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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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# 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> Buir Halacha 253:2 D”H 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, however, there’s certainly a reason to be lenient. So rules Shemirat Shabbat KeHilchata 1:19, Orchot [[Shabbat]] (vol 1 pg 85; seemingly the orchot [[Shabbat]] quotes Biur Halacha even in cases where there’s no need). </ref> | # 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> Buir Halacha 253:2 D”H 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, however, there’s certainly a reason to be lenient. So rules Shemirat Shabbat KeHilchata 1:19, Orchot [[Shabbat]] (vol 1 pg 85; seemingly the orchot [[Shabbat]] quotes Biur 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> Buir Halacha 253:2 D”H 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. So rules Shemirat Shabbat KeHilchata 1:19</ref> | # 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> Buir Halacha 253:2 D”H 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. So rules Shemirat Shabbat KeHilchata 1:19</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 Shabbat KeHilchata 1:20 </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 Shabbat KeHilchata 1:20 </ref> | ||
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==Returning food to non-typical heating elements== | ==Returning food to non-typical heating elements== | ||
=== | ===Covered fire (Blech) === | ||
# On [[Shabbat]] some poskim permit one to cover the fire 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 Chazara based on S”A 318:8 where he brings the dispute whether one can do Chazara 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. So rules Shemirat Shabbat KeHilchata 1:38 to permit covering the fire as long as the fire isn’t strong enough to make the tray red-hot. </ref> | # On [[Shabbat]] some poskim permit one to cover the fire 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 Chazara based on S”A 318:8 where he brings the dispute whether one can do Chazara 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. So rules Shemirat Shabbat KeHilchata 1:38 to permit covering the fire as long as the fire isn’t strong enough to make the tray red-hot. </ref> | ||
'''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 Shabbat KeHilchata 1:25, Sh”t Igrot Moshe 1:94, Shabbat 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> Shabbat 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> | |||
# 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, it’s permissible to put a solid (completely) cooked food 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> However, it is forbidden to put a cooked liquid on a blech or hotplate on [[Shabbat]] unless one fulfills the conditions of Chazara, 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> | |||
===Kedierah Blech=== | ===Kedierah Blech=== | ||
# 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> | ||
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# 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 D”H 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. | * 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 D”H 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 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. </ref> | * 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> | ||
===Crock-pot=== | |||
# 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> | # 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> | ||
==References== | ==References== | ||
<references/> | <references/> | ||
