Bishul and Permissible ways to heat up food on Shabbat: Difference between pages

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==General Guidelines of Bishul==
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# The prohibition of Bishul, cooking on Shabbat, is a general classification which includes heating up any substance, food or non-food, until a property of the substance changes. <Ref> The Mishna (Shabbat 73a) says baking bread is one of the 39 melachot. The Gemara (74b) includes cooking dyes as a violation of the melacha as well. This is codified as halacha by Rambam (Shabbat 9:1) and Tur 318:1. 39 Melachos (vol 2 pg 553) defines this prohibition precisely as heating up any substance, food or non-food, until a property of the substance changes. </ref>
[[Image:Blech.jpeg|300px|right]]
# The methods by which cooking can be violated include cooking, baking, roasting, broiling, frying, and microwaving. <Ref>
==General guidelines of Hachzara==
* Rambam (Shabbat 9:5) counts both roasting and frying as Bishul. Iglei Tal (Ofeh 1:1) explains that Rambam is counting ways to violate the Av in the first five Halachot of the chapter and from there and on he counts Toldot. However Lechem Mishna (Shabbat 8:12) says that since there’s no Nafka Minah between an Av and Toldah the Rambam wasn’t specific about differentiating them. Thus, Shemirat Shabbat KeHilchata 1:1 rules that cooking by either of these methods are forbidden deoritta. For further clarification, Shabbos Kitchen (p. 1) includes baking, roasting, broiling, and frying.
===Returning Food to an Uncovered Fire===
* Igrot Moshe 3:52 writes that cooking with a microwave is also a Biblical prohibition of Bishul. Shabbos Kitchen (p. 2) agrees. </ref> Similarly, Bishul is violated by cooking with any heating element that reaches 113 degrees Fahrenheit including kerosene, gas or electric stove, hotplate, steamer, gas or electric oven. <Ref>Shemirat Shabbat KeHilchata 1:1 and 1:4 writes that Bishul is violated with any heating element that reaches 113 degrees Fahrenheit including kerosene, gas or electric stove, hotplate, steamer, gas or electric oven. Shabbos Kitchen (p. 2) agrees. </ref>
# There is a rabbinic prohibition not to return cooked food to a fire on [[Shabbat]] even if the food is fully cooked. Some say that the reason for the prohibition is that it looks like [[cooking]] and some that it is because one may come to stoke the coals.<Ref>  
===Examples of Bishul with non-foods===
* The Mishnah ([[Shabbat]] 36b) records Beit Hillel’s opinion that one may not return a pot to a Kirah (type of stove meant to hold two pots) on [[Shabbat]] if the Kirah is heated with pressed sesame or wood unless the coals were covered with ashes or removed.  
# It's forbidden to melt off wax droplets using fire or hot water. <ref> 39 Melachos (vol 2 pg 553) </ref>
* Rashi [[Shabbat]] 36b "lo machzirim" says its "mechzay kimivashel", meaning, that the reason Chazal prohibited placing fully cooked food on the fire on [[Shabbat]] is that it looks like one is [[cooking]] on [[Shabbat]]. Baal HaMoar 16b, Rashba (38b s.v. MeKlal) in name of some geonim, Ritva (40b s.v. VeAskina), and Ran (17b s.v. Bei Rav Ashi) write that the prohibition of [[Hachzara]] is a gezerah of Chazal because it looks like [[cooking]] when one heats up cold food on [[Shabbat]]. Mishna Brurah 253:55 quotes this Ran.
# It's forbidden to heat a metal until it's red hot. <ref> 39 Melachos (vol 2 pg 553) </ref> See also [[Electricity on Shabbat]].
* Rabbeinu Tam Sefer Hayashar 235 adds that Chazal prohibited it lest a person stoke the coals on [[Shabbat]]. Shaar HaTziyun 253:37 quotes this opinion of the Rabbeinu Tam. Rabbi Simon in Hamashbir 3:162 quotes Rav Schachter as holding like the Or Same'ach that the primary reason for hachzara is shema yechateh bgechalim like Rabbenu Tam (Sefer Hayashar 237).
# It's forbidden to bake bricks or earthenware in a kiln. <ref> 39 Melachos (vol 2 pg 553) </ref>
* The Gemara and Rishonim discuss under what conditions may one return food to the fire. Based on the Rama 253:2, Shemirat Shabbat KeHilchata 1:18 rules that one may return food to a fire on [[Shabbat]] only under the following conditions: 1) the food is fully cooked, 2) it’s still somewhat hot (see the footnotes to [[#The opinion of the Ran]] about which foods need to be somewhat hot), 3) it was removed with intent be to returned, 4) one kept his hand on it, and 5) the fire is covered. For the slightly variant conditions according to Sephardim, see Yalkut Yosef 253:9.</ref>
==Cooking food on Shabbat==
# Because the most practical cases of Bishul apply to food, this is the category we will deal with extensively.  
# Just in order to clarify, but not for practical ramifications, the Biblical prohibition is violated for solids, when one has cooked it for a third of the time usually needed to cook, and for liquids, when one heats it up to 110 degrees Fahrenheit. However, one can also violate the Biblical prohibition of Bishul by continuing to cook the food until it’s fully cooked. (For more details about the limitations of Biblical prohibition, see the footnote). <Ref>
* <span id="Bishul Deoritta"></span>What does the Biblical prohibition of Bishul entail?
* For non-foods, 39 Melachos (vol 2 pg 553) writes that the Biblical prohibition is only violated when a property of the substance is changed.
* For solid food, 39 Melachos (vol 2 pg 553) writes that the Biblical prohibition is only violated when the food is changed from being inedible to edible. There is a dispute in the Rishonim about what is considered a minimal standard of edible for which it will be considered a violation of Bishul deoritta. Rashi Shabbat 20a D"H Ben Dursai holds that Bishul Deoritta is violated when it reaches half of it's cooking, while the Rambam Shabbat 9:5 holds that once it's reached a third of it's cooking one has violated Bishul Doeritta. Mishna Brurah 253:38 rules like the Rambam. Shemirat Shabbat KeHilchata 1:5 and Shabbos Kitchen (p. 3) agree. 39 Melachos (vol 2, pg 555) and Shabbos Kitchen (p. 3) explain that a third and a half refer to the time that the food would take to cook fully.
* Even if a food is already minimally edible, there is a further violation of Bishul when furthering the cooking. S”A 318:4 rules that cooking a food, which is already edible, by any amount which makes it more cooked is a violation of Bishul, unless the food is fully cooked. Biur Halacha D”H Afliu, Shemirat Shabbat KeHilchata 1:5, Shabbos Kitchen (p. 3) agree.
* Regarding liquids, S”A 318:14 rules that the Biblical violation of Bishul is violated when the liquid is heated up to Yad Soledet Bo. Shemirat Shabbat KeHilchata 1:5 defines Yad Soledet Bo, in matters in which one has to be strict to avoid any violation, as 113 degrees Fahrenheit. Igrot Moshe 4:74:3, however, rules that one should be strict to consider Yad Soledet Bo as 110 degrees. Shabbat Kitchen (p. 5) and 39 Melachos (vol 2 pg 558) agree.
* Even if a liquid is Yad Soledet Bo, most poskim hold that there is a Biblical violation of Bishul if one continues to heat it until it reaches its boiling point. Sh"t Igrot Moshe 4:74(3) writes that it's sufficient to assume that once a liquid is 160 degrees heating it further it's permissible to heat it further. However, Otzrot Shabbat in name of Rav Elayshiv, Sh"t Shevet HaLevi 7:42(3), and Minchat Yitzchak 10:28 hold it must reach it's boiling point before being allowed to heat it further. Shabbat Kitchen (p. 3) writes that most poskim consider this to be a Torah prohibition.  
* What is defined as a liquid? Shabbos Kitchen (p. 11) writes that only something which is completely solid such as meat, chicken, or kugel is considered solid. Igrot Moshe 4:74:7 writes that one should not rely on the Minchat Kohen and the Pri Megadim’s opinion isn’t clear.</ref>
# Practically speaking, it is forbidden to put any food on the fire or into a pot which is on the fire on Shabbat, whether the food is liquid or solid, cold or hot, cooked or raw. <Ref>Shemirat Shabbat KeHilchata 1:12 rules that it is forbidden to put any food on the fire or into a pot which is on the fire on Shabbat, whether the food is liquid or solid, cold or hot, cooked or raw.
* This ruling is partially based on a Rabbinic prohibition to place a solid food in an area where it could become cooked or place a liquid where it could become Yad Soledet Bo. This Rabbinic prohibition is codified in S”A 318:14 and 17. </ref> (See further for practically how one can reheat food on Shabbat).
# Another Biblical prohibition is hastening the cooking process. <Ref>Rambam 9:4. This is codified as halacha in S"A 254:4 in regards to the halacha of stirring food on the fire. Rabbi Akiva Eiger 318:1, 39 Melachos (vol 2 pg 559), and Shabbat Kitchen (p. 7) also quote this as the halacha. </ref> The practical ramifications of this will be discussed in the [[#Hastening the cooking process]] section below.
# If one notices that one put a food on the fire and it hasn’t completely cooked, one must remove it before it becomes fully cooked in order to avoid further violation of Shabbat. <Ref> Rambam 9:5, 39 Melachos (vol 2, pg 554) </ref>
==Hastening the cooking process==
# It is forbidden to accelerate the cooking of a food which is on the fire. <Ref>Rambam 9:4. This is codified as halacha in S"A 254:4 in regards to the halacha of stirring food on the fire. Rabbi Akiva Eiger 318:1, 39 Melachos (vol 2 pg 559), and Shabbat Kitchen (p. 7) also quote this as the halacha. </ref>
# For example, not fully cooked chulent may not be moved from one area on the blech to another area which is closer to the fire. <ref> 39 Melachos (vol 2 pg 554), Shabbos Kitchen (p. 7) </ref> One may also not remove chullent from the pot on Friday night if the chullent isn’t fully cooked because doing so will hasten the cooking for the rest of the pot. <Ref>Shabbos Kitchen (p. 8) </ref>
# Similarly, if one turned on one's water urn right before Shabbat and the water isn't yet boiling, one may not take out water because in doing so one will hasten the cooking of the rest of the water remaining in the urn. <Ref> 39 Melachos (vol 2 pg 559), Shabbos Kitchen (p. 8). See, however, Minchat Yitzchak 3:137. </ref>
# It is forbidden to cover a pot, even if it is on the blech, as long as the food isn’t fully cooked because covering it hastens the cooking process. Thus, one must beware not to open the cover of any pot on the blech, because one will not be permitted to return it to the pot. <Ref>S”A 257:4, Shabbos Kitchen (p. 9) </ref>
# Another important ramification of this halacha is stirring food on the fire. See the relevant halachot [[Stirring hot food|below]].


==Cooking in an oven==
===Returning Food to a Covered Fire (Blech)===
# It’s forbidden to return food to the oven even if it’s cooked and warm. <Ref>Shemirat Shabbat KeHilchata 1:17 </ref>
# It is forbidden to return a pot of food to a covered fire unless the other conditions of Hachzara are met. That is, the food would need to be cooked, remain hot since it was removed from the fire, still in one's hand, not put down on the floor, and remove with the intention to be returned.<ref>Shemirat Shabbat Kehilchata 1:20</ref>
# If there’s a possibility that the food isn’t fully cooked, if the oven door is opened or opened by itself, it’s forbidden to close the oven door, unless the food is removed. However, fully cooked food that was in the oven from before [[Shabbat]] may remain there when/if the oven door is opened. <Ref>Shemirat Shabbat KeHilchata 1:17. Shabbos Kitchen (p. 9) explains that it is forbidden to close the oven door with not fully cooked food inside because it hastens the cooking process. See also Rama 259:7. </ref>
# A blech is a piece of metal covering a fire. If the blech extends beyond the actual fire, some poskim permit returning food from the refrigerator to a part of the blech that isn't directly over the fire.<ref>Shemirat Shabbat Kehilchata 1:26 writes that some are lenient to consider the part of the blech that isn't directly over the fire to be 'near the fire.'</ref> Other poskim hold that if it is Yad Soledet Bo it is completely considered like an uncovered fire.<ref>Rav Nevinsal in Byitzchak Yikareh 253:1 s.v. muter</ref>
# It’s forbidden to use an oven which is thermostatically controlled since opening or closing the door will likely cause the flame to be increased. <Ref> Shemirat Shabbat KeHilchata 1:29 </ref>
# Sephardim hold that it is permitted to put solid food on a covered fire on Shabbat since it doesn't look like cooking.<ref>Yachava Daat 2:45</ref>


==Cooking on a covered fire==
===Ovens with Shabbos Mode===
# It’s permissible to cover a fire with a metal tray upside down (which both diminishes it’s heat and makes it’s clear that one is not cooking the same one would during the week) and then place a pot of fully cooked food that is still slightly warm (having been on a fire earlier from before [[Shabbat]]). <Ref> Shemirat Shabbat KeHilchata 1:23 </ref>
# According to everyone it is forbidden to initially place food that was in the refrigerator and place it in the oven to heat up.<ref>Certainly according to Igrot Moshe 1:94 that it is never permitted to return food into an oven on Shabbat and those who agree with him will forbid initially placing food into an oven on Shabbat. However, for those poskim who are lenient regarding returning a food into an oven when the conditions of hachzara are filled, would it be permitted to initially put dry food from the refrigerator into the oven on Shabbos mode? Tefillah LMoshe 1:2 clarifies that even according to those who are lenient about returning food to an oven agree that you can't initially place foods from the refrigerator into the oven or take any food which wasn't removed from the fire and is still in one's hand ready to return. He adds that even for dry food this is forbidden. Yalkut Yosef 253:8 writes that one should be strict ever to initially place food into an oven on Shabbat unless the conditions of hachzara are fulfilled. Yalkut Yosef clearly even adds that  it is proper not to put cold dry cooked food in an oven on Shabbat since it appears like cooking. The same is even clearer in the Yalkut Yosef (Shabbat 1-1 5771 edition p. 493 253:8). He is lenient on returning a chullent to the oven since it isn't normal to cook chullent in the oven but it would be forbidden to return grilled chicken, baked potatoes, or the like that are normally cooked in an oven. However, the Tefillah LMoshe clearly states that it is forbidden since even dry food can only be returned but not initially placed into the oven. Furthermore, the Mayan Omer 2:10 p. 120 writes when a yeshiva boy asked Rav Ovadia if he could return dry food on Shabbat from the refrigerator into an oven on Shabbat and he said no and rather he should buy a hotplate and use that. The footnote by R' Yehuda Naki discusses the question further and even though he says it is forbidden he writes that after the fact someone who is lenient has something to rely upon. </ref>
# The only discussion is if food was taken off the fire or out of the oven on Shabbat whether it can be returned to the oven. The dispute centers around whether the oven is considered a covered fire or not. An additional consideration is whether it is ever permitted to return food into an oven or only on top of a stove.
## Ashkenazim consider it an uncovered fire and some also say that it is forbidden to return into an oven and therefore it is completely forbidden to ever return food into an oven on Shabbat.<ref>Igrot Moshe OC 1:94 writes that the oven is considered an open fire and as such it is always forbidden to return food into it. Shemirat Shabbat KeHilchata 1:17, Minchat Yitzchak 3:28, Orchot Shabbat 2:53 agree. See Shevet Halevi 3:48. Alternatively, Rav Hershel Schachter (The Laws of Cooking and Warming Food on Shabbat by Rabbi Willig p. 181) writes that it is always forbidden to return food into an oven (toch) since it appears as a new cooking as opposed to onto a covered fire. Therefore, it is never permitted to return food into an oven.</ref>
## According to many Sephardic poskim there are instances when it is permitted to return food into an oven on "Shabbos mode" that can't change temperatures. That is, some poskim permit returning a liquid that is still Yad Soledet Bo and was never placed on the ground back into an oven on Shabbat as they consider the oven like a covered fire.<ref>Yalkut Yosef 253:8. Yalkut Yosef explains that since the fire of the oven is covered it is considered like a stove with a covered fire. Additionally, returning into an oven is no different than on top of a stove according to the Shibolei Haleket that it is only forbidden to return into ovens of the days of Chazal which can cook on the inside and on top. Therefore, he is not lenient to return into an oven without any conditions but if the conditions of hachzara are met, namely that the liquids are Yad Soledet Bo and not placed on the floor, they can be returned into an oven. He concludes that his father Rav Ovadia agreed with him.</ref> Some only permit this if the buttons for the oven are covered.<ref>Rav Moshe Halevi in Tefilat LMoshe 1:2:4 writes that the oven is considered a covered fire and it is sufficient to show that one isn't going to change the temperature by covering the knobs. Additionally, it isn't considered returning a food back into an oven of Chazal since our ovens can't be used to cook on the inside and on top like the Shibolei Haleket. Nonetheless, he clarifies that it is always forbidden to place initially food into an oven on Shabbat since it looks like cooking and this leniency only applies to Hachzara.</ref> Some only permit if the food is placed on top of an empty pot or tray to indicate that this is different than the way one would cook during the week.<ref>Halacha Brurah 318:106 p. 252</ref>
# If there’s a metal insert in the oven to cover over the fires, some consider the oven to be considered a covered fire and it would be permitted to return food into it.<Ref> Sh”t Igrot Moshe 4:74:27 permits returning food to an oven on [[Shabbat]] if the oven has a metal insert of 4 sides to serve as a reminder. However, Sh”t Shevet HaLevi 3:48 argues on Igrot Moshe and holds that under all circumstances it’s forbidden to return food to the inside of an oven. </ref>
# It is permitted to leave food in an oven on Shabbat mode from before Shabbat. Some are strict to cover the knobs or touch screen with a paper that says Shabbat on it.<Ref>Yalkut Yosef Shabbat 1(1) 5771 p. 482 253:6</ref>
# After the fact if someone reheated food on Shabbat in an oven, if the knobs are covered you can eat the food since there is an opinion who would permit it and if not then you should wait until the food cools down so as not to benefit from the violation of chazara.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/748376/rabbi-aryeh-lebowitz/ten-minute-halacha-eating-food-warmed-in-an-oven-on-shabbos/ Rav Aryeh Lebowitz]</ref>


