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==Basics==
==Basics==
# There is a Rabbinic prohibition of shehiya to leave a pot of uncooked food on a stove or oven on Friday afternoon before [[Shabbat]] because one might come to stoke the coals on [[Shabbat]]. <Ref> The Mishna [[Shabbat]] 36b records the prohibition of chazal not to leave uncooked food on the fire before Shabbat. Shulchan Aruch 253:1 codifies this. Rashi explains that the prohibition is based on a concern that one will come to stoke the coals. Rashi also mentions that there is an additional issue of 'Mosif Hevel' (keeping food in a state of raised temperature). Tosfot questions this addition of Rashi because Mosif Hevel is normally associated with the rabbinic prohibition of [[Hatmanah]] and not Shehiyah. Even though technically the gemara is discussing a two pot coal-heated stove (Kirah) see the next halachot for its applicability to modern day stoves.</ref>
# There is a Rabbinic prohibition of shehiya to leave a pot of uncooked food on a stove or oven on Friday afternoon before [[Shabbat]] because one might come to stoke the coals on [[Shabbat]]. <Ref> The Mishna [[Shabbat]] 36b records the prohibition of chazal not to leave uncooked food on the fire before Shabbat. Shulchan Aruch 253:1 codifies this. Rashi explains that the prohibition is based on a concern that one will come to stoke the coals. Rashi also mentions that there is an additional issue of 'Mosif Hevel' (keeping food in a state of raised temperature). Tosfot questions this addition of Rashi because Mosif Hevel is normally associated with the rabbinic prohibition of [[Hatmanah]] and not Shehiyah. Even though technically the gemara is discussing a two pot coal-heated stove (Kirah) see the next halachot for its applicability to modern day stoves.</ref>
 
# To avoid this gezerah there are few possible options: 1) Cover the fire, 2) Make sure that the food is already cooked to the point that it is edible even if it isn’t fully cooked, OR 3) Put in the food when it is raw.
=== Different types of cooking appliances===
=== Different types of cooking appliances===
# A Kirah was a stove in the times of the Gemara which that had room to hold two pots on top (with the heating element below).<ref> See copy of paper by Rabbi Brand for a detailed description of the different types of "stoves" used in the ancient world: http://www.the-daf.com/wp-content/uploads/2011/05/Earthenware-Vessels-Kupach-Kira-and-Tanur-Brand.pdf</ref> The Kirah is considered the most lenient of the stoves and it’s permissible to leave food on it on [[Shabbat]] by fulfilling one of five conditions: 1) The fire is covered 2) The food is considered totally cooked 3) The food is totally raw 4) The coals are removed 5) The fuel is straw, stubble or the like (which will be discussed below at length). <ref> S”A 253:1 writes that a Kirah has the resemblance of a large pot and has room for two pots. The five leniencies listed are all sourced in S”A 253:1 but will be discussed below at length. See Laws of [[Shabbat]] (Rabbi Shimon Eider; vol 4 pg 326) for a description and pictures. </ref>
# A Kirah was a stove in the times of the Gemara which that had room to hold two pots on top (with the heating element below).<ref> See copy of paper by Rabbi Brand for a detailed description of the different types of "stoves" used in the ancient world: http://www.the-daf.com/wp-content/uploads/2011/05/Earthenware-Vessels-Kupach-Kira-and-Tanur-Brand.pdf</ref> The Kirah is considered the most lenient of the stoves and it’s permissible to leave food on it on [[Shabbat]] by fulfilling one of five conditions: 1) The fire is covered 2) The food is considered totally cooked 3) The food is totally raw 4) The coals are removed 5) The fuel is straw, stubble or the like (which will be discussed below at length). <ref> S”A 253:1 writes that a Kirah has the resemblance of a large pot and has room for two pots. The five leniencies listed are all sourced in S”A 253:1 but will be discussed below at length. See Laws of [[Shabbat]] (Rabbi Shimon Eider; vol 4 pg 326) for a description and pictures. </ref>
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==Covering the fire==
==Covering the fire==
# One is permitted to leave food on a fire if there is a metal tray or sheet to cover the fire of a regular gas stove. Some authorities add that it’s preferable to also cover the knobs (or remove them). <Ref>
# One is permitted to leave food on a fire if there is a metal tray or sheet (blech) to cover the fire of a regular gas stove. Some authorities add that it’s preferable to also cover the knobs (or remove them). <Ref>
* Magen Avraham 253:31 permits Shehiya in an oven because the fire is covered by a cement or clay wall built into the oven based on the S”A 253:3 who permits leaving on the fire if there’s an empty vessel separating between the fire and the food. However, the Magen Avraham adds that based on the Maharil (Minhagei Maharil pg 36; see 318:15), Agudah, and Tashbetz 27 the flame must have some interposition such a wooden plank that serves as a reminder besides being covered by metal. The Achronim unanimously agree including Eliyah Rabba 253:31, Tosefet [[Shabbat]] 253:40, Shulchan Aruch HaRav 253:26, Aruch HaShulchan 253:25, Mishna Brurah 253:81, and Chazon Ovadyah ([[Shabbat]] 1 pg 50).  
