5786/2026
Hachazarah
Although we say Ein Bishul Achar Bishul, Chazal forbade returning food to the fire even if the food was totally cooked. Thus, one cannot take fully cooked chicken from the refrigerator and place it directly on a lit stove to reheat for Shabbat lunch. One who does so violates the rabbinic prohibition of Hachazarah.
The Rishonim articulate two reasons for the Hachazarah prohibition. Rashi (Shabbat 36b s.v. Lo Machzirim) explains that Hachazarah is prohibited because it “appears as if it is cooking” (Meichzi K’Mevashel). Rabbeinu Tam (Sefer HaYashar 235) writes that Chazal were concerned that one may come to stir the coals. Any manner of reheating food on Shabbat must address these two concerns, as Rav Mordechai Willig explains (The Laws of Cooking and Warming food on Shabbat, pp. 89-93). We must emphasize that we permit reheating food on Shabbat only if the solid food is entirely cooked, and Ein Bishul Achar Bishul applies.
Permitted Ways to Return Cooked Food to the Fire on Shabbat – The Blech
The Mishnah (Shabbat 36b) teaches that one of the requirements to permit returning fully cooked food to the fire on Shabbat (Hachazarah) is that the fuel source of the stove is either removed or covered with ashes (גרוף או קטום). Either option alleviates concern for stirring the coals. Rashi (ibid., s.v. Oh Ad) explains that placing ashes on the coals cools them. The Ran (15b in the pages of the Rif, d”h Oh Ad) explains that by removing the coals or covering them with ashes, one demonstrates that he has resolved not to stir the coals.
The Mishnah Berurah (253:81) cites the Magen Avraham, who rules that placing a Blech over the fire is the equivalent of placing ashes on the coals. The Blech both cools the fire by diffusing the heat and concretely expresses that one has resolved not to stir the coals. The Chazon Ish (Orach Chaim 37:11) appears to be the lone authority to question this. He argues that the Blech merely covers the stove but serves no Halachic purpose since it does not directly impact the heat source. The Chazon Ish is not widely accepted.
There is some question, though, about the Blech structure for modern gas ovens. Rav Moshe Feinstein (Teshuvot Igrot Moshe O.C. 1:93) writes that covering the fire suffices, even if the knobs are not covered. Covering the fire sufficiently demonstrates that one will not adjust the flame. He writes, however, that it is preferable to cover the knobs as well, because this further eliminates concerns about changing the flame. Rav Moshe firmly asserts, though, that it is insufficient to cover only the knobs.
On the other hand, Rav Aharon Kotler (cited by Rav Shimon Eider, Halachos of Shabbos, p. 338, note 800) adopts the opposite approach. Rav Kotler believes that while it is preferable to cover the fire as well as the knobs, it is vital to cover the knobs. Rav Kotler rules that, in the event of difficulty, covering only the knobs is sufficient. Rav Hershel Schachter (The Laws of Cooking and Warming food on Shabbat, p. 181) told me that Rav Yosef Dov Soloveitchik agrees.
A major ramification of this dispute is whether covering the knobs of a crockpot suffices to permit Shehiyah and Hachazarah. Rav Mordechai Willig told me that he believes that covering the knobs of the crockpot is insufficient.
Additional Requirements to Permit Hachazarah
The Shulchan Aruch and Rama (Orach Chaim 253:2) codify the two Talmudic opinions (Shabbat 38) that there are two other requirements to permit Hachazarah. These requirements are that the pot remains in one’s hand (Odo B’Yado) and that one intends to return the food to the fire (Da’ato L’Hachzir). Rav Moshe Feinstein (Teshuvot Igrot Moshe O.C. 4:74:Bishul: 33) clarifies that, based on the Rambam (Hilchot Shabbat 3:10), that one is not required to keep the pot from touching the ground to permit Hachazarah. Rather, it suffices to keep one’s hand on the pot, even if the pot touches the ground. Rav Zvi Sobolofsky reports that Rav Mordechai Willig implemented this ruling at the Morasha Kollel when the Shabbat afternoon Chulent was served on Friday night.