==Cooking in a Kli Rishon on the fire==
===Moving pots around on top of a fire===
# It’s forbidden to put any food, liquid or solid, cooked or non-cooked, hot or cold, in a pot on the fire even if one intends to remove it right away. <Ref> Shemirat Shabbat KeHilchata 1:12, 39 Melachos (vol 2 pg 572) </ref>
# It’s permissible to move a pot from a small fire to a larger one, which is properly covered. <Ref>Shemirat Shabbat KeHilchata 1:24 </ref>
# Cooking in a Kli Rishon on or off the fire where the food reaches 110 degrees is a violation of Bishul Deoritta. <Ref>39 Melachos (vol 2 pg 568) </ref>
# A pot was on the edge of the blech which isn't above the fire may be moved to the part of the blech which is directly above the fire as long as the area where the pot was originally was as hot as 113 degrees and the food was fully cooked. <Ref> Shemirat Shabbat KeHilchata 1:25 </ref> If one was relying on the lenient opinion which allowed placing food directly onto the part of the blech which isn't directly over the fire one couldn't first place the food on the edge of the blech and then move it to the part of the blech that is directly above the fire.<ref>Shemirat Shabbat KeHilchata 1:26</ref>


==Cooking in a Kli Rishon off the fire==
==Conditions to Permit Chazara==
# A Kli Rishon is a pot that was in contact with a fire or heat source and is still a Kli Rishon if removed from the fire as long as it is 113 degrees. <Ref> Shemirat Shabbat KeHilchata 1:2, 39 Melachos (vol 2 pg 572) </ref>
# Someone who takes food off the fire on [[Shabbat]] may return it under the following conditions:
# A ladle can be considered a Kli Rishon if it was inserted in a hot Kli Rishon all the more so if it was left in there. <Ref> Shemirat Shabbat KeHilchata 1:48 </ref>
## the food is fully cooked  <ref> S”A 318:4 and Rama 253:2 rule like the Rambam and Tur who hold that unless foods are fully cooked one would violate [[Bishul]] Deoritta, against the Rosh ([[Shabbat]] 3:10-11) and Rashba ([[Shabbat]] 18b) who hold that once food is cooked KeMachal Ben Dursai it’s permissible to cook it even until it’s fully cooked food. Therefore, one may not return to the fire any food that’s not fully cooked otherwise there’s a potential Deoritta violation of [[bishul]]. Accordingly, Biur Halacha 318:4 D”H Shayach writes that even if one is in doubt whether the food is fully cooked or not one may not return the food to the fire. So brings Shemirat Shabbat KeHilchata 1:18 note 55. </ref>
# Food or liquid that’s not fully cooked may not be placed in a Kli Rishon (a pot removed from fire that’s hotter than 113 degrees Fahrenheit) even if the food is hot and the Kli Rishon is off the fire. <Ref> Shemirat [[Shabbat]] KeHilchata. 1:6 </ref>
## the fire must be covered <ref> S”A 253:2 writes that one may return hot food if the fire is Garuf or Katum. Mishna Brurah 253:81 adds that a similar metal try can be used as a cover of the fire to separate the fir from the pot. Similarly, S”A 253:3 writes that if on [[Shabbat]] morning one finds the food in one’s pot burning, one may remove it from the fire, put an empty pot on the fire and then the pot with food in it on top of the empty pot. Mishna Brurah 253:81 comments that it’s permissible to put the pot back on the fire since there’s an empty pot on the fire making it like Garuf or Katum. Kaf HaChaim 253:11, Sh”t Maharshag 2:50, Sh”t Igrot Moshe 1:93, and Shemirat Shabbat KeHilchata 1:18 rule that the fire must be covered in order to do [[Hachzara]] (Shemirat Shabbat KeHilchata (1 note 54 quotes Rabbi Shlomo Zalman as saying that one shouldn’t increase the flame when one puts a cover on top of it). Many poskim including Mishna Brurah 318:91, Shemirat Shabbat KeHilchata (chapter 1 note 59) in name of Rav Shlomo Zalman, and Sh”t Igrot Moshe 1:93 rule that one may cover the fire on [[Shabbat]] even if the pot is metal against Chazon Ish 37:11 who forbids putting metal on fire where it’ll become 113 degrees. </ref>
# One may not put down a hot pot on a wet counter top. <ref> http://www.dailyhalacha.com/displayRead.asp?readID=577 </ref>
## at the time it was removed from the fire, one intends to put it back <ref> Rama 253:2 in name of the Tur rules that one must have intention to return the food to the fire when one takes it off. Shemirat Shabbat KeHilchata 1:18 agrees. Mishna Brurah 253:56 writes that if one still has the food in one’s hand but didn’t intend to return it to fire, one can be lenient in cases of need. </ref>
===Fully cooked liquids===
## According to Ashkenazim, the pot must remain in one’s hand or in one’s hand while resting on a table or ground, however according to Sephardim, as long as the pot wasn’t placed on the ground, one may return it. <ref> Rama 253:2 writes that one of the conditions of [[Hachzara]] is that one keeps the pot in one’s hand. Mishna Brurah 253:55 writes that it’s forbidden to return the pot even if one put it down on a table or bench. The Shemirat Shabbat KeHilchata 1:18 writes that if one keeps one hand on the pot as one rests in on a table one may return the pot to the covered fire. Many achronim including Torat [[Shabbat]] 253:11, Demesk Eliezer 253:11, Sh”t Igrot Moshe 4:74:33, and the 39 Melachos (vol 2 pg 619, by Rabbi Ribiat) rule that as one as one keeps one’s hand on the pot even if the pot was rested on a table or bench one may return the pot. [However, from the Biur Halacha 253:2 D”H Velo it seems not like this.] On the other hand, S”A 253:2 writes that one of the conditions is to make sure not to place the pot on the ground. Magen Avraham 253:20 writes that the S”A argues on the Rama and permits leaving it on a table or bench if one intends to return it to the fire. Thus, Yalkut Yosef ([[Shabbat]] vol 1 pg 103) writes that there’s no requirement to have the food in one's hand. </ref>
# According to Ashkenazim it’s permitted to place a fully cooked liquid in a Kli Rishon that’s off the fire as long as the liquid is still warm (it hasn’t completely cooled since being heated). <Ref> Mishna Brurah 318:24 bringing the Rama 318:15 even in the case of a Kli Rishon, Shemirat [[Shabbat]] KeHilchata. 1:7,15, Shabbat Kitchen (pg 41-3) </ref>
## According to Ashkenazim, the food (liquid and solid) should be slightly warm in order to return it to the fire, however some argue that solids don’t need to be warm at all. On the other hand, according to Sephardim, the liquids must still be 113 degrees (and solids can be cold). <ref> S”A 253:2 writes that a condition of [[Hachzara]] is that the food is still boiling meaning that it’s 113 degrees. This condition is referring specifically to liquids as the Mishna Brurah 253:54 explains that this condition is dependant one of [[bishul]] and not [[Hachzara]]. Since S”A 318:4 rules that a liquid may not be heated up once it’s not 113 degrees, so too here a liquid may not be put back on the covered fire unless it’s 113 degrees. However, Rama 253:2 and 318:15 writes that Ashkenazim are lenient to allow returning a fully cooked liquid as long as it’s now slightly warm. This is also the opinion of Mishna Brurah 253:54 and Shemirat Shabbat KeHilchata 1:18. Regarding solids, the Magen Avraham 253:36 writes that it also must be somewhat warm in order to return it to the fire. However, the Beiur Halacha 253:5 s.v. Ubilvad argues on the Magen Avraham based on the Buir HaGra. (Chazon Ovadia Shabbat v. 1 p. 80 is cited by Or Hahalacha as agreeing with the Gra.) [It seems that Mishna Brurah 253:54, 91 rules like the Gra against the Magen Avraham even though he quotes the Magen Avraham (in 253:68).] The Shemirat Shabbat KeHilchata 1:18 seems to rule like the Magen Avraham, however, it’s unclear what he holds based on the footnote. Yalkut Yosef ([[Shabbat]] vol 1 pg 103) and Menuchat Ahava (3:2, vol 1 pg 50) agree with the Beiur Halacha that one may be lenient like the Gra. </ref>
# According to Sephardim, it’s permissible to pour fully cooked hot liquid into a Kli Rishon only if the liquid is still 113 degrees. <Ref> S”A 318:4 writes that if the liquid has cooled it may not be poured into a kli rishon. Mishna Brurah 318:24 explains that it must be Yad Soldet Bo according to S”A in order to pour it into a kli rishon. </ref>
===Clarification of the Second Requirement===
# Fully cooked liquid which has cooled (since it was heated originally while cooking) even if it became warm after it was cooked may not be reheated in a Kli Rishon and the contents of a Kli Rishon may not be poured into in. <Ref> Shemirat [[Shabbat]] KeHilchata. 1:8(1), 39 Melachos (vol 2 pg 563)  </ref>
# One may not return the inset of a crockpot to the base unless it was covered with aluminum foil (or the like) and it's preferable to cover the knob as well. <ref> [[Shabbos]] Kitchen (Rabbi Simcha Bunim Cohen, p. 60)</ref>
===Fully cooked solids===
# A fully cooked solid even if it’s cold may be placed in a Kli Rishon if the pot is not on the fire. <Ref> S”A 318:4, Shemirat Shabbat KeHilchata 1:10, 15, Shabbat Kitchen (Rabbi Simcha Bunim Cohen; pg 43) </ref>
## A fully baked (dry heat), roasted, or fried food may not be cooked(liquid heat). According to Ashkenazim one may not cook the baked, roasted or fried food in a Kli Rishon or Kli Sheni. <Ref> S”A 318:5 brings two opinions and Rama writes that the Minhag is to be strict even in a Kli Sheni. Shemirat Shabbat KeHilchata 1:59 holds like the Rama that it’s forbidden even in a Kli Sheni. </ref>
## According to Ashkenazim, it’s forbidden to put any baked item such as croutons, soup nuts, challah, or matzah in hot soup that was poured directly from the pot. However it is permitted to place a baked food in soup that’s was poured into a bowl through a ladle that wasn’t left in the soup for any length of time. <Ref> Shemirat Shabbat KeHilchata 1:59 holds like the Rama that it’s forbidden even in a Kli Sheni, however he considers the soup in the bowl a Kli Shishi if the soup was taken through a ladle that wasn’t left in the soup for any length of time. This is also codified in Hilchot [[Shabbat]] pg 263 by Rabbi Shimon Eider and Shabbat Kitchen pg 38 by Rabbi Simcha Bunim Cohen. </ref>
# According to Ashkenazim, it is forbidden to put a cooked or boiled food such as chicken on top of a blech. <Ref> Mishna Brurah 318:41 and Shemirat Shabbat KeHilchata 1:60 writes that since the chicken or cooked food was cooked originally with wet-heat and now it’s being cooked through dry heat like roasting it’s forbidden to heat up the food. </ref>
===Non-fully cooked food or liquid===
# It’s forbidden to put any non-fully cooked food, liquid or solid, in a Kli Rishon even if it’s off the fire <ref>Shemirat Shabbat KeHilchata 1:14 </ref> except for ox meat (because it requires intense heat to be cooked and it won’t cook in a Kli Rishon off the fire). <Ref>39 Melachos (vol 2 pg 573-4) </ref>
# Course salt according to many authorities may be placed in a Kli Rishon which was removed from the fire because it doesn’t cook in a Kli Rishon, however, table salt can be placed in a Kli Rishon because it is cooked in the processing. # It’s forbidden to put any uncooked solids or liquids into a Kli Rishon on the fire. <Ref>39 Melachos (vol 2 pg 574) </ref>
# It’s permissible to place a baby bottle of milk in a Kli Rishon which is off the fire and there’s a lot of milk in the bottle that it’s impossible that the milk will reach 113 degrees (if left in the Kli Rishon). <Ref> Shemirat Shabbat KeHilchata 1:50 </ref>
# It’s permissible to pour a large amount of cold water into hot water in a Kli Rishon (which is off the fire) as long as the mixture thereby becomes less than 113 degrees and that the pouring is done in one swift action. <Ref> Shemirat Shabbat KeHilchata 1:52 </ref>


===Transferring food from one pot to another===
===Clarification of the fourth requirement===
# It’s permissible to transfer food from one pot on the fire to another pot that’s on a covered fire if the food in both pots are fully cooked. <Ref> Shemirat Shabbat KeHilchata 1:16 </ref>
# According to Ashkenazim, in cases of need one may return food if it was placed on a table or bench as long as one had intent to return it a covered fire. <Ref> Beiur Halacha 253:2 s.v. VeDato writes in cases where one had intent to return the pot to the fire, and left it on the ground, in a case of need there’s room to be lenient. Shemirat Shabbat KeHilchata 1:19, Orchot [[Shabbat]] (vol 1 pg 85) agree. (It seems, however, that the Orchot [[Shabbat]] quotes Beiur Halacha even in cases where there’s no need). </ref>
# If one’s fully cooked food is drying out one may pour boiling water from an urn into a pot that’s on the fire. If that’s not possible it’s permitted to take water with a ladle or spoon and pour it into the pot. <Ref> Shemirat Shabbat KeHilchata 1:16 </ref>
# Some say that marble countertops are considered like a table or bench and if placed down there without intent, one may return it if there’s a need for the food. However, others say that marble countertops are considered like the ground and one shouldn’t return it to the fire unless there’s no other hot food. <Ref> Regarding placing a pot on a marble countertop there’s a dispute in the poskim. Petach Dvir 253:2, Sh”t Yitzchak Yiranen 2:42, and Menuchat Ahava 3:2, 3:8(3) write that anything attached to the ground is considered like the ground. Yalkut Yosef ([[Shabbat]] vol 1 pg 193 note 9) says that one has what to rely on if it was left on marble and not on the ground itself. Orchot [[Shabbat]] 2:46 brings a dispute between Rav Elyashiv, Rav Shlomo Zalman, and Rav Nassim Karlitz who are lenient regarding marble counters while, Rav Wosner is strict on this issue. </ref>
# It’s permissible to separate fully cooked in one pot on the fire into two pots as long as the empty one was clean and dry and one complies with the rules of chazara. <Ref> Shemirat Shabbat KeHilchata 1:16 </ref>
===If some of the conditions are lacking===
# If the pot was placed on a table or chair (and let go) but one had intent to return it to the fire, or one still has it in one’s hand but didn’t have intent to return it to the fire, one may be lenient if the food is needed as long as the other requirements (covered fire, fully cooked, still warm) have not been breached. <Ref> Beiur Halacha 253:2 s.v. VeDato (and Mishna Brurah 253:56) writes that if necessary (Shat Tzorech) one can rely on the Rishonim who say one doesn’t need intent if it’s still in one’s hand or one doesn’t need it in one’s hands if one has intent. Shemirat Shabbat KeHilchata 1:19 agrees. </ref>
# If one didn’t have intent to return the pot to the fire and the pot was placed on a table or chair (and let go), one shouldn’t be lenient to eat the food unless there’s no other hot food. <Ref>Shemirat Shabbat KeHilchata 1:20 </ref>
# If one didn't have intent to return the pot to the fire or that the pot was placed on a table or chair (and let go), one may return a pot of food to the fire as long as the food is needed and the other four requirements are satisfied. <ref> Shemirat Shabbat KeHilchata 1:19 </ref>


