Permissible ways to heat up food on Shabbat: Difference between revisions
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Permissible ways to heat up food on Shabbat (view source)
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* 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. | * 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). | * 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 | * 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> | ||
===Returning Food to a Covered Fire (Blech)=== | ===Returning Food to a Covered Fire (Blech)=== | ||
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===Moving pots around on top of a fire=== | ===Moving pots around on top of a fire=== | ||
# It’s permissible to move a pot from a small fire to a larger one, which is properly covered. <Ref>Shemirat | # 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> | ||
# 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 | # 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> | ||
==Conditions to permit Hachzara== | ==Conditions to permit Hachzara== | ||
# Someone who takes food off the fire on [[Shabbat]] may return it under the following conditions: | # Someone who takes food off the fire on [[Shabbat]] may return it under the following conditions: | ||
## 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 | ## 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> | ||
## 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 | ## 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> | ||
## 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 | ## 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> | ||
## 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 | ## 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, 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 | ## 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. [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> | ||
===Clarification of the Second Requirement=== | ===Clarification of the Second Requirement=== | ||
# 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> | # 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> | ||
===Clarification of the fourth requirement=== | ===Clarification of the fourth requirement=== | ||
# 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 | # 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> | ||
# 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> | # 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> | ||
===If some of the conditions are lacking=== | ===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 | # 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 | # 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 | # 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> | ||
==Returning food to non-typical heating elements== | ==Returning food to non-typical heating elements== | ||
===Near a fire=== | ===Near a fire=== | ||
# 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 | # 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> | ||
# 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 | # 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> | ||
# 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 | # 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 forbidden to place a piece of bread close enough to the fire that it will toast. <Ref> Shemirat | # 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 dry wet clothes by placing them near a heater or radiator. <Ref> Shemirat | # It’s forbidden to dry wet clothes by placing them near a heater or radiator. <Ref> Shemirat Shabbat KeHilchata 15:9-11 </ref> | ||
===Covered fire (Blech)=== | ===Covered fire (Blech)=== | ||
# 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 | # 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> | ||
'''According to Ashkenazim''' | '''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 | # 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> | # 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 | # 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''' | ||
# 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> | # 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> | ||
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===One pot on top of another=== | ===One pot on top of another=== | ||
# 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> | # 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> | ||
* 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 | * 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 | * 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. | * 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 | </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> | # 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. | * 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 | * 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 | # 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 | # 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> | ||
===Kedeirah Blech=== | ===Kedeirah Blech=== | ||
# 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. | # 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. | ||
* 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 | * 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> | ||
===Electric Hotplates=== | ===Electric Hotplates=== | ||
# 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> | # 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 Mordecahi 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 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 | * Rav Mordechai Willig (Am Mordecahi 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 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) and Orchot [[Shabbat]] (p. 99) agree. | ||
* 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 dial 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> | * 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 dial 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> | ||
===Crock-pot=== | ===Crock-pot=== | ||
# In order to return food to a crockpot or the crockpot insert back into the electric setting the conditions of insulating (hatmana) and returning (hachzara) 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</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</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. | # In order to return food to a crockpot or the crockpot insert back into the electric setting the conditions of insulating (hatmana) and returning (hachzara) 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</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</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. | ||
# 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 | # 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> | ||
===Warming Drawers=== | ===Warming Drawers=== | ||
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* 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]].</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> | * 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]].</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=== | ===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 | # 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> | ||
===The opinion of the Ran=== | ===The opinion of the Ran=== | ||
# 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> | # 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> | ||
* 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. | * 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 | * 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 | * 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> | * [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== | ==Putting Food on Hotplate on Timer== | ||
