracha (Birur Halacha 1) explains that Rav Chaim Noeh retracted from his original ruling.
# 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>
**(2) Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66) quotes the Chazon Ish that a [[Kezayit]] is 2/3 of a modern egg and an egg can possibly be up to 55cc. Therefore, Vezot HaBracha (Birur Halacha 1) writes that the Chazon Ish holds that 33.3cc is a [[Kezayit]]. The Chazon Ish's opinion of [[Kezayit]] is partially based on the opinion of the Tzlach. see also Chazon Ish in Hilchot [[Shabbat]] 39.
**(3) Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a [[Kezayit]] is 31.2cc. [However, Rabbi Bodner in Halachos of K’zayis (p. 24) writes that Rav Dovid Feinstein told him that Rav Moshe never measured the eggs himself and it was his student who calculated 1.1oz, but that if his calculations were more precise he should use those. Therefore, Rabbi Bodner rules, based on his own calculations, that a [[Kezayit]] is 27.2cc.]
**(4) Rav Mordechai Willig ([http://www.yutorah.org/lectures/lecture.cfm/760487/Rabbi_Mordechai_I_Willig/How_Much_Matza_Do_You_Need_to_Eat Pesach To-Go, Nisan 5771], p. 60) is of the opinion that the size in volume of a kezayis is 22.5 cubic centimeters.
</ref>
##The minhag of the world and many other authorities is to follow Rav Chaim Noeh’s opinion. <ref>Vezot HaBracha (pg 6, Birur 1, pg 221) quotes Rav Elyashiv and Rav Shlomo Zalman saying that for [[Bracha Achrona]] the widely accepted measurement of the [[Kezayit]] is according to Rav Chaim Noeh. Vezot HaBracha also mentions that such is the minhag of the world. </ref>
#If one ate between a third and a half a [[KeBaytzah]] one should not make a Bracha achrona because of safek [[Brachot]]. Therefore, one should have less than a third and not make a Bracha achrona or more than a half and make a Bracha achrona. <ref>Mishna Brurah 486:1 </ref>
#On Mitzvot Deoritta such as eating [[Matzah]] one must be strict to hold a [[Kezayit]] is a half a [[KeBaytzah]]. However, regarding מצות Derabbanan it’s preferable to hold that a [[Kezayit]] is a half a kebaytzah, however, one may rely on the opinion that a [[Kezayit]] is a third a kebaytzah. <ref>Mishna Brurah 486:1 </ref>
#One needs to make sure that he does not count air in the food as part of the shiur of kezayis. If one has a food that is hollow, a kezayis of that food is considered when the food would be pressed.<ref>Rama 486:1 </ref>
#For more opinions of kezayit see: [https://www.ou.org/torah/files/the-kezayit.pdf OU's article on Kezayit].


===Kedi Achilat Pras===
==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>
==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>


#See [[Kedi Achilat Pras]] (the time in which a [[Kezayit]] is considered eaten together)
==Crock Pot==
{{Crock Pots}}


===KeBaytzah===
==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>
==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>


#According to Rav Chaim Noeh, the KeBaytzah is 55cc, and according to the Chazon Ish, it is 100cc. <ref>Vezot HaBracha pg 6 </ref>
==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>
===Revi'it===
 
#A Reviyit is a [[KeBaytzah]] and a half.<ref>Mishna Brurah 486:1 </ref> Therefore, Rav Chaim Noeh holds that the [[Reviyit]] is 86 grams (3 oz),<ref>Shiurei Tzion (p. 69)</ref> the Chazon Ish holds that the [[Reviyit]] is 150 grams (5.3 oz).<ref>Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66) according to the rulings of the Chazon Ish </ref>, and some quote Rav Moshe as saying the Revi'it is 3.3 oz. <ref>Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a [[Reviyit]] is 3.3 oz.</ref>
#With regards to drinking [[the four cups of wine]], see the [[Required Amount of Matzah and Wine for the Seder]] page.
 
===Kedei Shtiyat Reviyit===
 
#See [[Bracha_Achrona#Drink |Kedei Shtiyat Revi'it]] (the time in which a Revi'it is considered drunk together).
 
===Ayfah, Seah, Kav, Log===
{| class="wikitable sortable"
!Shiur<ref>Rashbam Pesachim 108b s.v. dhaynu explains that an ayfeh is three seah, which is six kav, which is four log, which is six kebeytzot. Shulchan Aruch OC 486:1 rules like Tosfot that a Kebeytzah is two kezaytim. For shiur of kezayit see [[#Kezayit]] above.</ref>
!Ayfah
!Seah
!Kav
!Log
!Kebeytzah
!Kezayit
!cm<sup>3</sup>
!inch<sup>3</sup>
|-
|Ayfah
|1
|3
|18
|72
|432
|864
|23328
|1424
|-
|Seah
|1/3
|1
|6
|24
|144
|288
|7776
|475
|-
|Kav
|1/18
|1/6
|1
|4
|24
|48
|1296
|79
|-
|Log
|1/72
|1/24
|1/4
|1
|6
|12
|324
|20
|-
|Kebeytzah
|1/432
|1/144
|1/24
|1/6
|1
|2
|54
|3.3
|-
|Kezayit
|1/864
|1/288
|1/48
|1/12
|1/2
|1
|27
|1.6
|}
 
#For example the average apple's volume is 104.5 cm<sup>3</sup> which is 3.9 kezaytim.<ref>https://cigrjournal.org/index.php/ejounral/article/view/1124</ref>
 
