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DAAT · LEVEL 1 — INTRODUCTION
Siman רנ״ג · 5 Seifim (Mechaber)
Placing the pot before Shabbat — shehiya, chazara, hatmana
סימן רנ״ג
דין כירה ותנור ליתן עליה הקדרות בערב שבת
🌱 Introduction Level · Beginners
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A first approach to the 5 seifim that codify the great corpus of Shabbat cooking: leaving the pot on the fire Friday for Shabbat (שהייה), replacing it on Shabbat (חזרה), and insulating it in a covering (הטמנה). Central concept: שמא יחתה — the fear of stoking the coals. Direct application to the Shabbat hot plate, oven Shabbat mode, and slow cooker.
Topic: Conditions for leaving and replacing the pot on the fire on Shabbat
Source: Shulchan Aruch Orach Chaim Siman רנ״ג · 5 seifim · Shabbat 36b — 38b
Compiled by: Rabbi Yossef Haim Samama
DAAT · daattorah.com
📑 Study Plan
1. The text of the Shulchan Aruch — the 5 seifim
2. General context — shehiya, chazara, hatmana: three distinct questions
3. Key concept 1 — shema yechateh (fear of stoking the coals)
4. Key concept 2 — maachal ben Drosai and mitztamek v'yafeh lo
5. Key concept 3 — gerufah u'ketumah (raking out / covering the coals)
6. Detail of the 5 seifim
7. Position of the Rema — tanurim shelanu, chazara bedi'avad
8. Modern practical cases — Shabbat hot plate, oven Shabbat mode, slow cooker
9. Practical synthesis
10. Comprehension questions
1. The text of the Shulchan Aruch
Seif Alef — The general rule of shehiya
דִּינֵי כִּירָה וְתַנּוּר לִיתֵּן עָלֶיהָ קְדֵירָה בְּעֶרֶב שַׁבָּת. וּבוֹ ה' סְעִיפִים: כִּירָה שֶׁהִיא עֲשׂוּיָה כִּקְדֵירָה וְשׁוֹפְתִין עַל פִּיהָ קְדֵירָה לְמַעְלָה וְיֵשׁ בָּהּ מְקוֹם שְׁפִיתַת שְׁתֵּי קְדֵירוֹת, אִם הוּסְּקָה בְּגֶפֶת שֶׁהִיא פְּסוֹלֶת שֶׁל זֵתִים אוֹ בְּעֵצִים — אָסוּר לִיתֵּן עָלֶיהָ תַּבְשִׁיל מִבְּעוֹד יוֹם לְהַשְׁהוֹתוֹ עָלֶיהָ, אֶלָּא אִם כֵּן נִתְבַּשֵּׁל כָּל צָרְכּוֹ וְהוּא מִצְטַמֵּק (פֵּרוּשׁ: הוֹלֵךְ וְחָסֵר) וְרַע לוֹ, דְּלֵיכָּא לְמֵיחַשׁ שֶׁמָּא יְחַתֶּה, אוֹ שֶׁהוּא חַי שֶׁלֹּא נִתְבַּשֵּׁל כְּלָל, דְּכֵיוָן שֶׁהוּא חַי מַסִּיחַ דַּעְתּוֹ מִמֶּנּוּ עַד לְמָחָר וּבְכָל הַלַּיְלָה יָכוֹל לְהִתְבַּשֵּׁל בְּלֹא חִתּוּי. אֲבָל אִם נִתְבַּשֵּׁל קְצָת וְלֹא נִתְבַּשֵּׁל כָּל צָרְכּוֹ, וַאֲפִילּוּ נִתְבַּשֵּׁל כָּל צָרְכּוֹ וְהוּא מִצְטַמֵּק וְיָפֶה לוֹ — חָיְישִׁינַן שֶׁמָּא יְחַתֶּה, וְאָסוּר לְהַשְׁהוֹתוֹ עָלֶיהָ אֶלָּא אִם כֵּן גָּרַף, דְּהַיְנוּ שֶׁהוֹצִיא מִמֶּנָּה כָּל הַגֶּחָלִים, אוֹ קָטַם, דְּהַיְנוּ שֶׁכִּסָּה הַגֶּחָלִים בָּאֵפֶר לְמַעֵט חוּמָּם. וְאִם נָתַן בָּהּ חֲתִיכָה חַיָּה — מוּתָּר, כְּאִלּוּ הָיְתָה כּוּלָּהּ חַיָּה, דְּעַל יְדֵי כָּךְ מַסִּיחַ דַּעְתּוֹ מִמֶּנָּה. וַאֲפִילּוּ אֵינָהּ גְּרוּפָה (פֵּרוּשׁ: שֶׁמָּשַׁךְ הַגֶּחָלִים מֵהַתַּנּוּר) וּקְטוּמָה [פֵּרוּשׁ: שֶׁכִּסָּה הַגֶּחָלִים בָּאֵפֶר] — מוּתָּר לִסְמוֹךְ לָהּ קְדֵירָה בְּסָמוּךְ חוּצָה לָהּ. וְאִם הוּסְּקָה בְּקַשׁ אוֹ בִּגְבָבָא — מוּתָּר לִשְׁהוֹת עָלֶיהָ אֲפִילּוּ אֵינָהּ לֹא גְּרוּפָה וְלֹא קְטוּמָה. הגה: שְׁנֵי כִירוֹת הַמַּתְאִימוֹת זוֹ אֵצֶל זוֹ וְדוֹפֶן שֶׁל חֶרֶס בֵּינֵיהֶם, הָאַחַת גְּרוּפָה וּקְטוּמָה וְהַשְּׁנִיָּה אֵינָהּ גְּרוּפָה וּקְטוּמָה — מוּתָּר לִשְׁהוֹת עַל הַגְּרוּפָה וּקְטוּמָה, אַף עַל פִּי שֶׁמּוֹסִיף הֶבֶל מִשֶּׁאֵינָהּ גְּרוּפָה וּקְטוּמָה (גמ' פ' כירה). וְתַנּוּר, אֲפִילּוּ אִם הוּסַּק בְּקַשׁ אוֹ גְבָבָא — אָסוּר אֲפִילּוּ לִסְמוֹךְ לוֹ, אֲפִילּוּ אִם גָּרוּף וְקָטוּם. הגה: כָּל זְמַן שֶׁהַיָּד סוֹלֶדֶת בּוֹ [הגהות מרדכי]. וְכָל שֶׁכֵּן שֶׁאָסוּר לִשְׁהוֹת בְּתוֹכוֹ אוֹ עַל גַּבּוֹ. וְכוּפָּח, שֶׁהוּא מְקוֹם שְׁפִיתַת קְדֵירָה אַחַת: אִם הוּסַּק בְּקַשׁ אוֹ גְבָבָא — דִּינוֹ כְּכִירָה; בְּגֶפֶת אוֹ בְּעֵצִים — דִּינוֹ כְּתַנּוּר [וְהַתַּנּוּרִים שֶׁלָּנוּ דִּינָם כְּכִירָה] [ר"ן ר"פ כירה וכל בו וכן משמע מפירש"י]. וְאִם שָׁכַח וְשָׁהָה: אִם הוּא תַּבְשִׁיל שֶׁבִּשֵּׁל כָּל צָרְכּוֹ — מוּתָּר, אֲפִילּוּ הוּא מִצְטַמֵּק וְיָפֶה לוֹ; וְאִם הוּא תַּבְשִׁיל שֶׁהִתְחִיל לְהִתְבַּשֵּׁל וְלֹא בִּישֵּׁל כָּל צָרְכּוֹ — אָסוּר עַד מוֹצָאֵי שַׁבָּת. וְאִם עָבַר וְשִׁיהָה — אָסוּר בִּשְׁנֵיהֶם. הגה: עַד בִּכְדֵי שֶׁיֵּעָשׂוּ (הגהות אשירי ורמב"ם פ"ג). וְאִם הֶחֱזִירָם עַכּוּ״ם בְּשַׁבָּת — דִּינוֹ כְּשָׁכַח וְשִׁיהָה [הגהות אשירי], וְאִם הֶחֱזִירָם יִשְׂרָאֵל — דִּינוֹ כְּעָבַר וְשִׁיהָה [הגהות מרדכי]. וְאִם מִצְטַמֵּק וְרַע לוֹ — מוּתָּר, שֶׁהֲרֵי לֹא נֶהֱנָה מִן הָאִיסּוּר [ב"י וע"ל ריש סי' רכ"ז]. וְיֵשׁ אוֹמְרִים שֶׁכָּל שֶׁנִּתְבַּשֵּׁל כְּמַאֲכַל בֶּן דְּרוּסַאי (פֵּרוּשׁ: שֵׁם אָדָם שֶׁהָיָה אוֹכֵל מַאֲכָלוֹ שֶׁלֹּא נִתְבַּשֵּׁל כָּל צָרְכּוֹ) אוֹ שֶׁנִּתְבַּשֵּׁל כָּל צָרְכּוֹ וּמִצְטַמֵּק וְיָפֶה לוֹ — מוּתָּר לְהַשְׁהוֹתוֹ עַל גַּבֵּי כִּירָה. הגה: אוֹ אֲפִילּוּ עַל גַּבֵּי תַּנּוּר (המגיד פ"ג והגהות מרדכי ומיי' פ"ג וריש פ' כירה ב"י), אֲפִילּוּ הוּסַּק בְּגֶפֶת וְעֵצִים, וַאֲפִילּוּ אֵינָהּ גְּרוּפָה וּקְטוּמָה. וְלֹא הוּזְכְּרָה גְּרוּפָה וּקְטוּמָה וְהֶיסֵּק בְּקַשׁ וּבִגְבָבָא אֶלָּא כְּשֶׁהִתְחִיל לְהִתְבַּשֵּׁל וְלֹא הִגִּיעַ לְמַאֲכַל בֶּן דְּרוּסַאי, וְכֵן לְעִנְיַן אִם נָטַל הַקְּדֵירָה מֵעָלֶיהָ וּבָא לְהַחֲזִירָהּ עָלֶיהָ בְּשַׁבָּת. וְאִם שָׁכַח וְשִׁיהָה תַּבְשִׁיל שֶׁהִתְחִיל לְהִתְבַּשֵּׁל וְלֹא הִגִּיעַ לְמַאֲכַל בֶּן דְּרוּסַאי — אָסוּר, וְאֵין צָרִיךְ לוֹמַר אִם עָבַר וְשִׁיהָה. הגה: וְנָהֲגוּ לְהָקֵל כַּסְּבָרָא הָאַחֲרוֹנָה. וְכָל זֶה בְּעִנְיַן שְׁהִיָּה, שֶׁהַקְּדֵירָה יוֹשֶׁבֶת עַל כִּסֵּא שֶׁל בַּרְזֶל אוֹ עַל גַּבֵּי אֲבָנִים וְאֵינָהּ נוֹגַעַת בַּגֶּחָלִים; אֲבָל הַטְמָנָה עַל גַּבֵּי גֶּחָלִים — לְדִבְרֵי הַכֹּל אָסוּר. הגה: וְיֵשׁ אוֹמְרִים דַּאֲפִילּוּ אִם הַקְּדֵירָה עוֹמֶדֶת עַל גַּבֵּי הָאֵשׁ מַמָּשׁ, כָּל זְמַן שֶׁהִיא מְגוּלָּה לְמַעְלָה — לֹא מִקְּרֵי הַטְמָנָה וְשָׁרֵי, וְכֵן הַמִּנְהָג, רַק שֶׁנִּזְהָרִים לְנַתְּקוֹ קְצָת קוֹדֶם הַשַּׁבָּת מִן הָאֵשׁ, כְּדֵי שֶׁיּוּכַל יִשְׂרָאֵל לַהֲסִירוֹ מִשָּׁם. וְאִם לֹא נִתְּקוֹ מִן הָאֵשׁ וּמְצָאוֹ עַל גַּבֵּי הָאֵשׁ בְּשַׁבָּת — יֵשׁ לַהֲסִירוֹ מִשָּׁם עַל יְדֵי עַכּוּ״ם, וְאִם לֵיכָּא עַכּוּ״ם — מוּתָּר לְיִשְׂרָאֵל לַהֲסִירוֹ מִשָּׁם, וְיִזָּהֵר שֶׁיִּקָּחֵהוּ מִשָּׁם בְּנַחַת וְלֹא יְנַעְנֵעַ הַגֶּחָלִים, וְאָז אַף אִם יְנַעְנְעָן קְצָת — דָּבָר שֶׁאֵין מִתְכַּוֵּין שָׁרֵי (מרדכי ריש פרק כירה והגהות מיי' פרק ז').
The laws of a kirah and an oven — placing a pot on it on erev Shabbos; 5 se'ifim. A kirah (low stove) made like a pot, on whose mouth one sets a pot, with room for two pots: if it was fired with gefes (olive residue) or with wood — it is assur to place food on it before nightfall to leave it there (shehiya), unless: (1) it is fully cooked and mitztamek v'ra lo (it reduces — i.e. keeps diminishing — and gets worse), for there is no concern that one will stoke; (2) or it is completely raw — for then one puts it out of mind until the morrow, and through the whole night it can cook without stoking. But if it is partially cooked, or even fully cooked but mitztamek v'yafeh lo (reduces for the better) — we are concerned lest one stoke the coals, and it is assur to leave it there unless it is gerufah (all coals removed) or ketumah (coals covered with ash to lessen their heat). If one placed a raw piece in it — permitted, as if it were all raw, for thereby one puts it out of mind. And even if it is not swept nor banked — one may lean (lismoch) a pot right next to it on the outside. And if it was fired with straw or stubble — one may leave on it even if neither swept nor banked.
