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Chazal forbade placing food on the fire before Shabbat begins (Shehiyah) lest one stir the coals to make the food cook faster (Shabbat 18b). The Gemara (Shabbat 36b) records a great controversy between the Chachamim and Chananiah regarding its scope. The Chachamim forbid Shehiyah unless the food is cooked entirely, and any further cooking will detract from its quality (Mitztamek VeRa Lo). Chananiah limits the decree to where the food is not cooked to the extent that it is marginally edible (Ma’achal Ben Drosai).
The Rishonim vigorously debate whether the Halachah follows the Chachamim or Chananiah. The Rif, Rambam, and Ramban follow the Chachamim, whereas Rashi, Tosafot, and the Baal HaMaor support Chananiah. Rav Yosef Karo (Shulchan Aruch O.C. 253:1) codifies the Chachamim as the primary view. This ruling is hardly surprising, as the major Sefardic Rishonim follow the Chachamim. The Rama (ibid.), on the other hand, notes the long-standing Ashkenazic custom to follow Chananiah.
Ashkenazic Practice
Interestingly, the Bi’ur Halachah (253:1 d”h VeNahagu) writes that it is preferable to follow the Chachamim. He notes that the Beit Yosef cites the Rosh (Shabbat 3:1), who seems to reluctantly tolerate the Ashkenazic practice of following Chananiah. The Rosh writes that “since there are many opinions on this matter and the Jewish People are highly committed to observing the Mitzvah] to enjoy Shabbat, and they will not adhere to the stringent view, let them follow their custom to follow Chananiah.”
The Chazon Ish (O.C. 37:3) interprets the Rosh in a significantly different manner. The Chazon Ish understands the Rosh as initially positing that, since this is a complex dispute, one should be strict and avoid attempting to resolve it. However, since one will often detract from Oneg Shabbat by avoiding the disagreement, one’s reaction will be that he wishes to follow the basic Halachah and not be strict. Indeed, the people have the right to do so because this is a matter of rabbinic law, and they are the descendants of those who followed the lenient view based on their Rabbis’ ruling. Thus, the Chazon Ish concludes that one may adhere to the Ashkenazic tradition to follow Chananiah without reservation. This seems to be the Rama’s intent, as he does not add a preference for stringency (contrast, for example, with the Rama to O.C. 253:2). The Chazon Ish is well-accepted. However, Dayan Yaakov Yechezkel Posen (Kittzur Hilchot Shabbat p. 51) and Shmirat Shabbat KeHilchata (1:63) prefer accommodating the Chachamim, following the Bi’ur Halacha.
Sephardic Practice
Rav Mordechai Eliyahu (Teshuvot Ma’amar Mordechai 254:7) understands the Shulchan Aruch (Orach Chaim 253:1) to be ruling as the Rif, Rambam, and Ramban, who follow the Chachamim. Indeed, the Shulchan Aruch presents Chananiah only as the secondary view.
Surprisingly, though, Yalkut Yosef (Orach Chaim 253:1) writes that Sepharadim customarily follow Chananiah. He believes that the Shulchan Aruch in Orach Chaim 254:4 changes his mind and codifies Chananiah. He concedes, though, that it is best also to have the food on a Blech to satisfy the stricter view.
Does a Blech Help? Shulchan Aruch vs. Rav Akiva Eiger
The Shulchan Aruch (ibid.) indicates that this dispute pertains only if the food is placed on a fire not covered by a Blech. Shehiyah is prohibited due to the concern that one may come to stir the coals. However, a Blech remedies this concern. Thus, Shehiyah should be permitted if a Blech covers the fire. Nevertheless, Rav Akiva Eiger (ibid. s.v. Oh Nitbashel) posits that Chananiah does not permit Shehiyah if the food is not cooked to the point of Ma’achal Ben Drosai, even if there is a Blech. The Mishnah Berurah (254:50) follows the Shulchan Aruch. He merely notes the view of Rav Akiva Eiger (Bi’ur Halachah 253:1 s.v. Ve’im). For a response to Rav Akiva Eiger’s concern, see Rav Mordechai Willig’s Am Mordechai, Shabbat p. 39.