==Length==
===Amah, Tefach, Etzbah===
{| class="wikitable sortable"
!
!Amah
!Tefach
!Etzbah
|-
|Rav Moshe Feinstein<ref>Sh”t Igrot Moshe O”C 1:136. writes that the [[Amah]] is 21.25 inches and one can be strict to hold that it is 23 inches. Similarly, the Aruch Hashulchan YD 286:21 writes that 4 amot is one Russian ''sazhen'' which is the equivalent of 7 feet (see [https://en.wikipedia.org/wiki/Obsolete_Russian_units_of_measurement Wikipedia's page on Russian measurements]) meaning that the amah is 21 inches. [https://asif.co.il/download/kitvey-et/kol/kol-30/1-29.pdf Dr. Gideon Freedman in Kol Bramah v. 4 p. 229] proves that the Aruch Hashulchan YD 201:3 and Mishna Brurah 358:7 both hold that the amah is 21 inches. The Aruch Hashulchan says that an amah is three quarters of a arshin and an arshin is 71.12 cm. The Mishna Brurah ties 53 russian arshins to 70.83 amot. See there for the calculations.</ref>
|21.25 in. (53.98 cm)
|3.54 in. (9.00 cm)
|0.89 in. (2.25 cm)
|-
|Rav Chaim Noeh<ref>Shiurei Torah (by Rav Chaim Noeh, Siman 3 Seif 25 pg 249) </ref>
|18.90 in. (48 cm)
|3.15 in. (8 cm)
|0.79 in. (2 cm)
|-
|Chazon Ish<ref>Shiurin shel Torah (pg 3) by the Steipler quoting the Chazon Ish but admitting that these are approximate measures because of the need to publicize the measures but not an accurate calculation. </ref>
|24 in. (60.96 cm)
|4 in. (10.16 cm)
|1 in. (2.54 cm)
|}
 
===Mil===
 
#When [[Mil]] is given in terms of time, some consider it 18 minutes, some 22.5 minutes, and some 24 minutes. <ref>Shulchan Aruch 459:2 writes that the [[mil]] is 18 minutes. Rama 261:1 agrees. Beiur Halacha 459:2 s.v. Haviy quotes some who consider it 22.5 minutes and others who say that it is 24 minutes.</ref>
#When [[Mil]] is given in terms of distance it is equal to 2000 [[Amot]]. <ref>Rashi Yoma 67a s.v. shivah and Tosfot Shabbat 34b s.v. safek write that a mil is 2000 amot. Shulchan Aruch 261:2 writes that 3/4 of a [[mil]] is equal to 1500 [[amot]], implying a [[mil]] is 2000 [[amot]]. [http://www.yeshiva.org.il/midrash/shiur.asp?id=15883#3b Rabbi Melamed on yeshiva.org.il] writes that a [[mil]] is 2000 [[amot]].</ref>
 
==Money==
{| class="wikitable sortable" style="text-align:right; vertical-align:bottom;"
|- style="text-align:left;"
!Coin<ref>Gemara Kiddushin 12a</ref>
!Sela
!Dinar
!Maah
!Pundiyon
!Isur
!Prutah
|-
| style="text-align:left;" |Sela
|1
|4
|24
|48
|96
|768
|-
| style="text-align:left;" |Dinar
|1/4
|1
|6
|12
|24
|192
|-
| style="text-align:left;" |Maah
|1/24
|1/6
|1
|2
|4
|32
|-
| style="text-align:left;" |Pundiyon
|1/48
|1/12
|1/2
|1
|2
|16
|-
| style="text-align:left;" |Isur
|1/96
|1/24
|1/4
|1/2
|1
|8
|-
| style="text-align:left;" |Prutah
|1/768
|1/192
|1/32
|1/16
|1/8
|1
|}
===Prutah===
#A [[prutah]] is 1/40 of a gram of silver, which today is equal to {{PrutaVar}} cents.<ref>This evaluation of the pruta in pennies uses the price of an ounce of silver given by a webserver with that information [http://services.packetizer.com/spotprices/ here].</ref> However, the [[prutah]] with regards to the mitzvah of returning a lost object is discussed [[Returning_Lost_Objects#Worth_a_Prutah| here]].<ref>Shulchan C.M. 88:1 says a [[prutah]] is a half of a pearl of barley. Shiurei Torah (Rav Chaim Noeh pg 177) and Shiurei HaMitzvot (Chazon Ish pg 65) say a [[prutah]] is 1/40 of a gram of silver (which currently is about 2.3 cents). Halachos of [[Chanukah]] (Rabbi Shimon Eider, pg 38) quotes Rav Moshe Feinstein saying that a [[prutah]] is 2 or 3 cents and not just one penny. See Halachos of Other People’s Money (Rabbi Bodner pg 150) who quotes Rav Moshe regarding a [[prutah]] for the mitzvah of returning a lost object. </ref>
 
===Dinar===
 
#A dinar is 192 pruta's or 4.8 grams of silver.<ref>Rashi Kiddushin 12a s.v. aliba</ref>
 
===Asara Zehuvim===
 
#If someone steals someone else's mitzvah they should pay them the 10 zehuvim, which is equal to 1200 grams of silver (roughly $650 but varies).<ref>Rav Chaim Noeh (Shiurei Torah p. 379 ch. 3 n. 45) writes that the 10 zehuvim are equal to 250 silver dinar which are 1200 grams of silver.</ref>
 
==Time==
Generally one can search for zmanim on [http://www.myzmanim.com| myzmanim.com] and for a time according to degrees below horizon anywhere in the world on [https://www.suncalc.org/| suncalc.org].
===Shaot Zmaniot===
 