Hagahah of the Rema: two adjoining kiros with an earthenware wall between them, one swept-and-banked and the other not — one may leave on the swept-and-banked one, even though it gains heat from the one that is not [Gemara, perek Kirah].
An oven (tanur), even fired with straw or stubble — assur even to lean next to it, even if swept and banked (Hagahah of the Rema: as long as the hand recoils from it (yad soledes bo) [Hagahos Mordechai]), and all the more so to leave inside it or on top of it. A kupach, which has room for one pot: fired with straw or stubble — its law is like a kirah; with gefes or wood — like an oven [and our ovens have the law of a kirah — Ran, Kol Bo, Rashi].
If one forgot and left: a dish fully cooked — permitted, even mitztamek v'yafeh lo; a dish that began to cook but is not fully cooked — assur until motza'ei Shabbos (Hagahah of the Rema: plus the time it takes to make [Hagahos Ashri, Rambam ch. 3]; if a non-Jew returned them on Shabbos — it is like "forgot and left"; if a Jew returned them — like "transgressed and left"; and if mitztamek v'ra lo — permitted, for he derived no benefit from the issur [Beis Yosef]); and if one transgressed and left — assur in both cases.
Another opinion (yesh omrim): whatever is cooked like the food of Ben Drusai (the name of a man who ate his food half-cooked), or fully cooked even mitztamek v'yafeh lo — one may leave it on a kirah (Hagahah of the Rema: or even on an oven, even fired with gefes and wood, even not swept nor banked; "swept and banked" or firing with straw were only required for a dish that began to cook and did not reach the level of Ben Drusai — and likewise regarding returning the pot on Shabbos). According to this, if one forgot and left a dish that did not reach the level of Ben Drusai — assur, and all the more so if one transgressed. Hagahah of the Rema: and the custom is to be lenient like this latter opinion.
And all this concerns shehiya — the pot sitting on an iron tripod or on stones, not touching the coals; but hatmanah on coals — assur according to all. Hagahah of the Rema: some say that even if the pot stands on the very fire, as long as it is uncovered on top it is not called hatmanah and it is permitted — and such is the custom; only one is careful to move it a little off the fire before Shabbos, so that a Jew can remove it. If it was not moved and is found on the fire on Shabbos — have it removed by a non-Jew; and if there is no non-Jew, a Jew may remove it himself, taking it gently without shaking the coals — and then, even if he shakes them slightly, it is a davar she'eino miskavein and permitted [Mordechai, Hagahos Maimonios].
Hagahah of the Rema: two adjoining kiros with an earthenware wall between them, one swept-and-banked and the other not — one may leave on the swept-and-banked one, even though it gains heat from the one that is not [Gemara, perek Kirah].
An oven (tanur), even fired with straw or stubble — assur even to lean next to it, even if swept and banked (Hagahah of the Rema: as long as the hand recoils from it (yad soledes bo) [Hagahos Mordechai]), and all the more so to leave inside it or on top of it. A kupach, which has room for one pot: fired with straw or stubble — its law is like a kirah; with gefes or wood — like an oven [and our ovens have the law of a kirah — Ran, Kol Bo, Rashi].
If one forgot and left: a dish fully cooked — permitted, even mitztamek v'yafeh lo; a dish that began to cook but is not fully cooked — assur until motza'ei Shabbos (Hagahah of the Rema: plus the time it takes to make [Hagahos Ashri, Rambam ch. 3]; if a non-Jew returned them on Shabbos — it is like "forgot and left"; if a Jew returned them — like "transgressed and left"; and if mitztamek v'ra lo — permitted, for he derived no benefit from the issur [Beis Yosef]); and if one transgressed and left — assur in both cases.
Another opinion (yesh omrim): whatever is cooked like the food of Ben Drusai (the name of a man who ate his food half-cooked), or fully cooked even mitztamek v'yafeh lo — one may leave it on a kirah (Hagahah of the Rema: or even on an oven, even fired with gefes and wood, even not swept nor banked; "swept and banked" or firing with straw were only required for a dish that began to cook and did not reach the level of Ben Drusai — and likewise regarding returning the pot on Shabbos). According to this, if one forgot and left a dish that did not reach the level of Ben Drusai — assur, and all the more so if one transgressed. Hagahah of the Rema: and the custom is to be lenient like this latter opinion.
And all this concerns shehiya — the pot sitting on an iron tripod or on stones, not touching the coals; but hatmanah on coals — assur according to all. Hagahah of the Rema: some say that even if the pot stands on the very fire, as long as it is uncovered on top it is not called hatmanah and it is permitted — and such is the custom; only one is careful to move it a little off the fire before Shabbos, so that a Jew can remove it. If it was not moved and is found on the fire on Shabbos — have it removed by a non-Jew; and if there is no non-Jew, a Jew may remove it himself, taking it gently without shaking the coals — and then, even if he shakes them slightly, it is a davar she'eino miskavein and permitted [Mordechai, Hagahos Maimonios].