Significantly, the Mishnah Berurah (253:56) rules that in case of need, either Odo Be’Yado or Da’ato L’Hachzir suffices. Although the Rama (Orach Chaim 253:2) requires both conditions, the Bi’ur Halachah (253:2 d”h Vlo Hinichah) notes that many Rishonim, such as the Meiri, Ra’ah, and Ri’az, suffice with either condition. The Shemirat Shabbat Kehilchata (1:73) and Rav Mordechai Willig (The Laws of Cooking and Warming Food on Shabbat, p. 141) follow the Mishnah Berurah. However, Rav Hershel Schachter (The Laws of Cooking and Warming Food on Shabbat, pp. 181-182) notes the many major Rishonim, including the Rambam, Rashi, the Rashba, and Tosafot, who require both Odo B’Yado and Da’ato L’Hachzir. Thus, Rav Schachter concludes that one may be lenient only in case of pressing circumstances.
For Sephardic Jews, Odo B’Yado is the critical requirement (Shulchan Aruch Orach Chaim 253:2, Bi’ur Halachah 253:2 d”h V’Lo Hinichah, and Yalkut Yosef Orach Chaim 253:8).
The Magen Avraham (253:36) believes that there is another requirement to permit Hachazarah. He requires that the food not cool down completely, even if the food is fully cooked and solid. The Vilna Gaon (Biur Hagra O.C. 253:5 s.v. U’bilvad, as explained by Biur Halachah d”h U’bilvad) disagrees. He believes that Hachazarah is permitted for a completely cooked solid food that remains in one’s hand if he intends to return it to the fire, even if it is completely cooled. The Mishnah Berurah (253:68) and Rav Moshe Feinstein (Teshuvot Igrot Moshe 4:74:Bishul:31) follow the Magen Avraham. Rav Yosef Adler and many others report that Rav Yosef Dov Soloveitchik follows the Vilna Gaon. Significantly, the Magen Avraham does not cite the Gemara or Rishonim as support. Rather, he argues that if the food is completely cooled, it is equivalent to an initial placement on the fire, not returning it.
Permitted Means to Reheat Food for Shabbat Lunch – The Controversial Ran
The above conditions for Hachazarah only facilitate returning food to the fire soon after it is served. However, what can be done to reheat food for Shabbat lunch? One way is to rely on the controversial Ran and the aforementioned Vilna Gaon.
The Rama (O.C. 253:2) cites a great leniency from the Ran (Shabbat 17b in the pages of the Rif, s.v. U’mihu). The Ran derives from the Yerushalmi that the Odo B’Yado and Da’ato L’Hachzir requirements apply only when the food was removed from the fire before Shabbat. However, if the food was on the Blech at the beginning of Shabbat, one may return it to the fire later on Shabbat, even if the food did not remain in his hand and he did not intend to return the food to the fire. The Ramban (Shabbat 38b, s.v. Machzirin) agrees. However, the Rambam, Rif, and Rosh do not record this leniency.
The Rama (ibid.) records the custom of relying on the Ran. However, the Rama recommends that one should be strict and not rely on this lenient ruling. This is primarily because most Rishonim disagree (Taz Orach Chaim 253:12). Similarly, the Aruch HaShulchan (253:19) notes that the custom is to rely on the Ran, but recommends stringency because most Rishonim reject the Ran's opinion. However, Rav Yosef Adler quotes Rav Yosef Dov Soloveitchik, who permits relying on the Ran. Rav Moshe Feinstein (Teshuvot Igrot Moshe O.C. 1:94) disagrees.
According to Rav Soloveitchik, one may remove fully cooked solid food from the refrigerator and place it on the Blech if the food was already on the Blech at Shabbat’s beginning. He follows the Ran and the Vilna Gaon’s leniencies.
Although some follow Rav Soloveitchik’s approach, it is best to avoid it. Even Rav Hershel Schachter (“Hilchos Bishul B’Shabbos,” min. 52-55) and Rav Mordechai Willig (Am Mordechai, Shabbat, p. 47), leading Talmidim of Rav Soloveitchik, do not advocate following it. They note that the Sheyarei HaKorban (to the aforementioned Yerushalmi) interprets it differently than the Ran, noting that the Ran’s Yerushalmi text differs from ours and that the Chazon Ish (Orach Chaim 37:8) supports the Sheyarei HaKorban.
The Shemirat Shabbat Kehilchata (1:20) only permits relying on the Ran in case of great need (he will not have hot food for Shabbat). However, the Shemirat Shabbat Kehilchata does not allow this if the food is completely cooled. Moreover, he prefers that in such a case, he at least place the pot on an upside-down plate.
In this manner, he satisfies some opinions regarding Kedeira Al Kedeira, a topic we shall address in our next section, where we present practical and well-accepted ways to warm food for Shabbat lunch.