==Pouring from a Kli Rishon==
==Returning food to non-typical heating elements==
# Hot liquid poured from a Kli Rishon cooks to the same extent as a Kli Rishon on the outer layer of the substance it hits. <Ref>39 Melachos (vol 2 pg 575) </ref>
===Near a fire===
# It’s forbidden to pour from a Kli Rishon onto cold liquid or non-fully cooked solids. <Ref> Shemirat Shabbat KeHilchata 1:46, 39 Melachos (vol 2 pg 575) </ref>
# It’s permissible to place completely cooked cold solid food near a fire to remove the chill or warm it up. According to Ashkenazim, completely cooked slightly warm liquid is the same as cold solid food, while according to Sephardim, only if the liquid is completely cooked and at least the temperature of Yad Soledet Bo to be placed near a fire.<ref> Nonetheless, the Ran 19a writes that one may place a cold fully cooked food near the fire on [[Shabbat]] even in an area where it can reach Yod Soldet Bo because it is not considered a normal way of [[cooking]]. The Bet Yosef 318:15 limits this leniency to a fully cooked solid food, but a cold liquid may not be heated up near the fire because it is considered [[Bishul]] according to many opinions. Thus, S”A 318:15 rules that one may place a cold fully cooked solid or boiling liquid near the fire even in an area where it may become Yad Soldet Bo. Mishna Brurah 318:96 explains that according to Shulchan Aruch the liquid only needs to be Yad Soledet Bo and not actually boiling. (Whether the liquid needs to be completely cooked besides for being Yad Soledet Bo, see [[footnote about Bishul Deoritta]].) Rama 318:15, however, writes that the Ashkenazic minhag is to be lenient regarding reheating cooked liquids as long as it’s slightly warm. Shemirat Shabbat KeHilchata 1:13 and [[Shabbos]] Kitchen (pg 43) agree. </ref>  
# According to Sephardim, it’s forbidden to pour water from a boiling pot to another pot that’s on the fire. <ref> S”A 253:4, Halichot olam vol 4 pg 61, Sh”t Yechava Daat 4:22, Or Letzion (vol 2), http://www.dailyhalacha.com/displayRead.asp?readID=1632&txtSearch=pouring%20water </ref> However, according to Ashkenazim it’s permissible. <Ref>Mishna Brurah 253:85 </ref>
# Cold liquids that are fully cooked may not be placed in an area where if the food was left there it would reach Yad Soldet Bo unless there’s a great need, such as heating milk for a baby, and one’s intent is only to warm it or remove the chill and one actually removes it before it reaches Yad Soldet Bo. <Ref> Shemirat Shabbat KeHilchata 1:13 </ref>  
## If one found one’s chullent burning in the morning, according to Sephardim it’s forbidden to pour boiling water into the Crock pot and would only be permissible if one first transferred the Chullent into a Kli Sheni and then poured in the boiling water. <Ref>Yalkut Yosef ([[Shabbat]] vol 1 pg 107), Sh”t Yechava Daat 4:22 </ref>
# One may not put uncooked food in area (near the fire) where it could eventually reach 110 degrees even if one intends to remove it from that area before it becomes 110 degrees. However, if it wouldn't reach 110 degrees even if it was left there, then it's permissible. <Ref>39 Melachos (vol 2 pg 563), Shemirat Shabbat KeHilchata 1:13 </ref>
# It’s permissible to pour from a Kli Rishon onto a baby bottle filled with milk (even if it’s cold and uncooked) since the pouring only cooks the outer layer and in this case it’s the bottle (which doesn’t cook at this temperature), however, one should be careful that the bottle isn’t completely covered by the hot water. <Ref> Shemirat Shabbat KeHilchata 1:50 </ref>
# It’s forbidden to place a piece of bread close enough to the fire that it will toast. <Ref> Shemirat Shabbat KeHilchata 1:62 </ref>
# It’s forbidden to pour hot water from a Kli Rishon onto regular sugar, saccharin, instant coffee, soup powder, instant cocoa, or uncooked tea leaves. <Ref>Shemirat Shabbat KeHilchata 1:46,9 </ref>  
# It’s forbidden to dry wet clothes by placing them near a heater or radiator. <Ref> Shemirat Shabbat KeHilchata 15:9-11 </ref>
===Onto water===
# It’s permissible to pour hot liquid from a Kli Rishon onto cold liquid if the remaining mixture will remain cool (less than 110 degrees). However it’s forbidden to pour a lot of hot liquid from a Kli Rishon onto a little cold liquid since the remaining mixture will be hot (greater than 110 degrees). <Ref>Shemirat Shabbat KeHilchata 1:51, 39 Melachos (vol 2 pg 576) </ref>
# It’s permissible to pour from a Kli Rishon (even if it’s on the fire) onto fully cooked solids or fully cooked liquids which are still slightly warm, according to Ashkenazim. <Ref> Shemirat Shabbat KeHilchata 1:47 </ref>
## Therefore, it’s permissible to pour from an urn onto tea essence which is still warm. <ref> Shemirat Shabbat KeHilchata 1:47 </ref>


==Removing food from a pot on the fire==
===Covered fire (Blech)===
# For foods which have not yet been fully cooked, one may not remove a portion since it reduces the amount of food and hastens the cooking. <Ref> Shabbat Kitchen (Rabbi Simcha Bunim Cohen; pg 8) </ref>
# Many poskim permit covering the fire on [[Shabbat]] with a metal tray if the flame isn’t strong enough to make the tray red-hot. <Ref> Sh”t Zera Emet 3:26 permits one to put a metal tray (with small holes) on a fire on [[Shabbat]] and then do [[Hachzara]] based on S”A 318:8 where he brings the dispute whether one can do [[Hachzara]] on an empty over the fire and rules like the lenient opinion. Chazon Ish 37:11 argues that actually placing the metal sheet on the fire is the forbidden act of [[Mavir]] based on Rambam ([[Shabbat]] 12:1, 9:6) who says that one who heats metal to mold it violates [[Mavir]]. Even though S”A 253:3 writes that on [[Shabbat]] day one can put a empty pot on a fire (and then return a pot that was on the fire right before), Chazon Ish explains that S”A is talking about a earthenware pot and not metal. However Nishmat Adam 20:1, Kesot HaShulchan (134 pg 42), Sh”t [[Shevet Halevi]] 1:91, Sh”t She’ilat Shaul 29, Chazon Ovadyah ([[Shabbat]] 1 pg 55), and Sh”t Tefilah LeMoshe 1:59 (pg 647) argue that in our case the tray won’t become hot as a coal or hot enough to be reshaped and so it should be permitted. Shemirat Shabbat KeHilchata 1:23 and 1:38 permits covering the fire on [[Shabbat]] as long as the fire isn’t strong enough to make the tray red-hot. </ref>
# Similarly, it’s forbidden to take water out of an urn in which the water has not reached its boiling point yet. <Ref> Shabbat Kitchen (Rabbi Simcha Bunim Cohen; pg 8), Shemirat Shabbat KeHilchata (1:35 note 96) </ref>
'''According to Ashkenazim'''
# It’s forbidden to place a pot of fully cooked food on a blech (a metal tray covering the fire) even if one’s intent is just to remove it’s chill. <Ref> Shemirat Shabbat KeHilchata 1:25, Sh”t Igrot Moshe 1:94, [[Shabbos]] Kitchen (pg 44), 39 Melachos (vol 2 pg 564) </ref> However, many permit placing fully cooked food on a blech on the area where it doesn’t reach 113 degrees. <Ref> [[Shabbos]] Kitchen pg 44, Igrot Moshe 1:94. However, Az Nidabru 8 forbids even in an area where the blech will not reach Yad Solet Bo. </ref>  
# Some say that it’s permissible to put foods on the blech on [[shabbat]] which could not be cooked on the blech (such as [[challah]] or kugel) as long as one doesn’t put it on the area which is over the fire. <ref> 39 Melachos (vol 2 pg 564) quoting Rav Shlomo Zalman </ref>
# One may move pots from a cooler area to a warmer position on the blech only if the food is fully cooked and the area from which it stood originally was 113 degrees. <Ref>Shemirat Shabbat KeHilchata 1:25 </ref>
'''According to Sephardim'''
# According to Sephardim, it’s permissible to put a solid completely cooked food on top of a blech or hotplate on [[Shabbat]]. <ref> Yalkut Yosef (253:9, [[Shabbat]] vol 3 pg 207), Halacha Brurah 318:95, [http://www.dailyhalacha.com/displayRead.asp?readID=429 Rabbi Mansour on Dailyhalacha.com]. Or Letzion 2:30:13 is only lenient to place a dry food on a tray over a fire without the conditions of hachzara as long as one doesn't place the food directly over the fire. </ref> However, it is forbidden to put a cooked liquid on a blech or hotplate on [[Shabbat]] unless one fulfills the conditions of [[Hachzara]], however it is permissible to ask a non-Jew to put a cooked liquid on top of a blech or hotplate on [[Shabbat]]. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=429 Rabbi Mansour on Dailyhalacha.com], Yalkut Yosef ([[Shabbat]] vol 3 pg 207) </ref>


==Stirring hot food==
===One pot on top of another===
===Not fully cooked food===
# One may place cold fully cooked solid food on top of a pot that is on the fire on [[Shabbat]] because that is not considered on top of a fire at all. <Ref>
# It’s forbidden (as Deoritta Bishul) to stir hot food that isn’t fully cooked when it’s on the fire or removed from the fire as long as it’s 113 degrees in a Kli Rishon. <Ref> In [[Shabbat]] 18b, the Gemara says that there’s no issue of Megis (stirring) a hot food if the pot is totally sealed with cement implying that stirring a hot food is forbidden as Bishul, cooking (Rashi 18b D”H Megis). Rambam 3:11, S”A 318:18, Shemirat Shabbat KeHilchata 1:31, and 39 Melachos (vol 2 pg 560) bring this law as halacha. </ref>  
* The Tosefta ([[Shabbat]] 3:23) permits placing a pot of food on top of another pot (Kedeirah Al Gabei Kedeirah) on [[Shabbat]] in order to preserve the heat of the top pot but not in order to heat it up. The Bet Yosef 258 quotes Rabbeinu Yerucham, who cites the Rosh’s opinion that the requirement that the food be hot is true only regarding foods that weren’t fully cooked or liquids, but a cold fully cooked solid may be placed on top of a pot on [[Shabbat]]. Rabbeinu Yerucham then quotes a second opinion that placing cold food on top of a pot is like placing it on a fire which is forbidden. S”A 318:8 rules like the Rosh. Many achronim including Gra 318:7, Eliyah Rabba 318:21, Mishna Brurah 318:60, Shemirat Shabbat KeHilchata 1:36, and Yalkut Yosef ([[Shabbat]] vol 3 pg 207) agree.
# There's no prohibition of stirring a clear liquid such as chicken soup. <ref> 39 Melachos (vol 2 pg 560) </ref>
* Additionally, Rabbenu Yerucham quotes a dispute whether this leniency applies even if the bottom pot is on the fire, or only if it isn’t on the fire. S”A 318:7 quotes these two opinions without ruling. Magen Avraham 318:24 and Mishna Brurah 318:55 rule like the first opinion. Thus, Shemirat Shabbat KeHilchata 1:42 rules that one may place cold fully cooked solid food on top of another pot of food that is on the fire, even if it will become Yad Soldet Bo. [[Shabbos]] Kitchen (p. 41-2) and Orchot [[Shabbat]] (p. 99) agree.
# One can’t even take out a serving utensil from a Kli Rishon (even off the fire), unless the food is cold (not at the level of 113 degrees). <Ref> When Rambam 3:11 and S”A 318:18 quote the law of stirring, they extend it to the case of removing a serving spoon from a hot food which causes a mixing of the food. Bet Yosef explains that when the Rambam forbids by a pot on the fire, it also includes the case of where the pot came off the fire and is still boiling. This is found explicitly in the Ran 6b and Rabbenu Yerucham 3:12 pg 68a. S”A rules this law with the language of a pot removed from the fire. This is brought as halacha in Shemirat Shabbat KeHilchata 1:31. </ref>
* Why does a pot on a pot permit hachzara? Pri Megadim 253:33 writes that the reason that a pot on a pot works is because it isn't a normal way to cook. Am Mordechai Shabbat p. 27 writes that even the Rama and those who hold that hachzara is based on shema yichateh since there is a great reminder not to stoke the coals when one is putting it on top of another pot.
</ref> According to Sephardim, a fully cooked liquid, which is also at least Yad Soledet Bo is the equivalent of a fully cooked solid food, according to Ashkenazim, a fully cooked liquid which is at least slightly warm, is the equivalent of fully cooked solid food. <ref>Even though Shulchan Aruch 318:7 writes that liquids must be as hot as Yad Soldet Bo, Rama 318:15 argues that even if it’s just slightly warm it’s permissible. Shemirat Shabbat KeHilchata 1:36 agrees. </ref>
# Note that this leniency only applies if the bottom pot is filled with food and not if it is empty. <ref>
* Shulchan Aruch 318:8 rules that one may place fully cooked cold food on top of another pot on the fire. On the other hand, the S”A 253:3 rules that one may return food on top of an old pot only if the food is still hot and wasn’t placed on the ground, implying that placing food on top of another pot isn’t permitted without the conditions of [[Hachzara]]. The Pri Megadim E”A 253:33 answers that the leniency spoken about in 318:8 only applies if the bottom pot is filled with food, and not if it is empty. Bei’ur Halacha 253:3 s.v. Veyezaher, Chazon Ish 37, Sh”t Az Nidbaru 3:14, and [[Shabbos]] Kitchen (Rabbi Simcha Bunim Kohen; pg 42) agree that the bottom pot must be filled with food. See, however, Sh”t Shevet HaLevi 1:91.
* See Shemirat Shabbat KeHilchata (chap 1, note 126) who writes that if the empty pot isn't on top of the fire directly but rather on top of a tray which covered the fire, then one may place fully cooked solid food on top of the empty pot because that's considered like a pot on top of a pot. Piskei Teshuvot 253:25 agrees. Also, Orchot [[Shabbat]] (p. 100) writes that some permit placing fully cooked cold food on top of an empty pot on top of an electric hot plate. However, Rav Mordechai Willig in Am Mordechai (p. 30) disagrees because there should be no difference between one blech and two or a flat blech and a crooked blech. </ref> Sephardim are lenient even if the pot is empty.<ref>Halacha Brurah 318:100</ref>
# If the food isn't fully cooked, one may not place the food on top of another pot which is on the fire <Ref> S”A 318:7-8 quotes a dispute whether one may place a pot with cold solids or hot liquids which are Yad Soldet Bo on top of a pot that’s on the fire and rules leniently. Even though the Taz 318:11 writes that it’s permissible even if it’s not fully cooked (but seems to require that the pot will not be able to cook), Mishna Brurah 318:55 rules that the food must be fully cooked based on many Achronim (Bach, Gra, Tosefet [[Shabbat]], Olat [[Shabbat]], Maamer Mordechai, Pri Megadim) who disagree with the Taz 318:9 on a similar issue. Shemirat Shabbat KeHilchata 1:36 rules like the Mishna Brurah. </ref> unless there's no chance that the pot will reach Yad Soldet Bo if it was left there. <Ref> Beiur Halacha 318:6 s.v. Ad SheTehe, Shemirat Shabbat KeHilchata 1:36 </ref>
# It’s forbidden to place a pot on top of another pot where the top pot contains food with containing large quantities of congealed fat. However, if there’s only a little congealed fat such that when melted it mixes with the rest of the food it’s permissible. If fat was dissolved it may be eaten. It’s also permitted to dissolve a sauce that is normally eaten in its congealed state such as fish sauce. <Ref> Shemirat Shabbat KeHilchata 1:37 </ref>