Seif Alef sets up 3 axes:
- The fuel axis: gefet/wood (strong) vs. kash/gevava (straw/twigs, weak) — the latter does not need garuf v'katum
- The vessel axis: kira (2 pots — lenient) vs. kupach (1 pot — intermediate) vs. tanur (oven — strict, never permitted even garuf v'katum)
- The food axis: raw (chai) or very cooked and spoiling (mitztamek v'ra lo) → permitted; in between → forbidden without garuf v'katum
Seif Beit — Chazara (replacing the pot on Shabbat)
כִּירָה שֶׁהִיא גְּרוּפָה וּקְטוּמָה וְנָטַל הַקְּדֵירָה מֵעָלֶיהָ — אֲפִילּוּ בְּשַׁבָּת מוּתָּר לְהַחֲזִירָהּ כָּל זְמַן שֶׁהִיא רוֹתַחַת. הגה: וְעוֹדָהּ בְּיָדוֹ (טור). וְלֹא הִנִּיחָהּ עַל גַּבֵּי קַרְקַע. הגה: וְדַעְתּוֹ לְהַחֲזִירָהּ (טור). וְדַוְקָא עַל גַּבָּהּ, אֲבָל לְתוֹכָהּ אָסוּר. וּבְתַנּוּר אָסוּר לְהַחֲזִיר אֲפִילּוּ הוּא גָּרוּף וְקָטוּם, וְהוּא הַדִּין לְכוּפָּח אִם הִסִּיקוֹ בְּגֶפֶת וְעֵצִים. הגה: וְדַוְקָא שֶׁהַתַּבְשִׁיל מְבוּשָּׁל כָּל צָרְכּוֹ (ב"י), וְאָז מוּתָּר לְהַחֲזִירוֹ אֲפִילּוּ לְכִירָה אַחֶרֶת, אֲבָל אִם לֹא נִתְבַּשֵּׁל כָּל צָרְכּוֹ — אָסוּר אֲפִילּוּ בְּאוֹתָהּ כִּירָה (מיי' פ"ג). וְיֵשׁ אוֹמְרִים דְּכָל זֶה אֵינוֹ אָסוּר רַק כְּשֶׁנְּטָלוֹ מִן הַכִּירָה מִבְּעוֹד יוֹם וְלֹא הֶחֱזִירוֹ עַד שֶׁחָשְׁכָה, אֲבָל אִם לְקָחוֹ מִשָּׁם מִשֶּׁחֲשֵׁיכָה — אֲפִילּוּ הִנִּיחוֹ עַל גַּבֵּי קַרְקַע מוּתָּר (ר"ן פרק כירה וכל בו), וְכֵן נוֹהֲגִים לְהָקֵל בַּתַּנּוּרִים שֶׁלָּנוּ שֶׁיֵּשׁ לָהֶם דִּין כִּירָה, וְסוֹמְכִים עַצְמָם עַל דִּבְרֵי הַמְּקִילִין, וְטוֹב לְהַחְמִיר. מִיהוּ אִם נִצְטַנֵּן — לְכוּלֵּי עָלְמָא אָסוּר [ב"י]. וְיֵשׁ אוֹמְרִים דְּאִם הוֹצִיא מַאֲכָל מִן הַתַּנּוּר בְּשַׁבָּת — אָסוּר לְהַנִּיחוֹ בְּכָרִים וּבִכְסָתוֹת (הגה"מ פ"ז). יֵשׁ אוֹמְרִים דְּכָל שֶׁהוּא סָמוּךְ לַחֲשֵׁיכָה אוֹ סָמוּךְ לְבָרְכוּ, שֶׁהוּא קַבָּלַת שַׁבָּת לְדִידָן (הגהות מרדכי), אִם הוּא סָמוּךְ כָּל כָּךְ שֶׁאִם נִצְטַנֵּן הַקְּדֵירָה אִי אֶפְשָׁר לְהַרְתִּיחָהּ מִבְּעוֹד יוֹם — דִּינוֹ כְּמוֹ בְּשַׁבָּת עַצְמוֹ, וְיֵשׁ מְקִילִין בָּזֶה, וְהַמִּנְהָג לְהָקֵל, אַךְ טוֹב לְהַחְמִיר בְּמָקוֹם שֶׁאֵין צוֹרֶךְ כָּל כָּךְ. וְדַוְקָא עַל גַּבֵּי כִּירָה מַמָּשׁ, אֲבָל לִסְמוֹךְ אֲפִילּוּ סָמוּךְ לָאֵשׁ בְּמָקוֹם שֶׁהַיָּד סוֹלֶדֶת בּוֹ — שָׁרֵי אֲפִילּוּ סָמוּךְ לַחֲשֵׁיכָה (הגהות מרדכי והגהות מיי'), וּבְתַנּוּר אֵין חִילּוּק בֵּין לְהַחֲזִיר עָלָיו אוֹ לִסְמוֹךְ אֶצְלוֹ, וְדַוְקָא בְּמָקוֹם שֶׁהַיָּד סוֹלֶדֶת, אֲבָל אֵין הַיָּד סוֹלֶדֶת שָׁם — שָׁרֵי אֲפִילּוּ בְּשַׁבָּת, כְּמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן סִי' שי"ח.
A kirah that is swept and banked (gerufah u'ketumah) from which one took the pot — one may return it even on Shabbos, as long as it is still boiling hot (Hagahah of the Rema: and it is still in his hand [Tur]), and one did not put it down on the ground (Hagahah of the Rema: and he intended to return it [Tur]). And specifically on top of it — but into it, assur; and in an oven it is assur to return even if swept and banked, and the same applies to a kupach fired with gefes or wood.
Hagahah of the Rema: and specifically a dish fully cooked [Beis Yosef] — then one may return it even to another kirah; but if not fully cooked — assur even on the same kirah [Maimonios ch. 3]. Some say all this is only assur when one took it off the kirah while it was still day and did not return it before nightfall; but if one took it after nightfall — even if it was placed on the ground, it is permitted [Ran perek Kirah, Kol Bo]; and so is the lenient custom with our ovens, which have the law of a kirah, relying on the lenient opinions — but it is good to be machmir. However, if it cooled down — assur according to all [Beis Yosef]. Some say that if one took food out of the oven on Shabbos, it is assur to place it in cushions and blankets [Hagahos Maimonios ch. 7]. Some say that close to nightfall — or close to "Barchu", which is for us the acceptance of Shabbos [Hagahos Mordechai] — if it is so close that, were the pot to cool, it could no longer be brought to a boil before nightfall, its law is like Shabbos itself; some are lenient in this, and the custom is to be lenient, but it is good to be machmir where there is no real need. And specifically on the kirah itself; but leaning (smicha), even close to the fire in a place where the hand recoils — permitted even close to nightfall [Hagahos Mordechai, Hagahos Maimonios]. And in an oven there is no difference between returning onto it and leaning next to it — specifically where the hand recoils; where the hand does not recoil — permitted even on Shabbos, as will be explained further in siman 318.
Hagahah of the Rema: and specifically a dish fully cooked [Beis Yosef] — then one may return it even to another kirah; but if not fully cooked — assur even on the same kirah [Maimonios ch. 3]. Some say all this is only assur when one took it off the kirah while it was still day and did not return it before nightfall; but if one took it after nightfall — even if it was placed on the ground, it is permitted [Ran perek Kirah, Kol Bo]; and so is the lenient custom with our ovens, which have the law of a kirah, relying on the lenient opinions — but it is good to be machmir. However, if it cooled down — assur according to all [Beis Yosef]. Some say that if one took food out of the oven on Shabbos, it is assur to place it in cushions and blankets [Hagahos Maimonios ch. 7]. Some say that close to nightfall — or close to "Barchu", which is for us the acceptance of Shabbos [Hagahos Mordechai] — if it is so close that, were the pot to cool, it could no longer be brought to a boil before nightfall, its law is like Shabbos itself; some are lenient in this, and the custom is to be lenient, but it is good to be machmir where there is no real need. And specifically on the kirah itself; but leaning (smicha), even close to the fire in a place where the hand recoils — permitted even close to nightfall [Hagahos Mordechai, Hagahos Maimonios]. And in an oven there is no difference between returning onto it and leaning next to it — specifically where the hand recoils; where the hand does not recoil — permitted even on Shabbos, as will be explained further in siman 318.