* Magen Avraham 253:31 permits Shehiya in an oven because the fire is covered by a cement or clay wall built into the oven based on the S”A 253:3 who permits leaving on the fire if there’s an empty vessel separating between the fire and the food. However, the Magen Avraham adds that based on the Maharil (Minhagei Maharil pg 36; see 318:15), Agudah, and Tashbetz 27 the flame must have some interposition such a wooden plank that serves as a reminder besides being covered by metal. The Achronim unanimously agree including Eliyah Rabba 253:31, Tosefet [[Shabbat]] 253:40, Shulchan Aruch HaRav 253:26, Aruch HaShulchan 253:25, Mishna Brurah 253:81, and Chazon Ovadyah ([[Shabbat]] 1 pg 50).  
* According to this, a metal covering of the fire which also serves as a reminder would permit the fire to be used. Therefore, Sh”t Igrot Moshe 1:93 writes that a gas stove when covered with a metal sheet, commonly referred to as a Blech, is like a covered Kirah and is permissible. So holds Shemirat [[Shabbat]] KeHilchata 1:63 and specifies that the cover should be something that’s not usually used such as asbestos. Sh”t Zera Emet O”C 253:26, Sh”t Maharam Brisk 2:76, Sh”t Tefilah LeMoshe 1:37 (also recorded in Menuchat Ahava Ahava 3:1 in Rabbi Moshe HaLevi), Shem Chadash (on Yereyim 1 pg 58), Kaf Hachaim 253:11, Sh”t Maharshag 2:50, Sh”t Divrei Chizkiyah 1:2 in name of Mahari Shari, Sh”t Yaskil Avdi O”C 3:10(2), Sh”t Ohel Yosef (Rabbi Yosef Parid; Siman 10), Rav Vosner in Sh”t Shevet HaLevi 1:91, and Chazon Ovadyah ([[Shabbat]] 1 pg 50) concur.  
* According to this, a metal covering of the fire which also serves as a reminder would permit the fire to be used. Therefore, Sh”t Igrot Moshe 1:93 writes that a gas stove when covered with a metal sheet, commonly referred to as a Blech, is like a covered Kirah and is permissible. So holds Shemirat [[Shabbat]] KeHilchata 1:63 and specifies that the cover should be something that’s not usually used such as asbestos. Sh”t Zera Emet O”C 253:26, Sh”t Maharam Brisk 2:76, Sh”t Tefilah LeMoshe 1:37 (also recorded in Menuchat Ahava Ahava 3:1 in Rabbi Moshe HaLevi), Shem Chadash (on Yereyim 1 pg 58), Kaf Hachaim 253:11, Sh”t Maharshag 2:50, Sh”t Divrei Chizkiyah 1:2 in name of Mahari Shari, Sh”t Yaskil Avdi O”C 3:10(2), Sh”t Ohel Yosef (Rabbi Yosef Parid; Siman 10), Rav Vosner in Sh”t Shevet HaLevi 1:91, and Chazon Ovadyah ([[Shabbat]] 1 pg 50) concur.  
