Bishul: Difference between revisions
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→Benefiting from Food Cooked on Shabbat
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==Benefiting from Food Cooked on Shabbat== | ==Benefiting from Food Cooked on Shabbat== | ||
#If a person intentionally cooked on Shabbat the food is forbidden to benefit from forever for that person | #If a person intentionally cooked on Shabbat the food is forbidden to benefit from forever for that person. For everyone else it is forbidden until the end of Shabbat.<ref>Shulchan Aruch O.C. 318:1 in accordance with Rabbi Yehuda.</ref> Even for the people he cooked for are considered like others and it is permitted after Shabbat.<ref> Magen Avraham 318:2 suggests that whoever he cooked for can't benefit like the cook himself. His proof is Y.D. 99:5. He concludes though that the Bet Yosef is lenient. Mishna Brurah 318:5 is lenient. Kaf HaChayim on Orach Chayim 318:12:1 and Yalkut Yosef 318:1 agree.</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 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> | #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> | ||
