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When Is the Earliest and Latest Time to Pray?

2024-07-04T03:49:12Z

RecentChangesEmail: /* Earliest Time for Some Parts of Shacharit */

*Note: All times are [[Shaot Zmaniot]] (halachic hours). For exact times for your location, see [http://www.myzmanim.com/search.aspx myzmanim.com].

==Earliest Time for Some Parts of Shacharit==

#One should say [[Korbanot|''korbanot'']] during the day, meaning after [[Olot HaShachar|''alot ha'shachar'',]] which is 72 minutes before [[HaNetz|''ha'netz'']]. <ref>S”A 1:6. </ref>
#If one does not have time, he may say ''korbanot'' at night.<ref>Mishna Berura 1:17 </ref>
#The ''parsha'' of the ''korban tamid'' and the ''mishnayot'' of the ''korbanot'' should only be said during the day.<ref>Shulchan Aruch 47:13, Mishna Berura ibid. 32</ref>
#The earliest time to say [[Birchot HaShachar|''birchot hashachar'']] is from [[Chatzot|''chatzot'']] (halachic midnight). <ref>Magen Avraham 47:13, Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9) </ref> Initially one should say ''hanoten lesechvi binah'' after ''alot hashachar''. However, if one did say it after ''chatzos'', they have fulfilled their obligation.<ref>Rosh (Teshuva 4:1) writes that initially one shouldn't say Hamotzei Lesechvi until Olot. Shulchan Aruch 47:13 codifies this. Magen Avraham 47:13 cites the Arizal who says that all of the brachot can be said after Chatzot but the Magen Avraham qualifies this to where one actually heard the rooster crow. Either way he concludes that it is better to be strict to wait until olot. Mishna Brurah 47:31, Biur Halacha 47:13, and Peninei Halacha (Tefillah 9:5) agree. </ref>
#''Baruch sheamar'' should be said after [[Olot HaShachar|''alot hachachar'']] which is 72 minutes (in [[Shaot Zmaniot]]) before [[HaNetz|''hanetz'']].<ref>Halacha Brurah 1:16 </ref> Others say that it may be said before ''alot hashachar.''<ref>Ishei Yisrael 16:15, footnote ibid.48</ref>
#The earliest time that one should put on [[Tallit|''tallit'']] is [[MeSheYakir|me'she'yakir]], which is one hour (in [[Shaot Zmaniot]]) before ''[[HaNetz|hanetz]].'' Ashkenazim, if they must, may put on ''tallit'' as early as ''alot hashachar''; yet they should not make a ''bracha'' until ''me'she'yakir.'' If one already made a ''bracha'' they should not repeat it, even if they made it before ''alot hashachar''.<ref>Shulchan Aruch 18:3 rules that the time to make the bracha on [[Tallit]] is from [[MeSheYakir]]. There is a dispute among the achronim about when exactly [[MeSheYakir]] is. Because of [[Safek Brachot LeHakel]], Halacha Brurah 18:6 one may not make the bracha earlier than a fifth of an hour (in [[Shaot Zmaniot]]) after [[Olot HaShachar]]. See Rema ibid. that one may make a bracha at alot hashachar. Mishna Brura ibid. 10 says that although one should be stringent like the Shulchan Aruch; however, we will not stop someone who does like the Rema. Aruch Hashulchan 18:9 paskens acc. to Rema. The Mishna Berura adds that even for one who does like the Rema he should wait with the bracha until mesheyakir. He adds that one who makes a bracha, even at night, need not make another one because there are rishonim who hold that one can make the bracha at night. </ref>
#If one puts on Tzitzit before alot HaShachar, he should not recite a berakha until the proper time, and should feel the Tzitzit after making the berakha once the proper time arrives.<ref>Rama 18:3 </ref>
#If one begins to daven before misheyakir with Tallit and Tefillin on, one should wait to make the berakhot until between Yishtabach and Kaddish.<ref>Rama OC 54:3, Piskei Teshuvot 30:1.
</ref>
#One should avoid saying Yotzer Or before misheyakir.<ref>Mishnah Berurah 58:17. Piskei Teshuvot (58:10) notes that some are lenient when it is unavoidable. However, Beiur Halakha (s.v. Zeman Kriat Shema) notes that this discussion may be irrelevant for men if they are going to only say Pesukei D’zimra before misheyakir and say the berakha on Tzitzit and Tefillin before Yotzer Or, and certainly it is preferable to not begin davening until one can make the berakha on Tzitzit and Tefillin.</ref>
#One who cannot avoid reciting Shema before misheyakir may do so after alot hashachar.<ref>Shulchan Arukh OC 58:3.</ref>However, one may do so from alot hashachar at the earliest.<ref>Shulchan Arukh 89:1, 8. Mishnah Berurah (89:4) notes that this may be lekhatchila for those who have no other choice, but for one who could say Shemoneh Esrei later he would only fulfill his obligation b’diavad by davening early.</ref> One may certainly say Shemone Esrei after misheyakir, even if it is before sunrise.<ref>Piskei Teshuvot 89:4</ref>

==Times for Shacharit==
===Earliest Time===
===Ideal Time===

#The ideal mitzvah is to start praying [[Shmoneh Esrei]] of [[Shacharit]] at [[Netz HaChama]] (sunrise). The practice of those who say Shemona Esrei of Shacharit at Netz is called ''Vatikin''.<ref>Gemara [[Brachot]] 26a writes the ideal time to pray [[Shacharit]] is at [[HaNetz HaChama]] and that was the practice of the [[Vatikin]] (those who fulfill the מצות early and in the proper time). This is codified by the Rambam ([[Tefillah]] 3:1), Rosh ([[Brachot]] 4:1), Tur and Shulchan Aruch 89:1 </ref>
#If a person can either da<span id="netz"></span>ven at Netz without a minyan or later with a minyan, according to Ashkenazim one may daven at Netz if one regularly davens at Netz.<ref>Biur Halacha 58 s.v. umitzvah</ref> According to Sephardim one should daven with a minyan later unless one will pray with kavana.<ref>Yalkut Yosef 89:19</ref>

===After Alot Hashachar===
===Netz===

#Ideally one should pray after Netz. If one did pray anytime after [[Olot HaShachar]] (dawn, about 72 minutes before sunrise) one has fulfilled one’s obligation.<ref>The Rosh ([[Brachot]] 4:1) writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (s.v. Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1. </ref>

===Pre-Netz===

#If one needs to travel or in a cases of extreme difficulty one may pray [[Shacharit]] after [[Olot HaShachar]] before [[HaNetz]], but nonetheless one may not make the bracha on [[Tallit]] and [[Tefillin]] or say [[Kriyat Shema]] until [[MeSheYakir]]. <ref>*The Rosh (Brachot 4:1) writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many rishonim including Tosfot 30a (D”H Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1.
*There is a minority of Rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar]]. The basis of this approach is Rashi (Brachot 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
*Shulchan Aruch 89:8 rules that in cases of extenuating circumstances such as where one has to travel early one may pray [[Shacharit]] [[Shmoneh Esrei]] immediately after [[Olot HaShachar]] and then say Shema while traveling if one is able to have kavana (proper intent) while traveling. This is also mentioned in Mishna Brurah 89:1.</ref>
##Therefore, a person who needs to pray early in the morning in order to get to work should pray with a [[minyan]] that starts praying after Mesheyakir before Netz.<ref>Shulchan Aruch 58:3</ref>
##If that isn't possible then the minyan should use the following schedule: say up to Birchot [[Kriyat Shema]] without [[Tallit]] and [[Tefillin]] (except for Shaliach Tzibbur who should put on [[Tallit]] and [[Tefillin]] before Yishtabach), when [[MeSheYakir]] arrives put on [[Tallit]] and [[Tefillin]], then continue from there. <ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30). Sh"t Igrot Moshe 4:6 writes that a person who needs to make it to work is considered to be in an extenuating circumstance in which Shulchan Aruch 89:8 writes that one may pray [[Shacharit]] after Alot Hashachar See also Iggrot Moshe OC 1:10 and Yechave Daat 2:8.</ref>
#If the choice is to pray with an early [[minyan]] that davens before Netz after Msheyakir or to pray later by oneself, such as in one's office, one should rather pray earlier with a [[minyan]].<ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30), Igrot Moshe 4:6 s.v. im ken, Peri Yitzchak 1:2, Sh"t Yaskil Avdi 5:10, Sh"t Minchat Yitzchak 9:10. Chazon Ish (Ishei Yisrael 13:note 21) ruled likewise. [http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30) said that if one feels that it is just too dark and one cannot understand what the people are relying on to put on [[Tefillin]] so early one should say up to Baruch SheAmar before traveling and then pray at one’s office.</ref> Some disagree and say that you should pray on your own rather than daven before netz. <ref>Sh”t Sheilot Shmuel OC 12, Rav Elyashiv (quoted in Avnei Yashfei [[Tefillah]] page 167), Yalkut Yosef ([[Tefilla]] pages 137-139, 89:14). </ref>
#If a person who is not in a rush to pray before sunrise is needed for a [[minyan]] that is praying before sunrise there is a dispute whether he is allowed to join or not. <ref>Rav Yosef Shalom Elyashiv quoted in Tefilla Kehilchita page 78 and in Avnei Yashfe (Tefilla page 169 89:14) says that although he can answer for their [[minyan]] he cannot pray with them. This is true even if he is the sixth one who would be praying (a [[minyan]] requires ten but a minimum of six praying at the time) and his refusal to pray would prevent there being a [[minyan]]. Rav Shlomo Zalman Auerbach in Halichot Shlomo 1:5-13 (and Avnei Yishfe p. 169) though ruled that if the refusal to join will prevent the [[minyan]] he may pray with them as long as it is not on a consistent basis. </ref>

===Pre-Msheyakir===

#If a person has a choice to daven with a pre-Mesheyakir minyan or afterwards by oneself one should pray oneself he should daven by oneself.<ref>Avnei Yishfe p. 167 quotes Rav Elyashiv that it is better to daven oneself later rather than davening before Mesheyakir. He also cites Pri Yitzchak s.v. nachzor 1:2 who agrees.</ref> Some disagree.<ref>Avnei Yishfe p. 168 quotes Rav Ben Tzion Abba Shaul who says that if that's the only minyan available one should daven with a pre-mesheyakir minyan relying on the Pri Chadash rather than daven by oneself. Igrot Moshe 4:6 s.v. im ken agrees.</ref>

===After the Fact===

#If one prayed before [[Olot HaShachar]], one has not fulfilled one’s obligation. Nonetheless, one should pray again on condition that if one is exempt then one is praying voluntarily. <ref>*What is the earliest time for [[Shacharit]]? The Rosh 4:1 writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (D”H Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1.
*There is a minority of rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar]]. The basis of this approach is Rashi ([[Brachot]] 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
*[Interestingly, the Derisha argues that the Rabbenu Yerucham holds that there are three levels, ideally one should pray at [[HaNetz]], it is permissible to pray after [[MeSheYakir]] and it is only effective, after the fact, after [[Olot HaShachar]].]
*Mishna Brurah 89:2 writes that based on Shulchan Aruch, if one prayed before [[Olot HaShachar]] one has not fulfilled one’s obligation.
*Yalkut Yosef ([[Tefillah]] pg 136, see also Sh”t Yechave Daat 2:8) writes that even if one prayed altogether before [[Olot HaShachar]] one should still pray again at the proper time with a stipulation that if one is not obligated that it should be a voluntary [[prayer]]. So writes Sh”t Otzrot Yosef 5:3.</ref>

===Latest Time===

#The latest time to say [[Shmoneh Esrei]] of [[Shacharit]] is the end of the fourth hour (in [[Shaot Zmaniot]]). <ref>The Mishna (Brachot 26a) writes that the latest time [[Shacharit]] could be said according to Rabbi Yehuda is the fourth hour and according to the Rabbis is the sixth hour. The Gemara (27a) writes that we hold like Rabbi Yehuda because there is a Mishna in Ediyot that supports Rabbi Yehuda. This is codified by the Rif 18a, Rosh 4:1, and Rambam ([[Tefillah]] 3:1). The halacha is brought in Tur and Shulchan Aruch 89:1 </ref>
#If one has not prayed until the end of the fourth hour, one should pray [[Shacharit]] before the end of the sixth hour (midday, in [[Shaot Zmaniot]]). If one intentionally did not pray in the first four hours one should still pray before midday but one should stipulate that if one is exempt that one is praying a voluntary [[prayer]]. <ref>*The Rif 18a originates that even though we hold like Rabbi Yehuda that the latest time for [[Shacharit]] is the fourth hour one could still pray after the fourth hour and receive the reward for praying (albeit having lost the reward for praying in the proper time). The Rosh 4:1, Rambam (Hilchot [[Tefillah]] 3:1), and Tur 89:1 hold like the Rif.
*The Bet Yosef 89:1 writes that it seems as though the Rosh and Rif base their halacha on the general language of the Gemara (Brachot 26a) “one could pray all day and receive reward for [[prayer]] but would loose the reward for [[prayer]] in its proper time.” Because this phrase was the Gemara’s way of explaining the halacha of [[Tashlumin]], the Bet Yosef, rules that according to the Rif and Rosh one would not be able to pray after the fourth hour if a person intentionally did not pray in the first four hours.
*However, the Rambam and Tur 89:1 hold that if a person intentionally prayed after the fourth hour he still receives reward for [[prayer]]. The Bet Yosef 89:1 explains that the Rambam tried to minimize the dispute between רבנן and Rabbi Yehuda so that there would not be an argument as to whether one totally fulfills the mitzvah or does not fulfill it at all in the period between the fourth and sixth hour. Rather they both agree that it is still time for [[Shacharit]] but according to Rabbi Yehuda one who prays at that time only receives reward for [[prayer]] but not that of [[prayer]] in its proper time while רבנן hold that one would also receive the reward of it being in its proper time. According to this explanation, one should be able to pray in this period even if one intentionally did not pray beforehand.
*Additionally, if one holds like the Rif then one would be able to daven at any time even between six and sixth and a half, while according to the Rambam one should only be able to pray as long as there is some opinion which considers it the time for [[Shacharit]]. The Bet Yosef adds that the Rashba agrees with the Rambam. (It seems that the Bet Yosef understands the Rashba to say that you certainly may not pray during the half hour after [[Chatzot]]. The Bach argues that the Rashba meant something else entirely, namely that one should pray the [[Tashlumin]] right after having prayed the obligatory [[Tefilla]].)
*The Mishna Brurah 89:6 writes that because of the dispute one should still pray after the fourth hour even if one intentionally missed praying earlier but nonetheless should stipulate that if one is exempt, one should be considered praying voluntarily. Yalkut Yosef 89:5 agrees.</ref>
#One may not pray past the end of the sixth hour (but rather one should wait to say [[Tashlumin]] at [[Mincha]]).<ref>Rama O.C. 89:1 (based on the explanation of the Bet Yosef of the Rambam and Tur, see the [[#cite_note-11|previous footnote]])</ref>

==Times for Mincha==
===Ideal Time for Mincha===

#The ideal time to pray [[Mincha]] is after nine and a half hours ([[Mincha]] Ketana), however, one fulfills one’s obligation by praying from six and a half hours ([[Mincha]] Gedola). <ref>*Rambam (Tefillah 3:2) writes that since they instituted Tefillah corresponding to korbanot the primary time for mincha is mincha ketana, 9.5 hours in the day but one fulfills one's obligation anytime after mincha gedola, 6.5 hours. The Tur 233:1 argues that the primary time to pray [[Mincha]] is after six and a half hours since it is the time when a korban mincha is fit. Shulchan Aruch O.C. 233:1 follows the Rambam. The Mishna Brurah 233:1 also holds like the Rambam but adds that there are some rishonim who allow one to pray earlier and in certain cases (see further) one may pray earlier. Kaf HaChaim 233:1, Yalkut Yosef (Brachot page 637) and Halichot Olam (vol 1 pg 253) concur with Mishna Brurah. Aruch Hashulchan 233:!2 writes that ideally one should daven after mincha ketana but for any small reason one could even initially daven mincha gedola.
*Kaf Hachaim 233:3 adds that really the best time is after plag mincha, 10.45 hours into the day. Rav Nevinsal (BeYitzchak Yikra on Mishna Brurah 233:1) argues that according to the Rambam one should pray after 9.5 hours before 10.45 hours and only pray after 10.45 hours in extenuating circumstances. He even writes that it is preferable to pray before ten and three quarter hours rather than pray with a [[minyan]], however, the minhag is not like this.
*See the BeYitchak Yikra 233:1 (notes of Rav Nevinsal on Mishna Brurah) who adds that the Rambam holds that the only preferable time is after [[Mincha]] Ketana before Plag [[Mincha]] (10 ¾ hours) and it would be preferable to say [[Mincha]] individually at [[Mincha]] Gedola rather than with a [[minyan]] at [[Mincha]] Ketana after Plag [[Mincha]]. Nonetheless, he agrees that the minhag is not like this.</ref>

====When it is Ideal to Daven Mincha Gedola====

#In many Yeshiva's the minhag is to daven mincha gedola to avoid breaking up a seder, a fixed section of learning.<ref>Piskei Teshuvot 233:2. [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 approx min 30)] explained that his father used to say mincha only after mincha ketana but later said it at mincha gedola. He recommended it for a yeshiva setting. He also explained that the Rif and Rosh hold that it is permitted even initially to say mincha at mincha gedola.</ref>
#If one needs to travel or have a meal (which one should not do before praying [[Mincha]] once the time for [[Mincha]] arrives), then one can pray from after six and a half hours. <ref>Mishna Brurah 233:1 writes that if one needs to travel, have a meal, or one will only be able to make a [[minyan]] for [[Mincha]] earlier, then one can pray from after six and a half hours. Kaf HaChaim 233:1 also writes that there are those who are lenient to pray early if there is a need. Yalkut Yosef ([[Brachot]] page 637) and Halichot Olam (vol 1 pg 253) writes that it is preferable to pray after six and a half hours in order to avoid having a meal before praying [[Mincha]] (after the time for [[Mincha]] has arrived). </ref>
#If one will only be able to make a [[minyan]] for [[Mincha]] Gedola (after six and a half hours) and one will not make a [[minyan]] for mincha ketana (after nine and a half hours), it is preferable to pray with a [[minyan]] after six and a half hours. <ref>Mishna Brurah 233:1, Yalkut Yosef ([[Brachot]] pg 639). [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 43)] said that although the Shoel Vnishal held that it is better to daven by oneself than to daven at mincha gedola the halacha doesn't follow that opinion.</ref>

===Earliest Time===

#If one prayed prior to six and a half hours, according to many one has not fulfilled one’s obligation, however, some say that one has fulfilled one's obligation after the fact. <ref>Mishna Brurah 233:2 writes that this is implied from Shulchan Aruch 233:1 (and is agreed upon by many achronim), however there are some achronim who say that after the fact one has fulfilled one’s obligation. Kaf HaChaim 233:2 quotes the dispute of the achronim but concludes that because [[Tefillah]] is derabbanan one does not have to pray again. </ref>

===Latest Time for Mincha===
====After Sunset====

#Even though certainly one should pray mincha before sunset, if the only options are to either pray mincha before sunset himself or with a minyan after sunset, Ashkenazim hold that one should pray oneself on time before sunset,<ref>Mishna Brurah 233:14 writes that it is better to pray Mincha before shkiyah without a minyan than to pray with a minyan after shkiyah. In an extenuating circumstance he allows davening mincha until 3.25 mil after shekiya based on the Shulchan Aruch. [https://ph.yhb.org.il/02-24-04/#_te01ftn24_3 Peninei Halacha (Tefillah 24:4)] holds that one can follow the Mishna Brurah who is based on Rabbenu Tam and even though we do not follow Rabbenu Tam since many agree with him. However, Kuntres Seyda Lderech p. 39 quotes Chazon Ish that one should not daven mincha after sunset even in extenuating circumstances or after the fact. Dirshu 233:22 cites this as well from Ishrei Yosher (Nezikin n. 94). Rav Nevinsal on Mishna Brurah 233:14 writes that someone who doesn't always follow Rabbenu Tam on ending Shabbat can not daven mincha after sunset even after the fact. Also, Avnei Darech 8:200 quotes Rav Shlomo Zalman Auerbach as holding that one may not daven mincha after sunset. [http://www.eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=3705&article=7631 Bmarah Habazek 3:14] writes that one shouldn't daven after sunset and just daven tashlumin. [https://www.yeshiva.co/ask/58222 Rav Belsky] held that it is possible to daven up to 9 minutes after sunset based on Rav Moshe. See Igrot Moshe 1:24 who writes that one shouldn't pray mincha after sunset. See further Igrot Moshe 4:62.</ref> while Sephardim hold that one can wait to pray with the minyan as long as it is within 13.5 minutes after sunset.<ref> Chacham Ben Zion Abba Shaul (cited in Ishei Yisroel page 296) and Chacham Ovadia Yosef (Yechave Daat 5:22) write that it is preferable to pray with a minyan even if the minyan as long as they are praying within the first thirteen and a half minutes after sunset. Rabbi Meir Mazuz in Bayit Neeman 1:25 p. 146 s.v. miyhu agrees even though we don't accept Rabbeinu Tam since this case is an minhag to pray during Ben Hashemashot. Yalkut Yosef 233:3 and Halacha Brurah 233:6 agree. </ref>
#Sephardic poskim hold that one can start Mincha before sunset even if one knows that one will not finish until after sunset.<ref>Yabia Omer OC 7:34 quoting the Geonim (Teshuva Mosafiya n. 51)</ref> Many Ashkenazic poskim disagree.<ref>Kuntres Seyda Lderech p. 39 quotes Chazon Ish that one should not start mincha before sunset if one knows that one will not finish until after sunset. He cites that this is like Mishna Brurah 89:1 that one can't start tefilla before the zman and finish after the zman. He cites that Rav Chaim Kanievsky, Rav Aryeh Leib Shteinmann, and Rav Nosson Geshtetner agreed. </ref>
#After the fact, opinions differ regarding how late one can still pray, and at what point should instead say [[Tashlumin]] at [[Maariv]].<ref>Rav Nevinsal on Mishna Brurah 233:14 writes that someone who doesn't always follow Rabbenu Tam on ending Shabbat can not daven mincha after sunset even after the fact. Also, Avnei Darech 8:200 quotes Rav Shlomo Zalman Auerbach as holding that one may not daven mincha after sunset. [http://www.eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=3705&article=7631 Bmarah Habazek 3:14] writes that one shouldn't daven after sunset and just daven tashlumin. [https://www.yeshiva.co/ask/58222 Rav Belsky] held that it is possible to daven up to 9 minutes after sunset based on Rav Moshe. See Igrot Moshe 1:24 who writes that one shouldn't pray mincha after sunset. See further Igrot Moshe 4:62. Piskei Teshuvot 233:8 writes that the Minhag in Eretz Yisrael is that one may lenient to Daven mincha during Bein Hashmashot (according to the opinion of the Ge'onim) which is up to 13 and one half minutes after shkia'ah.</ref>
#Initially, all of the shemona esrei and chazarat hashatz should be finished before sunset.<Ref>Yabia Omer 7:34 in fnt., Halacha Brurah 233:6. Yalkut Yosef 233:3 implies this as well as he writes that if it is after sunset the congregation shouldn't skip chazarat hashatz; they should say it as long as it is still within 13.5 minutes from sunset.</ref>

====Finishing After Sunset====

#If a person starts Shemona Esrei before sunset it is okay even if he finishes Shemona Esrei after sunset.<ref>Rav Hai Goan and Rav Sherira Goan in Teshuvot Hagoanim (Lik, 51), Aruch Hashulchan 110:5 based on Tosfot Brachot 7a s.v. shilmaleh, Yabia Omer OC 7:34</ref>

===Tachanun===

#If one reaches tachanun after sunset, there is debate amongst the poskim if it should be recited.<ref>The Mishneh Brura (131:17) holds one should say it. Rav Avigdor Neventzal in B’Yitzhak Yikareh on Mishna Brura (footnote to 131) quotes Rav Shlomo Zalman Auerbach who thinks one should not. </ref>
#If [[mincha]] lasts until after nightfall, [[tachanun]] is not recited. <ref>Kitzur Shulchan Aruch 69:8, Mishna Brurah 131:17 </ref>

===If One Hears Kedusha of a Late Mincha Minyan===

#If one prayed [[maariv]] before nightfall and then hears another [[minyan]] pray [[mincha]] many authorities hold that one should answer [[kedusha]] even if this happened on Friday night. <ref>Magen Giborim 237:1, Amudei Esh 3:19, Yaskil Avdi 5:30, and Tiferet Adam 8 hold that even after saying [[maariv]] one may answer [[kedusha]] of a [[minyan]] saying [[mincha]] unlike the opinion of the Erech Shai 236, Yagel Yacov, and Aruch HaShulchan 232. Yismach Lev 16 writes that even on Friday night if one said [[maariv]] one may still answer [[kedusha]]. Sh"t Tzitz Eliezer 10:16 and Sh"t Yabia Omer 6:21 agree with the Yishmach lev.</ref>

==Times for Arvit==
===Earliest Time for Maariv (Plag)===

#If one prayed [[Arvit]] prior to ten and three quarter hours one has not fulfilled one’s obligation. <ref>Mishna Brurah 233:10, Kaf HaChaim 233:11 as is implied by Shulchan Aruch 233:1 </ref>
#If one made a mistake and prayed [[Arvit]] thinking that it was nighttime but really it was earlier one must pray again at the proper time. <ref>Gemara Brachot 27b writes that on Friday afternoon someone who made a mistake and said [[Arvit]] early thinking it was nighttime according to Abaye he would have to pray again. The Rabbenu Yonah 18b s.v. Rav explains that since one made a mistake and did not intend to pray [[Arvit]] early one does not fulfill one’s obligation. The Magen Avraham 263:26 and Mishna Brurah 263:55 agree that this halacha applies equally to a weeknight as to Friday night. </ref>

===Maariv Before Sunset If One Davened Mincha Early===

#<div id="Timeforarvit"></div> According to Rabbi Yehuda, the latest time for mincha is ten and three quarter hours and from then on begins the time for maariv. According to Rabbanan, the cutoff point is sunset.<ref>The Mishna ([[Brachot]] 26a) writes that according to Rabbi Yehuda one must pray [[Mincha]] prior to ten and three quarter hours while according to Rabbanan [[Mincha]] may be said until nighttime. Tosfot Brachot 27a s.v. Ta Shma writes that according to Rabbi Yehuda the earliest time to say [[Mariv]] is ten and three quarter hours while according to Rabbanan the earliest time is nighttime. [This is also evident in the Gemara there (27a-b) and the upcoming Rishonim. The Maharsha (27a s.v. Tah Shma) asks why Tosfot needed to prove something which was so obvious from the Gemara.] </ref> The halacha allows one to follow either opinion, however, one must be consistent and always follow Rabbi Yehuda or always follow Rabbanan. <ref>The Gemara (27a) writes that since there is no explicit ruling as to whom the halacha follows, one who follows Rabbi Yehuda has done properly and one who follows Rabbanan is correct too. The Rabbenu Yonah ([[Brachot]] 18b s.v. DeAved) writes that whichever opinion one follows one must be consistent and always follow the same opinion. This is also opinion of the Rosh ([[Brachot]] 4:3) quoting a Gaon. Additionally, the Kesef Mishna ([[Tefillah]] 3:4) says that this is implicit in the Rambam and furthermore that it is the simple explanation of the words of the Gemara. Tur and Shulchan Aruch 233:1 codify the opinion of Rabbenu Yonah. </ref>
#The common minhag all over the world is to pray mincha until sunset. Accordingly, one may only begin to pray maariv after sunset. In extenuating circumstances, one can pray maariv before sunset if that day he prayed mincha before plag hamincha. The reason that works is because even though usually he follows the Rabbanan today he followed Rabbi Yehuda.<ref>The Rabbenu Yonah (18b s.v. DeAved) writes that one should always follow Rabbanan (which was the minhag of his time and place) but nonetheless, after the fact if one prayed [[Arvit]] after Plag [[Mincha]] one has fulfilled one’s obligation. This is quoted in Bet Yosef 233:1 and codified in Shulchan Aruch O.C. 233:1. The Shulchan Aruch 233:1 rules that in extenuating circumstances one may pray [[Arvit]] before nighttime even though one always follows Rabbanan. Mishna Brurah 233:11 writes that this is only permissible if that day itself one already prayed [[Mincha]] prior to ten and three quarter hours.</ref>
#If the only minyan for maariv available is davening before sunset after plag hamincha one should daven with them<ref>The Biur Halacha 235:1 cites the Gra who held that it is better to daven privately on time rather than daven with the congregation early. However, in Shaar Hatziyun 235:16 he quotes the Derech Hachayim that if one prayed mincha before plag and the only option is to daven after plag maariv with a minyan or after tzeit without a minyan, it is better to daven with a minyan after plag. If he didn't daven minyan until after mincha, it is better to daven oneself maariv than to daven in a minyan before sunset and contradict oneself within one day.</ref> and repeat Shema after Tzet Hakochavim. Some would say to skip birchot kriyat shema and repeat them after tzet hakochavim with shema.<ref>Rabbenu Yonah Brachot 1b writes that if the congregation is davening before the time for Shema one should daven with them even though one won't fulfill one's obligation of Shema and will have to repeat it later. He then quotes Rav Hai Goan who says that one should only say Shema with them without kavana to fulfill one's obligation but skip Brachot Kriyat Shema. The Shulchan Aruch OC 235:1 rules like the Rabbenu Yonah but the Mishna Brurah 235:12 mentions the practice of the Rav Hai Goan. Rav Moshe Feinstein in Igrot Moshe OC 2:60 agrees that one can follow either opinion whether to daven everything or just Shema without kavana and Shemona Esrei and then say Shema with Kriyat Shema with Brachot afterwards. He writes that one shouldn't follow the Gra unless one always does according to his opinion.</ref>
# Many say that Sephardim should follow a Plag that is calculated by 1.25 hours before Tzet Hakochavim of the Geonim, 13.5 minutes after Shekiya, and not the Plag of the Gra, 1.25 hours before sunset.<ref>Yalkut Yosef (Shabbat v. 1 p. 168 263 fnt. 62; 235:1; 267:12) and Ben Ish Chai Vayahakel n. 8. In all of those places the calculation of Plag is made from Tzet according to the Geonim. Thereby, the Sephardi Plag Mincha is generally between 10 and 20 minutes after the Gra plag. Yalkut Yosef (Shabbat 1-3, 5771 edition, pp. 143-146) writes that a person can pray arvit as early as plag mincha. However, he defines plag hamincha as 1.25 hours before tzet hakochavim of the geonim. The hours are calculated from olot to tzet of the geonim. He addresses that for kriyat shema in extenuating circumstances it is acceptable to rely upon the Gra zmanim, but not for the brachot of avrit because of safek brachot lhakel. Also, one can't light Shabbat candles before 1.25 hours before tzet of geonim. He rebuts an attack that we must follow the Gra zmanim since we light candles before plag of Rabbenu Tam. He answers that we follow the plag of the Ben Ish Chaim which is 1.25 hours before tzet of the geonim but not the Gra's plag. on p. 144 he writes that it is a bracha levatala to pray avrit after plag of the Gra.
*See also [https://www.torahanytime.com/#/lectures?v=81670 Rav Yitzchak Yosef (Motzei Shabbat Pesach 5779 min 37)] who said that the schedules which print plag mincha 1.25 hours before shekiya (Gra) are causing Sephardim to say brachot levatalot when they daven arvit right after plag. Rather they need to daven after plag which is 1.25 hours before tzet. Tzet is only 20 minutes (13.5 zmaniyot minutes) so our plag is less than 20 minutes after their plag but starting arvit before then is a bracha levatala for Sephardim. They should print the plag according to Sephardim.
*See also [https://www.torahanytime.com/#/lectures?v=55391 Rav Yitzchak Yosef (Motzei Shabbat Bo 5778 min 25)] who said that it is a bracha levatala to daven Arvit after Plag of the Gra according to Rabbenu Tam and we are strict for Rabbenu Tam.
* [https://www.torahanytime.com/#/lectures?v=60107 Rav Yitzchak Yosef (Motzei Shabbat Emor 5778 min 28)] said that since the minhag is that we follow the geonim for zmanim, the minhag is to pray mincha before Plag of the geonim and arvit after Plag of the geonim, even though according to Rabbenu Tam it is a bracha levatala since it is day.</ref> Thereby, the Sephardi Plag Mincha is generally between 10 and 20 minutes after the Gra plag. See the [https://play.google.com/store/apps/details?id=net.calj.android CalJ App] for calculation of this zman. However, others say that even Sephardim can calculate plag hamincha according to the Gra.<ref>Kaf Hachaim 233:7, Halacha Brurah v. 14 teshuva 7. Halacha Brurah writes that there's no safek brachot to light candles after plag of the gra or daven arvit after that plag since that is the minhag and there's no safek brachot where there is a minhag. He rejects the position of Ben Ish Chai that we calculate from Olot to Tzet of Geonim because that is definitely not the view of the Geonim. Rather the Geonim would calculate their zmanim in accordance with Gra.</ref>

===Early Maariv on Friday Night===

#Regarding praying [[Arvit]] early on Friday night see [[Making early Shabbat]].

===Maariv Before Sunset If One Davened Mincha after Plag===

#An individual may not pray before mincha after plag mincha and maariv before sunset in one day under any circumstance.<ref>Shulchan Aruch 233:1, Mishna Brurah 233:11</ref>
#A [[minyan]] may be lenient to pray both [[Mincha]] and [[Arvit]] between plag hamincha and sunset, even though it is a self-contradictory practice following both Rabbanan and Rabbi Yehuda.<ref>Mishna Brurah 233:11 writes that in a minyan where there is an excessive effort to get everyone back to shul for [[maariv]] (and people cannot wait in shul), it is permissible for a [[minyan]] to say [[maariv]] right after [[Mincha]] (between Plag [[Mincha]] and nighttime). Shulchan Aruch 233:1 says the minhag is like Rabbanan and Rama 233:1 says the minhag is like Rabbi Yehuda. Nowadays, Piskei Teshuvot 233:4 writes that the Ashkenazic minhag is also like Rabbanan. </ref> If the only minyan available is such a minyan an individual shouldn't join such a minyan for both mincha and maariv, but only for one of them.<ref>Mishna Brurah 235:14</ref> If they need you to complete the minyan you can join them.

