5786/2025
Introduction
We conclude our review of Torah-level Bishul prohibitions with a discussion of Hagasah (stirring food).
Hagasah – The Kol Bo’s Shocking View
All agree that it is biblically prohibited to stir food that has not been fully cooked (Shulchan Aruch, Orach Chaim 318:18, and Mishnah Berurah 318:114), as stirring contributes to the cooking process by accelerating the cooking.
The Beit Yosef (Orach Chaim 253 s.v. Uma Shekatav Rabbeinu Uvetanur Asur) cites the surprising opinion of the Kol Bo, who forbids stirring food while it is still directly on the fire, even if the food is fully cooked. The Sha’ar Hatziyun (318:148) acknowledges that he does not understand the Kol Bo’s reasoning.
Rav Yosef Dov Soloveitchik (cited in Mesora 7:15-16) cites the Rambam (Hilchot Shabbat 9:11), who compares Hagasah to wringing out water from clothes after they have been washed. The Rambam explains that the prohibition of washing clothes on Shabbat includes wringing out its water because, “Wringing the water out is part of the washing process, just as stirring is part of the cooking process.” Rav Soloveitchik explains that although wringing out the water does not clean the clothes, it is biblically forbidden because it is part of the process of cleaning. Similarly, although stirring food after it is fully cooked does not contribute to the cooking process, it constitutes a Torah-level prohibition because it is part of the cooking process (MiTzorchei HaBishul, in the Rambam’s words).
Accordingly, the Kol Bo prohibits Hagasah of fully cooked food only when the food remains on the fire, since one typically stirs completely cooked food only while it is still on the fire.
Alternatively, Rav Moshe Feinstein (Teshuvot Igrot Moshe (Orach Chaim 4:74: Bishul:9) explains that the Kol Bo’s stringency stems from concern that there remain small pockets of food that are not fully cooked, and that the stirring will complete its preparation. Yalkut Yosef (Orach Chaim 318:46) explains that stirring even fully cooked food “appears like cooking”.
Sephardic Practice
Rav Yosef Karo (Shulchan Aruch 318:18) rules that if the food is not completely cooked, then even removing food from the pot with a spoon constitutes Hagasah. Nonetheless, Rav Karo does not follow the Kol Bo and permits stirring food that has been completely cooked. Yalkut Yosef (Orach Chaim 318:46) follows Rav Karo and permits removing fully cooked food from a pot on the fire.
Ashkenazic Practice
By contrast, the Rama (318:18, as understood by the Mishnah Berurah 318:117) rules that Lechatchila, one should not remove even completely cooked food from a pot while it is still on the fire, even with a spoon.
Accordingly, Ashkenazim accommodate the Kol Bo’s stringency. What if it is impractical to remove the pot from the fire to remove its contents? A common example is a one-piece crockpot, where there is no alternative but to remove the food while it is still on the fire (unless one attaches the crockpot to a timer, which will shut off the crockpot when it is time to serve its contents).
Rav Moshe Feinstein (Teshuvot Igrot Moshe 4:74:Bishul:9) rules that one may not be lenient even in such a situation. The Chazon Ish (O.C. 37:15), though, is lenient if it is very difficult to accommodate the Kol Bo. The Shemirat Shabbat Kehilchata (1:32), Rav Yehuda Amital (personal communication), and Rav Mordechai Willig (personal communication) agree that one may follow the Chazon Ish. Those Yeshivot where Talmidim partake of late Friday night Chulent commonly rely on this Chazon Ish.
Defining Nitbasheil Kol Tzorcho
However, one must be convinced that the food is fully cooked before removing cholent from the pot, even after it has been removed from the fire. Otherwise, removing the food even with a spoon likely violates a Torah-level prohibition. Since the specter of a Torah law is at stake, one must refrain even in case of doubt as to whether the cholent is fully cooked. One cannot even return the lid atop a pot cooking cholent, about which we are uncertain as to whether it is fully cooked. One must exercise considerable caution to ensure the food is fully cooked, as it can be easily overlooked that part of a pot’s content is not yet fully cooked.
Do “rare” and “medium” meats qualify as fully cooked? When I asked Rav Baruch Simon, he was unsure and advised stringency, as a Torah-level prohibition was at stake. However, Rav Zvi Sobolofsky argues that rare and medium meats are Nitbasheil Kol Tzorcho. Ma’achal Ben Derosai refers to food that is not fully cooked, which most people would not normally eat. Only people under duress, such as thieves like Ben Derosai, would eat only partially cooked food. However, rare and medium meats are normal fare and are defined as fully cooked for the many people who enjoy them.
A S’feik S’feika supports Rav Sobolofsky. One Safeik is perhaps he is correct, and the other is maybe the Rashba (Shabbat 18b) is correct, that there is no Bishul after food reaches Ma’achal Ben Derosai. Although the Shulchan Aruch codifies the Rambam (Hilchot Shabbat 9:3), that one violates Bishul until it is fully cooked, the Rashba nonetheless counts as a valid prong of a S’feik S’feika. Thus, one may return fully prepared rare and medium meats to the fire on Shabbat.
Bones Remaining in the Cholent
There is an interesting debate between Rav Moshe Feinstein (Teshuvot Igrot Moshe 4:76) and Rav Shlomo Zalman Auerbach (Teshuvot Minchat Shlomo 1:6) regarding whether a cholent containing soft bones is considered fully cooked if it remains on the fire, thereby softening the bones. Rav Shlomo Zalman is concerned that the cholent is not considered fully cooked until the bones are tender and soft. He even believes that the cholent is not fully cooked, even for those who do not chew on the bones, if a significant number of people in his region enjoy doing so.
On the other hand, Rav Moshe argues that eating bones is not considered eating, and therefore, softening the bones is not considered Bishul. Rav Ovadia Yosef (cited in Yalkut Yosef, Orach Chaim 318, addendum to Hilchot Bishul footnote 86) follows Rav Moshe for those who do not chew the soft bones. In such a case, Rav Ovadia considers the opinion of the Aruch that a Psik Reisha D’Lo Nicha Lei is not forbidden.
Conclusion
Chazal (Avot 2:5) teach that “Lo Am HaAretz Chasssid,” an uneducated Jew cannot live a pious life. The Mishna Berurah, in his introduction to Hilchot Shabbat, emphasizes that this is especially so regarding Hilchot Shabbat. He strongly urges regular study of these laws, as without careful learning, it is impossible to observe Shabbat properly.
Much of our discussion is not intuitive, and therefore, some are unaware of the issues we have outlined. These topics are an excellent example of why the Chofetz Chaim urges us to delve into Hilchot Shabbat frequently.