* [Chazon Ish 37:9 argues on the Mishna Brurah from Rashi ([[Shabbat]] 37a D”H Gaba; quoted by the Tur) who forbids a covering over an empty space and concludes that a covering that’s not normally used and lowers the heat of the fire is considered a covering. Thus, a covering on our modern stove wouldn’t be sufficient. Chazon Ovadyah (vol 1 pg 51), Sh”t Shevet Levi O”C 1:91, Toldot Zev ([[Shabbat]] 2 pg 192) argue on the Chazon Ish that Rashi is referring to a [[cooking]] on [[Shabbat]] in a way that’s usual and so a covering it’s sufficient, however but by Shehiya one only needs a reminder not to stoke the coals and once it’s an unusual interposition it doesn’t need to lower the heat of the fire. See Bach 253:14 D”H VeDavka and Sh”t Maharam Shik O”C 117 who also make this distinction.]
* [Chazon Ish 37:9 argues on the Mishna Brurah from Rashi ([[Shabbat]] 37a D”H Gaba; quoted by the Tur) who forbids a covering over an empty space and concludes that a covering that’s not normally used and lowers the heat of the fire is considered a covering. Thus, a covering on our modern stove wouldn’t be sufficient. Chazon Ovadyah (vol 1 pg 51), Sh”t Shevet Levi O”C 1:91, Toldot Zev ([[Shabbat]] 2 pg 192) argue on the Chazon Ish that Rashi is referring to a [[cooking]] on [[Shabbat]] in a way that’s usual and so a covering it’s sufficient, however but by Shehiya one only needs a reminder not to stoke the coals and once it’s an unusual interposition it doesn’t need to lower the heat of the fire. See Bach 253:14 s.v. VeDavka and Sh”t Maharam Shik O”C 117 who also make this distinction. Rabbi Hershel Schachter (in The Laws of Cooking and Warming Food on Shabbat p. 181) writes that the minhag is to allow leaving food on a blech before Shabbat unlike the Chazon Ish.]
* Sh”t Igrot Moshe O”C 1:93, Sh”t Tzitz Eliezer 7:17(3), Sh”t Bear Moshe vol 7, and Yalkut Yosef ([[Shabbat]] vol 1 pg 96) add that besides covering the flame it’s preferable to cover the knobs also. Orchot [[Shabbat]] (vol 1 2:9, pg 65) quotes Rav Shlomo Zalman Auerbach and Rav Elyashiv (who is also quoted by Hilchot [[Shabbat]] Be[[Shabbat]]o pg 197) who hold that a covering of the knobs isn’t necessary if the fire is covered. </ref>
* '''Knobs:''' Sh”t Igrot Moshe O”C 1:93, Sh”t Tzitz Eliezer 7:17(3), Sh”t Bear Moshe vol 7, and Yalkut Yosef ([[Shabbat]] vol 1 pg 96) add that besides covering the flame it’s preferable to cover the knobs also. Orchot [[Shabbat]] (vol 1 2:9, pg 65) quotes Rav Shlomo Zalman Auerbach and Rav Elyashiv (who is also quoted by Hilchot [[Shabbat]] BeShabbato pg 197) who hold that a covering of the knobs isn’t necessary if the fire is covered.  
# Some consider a hotplate or Plaata a covered fire and others consider it an uncovered fire. <ref>  
* On the other hand, Rav Aharon Kotler (quoted by The Laws of Shabbat p. 338 fnt. 800) and Rav Soloveitchik (quoted by Rav Schachter in The Laws of Cooking and Warming Food on Shabbat p. 181) held that covering the knobs is the primary way to avoid the issue of not coming to adjust the temperature and covering the fire is an added stringency. </ref>
# Some consider a hotplate or electric hotplate (plaata) a covered fire and others consider it an uncovered fire. <ref>  
*Reasons to forbid a Plaata: 1) Sh”t Yaskil LeAvdi O”C 5:34, 6:15 is lenient by a covered stove since the cover is a separate piece but a Plaata is entirely like a coal and there’s nothing covering it (S”A 253:1 rules that one can’t do Shehiya with something directly touching the coals).  
*Reasons to forbid a Plaata: 1) Sh”t Yaskil LeAvdi O”C 5:34, 6:15 is lenient by a covered stove since the cover is a separate piece but a Plaata is entirely like a coal and there’s nothing covering it (S”A 253:1 rules that one can’t do Shehiya with something directly touching the coals).  
