Shehiya: Difference between revisions

# 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===

# A modern day gas stove is considered a Kirah (and so requires one of the five requirements to be fulfilled, see further.) <ref> Orchot [[Shabbat]] (vol 1 pg 62), [[Shabbos]] Kitchen (pg 52), and Laws of [[Shabbat]] (Rabbi Shimon Eider; vol 4 pg 327) quoting Rav Moshe and Rav Henkin hold that a modern stove is considered a Kirah.

* Rav Ovadia Yosef (Chazon Ovadia Shabbat v. 1 pp. 48-9) writes that seemingly there shouldn't be any prohibition of shehiya with a gas stove or burner because they didn't exist in the days of Chazal. Since it didn't exist in the days of chazal, perhaps we can't invent a gezerah today to forbid Shehiyah on modern stoves. However, he cites numerous poskim who write that there is a prohibition of Shehiyah with a gas stove. These poskim include: Panim Meirot 1:84, Maharsham 3:165, Maharam Brisk 2:76, and Shoel VeNishal 1:36. In conclusion, Chazon Ovadia pp.49-50 agrees with those who are strict on the matter as he says in order to satisfy the opinion of Maran one should cover the fire. Additionally on p. 44 he writes that nowadays one can be lenient if it is for the day time meal, implying that otherwise not.</ref>

# A modern day oven is considered a Kirah (and so requires one of the five requirements to be fulfilled.) <ref> Sh”t Igrot Moshe (1:93 and 4:74:26) considers a modern day oven to be considered like a Kirah. This is also the opinion of Orchot [[Shabbat]] (2:15, vol 1 pg 67), Laws of [[Shabbat]] (Rabbi Shimon Eider; vol 4 pg 327), and [[Shabbos]] Kitchen (Rabbi Simcha Bunim Cohen, pg 53). However, Sh”t Az Nidbaru 4:18 considers it be a Tanur based on the heat of a modern oven. </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>

* 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. Shemirat [[Shabbat]] KeHilchata 1:63 and specifies that the cover should be something that’s not usually used to cover a fire. 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 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.] Rav Hershel Schachter (The Laws of Cooking and Warming Food on Shabbat p. 181) writes that the minhag is not like the Chazon Ish and to accept a blech as an acceptable covering.

* '''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. Yet, covering the fire is essential. Additionally, 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.  

* 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>  

*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.]  

* 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> Some Ashkenazic poskim allow leaving uncooked food in an oven before Shabbat if the buttons or knobs used to raise the temperature are covered with a piece of tape.<ref>Orchot Shabbat 2:15</ref>

# Many Sephardic poskim are lenient to do Shehiya in an oven from before Shabbat. Some poskim add that one should cover the buttons and other poskim add that one should place a tray or aluminum foil on the bottom of the oven to cover the heating element.<ref> Yalkut Yosef 253:6 writes that it is permitted to do Shehiya into an oven before Shabbat. It is a stringency to cover the buttons. Tefillah LMoshe 1:2 writes that an oven is a covered fire and it is sufficient to cover the knobs to remind oneself not to change the temperature and then it is permitted to do Shehiya into an oven. Or Letzion 2:17:4 writes that one may do Shehiya in an oven if one can cover the heating element with a tray or aluminum foil. Halacha Brurah 253:10 is lenient with the condition of the Or Letzion to cover the bottom of the oven with an empty metal tray.</ref> In order to permit opening the oven door on Shabbat one must make sure that the oven is on "Shabbos mode" or has a light to indicate when the fire is running and open it only then.<ref>Yalkut Yosef 253:7, Tefillah LMoshe 1:2, Or Letzion 2:17:4, Halacha Brurah 253:10</ref> Once one opens the door on Shabbat if the food is uncooked it is forbidden to close the oven door since that enables the food to cook quicker; rather one should make sure not to open the door until the food is completely cooked or one has to remove it from the oven.<ref>Yalkut Yosef 253:6, Tefillah LMoshe 1:2, Or Letzion 2:17:4, Halacha Brurah 253:10</ref>

# 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.  

# 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 hold 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 quotes Rav Henkin as holding that nowadays the leniency of adding raw meat to a pot doesn't permit leaving it 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. This is also found in The Laws of Cooking and Warming Food on Shabbat by Rabbi Willig p. 184. 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>