Eruv Tavshilin: Difference between revisions
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# One should prepare the food on [[Yom Tov]] for [[Shabbat]] earlier in the day so that it will complete [[cooking]] well before [[Shabbat]] so that it’s possible it could have been used on [[Yom Tov]]. If it turns out that there’s not enough time to complete the [[cooking]] until right before [[Shabbat]], if it’s [[Yom Tov]] Sheni one may be lenient to leave it cooking into Shabbat, but if it’s the first day of [[Yom Tov]] then one shouldn’t be lenient unless it’s a time of great need.<ref>Mishna Brurah 527:3. | # One should prepare the food on [[Yom Tov]] for [[Shabbat]] earlier in the day so that it will complete [[cooking]] well before [[Shabbat]] so that it’s possible it could have been used on [[Yom Tov]]. If it turns out that there’s not enough time to complete the [[cooking]] until right before [[Shabbat]], if it’s [[Yom Tov]] Sheni one may be lenient to leave it cooking into Shabbat, but if it’s the first day of [[Yom Tov]] then one shouldn’t be lenient unless it’s a time of great need.<ref>Mishna Brurah 527:3. | ||
* The Gemara Pesachim 46b discusses why on a biblical level it is permitted to cook on Yom Tov for Shabbat. Rabba explains that it is because one's cooking is permitted on a biblical level if potentially guests could have come to eat it. Rav Chisda explains that biblically it is permitted to cook from Yom Tov for Shabbat. On a rabbinic level an eruv tavshilin is necessary as the gemara Beitzah 15b explains either to ensure that there is enough food on Shabbat or to protect the kedusha of Yom Tov. | * The Gemara Pesachim 46b discusses why on a biblical level it is permitted to cook on Yom Tov for Shabbat. Rabba explains that it is because one's cooking is permitted on a biblical level if potentially guests could have come to eat it. Rav Chisda explains that biblically it is permitted to cook from Yom Tov for Shabbat. On a rabbinic level an eruv tavshilin is necessary as the gemara Beitzah 15b explains either to ensure that there is enough food on Shabbat or to protect the kedusha of Yom Tov. | ||
* Halacha: Rif Pesachim 15a, Rosh (Pesachim 3:6), Rambam (Yom Tov 1:15), Ramban (Milchamot Pesachim 15a s.v. vitmar), Rabben Dovid Pesachim 48a s.v. umeyhu, Maharam Chalavah Pesachim 48a s.v. ul'inyan, Meiri Pesachim 46b s.v. zu, and Raavad (Katuv Sham Pesachim 15a s.v. elah) all hold like Rabba. Baal Hameor (Pesachim 15a s.v. itmar) and Rabbenu Efraim quoted by Milchamot Pesachim 15a hold like Rav Chisda. Bet Yosef 527:1 explains that the Rambam holds like Rav Chisda (in addition to holding like Rav Chisda). Magen Avraham 527:1 disagrees and holds like Tosfot that there is a biblical prohibition if it isn't edible before Shabbat. Shulchan Aruch Harav 527:8 agrees. Maamar Mordechai 527:2 defends the Bet Yosef that we can hold of both Rabba and Rav Chisda. | * Halacha: Rif Pesachim 15a, Rosh (Pesachim 3:6), Rambam (Yom Tov 1:15), Ramban (Milchamot Pesachim 15a s.v. vitmar), Rabben Dovid Pesachim 48a s.v. umeyhu, Maharam Chalavah Pesachim 48a s.v. ul'inyan, Meiri Pesachim 46b s.v. zu, and Raavad (Katuv Sham Pesachim 15a s.v. elah) all hold like Rabba. Baal Hameor (Pesachim 15a s.v. itmar) and Rabbenu Efraim quoted by Milchamot Pesachim 15a hold like Rav Chisda. Bet Yosef 527:1 explains that the Rambam holds like Rav Chisda (in addition to holding like Rav Chisda). Magen Avraham 527:1 disagrees and holds like Tosfot that there is a biblical prohibition if it isn't edible before Shabbat. Shulchan Aruch Harav 527:8 agrees. Bet Meir 527:1 and Maamar Mordechai 527:2 defends the Bet Yosef that we can hold of both the leniencies of Rabba and Rav Chisda and perhaps Rabba agreed in the end to Rav Chisda's idea. Keren Orah Shabbat 22a s.v. vgam writes that it seems from the Rambam Yom Tov 1:15 that he would employ hoil even to permit cooking right before the end of the day. | ||
* Tosfot Pesachim 46b s.v. hoil and Meiri 46b s.v. zu write that if we hold like Rabba if the food isn't edible by the end of the day it is biblically forbidden. Biur Halacha 527:1 s.v. v'al summarizes that according to the Baal Hameor | * Tosfot Pesachim 46b s.v. hoil and Meiri 46b s.v. zu write that if we hold like Rabba if the food isn't edible by the end of the day it is biblically forbidden. Magen Avraham 527:1 cites this from Tosfot Pesachim 46b, Mordechai Beitzah ch. 2, and Hagahot Maimoniyot (Yom Tov 6:1). Rav Soloveitchik in Mesorah v. 8 pp. 31-3 thinks that it is possible to argue that many rishonim even including tosfot don't hold like the Magen Avraham. Derisha 527:1 writes that the Rosh and Tur are lenient to cook right before nighttime for another reason. Biur Halacha 527:1 s.v. v'al summarizes that according to the Baal Hameor, Rabbenu Efraim, and the Rambam according to the Bet Yosef biblically it is permitted to cook from Yom Tov to Shabbat even if the food wouldn't be edible while it is still day.</ref> However, some defend the practice to permit leaving the food [[cooking]] going into Shabbat even if it isn't edible by the end of the day of Friday.<Ref>Piskei Teshuvot 527:3 writes that the practice is to rely upon the Bet Yosef who says that we follow Rav Chisda. Maamar Mordechai 527:2 defends the Bet Yosef against the Magen Avraham. Mishna Brurah 527:3 only allows relying on the Bet Yosef in extenuating circumstances of Yom Tov Sheni. Kaf Hachayim on Shulchan Arukh Orach Chayim 527:4 agrees. Aruch Hashulchan 527:3 cites the Magen Avraham and then says that the practice is to be lenient like the Rambam and Yerushalmi Beitzah 2:1 which supports him. Yalkut Yosef 527:10 (Moadim p. 497) writes that initially one should try to have all of one's food edible before Shabbat, however, in an extenuating circumstance where one didn't one can rely on the Bet Yosef.</ref> | ||
==Who needs an Eruv Tavshilin== | ==Who needs an Eruv Tavshilin== | ||