*2) Sh”t Yaskil Avdi O”C 5:34, 6:15 adds that there’s an issue that one may come to plug it in because it’s so easy unlike lighting a flame anew which the Rabbi’s didn’t make a Gezerah because it requires preparation and by that time one will remember it’s [[Shabbat]]. [Later on, he retracted because the Minhag was to use it, see Sh”t Yaskil LeAvdi O”C 7:28(8).]  
*2) Sh”t Yaskil Avdi O”C 5:34, 6:15 adds that there’s an issue that one may come to plug it in because it’s so easy unlike lighting a flame anew which the Rabbi’s didn’t make a Gezerah because it requires preparation and by that time one will remember it’s [[Shabbat]]. [Later on, he retracted because the Minhag was to use it, see Sh”t Yaskil LeAvdi O”C 7:28(8).]  
* '''Arguments to permit a Plaata:''' 1) Chazon Ovadyah ([[Shabbat]] 1 pg 52) argues on the first reason because by a Plaata the heat comes from electric current under the metal sheet and so it’s like a covered flame.  
* '''Arguments to permit a Plaata:''' 1) Chazon Ovadyah ([[Shabbat]] 1 pg 52) argues on the first reason because by a Plaata the heat comes from electric current under the metal sheet and so it’s like a covered flame.  
*2) Chazon Ovadyah and Netivei Am (pg 120-1) argue on the second reason, based on Sh”t Maharam Provinsal 46, and Birkei Yosef 339:7 who write that there’s no Gezerah of coming to write by composing a song as there’s a Gezerah by doing a business transaction because it may come to writing because we don’t extend the Gezerah of the Rabbis on what they didn’t just because it’s easy to come to do a Melacha. [Similarly, Rosh ([[Shabbat]] 24a), Magid Mishna (Chol HaMoad 5:20), Sh”t Rivash 390 in name of Ran, Radvaz (Trumot 1:22; Sh”t Radvaz 1:149), and Bet Yosef (O”C 462) say that nowadays the Rabbis can’t enact new Gezerah’s not enacted by Chazal.]  
*2) Chazon Ovadyah and Netivei Am (pg 120-1) argue on the second reason, based on Sh”t Maharam Provinsal 46, and Birkei Yosef 339:7 who write that there’s no Gezerah of coming to write by composing a song as there’s a Gezerah by doing a business transaction because it may come to writing because we don’t extend the Gezerah of the Rabbis on what they didn’t just because it’s easy to come to do a Melacha. [Similarly, Rosh ([[Shabbat]] 24a), Maggid Mishna (Chol HaMoad 5:20), Sh”t Rivash 390 in name of Ran, Radvaz (Trumot 1:22; Sh”t Radvaz 1:149), and Bet Yosef (O”C 462) say that nowadays the Rabbis can’t enact new Gezerah’s not enacted by Chazal.]  
*3) Chazon Ovadyah explains that it should be permissible since a flame is consistent (unlike coals that flicker) and the heat can’t be changed. This reason is also found is Gedolei Tzion 9:11, Mishna Brurah (Beiur Halacha 253:1 D”H Afilu), Sh”t Tzitz Eliezer 7:16(3), Shemirat [[Shabbat]] KeHilchata 1:25, and Rav Yosef Kapach (commentary on Rambam [[Shabbat]] 3 pg 74).  
*3) Chazon Ovadyah explains that it should be permissible since a flame is consistent (unlike coals that flicker) and the heat can’t be changed. This reason is also found is Gedolei Tzion 9:11, Mishna Brurah (Beiur Halacha 253:1 D”H Afilu), Sh”t Tzitz Eliezer 7:16(3), Shemirat [[Shabbat]] KeHilchata 1:25, and Rav Yosef Kapach (commentary on Rambam [[Shabbat]] 3 pg 74).  
* '''Halacha:''' Shemirat [[Shabbat]] KeHilchata 1:25 for a plaata which one can’t change it’s temperature and it’s not usually used for [[cooking]] is considered a covered fire and doesn’t require another covering. So holds Rav Moshe in Sh”t Igrot Moshe 4:74:35 (who emphasizes that it must be impossible to cook on it), Rav Vosner (MeBeyt Levi vol 6, laws of Shehiya #2) Chazon Ovadyah (vol 1 pg 52), Or Letzion (vol 2, 17:1) and [[Shabbos]] Kitchen (pg 52).  