===Maariv After Sunset Before Tzet===

#If one is davening in a minyan immediately after sunset one should pray with them completely. One should repeat Shema after Tzet. Some have the practice to just pray with them Shema and Shemona Esrei and skip birchot kriyat shema and repeat brichot kriyat shema and shema after tzet hakochavim.<ref>*The Rif (Brachot 1b) rules that the time to say [[Kriyat Shema]] at night is from [[Tzet HaKochavim]] like the simple Mishna and Gemara Brachot 2a. The Rambam (Kriyat Shema 1:9) concurs.
*Rashi (Brachot 2a s.v. Ad Sof) also holds that one does not fulfill Shema until [[Tzet HaKochavim]] but defends the practice to say Shema in Shul with the [[Brachot]] explaining that the Shema in Shul is only to precede [[Shmoneh Esrei]] with words of Torah, whereas the primary time one fulfills one's obligation of saying Shema is before going to sleep.
*Rabbenu Tam (quoted by Tosfot [[Brachot]] 2a s.v. Meeymatai) argues that really we hold like Rabbenu Yehuda in the Mishna (Brachot 26a) who says that one may say [[Arvit]] from Plag [[Mincha]], so too we hold that one may say Shema from Plag [[Mincha]]. The Ri (also quoted in the above Tosfot) agrees that the primary Shema is the one said in Shul, however, he explains that it is because we hold like the other opinions quoted in the Gemara 2a-b who say that the time for Shema is earlier than [[Tzet HaKochavim]].
*The Rosh (Brachot 1:1) rejects the Rabbenu Tam’s comparison between the time for [[Arvit]] and Shema and rather says that with difficulty one could defend the minhag like the Ri but nonetheless preferably one should say Shema only after [[Tzet HaKochavim]].
*The Rosh (Brachot 1:1) quotes the Rav Hai Goan who says that if one is in a situation where one could either pray with a [[minyan]] before [[Tzet HaKochavim]] or pray by oneself later one should pray with the [[minyan]] early but not say Shema with the [[Brachot]] until later. Rav Hai Goan also suggests that one could pray with the congregation as a voluntary [[prayer]] and then pray again oneself with Shema and [[Shmoneh Esrei]]. This is also quoted by the Rabbenu Yonah (Brachot 1b s.v. VeRabbenu Hai), Rashba (Brachot 2a s.v. VeNishal), and Tur 235:1.
*Rabbenu Yonah gives an alternative for someone in that situation; say [[Brachot]] of Shema, Shema with intent not to fulfill one’s obligation but rather just as words of Torah, and then [[Shmoneh Esrei]] with the [[minyan]] and after [[Tzet HaKochavim]] one should repeat Shema with the intent of fulfilling one's obligation.
*The Bet Yosef 235:1 concludes that one should make sure to repeat Shema after [[Tzet HaKochavim]] but one may follow the above suggestions (of Rav Hai and Rabbenu Yonah). Mishna Brurah 235:12 and Igrot Moshe 2:60 write that one can follow either Rav Hai or Rabbenu Yonah. The Shulchan Aruch 235:1 writes like the Rabbenu Yonah that if one is praying with a congregation earlier than [[Tzet HaKochavim]] one should say Shema with the [[Brachot]] and [[Shmoneh Esrei]] and then repeat Shema at [[Tzet HaKochavim]].
*The Mishna Brurah 235:9 writes like the Rabbenu Yonah that when saying Shema early one should not have intent to be fulfilling one’s obligation until [[Tzet HaKochavim]]. The Mishna Brurah 235:11 writes that it is a dispute whether one must repeat the third paragraph of Shema. Igrot Moshe 2:60 writes that one should repeat all three paragraphs.
*Igrot Moshe OC 2:60 explains that the reason that the Rabbenu Yonah and Mishna Brurah wrote not to have intent to fulfill one's obligation of kriyat Shema is because of a concern of [[Baal Tosif]]. If a person were to say Shema at the wrong time with intent that one should fulfill one's obligation it is like one is adding on to the time of the mitzvah similar to sleeping in the sukkah on the eighth day of sukkah with intent to add to sukkot (Rosh Hashana 28b). However, the Shulchan Aruch doesn't quote that it is necessary to have such an intent since the minhag is not to have intent to fulfill the mitzvah of Shema then (like Rashi Eruvin 96a s.v. v'od).</ref>
#If the only option is to daven at a minyan that is praying Arvit after immediately after Shekiya before Tzet Hakochavim and there's no later minyan one should pray with the minyan rather than daven later without a minyan.<ref>Shulchan Aruch 235:1, Mishna Brurah 235:12. Rav Moshe Feinstein in Igrot Moshe OC 2:60 writes that in such a case one should certainly daven with a minyan and either the opinion of Rabbenu Yonah to daven Brachot Kriyat Shema with the congregation or Rav Hai Goan to skip them are acceptable.</ref>

===Ideal Time for Arvit (Tzet)===

#One should make sure to say [[Kriyat Shema]] after [[Tzet HaKochavim]].<ref>Mishna Brachot 2a, Shulchan Aruch OC 235:1, Kitzur Shulchan Aruch 70:1</ref> Since Kriyat Shema is biblical one should be strict for Rabbenu Tam to repeat Shema after Tzet Hakochavim of Rabbenu Tam.<ref>Igrot Moshe YD 4:48:4</ref>
#Ideally, one should pray [[Arvit]] after [[Tzet HaKochavim]] and not immediately after sunset.<ref>Kitzur Shulchan Aruch 70:2</ref> However, the minhag of many places is to daven Arvit immediately after sunset.<ref>Mishna Brurah 235:12 writes that fortunate is the person who can daven with a congregation after Tzet Hakochavim which is the correct time.</ref>

===Latest Time===
#One should make sure to daven maariv before Chatzot. If one could either daven by oneself before Chatzot or with a minyan after Chatzot one should daven by oneself before Chatzot.<ref>Ishei Yisrael 28:15 based on Mishna Brurah 235:17 and quoting Rav Chaim Kanievsky, Or Letzion 2:15:9, Piskei Teshuvot 235:10. Piskei Teshuvot (235 fnt. 68) questions this since it is possible to recite kriyat shema before chatzot and then shemona esrei with the minyan after chatzot. [[Dating_Packet| Rav Hershel Schachter (cited in Halachos of Dating)]] holds that one should daven by oneself before chatzot rather than daven with a minyan after chatzot.</ref> Some disagree and allow davening in a minyan after chatzot as long as one says shema before chatzot.<ref>Halacha Brurah 235:20</ref>
#After the fact, one may pray [[Arvit]] all night until [[Olot HaShachar]].<ref>Kitzur Shulchan Aruch 70:2</ref>

==Sources==
<references />
[[Category:Prayer]]

When Is the Earliest and Latest Time to Pray?

2024-07-04T00:50:13Z

RecentChangesEmail: /* Earliest Time for Some Parts of Shacharit */

*Note: All times are [[Shaot Zmaniot]] (halachic hours). For exact times for your location, see [http://www.myzmanim.com/search.aspx myzmanim.com].

==Earliest Time for Some Parts of Shacharit==

#One should say [[Korbanot|''korbanot'']] during the day, meaning after [[Olot HaShachar|''alot ha'shachar'',]] which is 72 minutes before [[HaNetz|''ha'netz'']]. <ref>S”A 1:6. </ref>
#If one does not have time, he may say ''korbanot'' at night.<ref>Mishna Berura 1:17 </ref>
#The ''parsha'' of the ''korban tamid'' and the ''mishnayot'' of the ''korbanot'' should only be said during the day.<ref>Shulchan Aruch 47:13, Mishna Berura ibid. 32</ref>
#The earliest time to say [[Birchot HaShachar|''birchot hashachar'']] is from [[Chatzot|''chatzot'']] (halachic midnight). <ref>Magen Avraham 47:13, Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9) </ref> Initially one should say ''hanoten lesechvi binah'' after ''alot hashachar''. However, if one did say it after ''chatzos'', they have fulfilled their obligation.<ref>Rosh (Teshuva 4:1) writes that initially one shouldn't say Hamotzei Lesechvi until Olot. Shulchan Aruch 47:13 codifies this. Magen Avraham 47:13 cites the Arizal who says that all of the brachot can be said after Chatzot but the Magen Avraham qualifies this to where one actually heard the rooster crow. Either way he concludes that it is better to be strict to wait until olot. Mishna Brurah 47:31, Biur Halacha 47:13, and Peninei Halacha (Tefillah 9:5) agree. </ref>
#''Baruch sheamar'' should be said after [[Olot HaShachar|''alot hachachar'']] which is 72 minutes (in [[Shaot Zmaniot]]) before [[HaNetz|''hanetz'']].<ref>Halacha Brurah 1:16 </ref> Others say that it may be said before ''alot hashachar.''<ref>Ishei Yisrael 16:15, footnote ibid.48</ref>
#The earliest time that one should put on [[Tallit|''tallit'']] is [[MeSheYakir|me'she'yakir]], which is one hour (in [[Shaot Zmaniot]]) before ''[[HaNetz|hanetz]].'' If one must, they can put on ''tallit'' as early as ''alot hashachar''; yet they should not make a ''bracha'' until ''me'she'yakir.'' If one already made a ''bracha'' they should not repeat it, even if they made it before ''alot hashachar''.<ref>Shulchan Aruch 18:3 rules that the time to make the bracha on [[Tallit]] is from [[MeSheYakir]]. There is a dispute among the achronim about when exactly [[MeSheYakir]] is. Because of [[Safek Brachot LeHakel]], Halacha Brurah 18:6 one may not make the bracha earlier than a fifth of an hour (in [[Shaot Zmaniot]]) after [[Olot HaShachar]]. See Rema ibid. that one may make a bracha at alot hashachar. Mishna Brura ibid. 10 says that although one should be stringent like the Shulchan Aruch; however, we will not stop someone who does like the Rema. He adds that even for one who does like the Rema should wait with the bracha until mesheyakir. He adds that one who makes a bracha, even at night, need not make another one because there are rishonim who hold that one can make the bracha at night. </ref>
#Ashkenazim, in a case of need, can be lenient to say the bracha on [[Tallit]] from [[Olot HaShachar]] which is 72 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <ref>Rama 18:3 says that bedieved if one wears a [[Tallit]] after [[Olot HaShachar]] one should make a bracha and concludes that such was the minhag. Aruch Hashulchan 18:9 agrees. Mishna Brura 18:10 says that ideally though one should wait until Misheyakir. </ref>
#If one puts on Tzitzit before alot HaShachar, he should not recite a berakha until the proper time, and should feel the Tzitzit after making the berakha once the proper time arrives.<ref>Rama 18:3 </ref>
#If one begins to daven before misheyakir with Tallit and Tefillin on, one should wait to make the berakhot until between Yishtabach and Kaddish.<ref>Rama OC 54:3, Piskei Teshuvot 30:1.
</ref>
#One should avoid saying Yotzer Or before misheyakir.<ref>Mishnah Berurah 58:17. Piskei Teshuvot (58:10) notes that some are lenient when it is unavoidable. However, Beiur Halakha (s.v. Zeman Kriat Shema) notes that this discussion may be irrelevant for men if they are going to only say Pesukei D’zimra before misheyakir and say the berakha on Tzitzit and Tefillin before Yotzer Or, and certainly it is preferable to not begin davening until one can make the berakha on Tzitzit and Tefillin.</ref>
#One who cannot avoid reciting Shema before misheyakir may do so after alot hashachar.<ref>Shulchan Arukh OC 58:3.</ref>However, one may do so from alot hashachar at the earliest.<ref>Shulchan Arukh 89:1, 8. Mishnah Berurah (89:4) notes that this may be lekhatchila for those who have no other choice, but for one who could say Shemoneh Esrei later he would only fulfill his obligation b’diavad by davening early.</ref> One may certainly say Shemone Esrei after misheyakir, even if it is before sunrise.<ref>Piskei Teshuvot 89:4</ref>

==Times for Shacharit==
===Earliest Time===
===Ideal Time===

#The ideal mitzvah is to start praying [[Shmoneh Esrei]] of [[Shacharit]] at [[Netz HaChama]] (sunrise). The practice of those who say Shemona Esrei of Shacharit at Netz is called ''Vatikin''.<ref>Gemara [[Brachot]] 26a writes the ideal time to pray [[Shacharit]] is at [[HaNetz HaChama]] and that was the practice of the [[Vatikin]] (those who fulfill the מצות early and in the proper time). This is codified by the Rambam ([[Tefillah]] 3:1), Rosh ([[Brachot]] 4:1), Tur and Shulchan Aruch 89:1 </ref>
#If a person can either da<span id="netz"></span>ven at Netz without a minyan or later with a minyan, according to Ashkenazim one may daven at Netz if one regularly davens at Netz.<ref>Biur Halacha 58 s.v. umitzvah</ref> According to Sephardim one should daven with a minyan later unless one will pray with kavana.<ref>Yalkut Yosef 89:19</ref>

===After Alot Hashachar===
===Netz===

#Ideally one should pray after Netz. If one did pray anytime after [[Olot HaShachar]] (dawn, about 72 minutes before sunrise) one has fulfilled one’s obligation.<ref>The Rosh ([[Brachot]] 4:1) writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (s.v. Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1. </ref>

===Pre-Netz===

#If one needs to travel or in a cases of extreme difficulty one may pray [[Shacharit]] after [[Olot HaShachar]] before [[HaNetz]], but nonetheless one may not make the bracha on [[Tallit]] and [[Tefillin]] or say [[Kriyat Shema]] until [[MeSheYakir]]. <ref>*The Rosh (Brachot 4:1) writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many rishonim including Tosfot 30a (D”H Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1.
*There is a minority of Rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar]]. The basis of this approach is Rashi (Brachot 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
*Shulchan Aruch 89:8 rules that in cases of extenuating circumstances such as where one has to travel early one may pray [[Shacharit]] [[Shmoneh Esrei]] immediately after [[Olot HaShachar]] and then say Shema while traveling if one is able to have kavana (proper intent) while traveling. This is also mentioned in Mishna Brurah 89:1.</ref>
##Therefore, a person who needs to pray early in the morning in order to get to work should pray with a [[minyan]] that starts praying after Mesheyakir before Netz.<ref>Shulchan Aruch 58:3</ref>
##If that isn't possible then the minyan should use the following schedule: say up to Birchot [[Kriyat Shema]] without [[Tallit]] and [[Tefillin]] (except for Shaliach Tzibbur who should put on [[Tallit]] and [[Tefillin]] before Yishtabach), when [[MeSheYakir]] arrives put on [[Tallit]] and [[Tefillin]], then continue from there. <ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30). Sh"t Igrot Moshe 4:6 writes that a person who needs to make it to work is considered to be in an extenuating circumstance in which Shulchan Aruch 89:8 writes that one may pray [[Shacharit]] after Alot Hashachar See also Iggrot Moshe OC 1:10 and Yechave Daat 2:8.</ref>
#If the choice is to pray with an early [[minyan]] that davens before Netz after Msheyakir or to pray later by oneself, such as in one's office, one should rather pray earlier with a [[minyan]].<ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30), Igrot Moshe 4:6 s.v. im ken, Peri Yitzchak 1:2, Sh"t Yaskil Avdi 5:10, Sh"t Minchat Yitzchak 9:10. Chazon Ish (Ishei Yisrael 13:note 21) ruled likewise. [http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30) said that if one feels that it is just too dark and one cannot understand what the people are relying on to put on [[Tefillin]] so early one should say up to Baruch SheAmar before traveling and then pray at one’s office.</ref> Some disagree and say that you should pray on your own rather than daven before netz. <ref>Sh”t Sheilot Shmuel OC 12, Rav Elyashiv (quoted in Avnei Yashfei [[Tefillah]] page 167), Yalkut Yosef ([[Tefilla]] pages 137-139, 89:14). </ref>
#If a person who is not in a rush to pray before sunrise is needed for a [[minyan]] that is praying before sunrise there is a dispute whether he is allowed to join or not. <ref>Rav Yosef Shalom Elyashiv quoted in Tefilla Kehilchita page 78 and in Avnei Yashfe (Tefilla page 169 89:14) says that although he can answer for their [[minyan]] he cannot pray with them. This is true even if he is the sixth one who would be praying (a [[minyan]] requires ten but a minimum of six praying at the time) and his refusal to pray would prevent there being a [[minyan]]. Rav Shlomo Zalman Auerbach in Halichot Shlomo 1:5-13 (and Avnei Yishfe p. 169) though ruled that if the refusal to join will prevent the [[minyan]] he may pray with them as long as it is not on a consistent basis. </ref>

===Pre-Msheyakir===

#If a person has a choice to daven with a pre-Mesheyakir minyan or afterwards by oneself one should pray oneself he should daven by oneself.<ref>Avnei Yishfe p. 167 quotes Rav Elyashiv that it is better to daven oneself later rather than davening before Mesheyakir. He also cites Pri Yitzchak s.v. nachzor 1:2 who agrees.</ref> Some disagree.<ref>Avnei Yishfe p. 168 quotes Rav Ben Tzion Abba Shaul who says that if that's the only minyan available one should daven with a pre-mesheyakir minyan relying on the Pri Chadash rather than daven by oneself. Igrot Moshe 4:6 s.v. im ken agrees.</ref>

===After the Fact===

#If one prayed before [[Olot HaShachar]], one has not fulfilled one’s obligation. Nonetheless, one should pray again on condition that if one is exempt then one is praying voluntarily. <ref>*What is the earliest time for [[Shacharit]]? The Rosh 4:1 writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (D”H Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1.
*There is a minority of rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar]]. The basis of this approach is Rashi ([[Brachot]] 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
*[Interestingly, the Derisha argues that the Rabbenu Yerucham holds that there are three levels, ideally one should pray at [[HaNetz]], it is permissible to pray after [[MeSheYakir]] and it is only effective, after the fact, after [[Olot HaShachar]].]
*Mishna Brurah 89:2 writes that based on Shulchan Aruch, if one prayed before [[Olot HaShachar]] one has not fulfilled one’s obligation.
*Yalkut Yosef ([[Tefillah]] pg 136, see also Sh”t Yechave Daat 2:8) writes that even if one prayed altogether before [[Olot HaShachar]] one should still pray again at the proper time with a stipulation that if one is not obligated that it should be a voluntary [[prayer]]. So writes Sh”t Otzrot Yosef 5:3.</ref>

===Latest Time===

#The latest time to say [[Shmoneh Esrei]] of [[Shacharit]] is the end of the fourth hour (in [[Shaot Zmaniot]]). <ref>The Mishna (Brachot 26a) writes that the latest time [[Shacharit]] could be said according to Rabbi Yehuda is the fourth hour and according to the Rabbis is the sixth hour. The Gemara (27a) writes that we hold like Rabbi Yehuda because there is a Mishna in Ediyot that supports Rabbi Yehuda. This is codified by the Rif 18a, Rosh 4:1, and Rambam ([[Tefillah]] 3:1). The halacha is brought in Tur and Shulchan Aruch 89:1 </ref>
#If one has not prayed until the end of the fourth hour, one should pray [[Shacharit]] before the end of the sixth hour (midday, in [[Shaot Zmaniot]]). If one intentionally did not pray in the first four hours one should still pray before midday but one should stipulate that if one is exempt that one is praying a voluntary [[prayer]]. <ref>*The Rif 18a originates that even though we hold like Rabbi Yehuda that the latest time for [[Shacharit]] is the fourth hour one could still pray after the fourth hour and receive the reward for praying (albeit having lost the reward for praying in the proper time). The Rosh 4:1, Rambam (Hilchot [[Tefillah]] 3:1), and Tur 89:1 hold like the Rif.
*The Bet Yosef 89:1 writes that it seems as though the Rosh and Rif base their halacha on the general language of the Gemara (Brachot 26a) “one could pray all day and receive reward for [[prayer]] but would loose the reward for [[prayer]] in its proper time.” Because this phrase was the Gemara’s way of explaining the halacha of [[Tashlumin]], the Bet Yosef, rules that according to the Rif and Rosh one would not be able to pray after the fourth hour if a person intentionally did not pray in the first four hours.
*However, the Rambam and Tur 89:1 hold that if a person intentionally prayed after the fourth hour he still receives reward for [[prayer]]. The Bet Yosef 89:1 explains that the Rambam tried to minimize the dispute between רבנן and Rabbi Yehuda so that there would not be an argument as to whether one totally fulfills the mitzvah or does not fulfill it at all in the period between the fourth and sixth hour. Rather they both agree that it is still time for [[Shacharit]] but according to Rabbi Yehuda one who prays at that time only receives reward for [[prayer]] but not that of [[prayer]] in its proper time while רבנן hold that one would also receive the reward of it being in its proper time. According to this explanation, one should be able to pray in this period even if one intentionally did not pray beforehand.
*Additionally, if one holds like the Rif then one would be able to daven at any time even between six and sixth and a half, while according to the Rambam one should only be able to pray as long as there is some opinion which considers it the time for [[Shacharit]]. The Bet Yosef adds that the Rashba agrees with the Rambam. (It seems that the Bet Yosef understands the Rashba to say that you certainly may not pray during the half hour after [[Chatzot]]. The Bach argues that the Rashba meant something else entirely, namely that one should pray the [[Tashlumin]] right after having prayed the obligatory [[Tefilla]].)
*The Mishna Brurah 89:6 writes that because of the dispute one should still pray after the fourth hour even if one intentionally missed praying earlier but nonetheless should stipulate that if one is exempt, one should be considered praying voluntarily. Yalkut Yosef 89:5 agrees.</ref>
#One may not pray past the end of the sixth hour (but rather one should wait to say [[Tashlumin]] at [[Mincha]]).<ref>Rama O.C. 89:1 (based on the explanation of the Bet Yosef of the Rambam and Tur, see the [[#cite_note-11|previous footnote]])</ref>

==Times for Mincha==
===Ideal Time for Mincha===

#The ideal time to pray [[Mincha]] is after nine and a half hours ([[Mincha]] Ketana), however, one fulfills one’s obligation by praying from six and a half hours ([[Mincha]] Gedola). <ref>*Rambam (Tefillah 3:2) writes that since they instituted Tefillah corresponding to korbanot the primary time for mincha is mincha ketana, 9.5 hours in the day but one fulfills one's obligation anytime after mincha gedola, 6.5 hours. The Tur 233:1 argues that the primary time to pray [[Mincha]] is after six and a half hours since it is the time when a korban mincha is fit. Shulchan Aruch O.C. 233:1 follows the Rambam. The Mishna Brurah 233:1 also holds like the Rambam but adds that there are some rishonim who allow one to pray earlier and in certain cases (see further) one may pray earlier. Kaf HaChaim 233:1, Yalkut Yosef (Brachot page 637) and Halichot Olam (vol 1 pg 253) concur with Mishna Brurah. Aruch Hashulchan 233:!2 writes that ideally one should daven after mincha ketana but for any small reason one could even initially daven mincha gedola.
*Kaf Hachaim 233:3 adds that really the best time is after plag mincha, 10.45 hours into the day. Rav Nevinsal (BeYitzchak Yikra on Mishna Brurah 233:1) argues that according to the Rambam one should pray after 9.5 hours before 10.45 hours and only pray after 10.45 hours in extenuating circumstances. He even writes that it is preferable to pray before ten and three quarter hours rather than pray with a [[minyan]], however, the minhag is not like this.
*See the BeYitchak Yikra 233:1 (notes of Rav Nevinsal on Mishna Brurah) who adds that the Rambam holds that the only preferable time is after [[Mincha]] Ketana before Plag [[Mincha]] (10 ¾ hours) and it would be preferable to say [[Mincha]] individually at [[Mincha]] Gedola rather than with a [[minyan]] at [[Mincha]] Ketana after Plag [[Mincha]]. Nonetheless, he agrees that the minhag is not like this.</ref>

====When it is Ideal to Daven Mincha Gedola====

#In many Yeshiva's the minhag is to daven mincha gedola to avoid breaking up a seder, a fixed section of learning.<ref>Piskei Teshuvot 233:2. [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 approx min 30)] explained that his father used to say mincha only after mincha ketana but later said it at mincha gedola. He recommended it for a yeshiva setting. He also explained that the Rif and Rosh hold that it is permitted even initially to say mincha at mincha gedola.</ref>
#If one needs to travel or have a meal (which one should not do before praying [[Mincha]] once the time for [[Mincha]] arrives), then one can pray from after six and a half hours. <ref>Mishna Brurah 233:1 writes that if one needs to travel, have a meal, or one will only be able to make a [[minyan]] for [[Mincha]] earlier, then one can pray from after six and a half hours. Kaf HaChaim 233:1 also writes that there are those who are lenient to pray early if there is a need. Yalkut Yosef ([[Brachot]] page 637) and Halichot Olam (vol 1 pg 253) writes that it is preferable to pray after six and a half hours in order to avoid having a meal before praying [[Mincha]] (after the time for [[Mincha]] has arrived). </ref>
#If one will only be able to make a [[minyan]] for [[Mincha]] Gedola (after six and a half hours) and one will not make a [[minyan]] for mincha ketana (after nine and a half hours), it is preferable to pray with a [[minyan]] after six and a half hours. <ref>Mishna Brurah 233:1, Yalkut Yosef ([[Brachot]] pg 639). [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 43)] said that although the Shoel Vnishal held that it is better to daven by oneself than to daven at mincha gedola the halacha doesn't follow that opinion.</ref>

===Earliest Time===

#If one prayed prior to six and a half hours, according to many one has not fulfilled one’s obligation, however, some say that one has fulfilled one's obligation after the fact. <ref>Mishna Brurah 233:2 writes that this is implied from Shulchan Aruch 233:1 (and is agreed upon by many achronim), however there are some achronim who say that after the fact one has fulfilled one’s obligation. Kaf HaChaim 233:2 quotes the dispute of the achronim but concludes that because [[Tefillah]] is derabbanan one does not have to pray again. </ref>

===Latest Time for Mincha===
====After Sunset====

#Even though certainly one should pray mincha before sunset, if the only options are to either pray mincha before sunset himself or with a minyan after sunset, Ashkenazim hold that one should pray oneself on time before sunset,<ref>Mishna Brurah 233:14 writes that it is better to pray Mincha before shkiyah without a minyan than to pray with a minyan after shkiyah. In an extenuating circumstance he allows davening mincha until 3.25 mil after shekiya based on the Shulchan Aruch. [https://ph.yhb.org.il/02-24-04/#_te01ftn24_3 Peninei Halacha (Tefillah 24:4)] holds that one can follow the Mishna Brurah who is based on Rabbenu Tam and even though we do not follow Rabbenu Tam since many agree with him. However, Kuntres Seyda Lderech p. 39 quotes Chazon Ish that one should not daven mincha after sunset even in extenuating circumstances or after the fact. Dirshu 233:22 cites this as well from Ishrei Yosher (Nezikin n. 94). Rav Nevinsal on Mishna Brurah 233:14 writes that someone who doesn't always follow Rabbenu Tam on ending Shabbat can not daven mincha after sunset even after the fact. Also, Avnei Darech 8:200 quotes Rav Shlomo Zalman Auerbach as holding that one may not daven mincha after sunset. [http://www.eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=3705&article=7631 Bmarah Habazek 3:14] writes that one shouldn't daven after sunset and just daven tashlumin. [https://www.yeshiva.co/ask/58222 Rav Belsky] held that it is possible to daven up to 9 minutes after sunset based on Rav Moshe. See Igrot Moshe 1:24 who writes that one shouldn't pray mincha after sunset. See further Igrot Moshe 4:62.</ref> while Sephardim hold that one can wait to pray with the minyan as long as it is within 13.5 minutes after sunset.<ref> Chacham Ben Zion Abba Shaul (cited in Ishei Yisroel page 296) and Chacham Ovadia Yosef (Yechave Daat 5:22) write that it is preferable to pray with a minyan even if the minyan as long as they are praying within the first thirteen and a half minutes after sunset. Rabbi Meir Mazuz in Bayit Neeman 1:25 p. 146 s.v. miyhu agrees even though we don't accept Rabbeinu Tam since this case is an minhag to pray during Ben Hashemashot. Yalkut Yosef 233:3 and Halacha Brurah 233:6 agree. </ref>
#Sephardic poskim hold that one can start Mincha before sunset even if one knows that one will not finish until after sunset.<ref>Yabia Omer OC 7:34 quoting the Geonim (Teshuva Mosafiya n. 51)</ref> Many Ashkenazic poskim disagree.<ref>Kuntres Seyda Lderech p. 39 quotes Chazon Ish that one should not start mincha before sunset if one knows that one will not finish until after sunset. He cites that this is like Mishna Brurah 89:1 that one can't start tefilla before the zman and finish after the zman. He cites that Rav Chaim Kanievsky, Rav Aryeh Leib Shteinmann, and Rav Nosson Geshtetner agreed. </ref>
#After the fact, opinions differ regarding how late one can still pray, and at what point should instead say [[Tashlumin]] at [[Maariv]].<ref>Rav Nevinsal on Mishna Brurah 233:14 writes that someone who doesn't always follow Rabbenu Tam on ending Shabbat can not daven mincha after sunset even after the fact. Also, Avnei Darech 8:200 quotes Rav Shlomo Zalman Auerbach as holding that one may not daven mincha after sunset. [http://www.eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=3705&article=7631 Bmarah Habazek 3:14] writes that one shouldn't daven after sunset and just daven tashlumin. [https://www.yeshiva.co/ask/58222 Rav Belsky] held that it is possible to daven up to 9 minutes after sunset based on Rav Moshe. See Igrot Moshe 1:24 who writes that one shouldn't pray mincha after sunset. See further Igrot Moshe 4:62. Piskei Teshuvot 233:8 writes that the Minhag in Eretz Yisrael is that one may lenient to Daven mincha during Bein Hashmashot (according to the opinion of the Ge'onim) which is up to 13 and one half minutes after shkia'ah.</ref>
#Initially, all of the shemona esrei and chazarat hashatz should be finished before sunset.<Ref>Yabia Omer 7:34 in fnt., Halacha Brurah 233:6. Yalkut Yosef 233:3 implies this as well as he writes that if it is after sunset the congregation shouldn't skip chazarat hashatz; they should say it as long as it is still within 13.5 minutes from sunset.</ref>

====Finishing After Sunset====

#If a person starts Shemona Esrei before sunset it is okay even if he finishes Shemona Esrei after sunset.<ref>Rav Hai Goan and Rav Sherira Goan in Teshuvot Hagoanim (Lik, 51), Aruch Hashulchan 110:5 based on Tosfot Brachot 7a s.v. shilmaleh, Yabia Omer OC 7:34</ref>

===Tachanun===

#If one reaches tachanun after sunset, there is debate amongst the poskim if it should be recited.<ref>The Mishneh Brura (131:17) holds one should say it. Rav Avigdor Neventzal in B’Yitzhak Yikareh on Mishna Brura (footnote to 131) quotes Rav Shlomo Zalman Auerbach who thinks one should not. </ref>
#If [[mincha]] lasts until after nightfall, [[tachanun]] is not recited. <ref>Kitzur Shulchan Aruch 69:8, Mishna Brurah 131:17 </ref>

===If One Hears Kedusha of a Late Mincha Minyan===

#If one prayed [[maariv]] before nightfall and then hears another [[minyan]] pray [[mincha]] many authorities hold that one should answer [[kedusha]] even if this happened on Friday night. <ref>Magen Giborim 237:1, Amudei Esh 3:19, Yaskil Avdi 5:30, and Tiferet Adam 8 hold that even after saying [[maariv]] one may answer [[kedusha]] of a [[minyan]] saying [[mincha]] unlike the opinion of the Erech Shai 236, Yagel Yacov, and Aruch HaShulchan 232. Yismach Lev 16 writes that even on Friday night if one said [[maariv]] one may still answer [[kedusha]]. Sh"t Tzitz Eliezer 10:16 and Sh"t Yabia Omer 6:21 agree with the Yishmach lev.</ref>

==Times for Arvit==
===Earliest Time for Maariv (Plag)===

#If one prayed [[Arvit]] prior to ten and three quarter hours one has not fulfilled one’s obligation. <ref>Mishna Brurah 233:10, Kaf HaChaim 233:11 as is implied by Shulchan Aruch 233:1 </ref>
#If one made a mistake and prayed [[Arvit]] thinking that it was nighttime but really it was earlier one must pray again at the proper time. <ref>Gemara Brachot 27b writes that on Friday afternoon someone who made a mistake and said [[Arvit]] early thinking it was nighttime according to Abaye he would have to pray again. The Rabbenu Yonah 18b s.v. Rav explains that since one made a mistake and did not intend to pray [[Arvit]] early one does not fulfill one’s obligation. The Magen Avraham 263:26 and Mishna Brurah 263:55 agree that this halacha applies equally to a weeknight as to Friday night. </ref>