#[[Shaot Zmaniot]] are halachic hours which are calculated by dividing the daytime hours into 12. There’s a dispute of how to measure the day; some count the day from Olot HaShachar until [[Tzet HaKochavim]] (Magen Avraham) <ref>Many authorities holds that the halachic hours in the day are considered from Olot including: Sh”t Trumat HaDeshen 1, Levush 267, Minchat Cohen (Mevoh Shemesh 2:6) in name of Tosfot Ramban and Rashba, Bach (431), Taz 433, Pri [[Chadash]] 443, Magen Avraham 58:1, 433:3, Eliyah Raba 58:2, Mizbe’ach Adama 4a, Mikraeh Kodesh 158b, Mateh Yehuda 433, Sh”t Chaim Shal 2:38(70), Tov Ayin 18:38, Sh”t Teshuva MaAhava 1:25, Shalmei Tzibbur 93c, Chesed Alafim 58:5, Chaye Adam 21:3,27:1, Kitzur Shulchan Aruch 17:1, Magen Giborim (Shiltei Hagiborim 58:3), and Rav Poalim O”C 2:2. </ref>, and some count it from [[HaNetz]] until [[Shekiah]] (Gra).<ref>Many authorities hold that the halachic hours of the day are considered to begin from [[HaNetz]] incluing: Rambam’s Sh”t Pear Hadar 44 (as understood by Halacha Brurah (Shaar Tzion 58:17), Rav Chaim Drok (Noam 9 pg 235), and Orot Chaim 320 against the Yetsiat Mitzmayim (Sefaka Deyoa pg 115)), Siddur Rav Sadyah Goan pg 12, Minchat Cohen Mevoh Hashemesh 2:6 in name of Goanim, Rambam, Rabbenu Yonah, Hagahot Maimon, and Mordechai (Pri [[Chadash]] rejects his proofs), Shiltei Hagiborim on the Mordechai ([[Brachot]] 4:3) (as understood by Magen Avraham 233:3, Shaar Tzion 233:10, and Kaf HaChaim 233:7), Levush (233:1,267), Shaarei Knesset Hagedolah 58:8, Tosfot [[Yom Tov]] (Pesachim 2:3), and Biur HaGra 459:2.</ref>
##According to Sephardim, regarding Deoritta laws (including [[Kriyat Shema]]) one should be strict for the opinion of the Magen Avraham. <ref>In conclusion, Minchat Cohen (Mevoh Hashemesh 2:9), Erech HaShulchan 433, Halichot Olam (vol 1, Vaera 3), and Yalkut Yosef (vol 1, pg 98) write that one should be strict for the opinion of the Magen Avraham for Deoritta issues, for example [[Kriyat Shema]]. </ref>
##Among Ashkenazim, some are strict to hold like the Magen Avraham, unless there is an serious need, in which case one may hold like the Gra. <ref>Rabbi Yechiel Michel Tukachinsky in Sefer Eretz Yisrael (pg 18#3) writes that the minhag of [[Israel]] is to follow the magen avraham and only under pressure may one rely on the Gra.</ref> However, some are lenient to rely on the Gra. <ref>[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 77-79) says that many follow the opinion of the Gra in calculating the time for Sof [[Kriyat Shema]]. </ref>
 
===Alot HaShachar===
'''Halacha'''
 
#Many rishonim hold that [[Alot HaShachar]] is 72 minutes before sunrise on a "perfect day" (when sunrise and sunset are exactly 12 hours apart) in Jerusalem which is equivalent to when the sun is 16 degrees below the horizon for everywhere in the world, however, others hold that [[Alot HaShachar]] is 90 minutes on a perfect day which is 19.78 degrees below the horizon. <ref>*The Rosh (Brachot 4:1) writes that Alot for the korban tamid and Shacharit is after the rays of the sun begin to show and also the Eastern part of the sky began to become light. This is also the opinion of the Rabbenu Yerucham cited by Bet Yosef 89:1. Shulchan Aruch 89:1 codifies their opinion. Magen Avraham 89:3 argues that many rishonim hold that Alot is once the rays of the sun begin to show even though the Eastern part of the sky isn't light. Torat Yoma 28a siman 11 writes that the Rambam Pirush Mishnayot Yoma 3:1 and Ritva Yoma 28a hold like the Rosh and Rabbenu Yerucham, while Rashi sides with the Magen Avraham. Practically, the Mishna Brurah (Biur Halacha 89:1 s.v. v'im) writes that one shouldn't be lenient for the Magen Avraham as the Eliya Rabba, Mateh Yehuda, and Gra argue with the Magen Avraham. Therefore, Alot is once the rays of the sun began to show and also the Eastern part of the sky became light.
*Sefer Zmanim KeHilchatam (Rabbi Berstein, pg 347) writes that 72 minutes on a perfect day in Jerusalem is equal to when the sun is 16 degrees below the horizon and 90 minutes is equal to 19.78 degrees below the horizon. He personally rules that one should be strict for both of these opinions for Deoritta halachas and those derabbanan halachas where safek is lechumra. He tries to prove that this is the opinion of the Mishna Brurah (92:3, Beiur Halacha 163:1 s.v. Berachok). However, he totally rejects the opinion that [[Alot HaShachar]] is 120 minutes before sunrise. [It is noteworthy that astronomical dawn is the time when the Sun is at 18 degrees below the horizon and before then the sky is absolutely dark ([timeanddate.com https://www.timeanddate.com/astronomy/different-types-twilight.html]).]
*He also quotes Rabbi Tukachinsky who held like the opinion of 90 minutes.
*[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 65-7) says that we assume that [[Alot HaShachar]] depends on degrees below horizon and the specific times vary according to one’s location. Similarly, [http://www.ou.org/webcast_kosher Rav Yisrael Belsky] (OU Kosher Webcast, 2011, min 19-21) mentioned in passing that [[Alot HaShachar]] is assumed to be 72 minutes before sunrise, varying according to the longitude and latitude.</ref>
#According to Sephardim, Alot HaShachar is 72 minutes before sunrise.<ref>Yalkut Yosef, Kitzur Shulchan Aruch, Siman 58, Seif 3. </ref> These minutes are proportional to the length of the day,<ref>Yalkut Yosef, Pesuke DeZimra and Keriat Shema, pages 432-433 based on Rambam, Perush Mishnayot, Masechet Berachot, Perek 1.</ref> and do not depend on current location.<ref>Zmanim KHalacha, page 43, quoting Hacham Ovadia zt"l. Hence, 72 minutes would be 1.2 multiplied by the day's shaa zmanit. Rabbi Yehuda Levi, author of Zmanim KHalacha, argues with Hacham Ovadia on the same page. He writes that the 72 minutes are not calculated based on the shaot zmaniot and do depend on current location. Rabbi Levi's difficulties stem from the Rambam's language and astronomic calculation. In the Berachot (1:1), Rambam uses a unique Arabic term when referring to alot hashachar, one that is not used in reference to zman Kriyat Shema (Berachot 1:5) or a the time of a mil (Pesachim 3:2). Furthermore, in the winter, it starts to become light earlier than it starts to become light the spring and the fall, despite having shorter shaot zmaniot in the winter; given this reality, it is difficult to justify calculating alot hashachar strictly according to shaot zmaniot. Therefore, Rabbi Levi maintains that alot hashachar's calculation is determined by degrees below the horizon.</ref>
 
'''Degrees below Horizon'''
 