* '''Halacha:''' Shemirat [[Shabbat]] KeHilchata 1:25 for a plaata which one can’t change it’s temperature and it’s not usually used for [[cooking]] is considered a covered fire and doesn’t require another covering. So holds Rav Moshe in Sh”t Igrot Moshe 4:74:35 (who emphasizes that it must be impossible to cook on it), Rav Vosner (MeBeyt Levi vol 6, laws of Shehiya #2) Chazon Ovadyah (vol 1 pg 52), Or Letzion (vol 2, 17:1) and [[Shabbos]] Kitchen (pg 52).  
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* Sh”t Igrot Moshe 4:74:26 considers a modern day oven to be considered like a Kirah.  
* Sh”t Igrot Moshe 4:74:26 considers a modern day oven to be considered like a Kirah.  
* Seemingly there’s no simple way to make an interposition for the oven in order to leave food in it before [[Shabbat]]. However, Sh”t Igrot Moshe 4:74:27 considers a metal 4 sided box to be an adequate cover and recognition. This is also the opinion of the [[Shabbos]] Kitchen.  
* Seemingly there’s no simple way to make an interposition for the oven in order to leave food in it before [[Shabbat]]. However, Sh”t Igrot Moshe 4:74:27 considers a metal 4 sided box to be an adequate cover and recognition. This is also the opinion of the [[Shabbos]] Kitchen.  
* However, the Sh”t Minchat Yitzchak 3:28(1) writes that an oven has the status of an uncovered fire even if there metal interposition based on Chazon Ish 37:11 who holds that an empty pot isn’t considered a covering (see above where many disagree with the Chazon Ish).  
* However, the Sh”t Minchat Yitzchak 3:28(1) writes that an oven has the status of an uncovered fire even if there metal interposition based on Chazon Ish 37:11 who holds that an empty pot isn’t considered a covering (see above where many disagree with the Chazon Ish). </ref>
</ref>


==Cooked food==
==Cooked food==
# From before [[Shabbat]], one may leave cooked food on an uncovered fire, Sephardim hold that the food must be fully cooked and worsens the more it cooks. However, according to Ashkenazic minhag, it’s permissible if it was cooked Machal Ben Dursai (half way). Nonetheless, Sephardim may be lenient to consider it as cooked from once it’s Machal Ben Dursai if the food is going to be eaten for [[Shabbat]] day and not Friday night. <Ref> The Mishna in the third perek of [[Shabbat]] (36b) says that if a Kirah (stove that’s made to hold two pots (38b)) is heated with straw or stubble, one can put food on it to cook. But if it’s heated with wood or olive peals one can’t put food on the Kirah unless one made a recognizable sign to prevent one from stoking the coals on [[Shabbat]] by having the coals Garuf (shoveled out) or Katum (covered with dust). * The Gemara (36b) asks when the mishna says not to put a food on a fire if it is heated by wood or olive peals (Lo Iten) whether it forbids returning food to a stove on [[Shabbat]] (Lo Yachzir) but it would be totally permitted to do Shehiyah (leaving food on the fire from before [[Shabbat]]) or rather it’s forbidden to leave food on from before [[Shabbat]] unless it’s Garuf or Katum (Lo Yish’heh) and certainly it’s forbidden to return food on [[Shabbat]]. There are no clear proofs in the Gemara concerning the Mishna but gives a few rulings on the issue. The Gemara has two rulings like the latter explanation, and then an opposing ruling supported by a Mishna which accords with the former explanation.  
# One may leave cooked food on an uncovered fire before Shabbat. Sephardim hold that the food must be fully cooked and worsens the more it cooks. However, according to Ashkenazic minhag, it’s permissible if it was cooked Machal Ben Dursai (half way). Nonetheless, Sephardim may be lenient to consider it as cooked from once it’s Machal Ben Dursai if the food is going to be eaten for [[Shabbat]] day and not Friday night. <Ref> The Mishna in the third perek of [[Shabbat]] (36b) says that if a Kirah (stove that’s made to hold two pots (38b)) is heated with straw or stubble, one can put food on it to cook. But if it’s heated with wood or olive peals one can’t put food on the Kirah unless one made a recognizable sign to prevent one from stoking the coals on [[Shabbat]] by having the coals Garuf (shoveled out) or Katum (covered with dust). * The Gemara (36b) asks when the mishna says not to put a food on a fire if it is heated by wood or olive peals (Lo Iten) whether it forbids returning food to a stove on [[Shabbat]] (Lo Yachzir) but it would be totally permitted to do Shehiyah (leaving food on the fire from before [[Shabbat]]) or rather it’s forbidden to leave food on from before [[Shabbat]] unless it’s Garuf or Katum (Lo Yish’heh) and certainly it’s forbidden to return food on [[Shabbat]]. There are no clear proofs in the Gemara concerning the Mishna but gives a few rulings on the issue. The Gemara has two rulings like the latter explanation, and then an opposing ruling supported by a Mishna which accords with the former explanation.  
