Shehiya: Difference between revisions
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* Secondly, Sh”t Rashbatz 8 defends the Minhag to leave food that was cooked Machal Ben Dursai on a stove not Garuf or Katum because of a Safek Safeka whether halacha is like Rosh and even if not there are opinions that one can be lenient if the food is only going to be eaten [[Shabbat]] day because then there isn’t a concern of coming to stoke the coals. [Shibolei HaLeket 57 in name of Rabbenu Simcha says that Shehiya is permitted if a person has two pots and the one that’s [[cooking]] for [[Shabbat]] day is separate from the pot [[cooking]] for Friday night. Rabbenu Binyamin (quoted by Shibolei HaLeket), Mordechai ([[Shabbat]] 3:300), Rabbenu Yishaya HaRishon ([[Shabbat]] Bameh Tomnin), and Raavan ([[Shabbat]] 338) concerning [[Hatmana]] allow something that is set aside for the next day. However Bet Yosef 253:1(4) concludes that this seemingly goes against many of the Mefarshim that are brought in the following Siman.] Even though seemingly Bet Yosef should disagree with this idea of the Rashbetz, nonetheless, Bet Yosef 253:1(3) himself writes such a defense of the Minhag because of the opinion of Rashi and the possibility that one is allowed to do Shehiya for [[Shabbat]] day. Birkei Yosef 253:1 writes the same in the name of his grandfather and adds that’s it’s better to satisfy all opinions by adding a piece of raw meat (S”A 254:1) to the pot so it’s clear that the pot is [[cooking]] for the next day. Nonetheless, Chazon Ovadyah ([[Shabbat]] 1 pg 48) concludes based on the minhag and Safek Safeka of the Rashbetz a Kirah that one can leave a food cooked Machal Ben Dursai on a stove that’s not Garuf or Katum if the food is meant for the [[Shabbat]] day. </ref> | * Secondly, Sh”t Rashbatz 8 defends the Minhag to leave food that was cooked Machal Ben Dursai on a stove not Garuf or Katum because of a Safek Safeka whether halacha is like Rosh and even if not there are opinions that one can be lenient if the food is only going to be eaten [[Shabbat]] day because then there isn’t a concern of coming to stoke the coals. [Shibolei HaLeket 57 in name of Rabbenu Simcha says that Shehiya is permitted if a person has two pots and the one that’s [[cooking]] for [[Shabbat]] day is separate from the pot [[cooking]] for Friday night. Rabbenu Binyamin (quoted by Shibolei HaLeket), Mordechai ([[Shabbat]] 3:300), Rabbenu Yishaya HaRishon ([[Shabbat]] Bameh Tomnin), and Raavan ([[Shabbat]] 338) concerning [[Hatmana]] allow something that is set aside for the next day. However Bet Yosef 253:1(4) concludes that this seemingly goes against many of the Mefarshim that are brought in the following Siman.] Even though seemingly Bet Yosef should disagree with this idea of the Rashbetz, nonetheless, Bet Yosef 253:1(3) himself writes such a defense of the Minhag because of the opinion of Rashi and the possibility that one is allowed to do Shehiya for [[Shabbat]] day. Birkei Yosef 253:1 writes the same in the name of his grandfather and adds that’s it’s better to satisfy all opinions by adding a piece of raw meat (S”A 254:1) to the pot so it’s clear that the pot is [[cooking]] for the next day. Nonetheless, Chazon Ovadyah ([[Shabbat]] 1 pg 48) concludes based on the minhag and Safek Safeka of the Rashbetz a Kirah that one can leave a food cooked Machal Ben Dursai on a stove that’s not Garuf or Katum if the food is meant for the [[Shabbat]] day. </ref> | ||
# Cooked food (according to Ashkenazim, half cooked and Sephardim, fully cooked, as above) may be left in an oven before [[Shabbat]] if it is on a [[Shabbos]] setting, meaning that opening the door will not activate the oven to become heated. <Ref> Shemirat Shabbat KeHilchata 1:17 in the note, Orchot [[Shabbat]] (2:15 pg 67). It seems that Sh”t Igrot Moshe 4:74:26 agrees. </ref> | # Cooked food (according to Ashkenazim, half cooked and Sephardim, fully cooked, as above) may be left in an oven before [[Shabbat]] if it is on a [[Shabbos]] setting, meaning that opening the door will not activate the oven to become heated. <Ref> Shemirat Shabbat KeHilchata 1:17 in the note, Orchot [[Shabbat]] (2:15 pg 67). It seems that Sh”t Igrot Moshe 4:74:26 agrees. </ref> | ||
# Some consider Machal Ben Dursai to be half cooked and some a third cooked. Therefore one shouldn’t leave food on the fire from before [[Shabbat]] unless it’s half cooked, however if it’s a third cooked there’s room to be lenient. <Ref> Mishna Brurah 253:38 </ref> | # Some consider Machal Ben Dursai to be half cooked and some a third cooked. Therefore one shouldn’t leave food on the fire from before [[Shabbat]] unless it’s half cooked, however if it’s a third cooked there’s room to be lenient in a case of difficulty.<Ref> Mishna Brurah 253:38 </ref> | ||
# According to Sephardim, even completely cooked foods can’t be left on the fire unless it also worsens the more it cooks. The general rule is that any food that has flour in it is in the category of foods that worsen the more they cook, however, cabbage, beans, small pieces of meat, and egg are in the category of food for which it’s beneficial to continue [[cooking]]. If there’s a doubt considered whether something worsens or benefits from continued cooked one should be careful. <Ref> Beiur Halacha 253:1 D”H VeHu, Laws of [[Shabbat]] (Rabbi Shimon Eider vol 4 pg 344) </ref> | # According to Sephardim, even completely cooked foods can’t be left on the fire unless it also worsens the more it cooks. The general rule is that any food that has flour in it is in the category of foods that worsen the more they cook, however, cabbage, beans, small pieces of meat, and egg are in the category of food for which it’s beneficial to continue [[cooking]]. If there’s a doubt considered whether something worsens or benefits from continued cooked one should be careful. <Ref> Beiur Halacha 253:1 D”H VeHu, Laws of [[Shabbat]] (Rabbi Shimon Eider vol 4 pg 344) </ref> | ||