===Fully cooked food===
===Kedeirah Blech===
# Actually mixing fully cooked food which is on the fire is forbidden. <Ref> Ritva [[Shabbat]] 18b (quoted in Tal Orot pg 39) writes that even after the food was cooked it’s still forbidden on a rabbinic level to stir the hot food. S”A 318:18 rules one can’t remove a spoon from a food that’s not fully cooked but if it’s fully cooked it’s permitted, which seemingly means that one can remove a spoon from a fully cooked food but not to actually mix it. Similarly, Bet Yosef 321 quotes Sh”t Rambam 68 (and the halacha is also found in [[Shabbat]] 21:13) who permits mixing a hot food that was fully cooked and removed from the fire. Bet Yosef adds that even though it’s forbidden even off the fire as long as it’s hot here it’s permitted because it’s totally cooked. Rav Ovadyah (Yalkut Yosef [[Shabbat]] vol 3 pg 187; Kol Sinai Tevet 5723) implies from these sources that actually mixing a totally cooked food while on the fire is forbidden as Mechzei KeMevashel (appears like cooking). Or Letzion 2 pg 238 writes that the Kol Bo (quoted by Bet Yosef 253) who forbids stirring a fully cooked pot on the fire is a Deoritta prohibition, while Mishna Brurah 318 argues that clearly stirring a fully cooked food is only forbidden on a rabbinic level (as is explicit in the Ritva). However, Ramach (quoted by Kesef Mishna 9:4), Mamer Mordechai 318:20, and Chazon Ish 37:15 permit actual mixing even though the pot is on the fire because the food is completely cooked. </ref>
# Some say that placing food on a “Kedeirah Blech,” a rectangular box filled with water placed on top of the fire before [[Shabbat]], is the same as placing food on top of a pot on the fire, while others say that it merely like a covered fire, to which one may not return food without fulfilling certain conditions (see the [[#Covered_fire_(Blech)]] section). <Ref> A “Kedeirah Blech” is a covered rectangular metal box containing water that is meant to serve as a “pot” on top of the fire upon which pots can rest. Rav Hershel Schachter (“Hilchos [[Bishul]] B’[[Shabbos]]”, min 56-9) rules that a “Kedeirah Blech” is like a pot on top of a pot and is permissible. Rav Mordechai Willig (Am Mordechai p. 28), though, argues that since the water inside the “Kedierah Blech” isn’t meant to be consumed, it is not similar to the case of a pot on top of a pot. His opinion is also explained in English in "Cooking and warming food on Shabbat" p. 108. Rabbi Elyashiv (cited by The 39 Melachos [[Bishul]] note #212), Rabbi Belsky (39 Melachos [[Bishul]] note #211; on ouradio.org, [http://www.ouradio.org/ouradio/channel/C2055/ “Cooking on Shabbos- A HOT TOPIC”], min 60-68), and Rabbi Dovid Cohen (oukosher.org) agree.
# Ashkenazim are strict not even to take a serving spoon out of a pot of a fully cooked food (that’s 113 degrees) only while it’s on the fire. <Ref> Ran 6b (according to the version of the Bet Yosef 318:18 quoted by the Hagot HaBach on the Rif) writes that even removing a serving spoon from the pot of hot food is forbidden because in that act one stirs the food. Rambam 3:11 also rules that putting a serving spoon is forbidden because of stirring. However, Magid Mishna 3:11 explains that that Rambam (and Ran who says this explicitly) only forbad a hot food that wasn’t totally cooked but stirring is permitted if it’s totally cooked (Bet Yosef adds that according to those who hold there’s no issue of cooking once it’s cooked to the stage of Machal Ben Dursai, here too, stirring is permitted at Machal Ben Dursai). [Interestingly, Maggid Mishna 9:4 says in name of Ramban (18b D”H VeHalo Megis) and Rashba (18b D”H Tzemer LeYurah) that once the hot food was stirred once it’s considered cooked and there’s no issue of cooking with the second stirring.] S”A 318:18 rules that it’s permitted to remove a spoon from a fully cooked food even when it’s on the fire. However, the Rama is strict not to remove a utensil or stir the pot whether it’s on the fire or even off the fire based on Sh”t Mahari Vill 30. The achronim including Eliyah Raba 318:40, Chaye Adam 20:9, Levush 321:9, Pri Megadim M”Z 321:23, Sh”t Zera Emet 1:40, Tehilat LeDavid 252:1, Mishna Brurah 318:117, 39 Melachos (vol 2 pg 561-2), and Shemirat Shabbat KeHilchata 1:32 agree that Ashkenazim should be strict like the Rama while the food is still on the fire both not to stir and not to remove a utensil (and they mention that if there’s one who wants to be stringent one should be stringent in regards to stirring something off the fire). Sh”t Igrot Moshe 4:74 is strict like the Rama regarding food that’s on the fire and explains that that one may not stir food on the fire so that one doesn’t assume that the food is totally cooked and it really isn’t and come to a Torah prohibition. Shemirat Shabbat KeHilchata 1:32 adds that if there’s going to be non way to remove food from the pot and return it to the fire (because of absence of a suitable cover of the fire) one may be lenient and remove food (not stir) as long as the food is surely fully cooked. </ref> However, Sephardim hold it’s permitted even if in the act one turns the food that was on top of the pot to be moved to the bottom closer to the fire. <Ref> See above note. The Chida in name of the Radvaz 3:411, Taz 318:23, and Yalkut Yosef ([[Shabbat]] vol 3 pg 187) rule like S”A. [Interestingly, Orchot Rabbenu Kehilat Yacov pg 149 writes that in the house of the Chazon Ish and Kehilat Yacov (who were Ashkenazic), they actually took food from a pot on the fire when the food was fully cooked, not like the Rama (however, Orchot Rabbenu explains that since they were so strict regarding Chazara, if they weren’t lenient in this regard, they wouldn’t have hot food on [[Shabbat]]). The Chazon Ish 37:15 actually rule this way. ]</ref>
* Shevet HaKehati 4:110 and Az Nidbaru 1:38 say that a pot inside a pot isn’t considered a Kedeirah Al Gabi Kedeirah. Shemirat Shabbat KeHilchata (chap 1, note 118), 39 Melachos (regarding a double boiler), and Piskei Teshuvot 253:25 agree. Note that this is a case of a pot inside of a pot, such as a double boiler, but isn't the same as the Kedeirah Blech.</ref>
===Food not on the fire===
# If the fully cooked food is off the fire, one can completely mix the food. <Ref> Bet Yosef 321 quotes Sh”t Rambam 68 (and the halacha is also found in Rambam Hilchot [[Shabbat]] 21:13) who permits mixing a hot food that was fully cooked and removed from the fire. S”A 318:18 rules that it’s permitted to remove a spoon from a fully cooked food even when it’s on the fire, implying when off the fire and it’s fully cooked one can actually stir the food. Yalkut Yosef (Kitzur S”A vol 1 pg 631), and Shemirat Shabbat KeHilchata 1:32 rule that once the food is off the fire, one may stir the food. [Mishna Brurah 318:117 writes that if one want to be strict one shouldn’t stir it but just remove the food from the pot.] </ref> However, some are strict unless there's a need. <ref> 39 Melachos (vol 2 pg 561) </ref>
#  It is permitted to put a spoon or ladle inside a pot taken off the fire as long as one is careful that the spoon or ladle is free from any remnants of water or uncooked food. <Ref> Shemirat Shabbat KeHilchata 1:34 </ref>


==Cooking on an electric stove==
===Electric Hotplates===
# It’s forbidden to place anything on an electric stove unless it is covered. <Ref>Shemirat Shabbat KeHilchata 1:24 </ref>
# Many authorities permit placing food on an electric hotplate which does not have an adjustable temperature setting, even without fulfilling the conditions of [[Hachzara]], since it is not a usual way of [[cooking]]. However, others say that it is considered like a covered fire, upon which one may not return food without fulfilling the conditions of [[Hachzara]].<ref> *Rav Mordechai Willig (Am Mordechai p. 48) writes that one may heat up cold fully cooked solid food on an electric hotplate which is not used for [[cooking]] and has only one temperature setting. Rabbi Eider in Halachos of [[Shabbos]] (p. 313), [[Shabbos]] Kitchen (p. 43), Rav Hershel Schachter (The Laws of Cooking and Warming Food on Shabbat p. 182), and Rav Ovadia Yosef (Yechava Daat 2:45, Chazon Ovadyah Shabbat v. 1 p. 78) agree. See Sh”t Igrot Moshe 4:74:35 who rules that if it is impossible cook on a particular electric hotplate, one may heat up already warm food on it if it has only one setting.
# Before [[Shabbat]], it’s permissible to leave cooked food on a covered electric stove which is set on a timer to begin operating on [[Shabbat]]. <Ref>Shemirat Shabbat KeHilchata 1:26 </ref> In such a case, one may not place food on the covered stove on [[Shabbat]] even before it began operating. <Ref> Shemirat Shabbat KeHilchata 1:26 </ref>
*Shemirat Shabbat KeHilchata 1:30, however, rules that an electric hot plate is a like a covered fire and one may not return food onto it without fulfilling the other conditions of [[Hachzara]]. (Rabbi Neuwirth emphasizes this in his approbation of Am Mordechai (p. 7).) Rabbi Belsky (quoted by Halachically Speaking 4:16:3), Rav Shalom Massas ([https://www.hebrewbooks.org/pdfpager.aspx?req=21372&pgnum=147 Shemesh Umagen 1:53]), Rav Meir Mazuz (Introduction to Ish Matzliach v. 3 pp. 20-21), and Orchot [[Shabbat]] (p. 99) agree. Rav Mazuz ([https://www.hebrewbooks.org/pdfpager.aspx?req=21253&pgnum=112 Shemesh Umagen 2:53]) writes that Rav Ben Tzion Abba Shaul and Rav Tzvi Pesach Frank also forbade reheating on top of a hotplate.
*Chazon Ovadyah ([[Shabbat]] 1 pg 55) holds that since [[Hachzara]] is only forbidden as it looks like [[cooking]] a plaata (electric hotplate) which isn’t used for [[cooking]] should be permitted for [[Hachzara]]. Rav Tzvi Pesach Frank (Kol Torah Iyar 5723, Sh”t Har Tzvi O”C 136 and Toldot Zev ([[Shabbat]] 2 pg 234)) concurs. Halacha Brurah 318:95 summarizes that it is permitted to take cold dry food out of a refrigerator that was there since Friday and place it on the hotplate on Shabbat. That is for dry foods no conditions of hachzara are necessary. Yalkut Yosef 253:9 agrees. Sh”t Igrot Moshe (O”C 4:74(35), 1:93) permits [[Hachzara]] on a blech if the food is fully cooked because it’s not used to cook and being a blech for [[Shabbat]] it serves as a reminder it’s [[Shabbat]]. Sh”t Yashkil LeAvdi O”C 7:28, Rav Shlomo Zalman Aurbach (Shulchan Shlomo 253:27), Sh”t Tzitz Eliezer 8:26, Chukei Chaim Peretz 8 in name of Rav Sheinberg, Sh”t Me’oneh Lashon 22, Sh”t Tefilah LeMoshe 1:32, and Yitzchak Yiranen (pg 50) concur to permit [[Hachzara]] on a plaata. However, Yashiv Moshe (Rabbi Twersky pg 36) in name of Rav Elyashiv and Sh”t Avnei Yishfeh 1:83 are strict because a plaata is sometimes used to cook. See also Sh”t Shemesh UMagen 1:53 and 3:54(3).</ref> If it has a knob even if it is covered it is problematic to place food from the refrigerator onto a hot plate on Shabbat.<ref>Rav Hershel Schachter (The Laws of Cooking and Warming Food on Shabbat p. 182). This is also the opinion of the poskim in the previous note.</ref>


==Cooking in a Kli Sheni==
===Crock-pot===
# A Kli Sheni is a vessel into which a hot liquid or solid was poured. <Ref>39 Melachos (vol 2 pg 577) </ref>
# In order to return food to a crockpot or the crockpot insert back into the electric setting the conditions of insulating (hatmana) and returning (chazara) must be met (as described above). 1) If the insert pot is raised such as with marbles or the like then there's no issue of hatmana.<ref>Rabbi Willig in The Laws of Cooking and Warming Food on Shabbat p. 126 quoting Rav Elyashiv. See Orchot Shabbat p. 540 who has a letter from Rav Shlomo Zalman Auerbach who forbade doing hachzara on a regular crock-pot.</ref> 2) The food must be cooked. 3) The heating element must be covered such as by covering the surface with aluminum foil which then extends upwards and is seen before the adjustable setting.<ref>Rabbi Willig in The Laws of Cooking and Warming Food on Shabbat p. 124. 39 Melachos v. 2 p. 614 and 647 writes that in order to avoid hachzara it is necessary to line the inside with foil in order to return the ceramic pot to the crock pot heataing element. With respect to hatmana, he cites a dispute between Rav Shlomo Zalman Auerbach and Rav Moshe Feinstein. TO avoid that question he says that it is proper to line the walls of the crock pot so that they are visible from the outside. </ref> 4) At the time it was removed one's intent was to return it. 5) The pot remained in one's hands. 6) The food remains slightly warm. If it is a liquid, according to Sephardim it must be Yad Soledet Bo.
# It’s forbidden to put any non-cooked food into a Kli Sheni which has the temperature of 113 degrees or greater <Ref> Shemirat Shabbat KeHilchata 1:53 </ref> except a few items including water, olive oil, ginger, cinnamon, ox-meat, <Ref>39 Melachos (vol 2 pg 579-580) </ref> and milk. <Ref>Mishna Brurah 318:39 at the end </ref>
# Some say that one may leave fully cooked food in a crock-pot which is on a timer (set from before [[Shabbat]]) to turn on [[Shabbat]] morning and off [[Shabbat]] afternoon, however, some question this. <ref>[http://www.ou.org/webcast_kosher Rabbi Hershel Schachter] (OU Kosher Webcast, min 13-16) says that even though the Shemirat Shabbat Kehilchata is lenient there is room to be strict because the Chazon Ish had a doubt about this. </ref>
# Certain foods (such as potatoes, meat, kugel, or whole beans) store heat and should be treated as a Kli Rishon as long as it’s 113 degrees even if transferred to a Kli Sheni or Shelishi. <Ref> Shemirat Shabbat KeHilchata 1:58 </ref> For example, one shouldn’t put butter or seasoning on a hot (113 degree) potato or piece of meat. <Ref> Shemirat Shabbat KeHilchata 1:58 </ref> An exception to the rule, is that salt and some say even ketchup may be placed on the hot foods. <Ref> Shemirat Shabbat KeHilchata 1:58 because they are already cooked. </ref>
===Which foods may be placed in a Kli Sheni?===
# Two exceptions to the rule of placing liquids in a Kli Sheni are oil and water which may be placed in a Kli Sheni. <Ref> Shemirat Shabbat KeHilchata 1:53 </ref>
# It’s permitted to place sugar, saccharin, instant coffee, soup powder, milk powder, instant cocoa, table salt, or cooking salt into a Kli Sheni as they have been cooked in the manufacturing process. <Ref> Shemirat Shabbat KeHilchata 1:49, 54 </ref>
# It’s forbidden to place tea leaves or ordinary cocoa in a Kli Sheni. <Ref> Shemirat Shabbat KeHilchata 1:53 </ref>
# A fully baked (dry heat), roasted, or fried food may not be cooked (liquid heat). According to Ashkenazim one may not cook the baked, roasted or fried food in a Kli Rishon or Kli Sheni. <Ref> S”A 318:5 brings two opinions and Rama writes that the Minhag is to be strict even in a Kli Sheni. Shemirat Shabbat KeHilchata 1:59 holds like the Rama that it’s forbidden even in a Kli Sheni. </ref>
===Fully cooked liquid===
# Fully cooked liquid (whether it is warm or cold) may be placed in a Kli Sheni for example, tea essence, and there is what to rely on regarding pasteurized milk. <Ref> Shemirat [[Shabbat]] KeHilchata. 1:8(2), 1:55, Mishna Brurah 318:39(end) regarding tea essence and milk</ref>
===Pouring from a Kli Sheni===
# One may pour from a Kli Sheni onto fully cooked liquid (whether it is warm or cold) <Ref> Shemirat [[Shabbat]] KeHilchata. 1:8(2) </ref>
# One should not pour hot water (which has the temperature of 113 degrees) from a Kli Sheni onto a raw egg, non-boiled tea leaves, or herring. <Ref> Shemirat Shabbat KeHilchata 1:57 </ref>