* The Rif (16a) rules like the latter interpretation and so unless the stove was Garuf or Katum one can’t leave a food that wasn’t totally cooked on the stove before [[Shabbat]]. The Rambam ([[Shabbat]] 3:4), Rabbenu Yonah, Shiltot (Shlach 128), Rabbi Yehuda Barsiloni (Itim 19), and Ramban (Milchamot 15b, Chiddushim 37a D”H Mahu) concur with Rif (16a). However, Rashi (37b D”H VeRav Sheshet) rules like the former interpretation because it’s supported by a Mishna. The Rosh ([[Shabbat]] 3:1), Baal HaMoer (15b D”H Ule’inyan), Tosfot (18b D”H Bashil), Rabbenu Chananel (quoted by Tosfot 37b D”H Amar), Ran (16b D”H Tu) in name of Rav Hai Goan, Rashba (38a D”H VeHatemiha), Smag (Lav 65:13), Smak (282 pg 285), Sefer HaTrumah (231), Hagahot Maimon ([[Shabbat]] 3:2), and Mordechai ([[Shabbat]] 3:299) in name of Or Zaruha (Erev [[Shabbat]] 8) concur with Rashi.  
* The Rif (16a) rules like the latter interpretation and so unless the stove was Garuf or Katum one can’t leave a food that wasn’t totally cooked on the stove before [[Shabbat]]. The Rambam ([[Shabbat]] 3:4), Rabbenu Yonah, Shiltot (Shlach 128), Rabbi Yehuda Barsiloni (Itim 19), and Ramban (Milchamot 15b, Chiddushim 37a D”H Mahu) concur with Rif (16a). However, Rashi (37b D”H VeRav Sheshet) rules like the former interpretation because it’s supported by a Mishna. The Rosh ([[Shabbat]] 3:1), Baal HaMoer (15b D”H Ule’inyan), Tosfot (18b D”H Bashil), Rabbenu Chananel (quoted by Tosfot 37b D”H Amar), Ran (16b D”H Tu) in name of Rav Hai Goan, Rashba (38a D”H VeHatemiha), Smag (Lav 65:13), Smak (282 pg 285), Sefer HaTrumah (231), Hagahot Maimon ([[Shabbat]] 3:2), and Mordechai ([[Shabbat]] 3:299) in name of Or Zaruha (Erev [[Shabbat]] 8) concur with Rashi.  
* S”A 253:1 quotes the opinion of Rambam of Rif that if the stove isn’t Garuf or Katum one may not leave food on it from before [[Shabbat]] unless it’s fully cooked and worsens as it cooks and then the opinion of Rosh and Rashi that if it’s cooked Machal Ben Dursai one can leave it on from before [[Shabbat]]. Seemingly the S”A holds like Rif and Rambam since he wrote that opinion as the anonymous first ruling and only quotes the Rosh as a “Yesh Omirim” (minority opinion). Interestingly, Minchat Cohen (Mishmeret [[Shabbat]] 5) says that S”A really holds like Rosh because he didn’t make his opinion clear in 253:1 but in 254:4 he rules on another issue in favor of the Rosh. However, Erech HaShulchan 253:3, Sh”t Shoel VeNishal (1:36, 5:32), and Mishna Brurah (Shaar Tzion 254:22 in name of Pri Megadim) argue that 254:4 is a ruling that everyone would agree to and so the Minchat Cohen has no proof. There are a few approaches in the Achronim to be lenient on this issue.
