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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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## 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 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 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> | ## 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. | ## 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 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. | ## 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 Melachot (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. Magan 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. So holds Mishna Brurah 253:54 and Shemirat Shabbat KeHilchata 1:18. Regarding solids, the Magan Avraham 253:36 writes that it also must be somewhat warm in order to return it to the fire. However, the Biur Halacha 253:5 D”H Ubilvad argues on the Magan Avraham based on the Buir HaGra. [It seems that Mishna Brurah 253:54, 91 rules like the Gra against the Magan Avraham even though he quotes the Magan Avraham (in 253:68).] The Shemirat Shabbat KeHilchata 1:18 seems to rule like the Magan Avraham however, it’s unclear what he holds based on the footnote. Yalkut Yosef ([[Shabbat]] vol 1 pg 103) | ## 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. So holds Mishna Brurah 253:54 and Shemirat Shabbat KeHilchata 1:18. Regarding solids, the Magan Avraham 253:36 writes that it also must be somewhat warm in order to return it to the fire. However, the Biur Halacha 253:5 D”H Ubilvad argues on the Magan Avraham based on the Buir HaGra. [It seems that Mishna Brurah 253:54, 91 rules like the Gra against the Magan Avraham even though he quotes the Magan Avraham (in 253:68).] The Shemirat Shabbat KeHilchata 1:18 seems to rule like the Magan 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 Biur Halacha that one may be lenient like the Gra. </ref> | ||
===Clarification of the first requirement=== | ===Clarification of the first 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> Shabbat Kitchen | # 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> Shabbat Kitchen (Rabbi Simcha Bunim Cohen, p. 60)</ref> | ||
===Clarification of the forth requirement=== | ===Clarification of the forth 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> 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 | # 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. Shemirat Shabbat KeHilchata 1:19, Orchot [[Shabbat]] (vol 1 pg 85) agree. (It seems, however, that 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. | # 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. 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 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> | ||
# 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> | # 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> | ||
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===Covered fire (Blech)=== | ===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 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. | # 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 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 1:38 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 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> | # 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> | ||
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# 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> | # 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 | # 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 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> | ||
===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> | ||