==Cooking in a Kli Shelishi==
===Warming Drawers===
# Some forbid putting tea leaves in a Kli Shelishi, and some permit. According to those who forbid, one should make tea essence before [[Shabbat]] and pour it into hot water of a Kli Sheni on [[Shabbat]]. <ref> Chazon Ish 52:19, Aruch HaShulchan 318:28, Shabbat Kitchen (Rabbi Simcha Bunim Kohen; pg 32) hold that tea leaves are food that are easily cooked and a Kli Shelishi is no different than a Kli Sheni. However, Igrot Moshe 4:74 bishul#15 permits putting tea leaves in a Kli Shelishi since he holds that a Kli Shelishi can’t cook at all.  According to those who forbid, Mishna Brurah 319:39 writes that one should make tea essence before [[Shabbat]] and then pour it into hot water of a Kli Sheni on [[Shabbat]]. See Sh”t Shevet Halevi 1:90 who argues on the advise of the Mishna Brurah to cook the leaves before [[Shabbat]] and then again on [[Shabbat]] because Sh”t Maharam Shik 132 suggest that there may be bishul acher bishul with the tea leaves. </ref>
# Some poskim permit placing fully cooked solid food in a warming drawer if one turns it on the low setting, which it can't be used for [[cooking]], and the knob to adjust the temperature is covered,<ref>Shabbat Lyisrael (by R' Yisrael Nimdar p. 185-189) quotes that Rav Yechezkel Roth and Rav Eliyahu Falk permit the warming drawer if the dials to adjust the temperature are covered. He also quotes that Rav Shmuel Fuerst held that according to those who permit hotplates such as Rav Moshe should permit the warming drawer but those who forbid the hotplate forbid this as well. [https://consumer.crckosher.org/policies/warmingfoodonshabbos/ CRC] holds that if the warming drawer cannot reach a temperature of 225 degrees it can be used on Shabbat, as long as the knob to adjust the temperature is covered. [https://www.yeshiva.co/ask/6404 Rabbi Dovid Sperling] summarizes the topic and also quotes some poskim who are lenient on this topic. Rabbi Gedalia Schwartz ([http://www.crcweb.org/Sappirim/Sappirim%206%20(Nov%202007).pdf Sappirim 5768], Issue 6) ruled that one may place food in a warming drawer if they are set to the low setting so that they aren’t used for [[cooking]] and the knobs are removed or covered. He notes that this only applies to solid completely cooked food.</ref> while others forbid (see below for details).<ref>*Rabbi Belsky (on ouradio.org, [http://www.ouradio.org/ouradio/channel/C2055/ “Cooking on Shabbos- A HOT TOPIC”], min 6-8) says that essentially it may be permitted to use a warming drawer on [[Shabbat]] which looks different than other warming drawers and only reaches temperatures of 175 degrees, but doesn’t conclude that it is actually permissible, because it is too similar to other warming drawers. However, if the warmer drawer is adjustable or it could reach temperatures of 275 degrees it is certainly forbidden.
## Some say there’s an issue of putting tea leaves in a kli rishon on [[Shabbat]] even if they were put in boiling water before [[Shabbat]]. However if the leaves were totally cooked there’s no issue of putting them in a kli rishon on [[Shabbat]]. <Ref> Sh”t Shevet HaLevi 1:90 </ref>
*See Igrot Moshe 1:94 who writes that it is permitted to return food to an oven on Shabbat if it can't be used for cooking during the week, doesn't reach Yad Soledet Bo, and there's no fire since then it wouldn't appear to be an issue of cooking on Shabbat.
# A fully baked (dry heat), roasted, or fried food may be cooked(liquid heat) in a Kli Shelishi. Therefore if soup was ladled from a pot into a bowl it’s permissible to place bread in the bowl. <Ref> Shemirat Shabbat KeHilchata 1:59 </ref>
*Rabbi Muschell ([http://www.star-k.org/kashrus/kk-cooking-ovenshabbos.htm star-k.org]) writes that if the warming drawer reaches above 120 degrees one may not place food in there on [[Shabbat]]. Rather he writes that one may leave food in there from before [[Shabbat]] on a few conditions. If the temperature is adjustable the knob must be covered. If opening the warming drawer is thermostatically controlled one may only open the drawer once on [[Shabbat]], removing everything at one time. Similarly, on another page, the [http://star-k.org/cons-appl-wolf-warmdrawer.htm Star-K] writes that all food should be placed in the drawer before [[Shabbat]] and may not be placed there on [[Shabbat]]. The drawer may be opened only once and so one should remove all food at one time. Additionally, the Star-K writes, that one should cover the knobs and the temperature certainly may not be adjusted on [[Shabbat]].
*Shabbat Lyisrael (by R' Yisrael Nimdar p. 185-189) quotes Rav Gershon Best and Rav Moshe Shaul Klein who forbid putting food into a warming drawer initially. He also quotes that this is the opinion of an author in Bet Aharon Vyisrael v. 200 and Shabbat Lyisrael rejects his proofs. Yam Simcha (Sh"t 15, p. 68) writes that it is forbidden to put food initially into a warming drawer, unless it is set to a temperature that it is impossible to cook at. Klalim Bhilchot Shabbat (v. 1 p. 165) forbids putting food onto a hotplate or warming drawer on Shabbat.</ref> Some of the stringent opinions would permit if there's no knob to adjust the temperature.<ref> Rabbi Mordechai Willig ("The Laws of Cooking and Warming Food on Shabbat" p. 127) writes that reheating cooked food in a warming drawer is permitted since it doesn't look like cooking. However, the knobs must be covered so that it is extremely inconvenient to adjust the temperature. Rav Hershel Schachter (ibid. p. 181) argues that covering the knob is insufficient unless there is no knob to adjust the temperature.</ref>
===Radiator===
# Some poskim hold tha tit is permitted to take food out of the refrigerator and place it on the radiator since it would not be seen as a way of cooking, while other poskim hold that it is like a covered fire and one may not return food there without the conditions of Hachzara.<ref> Rabbi Eider in Halachos of [[Shabbat]] (p. 313) rules that one may place food on a radiator. See also Shemirat Shabbat KeHilchata 1:30, who argues that a radiator is like a covered fire upon which one may not return food to it on [[Shabbat]] without fulfilling the other conditions of [[Hachzara]].</ref>


==Cooking in a Microwave==
===The opinion of the Ran===
# It’s forbidden to cook in a microwave on [[Shabbat]]. <Ref> 39 Melachos (Rav Ribiat; pg 589), Sh”t Igrot Moshe 3:52, Shabbat Kitchen (Rabbi Simcha Bunim Cohen; pg 2)</ref>
# Some say that if solid food was on the Blech during [[Bein HaShemashot]] and was removed on [[Shabbat]], it may be returned to a covered fire on [[Shabbat]] as long as it is fully cooked, while many others reject this leniency. <Ref>
==Water heaters or boilers==
* The Ran ([[Shabbat]] 17b) infers from the Yerushalmi that if food was on the fire from before [[Shabbat]] and was removed only once [[Shabbat]] began, it may be returned without all of the conditions of [[Hachzara]]. Bet Yosef 253:2 writes that many Rrishonim, including Tosfot, Rosh, and Rambam, disagree with the Ran. Nonetheless, the Rama 253:2 records the minhag to rely on the Ran but advises one to be strict. Mishna Brurah 253:63 explains that this leniency only removes the conditions of intending to return the food and keeping it in one’s hand; the food would still have to be fully cooked and placed on a covered fire.
# Many water heaters (or boilers) are made so that automatically when hot water is removed cold water is added, if this is the case, it’s forbidden to remove hot water even if the water heater (or boiler) is turned off. <Ref> Shemirat Shabbat KeHilchata 1:39 </ref>
* Magen Avraham 253:36 writes that besides for the other conditions of [[Hachzara]] it is only permitted to return a solid food to a covered fire if it is not completely cold because otherwise it looks like one is [[cooking]] on [[Shabbat]]. Bei’ur Halacha 253:5 s.v. UBilvad, however, explains that the Gra argues that only liquids need to be warm in order to be returned, but solids may be returned even if they are cold. Shemirat Shabbat KeHilchata 1:20 and Sh”t Igrot Moshe 4:74:31 rule like the Magen Avraham, while Chazon Ovadyah (p. 80) agrees with the Gra. Mishna Brurah 253:67 defends the minhag to some degree. Chazon Ish dissapproves of relying on this leneincy. Rabbi Shimon Eider (Halachos of [[Shabbos]], chap 14, sec F, pg 355) rules that one should not rely on this lenient ruling and writes that the Mishna Brurah's defense wouldn't apply nowadays.
* Rav Soloveitchik (cited by Rabbi Jachter in “[[Hachzara]] and [[Hatmana]]”, koltorah.org) ruled that one may rely on the Ran. (This ruling of Rav Soloveitchik is also recorded in [http://books.google.com/books?id=XDzlvJ5zsfsC&pg=PA91&lpg=PA91&dq=rewarming+food+on+shabbos+the+rav+soloveitchik&source=bl&ots=zGIQw2Rkng&sig=3aiB2mMukVfevkvDRG94ziTvueY&hl=en&ei=TOuqToa3C6PW0QGO4uyEDw&sa=X&oi=book_result&ct=result&resnum=4&sqi=2&ved=0CDQQ6AEwAw#v=onepage&q&f=false Halakhic positions of Rabbi Joseph B. Soloveitchik], (Rabbi Zeigler, vol 4, pg 90-1) and by [http://www.tzemachdovid.org/thepracticaltorah/vayakhel.shtml Rabbi Michael Taubes].) This is also relying on the Gra’s opinion that only liquids need to be warm. Rav Mordechai Willig (Am Mordechai p. 47), however, rules that initially one should not rely on this lenient ruling. Rav Hershel Schachter (“Hilchos [[Bishul]] B’[[Shabbos]]”, min 52-5), Shemirat Shabbat KeHilchata 1:23, 39 Melachos ([[Bishul]] #203), and Halachos of [[Shabbos]] (p. 355) agree.
* [http://www.yutorah.org/lectures/lecture.cfm/761944/Rabbi_Dovid_Miller/Shabbat_42_-_Bishul_11_-_hachzara_on_blechs_and_plattas Rabbi Dovid Miller] in explaining the topic emphasizes that Rav Soloveitchik only permitted reheating fully cooked solid food but not liquids or soup. </ref>
==Putting Food on Hotplate on Timer==
# A person can put cooked food on a hotplate before Shabbat that is going to turn on in the middle of Shabbat with a timer. But one may not put the food on the hotplate on Shabbat itself even though the hotplate is currently off.<ref> Shemirat Shabbat Khilchata 1:32. See Chazon Ish 38:2 who seems to be strict even on Friday to put a food on a hotplate that is going to turn on with a timer but Shemirat Shabbat Khilchata writes that he is only strict out of a concern for Tosfot that there is hachzara on erev Shabbat.</ref> Some are lenient to place food on the hotplate while it is off.<ref>Am Mordechai Shabbat p. 50 rejects the second reason of the Chazon Ish. Additionally, Yalkut Yosef Shabbat v. 1 p. 105 permits placing even liquids on a hotplate before it turns on.</ref>


 
==Questions==
==One pot on top of another==
* May one return cold fully cooked food to a blech on [[Shabbos]]? See the [[#Covered fire (Blech)]] section above.
# Food which isn’t fully cooked may not be placed on top of another pot which is on the fire. <Ref> S”A 318:7-8 brings a dispute whether one may place a pot with cold solids or hot liquids which are Yad Soldet Bo on top of a pot that’s on the fire and rules leniently. Even though the Taz 318:11 writes that it’s permissible even if it’s not fully cooked (but seems to require that the pot will not be able to cook), Mishna Brurah 318:55 rules that the food must be fully cooked based on the Achronim (Bach, Gra, Tosefet [[Shabbat]], Olat [[Shabbat]], Maamer Mordechai, Pri Megadim) who disagree with the Taz 318:9 on a similar issue. Shemirat Shabbat KeHilchata 1:36 rules like the Mishna Brurah. </ref>
* May one return cold fully cooked food to an electric hotplate on [[Shabbos]]? See the [[#Electric Hotplates]] section above.
# It’s permissible to place a pot of cold food on top of another pot (which is on top of the fire) in order to remove it’s chill only if there’s no chance that the pot will reach Yad Soldet Bo if left it was left there. <Ref> Buir Halacha 318:6 D”H Ad SheTehe, Shemirat Shabbat KeHilchata 1:36 </ref>
* May one return cold fully cooked food to an Kedierah Blech on [[Shabbos]]? See the [[#Kedierah Blech]] section above.
# It’s permissible to place a pot of solid food on top of another pot which is on a fire as long as the food is fully cooked. If the food is liquid, it must be fully cooked, and according to Sephardim, the liquid must be Yad Soldet Bo, however, according to Ashkenazim, the liquid must be warm (and not cold). <Ref>S”A 318:7 brings a dispute whether one may place a pot with hot liquids which are Yad Soldet Bo on top of a pot that’s on the fire. S”A 318:8 quotes the same dispute regarding solids except that the food doesn’t need to be hot and even if the food can reach the temperature of Yad Soldet Bo. S”A rules that for both the previous issues the halacha is like the lenient opinion. So rule the achronim including Gra 318:7, Eliyah Rabba 318:21, Mishna Brurah 318:60, Shemirat Shabbat KeHilchata 1:36, and Yalkut Yosef ([[Shabbat]] vol 3 pg 207). Even though S"A 318:7 writes that liquids must be as hot as Yad Soldet Bo, Rama 318:15 argues that even if it’s just slightly warm it’s permissible. Shemirat Shabbat KeHilchata 1:36 agrees. [However, Chazon Ish 37 writes that an empty pot isn’t considered a separation between the pot of food and the fire. So holds Sh”t Az Nidbaru 3:14 and Shabbat Kitchen (Rabbi Simcha Bunim Kohen; pg 42) that the bottom pot must be filled with food. However, Sh”t Shevet HaLevi 1:91 defends the minhag.] </ref>
==Sources==
# It’s forbidden to place a pot on top of another pot where the top pot contains food with containing large quantities of congealed fat. However, if there’s only a little congealed fat such that when melted it mixes with the rest of the food it’s permissible. If fat was dissolved it may be eaten. It’s also permitted to dissolve a sauce that is normally eaten in it’s congealed state such as fish sauce. <Ref> Shemirat Shabbat KeHilchata 1:37 </ref>
 