#Some hold that Alot is determined degrees below horizon. There are three opinions about the measure of the mil and therefore, there are three opinions of when Alot is:
##120 minutes by degrees is 25.9 degrees below horizon.<ref>Zmanei Hahalacha Lmaaseh p. 18</ref>
##90 minutes by degrees is 19.75 degrees below horizon.<ref>Zmanei Hahalacha Lmaaseh p. 18</ref>
##72 minutes by degrees is 15.99 degrees below horizon.<ref>Zmanei Hahalacha Lmaaseh p. 18</ref>
 
'''Zmaniot'''
 
#Some hold that Alot is determined degrees below horizon. There are three opinions about the measure of the mil and therefore, there are three opinions of when Alot is 120, 90, and 72 zmaniot minutes.<ref>Zmanei Hahalacha Lmaaseh p. 18</ref>
 
'''Fixed Minutes'''
 
#Some hold that Alot is determined by 4 mil by fixed minutes. There are three opinions as to the measure of the mil and therefore, there are three opinions of when Alot is:
##120 minutes fixed before Netz.<ref>Zmanei Hahalacha Lmaaseh p. 18 writes that 120 minutes fixed is based on the rishonim that a mil is 24 minutes and there is 5 mil between Alot and Netz.</ref>
##90 minutes fixed before Netz.<ref>Zmanei Hahalacha Lmaaseh p. 18 writes that 90 minutes fixed is based on the rishonim that a mil is 22.5 minutes and there is 4 mil between Alot and Netz. He writes that Rav Tukachinsky used that for his luach, though he argues that we shouldn't follow it since Shulchan Aruch held of the 18 minute mil.</ref>
##72 minutes fixed before Netz.<ref>Zmanei Hahalacha Lmaaseh p. 18 writes that 72 minutes fixed is based on the rishonim that a mil is 18 minutes and there is 4 mil between Alot and Netz.</ref>
 
===MeSheyakir===
 
#There is a wide range of opinions precisely when Misheyakir occurs in Jerusalem on a perfect day, when there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes. The three opinions include: 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7 and in Iggeros Moshe OC 4:6 holds of 35 minutes. Rav Yaakov Kamenetsky in Emes liyaakov OC 58:1 rules that it is 36 minutes before sunrise. Zmanei Halacha LeMaaseh (pg 19) holds of 40 minutes before sunrise. </ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Sefer Eretz Yisrael 1:4 (pg 18), Kaf HaChaim 18:18, Sh"t Binyan Tzion 2:16 hold of 60 minutes before sunrise. Nivreshet (vol 1, pg 43) holds of 52 minutes.</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yoseh in Yechave Daat 2:8</ref>
#The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>*There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons.
*A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes. To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset.
*Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, he would simply determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although is a very lenient position is also well collaborated and accepted.
 
*[http://www.ou.org/webcast_kosher Rav Yisrael Belsky] (OU Kosher Webcast, 2011, min 21-23) mentions in passing that [[MeSheYakir]] is about 40 or 50 minutes before sunrise.
*[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 68-70) says that Rav Moshe held [[MeSheYakir]] is between 35-40 minutes before sunrise and seems to agree with him, although he mentions that some say it’s 55 minutes before sunrise.</ref>
 
===HaNetz HaChama (Sunrise)===
 
#[[HaNetz HaChama]] is sunrise which is halachically the same as the astronomical calculation of sunrise.<ref>*[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 69-72) says that sunrise is the same as the sunrise calculated by the naval observatory which is when the sun begins to rise. Halacha Brurah 58:7 proves that netz is astronomical sunrise when the upper edge of the sun is on the horizon as opposed to the opinion of the Divrei Dovid 36 and Ben Ish Chai Vayishlach no. 4 that it is 2.6 minutes earlier.
*[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 72-77) says that sunset should be determined as though the mountains to the east and west are at sea level and do not block the visibility of the sun. However, the elevation of the place one is currently located is taken into consideration and if one is in a valley the sunset is a little later (less than 5 minutes) than what would have been visible. Yet, he adds, that most opinions hold that regarding sunrise both one’s location’s elevation and surrounding mountains are taken into consideration.</ref> This is the standard time printed for netz such as on myzmanim.com.
 
===Chatzot===
 
#[[Chatzot]] is midday and midnight, always separated by 12 hours.<ref>Shulchan Aruch Harav 1:8 and Birkei Yosef 1:5 write that [[chatzot]] at night is always 12 hours after [[chatzot]] of day for any place in the world. Mishna Brurah 1:9 and Chazon Ovadia (Yamim Noraim pg. 3) agree. </ref> This is calculated as halfway between sunrise and sunset, meaning 6 halachic hours after sunrise, see [[myzmanim.com]]<ref>Chazon Ovadia Yamim Noraim pg. 3. [https://din.org.il/2016/01/09/%D7%95%D7%99%D7%94%D7%99-%D7%91%D7%97%D7%A6%D7%99-%D7%94%D7%9C%D7%99%D7%9C%D7%94-%D7%96%D7%9E%D7%A0%D7%99-%D7%97%D7%A6%D7%95%D7%AA-%D7%94%D7%99%D7%95%D7%9D-%D7%95%D7%97%D7%A6%D7%95%D7%AA-%D7%94/ see din.org ]for at length discussion.<br>
see however Minchat Shlomo 1:91:15 regarding the latest time to eat Afikoman on Pesach </ref>
 
===Mincha Gedola===
Regarding all of the laws of reciting mincha at that time or later see the [[mincha]] page.
#Mincha Gedola is six and a half halachic hours (Shaot Zmaniot) after sunrise.<ref>Rashi (Pesachim 107a s.v. mincha gedola), Rambam (Tefillah 3:2)</ref>
 