5 conditions of chazara on a kira gerufah u'ketumah (Mechaber + Rema):
- Gerufah u'ketumah — otherwise one is suspected of stoking
- Still hot (rotachat) — otherwise it's a new cooking
- Still in the hand — not set on the floor
- Had the intention to replace from the start
- On top of the kira, not inside — and the food cooked kol tzorko
Seif Gimel — Removing the overcooking pot in the morning
הַמַּשְׁכִּים בַּבֹּקֶר וְרָאָה שֶׁהִקְדִּיחָה תַּבְשִׁילוֹ וְיָרֵא פֶּן יַקְדִּיחַ יוֹתֵר — יָכוֹל לְהָסִיר וּלְהַנִּיחַ קְדֵירָה יְשָׁנָה רֵיקָנִית עַל פִּי הַכִּירָה, וְאָז יָשִׂים הַקְּדֵירָה שֶׁהַתַּבְשִׁיל בְּתוֹכָהּ עַל גַּבֵּי הַקְּדֵירָה הָרֵיקָנִית. וְיִזָּהֵר שֶׁלֹּא יָשִׂים קְדֵירָתוֹ עַל גַּבֵּי קַרְקַע וְשֶׁתִּהְיֶה רוֹתַחַת. וּכְבָר נִתְבָּאֵר שֶׁנּוֹהֲגִים לְהָקֵל אַף אִם נְתָנָם עַל גַּבֵּי קַרְקַע.
One who rises early in the morning and sees that his dish has begun to scorch, and fears it will scorch further — may remove it and place an old empty pot on the mouth of the kirah, and then set the pot with the food on top of the empty one. Conditions: not to set his pot on the ground + that it still be boiling hot. And it has already been explained that the custom is to be lenient even if they were placed on the ground.
Practical: this seif validates a very useful technique — interposing an object between the pot and the direct source to reduce heat. Today, equivalent to raising the cholent up a level (multi-tier Shabbat hot plate) or placing an intermediate plate.
Seif Daled — Prohibition of adding hot water to the food
יֵשׁ לִמְחוֹת בְּיַד הַנּוֹהֲגִים לְהַטְמִין מִבְּעוֹד יוֹם קוּמְקוּם שֶׁל מַיִם חַמִּים וְנוֹתְנִים אוֹתָם לְתוֹךְ הַקְּדֵרָה בְּשַׁבָּת כְּשֶׁהַתַּבְשִׁיל מִצְטַמֵּק.
One must protest against the practice of insulating a kumkum (kettle) of hot water Friday and then pouring this water into the food on Shabbat — when the food has reduced too much. Why: liquids poured into a hot pot restart the cooking — this is bishul achar bishul belach (re-cooking in liquid).
Fundamental derived rule: one does not pour cold or lukewarm liquid into a pot still cooking on Shabbat. Hot liquid added to hot food — always raises a question. See siman שי״ח for details.
Seif Hei — Warming by placing on a hot pot
מוּתָּר לָתֵת עַל פִּי קְדֵירָה חַמִּין בְּשַׁבָּת תַּבְשִׁיל שֶׁנִּתְבַּשֵּׁל מֵעֶרֶב שַׁבָּת כָּל צָרְכּוֹ, כְּגוֹן פנאדי"ש וְכַיּוֹצֵא בָּהֶן, לְחַמְּמָן — לְפִי שֶׁאֵין דֶּרֶךְ בִּישּׁוּל בְּכָךְ. אֲבָל לְהַטְמִין תַּחַת הַבְּגָדִים הַנְּתוּנִים עַל גַּבֵּי הַמֵּיחַם — וַדַּאי אָסוּר. הגה: וְהוּא הַדִּין שֶׁאָסוּר לְהַנִּיחוֹ עַל גַּבֵּי כִּירָה, אֲפִילּוּ גְּרוּפָה וּקְטוּמָה, דְּלֹא הִתִּירוּ אֶלָּא חֲזָרָה וְכַדֶּרֶךְ שֶׁנִּתְבָּאֵר. וְיֵשׁ מַתִּירִין לִיתֵּן לְתוֹךְ הַתַּנּוּר שֶׁאָפוּ בּוֹ מִבְּעוֹד יוֹם, דְּמֵאַחַר שֶׁלֹּא הִטְמִינוּ בּוֹ רַק אָפוּ בּוֹ מִבְּעוֹד יוֹם — לֹא נִשְׁאַר בּוֹ רַק הֶבֶל מְעַט וְאֵין לָחוּשׁ לְבִישּׁוּל (כל בו), וּבִלְבַד שֶׁלֹּא נִצְטַנֵּן לְגַמְרֵי, וְיֵשׁ מַחְמִירִין בָּזֶה. וְאִם הַחוֹם כָּל כָּךְ בַּתַּנּוּר שֶׁהַיָּד סוֹלֶדֶת בּוֹ — אָסוּר, וְעַיֵּן לְקַמָּן סִי' שי"ח. וְכָל הַדְּבָרִים שֶׁאָסוּר לַעֲשׂוֹת מִדְּבָרִים אֵלּוּ — אָסוּר לוֹמַר לְעַכּוּ״ם לַעֲשׂוֹת. לָכֵן אָסוּר לוֹמַר לְעַכּוּ״ם לְהָחֵם הַקְּדֵירָה אִם נִצְטַנֵּן, וְאִם עָשָׂה כֵן — אָסוּר לְאָכְלוֹ אֲפִילּוּ צוֹנֵן [ב"י ורשב"א בתשובה]. אָמְנָם אִם לֹא נִצְטַנֵּן כָּל כָּךְ, שֶׁעֲדַיִן רְאוּיִים לֶאֱכוֹל — אִם חִמְּמוּ אוֹתוֹ הָעַכּוּ״ם, מוּתָּרִין לֶאֱכוֹל. לָכֵן נוֹהֲגִין שֶׁהָעַכּוּ״ם מוֹצִיאִין הַקְּדֵירוֹת מִן הַתַּנּוּרִים שֶׁמַּטְמִינִים בָּהֶן, וּמוֹשִׁיבִים אוֹתָן אֵצֶל תַּנּוּר בֵּית הַחוֹרֶף אוֹ עָלָיו, וּמַבְעֶרֶת אַחַר כָּךְ הַתַּנּוּר הַהוּא, וְעַל יְדֵי זֶה הַקְּדֵירוֹת חוֹזְרִים וְנִרְתָּחִים — אֲבָל עַל יְדֵי יִשְׂרָאֵל אָסוּר בְּכִי הַאי גַּוְנָא (תרומת הדשן). אֲבָל אִם הַקְּדֵירוֹת עֲדַיִן חַמִּין — מוּתָּר לְהַעֲמִידָן אֵצֶל תַּנּוּר בֵּית הַחוֹרֶף, מֵאַחַר שֶׁנִּתְבָּאֵר דְּתַנּוּרִים שֶׁלָּנוּ יֵשׁ לָהֶם דִּין כִּירָה, וּסְמִיכָה בְּכִירָה שֶׁאֵינָהּ גְּרוּפָה וּקְטוּמָה כְּדִין גְּרוּפָה וּקְטוּמָה לְעִנְיַן נְתִינָה עָלֶיהָ, וּכְבָר נִתְבָּאֵר שֶׁנָּהֲגוּ לְהָקֵל בַּחֲזָרָה בְּשַׁבָּת אֲפִילּוּ הִנִּיחָהּ עַל גַּבֵּי קַרְקַע, וְהוּא הַדִּין לִסְמוֹךְ לְתַנּוּר שֶׁאֵינוֹ גָּרוּף וְקָטוּם, הוֹאִיל וְהַקְּדֵירָה עֲדַיִן חַם וּמְבוּשָּׁל כָּל צָרְכּוֹ, וְכֵן הַמִּנְהָג פָּשׁוּט לְהַתִּיר, וְעַיֵּן לְקַמָּן סִי' שי"ח.