==Hot tap water==
# Turning on the hot tape water is prohibited on [[Shabbat]]. <ref>The 39 Melachos (Rabbi Ribiat, vol 2 pg 639) </ref> It’s forbidden to use the hot water even if one turns off the hot water heater before [[Shabbat]]. <ref> The 39 Melachos (Rabbi Ribiat, vol 2 pg 640) </ref>
# In cases of extreme need there may be a basis for permitting using hot tap water, however, a Rav must be consulted before using this leniency. <Ref> The 39 Melachos (Rabbi Ribiat, vol 2 pg 640) </ref>
# One may leave on a hot water faucet from before [[Shabbat]]. One may not turn off a hot water tap if the tap has been running to the point that the water in the boiler is colder than Yad Soldet Bo (after 15-20 minutes), however if the faucet has only been running for a short time or it’s only open slightly and the water is still Yad Soldet Bo, then it’s permissible it turn it off. <Ref> The 39 Melachos (Rabbi Ribiat, vol 2 pg 640-1) </ref>
# Even when it’s permissible to turn on the hot water tap or if one left on the hot water tap from before [[Shabbat]] other issues including:
* make sure that one does not use the hot and cold water at the same time in one faucet and
* make sure one doesn’t pour directly onto moist or wet dishes rather one should fill a basin and then put in one’s wet dishes or preferably pour the hot water into a container and from there into a basin and then put inside it the wet dishes. <Ref> The 39 Melachos (Rabbi Ribiat, vol 2 pg 640-1) </ref>
 
==Gas leak==
# If the flame on the stove goes out and the gas is escaping, it’s permissible to turn off the tap. Preferably this should be done with a variation (such as using the back of one’s hand, or one’s elbow). <Ref>Shemirat Shabbat KeHilchata 1:28 </ref>
 
==Yom Tov==
# It’s permissible to cook on [[Yom Tov]] as long as the flame was lit before [[Yom Tov]] or the timer was set for it to begin operating on [[Yom Tov]]. <ref>Shemirat Shabbat KeHilchata 1:27 </ref>
# One may not raise or lower the temperature of an electric stove. <Ref>Shemirat Shabbat KeHilchata 1:27 </ref>
# On [[Yom Tov]], an oven which is thermostatically controlled, is permitted to be opened and closed in order to put in, check, or remove food. <Ref> Shemirat Shabbat KeHilchata 1:30 </ref>
==Making Tea on Shabbat==
# According to many poskim tea leaves are considered foods which cook easily and could cook in a Kli Sheni and therefore it's forbidden to put a tea bag in a cup and pour upon it boiling water from the urn nor may the tea bag be put in a cup in which water was poured from an urn. <ref> Mishna Brurah 318:39, Aruch Hashulchan 318:28, 39 Melachos (Rabbi Ribiat, vol 2, pg 660).
* However, [http://koltorah.org/old/halachah/making-tea-shabbat Rabbi Chaim Jachter] quotes Rabbi Yosef Adler quoting Rav Yosef Dov Soloveitchik who said that his grandfather Rav Chaim Soloveitchik made tea on [[Shabbat]] using a Kli Sheni, because the gemara [[Shabbat]] 42b says that it is permissible to put spices into a kli sheini, and Rav Chaim considered tea to be a spice. Rav Shlomo Zalman Auerbach (quoted in Shmirat [[Shabbat]] kihilchita chapter 1 note 152) is quoted as saying that the spices referred to in the gemara in shabbat 42b were different then the spices of today, and that today's spices would be considered like kalei habishul. </ref>
# The preferable way of making tea on [[Shabbat]] is to use instant tea which may be placed in a Kli Sheni (a cup with water which was poured from an urn) and better yet in a Kli Shelishi (a cup with water which was poured from a Kli Sheni). <ref>Igrot Moshe 4:74(16) </ref>
# Another preferable method is to prepare "tea essence" by cooking a tea bag before [[Shabbat]], saving the flavored liquid, and putting it into a Kli Sheni (a cup with hot water which was poured from an urn). <ref>Mishna Brurah 318:39 </ref>
# Lastly, if one didn't prepare tea essence before [[Shabbat]] some poskim are lenient to make tea using a Kli Shelishi by pouring boiling water from an urn to a cup (Kli Sheni) and from that cup to another cup (Kli Shelishi) and putting the tea bag in the Kli Shelishi. <ref> Igrot Moshe 4:74(15) writes that a Kli Shelishi doesn't cook at all and so it's permissible to put a tea bag in a Kli Shelishi. This is also the opinion of the 39 Melachos (Rabbi Ribiat, vol 2, pg 661). There are some who disagreed with this idea, namely the Aruch HaShulchan 318:28 and Shemirat Shabbat KeHilchata 1:63 (in the new edition, see note 192). [The Mishna Brurah 318:39 clearly leave out this option implying that it's not a valid alternative. [http://www.yutorah.org/lectures/lecture.cfm/735738/Rabbi_Aryeh_Lebowitz/Making_Tea_on_Shabbos Rabbi Aryeh Lebowitz] writes "The Mishna Brurah writes that one may not cook tea even in a Kli Shelishi." and in a [http://www.yutorah.org/lectures/lecture.cfm/754922/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Making_Tea_on_Shabbos Ten Minute Halacha] repeats the same statement which seemingly is inaccurate as the Mishna Brurah actually makes no mention of Kli Shelishi at all.]
* Sh”t Shevet HaLevi 1:90 writes that there’s an issue of putting tea leaves in a kli rishon on [[Shabbat]] even if they were put in boiling water before [[Shabbat]]. However if the leaves were totally cooked there’s no issue of putting them in a kli rishon on [[Shabbat]]. </ref>
==References==
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[[Category:Shabbat]]
{{Shabbat Table}}

Latest revision as of 14:40, 9 March 2025

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Blech.jpeg

General guidelines of Hachzara

Returning Food to an Uncovered Fire

  1. There is a rabbinic prohibition not to return cooked food to a fire on Shabbat even if the food is fully cooked. Some say that the reason for the prohibition is that it looks like cooking and some that it is because one may come to stoke the coals.[1]

Returning Food to a Covered Fire (Blech)

  1. It is forbidden to return a pot of food to a covered fire unless the other conditions of Hachzara are met. That is, the food would need to be cooked, remain hot since it was removed from the fire, still in one's hand, not put down on the floor, and remove with the intention to be returned.[2]
  2. A blech is a piece of metal covering a fire. If the blech extends beyond the actual fire, some poskim permit returning food from the refrigerator to a part of the blech that isn't directly over the fire.[3] Other poskim hold that if it is Yad Soledet Bo it is completely considered like an uncovered fire.[4]
  3. Sephardim hold that it is permitted to put solid food on a covered fire on Shabbat since it doesn't look like cooking.[5]

Ovens with Shabbos Mode

  1. According to everyone it is forbidden to initially place food that was in the refrigerator and place it in the oven to heat up.[6]
  2. The only discussion is if food was taken off the fire or out of the oven on Shabbat whether it can be returned to the oven. The dispute centers around whether the oven is considered a covered fire or not. An additional consideration is whether it is ever permitted to return food into an oven or only on top of a stove.
    1. Ashkenazim consider it an uncovered fire and some also say that it is forbidden to return into an oven and therefore it is completely forbidden to ever return food into an oven on Shabbat.[7]
    2. According to many Sephardic poskim there are instances when it is permitted to return food into an oven on "Shabbos mode" that can't change temperatures. That is, some poskim permit returning a liquid that is still Yad Soledet Bo and was never placed on the ground back into an oven on Shabbat as they consider the oven like a covered fire.[8] Some only permit this if the buttons for the oven are covered.[9] Some only permit if the food is placed on top of an empty pot or tray to indicate that this is different than the way one would cook during the week.[10]
  3. If there’s a metal insert in the oven to cover over the fires, some consider the oven to be considered a covered fire and it would be permitted to return food into it.[11]
  4. It is permitted to leave food in an oven on Shabbat mode from before Shabbat. Some are strict to cover the knobs or touch screen with a paper that says Shabbat on it.[12]
  5. After the fact if someone reheated food on Shabbat in an oven, if the knobs are covered you can eat the food since there is an opinion who would permit it and if not then you should wait until the food cools down so as not to benefit from the violation of chazara.[13]

Moving pots around on top of a fire

  1. It’s permissible to move a pot from a small fire to a larger one, which is properly covered. [14]
  2. A pot was on the edge of the blech which isn't above the fire may be moved to the part of the blech which is directly above the fire as long as the area where the pot was originally was as hot as 113 degrees and the food was fully cooked. [15] If one was relying on the lenient opinion which allowed placing food directly onto the part of the blech which isn't directly over the fire one couldn't first place the food on the edge of the blech and then move it to the part of the blech that is directly above the fire.[16]

Conditions to Permit Chazara

  1. Someone who takes food off the fire on Shabbat may return it under the following conditions:
    1. the food is fully cooked [17]
    2. the fire must be covered [18]
    3. at the time it was removed from the fire, one intends to put it back [19]
    4. According to Ashkenazim, the pot must remain in one’s hand or in one’s hand while resting on a table or ground, however according to Sephardim, as long as the pot wasn’t placed on the ground, one may return it. [20]
    5. According to Ashkenazim, the food (liquid and solid) should be slightly warm in order to return it to the fire, however some argue that solids don’t need to be warm at all. On the other hand, according to Sephardim, the liquids must still be 113 degrees (and solids can be cold). [21]

Clarification of the Second Requirement

  1. One may not return the inset of a crockpot to the base unless it was covered with aluminum foil (or the like) and it's preferable to cover the knob as well. [22]

Clarification of the fourth requirement

  1. According to Ashkenazim, in cases of need one may return food if it was placed on a table or bench as long as one had intent to return it a covered fire. [23]
  2. Some say that marble countertops are considered like a table or bench and if placed down there without intent, one may return it if there’s a need for the food. However, others say that marble countertops are considered like the ground and one shouldn’t return it to the fire unless there’s no other hot food. [24]

If some of the conditions are lacking

  1. If the pot was placed on a table or chair (and let go) but one had intent to return it to the fire, or one still has it in one’s hand but didn’t have intent to return it to the fire, one may be lenient if the food is needed as long as the other requirements (covered fire, fully cooked, still warm) have not been breached. [25]
  2. If one didn’t have intent to return the pot to the fire and the pot was placed on a table or chair (and let go), one shouldn’t be lenient to eat the food unless there’s no other hot food. [26]
  3. If one didn't have intent to return the pot to the fire or that the pot was placed on a table or chair (and let go), one may return a pot of food to the fire as long as the food is needed and the other four requirements are satisfied. [27]

Returning food to non-typical heating elements

Near a fire

  1. It’s permissible to place completely cooked cold solid food near a fire to remove the chill or warm it up. According to Ashkenazim, completely cooked slightly warm liquid is the same as cold solid food, while according to Sephardim, only if the liquid is completely cooked and at least the temperature of Yad Soledet Bo to be placed near a fire.[28]
  2. Cold liquids that are fully cooked may not be placed in an area where if the food was left there it would reach Yad Soldet Bo unless there’s a great need, such as heating milk for a baby, and one’s intent is only to warm it or remove the chill and one actually removes it before it reaches Yad Soldet Bo. [29]
  3. One may not put uncooked food in area (near the fire) where it could eventually reach 110 degrees even if one intends to remove it from that area before it becomes 110 degrees. However, if it wouldn't reach 110 degrees even if it was left there, then it's permissible. [30]
  4. It’s forbidden to place a piece of bread close enough to the fire that it will toast. [31]
  5. It’s forbidden to dry wet clothes by placing them near a heater or radiator. [32]

Covered fire (Blech)

  1. Many poskim permit covering the fire on Shabbat with a metal tray if the flame isn’t strong enough to make the tray red-hot. [33]

According to Ashkenazim

  1. It’s forbidden to place a pot of fully cooked food on a blech (a metal tray covering the fire) even if one’s intent is just to remove it’s chill. [34] However, many permit placing fully cooked food on a blech on the area where it doesn’t reach 113 degrees. [35]
  2. Some say that it’s permissible to put foods on the blech on shabbat which could not be cooked on the blech (such as challah or kugel) as long as one doesn’t put it on the area which is over the fire. [36]
  3. One may move pots from a cooler area to a warmer position on the blech only if the food is fully cooked and the area from which it stood originally was 113 degrees. [37]

According to Sephardim

  1. According to Sephardim, it’s permissible to put a solid completely cooked food on top of a blech or hotplate on Shabbat. [38] However, it is forbidden to put a cooked liquid on a blech or hotplate on Shabbat unless one fulfills the conditions of Hachzara, however it is permissible to ask a non-Jew to put a cooked liquid on top of a blech or hotplate on Shabbat. [39]

One pot on top of another

  1. One may place cold fully cooked solid food on top of a pot that is on the fire on Shabbat because that is not considered on top of a fire at all. [40] According to Sephardim, a fully cooked liquid, which is also at least Yad Soledet Bo is the equivalent of a fully cooked solid food, according to Ashkenazim, a fully cooked liquid which is at least slightly warm, is the equivalent of fully cooked solid food. [41]
  2. Note that this leniency only applies if the bottom pot is filled with food and not if it is empty. [42] Sephardim are lenient even if the pot is empty.[43]
  3. If the food isn't fully cooked, one may not place the food on top of another pot which is on the fire [44] unless there's no chance that the pot will reach Yad Soldet Bo if it was left there. [45]
  4. It’s forbidden to place a pot on top of another pot where the top pot contains food with containing large quantities of congealed fat. However, if there’s only a little congealed fat such that when melted it mixes with the rest of the food it’s permissible. If fat was dissolved it may be eaten. It’s also permitted to dissolve a sauce that is normally eaten in its congealed state such as fish sauce. [46]

Kedeirah Blech

  1. Some say that placing food on a “Kedeirah Blech,” a rectangular box filled with water placed on top of the fire before Shabbat, is the same as placing food on top of a pot on the fire, while others say that it merely like a covered fire, to which one may not return food without fulfilling certain conditions (see the #Covered_fire_(Blech) section). [47]

Electric Hotplates

  1. Many authorities permit placing food on an electric hotplate which does not have an adjustable temperature setting, even without fulfilling the conditions of Hachzara, since it is not a usual way of cooking. However, others say that it is considered like a covered fire, upon which one may not return food without fulfilling the conditions of Hachzara.[48] If it has a knob even if it is covered it is problematic to place food from the refrigerator onto a hot plate on Shabbat.[49]

Crock-pot

  1. In order to return food to a crockpot or the crockpot insert back into the electric setting the conditions of insulating (hatmana) and returning (chazara) must be met (as described above). 1) If the insert pot is raised such as with marbles or the like then there's no issue of hatmana.[50] 2) The food must be cooked. 3) The heating element must be covered such as by covering the surface with aluminum foil which then extends upwards and is seen before the adjustable setting.[51] 4) At the time it was removed one's intent was to return it. 5) The pot remained in one's hands. 6) The food remains slightly warm. If it is a liquid, according to Sephardim it must be Yad Soledet Bo.
  2. Some say that one may leave fully cooked food in a crock-pot which is on a timer (set from before Shabbat) to turn on Shabbat morning and off Shabbat afternoon, however, some question this. [52]

Warming Drawers

  1. Some poskim permit placing fully cooked solid food in a warming drawer if one turns it on the low setting, which it can't be used for cooking, and the knob to adjust the temperature is covered,[53] while others forbid (see below for details).[54] Some of the stringent opinions would permit if there's no knob to adjust the temperature.[55]

Radiator

  1. Some poskim hold tha tit is permitted to take food out of the refrigerator and place it on the radiator since it would not be seen as a way of cooking, while other poskim hold that it is like a covered fire and one may not return food there without the conditions of Hachzara.[56]

The opinion of the Ran

  1. Some say that if solid food was on the Blech during Bein HaShemashot and was removed on Shabbat, it may be returned to a covered fire on Shabbat as long as it is fully cooked, while many others reject this leniency. [57]

Putting Food on Hotplate on Timer

  1. A person can put cooked food on a hotplate before Shabbat that is going to turn on in the middle of Shabbat with a timer. But one may not put the food on the hotplate on Shabbat itself even though the hotplate is currently off.[58] Some are lenient to place food on the hotplate while it is off.[59]