===Maariv Before Sunset If One Davened Mincha Early===

#<div id="Timeforarvit"></div> According to Rabbi Yehuda, the latest time for mincha is ten and three quarter hours and from then on begins the time for maariv. According to Rabbanan, the cutoff point is sunset.<ref>The Mishna ([[Brachot]] 26a) writes that according to Rabbi Yehuda one must pray [[Mincha]] prior to ten and three quarter hours while according to Rabbanan [[Mincha]] may be said until nighttime. Tosfot Brachot 27a s.v. Ta Shma writes that according to Rabbi Yehuda the earliest time to say [[Mariv]] is ten and three quarter hours while according to Rabbanan the earliest time is nighttime. [This is also evident in the Gemara there (27a-b) and the upcoming Rishonim. The Maharsha (27a s.v. Tah Shma) asks why Tosfot needed to prove something which was so obvious from the Gemara.] </ref> The halacha allows one to follow either opinion, however, one must be consistent and always follow Rabbi Yehuda or always follow Rabbanan. <ref>The Gemara (27a) writes that since there is no explicit ruling as to whom the halacha follows, one who follows Rabbi Yehuda has done properly and one who follows Rabbanan is correct too. The Rabbenu Yonah ([[Brachot]] 18b s.v. DeAved) writes that whichever opinion one follows one must be consistent and always follow the same opinion. This is also opinion of the Rosh ([[Brachot]] 4:3) quoting a Gaon. Additionally, the Kesef Mishna ([[Tefillah]] 3:4) says that this is implicit in the Rambam and furthermore that it is the simple explanation of the words of the Gemara. Tur and Shulchan Aruch 233:1 codify the opinion of Rabbenu Yonah. </ref>
#The common minhag all over the world is to pray mincha until sunset. Accordingly, one may only begin to pray maariv after sunset. In extenuating circumstances, one can pray maariv before sunset if that day he prayed mincha before plag hamincha. The reason that works is because even though usually he follows the Rabbanan today he followed Rabbi Yehuda.<ref>The Rabbenu Yonah (18b s.v. DeAved) writes that one should always follow Rabbanan (which was the minhag of his time and place) but nonetheless, after the fact if one prayed [[Arvit]] after Plag [[Mincha]] one has fulfilled one’s obligation. This is quoted in Bet Yosef 233:1 and codified in Shulchan Aruch O.C. 233:1. The Shulchan Aruch 233:1 rules that in extenuating circumstances one may pray [[Arvit]] before nighttime even though one always follows Rabbanan. Mishna Brurah 233:11 writes that this is only permissible if that day itself one already prayed [[Mincha]] prior to ten and three quarter hours.</ref>
#If the only minyan for maariv available is davening before sunset after plag hamincha one should daven with them<ref>The Biur Halacha 235:1 cites the Gra who held that it is better to daven privately on time rather than daven with the congregation early. However, in Shaar Hatziyun 235:16 he quotes the Derech Hachayim that if one prayed mincha before plag and the only option is to daven after plag maariv with a minyan or after tzeit without a minyan, it is better to daven with a minyan after plag. If he didn't daven minyan until after mincha, it is better to daven oneself maariv than to daven in a minyan before sunset and contradict oneself within one day.</ref> and repeat Shema after Tzet Hakochavim. Some would say to skip birchot kriyat shema and repeat them after tzet hakochavim with shema.<ref>Rabbenu Yonah Brachot 1b writes that if the congregation is davening before the time for Shema one should daven with them even though one won't fulfill one's obligation of Shema and will have to repeat it later. He then quotes Rav Hai Goan who says that one should only say Shema with them without kavana to fulfill one's obligation but skip Brachot Kriyat Shema. The Shulchan Aruch OC 235:1 rules like the Rabbenu Yonah but the Mishna Brurah 235:12 mentions the practice of the Rav Hai Goan. Rav Moshe Feinstein in Igrot Moshe OC 2:60 agrees that one can follow either opinion whether to daven everything or just Shema without kavana and Shemona Esrei and then say Shema with Kriyat Shema with Brachot afterwards. He writes that one shouldn't follow the Gra unless one always does according to his opinion.</ref>
# Many say that Sephardim should follow a Plag that is calculated by 1.25 hours before Tzet Hakochavim of the Geonim, 13.5 minutes after Shekiya, and not the Plag of the Gra, 1.25 hours before sunset.<ref>Yalkut Yosef (Shabbat v. 1 p. 168 263 fnt. 62; 235:1; 267:12) and Ben Ish Chai Vayahakel n. 8. In all of those places the calculation of Plag is made from Tzet according to the Geonim. Thereby, the Sephardi Plag Mincha is generally between 10 and 20 minutes after the Gra plag. Yalkut Yosef (Shabbat 1-3, 5771 edition, pp. 143-146) writes that a person can pray arvit as early as plag mincha. However, he defines plag hamincha as 1.25 hours before tzet hakochavim of the geonim. The hours are calculated from olot to tzet of the geonim. He addresses that for kriyat shema in extenuating circumstances it is acceptable to rely upon the Gra zmanim, but not for the brachot of avrit because of safek brachot lhakel. Also, one can't light Shabbat candles before 1.25 hours before tzet of geonim. He rebuts an attack that we must follow the Gra zmanim since we light candles before plag of Rabbenu Tam. He answers that we follow the plag of the Ben Ish Chaim which is 1.25 hours before tzet of the geonim but not the Gra's plag. on p. 144 he writes that it is a bracha levatala to pray avrit after plag of the Gra.
*See also [https://www.torahanytime.com/#/lectures?v=81670 Rav Yitzchak Yosef (Motzei Shabbat Pesach 5779 min 37)] who said that the schedules which print plag mincha 1.25 hours before shekiya (Gra) are causing Sephardim to say brachot levatalot when they daven arvit right after plag. Rather they need to daven after plag which is 1.25 hours before tzet. Tzet is only 20 minutes (13.5 zmaniyot minutes) so our plag is less than 20 minutes after their plag but starting arvit before then is a bracha levatala for Sephardim. They should print the plag according to Sephardim.
*See also [https://www.torahanytime.com/#/lectures?v=55391 Rav Yitzchak Yosef (Motzei Shabbat Bo 5778 min 25)] who said that it is a bracha levatala to daven Arvit after Plag of the Gra according to Rabbenu Tam and we are strict for Rabbenu Tam.
* [https://www.torahanytime.com/#/lectures?v=60107 Rav Yitzchak Yosef (Motzei Shabbat Emor 5778 min 28)] said that since the minhag is that we follow the geonim for zmanim, the minhag is to pray mincha before Plag of the geonim and arvit after Plag of the geonim, even though according to Rabbenu Tam it is a bracha levatala since it is day.</ref> Thereby, the Sephardi Plag Mincha is generally between 10 and 20 minutes after the Gra plag. See the [https://play.google.com/store/apps/details?id=net.calj.android CalJ App] for calculation of this zman. However, others say that even Sephardim can calculate plag hamincha according to the Gra.<ref>Kaf Hachaim 233:7, Halacha Brurah v. 14 teshuva 7. Halacha Brurah writes that there's no safek brachot to light candles after plag of the gra or daven arvit after that plag since that is the minhag and there's no safek brachot where there is a minhag. He rejects the position of Ben Ish Chai that we calculate from Olot to Tzet of Geonim because that is definitely not the view of the Geonim. Rather the Geonim would calculate their zmanim in accordance with Gra.</ref>

===Early Maariv on Friday Night===

#Regarding praying [[Arvit]] early on Friday night see [[Making early Shabbat]].

===Maariv Before Sunset If One Davened Mincha after Plag===

#An individual may not pray before mincha after plag mincha and maariv before sunset in one day under any circumstance.<ref>Shulchan Aruch 233:1, Mishna Brurah 233:11</ref>
#A [[minyan]] may be lenient to pray both [[Mincha]] and [[Arvit]] between plag hamincha and sunset, even though it is a self-contradictory practice following both Rabbanan and Rabbi Yehuda.<ref>Mishna Brurah 233:11 writes that in a minyan where there is an excessive effort to get everyone back to shul for [[maariv]] (and people cannot wait in shul), it is permissible for a [[minyan]] to say [[maariv]] right after [[Mincha]] (between Plag [[Mincha]] and nighttime). Shulchan Aruch 233:1 says the minhag is like Rabbanan and Rama 233:1 says the minhag is like Rabbi Yehuda. Nowadays, Piskei Teshuvot 233:4 writes that the Ashkenazic minhag is also like Rabbanan. </ref> If the only minyan available is such a minyan an individual shouldn't join such a minyan for both mincha and maariv, but only for one of them.<ref>Mishna Brurah 235:14</ref> If they need you to complete the minyan you can join them.

===Maariv After Sunset Before Tzet===

#If one is davening in a minyan immediately after sunset one should pray with them completely. One should repeat Shema after Tzet. Some have the practice to just pray with them Shema and Shemona Esrei and skip birchot kriyat shema and repeat brichot kriyat shema and shema after tzet hakochavim.<ref>*The Rif (Brachot 1b) rules that the time to say [[Kriyat Shema]] at night is from [[Tzet HaKochavim]] like the simple Mishna and Gemara Brachot 2a. The Rambam (Kriyat Shema 1:9) concurs.
*Rashi (Brachot 2a s.v. Ad Sof) also holds that one does not fulfill Shema until [[Tzet HaKochavim]] but defends the practice to say Shema in Shul with the [[Brachot]] explaining that the Shema in Shul is only to precede [[Shmoneh Esrei]] with words of Torah, whereas the primary time one fulfills one's obligation of saying Shema is before going to sleep.
*Rabbenu Tam (quoted by Tosfot [[Brachot]] 2a s.v. Meeymatai) argues that really we hold like Rabbenu Yehuda in the Mishna (Brachot 26a) who says that one may say [[Arvit]] from Plag [[Mincha]], so too we hold that one may say Shema from Plag [[Mincha]]. The Ri (also quoted in the above Tosfot) agrees that the primary Shema is the one said in Shul, however, he explains that it is because we hold like the other opinions quoted in the Gemara 2a-b who say that the time for Shema is earlier than [[Tzet HaKochavim]].
*The Rosh (Brachot 1:1) rejects the Rabbenu Tam’s comparison between the time for [[Arvit]] and Shema and rather says that with difficulty one could defend the minhag like the Ri but nonetheless preferably one should say Shema only after [[Tzet HaKochavim]].
*The Rosh (Brachot 1:1) quotes the Rav Hai Goan who says that if one is in a situation where one could either pray with a [[minyan]] before [[Tzet HaKochavim]] or pray by oneself later one should pray with the [[minyan]] early but not say Shema with the [[Brachot]] until later. Rav Hai Goan also suggests that one could pray with the congregation as a voluntary [[prayer]] and then pray again oneself with Shema and [[Shmoneh Esrei]]. This is also quoted by the Rabbenu Yonah (Brachot 1b s.v. VeRabbenu Hai), Rashba (Brachot 2a s.v. VeNishal), and Tur 235:1.
*Rabbenu Yonah gives an alternative for someone in that situation; say [[Brachot]] of Shema, Shema with intent not to fulfill one’s obligation but rather just as words of Torah, and then [[Shmoneh Esrei]] with the [[minyan]] and after [[Tzet HaKochavim]] one should repeat Shema with the intent of fulfilling one's obligation.
*The Bet Yosef 235:1 concludes that one should make sure to repeat Shema after [[Tzet HaKochavim]] but one may follow the above suggestions (of Rav Hai and Rabbenu Yonah). Mishna Brurah 235:12 and Igrot Moshe 2:60 write that one can follow either Rav Hai or Rabbenu Yonah. The Shulchan Aruch 235:1 writes like the Rabbenu Yonah that if one is praying with a congregation earlier than [[Tzet HaKochavim]] one should say Shema with the [[Brachot]] and [[Shmoneh Esrei]] and then repeat Shema at [[Tzet HaKochavim]].
*The Mishna Brurah 235:9 writes like the Rabbenu Yonah that when saying Shema early one should not have intent to be fulfilling one’s obligation until [[Tzet HaKochavim]]. The Mishna Brurah 235:11 writes that it is a dispute whether one must repeat the third paragraph of Shema. Igrot Moshe 2:60 writes that one should repeat all three paragraphs.
*Igrot Moshe OC 2:60 explains that the reason that the Rabbenu Yonah and Mishna Brurah wrote not to have intent to fulfill one's obligation of kriyat Shema is because of a concern of [[Baal Tosif]]. If a person were to say Shema at the wrong time with intent that one should fulfill one's obligation it is like one is adding on to the time of the mitzvah similar to sleeping in the sukkah on the eighth day of sukkah with intent to add to sukkot (Rosh Hashana 28b). However, the Shulchan Aruch doesn't quote that it is necessary to have such an intent since the minhag is not to have intent to fulfill the mitzvah of Shema then (like Rashi Eruvin 96a s.v. v'od).</ref>
#If the only option is to daven at a minyan that is praying Arvit after immediately after Shekiya before Tzet Hakochavim and there's no later minyan one should pray with the minyan rather than daven later without a minyan.<ref>Shulchan Aruch 235:1, Mishna Brurah 235:12. Rav Moshe Feinstein in Igrot Moshe OC 2:60 writes that in such a case one should certainly daven with a minyan and either the opinion of Rabbenu Yonah to daven Brachot Kriyat Shema with the congregation or Rav Hai Goan to skip them are acceptable.</ref>

===Ideal Time for Arvit (Tzet)===

#One should make sure to say [[Kriyat Shema]] after [[Tzet HaKochavim]].<ref>Mishna Brachot 2a, Shulchan Aruch OC 235:1, Kitzur Shulchan Aruch 70:1</ref> Since Kriyat Shema is biblical one should be strict for Rabbenu Tam to repeat Shema after Tzet Hakochavim of Rabbenu Tam.<ref>Igrot Moshe YD 4:48:4</ref>
#Ideally, one should pray [[Arvit]] after [[Tzet HaKochavim]] and not immediately after sunset.<ref>Kitzur Shulchan Aruch 70:2</ref> However, the minhag of many places is to daven Arvit immediately after sunset.<ref>Mishna Brurah 235:12 writes that fortunate is the person who can daven with a congregation after Tzet Hakochavim which is the correct time.</ref>

===Latest Time===
#One should make sure to daven maariv before Chatzot. If one could either daven by oneself before Chatzot or with a minyan after Chatzot one should daven by oneself before Chatzot.<ref>Ishei Yisrael 28:15 based on Mishna Brurah 235:17 and quoting Rav Chaim Kanievsky, Or Letzion 2:15:9, Piskei Teshuvot 235:10. Piskei Teshuvot (235 fnt. 68) questions this since it is possible to recite kriyat shema before chatzot and then shemona esrei with the minyan after chatzot. [[Dating_Packet| Rav Hershel Schachter (cited in Halachos of Dating)]] holds that one should daven by oneself before chatzot rather than daven with a minyan after chatzot.</ref> Some disagree and allow davening in a minyan after chatzot as long as one says shema before chatzot.<ref>Halacha Brurah 235:20</ref>
#After the fact, one may pray [[Arvit]] all night until [[Olot HaShachar]].<ref>Kitzur Shulchan Aruch 70:2</ref>

==Sources==
<references />
[[Category:Prayer]]

When Is the Earliest and Latest Time to Pray?

2024-07-03T20:41:30Z

RecentChangesEmail: /* Earliest Time for Some Parts of Shacharit */ Maybe here would be a place to put the Halacha Berura that I took out? (If its true

*Note: All times are [[Shaot Zmaniot]] (halachic hours). For exact times for your location, see [http://www.myzmanim.com/search.aspx myzmanim.com].

==Earliest Time for Some Parts of Shacharit==

#One should say [[Korbanot|''korbanot'']] during the day, meaning after [[Olot HaShachar|''alot ha'shachar'',]] which is 72 minutes before [[HaNetz|''ha'netz'']]. <ref>S”A 1:6. </ref>
#If one does not have time, he may say ''korbanot'' at night.<ref>Mishna Berura 1:17 </ref>
#The ''parsha'' of the ''korban tamid'' and the Mishnayot of the ''korbanos'' should only be said during the day.<ref>Shulchan Aruch 47:13, Mishna Berura ibid. 32</ref>
#The earliest time to say [[Birchot HaShachar]] is from [[Chatzot]] (halachic midnight). <ref>Magen Avraham 47:13, Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9) </ref> Initially one should say Hanoten Lesechvi Binah after Alot Hashachar and after the fact one fulfills one's obligation anytime after Chatzot.<ref>Rosh (Teshuva 4:1) writes that initially one shouldn't say Hamotzei Lesechvi until Olot. Shulchan Aruch 47:13 codifies this. Magen Avraham 47:13 cites the Arizal who says that all of the brachot can be said after Chatzot but the Magen Avraham qualifies this to where one actually heard the rooster crow. Either way he concludes that it is better to be strict to wait until olot. Mishna Brurah 47:31, Biur Halacha 47:13, and Peninei Halacha (Tefillah 9:5) agree. </ref>
#The earliest time to say Baruch SheAmar is [[Olot HaShachar]] which is 72 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <ref>Halacha Brurah 1:16 </ref>
#The earliest time that one can put on [[Tallit]] is [[MeSheYakir]], which is one hour (in [[Shaot Zmaniot]]) before [[HaNetz]]. <ref>Shulchan Aruch 18:3 rules that the time to make the bracha on [[Tallit]] is from [[MeSheYakir]]. There is a dispute among the achronim about when exactly [[MeSheYakir]] is. Because of [[Safek Brachot LeHakel]], Halacha Brurah 18:6 one may not make the bracha earlier than a fifth of an hour (in [[Shaot Zmaniot]]) after [[Olot HaShachar]]. </ref>
#Ashkenazim, in a case of need, can be lenient to say the bracha on [[Tallit]] from [[Olot HaShachar]] which is 72 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <ref>Rama 18:3 says that bedieved if one wears a [[Tallit]] after [[Olot HaShachar]] one should make a bracha and concludes that such was the minhag. Aruch Hashulchan 18:9 agrees. Mishna Brura 18:10 says that ideally though one should wait until Misheyakir. </ref>
#If one puts on Tzitzit before alot HaShachar, he should not recite a berakha until the proper time, and should feel the Tzitzit after making the berakha once the proper time arrives.<ref>Rama 18:3 </ref>
#If one begins to daven before misheyakir with Tallit and Tefillin on, one should wait to make the berakhot until between Yishtabach and Kaddish.<ref>Rama OC 54:3, Piskei Teshuvot 30:1.
</ref>
#One should avoid saying Yotzer Or before misheyakir.<ref>Mishnah Berurah 58:17. Piskei Teshuvot (58:10) notes that some are lenient when it is unavoidable. However, Beiur Halakha (s.v. Zeman Kriat Shema) notes that this discussion may be irrelevant for men if they are going to only say Pesukei D’zimra before misheyakir and say the berakha on Tzitzit and Tefillin before Yotzer Or, and certainly it is preferable to not begin davening until one can make the berakha on Tzitzit and Tefillin.</ref>
#One who cannot avoid reciting Shema before misheyakir may do so after alot hashachar.<ref>Shulchan Arukh OC 58:3.</ref>However, one may do so from alot hashachar at the earliest.<ref>Shulchan Arukh 89:1, 8. Mishnah Berurah (89:4) notes that this may be lekhatchila for those who have no other choice, but for one who could say Shemoneh Esrei later he would only fulfill his obligation b’diavad by davening early.</ref> One may certainly say Shemone Esrei after misheyakir, even if it is before sunrise.<ref>Piskei Teshuvot 89:4</ref>

==Times for Shacharit==
===Earliest Time===
===Ideal Time===

#The ideal mitzvah is to start praying [[Shmoneh Esrei]] of [[Shacharit]] at [[Netz HaChama]] (sunrise). The practice of those who say Shemona Esrei of Shacharit at Netz is called ''Vatikin''.<ref>Gemara [[Brachot]] 26a writes the ideal time to pray [[Shacharit]] is at [[HaNetz HaChama]] and that was the practice of the [[Vatikin]] (those who fulfill the מצות early and in the proper time). This is codified by the Rambam ([[Tefillah]] 3:1), Rosh ([[Brachot]] 4:1), Tur and Shulchan Aruch 89:1 </ref>
#If a person can either da<span id="netz"></span>ven at Netz without a minyan or later with a minyan, according to Ashkenazim one may daven at Netz if one regularly davens at Netz.<ref>Biur Halacha 58 s.v. umitzvah</ref> According to Sephardim one should daven with a minyan later unless one will pray with kavana.<ref>Yalkut Yosef 89:19</ref>

===After Alot Hashachar===
===Netz===

#Ideally one should pray after Netz. If one did pray anytime after [[Olot HaShachar]] (dawn, about 72 minutes before sunrise) one has fulfilled one’s obligation.<ref>The Rosh ([[Brachot]] 4:1) writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (s.v. Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1. </ref>

===Pre-Netz===

#If one needs to travel or in a cases of extreme difficulty one may pray [[Shacharit]] after [[Olot HaShachar]] before [[HaNetz]], but nonetheless one may not make the bracha on [[Tallit]] and [[Tefillin]] or say [[Kriyat Shema]] until [[MeSheYakir]]. <ref>*The Rosh (Brachot 4:1) writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many rishonim including Tosfot 30a (D”H Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1.
*There is a minority of Rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar]]. The basis of this approach is Rashi (Brachot 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
*Shulchan Aruch 89:8 rules that in cases of extenuating circumstances such as where one has to travel early one may pray [[Shacharit]] [[Shmoneh Esrei]] immediately after [[Olot HaShachar]] and then say Shema while traveling if one is able to have kavana (proper intent) while traveling. This is also mentioned in Mishna Brurah 89:1.</ref>
##Therefore, a person who needs to pray early in the morning in order to get to work should pray with a [[minyan]] that starts praying after Mesheyakir before Netz.<ref>Shulchan Aruch 58:3</ref>
##If that isn't possible then the minyan should use the following schedule: say up to Birchot [[Kriyat Shema]] without [[Tallit]] and [[Tefillin]] (except for Shaliach Tzibbur who should put on [[Tallit]] and [[Tefillin]] before Yishtabach), when [[MeSheYakir]] arrives put on [[Tallit]] and [[Tefillin]], then continue from there. <ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30). Sh"t Igrot Moshe 4:6 writes that a person who needs to make it to work is considered to be in an extenuating circumstance in which Shulchan Aruch 89:8 writes that one may pray [[Shacharit]] after Alot Hashachar See also Iggrot Moshe OC 1:10 and Yechave Daat 2:8.</ref>
#If the choice is to pray with an early [[minyan]] that davens before Netz after Msheyakir or to pray later by oneself, such as in one's office, one should rather pray earlier with a [[minyan]].<ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30), Igrot Moshe 4:6 s.v. im ken, Peri Yitzchak 1:2, Sh"t Yaskil Avdi 5:10, Sh"t Minchat Yitzchak 9:10. Chazon Ish (Ishei Yisrael 13:note 21) ruled likewise. [http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30) said that if one feels that it is just too dark and one cannot understand what the people are relying on to put on [[Tefillin]] so early one should say up to Baruch SheAmar before traveling and then pray at one’s office.</ref> Some disagree and say that you should pray on your own rather than daven before netz. <ref>Sh”t Sheilot Shmuel OC 12, Rav Elyashiv (quoted in Avnei Yashfei [[Tefillah]] page 167), Yalkut Yosef ([[Tefilla]] pages 137-139, 89:14). </ref>
#If a person who is not in a rush to pray before sunrise is needed for a [[minyan]] that is praying before sunrise there is a dispute whether he is allowed to join or not. <ref>Rav Yosef Shalom Elyashiv quoted in Tefilla Kehilchita page 78 and in Avnei Yashfe (Tefilla page 169 89:14) says that although he can answer for their [[minyan]] he cannot pray with them. This is true even if he is the sixth one who would be praying (a [[minyan]] requires ten but a minimum of six praying at the time) and his refusal to pray would prevent there being a [[minyan]]. Rav Shlomo Zalman Auerbach in Halichot Shlomo 1:5-13 (and Avnei Yishfe p. 169) though ruled that if the refusal to join will prevent the [[minyan]] he may pray with them as long as it is not on a consistent basis. </ref>

===Pre-Msheyakir===

#If a person has a choice to daven with a pre-Mesheyakir minyan or afterwards by oneself one should pray oneself he should daven by oneself.<ref>Avnei Yishfe p. 167 quotes Rav Elyashiv that it is better to daven oneself later rather than davening before Mesheyakir. He also cites Pri Yitzchak s.v. nachzor 1:2 who agrees.</ref> Some disagree.<ref>Avnei Yishfe p. 168 quotes Rav Ben Tzion Abba Shaul who says that if that's the only minyan available one should daven with a pre-mesheyakir minyan relying on the Pri Chadash rather than daven by oneself. Igrot Moshe 4:6 s.v. im ken agrees.</ref>

===After the Fact===

#If one prayed before [[Olot HaShachar]], one has not fulfilled one’s obligation. Nonetheless, one should pray again on condition that if one is exempt then one is praying voluntarily. <ref>*What is the earliest time for [[Shacharit]]? The Rosh 4:1 writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (D”H Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1.
*There is a minority of rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar]]. The basis of this approach is Rashi ([[Brachot]] 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
*[Interestingly, the Derisha argues that the Rabbenu Yerucham holds that there are three levels, ideally one should pray at [[HaNetz]], it is permissible to pray after [[MeSheYakir]] and it is only effective, after the fact, after [[Olot HaShachar]].]
*Mishna Brurah 89:2 writes that based on Shulchan Aruch, if one prayed before [[Olot HaShachar]] one has not fulfilled one’s obligation.
*Yalkut Yosef ([[Tefillah]] pg 136, see also Sh”t Yechave Daat 2:8) writes that even if one prayed altogether before [[Olot HaShachar]] one should still pray again at the proper time with a stipulation that if one is not obligated that it should be a voluntary [[prayer]]. So writes Sh”t Otzrot Yosef 5:3.</ref>

===Latest Time===

#The latest time to say [[Shmoneh Esrei]] of [[Shacharit]] is the end of the fourth hour (in [[Shaot Zmaniot]]). <ref>The Mishna (Brachot 26a) writes that the latest time [[Shacharit]] could be said according to Rabbi Yehuda is the fourth hour and according to the Rabbis is the sixth hour. The Gemara (27a) writes that we hold like Rabbi Yehuda because there is a Mishna in Ediyot that supports Rabbi Yehuda. This is codified by the Rif 18a, Rosh 4:1, and Rambam ([[Tefillah]] 3:1). The halacha is brought in Tur and Shulchan Aruch 89:1 </ref>
#If one has not prayed until the end of the fourth hour, one should pray [[Shacharit]] before the end of the sixth hour (midday, in [[Shaot Zmaniot]]). If one intentionally did not pray in the first four hours one should still pray before midday but one should stipulate that if one is exempt that one is praying a voluntary [[prayer]]. <ref>*The Rif 18a originates that even though we hold like Rabbi Yehuda that the latest time for [[Shacharit]] is the fourth hour one could still pray after the fourth hour and receive the reward for praying (albeit having lost the reward for praying in the proper time). The Rosh 4:1, Rambam (Hilchot [[Tefillah]] 3:1), and Tur 89:1 hold like the Rif.
*The Bet Yosef 89:1 writes that it seems as though the Rosh and Rif base their halacha on the general language of the Gemara (Brachot 26a) “one could pray all day and receive reward for [[prayer]] but would loose the reward for [[prayer]] in its proper time.” Because this phrase was the Gemara’s way of explaining the halacha of [[Tashlumin]], the Bet Yosef, rules that according to the Rif and Rosh one would not be able to pray after the fourth hour if a person intentionally did not pray in the first four hours.
*However, the Rambam and Tur 89:1 hold that if a person intentionally prayed after the fourth hour he still receives reward for [[prayer]]. The Bet Yosef 89:1 explains that the Rambam tried to minimize the dispute between רבנן and Rabbi Yehuda so that there would not be an argument as to whether one totally fulfills the mitzvah or does not fulfill it at all in the period between the fourth and sixth hour. Rather they both agree that it is still time for [[Shacharit]] but according to Rabbi Yehuda one who prays at that time only receives reward for [[prayer]] but not that of [[prayer]] in its proper time while רבנן hold that one would also receive the reward of it being in its proper time. According to this explanation, one should be able to pray in this period even if one intentionally did not pray beforehand.
*Additionally, if one holds like the Rif then one would be able to daven at any time even between six and sixth and a half, while according to the Rambam one should only be able to pray as long as there is some opinion which considers it the time for [[Shacharit]]. The Bet Yosef adds that the Rashba agrees with the Rambam. (It seems that the Bet Yosef understands the Rashba to say that you certainly may not pray during the half hour after [[Chatzot]]. The Bach argues that the Rashba meant something else entirely, namely that one should pray the [[Tashlumin]] right after having prayed the obligatory [[Tefilla]].)
*The Mishna Brurah 89:6 writes that because of the dispute one should still pray after the fourth hour even if one intentionally missed praying earlier but nonetheless should stipulate that if one is exempt, one should be considered praying voluntarily. Yalkut Yosef 89:5 agrees.</ref>
#One may not pray past the end of the sixth hour (but rather one should wait to say [[Tashlumin]] at [[Mincha]]).<ref>Rama O.C. 89:1 (based on the explanation of the Bet Yosef of the Rambam and Tur, see the [[#cite_note-11|previous footnote]])</ref>

==Times for Mincha==
===Ideal Time for Mincha===

#The ideal time to pray [[Mincha]] is after nine and a half hours ([[Mincha]] Ketana), however, one fulfills one’s obligation by praying from six and a half hours ([[Mincha]] Gedola). <ref>*Rambam (Tefillah 3:2) writes that since they instituted Tefillah corresponding to korbanot the primary time for mincha is mincha ketana, 9.5 hours in the day but one fulfills one's obligation anytime after mincha gedola, 6.5 hours. The Tur 233:1 argues that the primary time to pray [[Mincha]] is after six and a half hours since it is the time when a korban mincha is fit. Shulchan Aruch O.C. 233:1 follows the Rambam. The Mishna Brurah 233:1 also holds like the Rambam but adds that there are some rishonim who allow one to pray earlier and in certain cases (see further) one may pray earlier. Kaf HaChaim 233:1, Yalkut Yosef (Brachot page 637) and Halichot Olam (vol 1 pg 253) concur with Mishna Brurah. Aruch Hashulchan 233:!2 writes that ideally one should daven after mincha ketana but for any small reason one could even initially daven mincha gedola.
*Kaf Hachaim 233:3 adds that really the best time is after plag mincha, 10.45 hours into the day. Rav Nevinsal (BeYitzchak Yikra on Mishna Brurah 233:1) argues that according to the Rambam one should pray after 9.5 hours before 10.45 hours and only pray after 10.45 hours in extenuating circumstances. He even writes that it is preferable to pray before ten and three quarter hours rather than pray with a [[minyan]], however, the minhag is not like this.
*See the BeYitchak Yikra 233:1 (notes of Rav Nevinsal on Mishna Brurah) who adds that the Rambam holds that the only preferable time is after [[Mincha]] Ketana before Plag [[Mincha]] (10 ¾ hours) and it would be preferable to say [[Mincha]] individually at [[Mincha]] Gedola rather than with a [[minyan]] at [[Mincha]] Ketana after Plag [[Mincha]]. Nonetheless, he agrees that the minhag is not like this.</ref>

====When it is Ideal to Daven Mincha Gedola====

#In many Yeshiva's the minhag is to daven mincha gedola to avoid breaking up a seder, a fixed section of learning.<ref>Piskei Teshuvot 233:2. [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 approx min 30)] explained that his father used to say mincha only after mincha ketana but later said it at mincha gedola. He recommended it for a yeshiva setting. He also explained that the Rif and Rosh hold that it is permitted even initially to say mincha at mincha gedola.</ref>
#If one needs to travel or have a meal (which one should not do before praying [[Mincha]] once the time for [[Mincha]] arrives), then one can pray from after six and a half hours. <ref>Mishna Brurah 233:1 writes that if one needs to travel, have a meal, or one will only be able to make a [[minyan]] for [[Mincha]] earlier, then one can pray from after six and a half hours. Kaf HaChaim 233:1 also writes that there are those who are lenient to pray early if there is a need. Yalkut Yosef ([[Brachot]] page 637) and Halichot Olam (vol 1 pg 253) writes that it is preferable to pray after six and a half hours in order to avoid having a meal before praying [[Mincha]] (after the time for [[Mincha]] has arrived). </ref>
#If one will only be able to make a [[minyan]] for [[Mincha]] Gedola (after six and a half hours) and one will not make a [[minyan]] for mincha ketana (after nine and a half hours), it is preferable to pray with a [[minyan]] after six and a half hours. <ref>Mishna Brurah 233:1, Yalkut Yosef ([[Brachot]] pg 639). [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 43)] said that although the Shoel Vnishal held that it is better to daven by oneself than to daven at mincha gedola the halacha doesn't follow that opinion.</ref>

===Earliest Time===

#If one prayed prior to six and a half hours, according to many one has not fulfilled one’s obligation, however, some say that one has fulfilled one's obligation after the fact. <ref>Mishna Brurah 233:2 writes that this is implied from Shulchan Aruch 233:1 (and is agreed upon by many achronim), however there are some achronim who say that after the fact one has fulfilled one’s obligation. Kaf HaChaim 233:2 quotes the dispute of the achronim but concludes that because [[Tefillah]] is derabbanan one does not have to pray again. </ref>