Permitted on Shabbos: to place on top of a pot of chamin a dish fully cooked from erev Shabbos — such as pies (panadish) and the like — to warm them, for this is not the way of cooking. But to wrap it under the garments placed on the meicham (urn) — certainly assur (hatmanah).
Hagahah of the Rema: and likewise it is assur to place it on a kirah, even swept and banked — for they only permitted chazara, in the manner explained. Some permit placing it into an oven in which bread was baked while it was still day: since nothing was wrapped in it but it was only used for baking before nightfall, only a little heat remains in it and there is no concern of cooking [Kol Bo] — provided it has not cooled completely; and some are machmir in this. And if the heat in the oven is such that the hand recoils from it — assur; see further siman 318. And whatever one may not do of these things, one may not tell a non-Jew to do: therefore it is assur to tell a non-Jew to heat up the pot if it cooled, and if one did so — it is assur to eat it even cold [Beis Yosef, Rashba in a responsum]. However, if it did not cool so much, so that it is still fit to eat — if the non-Jew heated it, it may be eaten. Therefore the custom is that non-Jews take the pots out of the ovens in which they are wrapped, set them next to the winter-room stove or on it, and afterwards light that stove — and thereby the pots come back to a boil; but by a Jew this is assur in such a manner [Terumas HaDeshen]. But if the pots are still hot — one may set them next to the winter-room stove, since it has been explained that our ovens have the law of a kirah, and leaning against a kirah that is not swept and banked is like a swept-and-banked one as far as placing upon it, and it has already been explained that the custom is to be lenient about chazara on Shabbos even if it was placed on the ground — and the same applies to leaning against an oven that is not swept and banked, as long as the pot is still hot and fully cooked. And such is the widespread custom to permit — and see further siman 318.
Hagahah of the Rema: and likewise it is assur to place it on a kirah, even swept and banked — for they only permitted chazara, in the manner explained. Some permit placing it into an oven in which bread was baked while it was still day: since nothing was wrapped in it but it was only used for baking before nightfall, only a little heat remains in it and there is no concern of cooking [Kol Bo] — provided it has not cooled completely; and some are machmir in this. And if the heat in the oven is such that the hand recoils from it — assur; see further siman 318. And whatever one may not do of these things, one may not tell a non-Jew to do: therefore it is assur to tell a non-Jew to heat up the pot if it cooled, and if one did so — it is assur to eat it even cold [Beis Yosef, Rashba in a responsum]. However, if it did not cool so much, so that it is still fit to eat — if the non-Jew heated it, it may be eaten. Therefore the custom is that non-Jews take the pots out of the ovens in which they are wrapped, set them next to the winter-room stove or on it, and afterwards light that stove — and thereby the pots come back to a boil; but by a Jew this is assur in such a manner [Terumas HaDeshen]. But if the pots are still hot — one may set them next to the winter-room stove, since it has been explained that our ovens have the law of a kirah, and leaning against a kirah that is not swept and banked is like a swept-and-banked one as far as placing upon it, and it has already been explained that the custom is to be lenient about chazara on Shabbos even if it was placed on the ground — and the same applies to leaning against an oven that is not swept and banked, as long as the pot is still hot and fully cooked. And such is the widespread custom to permit — and see further siman 318.
Seif Hei introduces the 3rd question of the siman: הטמנה (insulation). One may place on top to warm; one may not insulate in/under a covering that adds heat. The hatmana itself is codified in siman רנ״ז.
2. General context
What is this siman about?
Siman רנ״ג is one of the densest of Hilchot Shabbat. It deals with three distinct but intertwined questions:
| Question | Meaning | When? |
|---|---|---|
| Shehiya | Leaving the pot on the fire Friday so it continues to cook/warm during Shabbat | Before Shabbat (Friday) |
| Chazara | Replacing a pot already removed, on the same heat source, on Shabbat | During Shabbat |
| Hatmana | Wrapping the pot in an insulator that adds / preserves heat | Before or during Shabbat |
The foundational Talmudic sugya — Shabbat 36b: a machloket on what must be done in order to be allowed to leave a pot on the kira during Shabbat. The gemara distinguishes the fuel (gefet/wood vs. kash/gevava), the vessel (kira vs. kupach vs. tanur), and the cooking state of the food (chai / maachal ben Drosai / kol tzorko / mitztamek v'yafeh lo / mitztamek v'ra lo). The halacha: the Mechaber rules in first instance like the Chachamim — one needs kol tzorko u'mitztamek v'ra lo (or chai legamri); but at the end of Seif Alef he brings the position of Chananya (maachal ben Drosai suffices) under the form "ויש אומרים", and the Rema rules practically "ונהגו להקל כסברא האחרונה" (= like Chananya). Chabad follows the Rema.