Questions

Sources

  1. ↑
    • The Mishnah (Shabbat 36b) records Beit Hillel’s opinion that one may not return a pot to a Kirah (type of stove meant to hold two pots) on Shabbat if the Kirah is heated with pressed sesame or wood unless the coals were covered with ashes or removed.
    • Rashi Shabbat 36b "lo machzirim" says its "mechzay kimivashel", meaning, that the reason Chazal prohibited placing fully cooked food on the fire on Shabbat is that it looks like one is cooking on Shabbat. Baal HaMoar 16b, Rashba (38b s.v. MeKlal) in name of some geonim, Ritva (40b s.v. VeAskina), and Ran (17b s.v. Bei Rav Ashi) write that the prohibition of Hachzara is a gezerah of Chazal because it looks like cooking when one heats up cold food on Shabbat. Mishna Brurah 253:55 quotes this Ran.
    • Rabbeinu Tam Sefer Hayashar 235 adds that Chazal prohibited it lest a person stoke the coals on Shabbat. Shaar HaTziyun 253:37 quotes this opinion of the Rabbeinu Tam. Rabbi Simon in Hamashbir 3:162 quotes Rav Schachter as holding like the Or Same'ach that the primary reason for hachzara is shema yechateh bgechalim like Rabbenu Tam (Sefer Hayashar 237).
    • The Gemara and Rishonim discuss under what conditions may one return food to the fire. Based on the Rama 253:2, Shemirat Shabbat KeHilchata 1:18 rules that one may return food to a fire on Shabbat only under the following conditions: 1) the food is fully cooked, 2) it’s still somewhat hot (see the footnotes to #The opinion of the Ran about which foods need to be somewhat hot), 3) it was removed with intent be to returned, 4) one kept his hand on it, and 5) the fire is covered. For the slightly variant conditions according to Sephardim, see Yalkut Yosef 253:9.
  2. ↑ Shemirat Shabbat Kehilchata 1:20
  3. ↑ Shemirat Shabbat Kehilchata 1:26 writes that some are lenient to consider the part of the blech that isn't directly over the fire to be 'near the fire.'
  4. ↑ Rav Nevinsal in Byitzchak Yikareh 253:1 s.v. muter
  5. ↑ Yachava Daat 2:45
  6. ↑ Certainly according to Igrot Moshe 1:94 that it is never permitted to return food into an oven on Shabbat and those who agree with him will forbid initially placing food into an oven on Shabbat. However, for those poskim who are lenient regarding returning a food into an oven when the conditions of hachzara are filled, would it be permitted to initially put dry food from the refrigerator into the oven on Shabbos mode? Tefillah LMoshe 1:2 clarifies that even according to those who are lenient about returning food to an oven agree that you can't initially place foods from the refrigerator into the oven or take any food which wasn't removed from the fire and is still in one's hand ready to return. He adds that even for dry food this is forbidden. Yalkut Yosef 253:8 writes that one should be strict ever to initially place food into an oven on Shabbat unless the conditions of hachzara are fulfilled. Yalkut Yosef clearly even adds that it is proper not to put cold dry cooked food in an oven on Shabbat since it appears like cooking. The same is even clearer in the Yalkut Yosef (Shabbat 1-1 5771 edition p. 493 253:8). He is lenient on returning a chullent to the oven since it isn't normal to cook chullent in the oven but it would be forbidden to return grilled chicken, baked potatoes, or the like that are normally cooked in an oven. However, the Tefillah LMoshe clearly states that it is forbidden since even dry food can only be returned but not initially placed into the oven. Furthermore, the Mayan Omer 2:10 p. 120 writes when a yeshiva boy asked Rav Ovadia if he could return dry food on Shabbat from the refrigerator into an oven on Shabbat and he said no and rather he should buy a hotplate and use that. The footnote by R' Yehuda Naki discusses the question further and even though he says it is forbidden he writes that after the fact someone who is lenient has something to rely upon.
  7. ↑ Igrot Moshe OC 1:94 writes that the oven is considered an open fire and as such it is always forbidden to return food into it. Shemirat Shabbat KeHilchata 1:17, Minchat Yitzchak 3:28, Orchot Shabbat 2:53 agree. See Shevet Halevi 3:48. Alternatively, Rav Hershel Schachter (The Laws of Cooking and Warming Food on Shabbat by Rabbi Willig p. 181) writes that it is always forbidden to return food into an oven (toch) since it appears as a new cooking as opposed to onto a covered fire. Therefore, it is never permitted to return food into an oven.
  8. ↑ Yalkut Yosef 253:8. Yalkut Yosef explains that since the fire of the oven is covered it is considered like a stove with a covered fire. Additionally, returning into an oven is no different than on top of a stove according to the Shibolei Haleket that it is only forbidden to return into ovens of the days of Chazal which can cook on the inside and on top. Therefore, he is not lenient to return into an oven without any conditions but if the conditions of hachzara are met, namely that the liquids are Yad Soledet Bo and not placed on the floor, they can be returned into an oven. He concludes that his father Rav Ovadia agreed with him.
  9. ↑ Rav Moshe Halevi in Tefilat LMoshe 1:2:4 writes that the oven is considered a covered fire and it is sufficient to show that one isn't going to change the temperature by covering the knobs. Additionally, it isn't considered returning a food back into an oven of Chazal since our ovens can't be used to cook on the inside and on top like the Shibolei Haleket. Nonetheless, he clarifies that it is always forbidden to place initially food into an oven on Shabbat since it looks like cooking and this leniency only applies to Hachzara.
  10. ↑ Halacha Brurah 318:106 p. 252
  11. ↑ Sh”t Igrot Moshe 4:74:27 permits returning food to an oven on Shabbat if the oven has a metal insert of 4 sides to serve as a reminder. However, Sh”t Shevet HaLevi 3:48 argues on Igrot Moshe and holds that under all circumstances it’s forbidden to return food to the inside of an oven.
  12. ↑ Yalkut Yosef Shabbat 1(1) 5771 p. 482 253:6
  13. ↑ Rav Aryeh Lebowitz
  14. ↑ Shemirat Shabbat KeHilchata 1:24
  15. ↑ Shemirat Shabbat KeHilchata 1:25
  16. ↑ Shemirat Shabbat KeHilchata 1:26
  17. ↑ S”A 318:4 and Rama 253:2 rule like the Rambam and Tur who hold that unless foods are fully cooked one would violate Bishul Deoritta, against the Rosh (Shabbat 3:10-11) and Rashba (Shabbat 18b) who hold that once food is cooked KeMachal Ben Dursai it’s permissible to cook it even until it’s fully cooked food. Therefore, one may not return to the fire any food that’s not fully cooked otherwise there’s a potential Deoritta violation of bishul. Accordingly, Biur Halacha 318:4 D”H Shayach writes that even if one is in doubt whether the food is fully cooked or not one may not return the food to the fire. So brings Shemirat Shabbat KeHilchata 1:18 note 55.
  18. ↑ S”A 253:2 writes that one may return hot food if the fire is Garuf or Katum. Mishna Brurah 253:81 adds that a similar metal try can be used as a cover of the fire to separate the fir from the pot. Similarly, S”A 253:3 writes that if on Shabbat morning one finds the food in one’s pot burning, one may remove it from the fire, put an empty pot on the fire and then the pot with food in it on top of the empty pot. Mishna Brurah 253:81 comments that it’s permissible to put the pot back on the fire since there’s an empty pot on the fire making it like Garuf or Katum. Kaf HaChaim 253:11, Sh”t Maharshag 2:50, Sh”t Igrot Moshe 1:93, and Shemirat Shabbat KeHilchata 1:18 rule that the fire must be covered in order to do Hachzara (Shemirat Shabbat KeHilchata (1 note 54 quotes Rabbi Shlomo Zalman as saying that one shouldn’t increase the flame when one puts a cover on top of it). Many poskim including Mishna Brurah 318:91, Shemirat Shabbat KeHilchata (chapter 1 note 59) in name of Rav Shlomo Zalman, and Sh”t Igrot Moshe 1:93 rule that one may cover the fire on Shabbat even if the pot is metal against Chazon Ish 37:11 who forbids putting metal on fire where it’ll become 113 degrees.
  19. ↑ Rama 253:2 in name of the Tur rules that one must have intention to return the food to the fire when one takes it off. Shemirat Shabbat KeHilchata 1:18 agrees. Mishna Brurah 253:56 writes that if one still has the food in one’s hand but didn’t intend to return it to fire, one can be lenient in cases of need.
  20. ↑ Rama 253:2 writes that one of the conditions of Hachzara is that one keeps the pot in one’s hand. Mishna Brurah 253:55 writes that it’s forbidden to return the pot even if one put it down on a table or bench. The Shemirat Shabbat KeHilchata 1:18 writes that if one keeps one hand on the pot as one rests in on a table one may return the pot to the covered fire. Many achronim including Torat Shabbat 253:11, Demesk Eliezer 253:11, Sh”t Igrot Moshe 4:74:33, and the 39 Melachos (vol 2 pg 619, by Rabbi Ribiat) rule that as one as one keeps one’s hand on the pot even if the pot was rested on a table or bench one may return the pot. [However, from the Biur Halacha 253:2 D”H Velo it seems not like this.] On the other hand, S”A 253:2 writes that one of the conditions is to make sure not to place the pot on the ground. Magen Avraham 253:20 writes that the S”A argues on the Rama and permits leaving it on a table or bench if one intends to return it to the fire. Thus, Yalkut Yosef (Shabbat vol 1 pg 103) writes that there’s no requirement to have the food in one's hand.
  21. ↑ S”A 253:2 writes that a condition of Hachzara is that the food is still boiling meaning that it’s 113 degrees. This condition is referring specifically to liquids as the Mishna Brurah 253:54 explains that this condition is dependant one of bishul and not Hachzara. Since S”A 318:4 rules that a liquid may not be heated up once it’s not 113 degrees, so too here a liquid may not be put back on the covered fire unless it’s 113 degrees. However, Rama 253:2 and 318:15 writes that Ashkenazim are lenient to allow returning a fully cooked liquid as long as it’s now slightly warm. This is also the opinion of Mishna Brurah 253:54 and Shemirat Shabbat KeHilchata 1:18. Regarding solids, the Magen Avraham 253:36 writes that it also must be somewhat warm in order to return it to the fire. However, the Beiur Halacha 253:5 s.v. Ubilvad argues on the Magen Avraham based on the Buir HaGra. (Chazon Ovadia Shabbat v. 1 p. 80 is cited by Or Hahalacha as agreeing with the Gra.) [It seems that Mishna Brurah 253:54, 91 rules like the Gra against the Magen Avraham even though he quotes the Magen Avraham (in 253:68).] The Shemirat Shabbat KeHilchata 1:18 seems to rule like the Magen Avraham, however, it’s unclear what he holds based on the footnote. Yalkut Yosef (Shabbat vol 1 pg 103) and Menuchat Ahava (3:2, vol 1 pg 50) agree with the Beiur Halacha that one may be lenient like the Gra.
  22. ↑ Shabbos Kitchen (Rabbi Simcha Bunim Cohen, p. 60)
  23. ↑ Beiur Halacha 253:2 s.v. VeDato writes in cases where one had intent to return the pot to the fire, and left it on the ground, in a case of need there’s room to be lenient. Shemirat Shabbat KeHilchata 1:19, Orchot Shabbat (vol 1 pg 85) agree. (It seems, however, that the Orchot Shabbat quotes Beiur Halacha even in cases where there’s no need).
  24. ↑ Regarding placing a pot on a marble countertop there’s a dispute in the poskim. Petach Dvir 253:2, Sh”t Yitzchak Yiranen 2:42, and Menuchat Ahava 3:2, 3:8(3) write that anything attached to the ground is considered like the ground. Yalkut Yosef (Shabbat vol 1 pg 193 note 9) says that one has what to rely on if it was left on marble and not on the ground itself. Orchot Shabbat 2:46 brings a dispute between Rav Elyashiv, Rav Shlomo Zalman, and Rav Nassim Karlitz who are lenient regarding marble counters while, Rav Wosner is strict on this issue.
  25. ↑ Beiur Halacha 253:2 s.v. VeDato (and Mishna Brurah 253:56) writes that if necessary (Shat Tzorech) one can rely on the Rishonim who say one doesn’t need intent if it’s still in one’s hand or one doesn’t need it in one’s hands if one has intent. Shemirat Shabbat KeHilchata 1:19 agrees.
  26. ↑ Shemirat Shabbat KeHilchata 1:20
  27. ↑ Shemirat Shabbat KeHilchata 1:19
  28. ↑ Nonetheless, the Ran 19a writes that one may place a cold fully cooked food near the fire on Shabbat even in an area where it can reach Yod Soldet Bo because it is not considered a normal way of cooking. The Bet Yosef 318:15 limits this leniency to a fully cooked solid food, but a cold liquid may not be heated up near the fire because it is considered Bishul according to many opinions. Thus, S”A 318:15 rules that one may place a cold fully cooked solid or boiling liquid near the fire even in an area where it may become Yad Soldet Bo. Mishna Brurah 318:96 explains that according to Shulchan Aruch the liquid only needs to be Yad Soledet Bo and not actually boiling. (Whether the liquid needs to be completely cooked besides for being Yad Soledet Bo, see footnote about Bishul Deoritta.) Rama 318:15, however, writes that the Ashkenazic minhag is to be lenient regarding reheating cooked liquids as long as it’s slightly warm. Shemirat Shabbat KeHilchata 1:13 and Shabbos Kitchen (pg 43) agree.
  29. ↑ Shemirat Shabbat KeHilchata 1:13
  30. ↑ 39 Melachos (vol 2 pg 563), Shemirat Shabbat KeHilchata 1:13
  31. ↑ Shemirat Shabbat KeHilchata 1:62
  32. ↑ Shemirat Shabbat KeHilchata 15:9-11
  33. ↑ Sh”t Zera Emet 3:26 permits one to put a metal tray (with small holes) on a fire on Shabbat and then do Hachzara based on S”A 318:8 where he brings the dispute whether one can do Hachzara on an empty over the fire and rules like the lenient opinion. Chazon Ish 37:11 argues that actually placing the metal sheet on the fire is the forbidden act of Mavir based on Rambam (Shabbat 12:1, 9:6) who says that one who heats metal to mold it violates Mavir. Even though S”A 253:3 writes that on Shabbat day one can put a empty pot on a fire (and then return a pot that was on the fire right before), Chazon Ish explains that S”A is talking about a earthenware pot and not metal. However Nishmat Adam 20:1, Kesot HaShulchan (134 pg 42), Sh”t Shevet Halevi 1:91, Sh”t She’ilat Shaul 29, Chazon Ovadyah (Shabbat 1 pg 55), and Sh”t Tefilah LeMoshe 1:59 (pg 647) argue that in our case the tray won’t become hot as a coal or hot enough to be reshaped and so it should be permitted. Shemirat Shabbat KeHilchata 1:23 and 1:38 permits covering the fire on Shabbat as long as the fire isn’t strong enough to make the tray red-hot.
  34. ↑ Shemirat Shabbat KeHilchata 1:25, Sh”t Igrot Moshe 1:94, Shabbos Kitchen (pg 44), 39 Melachos (vol 2 pg 564)
  35. ↑ Shabbos Kitchen pg 44, Igrot Moshe 1:94. However, Az Nidabru 8 forbids even in an area where the blech will not reach Yad Solet Bo.
  36. ↑ 39 Melachos (vol 2 pg 564) quoting Rav Shlomo Zalman
  37. ↑ Shemirat Shabbat KeHilchata 1:25
  38. ↑ Yalkut Yosef (253:9, Shabbat vol 3 pg 207), Halacha Brurah 318:95, Rabbi Mansour on Dailyhalacha.com. Or Letzion 2:30:13 is only lenient to place a dry food on a tray over a fire without the conditions of hachzara as long as one doesn't place the food directly over the fire.
  39. ↑ Rabbi Mansour on Dailyhalacha.com, Yalkut Yosef (Shabbat vol 3 pg 207)
  40. ↑