===Latest Time for Mincha===
====After Sunset====

#Even though certainly one should pray mincha before sunset, if the only options are to either pray mincha before sunset himself or with a minyan after sunset, Ashkenazim hold that one should pray oneself on time before sunset,<ref>Mishna Brurah 233:14 writes that it is better to pray Mincha before shkiyah without a minyan than to pray with a minyan after shkiyah. In an extenuating circumstance he allows davening mincha until 3.25 mil after shekiya based on the Shulchan Aruch. [https://ph.yhb.org.il/02-24-04/#_te01ftn24_3 Peninei Halacha (Tefillah 24:4)] holds that one can follow the Mishna Brurah who is based on Rabbenu Tam and even though we do not follow Rabbenu Tam since many agree with him. However, Kuntres Seyda Lderech p. 39 quotes Chazon Ish that one should not daven mincha after sunset even in extenuating circumstances or after the fact. Dirshu 233:22 cites this as well from Ishrei Yosher (Nezikin n. 94). Rav Nevinsal on Mishna Brurah 233:14 writes that someone who doesn't always follow Rabbenu Tam on ending Shabbat can not daven mincha after sunset even after the fact. Also, Avnei Darech 8:200 quotes Rav Shlomo Zalman Auerbach as holding that one may not daven mincha after sunset. [http://www.eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=3705&article=7631 Bmarah Habazek 3:14] writes that one shouldn't daven after sunset and just daven tashlumin. [https://www.yeshiva.co/ask/58222 Rav Belsky] held that it is possible to daven up to 9 minutes after sunset based on Rav Moshe. See Igrot Moshe 1:24 who writes that one shouldn't pray mincha after sunset. See further Igrot Moshe 4:62.</ref> while Sephardim hold that one can wait to pray with the minyan as long as it is within 13.5 minutes after sunset.<ref> Chacham Ben Zion Abba Shaul (cited in Ishei Yisroel page 296) and Chacham Ovadia Yosef (Yechave Daat 5:22) write that it is preferable to pray with a minyan even if the minyan as long as they are praying within the first thirteen and a half minutes after sunset. Rabbi Meir Mazuz in Bayit Neeman 1:25 p. 146 s.v. miyhu agrees even though we don't accept Rabbeinu Tam since this case is an minhag to pray during Ben Hashemashot. Yalkut Yosef 233:3 and Halacha Brurah 233:6 agree. </ref>
#Sephardic poskim hold that one can start Mincha before sunset even if one knows that one will not finish until after sunset.<ref>Yabia Omer OC 7:34 quoting the Geonim (Teshuva Mosafiya n. 51)</ref> Many Ashkenazic poskim disagree.<ref>Kuntres Seyda Lderech p. 39 quotes Chazon Ish that one should not start mincha before sunset if one knows that one will not finish until after sunset. He cites that this is like Mishna Brurah 89:1 that one can't start tefilla before the zman and finish after the zman. He cites that Rav Chaim Kanievsky, Rav Aryeh Leib Shteinmann, and Rav Nosson Geshtetner agreed. </ref>
#After the fact, opinions differ regarding how late one can still pray, and at what point should instead say [[Tashlumin]] at [[Maariv]].<ref>Rav Nevinsal on Mishna Brurah 233:14 writes that someone who doesn't always follow Rabbenu Tam on ending Shabbat can not daven mincha after sunset even after the fact. Also, Avnei Darech 8:200 quotes Rav Shlomo Zalman Auerbach as holding that one may not daven mincha after sunset. [http://www.eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=3705&article=7631 Bmarah Habazek 3:14] writes that one shouldn't daven after sunset and just daven tashlumin. [https://www.yeshiva.co/ask/58222 Rav Belsky] held that it is possible to daven up to 9 minutes after sunset based on Rav Moshe. See Igrot Moshe 1:24 who writes that one shouldn't pray mincha after sunset. See further Igrot Moshe 4:62. Piskei Teshuvot 233:8 writes that the Minhag in Eretz Yisrael is that one may lenient to Daven mincha during Bein Hashmashot (according to the opinion of the Ge'onim) which is up to 13 and one half minutes after shkia'ah.</ref>
#Initially, all of the shemona esrei and chazarat hashatz should be finished before sunset.<Ref>Yabia Omer 7:34 in fnt., Halacha Brurah 233:6. Yalkut Yosef 233:3 implies this as well as he writes that if it is after sunset the congregation shouldn't skip chazarat hashatz; they should say it as long as it is still within 13.5 minutes from sunset.</ref>

====Finishing After Sunset====

#If a person starts Shemona Esrei before sunset it is okay even if he finishes Shemona Esrei after sunset.<ref>Rav Hai Goan and Rav Sherira Goan in Teshuvot Hagoanim (Lik, 51), Aruch Hashulchan 110:5 based on Tosfot Brachot 7a s.v. shilmaleh, Yabia Omer OC 7:34</ref>

===Tachanun===

#If one reaches tachanun after sunset, there is debate amongst the poskim if it should be recited.<ref>The Mishneh Brura (131:17) holds one should say it. Rav Avigdor Neventzal in B’Yitzhak Yikareh on Mishna Brura (footnote to 131) quotes Rav Shlomo Zalman Auerbach who thinks one should not. </ref>
#If [[mincha]] lasts until after nightfall, [[tachanun]] is not recited. <ref>Kitzur Shulchan Aruch 69:8, Mishna Brurah 131:17 </ref>

===If One Hears Kedusha of a Late Mincha Minyan===

#If one prayed [[maariv]] before nightfall and then hears another [[minyan]] pray [[mincha]] many authorities hold that one should answer [[kedusha]] even if this happened on Friday night. <ref>Magen Giborim 237:1, Amudei Esh 3:19, Yaskil Avdi 5:30, and Tiferet Adam 8 hold that even after saying [[maariv]] one may answer [[kedusha]] of a [[minyan]] saying [[mincha]] unlike the opinion of the Erech Shai 236, Yagel Yacov, and Aruch HaShulchan 232. Yismach Lev 16 writes that even on Friday night if one said [[maariv]] one may still answer [[kedusha]]. Sh"t Tzitz Eliezer 10:16 and Sh"t Yabia Omer 6:21 agree with the Yishmach lev.</ref>

==Times for Arvit==
===Earliest Time for Maariv (Plag)===

#If one prayed [[Arvit]] prior to ten and three quarter hours one has not fulfilled one’s obligation. <ref>Mishna Brurah 233:10, Kaf HaChaim 233:11 as is implied by Shulchan Aruch 233:1 </ref>
#If one made a mistake and prayed [[Arvit]] thinking that it was nighttime but really it was earlier one must pray again at the proper time. <ref>Gemara Brachot 27b writes that on Friday afternoon someone who made a mistake and said [[Arvit]] early thinking it was nighttime according to Abaye he would have to pray again. The Rabbenu Yonah 18b s.v. Rav explains that since one made a mistake and did not intend to pray [[Arvit]] early one does not fulfill one’s obligation. The Magen Avraham 263:26 and Mishna Brurah 263:55 agree that this halacha applies equally to a weeknight as to Friday night. </ref>

===Maariv Before Sunset If One Davened Mincha Early===

#<div id="Timeforarvit"></div> According to Rabbi Yehuda, the latest time for mincha is ten and three quarter hours and from then on begins the time for maariv. According to Rabbanan, the cutoff point is sunset.<ref>The Mishna ([[Brachot]] 26a) writes that according to Rabbi Yehuda one must pray [[Mincha]] prior to ten and three quarter hours while according to Rabbanan [[Mincha]] may be said until nighttime. Tosfot Brachot 27a s.v. Ta Shma writes that according to Rabbi Yehuda the earliest time to say [[Mariv]] is ten and three quarter hours while according to Rabbanan the earliest time is nighttime. [This is also evident in the Gemara there (27a-b) and the upcoming Rishonim. The Maharsha (27a s.v. Tah Shma) asks why Tosfot needed to prove something which was so obvious from the Gemara.] </ref> The halacha allows one to follow either opinion, however, one must be consistent and always follow Rabbi Yehuda or always follow Rabbanan. <ref>The Gemara (27a) writes that since there is no explicit ruling as to whom the halacha follows, one who follows Rabbi Yehuda has done properly and one who follows Rabbanan is correct too. The Rabbenu Yonah ([[Brachot]] 18b s.v. DeAved) writes that whichever opinion one follows one must be consistent and always follow the same opinion. This is also opinion of the Rosh ([[Brachot]] 4:3) quoting a Gaon. Additionally, the Kesef Mishna ([[Tefillah]] 3:4) says that this is implicit in the Rambam and furthermore that it is the simple explanation of the words of the Gemara. Tur and Shulchan Aruch 233:1 codify the opinion of Rabbenu Yonah. </ref>
#The common minhag all over the world is to pray mincha until sunset. Accordingly, one may only begin to pray maariv after sunset. In extenuating circumstances, one can pray maariv before sunset if that day he prayed mincha before plag hamincha. The reason that works is because even though usually he follows the Rabbanan today he followed Rabbi Yehuda.<ref>The Rabbenu Yonah (18b s.v. DeAved) writes that one should always follow Rabbanan (which was the minhag of his time and place) but nonetheless, after the fact if one prayed [[Arvit]] after Plag [[Mincha]] one has fulfilled one’s obligation. This is quoted in Bet Yosef 233:1 and codified in Shulchan Aruch O.C. 233:1. The Shulchan Aruch 233:1 rules that in extenuating circumstances one may pray [[Arvit]] before nighttime even though one always follows Rabbanan. Mishna Brurah 233:11 writes that this is only permissible if that day itself one already prayed [[Mincha]] prior to ten and three quarter hours.</ref>
#If the only minyan for maariv available is davening before sunset after plag hamincha one should daven with them<ref>The Biur Halacha 235:1 cites the Gra who held that it is better to daven privately on time rather than daven with the congregation early. However, in Shaar Hatziyun 235:16 he quotes the Derech Hachayim that if one prayed mincha before plag and the only option is to daven after plag maariv with a minyan or after tzeit without a minyan, it is better to daven with a minyan after plag. If he didn't daven minyan until after mincha, it is better to daven oneself maariv than to daven in a minyan before sunset and contradict oneself within one day.</ref> and repeat Shema after Tzet Hakochavim. Some would say to skip birchot kriyat shema and repeat them after tzet hakochavim with shema.<ref>Rabbenu Yonah Brachot 1b writes that if the congregation is davening before the time for Shema one should daven with them even though one won't fulfill one's obligation of Shema and will have to repeat it later. He then quotes Rav Hai Goan who says that one should only say Shema with them without kavana to fulfill one's obligation but skip Brachot Kriyat Shema. The Shulchan Aruch OC 235:1 rules like the Rabbenu Yonah but the Mishna Brurah 235:12 mentions the practice of the Rav Hai Goan. Rav Moshe Feinstein in Igrot Moshe OC 2:60 agrees that one can follow either opinion whether to daven everything or just Shema without kavana and Shemona Esrei and then say Shema with Kriyat Shema with Brachot afterwards. He writes that one shouldn't follow the Gra unless one always does according to his opinion.</ref>
# Many say that Sephardim should follow a Plag that is calculated by 1.25 hours before Tzet Hakochavim of the Geonim, 13.5 minutes after Shekiya, and not the Plag of the Gra, 1.25 hours before sunset.<ref>Yalkut Yosef (Shabbat v. 1 p. 168 263 fnt. 62; 235:1; 267:12) and Ben Ish Chai Vayahakel n. 8. In all of those places the calculation of Plag is made from Tzet according to the Geonim. Thereby, the Sephardi Plag Mincha is generally between 10 and 20 minutes after the Gra plag. Yalkut Yosef (Shabbat 1-3, 5771 edition, pp. 143-146) writes that a person can pray arvit as early as plag mincha. However, he defines plag hamincha as 1.25 hours before tzet hakochavim of the geonim. The hours are calculated from olot to tzet of the geonim. He addresses that for kriyat shema in extenuating circumstances it is acceptable to rely upon the Gra zmanim, but not for the brachot of avrit because of safek brachot lhakel. Also, one can't light Shabbat candles before 1.25 hours before tzet of geonim. He rebuts an attack that we must follow the Gra zmanim since we light candles before plag of Rabbenu Tam. He answers that we follow the plag of the Ben Ish Chaim which is 1.25 hours before tzet of the geonim but not the Gra's plag. on p. 144 he writes that it is a bracha levatala to pray avrit after plag of the Gra.
*See also [https://www.torahanytime.com/#/lectures?v=81670 Rav Yitzchak Yosef (Motzei Shabbat Pesach 5779 min 37)] who said that the schedules which print plag mincha 1.25 hours before shekiya (Gra) are causing Sephardim to say brachot levatalot when they daven arvit right after plag. Rather they need to daven after plag which is 1.25 hours before tzet. Tzet is only 20 minutes (13.5 zmaniyot minutes) so our plag is less than 20 minutes after their plag but starting arvit before then is a bracha levatala for Sephardim. They should print the plag according to Sephardim.
*See also [https://www.torahanytime.com/#/lectures?v=55391 Rav Yitzchak Yosef (Motzei Shabbat Bo 5778 min 25)] who said that it is a bracha levatala to daven Arvit after Plag of the Gra according to Rabbenu Tam and we are strict for Rabbenu Tam.
* [https://www.torahanytime.com/#/lectures?v=60107 Rav Yitzchak Yosef (Motzei Shabbat Emor 5778 min 28)] said that since the minhag is that we follow the geonim for zmanim, the minhag is to pray mincha before Plag of the geonim and arvit after Plag of the geonim, even though according to Rabbenu Tam it is a bracha levatala since it is day.</ref> Thereby, the Sephardi Plag Mincha is generally between 10 and 20 minutes after the Gra plag. See the [https://play.google.com/store/apps/details?id=net.calj.android CalJ App] for calculation of this zman. However, others say that even Sephardim can calculate plag hamincha according to the Gra.<ref>Kaf Hachaim 233:7, Halacha Brurah v. 14 teshuva 7. Halacha Brurah writes that there's no safek brachot to light candles after plag of the gra or daven arvit after that plag since that is the minhag and there's no safek brachot where there is a minhag. He rejects the position of Ben Ish Chai that we calculate from Olot to Tzet of Geonim because that is definitely not the view of the Geonim. Rather the Geonim would calculate their zmanim in accordance with Gra.</ref>

===Early Maariv on Friday Night===

#Regarding praying [[Arvit]] early on Friday night see [[Making early Shabbat]].

===Maariv Before Sunset If One Davened Mincha after Plag===

#An individual may not pray before mincha after plag mincha and maariv before sunset in one day under any circumstance.<ref>Shulchan Aruch 233:1, Mishna Brurah 233:11</ref>
#A [[minyan]] may be lenient to pray both [[Mincha]] and [[Arvit]] between plag hamincha and sunset, even though it is a self-contradictory practice following both Rabbanan and Rabbi Yehuda.<ref>Mishna Brurah 233:11 writes that in a minyan where there is an excessive effort to get everyone back to shul for [[maariv]] (and people cannot wait in shul), it is permissible for a [[minyan]] to say [[maariv]] right after [[Mincha]] (between Plag [[Mincha]] and nighttime). Shulchan Aruch 233:1 says the minhag is like Rabbanan and Rama 233:1 says the minhag is like Rabbi Yehuda. Nowadays, Piskei Teshuvot 233:4 writes that the Ashkenazic minhag is also like Rabbanan. </ref> If the only minyan available is such a minyan an individual shouldn't join such a minyan for both mincha and maariv, but only for one of them.<ref>Mishna Brurah 235:14</ref> If they need you to complete the minyan you can join them.

===Maariv After Sunset Before Tzet===

#If one is davening in a minyan immediately after sunset one should pray with them completely. One should repeat Shema after Tzet. Some have the practice to just pray with them Shema and Shemona Esrei and skip birchot kriyat shema and repeat brichot kriyat shema and shema after tzet hakochavim.<ref>*The Rif (Brachot 1b) rules that the time to say [[Kriyat Shema]] at night is from [[Tzet HaKochavim]] like the simple Mishna and Gemara Brachot 2a. The Rambam (Kriyat Shema 1:9) concurs.
*Rashi (Brachot 2a s.v. Ad Sof) also holds that one does not fulfill Shema until [[Tzet HaKochavim]] but defends the practice to say Shema in Shul with the [[Brachot]] explaining that the Shema in Shul is only to precede [[Shmoneh Esrei]] with words of Torah, whereas the primary time one fulfills one's obligation of saying Shema is before going to sleep.
*Rabbenu Tam (quoted by Tosfot [[Brachot]] 2a s.v. Meeymatai) argues that really we hold like Rabbenu Yehuda in the Mishna (Brachot 26a) who says that one may say [[Arvit]] from Plag [[Mincha]], so too we hold that one may say Shema from Plag [[Mincha]]. The Ri (also quoted in the above Tosfot) agrees that the primary Shema is the one said in Shul, however, he explains that it is because we hold like the other opinions quoted in the Gemara 2a-b who say that the time for Shema is earlier than [[Tzet HaKochavim]].
*The Rosh (Brachot 1:1) rejects the Rabbenu Tam’s comparison between the time for [[Arvit]] and Shema and rather says that with difficulty one could defend the minhag like the Ri but nonetheless preferably one should say Shema only after [[Tzet HaKochavim]].
*The Rosh (Brachot 1:1) quotes the Rav Hai Goan who says that if one is in a situation where one could either pray with a [[minyan]] before [[Tzet HaKochavim]] or pray by oneself later one should pray with the [[minyan]] early but not say Shema with the [[Brachot]] until later. Rav Hai Goan also suggests that one could pray with the congregation as a voluntary [[prayer]] and then pray again oneself with Shema and [[Shmoneh Esrei]]. This is also quoted by the Rabbenu Yonah (Brachot 1b s.v. VeRabbenu Hai), Rashba (Brachot 2a s.v. VeNishal), and Tur 235:1.
*Rabbenu Yonah gives an alternative for someone in that situation; say [[Brachot]] of Shema, Shema with intent not to fulfill one’s obligation but rather just as words of Torah, and then [[Shmoneh Esrei]] with the [[minyan]] and after [[Tzet HaKochavim]] one should repeat Shema with the intent of fulfilling one's obligation.
*The Bet Yosef 235:1 concludes that one should make sure to repeat Shema after [[Tzet HaKochavim]] but one may follow the above suggestions (of Rav Hai and Rabbenu Yonah). Mishna Brurah 235:12 and Igrot Moshe 2:60 write that one can follow either Rav Hai or Rabbenu Yonah. The Shulchan Aruch 235:1 writes like the Rabbenu Yonah that if one is praying with a congregation earlier than [[Tzet HaKochavim]] one should say Shema with the [[Brachot]] and [[Shmoneh Esrei]] and then repeat Shema at [[Tzet HaKochavim]].
*The Mishna Brurah 235:9 writes like the Rabbenu Yonah that when saying Shema early one should not have intent to be fulfilling one’s obligation until [[Tzet HaKochavim]]. The Mishna Brurah 235:11 writes that it is a dispute whether one must repeat the third paragraph of Shema. Igrot Moshe 2:60 writes that one should repeat all three paragraphs.
*Igrot Moshe OC 2:60 explains that the reason that the Rabbenu Yonah and Mishna Brurah wrote not to have intent to fulfill one's obligation of kriyat Shema is because of a concern of [[Baal Tosif]]. If a person were to say Shema at the wrong time with intent that one should fulfill one's obligation it is like one is adding on to the time of the mitzvah similar to sleeping in the sukkah on the eighth day of sukkah with intent to add to sukkot (Rosh Hashana 28b). However, the Shulchan Aruch doesn't quote that it is necessary to have such an intent since the minhag is not to have intent to fulfill the mitzvah of Shema then (like Rashi Eruvin 96a s.v. v'od).</ref>
#If the only option is to daven at a minyan that is praying Arvit after immediately after Shekiya before Tzet Hakochavim and there's no later minyan one should pray with the minyan rather than daven later without a minyan.<ref>Shulchan Aruch 235:1, Mishna Brurah 235:12. Rav Moshe Feinstein in Igrot Moshe OC 2:60 writes that in such a case one should certainly daven with a minyan and either the opinion of Rabbenu Yonah to daven Brachot Kriyat Shema with the congregation or Rav Hai Goan to skip them are acceptable.</ref>

===Ideal Time for Arvit (Tzet)===

#One should make sure to say [[Kriyat Shema]] after [[Tzet HaKochavim]].<ref>Mishna Brachot 2a, Shulchan Aruch OC 235:1, Kitzur Shulchan Aruch 70:1</ref> Since Kriyat Shema is biblical one should be strict for Rabbenu Tam to repeat Shema after Tzet Hakochavim of Rabbenu Tam.<ref>Igrot Moshe YD 4:48:4</ref>
#Ideally, one should pray [[Arvit]] after [[Tzet HaKochavim]] and not immediately after sunset.<ref>Kitzur Shulchan Aruch 70:2</ref> However, the minhag of many places is to daven Arvit immediately after sunset.<ref>Mishna Brurah 235:12 writes that fortunate is the person who can daven with a congregation after Tzet Hakochavim which is the correct time.</ref>

===Latest Time===
#One should make sure to daven maariv before Chatzot. If one could either daven by oneself before Chatzot or with a minyan after Chatzot one should daven by oneself before Chatzot.<ref>Ishei Yisrael 28:15 based on Mishna Brurah 235:17 and quoting Rav Chaim Kanievsky, Or Letzion 2:15:9, Piskei Teshuvot 235:10. Piskei Teshuvot (235 fnt. 68) questions this since it is possible to recite kriyat shema before chatzot and then shemona esrei with the minyan after chatzot. [[Dating_Packet| Rav Hershel Schachter (cited in Halachos of Dating)]] holds that one should daven by oneself before chatzot rather than daven with a minyan after chatzot.</ref> Some disagree and allow davening in a minyan after chatzot as long as one says shema before chatzot.<ref>Halacha Brurah 235:20</ref>
#After the fact, one may pray [[Arvit]] all night until [[Olot HaShachar]].<ref>Kitzur Shulchan Aruch 70:2</ref>

==Sources==
<references />
[[Category:Prayer]]

When Is the Earliest and Latest Time to Pray?

2024-07-03T19:53:41Z

RecentChangesEmail: /* Earliest Time for Some Parts of Shacharit */ I don't have the Halacha Berura; however, the Misna Berura from the Pri Megadim allows korbanos to be said at night. So even if the Halacha Berura says that one could say 96 min before, I believe the Mishna Berura to be more applicable. (Also where does 96 come from?? I've seen 90?)

*Note: All times are [[Shaot Zmaniot]] (halachic hours). For exact times for your location, see [http://www.myzmanim.com/search.aspx myzmanim.com].

==Earliest Time for Some Parts of Shacharit==

#One should say [[Korbanot|''korbanot'']] during the day, meaning after [[Olot HaShachar|''alot ha'shachar'',]] which is 72 minutes before [[HaNetz|''ha'netz'']]. <ref>S”A 1:6. </ref>
#If one does not have time, he may say ''korbanos'' at night.<ref>Mishna Berura 1:17 </ref>
#The earliest time to say [[Birchot HaShachar]] is from [[Chatzot]] (halachic midnight). <ref>Magen Avraham 47:13, Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9) </ref> Initially one should say Hanoten Lesechvi Binah after Alot Hashachar and after the fact one fulfills one's obligation anytime after Chatzot.<ref>Rosh (Teshuva 4:1) writes that initially one shouldn't say Hamotzei Lesechvi until Olot. Shulchan Aruch 47:13 codifies this. Magen Avraham 47:13 cites the Arizal who says that all of the brachot can be said after Chatzot but the Magen Avraham qualifies this to where one actually heard the rooster crow. Either way he concludes that it is better to be strict to wait until olot. Mishna Brurah 47:31, Biur Halacha 47:13, and Peninei Halacha (Tefillah 9:5) agree. </ref>
#The earliest time to say Baruch SheAmar is [[Olot HaShachar]] which is 72 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <ref>Halacha Brurah 1:16 </ref>
#The earliest time that one can put on [[Tallit]] is [[MeSheYakir]], which is one hour (in [[Shaot Zmaniot]]) before [[HaNetz]]. <ref>Shulchan Aruch 18:3 rules that the time to make the bracha on [[Tallit]] is from [[MeSheYakir]]. There is a dispute among the achronim about when exactly [[MeSheYakir]] is. Because of [[Safek Brachot LeHakel]], Halacha Brurah 18:6 one may not make the bracha earlier than a fifth of an hour (in [[Shaot Zmaniot]]) after [[Olot HaShachar]]. </ref>
#Ashkenazim, in a case of need, can be lenient to say the bracha on [[Tallit]] from [[Olot HaShachar]] which is 72 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <ref>Rama 18:3 says that bedieved if one wears a [[Tallit]] after [[Olot HaShachar]] one should make a bracha and concludes that such was the minhag. Aruch Hashulchan 18:9 agrees. Mishna Brura 18:10 says that ideally though one should wait until Misheyakir. </ref>
#If one puts on Tzitzit before alot HaShachar, he should not recite a berakha until the proper time, and should feel the Tzitzit after making the berakha once the proper time arrives.<ref>Rama 18:3 </ref>
#If one begins to daven before misheyakir with Tallit and Tefillin on, one should wait to make the berakhot until between Yishtabach and Kaddish.<ref>Rama OC 54:3, Piskei Teshuvot 30:1.
</ref>
#One should avoid saying Yotzer Or before misheyakir.<ref>Mishnah Berurah 58:17. Piskei Teshuvot (58:10) notes that some are lenient when it is unavoidable. However, Beiur Halakha (s.v. Zeman Kriat Shema) notes that this discussion may be irrelevant for men if they are going to only say Pesukei D’zimra before misheyakir and say the berakha on Tzitzit and Tefillin before Yotzer Or, and certainly it is preferable to not begin davening until one can make the berakha on Tzitzit and Tefillin.</ref>
#One who cannot avoid reciting Shema before misheyakir may do so after alot hashachar.<ref>Shulchan Arukh OC 58:3.</ref>However, one may do so from alot hashachar at the earliest.<ref>Shulchan Arukh 89:1, 8. Mishnah Berurah (89:4) notes that this may be lekhatchila for those who have no other choice, but for one who could say Shemoneh Esrei later he would only fulfill his obligation b’diavad by davening early.</ref> One may certainly say Shemone Esrei after misheyakir, even if it is before sunrise.<ref>Piskei Teshuvot 89:4</ref>

==Times for Shacharit==
===Earliest Time===
===Ideal Time===

#The ideal mitzvah is to start praying [[Shmoneh Esrei]] of [[Shacharit]] at [[Netz HaChama]] (sunrise). The practice of those who say Shemona Esrei of Shacharit at Netz is called ''Vatikin''.<ref>Gemara [[Brachot]] 26a writes the ideal time to pray [[Shacharit]] is at [[HaNetz HaChama]] and that was the practice of the [[Vatikin]] (those who fulfill the מצות early and in the proper time). This is codified by the Rambam ([[Tefillah]] 3:1), Rosh ([[Brachot]] 4:1), Tur and Shulchan Aruch 89:1 </ref>
#If a person can either da<span id="netz"></span>ven at Netz without a minyan or later with a minyan, according to Ashkenazim one may daven at Netz if one regularly davens at Netz.<ref>Biur Halacha 58 s.v. umitzvah</ref> According to Sephardim one should daven with a minyan later unless one will pray with kavana.<ref>Yalkut Yosef 89:19</ref>

===After Alot Hashachar===
===Netz===

#Ideally one should pray after Netz. If one did pray anytime after [[Olot HaShachar]] (dawn, about 72 minutes before sunrise) one has fulfilled one’s obligation.<ref>The Rosh ([[Brachot]] 4:1) writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (s.v. Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1. </ref>

===Pre-Netz===

#If one needs to travel or in a cases of extreme difficulty one may pray [[Shacharit]] after [[Olot HaShachar]] before [[HaNetz]], but nonetheless one may not make the bracha on [[Tallit]] and [[Tefillin]] or say [[Kriyat Shema]] until [[MeSheYakir]]. <ref>*The Rosh (Brachot 4:1) writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many rishonim including Tosfot 30a (D”H Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1.
*There is a minority of Rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar]]. The basis of this approach is Rashi (Brachot 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
*Shulchan Aruch 89:8 rules that in cases of extenuating circumstances such as where one has to travel early one may pray [[Shacharit]] [[Shmoneh Esrei]] immediately after [[Olot HaShachar]] and then say Shema while traveling if one is able to have kavana (proper intent) while traveling. This is also mentioned in Mishna Brurah 89:1.</ref>
##Therefore, a person who needs to pray early in the morning in order to get to work should pray with a [[minyan]] that starts praying after Mesheyakir before Netz.<ref>Shulchan Aruch 58:3</ref>
##If that isn't possible then the minyan should use the following schedule: say up to Birchot [[Kriyat Shema]] without [[Tallit]] and [[Tefillin]] (except for Shaliach Tzibbur who should put on [[Tallit]] and [[Tefillin]] before Yishtabach), when [[MeSheYakir]] arrives put on [[Tallit]] and [[Tefillin]], then continue from there. <ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30). Sh"t Igrot Moshe 4:6 writes that a person who needs to make it to work is considered to be in an extenuating circumstance in which Shulchan Aruch 89:8 writes that one may pray [[Shacharit]] after Alot Hashachar See also Iggrot Moshe OC 1:10 and Yechave Daat 2:8.</ref>
#If the choice is to pray with an early [[minyan]] that davens before Netz after Msheyakir or to pray later by oneself, such as in one's office, one should rather pray earlier with a [[minyan]].<ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30), Igrot Moshe 4:6 s.v. im ken, Peri Yitzchak 1:2, Sh"t Yaskil Avdi 5:10, Sh"t Minchat Yitzchak 9:10. Chazon Ish (Ishei Yisrael 13:note 21) ruled likewise. [http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30) said that if one feels that it is just too dark and one cannot understand what the people are relying on to put on [[Tefillin]] so early one should say up to Baruch SheAmar before traveling and then pray at one’s office.</ref> Some disagree and say that you should pray on your own rather than daven before netz. <ref>Sh”t Sheilot Shmuel OC 12, Rav Elyashiv (quoted in Avnei Yashfei [[Tefillah]] page 167), Yalkut Yosef ([[Tefilla]] pages 137-139, 89:14). </ref>
#If a person who is not in a rush to pray before sunrise is needed for a [[minyan]] that is praying before sunrise there is a dispute whether he is allowed to join or not. <ref>Rav Yosef Shalom Elyashiv quoted in Tefilla Kehilchita page 78 and in Avnei Yashfe (Tefilla page 169 89:14) says that although he can answer for their [[minyan]] he cannot pray with them. This is true even if he is the sixth one who would be praying (a [[minyan]] requires ten but a minimum of six praying at the time) and his refusal to pray would prevent there being a [[minyan]]. Rav Shlomo Zalman Auerbach in Halichot Shlomo 1:5-13 (and Avnei Yishfe p. 169) though ruled that if the refusal to join will prevent the [[minyan]] he may pray with them as long as it is not on a consistent basis. </ref>

===Pre-Msheyakir===

#If a person has a choice to daven with a pre-Mesheyakir minyan or afterwards by oneself one should pray oneself he should daven by oneself.<ref>Avnei Yishfe p. 167 quotes Rav Elyashiv that it is better to daven oneself later rather than davening before Mesheyakir. He also cites Pri Yitzchak s.v. nachzor 1:2 who agrees.</ref> Some disagree.<ref>Avnei Yishfe p. 168 quotes Rav Ben Tzion Abba Shaul who says that if that's the only minyan available one should daven with a pre-mesheyakir minyan relying on the Pri Chadash rather than daven by oneself. Igrot Moshe 4:6 s.v. im ken agrees.</ref>

===After the Fact===

#If one prayed before [[Olot HaShachar]], one has not fulfilled one’s obligation. Nonetheless, one should pray again on condition that if one is exempt then one is praying voluntarily. <ref>*What is the earliest time for [[Shacharit]]? The Rosh 4:1 writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (D”H Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1.
*There is a minority of rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar]]. The basis of this approach is Rashi ([[Brachot]] 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
*[Interestingly, the Derisha argues that the Rabbenu Yerucham holds that there are three levels, ideally one should pray at [[HaNetz]], it is permissible to pray after [[MeSheYakir]] and it is only effective, after the fact, after [[Olot HaShachar]].]
*Mishna Brurah 89:2 writes that based on Shulchan Aruch, if one prayed before [[Olot HaShachar]] one has not fulfilled one’s obligation.
*Yalkut Yosef ([[Tefillah]] pg 136, see also Sh”t Yechave Daat 2:8) writes that even if one prayed altogether before [[Olot HaShachar]] one should still pray again at the proper time with a stipulation that if one is not obligated that it should be a voluntary [[prayer]]. So writes Sh”t Otzrot Yosef 5:3.</ref>

===Latest Time===

#The latest time to say [[Shmoneh Esrei]] of [[Shacharit]] is the end of the fourth hour (in [[Shaot Zmaniot]]). <ref>The Mishna (Brachot 26a) writes that the latest time [[Shacharit]] could be said according to Rabbi Yehuda is the fourth hour and according to the Rabbis is the sixth hour. The Gemara (27a) writes that we hold like Rabbi Yehuda because there is a Mishna in Ediyot that supports Rabbi Yehuda. This is codified by the Rif 18a, Rosh 4:1, and Rambam ([[Tefillah]] 3:1). The halacha is brought in Tur and Shulchan Aruch 89:1 </ref>
#If one has not prayed until the end of the fourth hour, one should pray [[Shacharit]] before the end of the sixth hour (midday, in [[Shaot Zmaniot]]). If one intentionally did not pray in the first four hours one should still pray before midday but one should stipulate that if one is exempt that one is praying a voluntary [[prayer]]. <ref>*The Rif 18a originates that even though we hold like Rabbi Yehuda that the latest time for [[Shacharit]] is the fourth hour one could still pray after the fourth hour and receive the reward for praying (albeit having lost the reward for praying in the proper time). The Rosh 4:1, Rambam (Hilchot [[Tefillah]] 3:1), and Tur 89:1 hold like the Rif.
*The Bet Yosef 89:1 writes that it seems as though the Rosh and Rif base their halacha on the general language of the Gemara (Brachot 26a) “one could pray all day and receive reward for [[prayer]] but would loose the reward for [[prayer]] in its proper time.” Because this phrase was the Gemara’s way of explaining the halacha of [[Tashlumin]], the Bet Yosef, rules that according to the Rif and Rosh one would not be able to pray after the fourth hour if a person intentionally did not pray in the first four hours.
*However, the Rambam and Tur 89:1 hold that if a person intentionally prayed after the fourth hour he still receives reward for [[prayer]]. The Bet Yosef 89:1 explains that the Rambam tried to minimize the dispute between רבנן and Rabbi Yehuda so that there would not be an argument as to whether one totally fulfills the mitzvah or does not fulfill it at all in the period between the fourth and sixth hour. Rather they both agree that it is still time for [[Shacharit]] but according to Rabbi Yehuda one who prays at that time only receives reward for [[prayer]] but not that of [[prayer]] in its proper time while רבנן hold that one would also receive the reward of it being in its proper time. According to this explanation, one should be able to pray in this period even if one intentionally did not pray beforehand.
*Additionally, if one holds like the Rif then one would be able to daven at any time even between six and sixth and a half, while according to the Rambam one should only be able to pray as long as there is some opinion which considers it the time for [[Shacharit]]. The Bet Yosef adds that the Rashba agrees with the Rambam. (It seems that the Bet Yosef understands the Rashba to say that you certainly may not pray during the half hour after [[Chatzot]]. The Bach argues that the Rashba meant something else entirely, namely that one should pray the [[Tashlumin]] right after having prayed the obligatory [[Tefilla]].)
*The Mishna Brurah 89:6 writes that because of the dispute one should still pray after the fourth hour even if one intentionally missed praying earlier but nonetheless should stipulate that if one is exempt, one should be considered praying voluntarily. Yalkut Yosef 89:5 agrees.</ref>
#One may not pray past the end of the sixth hour (but rather one should wait to say [[Tashlumin]] at [[Mincha]]).<ref>Rama O.C. 89:1 (based on the explanation of the Bet Yosef of the Rambam and Tur, see the [[#cite_note-11|previous footnote]])</ref>