Connection with neighboring simanim
| Siman | Topic | Connection |
|---|---|---|
| רנ״ב | Melachot to begin Friday | Concept of shema yechateh — shared |
| רנ״ג | Shehiya / chazara / Shabbat hot plate | — |
| רנ״ד | Foods in a tanur (roasts in the oven) | Continuation — maachal ben Drosai, chai |
| רנ״ה–רנ״ו | Lighting Shabbat candles, tosefes Shabbat | Time framing |
| רנ״ז | Hilchot hatmana | Full details of hatmana |
| שי״ח | Bishul on Shabbat | Bishul achar bishul; completes Seif Daled |
3. Key concept 1 — Shema yechateh
שֶׁמָּא יְחַתֶּה בַּגֶּחָלִים = "lest one stoke the coals". If the pot is on the fire and the food is not yet fully cooked, we are concerned that the Jew, wanting to speed up cooking on Shabbat, will stir the coals with a poker — which is hav'arah (kindling) — forbidden mid'oraita.
When the risk vanishes:
- Completely raw food (chai legamri) — no point stoking, it won't be ready tonight anyway → mesiach da'as
- Food cooked kol tzorko AND mitztamek v'ra lo — no interest in more heat, it spoils → mesiach da'as
- Fuel kash/gevava — weak coals, stoking changes nothing
- Garuf v'katum — no active coals to stoke, or too few
4. Key concept 2 — Maachal ben Drosai and mitztamek
מַאֲכַל בֶּן דְּרוּסָאִי = "food of Ben Drosai" — a legendary brigand who ate on the run, before the end of cooking. Halachically: 1/3 or 1/2 cooked (machloket Rashi/Rambam), already barely edible. This is the minimum threshold below which the food is still "at risk" of active cooking on Shabbat.
מִצְטַמֵּק וְיָפֶה לוֹ = "it reduces and is good for it" — cooked food that benefits from reducing more (sauces, sweets, braised meats that enrich). One has interest in more heat → gezeira shema yechateh.
מִצְטַמֵּק וְרַע לוֹ = "it reduces and is bad for it" — spoils when reducing (cereals already boiled, vegetables that dry out). One has no interest in more heat → permitted because mesiach da'as.
מִצְטַמֵּק וְרַע לוֹ = "it reduces and is bad for it" — spoils when reducing (cereals already boiled, vegetables that dry out). One has no interest in more heat → permitted because mesiach da'as.
| State of the food | On a non-gerufah kira | On a kira gerufah u'ketumah |
|---|---|---|
| Chai legamri (entirely raw) | Permitted | Permitted |
| Partially cooked (before ben Drosai) | Forbidden | Permitted |
| Cooked k'maachal ben Drosai | Machloket — minhag l'hakel | Permitted |
| Cooked kol tzorko, mitztamek v'yafeh lo | Machloket — minhag l'hakel | Permitted |
| Cooked kol tzorko, mitztamek v'ra lo | Permitted | Permitted |
5. Key concept 3 — Gerufah u'ketumah
גָּרוּף = "raked" — one has removed all the coals from the kira. קָטוּם = "smothered/covered" — one has covered the coals with ash to reduce their heat. The two operations have a single purpose: signaling to oneself that the cooking is over — that is to say mesiach da'as. Once garuf or katum, no more gezeira shema yechateh.
The spirit of garuf v'katum: it is not so much the thermal effect (a bit remains) as the ritual gesture that marks the end of cooking. A modern Shabbat hot plate with fixed, unadjustable power — equated with garuf v'katum (no coals to stoke, heat independent of intervention).
3 cases equivalent to garuf v'katum today
| Device | Status | Why |
|---|---|---|
| Shabbat hot plate (fixed, unadjustable power) | ≈ garuf v'katum | No coals; no organ to adjust on Shabbat |
| Oven in Shabbat mode (thermostat disabled) | ≈ garuf v'katum | No possible intervention on the heat |
| Covered induction plate | ≈ garuf v'katum according to most | Smooth surface, no visible organ — verify there is no accessible button |
6. Detail of the 5 seifim
Seif Alef — Rule of shehiya (5 sub-cases)
The 5 cases of Seif Alef:
- Gefet/wood + non-gerufah u'ketumah + intermediate food = forbidden
- Gefet/wood + non-gerufah u'ketumah + chai legamri OR mitztamek v'ra lo = permitted
- Gefet/wood + gerufah u'ketumah = permitted in all states of the food
- Kash/gevava + non-gerufah u'ketumah = permitted (weak fuel)
- Tanur = forbidden even garuf v'katum (heat too concentrated), even placing next to it (lismoch) if the hand cannot stand it
Seif Beit — The 5 conditions of chazara
To replace a pot on Shabbat, one must have:
- Kira gerufah u'ketumah
- Food still hot (rotach)
- Pot still in the hand (Rema: did not set it on the floor)
- Intention to replace at the moment of removing it (Rema)
- On top of the kira (l'tochah — forbidden)
Seif Gimel — Removing the overcooking cholent
If one wakes early on Shabbat and the cholent is overcooking to the point of risking burning — one may turn an empty pot upside-down on the kira and place on top the pot with the cholent. Today: raise the cholent up a level on a tiered hot plate, or place an intermediate plate. Conditions: food still hot (rotach), no intermediate placement on the floor.
Seif Daled — No hot water poured on Shabbat into the food
Forbidden: pouring on Shabbat the hot water from a kumkum (prepared Friday) into the food in the pot — even when it has reduced too much. Why: liquid entering a hot pot = raises the question of bishul achar bishul belach (it is re-cooking in liquid medium). Detail in siman שי״ח.
Seif Hei — Warming a solid on a hot pot
| Action | Status |
|---|---|
| Placing a baked solid pie (panadis) on the lid of a hot pot to warm it | Permitted (ein derech bishul) |
| Burying this pie under the clothes placed on the meichem | Forbidden (hatmana b'mosif hevel) |
| Placing the pie on a kira gerufah u'ketumah (Rema: forbidden even for a cooked solid) | Machloket — Rema: forbidden l'chatchila |
| Putting in the off oven where one cooked Friday (still lukewarm) | Permitted according to some; verify that the hand can stand the heat |
7. Position of the Rema
| Topic | Rema's position |
|---|---|
| Food cooked k'maachal ben Drosai or mitztamek v'yafeh lo (Seif Alef) | Nahagu l'hakel (follows Chananya) |
| Tanurim shelanu (our ovens, with side opening, rectangular) | Status of kira — less strict than the Talmudic tanur |
| If one forgot and left non-gerufah u'ketumah — removed the food bedi'avad | If kol tzorko u'mitztamek v'yafeh lo — permitted to eat; otherwise wait until end of Shabbat + k'dei she'ya'asu |
| Conditions of chazara (Seif Beit) | Adds "still in the hand" + "intention to replace" |
| Chazara without all the conditions, after the entry of Shabbat | Permits bedi'avad; "tov l'hachmir" |
| Pot fully cooled | Forbidden l'kulei alma |
| Removing food from the oven on Shabbat — putting it under pillows/cushions | Forbidden (hatmana) |
| Placing a cooked solid on a kira gerufah | Forbidden l'chatchila — limited to strict chazara |
The Rema's major chiddush: tanurim shelanu = kira. The European rectangular ovens (medieval then modern) with side opening do not behave like the Talmudic tanur (cylinder cooking vertically through its walls). Hence a more lenient status. Practical consequence today: domestic ovens in Shabbat mode are judged like a hot plate, not like the strict Talmudic tanur.
