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→Benefiting from Food Cooked on Shabbat
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# According to many poskim, one should not place a sliced lemon in a cup of tea on Shabbat <ref> Consensus of many poskim (Igros Moshe O.C. 4:74-18; Harav S.Z. Auerbach, quoted in Shemiras Shabbos K'hilchasah 1, note 150; Harav Y.S. Elyashiv, quoted in Me'or ha-Shabbos 1:221) unlike the Chazon Ish (O.C. 52:19) who tends to be lenient. see [http://www.torah.org/advanced/weekly-halacha/5762/yisro.html Weekly Halacha] by Rav Doniel Neustadt</ref> According to others, one may pour from a kli sheni. <ref> [http://www.halachayomit.co.il/EnglishDisplayRead.asp?readID=1792 Halacha yomit] in the name of Chacham Ovadia Yosef </ref> | # According to many poskim, one should not place a sliced lemon in a cup of tea on Shabbat <ref> Consensus of many poskim (Igros Moshe O.C. 4:74-18; Harav S.Z. Auerbach, quoted in Shemiras Shabbos K'hilchasah 1, note 150; Harav Y.S. Elyashiv, quoted in Me'or ha-Shabbos 1:221) unlike the Chazon Ish (O.C. 52:19) who tends to be lenient. see [http://www.torah.org/advanced/weekly-halacha/5762/yisro.html Weekly Halacha] by Rav Doniel Neustadt</ref> According to others, one may pour from a kli sheni. <ref> [http://www.halachayomit.co.il/EnglishDisplayRead.asp?readID=1792 Halacha yomit] in the name of Chacham Ovadia Yosef </ref> | ||
==Benefiting from Food Cooked on Shabbat== | ==Benefiting from Food Cooked on Shabbat== | ||
If water was added to a pot of food that was cooking on Shabbat even though it was a violation of Shabbat the food is permitted as long as the original food was more than the water added. Also, if the food would have burnt without the water it is forbidden even after the fact.<ref>Halacha Brurah 318:5 is lenient for those who assume that bitul brov is sufficient to employ the leniency of the Shibolei Haleket. Minchat Shlomo 1:5 suggests it. </ref> | # If a person intentionally cooked on Shabbat the food is forbidden to benefit from forever for that person and for whoever he cooked for. For everyone else it is forbidden until the end of Shabbat.<ref>Shulchan Aruch O.C. 318:1 in accordance with Rabbi Yehuda. Magen Avraham 318:2 adds that whoever he cooked for can't benefit like the cook himself. His proof is Y.D. 99:5. Mishna Brurah 318:5 agrees.</ref> Some poskim hold that it is only forbidden forever for the one who cooked but not for those he cooked for.<ref>Yalkut Yosef 318:1</ref> | ||
# If a person unintentionally cooked on Shabbat the food is forbidden to benefit from for that Shabbat for everyone but after Shabbat it is permitted for everyone.<ref>Shulchan Aruch O.C. 318:1</ref> In extenuating circumstances, such as if there's not going to be other hot food for Shabbat, Ashkenazim can rely on the opinions that permit the food altogether on Shabbat when cooked unintentionally.<ref>Gra 318:1 follows Rabbi Meir. Mishna Brurah 318:7 is lenient for the Gra in a case of need. Yalkut Yosef 318:3 is strict even in difficult cases because Sephardim accepted Shulchan Aruch on this question.</ref> | |||
# If water was added to a pot of food that was cooking on Shabbat even though it was a violation of Shabbat the food is permitted as long as the original food was more than the water added. Also, if the food would have burnt without the water it is forbidden even after the fact.<ref>Halacha Brurah 318:5 is lenient for those who assume that bitul brov is sufficient to employ the leniency of the Shibolei Haleket. Minchat Shlomo 1:5 suggests it. </ref> | |||
==Links== | ==Links== | ||