    • The Tosefta (Shabbat 3:23) permits placing a pot of food on top of another pot (Kedeirah Al Gabei Kedeirah) on Shabbat in order to preserve the heat of the top pot but not in order to heat it up. The Bet Yosef 258 quotes Rabbeinu Yerucham, who cites the Rosh’s opinion that the requirement that the food be hot is true only regarding foods that weren’t fully cooked or liquids, but a cold fully cooked solid may be placed on top of a pot on Shabbat. Rabbeinu Yerucham then quotes a second opinion that placing cold food on top of a pot is like placing it on a fire which is forbidden. S”A 318:8 rules like the Rosh. Many achronim including Gra 318:7, Eliyah Rabba 318:21, Mishna Brurah 318:60, Shemirat Shabbat KeHilchata 1:36, and Yalkut Yosef (Shabbat vol 3 pg 207) agree.
    • Additionally, Rabbenu Yerucham quotes a dispute whether this leniency applies even if the bottom pot is on the fire, or only if it isn’t on the fire. S”A 318:7 quotes these two opinions without ruling. Magen Avraham 318:24 and Mishna Brurah 318:55 rule like the first opinion. Thus, Shemirat Shabbat KeHilchata 1:42 rules that one may place cold fully cooked solid food on top of another pot of food that is on the fire, even if it will become Yad Soldet Bo. Shabbos Kitchen (p. 41-2) and Orchot Shabbat (p. 99) agree.
    • Why does a pot on a pot permit hachzara? Pri Megadim 253:33 writes that the reason that a pot on a pot works is because it isn't a normal way to cook. Am Mordechai Shabbat p. 27 writes that even the Rama and those who hold that hachzara is based on shema yichateh since there is a great reminder not to stoke the coals when one is putting it on top of another pot.
  41. ↑ Even though Shulchan Aruch 318:7 writes that liquids must be as hot as Yad Soldet Bo, Rama 318:15 argues that even if it’s just slightly warm it’s permissible. Shemirat Shabbat KeHilchata 1:36 agrees.
  42. ↑
    • Shulchan Aruch 318:8 rules that one may place fully cooked cold food on top of another pot on the fire. On the other hand, the S”A 253:3 rules that one may return food on top of an old pot only if the food is still hot and wasn’t placed on the ground, implying that placing food on top of another pot isn’t permitted without the conditions of Hachzara. The Pri Megadim E”A 253:33 answers that the leniency spoken about in 318:8 only applies if the bottom pot is filled with food, and not if it is empty. Bei’ur Halacha 253:3 s.v. Veyezaher, Chazon Ish 37, Sh”t Az Nidbaru 3:14, and Shabbos Kitchen (Rabbi Simcha Bunim Kohen; pg 42) agree that the bottom pot must be filled with food. See, however, Sh”t Shevet HaLevi 1:91.
    • See Shemirat Shabbat KeHilchata (chap 1, note 126) who writes that if the empty pot isn't on top of the fire directly but rather on top of a tray which covered the fire, then one may place fully cooked solid food on top of the empty pot because that's considered like a pot on top of a pot. Piskei Teshuvot 253:25 agrees. Also, Orchot Shabbat (p. 100) writes that some permit placing fully cooked cold food on top of an empty pot on top of an electric hot plate. However, Rav Mordechai Willig in Am Mordechai (p. 30) disagrees because there should be no difference between one blech and two or a flat blech and a crooked blech.
  43. ↑ Halacha Brurah 318:100
  44. ↑ S”A 318:7-8 quotes a dispute whether one may place a pot with cold solids or hot liquids which are Yad Soldet Bo on top of a pot that’s on the fire and rules leniently. Even though the Taz 318:11 writes that it’s permissible even if it’s not fully cooked (but seems to require that the pot will not be able to cook), Mishna Brurah 318:55 rules that the food must be fully cooked based on many Achronim (Bach, Gra, Tosefet Shabbat, Olat Shabbat, Maamer Mordechai, Pri Megadim) who disagree with the Taz 318:9 on a similar issue. Shemirat Shabbat KeHilchata 1:36 rules like the Mishna Brurah.
  45. ↑ Beiur Halacha 318:6 s.v. Ad SheTehe, Shemirat Shabbat KeHilchata 1:36
  46. ↑ Shemirat Shabbat KeHilchata 1:37
  47. ↑ A “Kedeirah Blech” is a covered rectangular metal box containing water that is meant to serve as a “pot” on top of the fire upon which pots can rest. Rav Hershel Schachter (“Hilchos Bishul B’Shabbos”, min 56-9) rules that a “Kedeirah Blech” is like a pot on top of a pot and is permissible. Rav Mordechai Willig (Am Mordechai p. 28), though, argues that since the water inside the “Kedierah Blech” isn’t meant to be consumed, it is not similar to the case of a pot on top of a pot. His opinion is also explained in English in "Cooking and warming food on Shabbat" p. 108. Rabbi Elyashiv (cited by The 39 Melachos Bishul note #212), Rabbi Belsky (39 Melachos Bishul note #211; on ouradio.org, “Cooking on Shabbos- A HOT TOPIC”, min 60-68), and Rabbi Dovid Cohen (oukosher.org) agree.
    • Shevet HaKehati 4:110 and Az Nidbaru 1:38 say that a pot inside a pot isn’t considered a Kedeirah Al Gabi Kedeirah. Shemirat Shabbat KeHilchata (chap 1, note 118), 39 Melachos (regarding a double boiler), and Piskei Teshuvot 253:25 agree. Note that this is a case of a pot inside of a pot, such as a double boiler, but isn't the same as the Kedeirah Blech.
  48. ↑ *Rav Mordechai Willig (Am Mordechai p. 48) writes that one may heat up cold fully cooked solid food on an electric hotplate which is not used for cooking and has only one temperature setting. Rabbi Eider in Halachos of Shabbos (p. 313), Shabbos Kitchen (p. 43), Rav Hershel Schachter (The Laws of Cooking and Warming Food on Shabbat p. 182), and Rav Ovadia Yosef (Yechava Daat 2:45, Chazon Ovadyah Shabbat v. 1 p. 78) agree. See Sh”t Igrot Moshe 4:74:35 who rules that if it is impossible cook on a particular electric hotplate, one may heat up already warm food on it if it has only one setting.
    • Shemirat Shabbat KeHilchata 1:30, however, rules that an electric hot plate is a like a covered fire and one may not return food onto it without fulfilling the other conditions of Hachzara. (Rabbi Neuwirth emphasizes this in his approbation of Am Mordechai (p. 7).) Rabbi Belsky (quoted by Halachically Speaking 4:16:3), Rav Shalom Massas (Shemesh Umagen 1:53), Rav Meir Mazuz (Introduction to Ish Matzliach v. 3 pp. 20-21), and Orchot Shabbat (p. 99) agree. Rav Mazuz (Shemesh Umagen 2:53) writes that Rav Ben Tzion Abba Shaul and Rav Tzvi Pesach Frank also forbade reheating on top of a hotplate.
    • Chazon Ovadyah (Shabbat 1 pg 55) holds that since Hachzara is only forbidden as it looks like cooking a plaata (electric hotplate) which isn’t used for cooking should be permitted for Hachzara. Rav Tzvi Pesach Frank (Kol Torah Iyar 5723, Sh”t Har Tzvi O”C 136 and Toldot Zev (Shabbat 2 pg 234)) concurs. Halacha Brurah 318:95 summarizes that it is permitted to take cold dry food out of a refrigerator that was there since Friday and place it on the hotplate on Shabbat. That is for dry foods no conditions of hachzara are necessary. Yalkut Yosef 253:9 agrees. Sh”t Igrot Moshe (O”C 4:74(35), 1:93) permits Hachzara on a blech if the food is fully cooked because it’s not used to cook and being a blech for Shabbat it serves as a reminder it’s Shabbat. Sh”t Yashkil LeAvdi O”C 7:28, Rav Shlomo Zalman Aurbach (Shulchan Shlomo 253:27), Sh”t Tzitz Eliezer 8:26, Chukei Chaim Peretz 8 in name of Rav Sheinberg, Sh”t Me’oneh Lashon 22, Sh”t Tefilah LeMoshe 1:32, and Yitzchak Yiranen (pg 50) concur to permit Hachzara on a plaata. However, Yashiv Moshe (Rabbi Twersky pg 36) in name of Rav Elyashiv and Sh”t Avnei Yishfeh 1:83 are strict because a plaata is sometimes used to cook. See also Sh”t Shemesh UMagen 1:53 and 3:54(3).
  49. ↑ Rav Hershel Schachter (The Laws of Cooking and Warming Food on Shabbat p. 182). This is also the opinion of the poskim in the previous note.
  50. ↑ Rabbi Willig in The Laws of Cooking and Warming Food on Shabbat p. 126 quoting Rav Elyashiv. See Orchot Shabbat p. 540 who has a letter from Rav Shlomo Zalman Auerbach who forbade doing hachzara on a regular crock-pot.
  51. ↑ Rabbi Willig in The Laws of Cooking and Warming Food on Shabbat p. 124. 39 Melachos v. 2 p. 614 and 647 writes that in order to avoid hachzara it is necessary to line the inside with foil in order to return the ceramic pot to the crock pot heataing element. With respect to hatmana, he cites a dispute between Rav Shlomo Zalman Auerbach and Rav Moshe Feinstein. TO avoid that question he says that it is proper to line the walls of the crock pot so that they are visible from the outside.
  52. ↑ Rabbi Hershel Schachter (OU Kosher Webcast, min 13-16) says that even though the Shemirat Shabbat Kehilchata is lenient there is room to be strict because the Chazon Ish had a doubt about this.
  53. ↑ Shabbat Lyisrael (by R' Yisrael Nimdar p. 185-189) quotes that Rav Yechezkel Roth and Rav Eliyahu Falk permit the warming drawer if the dials to adjust the temperature are covered. He also quotes that Rav Shmuel Fuerst held that according to those who permit hotplates such as Rav Moshe should permit the warming drawer but those who forbid the hotplate forbid this as well. CRC holds that if the warming drawer cannot reach a temperature of 225 degrees it can be used on Shabbat, as long as the knob to adjust the temperature is covered. Rabbi Dovid Sperling summarizes the topic and also quotes some poskim who are lenient on this topic. Rabbi Gedalia Schwartz (Sappirim 5768, Issue 6) ruled that one may place food in a warming drawer if they are set to the low setting so that they aren’t used for cooking and the knobs are removed or covered. He notes that this only applies to solid completely cooked food.
  54. ↑ *Rabbi Belsky (on ouradio.org, “Cooking on Shabbos- A HOT TOPIC”, min 6-8) says that essentially it may be permitted to use a warming drawer on Shabbat which looks different than other warming drawers and only reaches temperatures of 175 degrees, but doesn’t conclude that it is actually permissible, because it is too similar to other warming drawers. However, if the warmer drawer is adjustable or it could reach temperatures of 275 degrees it is certainly forbidden.
    • See Igrot Moshe 1:94 who writes that it is permitted to return food to an oven on Shabbat if it can't be used for cooking during the week, doesn't reach Yad Soledet Bo, and there's no fire since then it wouldn't appear to be an issue of cooking on Shabbat.
    • Rabbi Muschell (star-k.org) writes that if the warming drawer reaches above 120 degrees one may not place food in there on Shabbat. Rather he writes that one may leave food in there from before Shabbat on a few conditions. If the temperature is adjustable the knob must be covered. If opening the warming drawer is thermostatically controlled one may only open the drawer once on Shabbat, removing everything at one time. Similarly, on another page, the Star-K writes that all food should be placed in the drawer before Shabbat and may not be placed there on Shabbat. The drawer may be opened only once and so one should remove all food at one time. Additionally, the Star-K writes, that one should cover the knobs and the temperature certainly may not be adjusted on Shabbat.
    • Shabbat Lyisrael (by R' Yisrael Nimdar p. 185-189) quotes Rav Gershon Best and Rav Moshe Shaul Klein who forbid putting food into a warming drawer initially. He also quotes that this is the opinion of an author in Bet Aharon Vyisrael v. 200 and Shabbat Lyisrael rejects his proofs. Yam Simcha (Sh"t 15, p. 68) writes that it is forbidden to put food initially into a warming drawer, unless it is set to a temperature that it is impossible to cook at. Klalim Bhilchot Shabbat (v. 1 p. 165) forbids putting food onto a hotplate or warming drawer on Shabbat.
  55. ↑ Rabbi Mordechai Willig ("The Laws of Cooking and Warming Food on Shabbat" p. 127) writes that reheating cooked food in a warming drawer is permitted since it doesn't look like cooking. However, the knobs must be covered so that it is extremely inconvenient to adjust the temperature. Rav Hershel Schachter (ibid. p. 181) argues that covering the knob is insufficient unless there is no knob to adjust the temperature.
  56. ↑ Rabbi Eider in Halachos of Shabbat (p. 313) rules that one may place food on a radiator. See also Shemirat Shabbat KeHilchata 1:30, who argues that a radiator is like a covered fire upon which one may not return food to it on Shabbat without fulfilling the other conditions of Hachzara.
  57. ↑
    • The Ran (Shabbat 17b) infers from the Yerushalmi that if food was on the fire from before Shabbat and was removed only once Shabbat began, it may be returned without all of the conditions of Hachzara. Bet Yosef 253:2 writes that many Rrishonim, including Tosfot, Rosh, and Rambam, disagree with the Ran. Nonetheless, the Rama 253:2 records the minhag to rely on the Ran but advises one to be strict. Mishna Brurah 253:63 explains that this leniency only removes the conditions of intending to return the food and keeping it in one’s hand; the food would still have to be fully cooked and placed on a covered fire.
    • Magen Avraham 253:36 writes that besides for the other conditions of Hachzara it is only permitted to return a solid food to a covered fire if it is not completely cold because otherwise it looks like one is cooking on Shabbat. Bei’ur Halacha 253:5 s.v. UBilvad, however, explains that the Gra argues that only liquids need to be warm in order to be returned, but solids may be returned even if they are cold. Shemirat Shabbat KeHilchata 1:20 and Sh”t Igrot Moshe 4:74:31 rule like the Magen Avraham, while Chazon Ovadyah (p. 80) agrees with the Gra. Mishna Brurah 253:67 defends the minhag to some degree. Chazon Ish dissapproves of relying on this leneincy. Rabbi Shimon Eider (Halachos of Shabbos, chap 14, sec F, pg 355) rules that one should not rely on this lenient ruling and writes that the Mishna Brurah's defense wouldn't apply nowadays.
    • Rav Soloveitchik (cited by Rabbi Jachter in “Hachzara and Hatmana”, koltorah.org) ruled that one may rely on the Ran. (This ruling of Rav Soloveitchik is also recorded in Halakhic positions of Rabbi Joseph B. Soloveitchik, (Rabbi Zeigler, vol 4, pg 90-1) and by Rabbi Michael Taubes.) This is also relying on the Gra’s opinion that only liquids need to be warm. Rav Mordechai Willig (Am Mordechai p. 47), however, rules that initially one should not rely on this lenient ruling. Rav Hershel Schachter (“Hilchos Bishul B’Shabbos”, min 52-5), Shemirat Shabbat KeHilchata 1:23, 39 Melachos (Bishul #203), and Halachos of Shabbos (p. 355) agree.
    • Rabbi Dovid Miller in explaining the topic emphasizes that Rav Soloveitchik only permitted reheating fully cooked solid food but not liquids or soup.
  58. ↑ Shemirat Shabbat Khilchata 1:32. See Chazon Ish 38:2 who seems to be strict even on Friday to put a food on a hotplate that is going to turn on with a timer but Shemirat Shabbat Khilchata writes that he is only strict out of a concern for Tosfot that there is hachzara on erev Shabbat.
  59. ↑ Am Mordechai Shabbat p. 50 rejects the second reason of the Chazon Ish. Additionally, Yalkut Yosef Shabbat v. 1 p. 105 permits placing even liquids on a hotplate before it turns on.
Category Topic
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