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Hatmana: Difference between revisions
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[[Image:Crock_Pot.jpg|right]] | [[Image:Crock_Pot.jpg|right]] | ||
When it comes to cooking and reheating foods on Shabbat, aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before Shabbat | When it comes to cooking and reheating foods on Shabbat, aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before Shabbat for it to continue cooking as Shabbat commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before Shabbat; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called [[shehiya]].<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is [[Hachzara|chazara]].<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of Shabbat but has been completely removed, must not be returned on Shabbat. There are two explanations for this in the rishonim. Some say that chazal forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to chazara, we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on Shabbat, and in some instances, even before Shabbat.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref><ref name=":0" /> This prohibition is called hatmana and is the subject of this article. | ||
==Insulating before Shabbat== | ==Insulating before Shabbat== | ||
# | # Before Shabbat, it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, chazal were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on [[Shabbat]].<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref> | ||
# On the | # On the Sabbat itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on Shabbat. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref> | ||
# | # Before Shabbat, it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref> There is a dispute if a pot that is covered with clothes can be placed on a heating element, which would cause the pot to get hot. See further. | ||
## | ## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref> | ||
## | ## Most poskim agree that where the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, if a Sephardic Jew has such a minhag he does not need to be stopped.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch. | ||
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire. | * When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire. | ||
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref> | * Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref> | ||