8. Modern practical cases
Case 1 — Shabbat hot plate for the cholent
Case: cholent placed Friday 6 PM on the hot plate to be eaten Shabbat lunch.
Conduct:
Conduct:
- Hot plate = ≈ gerufah u'ketumah (fixed, unadjustable power, no coals) ✓
- Food cooked at least k'maachal ben Drosai before Shabbat (Chananya — Mechaber/Rema l'hakel) ✓
- Better: cooked kol tzorko before Shabbat (yotzei yedei kol hadeot)
- No insulating cloth/wool cover on the pot — otherwise hatmana (siman רנ״ז)
Case 2 — Chazara of the cholent on Shabbat morning
Case: one takes out the cholent from the lid to serve, wants to replace it.
Conduct: permitted if 5 conditions:
Conduct: permitted if 5 conditions:
- Hot plate ≈ gerufah u'ketumah ✓
- Cholent still hot (rotach, > 45°C / yad nichveis bo)
- One held the pot in hand, never placed on the counter
- One had the intention to replace it (l'da'ata d'chazara)
- Food cooked kol tzorko
Case 3 — Oven in Shabbat mode
Case: cholent in the oven, Shabbat mode activated (thermostat does not respond to opening).
Conduct:
Conduct:
- According to Rema (chiddush tanurim shelanu = kira) — status of kira, not Talmudic tanur
- Shabbat mode = equivalent to gerufah u'ketumah (no thermostatic intervention on the hot air)
- Food cooked kol tzorko before Shabbat ✓
- Precaution: do not open/close if the internal light or the fan is controlled by the door
Case 4 — Slow cooker / Crock-Pot
Case: Crock-Pot turned on Friday to cook for Shabbat morning.
Conduct: more problematic.
Conduct: more problematic.
- If the food is not at least k'maachal ben Drosai before the entry of Shabbat — shehiya strictly forbidden
- Active cooking on Shabbat raises shema yechateh unless the device is non-adjustable on Shabbat (≈ garuf v'katum)
- Recommended Chabad solution: start the slow cooker very early Friday so the food is cooked kol tzorko before Shabbat
Case 5 — Kettle / hot water urn (meichem)
Case: Shabbat urn (meichem) for tea/coffee Shabbat morning.
Conduct:
Conduct:
- The urn is mevushal kol tzorko since Friday — no shehiya problem
- Pouring the water into an empty cup (kli sheni) then adding tea leaves: according to halacha — issur (kli sheni mevashel kalei bishul)
- Standard solution: tea essence prepared Friday (petitas tee) — poured into the cup, urn water added
- Do not pour urn water directly into the cup with tea leaves
9. Practical synthesis of the Siman
The 4 teachings of Siman רנ״ג:
- Shehiya = leaving on the fire Friday → permitted if (a) hot plate ≈ gerufah u'ketumah, or (b) food cooked kol tzorko u'mitztamek v'ra lo / or chai legamri
- Chazara = replacing on Shabbat → 5 cumulative conditions (gerufah, rotach, in hand, intention, on top of the kira)
- Talmudic tanur = strict; tanurim shelanu = status of kira (Rema)
- Hatmana = insulation in a covering — forbidden on Shabbat; even partially forbidden Friday (siman רנ״ז)
Practical decision table
| Situation | Conduct |
|---|---|
| Cholent on Shabbat hot plate Friday 5 PM | Permitted — cooked kol tzorko before entry |
| Replacing the cholent Shabbat morning | Permitted if 5 conditions of chazara |
| Oven Shabbat mode with roast inside | Permitted (Rema: status of kira) |
| Slow cooker with meat not cooked before entry | Forbidden — shema yechateh |
| Pouring hot water into the reducing cholent | Forbidden (Seif Daled) |
| Placing a baked solid pie on the hot pot | Permitted (Mechaber); avoid (Rema) |
| Covering the pot with blankets on the hot plate | Forbidden — hatmana b'mosif hevel |
| Removing the cholent from the oven and putting it in the thermal pot | Forbidden (hatmana on Shabbat) |
The 5 practical commands of Siman רנ״ג
- Fully cook Friday — at the minimum k'maachal ben Drosai; better kol tzorko before the entry of Shabbat
- Hot plate ≈ gerufah u'ketumah — verify it is non-adjustable and has no accessible organ
- Chazara — 5 conditions: gerufah + hot + in hand + intention + on top of the kira
- No water poured on Shabbat into the cooking food — and no active cooking
- No insulation (blanket, pillow, thermal pot) — hatmana forbidden
10. Comprehension questions
Check your understanding:
- What is the difference between shehiya, chazara and hatmana?
- Why can a food chai legamri be left on a non-gerufah u'ketumah fire?
- What does mitztamek v'yafeh lo mean? And mitztamek v'ra lo? Halachic consequence?
- What is maachal ben Drosai? What is the machloket on this threshold?
- Give the 5 conditions of chazara on Shabbat according to Mechaber + Rema.
- Why is the Talmudic tanur stricter than the kira?
- What is the Rema's chiddush on "tanurim shelanu"?
- In Seif Gimel, what technique does the Mechaber authorize to slow overcooking?
- Why is pouring water from the kumkum into the cholent on Shabbat forbidden (Seif Daled)?
- For a modern slow cooker — what verifications before Shabbat?
To delve deeper into this siman:
- 📚 Level 2 — Lamdan: sugya Shabbat 36b-38b, machloket Chananya/Chachamim on the cooking threshold, chakira gerufah u'ketumah (siman/metzius), shitos Rashi/Tosafot/Rambam/Rosh
- ✨ Level 3 — Synthesis: axiom, mnemonics, decision tree
- 📜 Level 4 — Daat HaRav: the shitah of the Admur HaZaken on the 29 seifim and 11 Kuntress Acharon entries
~ ~ ~ ~ ~
DAAT · רב יוסף חיים סממה
Talmid chacham · gives shiurim in halacha and chassidus
Siman רנ״ג · Level 1 — Introduction
♥ Support DAAT
📖Join the chavrusa
DAAT · רב יוסף חיים סממה
Talmid chacham · gives shiurim in halacha and chassidus
Siman רנ״ג · Level 1 — Introduction
♥ Support DAAT