==Times for Mincha==
===Ideal Time for Mincha===

#The ideal time to pray [[Mincha]] is after nine and a half hours ([[Mincha]] Ketana), however, one fulfills one’s obligation by praying from six and a half hours ([[Mincha]] Gedola). <ref>*Rambam (Tefillah 3:2) writes that since they instituted Tefillah corresponding to korbanot the primary time for mincha is mincha ketana, 9.5 hours in the day but one fulfills one's obligation anytime after mincha gedola, 6.5 hours. The Tur 233:1 argues that the primary time to pray [[Mincha]] is after six and a half hours since it is the time when a korban mincha is fit. Shulchan Aruch O.C. 233:1 follows the Rambam. The Mishna Brurah 233:1 also holds like the Rambam but adds that there are some rishonim who allow one to pray earlier and in certain cases (see further) one may pray earlier. Kaf HaChaim 233:1, Yalkut Yosef (Brachot page 637) and Halichot Olam (vol 1 pg 253) concur with Mishna Brurah. Aruch Hashulchan 233:!2 writes that ideally one should daven after mincha ketana but for any small reason one could even initially daven mincha gedola.
*Kaf Hachaim 233:3 adds that really the best time is after plag mincha, 10.45 hours into the day. Rav Nevinsal (BeYitzchak Yikra on Mishna Brurah 233:1) argues that according to the Rambam one should pray after 9.5 hours before 10.45 hours and only pray after 10.45 hours in extenuating circumstances. He even writes that it is preferable to pray before ten and three quarter hours rather than pray with a [[minyan]], however, the minhag is not like this.
*See the BeYitchak Yikra 233:1 (notes of Rav Nevinsal on Mishna Brurah) who adds that the Rambam holds that the only preferable time is after [[Mincha]] Ketana before Plag [[Mincha]] (10 ¾ hours) and it would be preferable to say [[Mincha]] individually at [[Mincha]] Gedola rather than with a [[minyan]] at [[Mincha]] Ketana after Plag [[Mincha]]. Nonetheless, he agrees that the minhag is not like this.</ref>

====When it is Ideal to Daven Mincha Gedola====

#In many Yeshiva's the minhag is to daven mincha gedola to avoid breaking up a seder, a fixed section of learning.<ref>Piskei Teshuvot 233:2. [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 approx min 30)] explained that his father used to say mincha only after mincha ketana but later said it at mincha gedola. He recommended it for a yeshiva setting. He also explained that the Rif and Rosh hold that it is permitted even initially to say mincha at mincha gedola.</ref>
#If one needs to travel or have a meal (which one should not do before praying [[Mincha]] once the time for [[Mincha]] arrives), then one can pray from after six and a half hours. <ref>Mishna Brurah 233:1 writes that if one needs to travel, have a meal, or one will only be able to make a [[minyan]] for [[Mincha]] earlier, then one can pray from after six and a half hours. Kaf HaChaim 233:1 also writes that there are those who are lenient to pray early if there is a need. Yalkut Yosef ([[Brachot]] page 637) and Halichot Olam (vol 1 pg 253) writes that it is preferable to pray after six and a half hours in order to avoid having a meal before praying [[Mincha]] (after the time for [[Mincha]] has arrived). </ref>
#If one will only be able to make a [[minyan]] for [[Mincha]] Gedola (after six and a half hours) and one will not make a [[minyan]] for mincha ketana (after nine and a half hours), it is preferable to pray with a [[minyan]] after six and a half hours. <ref>Mishna Brurah 233:1, Yalkut Yosef ([[Brachot]] pg 639). [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 43)] said that although the Shoel Vnishal held that it is better to daven by oneself than to daven at mincha gedola the halacha doesn't follow that opinion.</ref>

===Earliest Time===

#If one prayed prior to six and a half hours, according to many one has not fulfilled one’s obligation, however, some say that one has fulfilled one's obligation after the fact. <ref>Mishna Brurah 233:2 writes that this is implied from Shulchan Aruch 233:1 (and is agreed upon by many achronim), however there are some achronim who say that after the fact one has fulfilled one’s obligation. Kaf HaChaim 233:2 quotes the dispute of the achronim but concludes that because [[Tefillah]] is derabbanan one does not have to pray again. </ref>

===Latest Time for Mincha===
====After Sunset====

#Even though certainly one should pray mincha before sunset, if the only options are to either pray mincha before sunset himself or with a minyan after sunset, Ashkenazim hold that one should pray oneself on time before sunset,<ref>Mishna Brurah 233:14 writes that it is better to pray Mincha before shkiyah without a minyan than to pray with a minyan after shkiyah. In an extenuating circumstance he allows davening mincha until 3.25 mil after shekiya based on the Shulchan Aruch. [https://ph.yhb.org.il/02-24-04/#_te01ftn24_3 Peninei Halacha (Tefillah 24:4)] holds that one can follow the Mishna Brurah who is based on Rabbenu Tam and even though we do not follow Rabbenu Tam since many agree with him. However, Kuntres Seyda Lderech p. 39 quotes Chazon Ish that one should not daven mincha after sunset even in extenuating circumstances or after the fact. Dirshu 233:22 cites this as well from Ishrei Yosher (Nezikin n. 94). Rav Nevinsal on Mishna Brurah 233:14 writes that someone who doesn't always follow Rabbenu Tam on ending Shabbat can not daven mincha after sunset even after the fact. Also, Avnei Darech 8:200 quotes Rav Shlomo Zalman Auerbach as holding that one may not daven mincha after sunset. [http://www.eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=3705&article=7631 Bmarah Habazek 3:14] writes that one shouldn't daven after sunset and just daven tashlumin. [https://www.yeshiva.co/ask/58222 Rav Belsky] held that it is possible to daven up to 9 minutes after sunset based on Rav Moshe. See Igrot Moshe 1:24 who writes that one shouldn't pray mincha after sunset. See further Igrot Moshe 4:62.</ref> while Sephardim hold that one can wait to pray with the minyan as long as it is within 13.5 minutes after sunset.<ref> Chacham Ben Zion Abba Shaul (cited in Ishei Yisroel page 296) and Chacham Ovadia Yosef (Yechave Daat 5:22) write that it is preferable to pray with a minyan even if the minyan as long as they are praying within the first thirteen and a half minutes after sunset. Rabbi Meir Mazuz in Bayit Neeman 1:25 p. 146 s.v. miyhu agrees even though we don't accept Rabbeinu Tam since this case is an minhag to pray during Ben Hashemashot. Yalkut Yosef 233:3 and Halacha Brurah 233:6 agree. </ref>
#Sephardic poskim hold that one can start Mincha before sunset even if one knows that one will not finish until after sunset.<ref>Yabia Omer OC 7:34 quoting the Geonim (Teshuva Mosafiya n. 51)</ref> Many Ashkenazic poskim disagree.<ref>Kuntres Seyda Lderech p. 39 quotes Chazon Ish that one should not start mincha before sunset if one knows that one will not finish until after sunset. He cites that this is like Mishna Brurah 89:1 that one can't start tefilla before the zman and finish after the zman. He cites that Rav Chaim Kanievsky, Rav Aryeh Leib Shteinmann, and Rav Nosson Geshtetner agreed. </ref>
#After the fact, opinions differ regarding how late one can still pray, and at what point should instead say [[Tashlumin]] at [[Maariv]].<ref>Rav Nevinsal on Mishna Brurah 233:14 writes that someone who doesn't always follow Rabbenu Tam on ending Shabbat can not daven mincha after sunset even after the fact. Also, Avnei Darech 8:200 quotes Rav Shlomo Zalman Auerbach as holding that one may not daven mincha after sunset. [http://www.eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=3705&article=7631 Bmarah Habazek 3:14] writes that one shouldn't daven after sunset and just daven tashlumin. [https://www.yeshiva.co/ask/58222 Rav Belsky] held that it is possible to daven up to 9 minutes after sunset based on Rav Moshe. See Igrot Moshe 1:24 who writes that one shouldn't pray mincha after sunset. See further Igrot Moshe 4:62. Piskei Teshuvot 233:8 writes that the Minhag in Eretz Yisrael is that one may lenient to Daven mincha during Bein Hashmashot (according to the opinion of the Ge'onim) which is up to 13 and one half minutes after shkia'ah.</ref>
#Initially, all of the shemona esrei and chazarat hashatz should be finished before sunset.<Ref>Yabia Omer 7:34 in fnt., Halacha Brurah 233:6. Yalkut Yosef 233:3 implies this as well as he writes that if it is after sunset the congregation shouldn't skip chazarat hashatz; they should say it as long as it is still within 13.5 minutes from sunset.</ref>

====Finishing After Sunset====

#If a person starts Shemona Esrei before sunset it is okay even if he finishes Shemona Esrei after sunset.<ref>Rav Hai Goan and Rav Sherira Goan in Teshuvot Hagoanim (Lik, 51), Aruch Hashulchan 110:5 based on Tosfot Brachot 7a s.v. shilmaleh, Yabia Omer OC 7:34</ref>

===Tachanun===

#If one reaches tachanun after sunset, there is debate amongst the poskim if it should be recited.<ref>The Mishneh Brura (131:17) holds one should say it. Rav Avigdor Neventzal in B’Yitzhak Yikareh on Mishna Brura (footnote to 131) quotes Rav Shlomo Zalman Auerbach who thinks one should not. </ref>
#If [[mincha]] lasts until after nightfall, [[tachanun]] is not recited. <ref>Kitzur Shulchan Aruch 69:8, Mishna Brurah 131:17 </ref>

===If One Hears Kedusha of a Late Mincha Minyan===

#If one prayed [[maariv]] before nightfall and then hears another [[minyan]] pray [[mincha]] many authorities hold that one should answer [[kedusha]] even if this happened on Friday night. <ref>Magen Giborim 237:1, Amudei Esh 3:19, Yaskil Avdi 5:30, and Tiferet Adam 8 hold that even after saying [[maariv]] one may answer [[kedusha]] of a [[minyan]] saying [[mincha]] unlike the opinion of the Erech Shai 236, Yagel Yacov, and Aruch HaShulchan 232. Yismach Lev 16 writes that even on Friday night if one said [[maariv]] one may still answer [[kedusha]]. Sh"t Tzitz Eliezer 10:16 and Sh"t Yabia Omer 6:21 agree with the Yishmach lev.</ref>

==Times for Arvit==
===Earliest Time for Maariv (Plag)===

#If one prayed [[Arvit]] prior to ten and three quarter hours one has not fulfilled one’s obligation. <ref>Mishna Brurah 233:10, Kaf HaChaim 233:11 as is implied by Shulchan Aruch 233:1 </ref>
#If one made a mistake and prayed [[Arvit]] thinking that it was nighttime but really it was earlier one must pray again at the proper time. <ref>Gemara Brachot 27b writes that on Friday afternoon someone who made a mistake and said [[Arvit]] early thinking it was nighttime according to Abaye he would have to pray again. The Rabbenu Yonah 18b s.v. Rav explains that since one made a mistake and did not intend to pray [[Arvit]] early one does not fulfill one’s obligation. The Magen Avraham 263:26 and Mishna Brurah 263:55 agree that this halacha applies equally to a weeknight as to Friday night. </ref>

===Maariv Before Sunset If One Davened Mincha Early===

#<div id="Timeforarvit"></div> According to Rabbi Yehuda, the latest time for mincha is ten and three quarter hours and from then on begins the time for maariv. According to Rabbanan, the cutoff point is sunset.<ref>The Mishna ([[Brachot]] 26a) writes that according to Rabbi Yehuda one must pray [[Mincha]] prior to ten and three quarter hours while according to Rabbanan [[Mincha]] may be said until nighttime. Tosfot Brachot 27a s.v. Ta Shma writes that according to Rabbi Yehuda the earliest time to say [[Mariv]] is ten and three quarter hours while according to Rabbanan the earliest time is nighttime. [This is also evident in the Gemara there (27a-b) and the upcoming Rishonim. The Maharsha (27a s.v. Tah Shma) asks why Tosfot needed to prove something which was so obvious from the Gemara.] </ref> The halacha allows one to follow either opinion, however, one must be consistent and always follow Rabbi Yehuda or always follow Rabbanan. <ref>The Gemara (27a) writes that since there is no explicit ruling as to whom the halacha follows, one who follows Rabbi Yehuda has done properly and one who follows Rabbanan is correct too. The Rabbenu Yonah ([[Brachot]] 18b s.v. DeAved) writes that whichever opinion one follows one must be consistent and always follow the same opinion. This is also opinion of the Rosh ([[Brachot]] 4:3) quoting a Gaon. Additionally, the Kesef Mishna ([[Tefillah]] 3:4) says that this is implicit in the Rambam and furthermore that it is the simple explanation of the words of the Gemara. Tur and Shulchan Aruch 233:1 codify the opinion of Rabbenu Yonah. </ref>
#The common minhag all over the world is to pray mincha until sunset. Accordingly, one may only begin to pray maariv after sunset. In extenuating circumstances, one can pray maariv before sunset if that day he prayed mincha before plag hamincha. The reason that works is because even though usually he follows the Rabbanan today he followed Rabbi Yehuda.<ref>The Rabbenu Yonah (18b s.v. DeAved) writes that one should always follow Rabbanan (which was the minhag of his time and place) but nonetheless, after the fact if one prayed [[Arvit]] after Plag [[Mincha]] one has fulfilled one’s obligation. This is quoted in Bet Yosef 233:1 and codified in Shulchan Aruch O.C. 233:1. The Shulchan Aruch 233:1 rules that in extenuating circumstances one may pray [[Arvit]] before nighttime even though one always follows Rabbanan. Mishna Brurah 233:11 writes that this is only permissible if that day itself one already prayed [[Mincha]] prior to ten and three quarter hours.</ref>
#If the only minyan for maariv available is davening before sunset after plag hamincha one should daven with them<ref>The Biur Halacha 235:1 cites the Gra who held that it is better to daven privately on time rather than daven with the congregation early. However, in Shaar Hatziyun 235:16 he quotes the Derech Hachayim that if one prayed mincha before plag and the only option is to daven after plag maariv with a minyan or after tzeit without a minyan, it is better to daven with a minyan after plag. If he didn't daven minyan until after mincha, it is better to daven oneself maariv than to daven in a minyan before sunset and contradict oneself within one day.</ref> and repeat Shema after Tzet Hakochavim. Some would say to skip birchot kriyat shema and repeat them after tzet hakochavim with shema.<ref>Rabbenu Yonah Brachot 1b writes that if the congregation is davening before the time for Shema one should daven with them even though one won't fulfill one's obligation of Shema and will have to repeat it later. He then quotes Rav Hai Goan who says that one should only say Shema with them without kavana to fulfill one's obligation but skip Brachot Kriyat Shema. The Shulchan Aruch OC 235:1 rules like the Rabbenu Yonah but the Mishna Brurah 235:12 mentions the practice of the Rav Hai Goan. Rav Moshe Feinstein in Igrot Moshe OC 2:60 agrees that one can follow either opinion whether to daven everything or just Shema without kavana and Shemona Esrei and then say Shema with Kriyat Shema with Brachot afterwards. He writes that one shouldn't follow the Gra unless one always does according to his opinion.</ref>
# Many say that Sephardim should follow a Plag that is calculated by 1.25 hours before Tzet Hakochavim of the Geonim, 13.5 minutes after Shekiya, and not the Plag of the Gra, 1.25 hours before sunset.<ref>Yalkut Yosef (Shabbat v. 1 p. 168 263 fnt. 62; 235:1; 267:12) and Ben Ish Chai Vayahakel n. 8. In all of those places the calculation of Plag is made from Tzet according to the Geonim. Thereby, the Sephardi Plag Mincha is generally between 10 and 20 minutes after the Gra plag. Yalkut Yosef (Shabbat 1-3, 5771 edition, pp. 143-146) writes that a person can pray arvit as early as plag mincha. However, he defines plag hamincha as 1.25 hours before tzet hakochavim of the geonim. The hours are calculated from olot to tzet of the geonim. He addresses that for kriyat shema in extenuating circumstances it is acceptable to rely upon the Gra zmanim, but not for the brachot of avrit because of safek brachot lhakel. Also, one can't light Shabbat candles before 1.25 hours before tzet of geonim. He rebuts an attack that we must follow the Gra zmanim since we light candles before plag of Rabbenu Tam. He answers that we follow the plag of the Ben Ish Chaim which is 1.25 hours before tzet of the geonim but not the Gra's plag. on p. 144 he writes that it is a bracha levatala to pray avrit after plag of the Gra.
*See also [https://www.torahanytime.com/#/lectures?v=81670 Rav Yitzchak Yosef (Motzei Shabbat Pesach 5779 min 37)] who said that the schedules which print plag mincha 1.25 hours before shekiya (Gra) are causing Sephardim to say brachot levatalot when they daven arvit right after plag. Rather they need to daven after plag which is 1.25 hours before tzet. Tzet is only 20 minutes (13.5 zmaniyot minutes) so our plag is less than 20 minutes after their plag but starting arvit before then is a bracha levatala for Sephardim. They should print the plag according to Sephardim.
*See also [https://www.torahanytime.com/#/lectures?v=55391 Rav Yitzchak Yosef (Motzei Shabbat Bo 5778 min 25)] who said that it is a bracha levatala to daven Arvit after Plag of the Gra according to Rabbenu Tam and we are strict for Rabbenu Tam.
* [https://www.torahanytime.com/#/lectures?v=60107 Rav Yitzchak Yosef (Motzei Shabbat Emor 5778 min 28)] said that since the minhag is that we follow the geonim for zmanim, the minhag is to pray mincha before Plag of the geonim and arvit after Plag of the geonim, even though according to Rabbenu Tam it is a bracha levatala since it is day.</ref> Thereby, the Sephardi Plag Mincha is generally between 10 and 20 minutes after the Gra plag. See the [https://play.google.com/store/apps/details?id=net.calj.android CalJ App] for calculation of this zman. However, others say that even Sephardim can calculate plag hamincha according to the Gra.<ref>Kaf Hachaim 233:7, Halacha Brurah v. 14 teshuva 7. Halacha Brurah writes that there's no safek brachot to light candles after plag of the gra or daven arvit after that plag since that is the minhag and there's no safek brachot where there is a minhag. He rejects the position of Ben Ish Chai that we calculate from Olot to Tzet of Geonim because that is definitely not the view of the Geonim. Rather the Geonim would calculate their zmanim in accordance with Gra.</ref>

===Early Maariv on Friday Night===

#Regarding praying [[Arvit]] early on Friday night see [[Making early Shabbat]].

===Maariv Before Sunset If One Davened Mincha after Plag===

#An individual may not pray before mincha after plag mincha and maariv before sunset in one day under any circumstance.<ref>Shulchan Aruch 233:1, Mishna Brurah 233:11</ref>
#A [[minyan]] may be lenient to pray both [[Mincha]] and [[Arvit]] between plag hamincha and sunset, even though it is a self-contradictory practice following both Rabbanan and Rabbi Yehuda.<ref>Mishna Brurah 233:11 writes that in a minyan where there is an excessive effort to get everyone back to shul for [[maariv]] (and people cannot wait in shul), it is permissible for a [[minyan]] to say [[maariv]] right after [[Mincha]] (between Plag [[Mincha]] and nighttime). Shulchan Aruch 233:1 says the minhag is like Rabbanan and Rama 233:1 says the minhag is like Rabbi Yehuda. Nowadays, Piskei Teshuvot 233:4 writes that the Ashkenazic minhag is also like Rabbanan. </ref> If the only minyan available is such a minyan an individual shouldn't join such a minyan for both mincha and maariv, but only for one of them.<ref>Mishna Brurah 235:14</ref> If they need you to complete the minyan you can join them.

===Maariv After Sunset Before Tzet===

#If one is davening in a minyan immediately after sunset one should pray with them completely. One should repeat Shema after Tzet. Some have the practice to just pray with them Shema and Shemona Esrei and skip birchot kriyat shema and repeat brichot kriyat shema and shema after tzet hakochavim.<ref>*The Rif (Brachot 1b) rules that the time to say [[Kriyat Shema]] at night is from [[Tzet HaKochavim]] like the simple Mishna and Gemara Brachot 2a. The Rambam (Kriyat Shema 1:9) concurs.
*Rashi (Brachot 2a s.v. Ad Sof) also holds that one does not fulfill Shema until [[Tzet HaKochavim]] but defends the practice to say Shema in Shul with the [[Brachot]] explaining that the Shema in Shul is only to precede [[Shmoneh Esrei]] with words of Torah, whereas the primary time one fulfills one's obligation of saying Shema is before going to sleep.
*Rabbenu Tam (quoted by Tosfot [[Brachot]] 2a s.v. Meeymatai) argues that really we hold like Rabbenu Yehuda in the Mishna (Brachot 26a) who says that one may say [[Arvit]] from Plag [[Mincha]], so too we hold that one may say Shema from Plag [[Mincha]]. The Ri (also quoted in the above Tosfot) agrees that the primary Shema is the one said in Shul, however, he explains that it is because we hold like the other opinions quoted in the Gemara 2a-b who say that the time for Shema is earlier than [[Tzet HaKochavim]].
*The Rosh (Brachot 1:1) rejects the Rabbenu Tam’s comparison between the time for [[Arvit]] and Shema and rather says that with difficulty one could defend the minhag like the Ri but nonetheless preferably one should say Shema only after [[Tzet HaKochavim]].
*The Rosh (Brachot 1:1) quotes the Rav Hai Goan who says that if one is in a situation where one could either pray with a [[minyan]] before [[Tzet HaKochavim]] or pray by oneself later one should pray with the [[minyan]] early but not say Shema with the [[Brachot]] until later. Rav Hai Goan also suggests that one could pray with the congregation as a voluntary [[prayer]] and then pray again oneself with Shema and [[Shmoneh Esrei]]. This is also quoted by the Rabbenu Yonah (Brachot 1b s.v. VeRabbenu Hai), Rashba (Brachot 2a s.v. VeNishal), and Tur 235:1.
*Rabbenu Yonah gives an alternative for someone in that situation; say [[Brachot]] of Shema, Shema with intent not to fulfill one’s obligation but rather just as words of Torah, and then [[Shmoneh Esrei]] with the [[minyan]] and after [[Tzet HaKochavim]] one should repeat Shema with the intent of fulfilling one's obligation.
*The Bet Yosef 235:1 concludes that one should make sure to repeat Shema after [[Tzet HaKochavim]] but one may follow the above suggestions (of Rav Hai and Rabbenu Yonah). Mishna Brurah 235:12 and Igrot Moshe 2:60 write that one can follow either Rav Hai or Rabbenu Yonah. The Shulchan Aruch 235:1 writes like the Rabbenu Yonah that if one is praying with a congregation earlier than [[Tzet HaKochavim]] one should say Shema with the [[Brachot]] and [[Shmoneh Esrei]] and then repeat Shema at [[Tzet HaKochavim]].
*The Mishna Brurah 235:9 writes like the Rabbenu Yonah that when saying Shema early one should not have intent to be fulfilling one’s obligation until [[Tzet HaKochavim]]. The Mishna Brurah 235:11 writes that it is a dispute whether one must repeat the third paragraph of Shema. Igrot Moshe 2:60 writes that one should repeat all three paragraphs.
*Igrot Moshe OC 2:60 explains that the reason that the Rabbenu Yonah and Mishna Brurah wrote not to have intent to fulfill one's obligation of kriyat Shema is because of a concern of [[Baal Tosif]]. If a person were to say Shema at the wrong time with intent that one should fulfill one's obligation it is like one is adding on to the time of the mitzvah similar to sleeping in the sukkah on the eighth day of sukkah with intent to add to sukkot (Rosh Hashana 28b). However, the Shulchan Aruch doesn't quote that it is necessary to have such an intent since the minhag is not to have intent to fulfill the mitzvah of Shema then (like Rashi Eruvin 96a s.v. v'od).</ref>
#If the only option is to daven at a minyan that is praying Arvit after immediately after Shekiya before Tzet Hakochavim and there's no later minyan one should pray with the minyan rather than daven later without a minyan.<ref>Shulchan Aruch 235:1, Mishna Brurah 235:12. Rav Moshe Feinstein in Igrot Moshe OC 2:60 writes that in such a case one should certainly daven with a minyan and either the opinion of Rabbenu Yonah to daven Brachot Kriyat Shema with the congregation or Rav Hai Goan to skip them are acceptable.</ref>

===Ideal Time for Arvit (Tzet)===

#One should make sure to say [[Kriyat Shema]] after [[Tzet HaKochavim]].<ref>Mishna Brachot 2a, Shulchan Aruch OC 235:1, Kitzur Shulchan Aruch 70:1</ref> Since Kriyat Shema is biblical one should be strict for Rabbenu Tam to repeat Shema after Tzet Hakochavim of Rabbenu Tam.<ref>Igrot Moshe YD 4:48:4</ref>
#Ideally, one should pray [[Arvit]] after [[Tzet HaKochavim]] and not immediately after sunset.<ref>Kitzur Shulchan Aruch 70:2</ref> However, the minhag of many places is to daven Arvit immediately after sunset.<ref>Mishna Brurah 235:12 writes that fortunate is the person who can daven with a congregation after Tzet Hakochavim which is the correct time.</ref>

===Latest Time===
#One should make sure to daven maariv before Chatzot. If one could either daven by oneself before Chatzot or with a minyan after Chatzot one should daven by oneself before Chatzot.<ref>Ishei Yisrael 28:15 based on Mishna Brurah 235:17 and quoting Rav Chaim Kanievsky, Or Letzion 2:15:9, Piskei Teshuvot 235:10. Piskei Teshuvot (235 fnt. 68) questions this since it is possible to recite kriyat shema before chatzot and then shemona esrei with the minyan after chatzot. [[Dating_Packet| Rav Hershel Schachter (cited in Halachos of Dating)]] holds that one should daven by oneself before chatzot rather than daven with a minyan after chatzot.</ref> Some disagree and allow davening in a minyan after chatzot as long as one says shema before chatzot.<ref>Halacha Brurah 235:20</ref>
#After the fact, one may pray [[Arvit]] all night until [[Olot HaShachar]].<ref>Kitzur Shulchan Aruch 70:2</ref>

==Sources==
<references />
[[Category:Prayer]]

When Is the Earliest and Latest Time to Pray?

2024-07-03T19:45:34Z

RecentChangesEmail: /* Earliest Time for Some Parts of Shacharit */ I believe that the minhag in America is that Alos is 72 min shaos shavos before netz. R Henkin in Gevuras Eliyahu (printed less than 10 yrs ago) has a teshuva to this effect. There is actually an English sefer called Dvar Yom, published by Isreal bookshop, where he challenges the idea that anyone really holds this way. A kuntres was written defending this minhag. It is definitely worth clarifying.

*Note: All times are [[Shaot Zmaniot]] (halachic hours). For exact times for your location, see [http://www.myzmanim.com/search.aspx myzmanim.com].

==Earliest Time for Some Parts of Shacharit==

#One can only say [[Korbanot|''korbanot'']] during the day, meaning after [[Olot HaShachar|''alot ha'shachar'']] which is 72 minutes before [[HaNetz|''ha'netz'']]. <ref>S”A 1:6. </ref>
#In cases of need, such as a worker who needs to daven early, one can say [[Korbanot]] from 96 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <ref>Halacha Brurah 1:16 (based on Sh”t Yacheve Daat 2:8) writes that in cases of need (for example a worker who needs to daven early) it is possible to say [[Korbanot]] 96 minutes before [[HaNetz]]. </ref>
#The earliest time to say [[Birchot HaShachar]] is from [[Chatzot]] (halachic midnight). <ref>Magen Avraham 47:13, Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9) </ref> Initially one should say Hanoten Lesechvi Binah after Alot Hashachar and after the fact one fulfills one's obligation anytime after Chatzot.<ref>Rosh (Teshuva 4:1) writes that initially one shouldn't say Hamotzei Lesechvi until Olot. Shulchan Aruch 47:13 codifies this. Magen Avraham 47:13 cites the Arizal who says that all of the brachot can be said after Chatzot but the Magen Avraham qualifies this to where one actually heard the rooster crow. Either way he concludes that it is better to be strict to wait until olot. Mishna Brurah 47:31, Biur Halacha 47:13, and Peninei Halacha (Tefillah 9:5) agree. </ref>
#The earliest time to say Baruch SheAmar is [[Olot HaShachar]] which is 72 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <ref>Halacha Brurah 1:16 </ref>
#The earliest time that one can put on [[Tallit]] is [[MeSheYakir]], which is one hour (in [[Shaot Zmaniot]]) before [[HaNetz]]. <ref>Shulchan Aruch 18:3 rules that the time to make the bracha on [[Tallit]] is from [[MeSheYakir]]. There is a dispute among the achronim about when exactly [[MeSheYakir]] is. Because of [[Safek Brachot LeHakel]], Halacha Brurah 18:6 one may not make the bracha earlier than a fifth of an hour (in [[Shaot Zmaniot]]) after [[Olot HaShachar]]. </ref>
#Ashkenazim, in a case of need, can be lenient to say the bracha on [[Tallit]] from [[Olot HaShachar]] which is 72 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <ref>Rama 18:3 says that bedieved if one wears a [[Tallit]] after [[Olot HaShachar]] one should make a bracha and concludes that such was the minhag. Aruch Hashulchan 18:9 agrees. Mishna Brura 18:10 says that ideally though one should wait until Misheyakir. </ref>
#If one puts on Tzitzit before alot HaShachar, he should not recite a berakha until the proper time, and should feel the Tzitzit after making the berakha once the proper time arrives.<ref>Rama 18:3 </ref>
#If one begins to daven before misheyakir with Tallit and Tefillin on, one should wait to make the berakhot until between Yishtabach and Kaddish.<ref>Rama OC 54:3, Piskei Teshuvot 30:1.
</ref>
#One should avoid saying Yotzer Or before misheyakir.<ref>Mishnah Berurah 58:17. Piskei Teshuvot (58:10) notes that some are lenient when it is unavoidable. However, Beiur Halakha (s.v. Zeman Kriat Shema) notes that this discussion may be irrelevant for men if they are going to only say Pesukei D’zimra before misheyakir and say the berakha on Tzitzit and Tefillin before Yotzer Or, and certainly it is preferable to not begin davening until one can make the berakha on Tzitzit and Tefillin.</ref>
#One who cannot avoid reciting Shema before misheyakir may do so after alot hashachar.<ref>Shulchan Arukh OC 58:3.</ref>However, one may do so from alot hashachar at the earliest.<ref>Shulchan Arukh 89:1, 8. Mishnah Berurah (89:4) notes that this may be lekhatchila for those who have no other choice, but for one who could say Shemoneh Esrei later he would only fulfill his obligation b’diavad by davening early.</ref> One may certainly say Shemone Esrei after misheyakir, even if it is before sunrise.<ref>Piskei Teshuvot 89:4</ref>

==Times for Shacharit==
===Earliest Time===
===Ideal Time===

#The ideal mitzvah is to start praying [[Shmoneh Esrei]] of [[Shacharit]] at [[Netz HaChama]] (sunrise). The practice of those who say Shemona Esrei of Shacharit at Netz is called ''Vatikin''.<ref>Gemara [[Brachot]] 26a writes the ideal time to pray [[Shacharit]] is at [[HaNetz HaChama]] and that was the practice of the [[Vatikin]] (those who fulfill the מצות early and in the proper time). This is codified by the Rambam ([[Tefillah]] 3:1), Rosh ([[Brachot]] 4:1), Tur and Shulchan Aruch 89:1 </ref>
#If a person can either da<span id="netz"></span>ven at Netz without a minyan or later with a minyan, according to Ashkenazim one may daven at Netz if one regularly davens at Netz.<ref>Biur Halacha 58 s.v. umitzvah</ref> According to Sephardim one should daven with a minyan later unless one will pray with kavana.<ref>Yalkut Yosef 89:19</ref>

===After Alot Hashachar===
===Netz===

#Ideally one should pray after Netz. If one did pray anytime after [[Olot HaShachar]] (dawn, about 72 minutes before sunrise) one has fulfilled one’s obligation.<ref>The Rosh ([[Brachot]] 4:1) writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (s.v. Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1. </ref>

