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Hatmana: Difference between revisions
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When it comes to cooking and reheating foods on Shabbat, aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before Shabbat for it to continue cooking as Shabbat commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before Shabbat; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called | When it comes to cooking and reheating foods on ''Shabbat'', aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before ''Shabbat'' for it to continue cooking as ''Shabbat'' commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before ''Shabbat''; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called ''shehiya''.<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is ''chazara''.<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of ''Shabbat'' but has been completely removed, must not be returned on ''Shabbat''. There are two explanations for this in the ''rishonim''. Some say that ''chazal'' forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to ''chazara'', we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on ''Shabbat'', and in some instances, even before ''Shabbat''.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref> This prohibition is called ''hatmana'' and is the subject of this article. | ||
==Insulating before Shabbat== | ==Insulating before Shabbat== | ||
# Before Shabbat, it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, chazal were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on | # Before ''Shabbat'', it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, ''chazal'' were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on ''Shabbat''.<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref> | ||
# On the | # On the ''Shabbat'' itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on ''Shabbat''. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref> | ||
# Before Shabbat, it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref> | # Before ''Shabbat'', it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref> | ||
## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref> | ## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref> | ||
## Most poskim agree that if the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, a Sephardic Jew who has such a minhag does not need to stop.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch. | ## Most ''poskim'' agree that if the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, a Sephardic Jew who has such a minhag does not need to stop.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch. | ||
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire. | * When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire. | ||
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref> | * Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref> | ||
## Even in this case - when the pot is on a source of heat, one may place a wide tray on top of the pot and put the cloth over the tray. In this way the cloth will not touch the sides of the pot and is therefore permitted.<ref> The Tur 257:8 adds in the name of his father, the Rosh, that if the clothes aren’t touching the pot, it is not the normal way to do hatmana and is permitted. Thus, Shulchan Aruch 257:8 rules that as long as the pot isn’t touching the coals, so that it is a permissible shehiyah, one may put a tray on top of the pot with a cloth on top of it. In this way the cloth doesn’t touch the sides of the pot and is thus not hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref> | ## Even in this case - when the pot is on a source of heat, one may place a wide tray on top of the pot and put the cloth over the tray. In this way the cloth will not touch the sides of the pot and is therefore permitted.<ref> The Tur 257:8 adds in the name of his father, the Rosh, that if the clothes aren’t touching the pot, it is not the normal way to do hatmana and is permitted. Thus, Shulchan Aruch 257:8 rules that as long as the pot isn’t touching the coals, so that it is a permissible shehiyah, one may put a tray on top of the pot with a cloth on top of it. In this way the cloth doesn’t touch the sides of the pot and is thus not hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref> | ||
## According to most poskim it is forbidden to insulate a pot before Shabbat if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref> | ## According to most ''poskim'' it is forbidden to insulate a pot before ''Shabbat'' if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref> | ||
===Insulating Food within Another Food=== | ===Insulating Food within Another Food=== | ||
# It is permissible to [[insulating food|insulate food]] by submerging it within another food if there is nothing separating between them. This is even | # It is permissible to [[insulating food|insulate food]] by submerging it within another food if there is nothing separating between them. This is true even when the pot is on the fire, as this does not constitute ''hatmana'' at all. When the pot is on the fire one would have to be careful to fulfill the conditions of ''shehiya''.<Ref> Shemirat Shabbat KeHilchata 1:72 </ref> | ||
# Before | # Before ''Shabbat'', one may wrap food in a plastic, nylon, or aluminum bag and submerge it in a pot of hot food (such as chulent). Others are stringent.<ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of hatmana. Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish; however, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is room to be lenient since the bag is only separating between the foods as it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Otsrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no hatmana in our case of a food within another food since it’s not meant to be totally separate. | ||
*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances. | *In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances. | ||
*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref> | *Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref> | ||
# Submerging a bottle | # Submerging a bottle holding food or drink into a container of hot water is similar to covering it with a cloth. Thus, before ''Shabbat'' this is permissible. On ''Shabbat'', if the bottle is not totally submerged this would be permitted for Ashkenazim. However, there is a caveat. If there is a liquid in the bottle, the water in the container must be such that the liquid will never reach ''yad soledes bo'', to avoid the problem of ''bishul.'' Alternatively, the container may be a ''kli sheini''. If there are dry goods in the bottle, these conditions do not apply. However, according to the Sephardim, who forbid ''hatmana'' even when the item is only partially covered, this would be forbidden.<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7. See Shulchan Aruch 253:1 and Rema there regarding if it is considered hatmana when not totally covered. Chazon Ish 37:19 is stringent like the Shulchan Aruch. However, regarding the case of the bottle, the Chazon Ish 37:32 writes that there is no hatmana when it comes to submerging something in water. The upshot is that the Chazon Ish will be more lenient in our case, and one could totally submerge the bottle. </ref> | ||
===Hot Plate Blanket=== | ===Hot Plate Blanket=== | ||
[[File:Plata blanket.jpg| | [[File:Plata blanket.jpg|253x253px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]] | ||
# One may not completely wrap a pot with a | # One may not completely wrap a pot with a cloth if the pot is on top of a hot plate, covered fire, or any other heating element. Although the blanket or towel itself does not add heat, the heating element does, and this is considered ''hatmana'' in something that adds heat. Thus, this is forbidden even before ''Shabbat''.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br /> | ||
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana. | * Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana. | ||
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> | * Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> A Sepharadi who has a ''minhag'' to do this need not be stopped if done before ''Shabbat.''<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56. | ||
* According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this | *According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this leniency is only before Shabbat.</ref> | ||
# If one only covers the top of the pot, according to many Ashkenazi poskim, it isn't considered insulation since it is only partially covered and it is permitted even on Shabbat. The exact definition of a partial covering is if the pot is only covered with a blanket on the top and the sides are recognizably exposed or there is an airspace between the pot and the covering for a majority of the circumference of the pot.<ref> | # If one only covers the top of the pot, according to many Ashkenazi poskim, it isn't considered insulation since it is only partially covered and it is permitted even on Shabbat. The exact definition of a partial covering is if the pot is only covered with a blanket on the top and the sides are recognizably exposed or there is an airspace between the pot and the covering for a majority of the circumference of the pot.<ref> *Shemirat Shabbat Kehilchata 1:77-78 writes that since it isn't considered insulating if the pot isn't completely covered, it would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot. | ||
* Shemirat Shabbat Kehilchata 1:77-78 writes that it isn't considered insulating if the pot isn't completely covered | *However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, it is forbidden even before Shabbat, even if the blanket is only covering the top of the pots and not covering it on all sides.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref> | ||
* However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, it is forbidden even before Shabbat, even if the blanket is only covering the top of the pots and not covering it on all sides.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref> | |||
# Obviously if one ever does use such a blanket one should be careful that it is fire safe. | # Obviously if one ever does use such a blanket one should be careful that it is fire safe. | ||