* S”A 253:1 quotes the opinion of Rambam of Rif that if the stove isn’t Garuf or Katum one may not leave food on it from before [[Shabbat]] unless it’s fully cooked and worsens as it cooks and then the opinion of Rosh and Rashi that if it’s cooked Machal Ben Dursai one can leave it on from before [[Shabbat]]. Seemingly the S”A holds like Rif and Rambam since he wrote that opinion as the anonymous first ruling and only quotes the Rosh as a “Yesh Omirim” (minority opinion). Interestingly, Minchat Cohen (Mishmeret [[Shabbat]] 5) says that S”A really holds like Rosh because he didn’t make his opinion clear in 253:1 but in 254:4 he rules on another issue in favor of the Rosh. However, Erech HaShulchan 253:3, Sh”t Shoel VeNishal (1:36, 5:32), and Mishna Brurah (Shaar Tzion 254:22 in name of Pri Megadim) argue that 254:4 is a ruling that everyone would agree to and so the Minchat Cohen has no proof. There are a few approaches in the Achronim to be lenient on this issue.
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==Leaving raw food on the fire==
==Leaving raw food on the fire==
# If the food [[cooking]] is raw meat or there’s a piece of raw meat in a the food it’s permitted to leave it on the fire before [[Shabbat]] as long as it is put on right before Shabbat. The explanation is that there’s no concern that you’ll come to stoke the coals since you know it isn’t going to be ready by Friday night.<Ref> Shulchan Aruch 253:1 writes that if the food is raw or there’s a piece of raw food in a pot it’s permissible to leave the food on the fire from before [[Shabbat]]. Mishna Brurah 253:9 specifies that this only work for a piece of meat and not raw vegetables. This is also the opinion of The Laws of [[Shabbat]]. </ref>
# If the food [[cooking]] is raw meat or there’s a piece of raw meat in a the food it’s permitted to leave it on the fire before [[Shabbat]] as long as it is put on right before Shabbat. The explanation is that there’s no concern that you’ll come to stoke the coals since you know it isn’t going to be ready by Friday night.<Ref> Shulchan Aruch 253:1 writes that if the food is raw or there’s a piece of raw food in a pot it’s permissible to leave the food on the fire from before [[Shabbat]]. Mishna Brurah 253:9 specifies that this only work for a piece of meat and not raw vegetables. This is also the opinion of The Laws of [[Shabbat]] p. 345 who specifies that it should be meat that is potted and not roasted. </ref>
# Some poskim heold that this leniency does not apply nowadays to a stove or oven since it is possible to increase the fire so that it’ll be ready quickly.<ref>The Shabbos Kitchen p. 54 from Rav Henkin. Rav Schachter in Nefesh Harav (pg. 156-157) writes that this leniency of adding raw food doesn't apply nowadays because the food can always become cooked by Friday night. </ref> However, it it is permissible to rely on this for putting food in a crockpot since it is made to cook slowly and there’s no concern you’re going to adjust the temperature since it won’t be ready by Friday night anyway.<ref>The Shabbos Kitchen p. 56. Rabbi Mordechai Willig ("The Laws of Cooking and Warming Food on Shabbat" p. 126) concurs. </ref>
# Some poskim heold that this leniency does not apply nowadays to a stove or oven since it is possible to increase the fire so that it’ll be ready quickly.<ref>The Shabbos Kitchen p. 54 from Rav Henkin holds that nowadays the leniency of adding raw meat to a pot allows the pot to be left on the fire from before Shabbat. Similarly, Rav Schachter in Nefesh Harav (pg. 156-157) writes that this leniency of adding raw food doesn't apply nowadays because the food can always become cooked by Friday night. The Laws of Shabbos (Rabbi Eider, p. 346) concludes that it is preferable to follow this opinion. On p. 336 fnt. 783 he quotes Rav Moshe Feinstein as holding that this leniency does apply nowadays.</ref> However, it it is permissible to rely on this for putting food in a crockpot since it is made to cook slowly and there’s no concern you’re going to adjust the temperature since it won’t be ready by Friday night anyway.<ref>The Shabbos Kitchen p. 56. Rabbi Mordechai Willig ("The Laws of Cooking and Warming Food on Shabbat" p. 126) concurs. </ref>


==With what stoves and how are they heated?==
==With what stoves and how are they heated?==