===Plag Hamincha===
 
#Plag Hamincha is 10.45 hours into the day.<ref>Gemara Brachot 26b, Shulchan Aruch O.C. 233:1</ref> Some define it as 1.25 hours before Tzet, the emergence of the stars, and some define it as 1.25 hours before Shekiya, sunset.<ref>See Magen Avraham 267:1 and [[When_Is_the_Earliest_and_Latest_Time_to_Pray%3F#Maariv_Before_Sunset_If_One_Davened_Mincha_Early]]. Yalkut Yosef (Shabbat v. 1 p. 168 263 fnt. 62; 235:1; 267:12), Ben Ish Chai Vayahakel n. 8. In all of those places the calculation of Plag is made from Tzet according to the Geonim. However, Kaf Hachaim 233:7 and Halichot Olam v. 1 p. 248-9 hold that plag can be calcuated 1.25 hours before shekiya like the Gra.</ref>
 
===Mincha Ketana===
 
#Mincha Ketana is nine and a half halachic hours (Shaot Zmaniot) after sunrise.<ref>Rashi (Pesachim 107b s.v. oh), Rambam (Tefillah 3:2)</ref>
 
===Shekiyah (Sunset)===
 
#[[Shekiyah]] is sunset which, in general, is halachically the same as the astronomical calculation of sunset. <ref>[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 69-72) says that sunset is the same as the sunset calculated by the naval observatory which is when the sun has completely set. </ref>
 
'''Shekiya is at <span id="shekiya"></span> in your location today. For more zmanim see [http://www.myzmanim.com MyZmanim.com]'''.
 
===Tzet HaKochavim (Emergence of the stars)===
 
#There's a major dispute when Tzet HaKochavim is: Rabbenu Tam assumes that it's about 72 minutes after [[Shekiyah]] and the Gra assumes that it's three quarters of a [[mil]] after [[Shekiyah]], varying according to one's location. <ref>Rabbi Hershel Schachter on [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha# yutorah.org (min 43-5)] explains that many practice like the Gra regarding Tzet HaKochavim on [[Motzei Shabbat]]. See Biur HaGra and Mishna Brurah 261. Pri Megadim assumes that according to Rabbenu Tam, 72 minutes is a fixed time, but Mishna Brurah writes that it varies according to one's location.</ref>
 
