Shehiya: Difference between revisions
From Halachipedia
→Cooked food
| (6 intermediate revisions by the same user not shown) | |||
| Line 1: | Line 1: | ||
{{Good}} | {{Good}} | ||
==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 O.C. 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. | # 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 | === 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> | ||
# 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. | # 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. | ||
| Line 31: | Line 31: | ||
===Oven=== | ===Oven=== | ||
# An oven is considered an uncovered fire unless one places a metal 4 sided box into the oven to interpose between the walls and the pot of food to serve as a reminder and some disagree holding that it’s an uncovered fire under all circumstances. <Ref> | # An oven is considered an uncovered fire unless one places a metal 4 sided box into the oven to interpose between the walls and the pot of food to serve as a reminder and some disagree holding that it’s an uncovered fire under all circumstances. <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 | * 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 Shulchan Aruch Orach Chaim 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]] vol 1 pg 50). | ||
* 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). </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> | * 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> | # 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> | ||
===Warming Drawers=== | |||
# One may leave fully cooked food in a warming drawer before Shabbat. According to Ashkenazim it is permitted even if the food is just half cooked.<ref>Shulchan Aruch and Rama 253:1</ref> | |||
# If the food is no fully cooked according to Sephardim or according to Ashkenazim it is not half cooked, it is still possible to leave food in a warming drawer from before Shabbat if one lines the inside of the warming drawer with aluminum foil. Some say that the aluminum foil lining should be visible from the outside. Also, ideally, the knobs should also be covered with multiple pieces of tape.<ref>[https://www.yutorah.org/lectures/lecture.cfm/858668/rabbi-ari-zahtz/bishul-b-shabbos-7-shehiya/ Rabbi Ari Zahtz (Bishul BShabbat #7 min 51-54)] explained that according to Rav Moshe it is necessary to line it with foil. Additionally, Rav Mordechai Willig thought that he should line the inside of the warming drawer with aluminum foil so that it could be seen from the outside and also cover the knobs | |||
with multiple pieces of tape.</ref> | |||
==Cooked | ===Hot Water Urn=== | ||
# 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 only way to leave water in a hot water urn from before Shabbat is by turning it on several minutes before Shabbat so that the water reaches at least Yad Soledet Bo before Shabbat. Otherwise the leniencies of covering the fire or using raw meat are inapplicable.<ref> Igrot Moshe 4:74:23 requires that it have time to boil. 39 Melachos fnt. 183 writes that it seems Rav Moshe was concerned that if it was only left on so that the water would become Yad Soledet Bo, although shehiya was avoided, nonetheless if htey took out some water before it boiled that would be forbidden since it would cause the rest of the water to boil quicker. However, he quotes Chazon Ish and Rav Shlomo Zalman Auerbach who disagreed as long as the water is Yad Soledet Bo, which is the temperature necessary not to violate shehiya (Igrot Moshe 4:74:24).</ref> | ||
* 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. | ===Sous Vide=== | ||
* | [[Image:Sous vide.jpg|150px|right]] | ||
#Using a sous vide to cook food from before Shabbat is not an issue of hatmana, however, shehiya has to be solved either by placing raw meat in immediately before candle lighting or by cooking the food halfway before Shabbat.<ref>[https://www.ok.org/kosherspirit/fall-2018/sous-vide/ OK Article by Rabbi Levi Schapiro]</ref> | |||
==Cooked Food== | |||
# 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), and Tosfot Rabbenu Peretz Pesachim 37a s.v. vchen concur with Rashi. | |||
* Shulchan Aruch O.C. 253:1 quotes the opinion of Rambam and 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. | |||
* Firstly, Rama 253:1 says that the Minhag is to be lenient like the Rosh. Mishna Brurah (Beiur Halacha D”H VeNehagu writes that preferably one should be strict like S”A.) Therefore according to Ashkenazim, Shemirat Shabbat KeHilchata 1:63 rules that one may be lenient to leave food on an uncovered fire if the food is Machal Ben Dursai before [[Shabbat]] as long as one doesn’t intend of returning the food to the fire on [[Shabbat]] (if removed). For Sephardim, Sh”t Zechur LeYitzchak (O”C 74 pg 113a) writes in name of Maharam Ben Chaviv that Sephardim may be lenient against S”A, since it’s a Minhag from before S”A and there’s an mitzvah of Oneg [[Shabbat]] to have hot food on [[Shabbat]]. Eretz Chaim (Klal 7) supports the Zechur LeYitzchak with the Shach Y”D 242 who says a Minhag can rely a Yesh Omrim against the anonymous ruling. Sh”t Ginat Veradim 3:4, Sh”t Pirchei Cohen O”C 34, Sh”t Divrei Chizkiya O”C 1:2, Yashkil Avdi O”D 3:10, and Sh”t Vayomer Moshe O”C 3 concur based on minhag. However, Sh”t Shoel VeNishal 1:36, 5:36 argues that the Minhag is based on lack of knowledge and incorrect practices and so shouldn’t be kept. | * Firstly, Rama 253:1 says that the Minhag is to be lenient like the Rosh. Mishna Brurah (Beiur Halacha D”H VeNehagu writes that preferably one should be strict like S”A.) Therefore according to Ashkenazim, Shemirat Shabbat KeHilchata 1:63 rules that one may be lenient to leave food on an uncovered fire if the food is Machal Ben Dursai before [[Shabbat]] as long as one doesn’t intend of returning the food to the fire on [[Shabbat]] (if removed). For Sephardim, Sh”t Zechur LeYitzchak (O”C 74 pg 113a) writes in name of Maharam Ben Chaviv that Sephardim may be lenient against S”A, since it’s a Minhag from before S”A and there’s an mitzvah of Oneg [[Shabbat]] to have hot food on [[Shabbat]]. Eretz Chaim (Klal 7) supports the Zechur LeYitzchak with the Shach Y”D 242 who says a Minhag can rely a Yesh Omrim against the anonymous ruling. Sh”t Ginat Veradim 3:4, Sh”t Pirchei Cohen O”C 34, Sh”t Divrei Chizkiya O”C 1:2, Yashkil Avdi O”D 3:10, and Sh”t Vayomer Moshe O”C 3 concur based on minhag. However, Sh”t Shoel VeNishal 1:36, 5:36 argues that the Minhag is based on lack of knowledge and incorrect practices and so shouldn’t be kept. | ||
* 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> | ||
