Shehiya: Difference between revisions
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#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> | #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 | ==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. | # 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), 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> | ||