===Bein HaShemashot===
 
#[[Bein HaShemashot]] is the time period between certain daytime and certain nighttime. In many halachot, it is considered a ''safek,'' or doubt, whether it is considered day or night and has many practical ramifications. There is a major dispute regarding the length of this period. <ref>*'''(1) Gemara [[Shabbat]]''' 34b says [[Bein HaShemashot]] is considered as a doubt whether it is considered daytime or nighttime. When is [[Bein HaShemashot]]? Rabbi Yehuda says that [[Bein HaShemashot]] starts from [[Shekiyah]] and concludes when the entire ball of the sun has set. Rabbi Yose, however, says that [[Bein HaShemashot]] is as short as the blink of an eye, though R. Yose also agrees that there is a doubt (Tosfot 34b s.v. Rabbi Yose). R. Nechemya says that it is from [[Shekiyah]] and lasts the length of time it takes to walk a half [[mil]]. [Note, a mil is 2000 amot (see above).]
*'''Explanation of Rabbi Yehuda's opinion:''' Rabba explains Rabbi Yehuda as saying that [[Bein HaShemashot]] starts from [[Shekiyah]] even though the sky is still red, while Rav Yosef says [[Bein HaShemashot]] starts from when the sun already set. It follows, says the Gemara, that according to Rabba the span of [[Bein HaShemashot]] is 3/4 of a [[mil]] and according to Rav Yosef [[Bein HaShemashot]] is 2/3 of a [[mil]].
*'''Who do we follow, Rabba or Rav Yosef, in explaining Rabbi Yehuda?''' The Rif (15a) writes that since it is unclear whether halacha follows Rav Yosef or Rabba, one should be strict to follow Rabba that [[Bein HaShemashot]] begins at [[Shekiyah]]. Then he says that it seems halacha should follow Rabba because halacha always follows Rabba with three exceptions and this isn't one of them. Similarly, Rambam ([[Shabbat]] 5:4) rules like Rabba that [[Bein HaShemashot]] begins at [[Shekiyah]]. Rabbenu Yonah (quoted by Rosh [[Shabbat]] 2:23) argues that since they're not arguing about which logic is correct but about what Rav Yehuda said the halacha follows both Rabba and Rav Yosef, whichever way will be a stringency. Therefore, in context of [[accepting Shabbat]], Rama 261:1 rules like Rabba that [[Bein HaShemashot]] is 3/4 of a [[mil]].
*'''Explanation of Rabbi Yose's opinion:''' Shmuel ([[Shabbat]] 35a) says that Rav Yose’s concept of [[Bein HaShemashot]] takes place after the [[Bein HaShemashot]] already finished. Tosfot ([[Shabbat]] 34b s.v. Rabbi Yose) explains that even according to Rabbi Yose there’s a window of time when there is an uncertainty whether it is day or night but it isn’t as long as it is for Rabbi Yehuda. Rosh (Shabbat 2:23) discusses whether Rabbi Yose's [[Bein HaShemashot]] begins immediately after Rabbi Yehuda's or a while afterwards and doesn't come to a clear conclusion. Rashi to 35a s.v. Bein HaShemashot DeRabbi Yose seems to hold that it is right after R. Yehuda's period.
*'''Who does the halacha follow? Rabbi Yehuda or Rabbi Yose''' The Briatta ([[Shabbat]] 34b) says that in regards to practical ramifications [[Bein HaShemashot]] is always considered day as a stringency and night as a stringency. Rif ([[Shabbat]] 14b) and Rambam ([[Shabbat]] 5:4) codify this Briatta. Shulchan Aruch 261:1 rules that during [[Bein HaShemashot]] one may not do anything one may not do on [[Shabbat]] with some exceptions (see there). Therefore, Rabbi Yochanan ([[Shabbat]] 35a) says that we follow Rabbi Yehuda regarding [[Shabbat]] as a stringency and Rabbi Yose regarding Trumah as a stringency. Rif (15a) and Rosh 2:23 codify Rabbi Yochanan as halacha.
*'''(2) Gemara Pesachim''' 94a records Rabbi Yochanan's statement that an average person can walk 30 [[mil]] from [[HaNetz HaChama]] until [[Shekiyah]] and 5 [[mil]] from [[Shekiyah]] until [[Tzet HaKochavim]] (according to Rashi s.v. Ovav). The Gemara challenges this and explains really an average person can walk 32 [[mil]] from [[HaNetz HaChama]] until [[Shekiyah]] and only 4 [[mil]] from [[Shekiyah]] until [[Tzet HaKochavim]].
*'''The opinion of Rabbenu Tam:''' Tosfot (Pesachim 94a s.v. Rabbi Yehuda and [[Shabbat]] 35a s.v. Trei) is bothered how the Gemara [[Shabbat]] seems to say that from [[Shekiyah]] until [[Tzet HaKochavim]] a person can walk 3/4 of a [[mil]] (according to the Rabba) and the Gemara Pesachim says a person can walk 4 [[mil]]. Rabbenu Tam answers that the Gemara [[Shabbat]] was referring to the end of the [[Shekiyah]] and from then until [[Tzet HaKochavim]] is 3/4 of a [[mil]], while the Gemara Pesachim is discussing the beginning of [[Shekiyah]] which takes 4 [[mil]] until [[Tzet HaKochavim]]. Ramban (cited by [[Maggid]] Mishna), [[Maggid]] Mishna ([[Shabbat]] 5:4), and Ran ([[Shabbat]] 15a) agree. The Ran ([[Shabbat]] 15a) explains that according to Rabbenu Tam there's two Shekiyot. After the first it is still considered daytime until 3.25 [[mil]] after the beginning of the [[Shekiyah]]. [[Bein HaShemashot]], which is uncertain day or night, spans 3/4 of a [[mil]] and begins from the beginning of the second [[Shekiyah]]. See Beiur Halacha 261 s.v. Metechila who explains that the first [[Shekiyah]] is when the sun sets from our vision, and the second [[Shekiyah]] is when the light from the sun leaves the sky.
*'''Does halacha follow Rabbenu Tam?''' The Shulchan Aruch 261:2 rules in accordance with Rabbenu Tam and states that from the beginning of the [[Shekiyah]] until [[Bein HaShemashot]] there's 3.25 [[mil]] and then [[Bein HaShemashot]] itself is .75 of a [[mil]], which is equivalent to the time it takes to walk 1500 [[amot]]. Beiur Halacha 261 s.v. Metechila writes that for sure one should be strict for the Gra not to do any melacha after sunset.
*'''(3) Shmuel's opinion:''' Then, Shmuel ([[Shabbat]] 35b) says that [[Bein HaShemashot]] is as long as two stars are seen in the sky, but if there’s only one star, it’s day, and if it’s three, then it’s night. The Gemara then clarifies that the stars which were discussed are medium size stars. Similarly, the Yerushalmi ([[Brachot]], cited by Ran 15a) says that [[Shabbat]] concludes when three stars can be seen in one area and not spread out. The Rambam ([[Shabbat]] 5:4) rules like Shmuel that when three medium size stars are seen it is certain nighttime. The Kesef Mishna ([[Shabbat]] 5:4) is bothered why the Rambam said that [[Bein HaShemashot]] begins from [[Shekiyah]] and ends when three stars are seen, choosing the opinion of Rabba for the beginning of [[Bein HaShemashot]] and Shmuel for the end of [[Bein HaShemashot]]. He answers that really Rabba and Shmuel agree and just describe it differently. This may also be the intent of the Rif (15a) and Rosh 2:23 who say that halacha follows Rabba as a stringency and also quote Shmuel without anyone arguing. See Or Letzion Vol. 1 YD 1:10 who offers a novel interpretation of the opinion of the Rambam that he holds like Rabbi Yose (see there for the halachic implications). See also Beur Halacha 416 who paskens like Rabbi Yose MeIkar HaDin, as well, and Chazon Ovadia Shabbat Vol. 1 pp. 264.</ref>
#The Gemara rules that if one does a Melacha on [[Shabbos]] for the duration of Bein Hashemashos on Friday evening and Saturday evening, one has certainly violated [[Shabbos]], and must bring a sin-offering. <ref>[[Shabbos]] 35b, Rambam (Hilchot [[Shabbos]] 5:4). This is because if one treats [[Bein Hashemashot]] as day, one broke [[Shabbos]] on Saturday evening. If one treats [[Bein Hashemashot]] as night, one violated [[Shabbos]] on Friday evening. </ref>
#Therefore, one cannot perform Melacha during [[Bein Hashemashot]]. <ref>Mishnah [[Shabbos]] 34b </ref>
 
==Miscellaneous==
===Toch Kedei Dibbur===
 
#[[Kedei Dibbur]] is the time it takes to say Shalom Alecha Rebbe. <ref>Kitzur Shulchan Aruch (Klalim s.v. Kedei)</ref>
#[[Toch Kedei Dibbur]] is less than the time it takes to say Shalom Alecha Rebbe.<ref>Kitzur Shulchan Aruch (Klalim s.v. Kedei)</ref>
 
===Kdei Aniva===
 
#There are several opinions about how long Kdei Aniva is, however, one doesn't need to be strict to consider it to be longer than 2 gudalin. <ref>How long is kdei aniva? There’s several opinions about this topic:
 
*Smag- long enough to loop around all the rest of the 7 strings.
*Chayei Adam, Kitzur Shulchan Aruch 9:13- 4 gudalin, Beiur Halacha: 2 gudalin, Eliya Rabba (paskening like Rif and Rosh)- long enough to loop around just 1 string (very short).
*The Beiur Halacha concludes that there’s no need to be strict for more than 2 gudalin. And he says if you have no choice, you can rely on the Eliya Rabba. see [http://ph.yhb.org.il/07-08-11/ Peninei Halacha]</ref>
#How long is the shiur of 2 godlin in practical terms? Chazon Ish : 5 cm, Rav Chaim Naeh: 4 cm. Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that Kedi Anivah is 4 cm.
 