The Shulchan Aruch and the Mishnah Berurah are well-accepted (as noted by Rav Shlomo Zalman Auerbach, Teshuvot Minchat Shlomo 2:12 and Teshuvot Yabia Omer 6: Orach Chaim 32:1), but Rav Yosef Dov Soloveitchik (cited by Rav Hershel Schachter in Beit Yitzchak 28:18) reports that Jews in pre-war Galicia customarily followed Rav Akiva Eiger. My highly respected cousin, the Lower East Side’s Rav Yosef Singer (who served as a Rav in pre-war Galicia), confirms the authenticity of Rav Soloveitchik’s report. My fellow “Galicianers” should consult with their rabbis as to whether our Galician heritage still binds us to our ancestral practice. Rav Mordechai Willig (who is also a Galicianer) told me that we may follow current practices.
Kidrah Chaita
The Gemara (Shabbat 18b) and Shulchan Aruch (253:1) permit Shehiyah if raw meat is placed in the pot immediately before Shabbat, as there is no concern for stirring the coals. Food will not be ready for the Friday night meal, no matter how much it is stirred, since it takes a very long time to cook. Moreover, the food will be ready for the Shabbat afternoon meal, even if it will not be stirred. The Mishnah Berurah and Aruch Hashulchan (253:8-9) do not express any reservations about relying on this rule.
Nevertheless, Rav Yosef Eliyahu Henkin (Kitvei Harav Yosef Eliyahu Henkin 2:19; who lived in New York in the mid-twentieth century) insisted that we may no longer rely on the Kidrah Chaita approach. Among his concerns was that modern ovens are significantly more efficient than those used in pre-modern times. Rav Henkin notes that raw meat cooks relatively quickly in modern ovens. Hence, he argues that the concern that one may come to stir the coals (or adjust the flame) is relevant today even if raw meat has been added to a dish.
Rav Yosef Dov Soloveitchik (cited by Rav Hershel Schachter, Nefesh HaRav pp. 156-157) agrees. However, Rav Moshe Feinstein (cited by Rav Shimon Eider, Halachos of Shabbos, p. 336, note 783), Dayan Yaakov Yechezkel Posen (Kittzur Hilchot Shabbat, p. 51-52), and Rav Pinchas Teitz (reported by his son Rav Elazar Mayer Teitz) believe that we still may rely on the Kidrah Chaita. Rav Schachter (The Laws of Cooking and Warming Food on Shabbat, p. 184) and Rav Willig (The Laws of Cooking and Warming Food on Shabbat, p. 126) follow the stricter approach.
However, Rav Simcha Bunim Cohen (the Shabbos Kitchen, p. 56) and Rav Mordechai Willig (“The Laws of Cooking and Warming Food on Shabbat, p. 126) believe that the Kidra Chaita rule has reemerged with the advent of the crockpot. Since crockpots cook their contents slowly, the Kidra Chaita rule has reemerged as relevant regarding them.
Conclusion
Many are not familiar with the Halachot of Shehiyah, which is a shame, especially since they are easy to implement. One needs only be alert to this issue and plan to satisfy its requirements.
Postscript – Placing Water in the Urns Long Before Shabbat
It is important to follow Rav Moshe Feinstein’s ruling (Teshuvot Igrot Moshe 4:74 Bishul 29) and place water in the urn long before Shabbat, for the water to reach Yad Soldet Bo (160-180 degrees Fahrenheit in this case) before Shabbat starts. There is much discussion regarding the usage of urns on Shabbat; two summaries are archived at:
https://www.star-k.org/articles/kashrus-kurrents/6473/urns-pump-pots-in-halacha-part2/
and https://etzion.org.il/en/halakha/orach-chaim/shabbat/using-urn.