5786/2026
Hachazarah Part Two
In the previous discussion, we began discussing practical ways to reheat food for Shabbat lunch. We cited Rav Soloveitchik’s approach, but recommended not following it since most Poskim do not accept it. In this section, we present a range of practical and widely accepted options.
Kedeira Al Gabei Kedeira
The Shulchan Aruch (O.C. 253:5) rules that one may place fully cooked solid food on top of a pot filled with food cooking on the fire (Kedeira Al Gabei Kedeira) “because this is not the way of cooking (Ein Derech Bishul B’Kach).” Since people do not cook food this way, Kedeira Al Gabei Kedeira obviates concern for Hachazarah. It does not appear like cooking, and the fact that one is reheating the food in this unusual way demonstrates that he is not interested in stirring the coals (or adjusting the flame).
“Kedeira Blech”
The “Kedeira Blech” has been introduced with the approval of Rav Hershel Schachter to implement the Kedeira Al Gabei Kedeira method conveniently. It is a rectangular metal box with a flat surface. One places water in it before Shabbat so that it is considered a pot that contains food. Placing food on its large and flat surface is a practical way to warm fully cooked solid food than putting the food on top of a cooking pot.
However, Rav Mordechai Willig (Am Mordechai, Shabbat, p. 28 and "Cooking and Warming food on Shabbat" p. 108), though, questions this ruling since the water inside the “Kedeirah Blech” is not meant to be consumed, unlike the traditional Kedeira Al Gabei Kedeira. Rav Dovid Ribiat (the 39 Melochos, 2:624-625) strongly argues against the Kedeira Blech, arguing that Kedeira Al Gabei Kedeira is permitted only because a pot is made for cooking the food contained in it and not food placed on it. Therefore, since there is no intent for the Kedeira Blech to cook its contents, Rav Yisrael Belsky rejects it as a valid form of Kedeira Al Gabei Kedeira. Rav Ribiat cites Rav Yosef Shalom Elyashiv and other Poskim who reject the Kedeira Blech.
Hot Tray or Warming Table
Contemporary authorities debate whether a non-adjustable hot tray or warming table constitutes a permissible method for reheating food on Shabbat. Those who adopt the lenient approach argue that since people do not cook on a hot tray or warming table, it is a permissible method to reheat food, similar to Kedeira Al Gabei Kedeira. Rav Mordechai Willig (The Laws of Cooking and Warming Food on Shabbat, pp. 145–148) and Rav Hershel Schachter (The Laws of Cooking and Warming Food on Shabbat, p. 182) rule leniently, but the Shemirat Shabbat KeHilchata (1:25) rules strictly. The debate is whether we can say Ein Derech Bishul B’Kach regarding such devices. If the hotplate is adjustable, the knobs must be covered with multiple layers of tape to make it extremely difficult to remove, thereby preventing mistaken adjustments to the temperature (see The Laws of Cooking and Warming Food on Shabbat, pp. 124–127.
Rav Ovadia Yosef and Blechs
Rav Ovadia Yosef (Teshuvot Yechaveh Da’at 2:45) wholeheartedly endorses the lenient opinion, arguing that a non-adjustable hot plate avoids concern for adjusting the flame and the appearance of cooking. Moreover, he argues that even simply placing a Blech successfully obviates these concerns. Other authorities do not accept this last point, since the Bi’ur Halachah (253:3, s.v. V’Yizaheir) follows the Pri Megadim, who argues that Kedeira Al Gabei Kedeira does not appear as cooking only if the bottom pot is filled with food. Rav Ovadia, on the other hand, follows the Magen Avraham (318:26), who permits Kedeira Al Gabei Kedeira for solid food even if the bottom pot does not contain food.
Rav Benzion Abba Sha’ul (Teshuvot Or Letzion 2:30:13) agrees with Rav Ovadia but is only lenient if one does not place the food directly over the fire.
However, Ashkenazim should follow Rav Schachter (The Laws of Cooking and Warming Food on Shabbat, p.180) and Rav Willig (The Laws of Cooking and Warming Food on Shabbat, p. 111), who follow Rav Yosef Dov Soloveitchik’s ruling like the Pri Megadim.
Warming Drawers
The Chicago Rabbinical Council follows Rav Shmuel Fuerst and Rav Gedalia Schwartz, who permit reheating foods in a warming drawer whose temperature is low (i.e., one never cooks at that temperature, such as below 225 degrees Fahrenheit) and whose knobs are covered. Rav Fuerst sees warming drawers as identical to hot plates. On the other hand, Rav Moshe Heinemann sees warming drawers as Halachically identical to conventional ovens, and forbids returning food to a warming drawer at a temperature higher than 120 degrees Fahrenheit.
Rav Mordechai Willig (The Laws of Cooking and Warming Food on Shabbat pp.124-125 and 127) permits reheating food in a warming drawer but requires placing “many pieces of tape on the warm drawer’s adjustable knob in a way that they cannot be all be pulled off at once so that is extremely inconvenient to remove the tape to adjust the temperature.” Merely covering the knob is insufficient in his view since one is not covering the fire (following Rav Moshe Feinstein’s understanding of a Blech), and does not create a Grufa/Ketuma equivalent. Rather, what one is doing is making an equivalent of Tach B’Tit, plastering the oven opening. The Gemara (Shabbat 18b) states that Tach B’Tit eliminates concern for stoking coals.
Conclusion – Hot Food for Shabbat Lunch
One may be tempted to survey the many options for preparing hot food for Shabbat afternoon and conclude that, since it is challenging to find a practical solution that satisfies all opinions, he will settle for cold food on Shabbat afternoon.
However, this is not acceptable. The Rama (following the Ba’al HaMaor to the third Perek of Shabbat) writes that it is a Mitzvah to make sure there is hot food for Shabbat afternoon as part of the obligation to honor and enjoy Shabbat. He even writes that there is concern that those who refrain from doing so are heretics who reject belief in the Oral Law. One should consult with his Rav to develop a protocol on how to manage the many issues raised in this series.
Postscript – Ovens and Timers
Although some permit reheating food in ovens under certain circumstances or using timers, or Nochrim, in the Jachter home, we avoid these controversial steps. We follow the guidance of Rav Moshe Feinstein (Teshuvot Igrot Moshe Orach Chaim 1:94), Rav Schachter (The Laws of Cooking and Warming Food on Shabbat pp. 180, 181, and 185), and Rav Willig (The Laws of Cooking and Warming Food on Shabbat pp. 97, 127, and 149-152) to steer clear of these options.