===Yad Soledet Bo===
 
#For purposes of cooking on Shabbat and Kashrut, Yad Soledet Bo is certainly hotter than 113 degrees Fahrenheit. <ref>Shemirat Shabbat Kehilchata (ch. 1, note 3), Badei Hashulchan 92:151</ref> Others are concerned for anything over 110 degrees Fahrenheit and over 160 degrees is certainly yad soledet bo. <ref>Igrot Moshe (OC 4:74 Bishul no. 3), The Laws of Kashrut p. 111). [https://www.yutorah.org/sidebar/lecture.cfm/788227/rabbi-hershel-schachter/kashrus-in-the-home/ Rav Hershel Schachter ("Kashrus in the Home" 2012, about min 30)] quotes Rav Soloveitchik that yad soledet bo is at least 140 degrees and no more than 160 degrees.</ref>
 
==Links==
 
*[http://www.yutorah.org/lectures/lecture.cfm/763395/Rabbi_Michael_Taubes/_Parshas_Eikev_How_Big_is_a_Kezayis_ How Big is a Kezayis] by Rabbi Michael Taubes


==Sources==
==Sources==
<references />
<references/>
[[Category:References]]
[[Category:Shabbat]]

Revision as of 21:57, 2 December 2020

Crock Pot.jpg

When it comes to cooking and reheating foods on Shabbat, aside from the major biblical prohibition of cooking there are three other rabbinic prohibitions. One is that before Shabbat one shouldn't leave raw food on an open fire to cook on Shabbat lest one come to cook. This is called Shehiya. The second is Hachzara; that is, on Shabbat one shouldn't return food to the fire that was removed from the fire on Shabbat since it appears like one is cooking and not just reheating. The third one is that it is forbidden to insulate food both before Shabbat so that it remains insulated on Shabbat and on Shabbat itself. This prohibition is called hatmana and is the subject of this article.

Insulating before Shabbat

  1. One is permitted to insulate food before Shabbat, with material that preserves heat. This is permitted even during twilight period. However, before Shabbat one is not permitted to insulate food with material that increases the heat lest one insulate with hot ashes containing coals and lest the food be incompletely cooked and one come to rake the coals on the Shabbat.[1]
  2. On the Sabbath itself insulating is forbidden even with material that only preserves the heat,[2] as a prohibition lest one discover the pot to be too cold and heat it up on coals on the Shabbat and stoke the coals. This does not apply during twilight period as most pots are warm at that time.[3]
  3. It is permitted to insulate before Shabbat with material that preserves heat like a cloth. [4] There is a dispute if a pot that is covered with clothes can be placed on a heating element, which would cause the pot to get hot. See further.
    1. Everyone agrees that before Shabbat it is permissible to wrap a pot that is off the fire or on top of a hot pot which is off the fire.[5]
    2. According to most poskim, it is forbidden even before Shabbat to wrap a pot with clothes if the pot is on a covered fire or electric hotplate. [6] However, if a Sephardic Jew has such a minhag he doesn't need to be stopped.[7]
    3. If the cloth is placed on top of a wide tray on top of a pot which is on the covered fire such that the cloth doesn't actually touch the sides of the pot it is permitted.[8]
    4. According to most poskim it is forbidden to insulate a pot before Shabbat if it is on top of another pot which is on the fire.[9]

Food in Other Food

  1. There is no issue of insulating food inside other food if there's no separation. [10]
  2. Before Shabbat, some say that one can leave fully cooked food in a plastic, nylon, or aluminum bag in an pot of hot food (such as kuggel in chulent), however, some forbid because of Hatmana. [11].
  3. 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).[12]

Hot Plate Blanket

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).
  1. One may not completely wrap a pot with a blanket or towel if the pot is on top of a hot plate, covered fire, or any other heating element. Even though the blanket or towel is considered something that doesn't add heat, it is nonetheless considered as something that adds heat once it is on top of a pot which is on a heating element. This may not be done even before Shabbat.[13] According to Ashkenazim this is forbidden. According to Sephardim this is forbidden, though someone who has a minhag to do so doesn't need to be stopped if he does so before Shabbat.[14]
  2. 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 for a majority of the circumference of the pot.[15] 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.[16]
  3. Obviously if one ever does use such a blanket one should be careful that it is fire safe.

Insulating on Shabbat

  1. 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.[17]
    1. 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.[18]
  2. 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. [19]
    1. 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.[20] However, regarding Hachzara or Shehiya see the article on heating up foods on Shabbat.
  3. It’s permissible to insulate a Kli Sheni with cloth. [21]
  4. 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.[22]
  5. 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. [23]

Pot Cover

  1. 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.[24]

Wrapping with Tin Foil

  1. 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.[25]

Crock Pot

  • Crock Pot

    Crock Pot

  • Crock Pot with Lining

    Crock Pot with Lining

  • Slow Cooker on Base

    Slow Cooker on Base

  1. Leaving food in a crock pot, to alleviate both issues of shehiya and hatmana,
    1. according to some poskim all you need to do is cover the knob as long as it is cooking for Shabbat day.
    2. However, some forbid it unless there is an aluminum foil lining between the insert and the heating element and the knob is covered.[26]
    3. Furthermore, some take this a bit further and insist that there be a significant space between the heating element and the crock pot insert. This can be accomplished by placing a few balls of tin foil under the crock pot insert.[27]
  2. A crock pot or slow cooker that doesn’t fit into a heating element and just sit upon a heating element don’t have the question of hatmana and only need cover the heating element with aluminum foil and preferably the knob as well.[28]

Thermos

  1. 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. [29]

Hot Water Urn

  1. 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.[30]

Rewrapping

  1. 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. [31]