===Pre-Netz===

#If one needs to travel or in a cases of extreme difficulty one may pray [[Shacharit]] after [[Olot HaShachar]] before [[HaNetz]], but nonetheless one may not make the bracha on [[Tallit]] and [[Tefillin]] or say [[Kriyat Shema]] until [[MeSheYakir]]. <ref>*The Rosh (Brachot 4:1) writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many rishonim including Tosfot 30a (D”H Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1.
*There is a minority of Rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar]]. The basis of this approach is Rashi (Brachot 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
*Shulchan Aruch 89:8 rules that in cases of extenuating circumstances such as where one has to travel early one may pray [[Shacharit]] [[Shmoneh Esrei]] immediately after [[Olot HaShachar]] and then say Shema while traveling if one is able to have kavana (proper intent) while traveling. This is also mentioned in Mishna Brurah 89:1.</ref>
##Therefore, a person who needs to pray early in the morning in order to get to work should pray with a [[minyan]] that starts praying after Mesheyakir before Netz.<ref>Shulchan Aruch 58:3</ref>
##If that isn't possible then the minyan should use the following schedule: say up to Birchot [[Kriyat Shema]] without [[Tallit]] and [[Tefillin]] (except for Shaliach Tzibbur who should put on [[Tallit]] and [[Tefillin]] before Yishtabach), when [[MeSheYakir]] arrives put on [[Tallit]] and [[Tefillin]], then continue from there. <ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30). Sh"t Igrot Moshe 4:6 writes that a person who needs to make it to work is considered to be in an extenuating circumstance in which Shulchan Aruch 89:8 writes that one may pray [[Shacharit]] after Alot Hashachar See also Iggrot Moshe OC 1:10 and Yechave Daat 2:8.</ref>
#If the choice is to pray with an early [[minyan]] that davens before Netz after Msheyakir or to pray later by oneself, such as in one's office, one should rather pray earlier with a [[minyan]].<ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30), Igrot Moshe 4:6 s.v. im ken, Peri Yitzchak 1:2, Sh"t Yaskil Avdi 5:10, Sh"t Minchat Yitzchak 9:10. Chazon Ish (Ishei Yisrael 13:note 21) ruled likewise. [http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30) said that if one feels that it is just too dark and one cannot understand what the people are relying on to put on [[Tefillin]] so early one should say up to Baruch SheAmar before traveling and then pray at one’s office.</ref> Some disagree and say that you should pray on your own rather than daven before netz. <ref>Sh”t Sheilot Shmuel OC 12, Rav Elyashiv (quoted in Avnei Yashfei [[Tefillah]] page 167), Yalkut Yosef ([[Tefilla]] pages 137-139, 89:14). </ref>
#If a person who is not in a rush to pray before sunrise is needed for a [[minyan]] that is praying before sunrise there is a dispute whether he is allowed to join or not. <ref>Rav Yosef Shalom Elyashiv quoted in Tefilla Kehilchita page 78 and in Avnei Yashfe (Tefilla page 169 89:14) says that although he can answer for their [[minyan]] he cannot pray with them. This is true even if he is the sixth one who would be praying (a [[minyan]] requires ten but a minimum of six praying at the time) and his refusal to pray would prevent there being a [[minyan]]. Rav Shlomo Zalman Auerbach in Halichot Shlomo 1:5-13 (and Avnei Yishfe p. 169) though ruled that if the refusal to join will prevent the [[minyan]] he may pray with them as long as it is not on a consistent basis. </ref>

===Pre-Msheyakir===

#If a person has a choice to daven with a pre-Mesheyakir minyan or afterwards by oneself one should pray oneself he should daven by oneself.<ref>Avnei Yishfe p. 167 quotes Rav Elyashiv that it is better to daven oneself later rather than davening before Mesheyakir. He also cites Pri Yitzchak s.v. nachzor 1:2 who agrees.</ref> Some disagree.<ref>Avnei Yishfe p. 168 quotes Rav Ben Tzion Abba Shaul who says that if that's the only minyan available one should daven with a pre-mesheyakir minyan relying on the Pri Chadash rather than daven by oneself. Igrot Moshe 4:6 s.v. im ken agrees.</ref>

===After the Fact===

#If one prayed before [[Olot HaShachar]], one has not fulfilled one’s obligation. Nonetheless, one should pray again on condition that if one is exempt then one is praying voluntarily. <ref>*What is the earliest time for [[Shacharit]]? The Rosh 4:1 writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (D”H Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1.
*There is a minority of rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar]]. The basis of this approach is Rashi ([[Brachot]] 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
*[Interestingly, the Derisha argues that the Rabbenu Yerucham holds that there are three levels, ideally one should pray at [[HaNetz]], it is permissible to pray after [[MeSheYakir]] and it is only effective, after the fact, after [[Olot HaShachar]].]
*Mishna Brurah 89:2 writes that based on Shulchan Aruch, if one prayed before [[Olot HaShachar]] one has not fulfilled one’s obligation.
*Yalkut Yosef ([[Tefillah]] pg 136, see also Sh”t Yechave Daat 2:8) writes that even if one prayed altogether before [[Olot HaShachar]] one should still pray again at the proper time with a stipulation that if one is not obligated that it should be a voluntary [[prayer]]. So writes Sh”t Otzrot Yosef 5:3.</ref>

===Latest Time===

#The latest time to say [[Shmoneh Esrei]] of [[Shacharit]] is the end of the fourth hour (in [[Shaot Zmaniot]]). <ref>The Mishna (Brachot 26a) writes that the latest time [[Shacharit]] could be said according to Rabbi Yehuda is the fourth hour and according to the Rabbis is the sixth hour. The Gemara (27a) writes that we hold like Rabbi Yehuda because there is a Mishna in Ediyot that supports Rabbi Yehuda. This is codified by the Rif 18a, Rosh 4:1, and Rambam ([[Tefillah]] 3:1). The halacha is brought in Tur and Shulchan Aruch 89:1 </ref>
#If one has not prayed until the end of the fourth hour, one should pray [[Shacharit]] before the end of the sixth hour (midday, in [[Shaot Zmaniot]]). If one intentionally did not pray in the first four hours one should still pray before midday but one should stipulate that if one is exempt that one is praying a voluntary [[prayer]]. <ref>*The Rif 18a originates that even though we hold like Rabbi Yehuda that the latest time for [[Shacharit]] is the fourth hour one could still pray after the fourth hour and receive the reward for praying (albeit having lost the reward for praying in the proper time). The Rosh 4:1, Rambam (Hilchot [[Tefillah]] 3:1), and Tur 89:1 hold like the Rif.
*The Bet Yosef 89:1 writes that it seems as though the Rosh and Rif base their halacha on the general language of the Gemara (Brachot 26a) “one could pray all day and receive reward for [[prayer]] but would loose the reward for [[prayer]] in its proper time.” Because this phrase was the Gemara’s way of explaining the halacha of [[Tashlumin]], the Bet Yosef, rules that according to the Rif and Rosh one would not be able to pray after the fourth hour if a person intentionally did not pray in the first four hours.
*However, the Rambam and Tur 89:1 hold that if a person intentionally prayed after the fourth hour he still receives reward for [[prayer]]. The Bet Yosef 89:1 explains that the Rambam tried to minimize the dispute between רבנן and Rabbi Yehuda so that there would not be an argument as to whether one totally fulfills the mitzvah or does not fulfill it at all in the period between the fourth and sixth hour. Rather they both agree that it is still time for [[Shacharit]] but according to Rabbi Yehuda one who prays at that time only receives reward for [[prayer]] but not that of [[prayer]] in its proper time while רבנן hold that one would also receive the reward of it being in its proper time. According to this explanation, one should be able to pray in this period even if one intentionally did not pray beforehand.
*Additionally, if one holds like the Rif then one would be able to daven at any time even between six and sixth and a half, while according to the Rambam one should only be able to pray as long as there is some opinion which considers it the time for [[Shacharit]]. The Bet Yosef adds that the Rashba agrees with the Rambam. (It seems that the Bet Yosef understands the Rashba to say that you certainly may not pray during the half hour after [[Chatzot]]. The Bach argues that the Rashba meant something else entirely, namely that one should pray the [[Tashlumin]] right after having prayed the obligatory [[Tefilla]].)
*The Mishna Brurah 89:6 writes that because of the dispute one should still pray after the fourth hour even if one intentionally missed praying earlier but nonetheless should stipulate that if one is exempt, one should be considered praying voluntarily. Yalkut Yosef 89:5 agrees.</ref>
#One may not pray past the end of the sixth hour (but rather one should wait to say [[Tashlumin]] at [[Mincha]]).<ref>Rama O.C. 89:1 (based on the explanation of the Bet Yosef of the Rambam and Tur, see the [[#cite_note-11|previous footnote]])</ref>

==Times for Mincha==
===Ideal Time for Mincha===

#The ideal time to pray [[Mincha]] is after nine and a half hours ([[Mincha]] Ketana), however, one fulfills one’s obligation by praying from six and a half hours ([[Mincha]] Gedola). <ref>*Rambam (Tefillah 3:2) writes that since they instituted Tefillah corresponding to korbanot the primary time for mincha is mincha ketana, 9.5 hours in the day but one fulfills one's obligation anytime after mincha gedola, 6.5 hours. The Tur 233:1 argues that the primary time to pray [[Mincha]] is after six and a half hours since it is the time when a korban mincha is fit. Shulchan Aruch O.C. 233:1 follows the Rambam. The Mishna Brurah 233:1 also holds like the Rambam but adds that there are some rishonim who allow one to pray earlier and in certain cases (see further) one may pray earlier. Kaf HaChaim 233:1, Yalkut Yosef (Brachot page 637) and Halichot Olam (vol 1 pg 253) concur with Mishna Brurah. Aruch Hashulchan 233:!2 writes that ideally one should daven after mincha ketana but for any small reason one could even initially daven mincha gedola.
*Kaf Hachaim 233:3 adds that really the best time is after plag mincha, 10.45 hours into the day. Rav Nevinsal (BeYitzchak Yikra on Mishna Brurah 233:1) argues that according to the Rambam one should pray after 9.5 hours before 10.45 hours and only pray after 10.45 hours in extenuating circumstances. He even writes that it is preferable to pray before ten and three quarter hours rather than pray with a [[minyan]], however, the minhag is not like this.
*See the BeYitchak Yikra 233:1 (notes of Rav Nevinsal on Mishna Brurah) who adds that the Rambam holds that the only preferable time is after [[Mincha]] Ketana before Plag [[Mincha]] (10 ¾ hours) and it would be preferable to say [[Mincha]] individually at [[Mincha]] Gedola rather than with a [[minyan]] at [[Mincha]] Ketana after Plag [[Mincha]]. Nonetheless, he agrees that the minhag is not like this.</ref>

====When it is Ideal to Daven Mincha Gedola====

#In many Yeshiva's the minhag is to daven mincha gedola to avoid breaking up a seder, a fixed section of learning.<ref>Piskei Teshuvot 233:2. [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 approx min 30)] explained that his father used to say mincha only after mincha ketana but later said it at mincha gedola. He recommended it for a yeshiva setting. He also explained that the Rif and Rosh hold that it is permitted even initially to say mincha at mincha gedola.</ref>
#If one needs to travel or have a meal (which one should not do before praying [[Mincha]] once the time for [[Mincha]] arrives), then one can pray from after six and a half hours. <ref>Mishna Brurah 233:1 writes that if one needs to travel, have a meal, or one will only be able to make a [[minyan]] for [[Mincha]] earlier, then one can pray from after six and a half hours. Kaf HaChaim 233:1 also writes that there are those who are lenient to pray early if there is a need. Yalkut Yosef ([[Brachot]] page 637) and Halichot Olam (vol 1 pg 253) writes that it is preferable to pray after six and a half hours in order to avoid having a meal before praying [[Mincha]] (after the time for [[Mincha]] has arrived). </ref>
#If one will only be able to make a [[minyan]] for [[Mincha]] Gedola (after six and a half hours) and one will not make a [[minyan]] for mincha ketana (after nine and a half hours), it is preferable to pray with a [[minyan]] after six and a half hours. <ref>Mishna Brurah 233:1, Yalkut Yosef ([[Brachot]] pg 639). [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 43)] said that although the Shoel Vnishal held that it is better to daven by oneself than to daven at mincha gedola the halacha doesn't follow that opinion.</ref>

===Earliest Time===

#If one prayed prior to six and a half hours, according to many one has not fulfilled one’s obligation, however, some say that one has fulfilled one's obligation after the fact. <ref>Mishna Brurah 233:2 writes that this is implied from Shulchan Aruch 233:1 (and is agreed upon by many achronim), however there are some achronim who say that after the fact one has fulfilled one’s obligation. Kaf HaChaim 233:2 quotes the dispute of the achronim but concludes that because [[Tefillah]] is derabbanan one does not have to pray again. </ref>

===Latest Time for Mincha===
====After Sunset====

#Even though certainly one should pray mincha before sunset, if the only options are to either pray mincha before sunset himself or with a minyan after sunset, Ashkenazim hold that one should pray oneself on time before sunset,<ref>Mishna Brurah 233:14 writes that it is better to pray Mincha before shkiyah without a minyan than to pray with a minyan after shkiyah. In an extenuating circumstance he allows davening mincha until 3.25 mil after shekiya based on the Shulchan Aruch. [https://ph.yhb.org.il/02-24-04/#_te01ftn24_3 Peninei Halacha (Tefillah 24:4)] holds that one can follow the Mishna Brurah who is based on Rabbenu Tam and even though we do not follow Rabbenu Tam since many agree with him. However, Kuntres Seyda Lderech p. 39 quotes Chazon Ish that one should not daven mincha after sunset even in extenuating circumstances or after the fact. Dirshu 233:22 cites this as well from Ishrei Yosher (Nezikin n. 94). Rav Nevinsal on Mishna Brurah 233:14 writes that someone who doesn't always follow Rabbenu Tam on ending Shabbat can not daven mincha after sunset even after the fact. Also, Avnei Darech 8:200 quotes Rav Shlomo Zalman Auerbach as holding that one may not daven mincha after sunset. [http://www.eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=3705&article=7631 Bmarah Habazek 3:14] writes that one shouldn't daven after sunset and just daven tashlumin. [https://www.yeshiva.co/ask/58222 Rav Belsky] held that it is possible to daven up to 9 minutes after sunset based on Rav Moshe. See Igrot Moshe 1:24 who writes that one shouldn't pray mincha after sunset. See further Igrot Moshe 4:62.</ref> while Sephardim hold that one can wait to pray with the minyan as long as it is within 13.5 minutes after sunset.<ref> Chacham Ben Zion Abba Shaul (cited in Ishei Yisroel page 296) and Chacham Ovadia Yosef (Yechave Daat 5:22) write that it is preferable to pray with a minyan even if the minyan as long as they are praying within the first thirteen and a half minutes after sunset. Rabbi Meir Mazuz in Bayit Neeman 1:25 p. 146 s.v. miyhu agrees even though we don't accept Rabbeinu Tam since this case is an minhag to pray during Ben Hashemashot. Yalkut Yosef 233:3 and Halacha Brurah 233:6 agree. </ref>
#Sephardic poskim hold that one can start Mincha before sunset even if one knows that one will not finish until after sunset.<ref>Yabia Omer OC 7:34 quoting the Geonim (Teshuva Mosafiya n. 51)</ref> Many Ashkenazic poskim disagree.<ref>Kuntres Seyda Lderech p. 39 quotes Chazon Ish that one should not start mincha before sunset if one knows that one will not finish until after sunset. He cites that this is like Mishna Brurah 89:1 that one can't start tefilla before the zman and finish after the zman. He cites that Rav Chaim Kanievsky, Rav Aryeh Leib Shteinmann, and Rav Nosson Geshtetner agreed. </ref>
#After the fact, opinions differ regarding how late one can still pray, and at what point should instead say [[Tashlumin]] at [[Maariv]].<ref>Rav Nevinsal on Mishna Brurah 233:14 writes that someone who doesn't always follow Rabbenu Tam on ending Shabbat can not daven mincha after sunset even after the fact. Also, Avnei Darech 8:200 quotes Rav Shlomo Zalman Auerbach as holding that one may not daven mincha after sunset. [http://www.eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=3705&article=7631 Bmarah Habazek 3:14] writes that one shouldn't daven after sunset and just daven tashlumin. [https://www.yeshiva.co/ask/58222 Rav Belsky] held that it is possible to daven up to 9 minutes after sunset based on Rav Moshe. See Igrot Moshe 1:24 who writes that one shouldn't pray mincha after sunset. See further Igrot Moshe 4:62. Piskei Teshuvot 233:8 writes that the Minhag in Eretz Yisrael is that one may lenient to Daven mincha during Bein Hashmashot (according to the opinion of the Ge'onim) which is up to 13 and one half minutes after shkia'ah.</ref>
#Initially, all of the shemona esrei and chazarat hashatz should be finished before sunset.<Ref>Yabia Omer 7:34 in fnt., Halacha Brurah 233:6. Yalkut Yosef 233:3 implies this as well as he writes that if it is after sunset the congregation shouldn't skip chazarat hashatz; they should say it as long as it is still within 13.5 minutes from sunset.</ref>

====Finishing After Sunset====

#If a person starts Shemona Esrei before sunset it is okay even if he finishes Shemona Esrei after sunset.<ref>Rav Hai Goan and Rav Sherira Goan in Teshuvot Hagoanim (Lik, 51), Aruch Hashulchan 110:5 based on Tosfot Brachot 7a s.v. shilmaleh, Yabia Omer OC 7:34</ref>

===Tachanun===

#If one reaches tachanun after sunset, there is debate amongst the poskim if it should be recited.<ref>The Mishneh Brura (131:17) holds one should say it. Rav Avigdor Neventzal in B’Yitzhak Yikareh on Mishna Brura (footnote to 131) quotes Rav Shlomo Zalman Auerbach who thinks one should not. </ref>
#If [[mincha]] lasts until after nightfall, [[tachanun]] is not recited. <ref>Kitzur Shulchan Aruch 69:8, Mishna Brurah 131:17 </ref>

===If One Hears Kedusha of a Late Mincha Minyan===

#If one prayed [[maariv]] before nightfall and then hears another [[minyan]] pray [[mincha]] many authorities hold that one should answer [[kedusha]] even if this happened on Friday night. <ref>Magen Giborim 237:1, Amudei Esh 3:19, Yaskil Avdi 5:30, and Tiferet Adam 8 hold that even after saying [[maariv]] one may answer [[kedusha]] of a [[minyan]] saying [[mincha]] unlike the opinion of the Erech Shai 236, Yagel Yacov, and Aruch HaShulchan 232. Yismach Lev 16 writes that even on Friday night if one said [[maariv]] one may still answer [[kedusha]]. Sh"t Tzitz Eliezer 10:16 and Sh"t Yabia Omer 6:21 agree with the Yishmach lev.</ref>

==Times for Arvit==
===Earliest Time for Maariv (Plag)===

#If one prayed [[Arvit]] prior to ten and three quarter hours one has not fulfilled one’s obligation. <ref>Mishna Brurah 233:10, Kaf HaChaim 233:11 as is implied by Shulchan Aruch 233:1 </ref>
#If one made a mistake and prayed [[Arvit]] thinking that it was nighttime but really it was earlier one must pray again at the proper time. <ref>Gemara Brachot 27b writes that on Friday afternoon someone who made a mistake and said [[Arvit]] early thinking it was nighttime according to Abaye he would have to pray again. The Rabbenu Yonah 18b s.v. Rav explains that since one made a mistake and did not intend to pray [[Arvit]] early one does not fulfill one’s obligation. The Magen Avraham 263:26 and Mishna Brurah 263:55 agree that this halacha applies equally to a weeknight as to Friday night. </ref>

===Maariv Before Sunset If One Davened Mincha Early===

#<div id="Timeforarvit"></div> According to Rabbi Yehuda, the latest time for mincha is ten and three quarter hours and from then on begins the time for maariv. According to Rabbanan, the cutoff point is sunset.<ref>The Mishna ([[Brachot]] 26a) writes that according to Rabbi Yehuda one must pray [[Mincha]] prior to ten and three quarter hours while according to Rabbanan [[Mincha]] may be said until nighttime. Tosfot Brachot 27a s.v. Ta Shma writes that according to Rabbi Yehuda the earliest time to say [[Mariv]] is ten and three quarter hours while according to Rabbanan the earliest time is nighttime. [This is also evident in the Gemara there (27a-b) and the upcoming Rishonim. The Maharsha (27a s.v. Tah Shma) asks why Tosfot needed to prove something which was so obvious from the Gemara.] </ref> The halacha allows one to follow either opinion, however, one must be consistent and always follow Rabbi Yehuda or always follow Rabbanan. <ref>The Gemara (27a) writes that since there is no explicit ruling as to whom the halacha follows, one who follows Rabbi Yehuda has done properly and one who follows Rabbanan is correct too. The Rabbenu Yonah ([[Brachot]] 18b s.v. DeAved) writes that whichever opinion one follows one must be consistent and always follow the same opinion. This is also opinion of the Rosh ([[Brachot]] 4:3) quoting a Gaon. Additionally, the Kesef Mishna ([[Tefillah]] 3:4) says that this is implicit in the Rambam and furthermore that it is the simple explanation of the words of the Gemara. Tur and Shulchan Aruch 233:1 codify the opinion of Rabbenu Yonah. </ref>
#The common minhag all over the world is to pray mincha until sunset. Accordingly, one may only begin to pray maariv after sunset. In extenuating circumstances, one can pray maariv before sunset if that day he prayed mincha before plag hamincha. The reason that works is because even though usually he follows the Rabbanan today he followed Rabbi Yehuda.<ref>The Rabbenu Yonah (18b s.v. DeAved) writes that one should always follow Rabbanan (which was the minhag of his time and place) but nonetheless, after the fact if one prayed [[Arvit]] after Plag [[Mincha]] one has fulfilled one’s obligation. This is quoted in Bet Yosef 233:1 and codified in Shulchan Aruch O.C. 233:1. The Shulchan Aruch 233:1 rules that in extenuating circumstances one may pray [[Arvit]] before nighttime even though one always follows Rabbanan. Mishna Brurah 233:11 writes that this is only permissible if that day itself one already prayed [[Mincha]] prior to ten and three quarter hours.</ref>
#If the only minyan for maariv available is davening before sunset after plag hamincha one should daven with them<ref>The Biur Halacha 235:1 cites the Gra who held that it is better to daven privately on time rather than daven with the congregation early. However, in Shaar Hatziyun 235:16 he quotes the Derech Hachayim that if one prayed mincha before plag and the only option is to daven after plag maariv with a minyan or after tzeit without a minyan, it is better to daven with a minyan after plag. If he didn't daven minyan until after mincha, it is better to daven oneself maariv than to daven in a minyan before sunset and contradict oneself within one day.</ref> and repeat Shema after Tzet Hakochavim. Some would say to skip birchot kriyat shema and repeat them after tzet hakochavim with shema.<ref>Rabbenu Yonah Brachot 1b writes that if the congregation is davening before the time for Shema one should daven with them even though one won't fulfill one's obligation of Shema and will have to repeat it later. He then quotes Rav Hai Goan who says that one should only say Shema with them without kavana to fulfill one's obligation but skip Brachot Kriyat Shema. The Shulchan Aruch OC 235:1 rules like the Rabbenu Yonah but the Mishna Brurah 235:12 mentions the practice of the Rav Hai Goan. Rav Moshe Feinstein in Igrot Moshe OC 2:60 agrees that one can follow either opinion whether to daven everything or just Shema without kavana and Shemona Esrei and then say Shema with Kriyat Shema with Brachot afterwards. He writes that one shouldn't follow the Gra unless one always does according to his opinion.</ref>
# Many say that Sephardim should follow a Plag that is calculated by 1.25 hours before Tzet Hakochavim of the Geonim, 13.5 minutes after Shekiya, and not the Plag of the Gra, 1.25 hours before sunset.<ref>Yalkut Yosef (Shabbat v. 1 p. 168 263 fnt. 62; 235:1; 267:12) and Ben Ish Chai Vayahakel n. 8. In all of those places the calculation of Plag is made from Tzet according to the Geonim. Thereby, the Sephardi Plag Mincha is generally between 10 and 20 minutes after the Gra plag. Yalkut Yosef (Shabbat 1-3, 5771 edition, pp. 143-146) writes that a person can pray arvit as early as plag mincha. However, he defines plag hamincha as 1.25 hours before tzet hakochavim of the geonim. The hours are calculated from olot to tzet of the geonim. He addresses that for kriyat shema in extenuating circumstances it is acceptable to rely upon the Gra zmanim, but not for the brachot of avrit because of safek brachot lhakel. Also, one can't light Shabbat candles before 1.25 hours before tzet of geonim. He rebuts an attack that we must follow the Gra zmanim since we light candles before plag of Rabbenu Tam. He answers that we follow the plag of the Ben Ish Chaim which is 1.25 hours before tzet of the geonim but not the Gra's plag. on p. 144 he writes that it is a bracha levatala to pray avrit after plag of the Gra.
*See also [https://www.torahanytime.com/#/lectures?v=81670 Rav Yitzchak Yosef (Motzei Shabbat Pesach 5779 min 37)] who said that the schedules which print plag mincha 1.25 hours before shekiya (Gra) are causing Sephardim to say brachot levatalot when they daven arvit right after plag. Rather they need to daven after plag which is 1.25 hours before tzet. Tzet is only 20 minutes (13.5 zmaniyot minutes) so our plag is less than 20 minutes after their plag but starting arvit before then is a bracha levatala for Sephardim. They should print the plag according to Sephardim.
*See also [https://www.torahanytime.com/#/lectures?v=55391 Rav Yitzchak Yosef (Motzei Shabbat Bo 5778 min 25)] who said that it is a bracha levatala to daven Arvit after Plag of the Gra according to Rabbenu Tam and we are strict for Rabbenu Tam.
* [https://www.torahanytime.com/#/lectures?v=60107 Rav Yitzchak Yosef (Motzei Shabbat Emor 5778 min 28)] said that since the minhag is that we follow the geonim for zmanim, the minhag is to pray mincha before Plag of the geonim and arvit after Plag of the geonim, even though according to Rabbenu Tam it is a bracha levatala since it is day.</ref> Thereby, the Sephardi Plag Mincha is generally between 10 and 20 minutes after the Gra plag. See the [https://play.google.com/store/apps/details?id=net.calj.android CalJ App] for calculation of this zman. However, others say that even Sephardim can calculate plag hamincha according to the Gra.<ref>Kaf Hachaim 233:7, Halacha Brurah v. 14 teshuva 7. Halacha Brurah writes that there's no safek brachot to light candles after plag of the gra or daven arvit after that plag since that is the minhag and there's no safek brachot where there is a minhag. He rejects the position of Ben Ish Chai that we calculate from Olot to Tzet of Geonim because that is definitely not the view of the Geonim. Rather the Geonim would calculate their zmanim in accordance with Gra.</ref>

===Early Maariv on Friday Night===

#Regarding praying [[Arvit]] early on Friday night see [[Making early Shabbat]].

===Maariv Before Sunset If One Davened Mincha after Plag===

#An individual may not pray before mincha after plag mincha and maariv before sunset in one day under any circumstance.<ref>Shulchan Aruch 233:1, Mishna Brurah 233:11</ref>
#A [[minyan]] may be lenient to pray both [[Mincha]] and [[Arvit]] between plag hamincha and sunset, even though it is a self-contradictory practice following both Rabbanan and Rabbi Yehuda.<ref>Mishna Brurah 233:11 writes that in a minyan where there is an excessive effort to get everyone back to shul for [[maariv]] (and people cannot wait in shul), it is permissible for a [[minyan]] to say [[maariv]] right after [[Mincha]] (between Plag [[Mincha]] and nighttime). Shulchan Aruch 233:1 says the minhag is like Rabbanan and Rama 233:1 says the minhag is like Rabbi Yehuda. Nowadays, Piskei Teshuvot 233:4 writes that the Ashkenazic minhag is also like Rabbanan. </ref> If the only minyan available is such a minyan an individual shouldn't join such a minyan for both mincha and maariv, but only for one of them.<ref>Mishna Brurah 235:14</ref> If they need you to complete the minyan you can join them.

===Maariv After Sunset Before Tzet===

#If one is davening in a minyan immediately after sunset one should pray with them completely. One should repeat Shema after Tzet. Some have the practice to just pray with them Shema and Shemona Esrei and skip birchot kriyat shema and repeat brichot kriyat shema and shema after tzet hakochavim.<ref>*The Rif (Brachot 1b) rules that the time to say [[Kriyat Shema]] at night is from [[Tzet HaKochavim]] like the simple Mishna and Gemara Brachot 2a. The Rambam (Kriyat Shema 1:9) concurs.
*Rashi (Brachot 2a s.v. Ad Sof) also holds that one does not fulfill Shema until [[Tzet HaKochavim]] but defends the practice to say Shema in Shul with the [[Brachot]] explaining that the Shema in Shul is only to precede [[Shmoneh Esrei]] with words of Torah, whereas the primary time one fulfills one's obligation of saying Shema is before going to sleep.
*Rabbenu Tam (quoted by Tosfot [[Brachot]] 2a s.v. Meeymatai) argues that really we hold like Rabbenu Yehuda in the Mishna (Brachot 26a) who says that one may say [[Arvit]] from Plag [[Mincha]], so too we hold that one may say Shema from Plag [[Mincha]]. The Ri (also quoted in the above Tosfot) agrees that the primary Shema is the one said in Shul, however, he explains that it is because we hold like the other opinions quoted in the Gemara 2a-b who say that the time for Shema is earlier than [[Tzet HaKochavim]].
*The Rosh (Brachot 1:1) rejects the Rabbenu Tam’s comparison between the time for [[Arvit]] and Shema and rather says that with difficulty one could defend the minhag like the Ri but nonetheless preferably one should say Shema only after [[Tzet HaKochavim]].
*The Rosh (Brachot 1:1) quotes the Rav Hai Goan who says that if one is in a situation where one could either pray with a [[minyan]] before [[Tzet HaKochavim]] or pray by oneself later one should pray with the [[minyan]] early but not say Shema with the [[Brachot]] until later. Rav Hai Goan also suggests that one could pray with the congregation as a voluntary [[prayer]] and then pray again oneself with Shema and [[Shmoneh Esrei]]. This is also quoted by the Rabbenu Yonah (Brachot 1b s.v. VeRabbenu Hai), Rashba (Brachot 2a s.v. VeNishal), and Tur 235:1.
*Rabbenu Yonah gives an alternative for someone in that situation; say [[Brachot]] of Shema, Shema with intent not to fulfill one’s obligation but rather just as words of Torah, and then [[Shmoneh Esrei]] with the [[minyan]] and after [[Tzet HaKochavim]] one should repeat Shema with the intent of fulfilling one's obligation.
*The Bet Yosef 235:1 concludes that one should make sure to repeat Shema after [[Tzet HaKochavim]] but one may follow the above suggestions (of Rav Hai and Rabbenu Yonah). Mishna Brurah 235:12 and Igrot Moshe 2:60 write that one can follow either Rav Hai or Rabbenu Yonah. The Shulchan Aruch 235:1 writes like the Rabbenu Yonah that if one is praying with a congregation earlier than [[Tzet HaKochavim]] one should say Shema with the [[Brachot]] and [[Shmoneh Esrei]] and then repeat Shema at [[Tzet HaKochavim]].
*The Mishna Brurah 235:9 writes like the Rabbenu Yonah that when saying Shema early one should not have intent to be fulfilling one’s obligation until [[Tzet HaKochavim]]. The Mishna Brurah 235:11 writes that it is a dispute whether one must repeat the third paragraph of Shema. Igrot Moshe 2:60 writes that one should repeat all three paragraphs.
*Igrot Moshe OC 2:60 explains that the reason that the Rabbenu Yonah and Mishna Brurah wrote not to have intent to fulfill one's obligation of kriyat Shema is because of a concern of [[Baal Tosif]]. If a person were to say Shema at the wrong time with intent that one should fulfill one's obligation it is like one is adding on to the time of the mitzvah similar to sleeping in the sukkah on the eighth day of sukkah with intent to add to sukkot (Rosh Hashana 28b). However, the Shulchan Aruch doesn't quote that it is necessary to have such an intent since the minhag is not to have intent to fulfill the mitzvah of Shema then (like Rashi Eruvin 96a s.v. v'od).</ref>
#If the only option is to daven at a minyan that is praying Arvit after immediately after Shekiya before Tzet Hakochavim and there's no later minyan one should pray with the minyan rather than daven later without a minyan.<ref>Shulchan Aruch 235:1, Mishna Brurah 235:12. Rav Moshe Feinstein in Igrot Moshe OC 2:60 writes that in such a case one should certainly daven with a minyan and either the opinion of Rabbenu Yonah to daven Brachot Kriyat Shema with the congregation or Rav Hai Goan to skip them are acceptable.</ref>

===Ideal Time for Arvit (Tzet)===

#One should make sure to say [[Kriyat Shema]] after [[Tzet HaKochavim]].<ref>Mishna Brachot 2a, Shulchan Aruch OC 235:1, Kitzur Shulchan Aruch 70:1</ref> Since Kriyat Shema is biblical one should be strict for Rabbenu Tam to repeat Shema after Tzet Hakochavim of Rabbenu Tam.<ref>Igrot Moshe YD 4:48:4</ref>
#Ideally, one should pray [[Arvit]] after [[Tzet HaKochavim]] and not immediately after sunset.<ref>Kitzur Shulchan Aruch 70:2</ref> However, the minhag of many places is to daven Arvit immediately after sunset.<ref>Mishna Brurah 235:12 writes that fortunate is the person who can daven with a congregation after Tzet Hakochavim which is the correct time.</ref>

===Latest Time===
#One should make sure to daven maariv before Chatzot. If one could either daven by oneself before Chatzot or with a minyan after Chatzot one should daven by oneself before Chatzot.<ref>Ishei Yisrael 28:15 based on Mishna Brurah 235:17 and quoting Rav Chaim Kanievsky, Or Letzion 2:15:9, Piskei Teshuvot 235:10. Piskei Teshuvot (235 fnt. 68) questions this since it is possible to recite kriyat shema before chatzot and then shemona esrei with the minyan after chatzot. [[Dating_Packet| Rav Hershel Schachter (cited in Halachos of Dating)]] holds that one should daven by oneself before chatzot rather than daven with a minyan after chatzot.</ref> Some disagree and allow davening in a minyan after chatzot as long as one says shema before chatzot.<ref>Halacha Brurah 235:20</ref>
#After the fact, one may pray [[Arvit]] all night until [[Olot HaShachar]].<ref>Kitzur Shulchan Aruch 70:2</ref>

==Sources==
<references />
[[Category:Prayer]]

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When it comes to cooking and reheating foods on ''Shabbat'', aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before ''Shabbat'' for it to continue cooking as ''Shabbat'' commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before ''Shabbat''; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called ''shehiya''.<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is ''chazara''.<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of ''Shabbat'' but has been completely removed, must not be returned on ''Shabbat''. There are two explanations for this in the ''rishonim''. Some say that ''chazal'' forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to ''chazara'', we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on ''Shabbat'', and in some instances, even before ''Shabbat''.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref> This prohibition is called ''hatmana'' and is the subject of this article.
==Insulating before Shabbat==
# Before ''Shabbat'', it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, ''chazal'' were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on ''Shabbat''.<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
# On the ''Shabbat'' itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on ''Shabbat''. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref>
# Before ''Shabbat'', it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref>
## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
## Most ''poskim'' agree that if the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, a Sephardic Jew who has such a minhag does not need to stop.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
## Even in this case - when the pot is on a source of heat, one may place a wide tray on top of the pot and put the cloth over the tray. In this way the cloth will not touch the sides of the pot and is therefore permitted.<ref> The Tur 257:8 adds in the name of his father, the Rosh, that if the clothes aren’t touching the pot, it is not the normal way to do hatmana and is permitted. Thus, Shulchan Aruch 257:8 rules that as long as the pot isn’t touching the coals, so that it is a permissible shehiyah, one may put a tray on top of the pot with a cloth on top of it. In this way the cloth doesn’t touch the sides of the pot and is thus not hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
## According to most ''poskim'' it is forbidden to insulate a pot before ''Shabbat'' if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
===Insulating Food within Another Food===
# It is permissible to [[insulating food|insulate food]] by submerging it within another food if there is nothing separating between them. This is true even when the pot is on the fire, as this does not constitute ''hatmana'' at all. When the pot is on the fire one would have to be careful to fulfill the conditions of ''shehiya''.<Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before ''Shabbat'', one may wrap food in a plastic, nylon, or aluminum bag and submerge it in a pot of hot food (such as chulent). Others are stringent.<ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of hatmana. Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish; however, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is room to be lenient since the bag is only separating between the foods as it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Otsrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no hatmana in our case of a food within another food since it’s not meant to be totally separate.
*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>
# Submerging a bottle holding food or drink into a container of hot water is similar to covering it with a cloth. Thus, before ''Shabbat'' this is permissible. On ''Shabbat'', if the bottle is not totally submerged this would be permitted for Ashkenazim. However, there is a caveat. If there is a liquid in the bottle, the water in the container must be such that the liquid will never reach ''yad soledes bo'', to avoid the problem of ''bishul.'' Alternatively, the container may be a ''kli sheini''. If there are cooked dry goods in the bottle, these conditions do not apply. However, according to the Sephardim, who forbid ''hatmana'' even when the item is only partially covered, this would be forbidden.<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7. See Shulchan Aruch 253:1 and Rema there regarding if it is considered hatmana when not totally covered. Chazon Ish 37:19 is stringent like the Shulchan Aruch. However, regarding the case of the bottle, the Chazon Ish 37:32 writes that there is no hatmana when it comes to submerging something in water. The upshot is that the Chazon Ish will be more lenient in our case, and one could totally submerge the bottle. </ref>
===Hot Plate Blanket===
[[File:Plata blanket.jpg|253x253px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
# One may not completely wrap a pot with a cloth if the pot is on top of a hot plate, covered fire, or any other heating element. Although the blanket or towel itself does not add heat, the heating element does, and this is considered ''hatmana'' in something that adds heat. Thus, this is forbidden even before ''Shabbat''.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> A Sephardi who has a ''minhag'' to do this need not be stopped if done before ''Shabbat.''<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
*According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this leniency is only before Shabbat.</ref>
# If only a portion of the pot is covered, according to many Ashkenazi ''poskim'', this is not ''hatmana,'' and is permitted even though it is on a heat source. This is permissible even on ''Shabbat''. To qualify as being partially exposed, a significant portion of the pot must be uncovered, such that it will lose heat because of its exposure. If, in a significant portion of the wrapping, there is a big space between the pot and the cloth, this also would not constitute ''hatmana.''<ref> *Shemirat Shabbat Kehilchata 1:77-78 writes that since it isn't considered insulating if the pot isn't completely covered, it would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
*However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, this is forbidden even before ''Shabbat'' - as the Sephardim consider this to be real ''hatmana'' on a heat source.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
# Obviously if one does use such a blanket one should be careful that it is fire safe.

