i want to slow cook/bake something for more than a day (in a gas grill with the temperature of 180F)
i was told i should not put it to cook on Friday for it to be ready on Sunday
is this true?
what i the reason? (sources please)
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feel free to correct my question– hazorizSep 9, 2016 at 20:31
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Preparationon Shabbat for the weekday is not a direct melacha but rather related to the concept of Asot Chafatzecha / Daber Davar (A verse in Isaiah. I'll try to locate it after Shabbat, B"N.) The concept is that Shabbat must be distinguished from the weekday, and considered separate. Thus, only things needed for Shabbat are to be done on Shabbat. We should not be even talking business matters on Shabbat or even discussing what you will do after Shabbat on Shabbat. It's part of the same verse. I'll try to compose an answer after Shabbat unless someone else has.– DanFSep 9, 2016 at 20:48
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Easy suggestion to do what you want - Make something that you will eat on Shabbat. It has to be mostly cooked before Shabbat begins (won't get into details of how cooked it must be). As long as you eat some on Shabbat, you may eat the leftovers the rest of the week.– DanFSep 9, 2016 at 20:50
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@DanF please also bring that it is also regarding things done automatically (the jew is not doing anything)– hazorizSep 9, 2016 at 20:50
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1I asked my Rav after mincha on Shabbos and he said (based on his memory) that the halacha would probably be dealt with in a discussion about starting food before Yom Kippur for use in breaking the fast. He was going to look it up and you can google that topic.– sabbahillelSep 11, 2016 at 1:32
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2 Answers
See Shulchan Aruch Harav 252:1-2:
The prohibition against work does not extend to your vessels working, and therefore you vessels are allowed to do work on Shabbat (See Halacha 15 where the Rabbis prohibited noisy vessels from doing work, because of Zilzul Shabbat - Disrespect? of Shabbat - because people will hear the noise and think you did Melacha on Shabbat).
The second Halacha there talks about dying wool on Shabbat (a process which involves soaking the wool in boiling dye for long periods of time). While it would theoretically be permissible to do this over Shabbat, if it was started before Shabbat, there are other factors that prohibit this on Shabbat (these concerns are about cooking, and might therefore apply to your questions):
We are worried you might come to stir the coals the pot is sitting on.
Even if there are no coals, we are worried you might take off the lid and stir the dye/wool, and stirring is considered cooking if the food is still in the original pot it was cooked in (even if it is no longer on the fire).
Even if the wool was already fully dyed before Shabbat, stirring it would still be a problem of dyeing on Shabbat. There is a work around for this. If the pot is sealed with clay, we are not worried that you will break the seal, remove the lid, and stir the contents.
Based on this, one could posit that it would be permissible to put food on the stove before Shabbat, intending to have it sit on the fire the whole Shabbat, and eat it after Shabbat, if the following conditions are met:
The food is on a blech.
The food was already cooked before Shabbat. (this is based on my understanding of 252:2. Based on 254:1, it is possible that as long as the pot is sealed, the food does not be to be fully cooked)
The pot is sealed.
See also 254:11, which talks about putting bread in the oven before Shabbat intending to let it bake over Shabbat and eat it Motzei Shabbat. Because one may change his mind and decide to eat it on Shabbat, and in order to do so will try to speed up the cooking, one may only do this if he uses a blech.
As always, CYLOR
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+1 Thank you I will B"n look at 252,1-2. But regarding point 2.2 (254:1) it seems that if it is raw meat it is not a problem, so no blech nessisery (point 2.1), but I need to see 252 to understand point 3– hazorizSep 11, 2016 at 1:17
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I just read 252.2, it seems that the Gezira was sposificly regarding dye– hazorizSep 11, 2016 at 2:18
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why are you comparing it to dye and not to the raw meat of 253.8 (ibid)– hazorizSep 11, 2016 at 2:53
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because 252 is talking about cooking from before Shabbat until After Shabbat (which is what your question was), while 253 is talking about from before Shabbat to Shabbat day, not after Shabbat.– MenachemSep 11, 2016 at 4:48
H"T to the great DOUBLEAA
The Shulchan Aruch bring the minhag of the Ashkenazim not to do it, (the Mishnah Berurah says bidieved you do not need to wait kdai sheyaasu).
The Shulchan aruch says this regarding yom Kippur (h"t to sabbahillel) but all the guesses of reasons (below) seem to include shabbos too
Shulchan aruch 609.
http://www.sefaria.org/Shulchan_Arukh,_Orach_Chayim.609.1
http://beta.hebrewbooks.org/tursa.aspx?a=oc_x2972
Aruch hashulchan 609
http://www.sefaria.org/Aruch_HaShulchan.1.609
Mishna brurah.
http://mobile.tora.ws/index.html?bgf=lnn(7035,5,0)
Shulchan aruch harav
http://chabadlibrary.org/books/adhaz/sh/sh4/3/609/1.htm
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In the Shulchan Aruch Harav, one of the footnote #2 seems to differentiate between Yom Kippur and Shabbat, and points to 254:11 -chabadlibrary.org/books/adhaz/sh/sh2/1/254/11.htm - where he says that it can't be done without a blech, because he might come to stir the coals (meaning it can be done with a blech). In fact, he explicitly says that the problem on Shabbat is that you might decide to eat it on Shabbat instead of waiting for Motzei Shabbat, which obviously wouldn't apply to Yom Kippur– MenachemSep 11, 2016 at 23:35
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@Menachem by they way, there is still (even though you will not eat) a minhag not to do it on yom Kippur, which might apply for shabbos. 254.11 might be the halacha, but the minhag might still apply– hazorizSep 12, 2016 at 2:02
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I don't see why the custom on Yom Kippur would obviously apply to Shabbat as well. On Yom Kippur, the food is clearly for after the holiday, but on Shabbat the food isn't clearly for later, so there is no concern of appearing to be violating Hakhana.– Double AA ♦Sep 12, 2016 at 5:04