Sources

  1. ↑ See Talmud Shabbat 34b, Rashi at loc, Shulchan Aruch O.C. 257:1
  2. ↑ See statement of Rava on Gemara Shabbat 34a
  3. ↑ Shulchan Aruch 257:1
  4. ↑ Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.
  5. ↑ Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75
  6. ↑ Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.
  7. ↑ Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
    • When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran (Shabbat Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before Shabbat) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri (Shabbat Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
    • Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is cooking for Shabbat day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah (Shabbat 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.
  8. ↑ The Tur 257:8 adds that his father the Rosh held that if the clothes aren’t touching the pot it is permitted and not a normal way to do hatmana. Thus, Shulchan Aruch 257:8 rules that if the pot isn’t touching the coals it is a permissible Shehiyah and if one puts a tray on pot of the pot and clothing on top of the tray so that the cloth doesn’t touch the sides of the pot it is a permissible hatmana. Minchat Cohen (Mishmeret Shabbat 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.
  9. ↑ Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.
  10. ↑ Shemirat Shabbat KeHilchata 1:72
  11. ↑ Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of Hatmana. Even though, Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish, Chazon Ovadyah (Shabbat 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits Hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is what to be lenient since the bag is only separating the food inside it but it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Ostrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on Shabbat 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no Hatmana in our case of a food within another food since it’s not meant to be totally separate.
    • 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.
  12. ↑ Mishna Brurah 258:2, Dirshu Footnote 258:7
  13. ↑ Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28.
    • 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.
  14. ↑ 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 lenient is only before Shabbat.
  15. ↑
    • Shemirat Shabbat Kehilchata 1:77-78 writes that 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.
  16. ↑ 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.
  17. ↑ Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65
  18. ↑ Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75
  19. ↑ Shemirat Shabbat KeHilchata 1:66
  20. ↑ Orchot Shabbat 2:86
  21. ↑ Shemirat Shabbat KeHilchata 1:68
  22. ↑ Mishna Brurah 258:2
  23. ↑ 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.
  24. ↑ Shulchan Aruch 257:2, Orchot Shabbat 2:76
  25. ↑ Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. 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.
  26. ↑ 39 Melachos v. 2 p. 633 writes that Rav Moshe held the crock pot wasn't an issue and to avoid those who are strict it is sufficient to place aluminum foil between the insert and the heating element and also cover the knob.
  27. ↑ Reasons to permit:
    1. Hatmana: Hatmana for Tomorrow: There are some Rishonim that permit Hatmana if the food is meant to be eaten the next day. [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 Ravan (Shabbat 338) concerning Hatmana allow something that is set aside for the next day.] Rama 257:1 rules like these opinions. However Bet Yosef 253:1(4) concludes that this seemingly goes against many of the Mefarshim that are brought in the following Siman.
    2. Hatmana: Partial Insulation: There is a dispute in the Rishonim whether there is Hatmana when the food is touching the coals even though the food itself isn’t covered. S”A 253:1 end of saif rules (based on Rosh (Shabbat 3:1), Tur 253:1, Ran 15b s.v. Kirah, and Magid Mishna 3:4 in name of Rambam) that if the pot is touching the coals directly it’s forbidden to do hatmana in any case. However Rama 253:1 says that there are those who permit (namely, Mordechai (Shabbat 299, Hagahot Maimon 7:20, and Or Zaruh 2:8 pg 3c) and so is the Minhag. Chazon Ish 37:19 argues on this Rama and follows S”A. See The Great Crock Pot Controversy by Rabbi Yirmiyahu Kaganoff.
    3. Hatmana: The Tiny Space Between the Pot and Heating Element: Some distinguish between the pot directly on the coals and where there’s a small airspace in between including Mishna Brurah (Shaar Hatziyun 257:43) and Shulchan Aruch HaRav 257:10 (based on Ritva Shabbat 47b). Thus, Chazon Ovadyah (1 pg 64) argues that the small airspace is reason to permit even according to S”A, while Shulchan Shlomo 257:13 doesn’t consider the airspace as an interference between the coals and the pot because that’s the way it cooks.
    4. Shehiya: Covering the Knobs: Chazon Ovadia permits the shehiya because of covering the knobs. Orchot Shabbat 2:18 holds that covering the knob with tape permits shehiya.
    5. Shehiya: Other Solutions: Halacha Brurah 253:9 writes that if one covers the heating element with tin foil that solves the shehiya problem. Halacha Brurah 257:32 notes that if one puts in a raw piece of meat before Shabbat that also solves the issue of shehiya.
    6. Those who permit: Rav Vosner (Kovetz MeBet Levi 9, Shabbat LeYisrael pg 373), Sh”t Shevet HaLevi 9:52, and Rav Moshe Feinstein (Sefer Otzrot HaShabbat and Sefer Matmin UMevashel Beshabbat quote it in his name, see also Igros Moshe OC 4:74:Hatmana 4, Teshuvot Vihanhagot 3:106) permit (according to the Rama). Chazon Ovadyah (Shabbat 1 pg. 64) permits according to S”A based on a Safeka Safeka, and the small airspace, as long as one covers the knob to serve as a reminder. Rabbi Eli Mansour on DailyHalacha.com quotes this opinion of Rav Ovadia. Halacha Brurah 257:32 permits the crock pot for hatmana purposes if the food is intended for tomorrow.
    7. Those who forbid: Rav Shlomo Aurbach in Shulchan Shlomo 257:13 forbids. Rabbi Daniel Mann writes that although one is not required to do so, one who wishes to satisfy the opinion of Rav Shlomo Zalman may place little balls of tin foil underneath the removable part of the crock pot to create a separation between the pot of food and the heating element and raise the pot of food about the walls (see Rav Shlomo Zalman's letter in the back of Orchot Shabbat and Orchot Shabbat pg. 113). Rav Elyashiv (commonly quoted “in his name” (as in Sefer Otzrot HaShabbat and Sefer Matmin UMevashel Beshabbat) as forbidding the crock pot, however Shabbat Hayom recounts that he and his friend Rabbi Ofir Malka showed Rav Elyashiv the pot and Rav Elyashiv permitted it according to the Rama.
    8. Aluminum Balls Solution: Orchot Shabbat 2:88 writes that in terms of shehiya it is considered an uncovered fire which can be solved by creating a space between the pot and the insert. In terms of hatmana even though the top is uncovered it is still considered insulated since it is mostly surrounded by the heating element. Rav Shlomo Zalman Auerbach and Rav Elyashiv both held that it is only permitted to using a crock pot is the insert is raised in a noticeable way from the heating element otherwise it would be hatmana. Additionally, Rav Shlomo Zalman Auerbach added that the food had to be completely cooked before Shabbat to avoid hatmana. Lastly, Rav Wosner held that one should be strict but one doesn't have to protest Ashkenazim who are lenient since it is only partial insulation. Rav Hershel Schachter (The Laws of Cooking and Warming Food on Shabbat p. 184) writes that one should place something in between the pot and the heating element to avoid hatmana.
  28. ↑ 39 Melachos v. 2 p. 633
  29. ↑ 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.
  30. ↑ 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.
  31. ↑ Shemirat Shabbat KeHilchata 1:67
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