==Insulating on Shabbat==
# On ''Shabbat'' one is not allowed to insulate food, whether it is cooked or raw, even with material that doesn’t preserve heat - like clothing or cloth. ''Chazal'' were concerned that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
## With respect to ''hatmana'' there is no issue of leaving food in an oven before or on ''Shabbat'' since the food isn't touching the walls of the oven.<ref>Orchot Shabbat 2:86</ref> However, regarding ''chazara'' or ''shehiya'' see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode|the article on heating up foods on ''Shabbat'']].
# It’s permissible to insulate a [[Kli Sheni|''kli sheni'']] with cloth.<Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# On ''Shabbat'', it is permissible to insulate cold food to remove its chill or to prevent it from getting colder with material that does not preserve heat - like clothing.<ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>
# However, if the cold pot is on top of a hot pot, even if it is off the fire, this would be forbidden.<ref>Mishna Brurah 258:2</ref>

==Pot Cover==
# Covering a pot to prevent the food from getting dirty is not considered insulating even if the cover is touching the food and keeps the heat. Since the intent is not to insulate, it is no different than covering the pot with its regular cover. It would be no different if one would place aluminum foil under the cover to prevent the moisture from escaping. Here too, the intent is not to insulate.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
==Wrapping with Tin Foil==
# It is permitted to cover a food with tin foil since this is done to prevent the food from getting dirty. However, one should not use multiple layers of tin to wrap the food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

==Crock Pot==
{{Crock Pots}}

==Thermos==
# Many permit pouring hot water into a thermos on [[Shabbat|''Shabbat.'']]<Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref> If there are droplets of cold water in the thermos, they must be shaken out very well prior to putting in the hot water. Some require that the thermos be completely dry before pouring into it.<ref>Orchos Shabbat 1:67, footnote 156,157</ref>
==Hot Water Urn==
# It is permissible to use a samovar on ''Shabbat.''<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

==Rewrapping==
# A pot that was wrapped in cloth before [[Shabbat|''Shabbat'']] and, after ''Shabbat'' commences, it becomes uncovered, may be rewrapped on [[Shabbat|''Shabbat'']]. When rewrapping, heavier coverings may be added as long as the food is completely cooked. Similarly, once properly wrapped on ''Erev Shabbat'', warmer coverings may be added on ''Shabbat'', as long as the food is completely cooked''.''<ref>Shulchan Aruch 257:4, Mishna Berura ibid. 25, 26. Biur Halacha ibid, 4. Shemirat Shabbat KeHilchata 1:67 </ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Hatmana

2024-07-03T14:17:54Z

RecentChangesEmail: /* Rewrapping */ I don't have Shemirat Shabbat Kehilchata now. The biur halacha says that he doesn't pasken like the magen avrohom. Does R S.Z. argue?

[[Image:Crock_Pot.jpg|right]]
When it comes to cooking and reheating foods on ''Shabbat'', aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before ''Shabbat'' for it to continue cooking as ''Shabbat'' commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before ''Shabbat''; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called ''shehiya''.<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is ''chazara''.<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of ''Shabbat'' but has been completely removed, must not be returned on ''Shabbat''. There are two explanations for this in the ''rishonim''. Some say that ''chazal'' forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to ''chazara'', we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on ''Shabbat'', and in some instances, even before ''Shabbat''.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref> This prohibition is called ''hatmana'' and is the subject of this article.
==Insulating before Shabbat==
# Before ''Shabbat'', it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, ''chazal'' were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on ''Shabbat''.<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
# On the ''Shabbat'' itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on ''Shabbat''. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref>
# Before ''Shabbat'', it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref>
## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
## Most ''poskim'' agree that if the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, a Sephardic Jew who has such a minhag does not need to stop.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
## Even in this case - when the pot is on a source of heat, one may place a wide tray on top of the pot and put the cloth over the tray. In this way the cloth will not touch the sides of the pot and is therefore permitted.<ref> The Tur 257:8 adds in the name of his father, the Rosh, that if the clothes aren’t touching the pot, it is not the normal way to do hatmana and is permitted. Thus, Shulchan Aruch 257:8 rules that as long as the pot isn’t touching the coals, so that it is a permissible shehiyah, one may put a tray on top of the pot with a cloth on top of it. In this way the cloth doesn’t touch the sides of the pot and is thus not hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
## According to most ''poskim'' it is forbidden to insulate a pot before ''Shabbat'' if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
===Insulating Food within Another Food===
# It is permissible to [[insulating food|insulate food]] by submerging it within another food if there is nothing separating between them. This is true even when the pot is on the fire, as this does not constitute ''hatmana'' at all. When the pot is on the fire one would have to be careful to fulfill the conditions of ''shehiya''.<Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before ''Shabbat'', one may wrap food in a plastic, nylon, or aluminum bag and submerge it in a pot of hot food (such as chulent). Others are stringent.<ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of hatmana. Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish; however, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is room to be lenient since the bag is only separating between the foods as it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Otsrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no hatmana in our case of a food within another food since it’s not meant to be totally separate.
*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>
# Submerging a bottle holding food or drink into a container of hot water is similar to covering it with a cloth. Thus, before ''Shabbat'' this is permissible. On ''Shabbat'', if the bottle is not totally submerged this would be permitted for Ashkenazim. However, there is a caveat. If there is a liquid in the bottle, the water in the container must be such that the liquid will never reach ''yad soledes bo'', to avoid the problem of ''bishul.'' Alternatively, the container may be a ''kli sheini''. If there are cooked dry goods in the bottle, these conditions do not apply. However, according to the Sephardim, who forbid ''hatmana'' even when the item is only partially covered, this would be forbidden.<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7. See Shulchan Aruch 253:1 and Rema there regarding if it is considered hatmana when not totally covered. Chazon Ish 37:19 is stringent like the Shulchan Aruch. However, regarding the case of the bottle, the Chazon Ish 37:32 writes that there is no hatmana when it comes to submerging something in water. The upshot is that the Chazon Ish will be more lenient in our case, and one could totally submerge the bottle. </ref>
===Hot Plate Blanket===
[[File:Plata blanket.jpg|253x253px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
# One may not completely wrap a pot with a cloth if the pot is on top of a hot plate, covered fire, or any other heating element. Although the blanket or towel itself does not add heat, the heating element does, and this is considered ''hatmana'' in something that adds heat. Thus, this is forbidden even before ''Shabbat''.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> A Sephardi who has a ''minhag'' to do this need not be stopped if done before ''Shabbat.''<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
*According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this leniency is only before Shabbat.</ref>
# If only a portion of the pot is covered, according to many Ashkenazi ''poskim'', this is not ''hatmana,'' and is permitted even though it is on a heat source. This is permissible even on ''Shabbat''. To qualify as being partially exposed, a significant portion of the pot must be uncovered, such that it will lose heat because of its exposure. If, in a significant portion of the wrapping, there is a big space between the pot and the cloth, this also would not constitute ''hatmana.''<ref> *Shemirat Shabbat Kehilchata 1:77-78 writes that since it isn't considered insulating if the pot isn't completely covered, it would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
*However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, this is forbidden even before ''Shabbat'' - as the Sephardim consider this to be real ''hatmana'' on a heat source.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
# Obviously if one does use such a blanket one should be careful that it is fire safe.

==Insulating on Shabbat==
# On ''Shabbat'' one is not allowed to insulate food, whether it is cooked or raw, even with material that doesn’t preserve heat - like clothing or cloth. ''Chazal'' were concerned that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
## With respect to ''hatmana'' there is no issue of leaving food in an oven before or on ''Shabbat'' since the food isn't touching the walls of the oven.<ref>Orchot Shabbat 2:86</ref> However, regarding ''chazara'' or ''shehiya'' see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode|the article on heating up foods on ''Shabbat'']].
# It’s permissible to insulate a [[Kli Sheni|''kli sheni'']] with cloth.<Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# On ''Shabbat'', it is permissible to insulate cold food to remove its chill or to prevent it from getting colder with material that does not preserve heat - like clothing.<ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>
# However, if the cold pot is on top of a hot pot, even if it is off the fire, this would be forbidden.<ref>Mishna Brurah 258:2</ref>

==Pot Cover==
# Covering a pot to prevent the food from getting dirty is not considered insulating even if the cover is touching the food and keeps the heat. Since the intent is not to insulate, it is no different than covering the pot with its regular cover. It would be no different if one would place aluminum foil under the cover to prevent the moisture from escaping. Here too, the intent is not to insulate.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
==Wrapping with Tin Foil==
# It is permitted to cover a food with tin foil since this is done to prevent the food from getting dirty. However, one should not use multiple layers of tin to wrap the food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

==Crock Pot==
{{Crock Pots}}

==Thermos==
# Many permit pouring hot water into a thermos on [[Shabbat|''Shabbat.'']]<Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref> If there are droplets of cold water in the thermos, they must be shaken out very well prior to putting in the hot water. Some require that the thermos be completely dry before pouring into it.<ref>Orchos Shabbat 1:67, footnote 156,157</ref>
==Hot Water Urn==
# It is permissible to use a samovar on ''Shabbat.''<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

==Rewrapping==
# A pot that was wrapped in cloth before [[Shabbat|''Shabbat'']] and, after ''Shabbat'' commences, it becomes uncovered, may be rewrapped on [[Shabbat|''Shabbat'']]. When rewrapping, warmer coverings may be added as long as the food is completely cooked. Similarly, once properly wrapped on ''Erev Shabbat'', warmer coverings may be added on ''Shabbat'', as long as the food is completely cooked''.''<ref>Shulchan Aruch 257:4, Mishna Berura ibid. 25, 26. Biur Halacha ibid, 4. Shemirat Shabbat KeHilchata 1:67 </ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Hatmana

2024-07-03T13:46:19Z

RecentChangesEmail: Hot water urn. Do you want to add that you are not allowed to add cloth cover over the urn?

[[Image:Crock_Pot.jpg|right]]
When it comes to cooking and reheating foods on ''Shabbat'', aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before ''Shabbat'' for it to continue cooking as ''Shabbat'' commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before ''Shabbat''; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called ''shehiya''.<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is ''chazara''.<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of ''Shabbat'' but has been completely removed, must not be returned on ''Shabbat''. There are two explanations for this in the ''rishonim''. Some say that ''chazal'' forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to ''chazara'', we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on ''Shabbat'', and in some instances, even before ''Shabbat''.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref> This prohibition is called ''hatmana'' and is the subject of this article.
==Insulating before Shabbat==
# Before ''Shabbat'', it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, ''chazal'' were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on ''Shabbat''.<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
# On the ''Shabbat'' itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on ''Shabbat''. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref>
# Before ''Shabbat'', it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref>
## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
## Most ''poskim'' agree that if the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, a Sephardic Jew who has such a minhag does not need to stop.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
## Even in this case - when the pot is on a source of heat, one may place a wide tray on top of the pot and put the cloth over the tray. In this way the cloth will not touch the sides of the pot and is therefore permitted.<ref> The Tur 257:8 adds in the name of his father, the Rosh, that if the clothes aren’t touching the pot, it is not the normal way to do hatmana and is permitted. Thus, Shulchan Aruch 257:8 rules that as long as the pot isn’t touching the coals, so that it is a permissible shehiyah, one may put a tray on top of the pot with a cloth on top of it. In this way the cloth doesn’t touch the sides of the pot and is thus not hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
## According to most ''poskim'' it is forbidden to insulate a pot before ''Shabbat'' if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
===Insulating Food within Another Food===
# It is permissible to [[insulating food|insulate food]] by submerging it within another food if there is nothing separating between them. This is true even when the pot is on the fire, as this does not constitute ''hatmana'' at all. When the pot is on the fire one would have to be careful to fulfill the conditions of ''shehiya''.<Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before ''Shabbat'', one may wrap food in a plastic, nylon, or aluminum bag and submerge it in a pot of hot food (such as chulent). Others are stringent.<ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of hatmana. Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish; however, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is room to be lenient since the bag is only separating between the foods as it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Otsrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no hatmana in our case of a food within another food since it’s not meant to be totally separate.
*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>
# Submerging a bottle holding food or drink into a container of hot water is similar to covering it with a cloth. Thus, before ''Shabbat'' this is permissible. On ''Shabbat'', if the bottle is not totally submerged this would be permitted for Ashkenazim. However, there is a caveat. If there is a liquid in the bottle, the water in the container must be such that the liquid will never reach ''yad soledes bo'', to avoid the problem of ''bishul.'' Alternatively, the container may be a ''kli sheini''. If there are cooked dry goods in the bottle, these conditions do not apply. However, according to the Sephardim, who forbid ''hatmana'' even when the item is only partially covered, this would be forbidden.<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7. See Shulchan Aruch 253:1 and Rema there regarding if it is considered hatmana when not totally covered. Chazon Ish 37:19 is stringent like the Shulchan Aruch. However, regarding the case of the bottle, the Chazon Ish 37:32 writes that there is no hatmana when it comes to submerging something in water. The upshot is that the Chazon Ish will be more lenient in our case, and one could totally submerge the bottle. </ref>
===Hot Plate Blanket===
[[File:Plata blanket.jpg|253x253px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
# One may not completely wrap a pot with a cloth if the pot is on top of a hot plate, covered fire, or any other heating element. Although the blanket or towel itself does not add heat, the heating element does, and this is considered ''hatmana'' in something that adds heat. Thus, this is forbidden even before ''Shabbat''.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> A Sephardi who has a ''minhag'' to do this need not be stopped if done before ''Shabbat.''<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
*According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this leniency is only before Shabbat.</ref>
# If only a portion of the pot is covered, according to many Ashkenazi ''poskim'', this is not ''hatmana,'' and is permitted even though it is on a heat source. This is permissible even on ''Shabbat''. To qualify as being partially exposed, a significant portion of the pot must be uncovered, such that it will lose heat because of its exposure. If, in a significant portion of the wrapping, there is a big space between the pot and the cloth, this also would not constitute ''hatmana.''<ref> *Shemirat Shabbat Kehilchata 1:77-78 writes that since it isn't considered insulating if the pot isn't completely covered, it would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
*However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, this is forbidden even before ''Shabbat'' - as the Sephardim consider this to be real ''hatmana'' on a heat source.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
# Obviously if one does use such a blanket one should be careful that it is fire safe.

==Insulating on Shabbat==
# On ''Shabbat'' one is not allowed to insulate food, whether it is cooked or raw, even with material that doesn’t preserve heat - like clothing or cloth. ''Chazal'' were concerned that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
## With respect to ''hatmana'' there is no issue of leaving food in an oven before or on ''Shabbat'' since the food isn't touching the walls of the oven.<ref>Orchot Shabbat 2:86</ref> However, regarding ''chazara'' or ''shehiya'' see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode|the article on heating up foods on ''Shabbat'']].
# It’s permissible to insulate a [[Kli Sheni|''kli sheni'']] with cloth.<Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# On ''Shabbat'', it is permissible to insulate cold food to remove its chill or to prevent it from getting colder with material that does not preserve heat - like clothing.<ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>
# However, if the cold pot is on top of a hot pot, even if it is off the fire, this would be forbidden.<ref>Mishna Brurah 258:2</ref>

==Pot Cover==
# Covering a pot to prevent the food from getting dirty is not considered insulating even if the cover is touching the food and keeps the heat. Since the intent is not to insulate, it is no different than covering the pot with its regular cover. It would be no different if one would place aluminum foil under the cover to prevent the moisture from escaping. Here too, the intent is not to insulate.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
==Wrapping with Tin Foil==
# It is permitted to cover a food with tin foil since this is done to prevent the food from getting dirty. However, one should not use multiple layers of tin to wrap the food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

==Crock Pot==
{{Crock Pots}}

==Thermos==
# Many permit pouring hot water into a thermos on [[Shabbat|''Shabbat.'']]<Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref> If there are droplets of cold water in the thermos, they must be shaken out very well prior to putting in the hot water. Some require that the thermos be completely dry before pouring into it.<ref>Orchos Shabbat 1:67, footnote 156,157</ref>
==Hot Water Urn==
# It is permissible to use a samovar on ''Shabbat.''<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

==Rewrapping==
# If a pot was wrapped in a permissible manner before [[Shabbat]], it’s permissible to uncover and rewrap it on [[Shabbat]], or add warmer clothes.<Ref>Shemirat Shabbat KeHilchata 1:67 </ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Hatmana

2024-07-03T13:33:35Z

RecentChangesEmail: Isn't it always from a kli rishon?

[[Image:Crock_Pot.jpg|right]]
When it comes to cooking and reheating foods on ''Shabbat'', aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before ''Shabbat'' for it to continue cooking as ''Shabbat'' commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before ''Shabbat''; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called ''shehiya''.<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is ''chazara''.<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of ''Shabbat'' but has been completely removed, must not be returned on ''Shabbat''. There are two explanations for this in the ''rishonim''. Some say that ''chazal'' forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to ''chazara'', we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on ''Shabbat'', and in some instances, even before ''Shabbat''.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref> This prohibition is called ''hatmana'' and is the subject of this article.
==Insulating before Shabbat==
# Before ''Shabbat'', it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, ''chazal'' were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on ''Shabbat''.<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
# On the ''Shabbat'' itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on ''Shabbat''. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref>
# Before ''Shabbat'', it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref>
## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
## Most ''poskim'' agree that if the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, a Sephardic Jew who has such a minhag does not need to stop.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
## Even in this case - when the pot is on a source of heat, one may place a wide tray on top of the pot and put the cloth over the tray. In this way the cloth will not touch the sides of the pot and is therefore permitted.<ref> The Tur 257:8 adds in the name of his father, the Rosh, that if the clothes aren’t touching the pot, it is not the normal way to do hatmana and is permitted. Thus, Shulchan Aruch 257:8 rules that as long as the pot isn’t touching the coals, so that it is a permissible shehiyah, one may put a tray on top of the pot with a cloth on top of it. In this way the cloth doesn’t touch the sides of the pot and is thus not hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
## According to most ''poskim'' it is forbidden to insulate a pot before ''Shabbat'' if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
===Insulating Food within Another Food===
# It is permissible to [[insulating food|insulate food]] by submerging it within another food if there is nothing separating between them. This is true even when the pot is on the fire, as this does not constitute ''hatmana'' at all. When the pot is on the fire one would have to be careful to fulfill the conditions of ''shehiya''.<Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before ''Shabbat'', one may wrap food in a plastic, nylon, or aluminum bag and submerge it in a pot of hot food (such as chulent). Others are stringent.<ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of hatmana. Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish; however, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is room to be lenient since the bag is only separating between the foods as it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Otsrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no hatmana in our case of a food within another food since it’s not meant to be totally separate.
*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>
# Submerging a bottle holding food or drink into a container of hot water is similar to covering it with a cloth. Thus, before ''Shabbat'' this is permissible. On ''Shabbat'', if the bottle is not totally submerged this would be permitted for Ashkenazim. However, there is a caveat. If there is a liquid in the bottle, the water in the container must be such that the liquid will never reach ''yad soledes bo'', to avoid the problem of ''bishul.'' Alternatively, the container may be a ''kli sheini''. If there are cooked dry goods in the bottle, these conditions do not apply. However, according to the Sephardim, who forbid ''hatmana'' even when the item is only partially covered, this would be forbidden.<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7. See Shulchan Aruch 253:1 and Rema there regarding if it is considered hatmana when not totally covered. Chazon Ish 37:19 is stringent like the Shulchan Aruch. However, regarding the case of the bottle, the Chazon Ish 37:32 writes that there is no hatmana when it comes to submerging something in water. The upshot is that the Chazon Ish will be more lenient in our case, and one could totally submerge the bottle. </ref>
===Hot Plate Blanket===
[[File:Plata blanket.jpg|253x253px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
# One may not completely wrap a pot with a cloth if the pot is on top of a hot plate, covered fire, or any other heating element. Although the blanket or towel itself does not add heat, the heating element does, and this is considered ''hatmana'' in something that adds heat. Thus, this is forbidden even before ''Shabbat''.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> A Sephardi who has a ''minhag'' to do this need not be stopped if done before ''Shabbat.''<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
*According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this leniency is only before Shabbat.</ref>
# If only a portion of the pot is covered, according to many Ashkenazi ''poskim'', this is not ''hatmana,'' and is permitted even though it is on a heat source. This is permissible even on ''Shabbat''. To qualify as being partially exposed, a significant portion of the pot must be uncovered, such that it will lose heat because of its exposure. If, in a significant portion of the wrapping, there is a big space between the pot and the cloth, this also would not constitute ''hatmana.''<ref> *Shemirat Shabbat Kehilchata 1:77-78 writes that since it isn't considered insulating if the pot isn't completely covered, it would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
*However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, this is forbidden even before ''Shabbat'' - as the Sephardim consider this to be real ''hatmana'' on a heat source.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
# Obviously if one does use such a blanket one should be careful that it is fire safe.

==Insulating on Shabbat==
# On ''Shabbat'' one is not allowed to insulate food, whether it is cooked or raw, even with material that doesn’t preserve heat - like clothing or cloth. ''Chazal'' were concerned that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
## With respect to ''hatmana'' there is no issue of leaving food in an oven before or on ''Shabbat'' since the food isn't touching the walls of the oven.<ref>Orchot Shabbat 2:86</ref> However, regarding ''chazara'' or ''shehiya'' see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode|the article on heating up foods on ''Shabbat'']].
# It’s permissible to insulate a [[Kli Sheni|''kli sheni'']] with cloth.<Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# On ''Shabbat'', it is permissible to insulate cold food to remove its chill or to prevent it from getting colder with material that does not preserve heat - like clothing.<ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>
# However, if the cold pot is on top of a hot pot, even if it is off the fire, this would be forbidden.<ref>Mishna Brurah 258:2</ref>

==Pot Cover==
# Covering a pot to prevent the food from getting dirty is not considered insulating even if the cover is touching the food and keeps the heat. Since the intent is not to insulate, it is no different than covering the pot with its regular cover. It would be no different if one would place aluminum foil under the cover to prevent the moisture from escaping. Here too, the intent is not to insulate.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
==Wrapping with Tin Foil==
# It is permitted to cover a food with tin foil since this is done to prevent the food from getting dirty. However, one should not use multiple layers of tin to wrap the food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

==Crock Pot==
{{Crock Pots}}

==Thermos==
# Many permit pouring hot water into a thermos on [[Shabbat|''Shabbat.'']] as long as the thermos is completely dry before pouring into it. <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref>
==Hot Water Urn==
# It is permitted to use a water boiler on Shabbat and it isn't considered hatmana to keep the water that was there from before Shabbat hot.<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

==Rewrapping==
# If a pot was wrapped in a permissible manner before [[Shabbat]], it’s permissible to uncover and rewrap it on [[Shabbat]], or add warmer clothes.<Ref>Shemirat Shabbat KeHilchata 1:67 </ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Hatmana

2024-07-03T00:32:51Z

RecentChangesEmail: /* Hot Plate Blanket */

[[Image:Crock_Pot.jpg|right]]
When it comes to cooking and reheating foods on ''Shabbat'', aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before ''Shabbat'' for it to continue cooking as ''Shabbat'' commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before ''Shabbat''; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called ''shehiya''.<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is ''chazara''.<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of ''Shabbat'' but has been completely removed, must not be returned on ''Shabbat''. There are two explanations for this in the ''rishonim''. Some say that ''chazal'' forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to ''chazara'', we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on ''Shabbat'', and in some instances, even before ''Shabbat''.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref> This prohibition is called ''hatmana'' and is the subject of this article.
==Insulating before Shabbat==
# Before ''Shabbat'', it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, ''chazal'' were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on ''Shabbat''.<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
# On the ''Shabbat'' itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on ''Shabbat''. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref>
# Before ''Shabbat'', it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref>
## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
## Most ''poskim'' agree that if the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, a Sephardic Jew who has such a minhag does not need to stop.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
## Even in this case - when the pot is on a source of heat, one may place a wide tray on top of the pot and put the cloth over the tray. In this way the cloth will not touch the sides of the pot and is therefore permitted.<ref> The Tur 257:8 adds in the name of his father, the Rosh, that if the clothes aren’t touching the pot, it is not the normal way to do hatmana and is permitted. Thus, Shulchan Aruch 257:8 rules that as long as the pot isn’t touching the coals, so that it is a permissible shehiyah, one may put a tray on top of the pot with a cloth on top of it. In this way the cloth doesn’t touch the sides of the pot and is thus not hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
## According to most ''poskim'' it is forbidden to insulate a pot before ''Shabbat'' if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
===Insulating Food within Another Food===
# It is permissible to [[insulating food|insulate food]] by submerging it within another food if there is nothing separating between them. This is true even when the pot is on the fire, as this does not constitute ''hatmana'' at all. When the pot is on the fire one would have to be careful to fulfill the conditions of ''shehiya''.<Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before ''Shabbat'', one may wrap food in a plastic, nylon, or aluminum bag and submerge it in a pot of hot food (such as chulent). Others are stringent.<ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of hatmana. Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish; however, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is room to be lenient since the bag is only separating between the foods as it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Otsrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no hatmana in our case of a food within another food since it’s not meant to be totally separate.
*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>
# Submerging a bottle holding food or drink into a container of hot water is similar to covering it with a cloth. Thus, before ''Shabbat'' this is permissible. On ''Shabbat'', if the bottle is not totally submerged this would be permitted for Ashkenazim. However, there is a caveat. If there is a liquid in the bottle, the water in the container must be such that the liquid will never reach ''yad soledes bo'', to avoid the problem of ''bishul.'' Alternatively, the container may be a ''kli sheini''. If there are cooked dry goods in the bottle, these conditions do not apply. However, according to the Sephardim, who forbid ''hatmana'' even when the item is only partially covered, this would be forbidden.<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7. See Shulchan Aruch 253:1 and Rema there regarding if it is considered hatmana when not totally covered. Chazon Ish 37:19 is stringent like the Shulchan Aruch. However, regarding the case of the bottle, the Chazon Ish 37:32 writes that there is no hatmana when it comes to submerging something in water. The upshot is that the Chazon Ish will be more lenient in our case, and one could totally submerge the bottle. </ref>
===Hot Plate Blanket===
[[File:Plata blanket.jpg|253x253px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
# One may not completely wrap a pot with a cloth if the pot is on top of a hot plate, covered fire, or any other heating element. Although the blanket or towel itself does not add heat, the heating element does, and this is considered ''hatmana'' in something that adds heat. Thus, this is forbidden even before ''Shabbat''.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> A Sepharadi who has a ''minhag'' to do this need not be stopped if done before ''Shabbat.''<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
*According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this leniency is only before Shabbat.</ref>
# If only a portion of the pot is covered, according to many Ashkenazi ''poskim'', this is not ''hatmana,'' and is permitted even though it is on a heat source. This is permissible even on ''Shabbat''. To qualify as being partially exposed, a significant portion of the pot must be uncovered, such that it will lose heat because of its exposure. If, in a significant portion of the wrapping, there is a big space between the pot and the cloth, this also would not constitute ''hatmana.''<ref> *Shemirat Shabbat Kehilchata 1:77-78 writes that since it isn't considered insulating if the pot isn't completely covered, it would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
*However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, this is forbidden even before ''Shabbat'' - as the Sepahrdim consider this to be real ''hatmana'' on a heat source.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
# Obviously if one does use such a blanket one should be careful that it is fire safe.

==Insulating on Shabbat==
# On ''Shabbat'' one is not allowed to insulate food, whether it is cooked or raw, even with material that doesn’t preserve heat - like clothing or cloth. ''Chazal'' were concerned that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
## With respect to ''hatmana'' there is no issue of leaving food in an oven before or on ''Shabbat'' since the food isn't touching the walls of the oven.<ref>Orchot Shabbat 2:86</ref> However, regarding ''chazara'' or ''shehiya'' see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode|the article on heating up foods on ''Shabbat'']].
# It’s permissible to insulate a [[Kli Sheni|''kli sheni'']] with cloth.<Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# On ''Shabbat'', it is permissible to insulate cold food to remove its chill or to prevent it from getting colder with material that does not preserve heat - like clothing.<ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>
# However, if the cold pot is on top of a hot pot, even if it is off the fire, this would be forbidden.<ref>Mishna Brurah 258:2</ref>

==Pot Cover==
# Covering a pot to prevent the food from getting dirty is not considered insulating even if the cover is touching the food and keeps the heat. Since the intent is not to insulate, it is no different than covering the pot with its regular cover. It would be no different if one would place aluminum foil under the cover to prevent the moisture from escaping. Here too, the intent is not to insulate.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
==Wrapping with Tin Foil==
# It is permitted to cover a food with tin foil since this is done to prevent the food from getting dirty. However, one should not use multiple layers of tin to wrap the food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

==Crock Pot==
{{Crock Pots}}

==Thermos==
# Many permit pouring hot water from a Kli Rishon into a thermos on [[Shabbat]] as long as thermos is completely dry before pouring into it. <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref>
==Hot Water Urn==
# It is permitted to use a water boiler on Shabbat and it isn't considered hatmana to keep the water that was there from before Shabbat hot.<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

==Rewrapping==
# If a pot was wrapped in a permissible manner before [[Shabbat]], it’s permissible to uncover and rewrap it on [[Shabbat]], or add warmer clothes.<Ref>Shemirat Shabbat KeHilchata 1:67 </ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Hatmana

2024-07-02T14:26:45Z

RecentChangesEmail: /* Hot Plate Blanket */

[[Image:Crock_Pot.jpg|right]]
When it comes to cooking and reheating foods on ''Shabbat'', aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before ''Shabbat'' for it to continue cooking as ''Shabbat'' commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before ''Shabbat''; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called ''shehiya''.<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is ''chazara''.<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of ''Shabbat'' but has been completely removed, must not be returned on ''Shabbat''. There are two explanations for this in the ''rishonim''. Some say that ''chazal'' forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to ''chazara'', we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on ''Shabbat'', and in some instances, even before ''Shabbat''.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref> This prohibition is called ''hatmana'' and is the subject of this article.
==Insulating before Shabbat==
# Before ''Shabbat'', it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, ''chazal'' were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on ''Shabbat''.<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
# On the ''Shabbat'' itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on ''Shabbat''. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref>
# Before ''Shabbat'', it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref>
## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
## Most ''poskim'' agree that if the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, a Sephardic Jew who has such a minhag does not need to stop.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
## Even in this case - when the pot is on a source of heat, one may place a wide tray on top of the pot and put the cloth over the tray. In this way the cloth will not touch the sides of the pot and is therefore permitted.<ref> The Tur 257:8 adds in the name of his father, the Rosh, that if the clothes aren’t touching the pot, it is not the normal way to do hatmana and is permitted. Thus, Shulchan Aruch 257:8 rules that as long as the pot isn’t touching the coals, so that it is a permissible shehiyah, one may put a tray on top of the pot with a cloth on top of it. In this way the cloth doesn’t touch the sides of the pot and is thus not hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
## According to most ''poskim'' it is forbidden to insulate a pot before ''Shabbat'' if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
===Insulating Food within Another Food===
# It is permissible to [[insulating food|insulate food]] by submerging it within another food if there is nothing separating between them. This is true even when the pot is on the fire, as this does not constitute ''hatmana'' at all. When the pot is on the fire one would have to be careful to fulfill the conditions of ''shehiya''.<Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before ''Shabbat'', one may wrap food in a plastic, nylon, or aluminum bag and submerge it in a pot of hot food (such as chulent). Others are stringent.<ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of hatmana. Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish; however, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is room to be lenient since the bag is only separating between the foods as it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Otsrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no hatmana in our case of a food within another food since it’s not meant to be totally separate.
*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>
# Submerging a bottle holding food or drink into a container of hot water is similar to covering it with a cloth. Thus, before ''Shabbat'' this is permissible. On ''Shabbat'', if the bottle is not totally submerged this would be permitted for Ashkenazim. However, there is a caveat. If there is a liquid in the bottle, the water in the container must be such that the liquid will never reach ''yad soledes bo'', to avoid the problem of ''bishul.'' Alternatively, the container may be a ''kli sheini''. If there are dry goods in the bottle, these conditions do not apply. However, according to the Sephardim, who forbid ''hatmana'' even when the item is only partially covered, this would be forbidden.<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7. See Shulchan Aruch 253:1 and Rema there regarding if it is considered hatmana when not totally covered. Chazon Ish 37:19 is stringent like the Shulchan Aruch. However, regarding the case of the bottle, the Chazon Ish 37:32 writes that there is no hatmana when it comes to submerging something in water. The upshot is that the Chazon Ish will be more lenient in our case, and one could totally submerge the bottle. </ref>
===Hot Plate Blanket===
[[File:Plata blanket.jpg|253x253px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
# One may not completely wrap a pot with a cloth if the pot is on top of a hot plate, covered fire, or any other heating element. Although the blanket or towel itself does not add heat, the heating element does, and this is considered ''hatmana'' in something that adds heat. Thus, this is forbidden even before ''Shabbat''.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> A Sepharadi who has a ''minhag'' to do this need not be stopped if done before ''Shabbat.''<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
*According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this leniency is only before Shabbat.</ref>
# If only a portion of the pot is covered, according to many Ashkenazi ''poskim'', this is not ''hatmana,'' and is permitted even though it is on a heat source, even on ''Shabbat''. To qualify as being partially exposed, a significant portion of the pot must be uncovered, such that it will lose heat because of its exposure. If there is big space between the pot and the cloth in a significant portion of the wrapping, this would also not constitute ''hatmana.''<ref> *Shemirat Shabbat Kehilchata 1:77-78 writes that since it isn't considered insulating if the pot isn't completely covered, it would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
*However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, this is forbidden even before ''Shabbat'', even if the blanket is only covering the top of the pots and not covering it on all sides - as the Sepahrdim consider this to be real ''hatmana'' on a heat source.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
# Obviously if one does use such a blanket one should be careful that it is fire safe.

==Insulating on Shabbat==
# On [[Shabbat]] one is not allowed to insulate food whether it is cooked or raw from all sides even if one uses material that doesn’t preserve heat like clothing or cloth because of the Gezerah that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
## It is forbidden to immerse an unopened can in hot water even if it’s fully cooked and even if the water is off the fire.<ref>Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
## With respect to hatmana there is no issue of leaving food in an oven before or on Shabbat since the food isn't touching the heating element.<ref>Orchot Shabbat 2:86</ref> However, regarding Hachzara or Shehiya see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode|the article on heating up foods on Shabbat]].
# It’s permissible to insulate a [[Kli Sheni]] with cloth. <Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# It is forbidden on Shabbat to insulate a cold pot that is on top of a hot pot off the fire even if one only uses clothes.<ref>Mishna Brurah 258:2</ref>
# It’s permitted to insulate on [[Shabbat]] cold food to remove its chill or to prevent it from getting colder with material that doesn’t preserve heat like clothing or clothes. <Ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>

==Pot Cover==
# Covering a pot with its regular cover isn't considered insulating even if it is touching the food since one's intent is to protect the food from getting dirty.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
==Wrapping with Tin Foil==
# It is permitted to cover a food with tin foil since it is really just to prevent the food from getting dirty or dusty being uncovered. However, one should not use multiple layers of tin to cover food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

==Crock Pot==
{{Crock Pots}}

==Thermos==
# Many permit pouring hot water from a Kli Rishon into a thermos on [[Shabbat]] as long as thermos is completely dry before pouring into it. <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref>
==Hot Water Urn==
# It is permitted to use a water boiler on Shabbat and it isn't considered hatmana to keep the water that was there from before Shabbat hot.<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

==Rewrapping==
# If a pot was wrapped in a permissible manner before [[Shabbat]], it’s permissible to uncover and rewrap it on [[Shabbat]], or add warmer clothes.<Ref>Shemirat Shabbat KeHilchata 1:67 </ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Hatmana

2024-07-02T14:13:19Z

RecentChangesEmail: /* Insulating Food within Another Food */

[[Image:Crock_Pot.jpg|right]]
When it comes to cooking and reheating foods on ''Shabbat'', aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before ''Shabbat'' for it to continue cooking as ''Shabbat'' commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before ''Shabbat''; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called ''shehiya''.<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is ''chazara''.<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of ''Shabbat'' but has been completely removed, must not be returned on ''Shabbat''. There are two explanations for this in the ''rishonim''. Some say that ''chazal'' forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to ''chazara'', we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on ''Shabbat'', and in some instances, even before ''Shabbat''.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref> This prohibition is called ''hatmana'' and is the subject of this article.
==Insulating before Shabbat==
# Before ''Shabbat'', it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, ''chazal'' were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on ''Shabbat''.<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
# On the ''Shabbat'' itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on ''Shabbat''. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref>
# Before ''Shabbat'', it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref>
## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
## Most ''poskim'' agree that if the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, a Sephardic Jew who has such a minhag does not need to stop.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
## Even in this case - when the pot is on a source of heat, one may place a wide tray on top of the pot and put the cloth over the tray. In this way the cloth will not touch the sides of the pot and is therefore permitted.<ref> The Tur 257:8 adds in the name of his father, the Rosh, that if the clothes aren’t touching the pot, it is not the normal way to do hatmana and is permitted. Thus, Shulchan Aruch 257:8 rules that as long as the pot isn’t touching the coals, so that it is a permissible shehiyah, one may put a tray on top of the pot with a cloth on top of it. In this way the cloth doesn’t touch the sides of the pot and is thus not hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
## According to most ''poskim'' it is forbidden to insulate a pot before ''Shabbat'' if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
===Insulating Food within Another Food===
# It is permissible to [[insulating food|insulate food]] by submerging it within another food if there is nothing separating between them. This is true even when the pot is on the fire, as this does not constitute ''hatmana'' at all. When the pot is on the fire one would have to be careful to fulfill the conditions of ''shehiya''.<Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before ''Shabbat'', one may wrap food in a plastic, nylon, or aluminum bag and submerge it in a pot of hot food (such as chulent). Others are stringent.<ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of hatmana. Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish; however, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is room to be lenient since the bag is only separating between the foods as it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Otsrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no hatmana in our case of a food within another food since it’s not meant to be totally separate.
*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>
# Submerging a bottle holding food or drink into a container of hot water is similar to covering it with a cloth. Thus, before ''Shabbat'' this is permissible. On ''Shabbat'', if the bottle is not totally submerged this would be permitted for Ashkenazim. However, there is a caveat. If there is a liquid in the bottle, the water in the container must be such that the liquid will never reach ''yad soledes bo'', to avoid the problem of ''bishul.'' Alternatively, the container may be a ''kli sheini''. If there are dry goods in the bottle, these conditions do not apply. However, according to the Sephardim, who forbid ''hatmana'' even when the item is only partially covered, this would be forbidden.<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7. See Shulchan Aruch 253:1 and Rema there regarding if it is considered hatmana when not totally covered. Chazon Ish 37:19 is stringent like the Shulchan Aruch. However, regarding the case of the bottle, the Chazon Ish 37:32 writes that there is no hatmana when it comes to submerging something in water. The upshot is that the Chazon Ish will be more lenient in our case, and one could totally submerge the bottle. </ref>
===Hot Plate Blanket===
[[File:Plata blanket.jpg|253x253px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
# One may not completely wrap a pot with a cloth if the pot is on top of a hot plate, covered fire, or any other heating element. Although the blanket or towel itself does not add heat, the heating element does, and this is considered ''hatmana'' in something that adds heat. Thus, this is forbidden even before ''Shabbat''.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> A Sepharadi who has a ''minhag'' to do this need not be stopped if done before ''Shabbat.''<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
*According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this leniency is only before Shabbat.</ref>
# If one only covers the top of the pot, according to many Ashkenazi poskim, it isn't considered insulation since it is only partially covered and it is permitted even on Shabbat. The exact definition of a partial covering is if the pot is only covered with a blanket on the top and the sides are recognizably exposed or there is an airspace between the pot and the covering for a majority of the circumference of the pot.<ref> *Shemirat Shabbat Kehilchata 1:77-78 writes that since it isn't considered insulating if the pot isn't completely covered, it would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
*However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, it is forbidden even before Shabbat, even if the blanket is only covering the top of the pots and not covering it on all sides.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
# Obviously if one ever does use such a blanket one should be careful that it is fire safe.

==Insulating on Shabbat==
# On [[Shabbat]] one is not allowed to insulate food whether it is cooked or raw from all sides even if one uses material that doesn’t preserve heat like clothing or cloth because of the Gezerah that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
## It is forbidden to immerse an unopened can in hot water even if it’s fully cooked and even if the water is off the fire.<ref>Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
## With respect to hatmana there is no issue of leaving food in an oven before or on Shabbat since the food isn't touching the heating element.<ref>Orchot Shabbat 2:86</ref> However, regarding Hachzara or Shehiya see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode|the article on heating up foods on Shabbat]].
# It’s permissible to insulate a [[Kli Sheni]] with cloth. <Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# It is forbidden on Shabbat to insulate a cold pot that is on top of a hot pot off the fire even if one only uses clothes.<ref>Mishna Brurah 258:2</ref>
# It’s permitted to insulate on [[Shabbat]] cold food to remove its chill or to prevent it from getting colder with material that doesn’t preserve heat like clothing or clothes. <Ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>

==Pot Cover==
# Covering a pot with its regular cover isn't considered insulating even if it is touching the food since one's intent is to protect the food from getting dirty.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
==Wrapping with Tin Foil==
# It is permitted to cover a food with tin foil since it is really just to prevent the food from getting dirty or dusty being uncovered. However, one should not use multiple layers of tin to cover food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

==Crock Pot==
{{Crock Pots}}

==Thermos==
# Many permit pouring hot water from a Kli Rishon into a thermos on [[Shabbat]] as long as thermos is completely dry before pouring into it. <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref>
==Hot Water Urn==
# It is permitted to use a water boiler on Shabbat and it isn't considered hatmana to keep the water that was there from before Shabbat hot.<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

==Rewrapping==
# If a pot was wrapped in a permissible manner before [[Shabbat]], it’s permissible to uncover and rewrap it on [[Shabbat]], or add warmer clothes.<Ref>Shemirat Shabbat KeHilchata 1:67 </ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Hatmana

2024-07-02T13:33:58Z

RecentChangesEmail: /* Insulating Food within Another Food */

[[Image:Crock_Pot.jpg|right]]
When it comes to cooking and reheating foods on Shabbat, aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before Shabbat for it to continue cooking as Shabbat commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before Shabbat; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called [[shehiya]].<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is [[Hachzara|chazara]].<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of Shabbat but has been completely removed, must not be returned on Shabbat. There are two explanations for this in the rishonim. Some say that chazal forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to chazara, we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on Shabbat, and in some instances, even before Shabbat.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref> This prohibition is called hatmana and is the subject of this article.
==Insulating before Shabbat==
# Before Shabbat, it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, chazal were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on [[Shabbat]].<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
# On the Sabbat itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on Shabbat. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref>
# Before Shabbat, it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref>
## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
## Most poskim agree that if the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, a Sephardic Jew who has such a minhag does not need to stop.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
## Even in this case - when the pot is on a source of heat, one may place a wide tray on top of the pot and put the cloth over the tray. In this way the cloth will not touch the sides of the pot and is therefore permitted.<ref> The Tur 257:8 adds in the name of his father, the Rosh, that if the clothes aren’t touching the pot, it is not the normal way to do hatmana and is permitted. Thus, Shulchan Aruch 257:8 rules that as long as the pot isn’t touching the coals, so that it is a permissible shehiyah, one may put a tray on top of the pot with a cloth on top of it. In this way the cloth doesn’t touch the sides of the pot and is thus not hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
## According to most poskim it is forbidden to insulate a pot before Shabbat if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
===Insulating Food within Another Food===
# It is permissible to [[insulating food|insulate food]] by submerging it within another food if there is nothing separating between them. This is even true when the pot is on the fire, as this does not constitute hatmana at all. When the pot is on the fire one would have to be careful to fulfill the conditions of shehiya.<Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before [[Shabbat]], one may wrap food in a plastic, nylon, or aluminum bag and submerge it in a pot of hot food (such as chulent). Others are stringent.<ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of hatmana. Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish; however, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is room to be lenient since the bag is only separating between the foods as it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Otsrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no hatmana in our case of a food within another food since it’s not meant to be totally separate.
*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>
# Submerging a bottle of liquid into a container of hot water is similar to covering it with a cloth. Thus, before Shabbat this is permissible. On Shabbat, if the bottle is not totally submerged this would be permitted for Ashkenazim. However, the water in the container must be such that the liquid in the bottle will never reach ''yad soledes bo,'' or be a ''kli sheini'', to avoid the problem of ''bishul''. If there are dry goods in the bottle these conditions do not apply. However, according to the Sephardim, who forbid ''hatmana'' even when partially submerged, this would be forbidden.<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7. See Shulchan Aruch 253:1 and Rema there regarding if it is considered hatmana when not totally covered. Chazon Ish 37:19 is stringent like the Shulchan Aruch. However, regarding the case of the bottle, the Chazon Ish 37:32 writes that there is no hatmana when it comes to submerging something in water. The upshot is that the Chazon Ish will be more lenient in our case, and one could totally submerge the bottle. </ref>
===Hot Plate Blanket===
[[File:Plata blanket.jpg|250px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
# One may not completely wrap a pot with a blanket or towel if the pot is on top of a hot plate, covered fire, or any other heating element. Even though the blanket or towel is considered something that doesn't add heat, it is nonetheless considered as something that adds heat once it is on top of a pot which is on a heating element. This may not be done even before Shabbat.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> According to Ashkenazim this is forbidden. According to Sephardim this is forbidden, though someone who has a minhag to do so doesn't need to be stopped if he does so before Shabbat.<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
* According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this lenient is only before Shabbat.</ref>
# If one only covers the top of the pot, according to many Ashkenazi poskim, it isn't considered insulation since it is only partially covered and it is permitted even on Shabbat. The exact definition of a partial covering is if the pot is only covered with a blanket on the top and the sides are recognizably exposed or there is an airspace between the pot and the covering for a majority of the circumference of the pot.<ref>
* Shemirat Shabbat Kehilchata 1:77-78 writes that it isn't considered insulating if the pot isn't completely covered. It would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
* However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, it is forbidden even before Shabbat, even if the blanket is only covering the top of the pots and not covering it on all sides.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
# Obviously if one ever does use such a blanket one should be careful that it is fire safe.

==Insulating on Shabbat==
# On [[Shabbat]] one is not allowed to insulate food whether it is cooked or raw from all sides even if one uses material that doesn’t preserve heat like clothing or cloth because of the Gezerah that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
## It is forbidden to immerse an unopened can in hot water even if it’s fully cooked and even if the water is off the fire.<ref>Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
## With respect to hatmana there is no issue of leaving food in an oven before or on Shabbat since the food isn't touching the heating element.<ref>Orchot Shabbat 2:86</ref> However, regarding Hachzara or Shehiya see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode|the article on heating up foods on Shabbat]].
# It’s permissible to insulate a [[Kli Sheni]] with cloth. <Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# It is forbidden on Shabbat to insulate a cold pot that is on top of a hot pot off the fire even if one only uses clothes.<ref>Mishna Brurah 258:2</ref>
# It’s permitted to insulate on [[Shabbat]] cold food to remove its chill or to prevent it from getting colder with material that doesn’t preserve heat like clothing or clothes. <Ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>

==Pot Cover==
# Covering a pot with its regular cover isn't considered insulating even if it is touching the food since one's intent is to protect the food from getting dirty.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
==Wrapping with Tin Foil==
# It is permitted to cover a food with tin foil since it is really just to prevent the food from getting dirty or dusty being uncovered. However, one should not use multiple layers of tin to cover food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

==Crock Pot==
{{Crock Pots}}

==Thermos==
# Many permit pouring hot water from a Kli Rishon into a thermos on [[Shabbat]] as long as thermos is completely dry before pouring into it. <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref>
==Hot Water Urn==
# It is permitted to use a water boiler on Shabbat and it isn't considered hatmana to keep the water that was there from before Shabbat hot.<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

==Rewrapping==
# If a pot was wrapped in a permissible manner before [[Shabbat]], it’s permissible to uncover and rewrap it on [[Shabbat]], or add warmer clothes.<Ref>Shemirat Shabbat KeHilchata 1:67 </ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Hatmana

2024-07-02T00:41:16Z

RecentChangesEmail: /* Insulating Food within Another Food */

[[Image:Crock_Pot.jpg|right]]
When it comes to cooking and reheating foods on Shabbat, aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before Shabbat for it to continue cooking as Shabbat commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before Shabbat; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called [[shehiya]].<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is [[Hachzara|chazara]].<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of Shabbat but has been completely removed, must not be returned on Shabbat. There are two explanations for this in the rishonim. Some say that chazal forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to chazara, we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on Shabbat, and in some instances, even before Shabbat.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref> This prohibition is called hatmana and is the subject of this article.
==Insulating before Shabbat==
# Before Shabbat, it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, chazal were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on [[Shabbat]].<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
# On the Sabbat itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on Shabbat. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref>
# Before Shabbat, it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref>
## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
## Most poskim agree that if the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, a Sephardic Jew who has such a minhag does not need to stop.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
## Even in this case - when the pot is on a source of heat, one may place a wide tray on top of the pot and put the cloth over the tray. In this way the cloth will not touch the sides of the pot and is therefore permitted.<ref> The Tur 257:8 adds in the name of his father, the Rosh, that if the clothes aren’t touching the pot, it is not the normal way to do hatmana and is permitted. Thus, Shulchan Aruch 257:8 rules that as long as the pot isn’t touching the coals, so that it is a permissible shehiyah, one may put a tray on top of the pot with a cloth on top of it. In this way the cloth doesn’t touch the sides of the pot and is thus not hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
## According to most poskim it is forbidden to insulate a pot before Shabbat if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
===Insulating Food within Another Food===
# It is permissible to [[insulating food|insulate food]] by submerging it within another food if there is nothing separating between them. This is even true when the pot is on the fire, as this does not constitute hatmana at all. When the pot is on the fire one would have to be careful to fulfill the conditions of shehiya.<Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before [[Shabbat]], one may wrap food in a plastic, nylon, or aluminum bag and submerge it in a pot of hot food (such as chulent). Others are stringent.<ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of hatmana. Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish; however, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is room to be lenient since the bag is only separating between the foods as it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Otsrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no hatmana in our case of a food within another food since it’s not meant to be totally separate.
*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>
# Submerging a bottle of liquid into a container of hot water is similar to covering it with a cloth. Thus, before Shabbat this is permissible. On Shabbat, if the container with hot water is a kli sheini, which avoids the problem of bishul, there is a way that this would be permissible as well. According to Ashkenazim who permit hatmana when the object is not totally covered, as long as the bottle is not totally submersed, it would be permitted. However, according to the Sephardim this would be forbidden.<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7. See Shulchan Aruch 253:1 and Rema there regarding if it is considered hatmana when not totally covered. Chazon Ish 37:19 is stringent like the Shulchan Aruch. However, regarding the case of the bottle, the Chazon Ish 37:32 writes that there is no hatmana when it comes to submerging something in water. The upshot is that the Chazon Ish will be more lenient in our case, and one could totally submerge the bottle. </ref>
===Hot Plate Blanket===
[[File:Plata blanket.jpg|250px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
# One may not completely wrap a pot with a blanket or towel if the pot is on top of a hot plate, covered fire, or any other heating element. Even though the blanket or towel is considered something that doesn't add heat, it is nonetheless considered as something that adds heat once it is on top of a pot which is on a heating element. This may not be done even before Shabbat.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> According to Ashkenazim this is forbidden. According to Sephardim this is forbidden, though someone who has a minhag to do so doesn't need to be stopped if he does so before Shabbat.<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
* According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this lenient is only before Shabbat.</ref>
# If one only covers the top of the pot, according to many Ashkenazi poskim, it isn't considered insulation since it is only partially covered and it is permitted even on Shabbat. The exact definition of a partial covering is if the pot is only covered with a blanket on the top and the sides are recognizably exposed or there is an airspace between the pot and the covering for a majority of the circumference of the pot.<ref>
* Shemirat Shabbat Kehilchata 1:77-78 writes that it isn't considered insulating if the pot isn't completely covered. It would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
* However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, it is forbidden even before Shabbat, even if the blanket is only covering the top of the pots and not covering it on all sides.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
# Obviously if one ever does use such a blanket one should be careful that it is fire safe.

==Insulating on Shabbat==
# On [[Shabbat]] one is not allowed to insulate food whether it is cooked or raw from all sides even if one uses material that doesn’t preserve heat like clothing or cloth because of the Gezerah that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
## It is forbidden to immerse an unopened can in hot water even if it’s fully cooked and even if the water is off the fire.<ref>Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
## With respect to hatmana there is no issue of leaving food in an oven before or on Shabbat since the food isn't touching the heating element.<ref>Orchot Shabbat 2:86</ref> However, regarding Hachzara or Shehiya see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode|the article on heating up foods on Shabbat]].
# It’s permissible to insulate a [[Kli Sheni]] with cloth. <Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# It is forbidden on Shabbat to insulate a cold pot that is on top of a hot pot off the fire even if one only uses clothes.<ref>Mishna Brurah 258:2</ref>
# It’s permitted to insulate on [[Shabbat]] cold food to remove its chill or to prevent it from getting colder with material that doesn’t preserve heat like clothing or clothes. <Ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>

==Pot Cover==
# Covering a pot with its regular cover isn't considered insulating even if it is touching the food since one's intent is to protect the food from getting dirty.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
==Wrapping with Tin Foil==
# It is permitted to cover a food with tin foil since it is really just to prevent the food from getting dirty or dusty being uncovered. However, one should not use multiple layers of tin to cover food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

==Crock Pot==
{{Crock Pots}}

==Thermos==
# Many permit pouring hot water from a Kli Rishon into a thermos on [[Shabbat]] as long as thermos is completely dry before pouring into it. <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref>
==Hot Water Urn==
# It is permitted to use a water boiler on Shabbat and it isn't considered hatmana to keep the water that was there from before Shabbat hot.<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

==Rewrapping==
# If a pot was wrapped in a permissible manner before [[Shabbat]], it’s permissible to uncover and rewrap it on [[Shabbat]], or add warmer clothes.<Ref>Shemirat Shabbat KeHilchata 1:67 </ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Hatmana

2024-06-30T04:13:39Z

RecentChangesEmail: ok. so I decided to write that some are stringent. Anyone who wants to look further can see the footnote. The part about being fully cooked is an interesting shita (and too confusing with the shehiya aspect )that one can see in the footnote. (also most either permit or forbid)

[[Image:Crock_Pot.jpg|right]]
When it comes to cooking and reheating foods on Shabbat, aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before Shabbat for it to continue cooking as Shabbat commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before Shabbat; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called [[shehiya]].<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is [[Hachzara|chazara]].<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of Shabbat but has been completely removed, must not be returned on Shabbat. There are two explanations for this in the rishonim. Some say that chazal forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to chazara, we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on Shabbat, and in some instances, even before Shabbat.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref><ref name=":0" /> This prohibition is called hatmana and is the subject of this article.
==Insulating before Shabbat==
# Before Shabbat, it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, chazal were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on [[Shabbat]].<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
# On the Sabbat itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on Shabbat. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref>
# Before Shabbat, it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref>
## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
## Most poskim agree that if the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, a Sephardic Jew who has such a minhag does not need to stop.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
## Even in this case - when the pot is on a source of heat, one may place a wide tray on top of the pot and put the cloth over the tray. In this way the cloth will not touch the sides of the pot and is therefore permitted.<ref> The Tur 257:8 adds in the name of his father, the Rosh, that if the clothes aren’t touching the pot, it is not the normal way to do hatmana and is permitted. Thus, Shulchan Aruch 257:8 rules that as long as the pot isn’t touching the coals, so that it is a permissible shehiyah, one may put a tray on top of the pot with a cloth on top of it. In this way the cloth doesn’t touch the sides of the pot and is thus not hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
## According to most poskim it is forbidden to insulate a pot before Shabbat if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
===Insulating Food within Another Food===
# It is permissible to [[insulating food|insulate food]] by submerging it within another food if there is nothing separating between them. This is even true when the pot is on the fire, as this does not constitute hatmana at all. When the pot is on the fire one would have to be careful to fulfill the conditions of shehiya.<Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before [[Shabbat]], one may wrap food in a plastic, nylon, or aluminum bag and submerge it in a pot of hot food (such as chulent). Others are stringent.<ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of hatmana. Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish; however, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is room to be lenient since the bag is only separating between the foods as it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Otsrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no hatmana in our case of a food within another food since it’s not meant to be totally separate.
*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>
# It is forbidden on Shabbat to insulate a bottle of liquid inside a container of hot water even if it won't reach yad soledet bo. However, according to Ashkenazim, it is permitted to insulate a bottle of liquid in a container of hot water if the bottle is partly out of the hot water (assuming that there is no issue of bishul).<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7</ref>
===Hot Plate Blanket===
[[File:Plata blanket.jpg|250px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
# One may not completely wrap a pot with a blanket or towel if the pot is on top of a hot plate, covered fire, or any other heating element. Even though the blanket or towel is considered something that doesn't add heat, it is nonetheless considered as something that adds heat once it is on top of a pot which is on a heating element. This may not be done even before Shabbat.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> According to Ashkenazim this is forbidden. According to Sephardim this is forbidden, though someone who has a minhag to do so doesn't need to be stopped if he does so before Shabbat.<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
* According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this lenient is only before Shabbat.</ref>
# If one only covers the top of the pot, according to many Ashkenazi poskim, it isn't considered insulation since it is only partially covered and it is permitted even on Shabbat. The exact definition of a partial covering is if the pot is only covered with a blanket on the top and the sides are recognizably exposed or there is an airspace between the pot and the covering for a majority of the circumference of the pot.<ref>
* Shemirat Shabbat Kehilchata 1:77-78 writes that it isn't considered insulating if the pot isn't completely covered. It would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
* However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, it is forbidden even before Shabbat, even if the blanket is only covering the top of the pots and not covering it on all sides.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
# Obviously if one ever does use such a blanket one should be careful that it is fire safe.

==Insulating on Shabbat==
# On [[Shabbat]] one is not allowed to insulate food whether it is cooked or raw from all sides even if one uses material that doesn’t preserve heat like clothing or cloth because of the Gezerah that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
## It is forbidden to immerse an unopened can in hot water even if it’s fully cooked and even if the water is off the fire.<ref>Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
## With respect to hatmana there is no issue of leaving food in an oven before or on Shabbat since the food isn't touching the heating element.<ref>Orchot Shabbat 2:86</ref> However, regarding Hachzara or Shehiya see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode|the article on heating up foods on Shabbat]].
# It’s permissible to insulate a [[Kli Sheni]] with cloth. <Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# It is forbidden on Shabbat to insulate a cold pot that is on top of a hot pot off the fire even if one only uses clothes.<ref>Mishna Brurah 258:2</ref>
# It’s permitted to insulate on [[Shabbat]] cold food to remove its chill or to prevent it from getting colder with material that doesn’t preserve heat like clothing or clothes. <Ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>

==Pot Cover==
# Covering a pot with its regular cover isn't considered insulating even if it is touching the food since one's intent is to protect the food from getting dirty.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
==Wrapping with Tin Foil==
# It is permitted to cover a food with tin foil since it is really just to prevent the food from getting dirty or dusty being uncovered. However, one should not use multiple layers of tin to cover food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

==Crock Pot==
{{Crock Pots}}

==Thermos==
# Many permit pouring hot water from a Kli Rishon into a thermos on [[Shabbat]] as long as thermos is completely dry before pouring into it. <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref>
==Hot Water Urn==
# It is permitted to use a water boiler on Shabbat and it isn't considered hatmana to keep the water that was there from before Shabbat hot.<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

==Rewrapping==
# If a pot was wrapped in a permissible manner before [[Shabbat]], it’s permissible to uncover and rewrap it on [[Shabbat]], or add warmer clothes.<Ref>Shemirat Shabbat KeHilchata 1:67 </ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Hatmana

2024-06-28T18:21:34Z

RecentChangesEmail: I believe it is obvious that since its not hatmana - regarding hatmana it makes no difference whether or not it is on the fire. The original brought up being fully cooked for a daas yachid which is machmir for hatmana purposes, but in truth it must be addressed in regards to shehiya

[[Image:Crock_Pot.jpg|right]]
When it comes to cooking and reheating foods on Shabbat, aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before Shabbat for it to continue cooking as Shabbat commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before Shabbat; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called [[shehiya]].<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is [[Hachzara|chazara]].<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of Shabbat but has been completely removed, must not be returned on Shabbat. There are two explanations for this in the rishonim. Some say that chazal forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to chazara, we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on Shabbat, and in some instances, even before Shabbat.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref><ref name=":0" /> This prohibition is called hatmana and is the subject of this article.
==Insulating before Shabbat==
# Before Shabbat, it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, chazal were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on [[Shabbat]].<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
# On the Sabbat itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on Shabbat. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref>
# Before Shabbat, it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref>
## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
## Most poskim agree that if the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, a Sephardic Jew who has such a minhag does not need to stop.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
## Even in this case - when the pot is on a source of heat, one may place a wide tray on top of the pot and put the cloth over the tray. In this way the cloth will not touch the sides of the pot and is therefore permitted.<ref> The Tur 257:8 adds in the name of his father, the Rosh, that if the clothes aren’t touching the pot, it is not the normal way to do hatmana and is permitted. Thus, Shulchan Aruch 257:8 rules that as long as the pot isn’t touching the coals, so that it is a permissible shehiyah, one may put a tray on top of the pot with a cloth on top of it. In this way the cloth doesn’t touch the sides of the pot and is thus not hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
## According to most poskim it is forbidden to insulate a pot before Shabbat if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
===Insulating Food within Another Food===
# It is permissible to [[insulating food|insulate food]] by submerging it within another food if there is nothing separating between them. This is even true when the pot is on the fire, as this does not constitute hatmana at all. When the pot is on the fire one would have to be careful to fulfill the conditions of shehiya.<Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before [[Shabbat]], one may wrap food in a plastic, nylon, or aluminum bag and submerge it in a pot of hot food (such as chulent). There are those who are stringent if the food is not fully cooked, even if it is not on the fire - so as not to pose a problem of shehiya. Others are stringent regardless.<ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of hatmana. Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish; however, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is room to be lenient since the bag is only separating between the foods as it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Otsrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no hatmana in our case of a food within another food since it’s not meant to be totally separate.
*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>
# It is forbidden on Shabbat to insulate a bottle of liquid inside a container of hot water even if it won't reach yad soledet bo. However, according to Ashkenazim, it is permitted to insulate a bottle of liquid in a container of hot water if the bottle is partly out of the hot water (assuming that there is no issue of bishul).<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7</ref>
===Hot Plate Blanket===
[[File:Plata blanket.jpg|250px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
# One may not completely wrap a pot with a blanket or towel if the pot is on top of a hot plate, covered fire, or any other heating element. Even though the blanket or towel is considered something that doesn't add heat, it is nonetheless considered as something that adds heat once it is on top of a pot which is on a heating element. This may not be done even before Shabbat.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> According to Ashkenazim this is forbidden. According to Sephardim this is forbidden, though someone who has a minhag to do so doesn't need to be stopped if he does so before Shabbat.<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
* According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this lenient is only before Shabbat.</ref>
# If one only covers the top of the pot, according to many Ashkenazi poskim, it isn't considered insulation since it is only partially covered and it is permitted even on Shabbat. The exact definition of a partial covering is if the pot is only covered with a blanket on the top and the sides are recognizably exposed or there is an airspace between the pot and the covering for a majority of the circumference of the pot.<ref>
* Shemirat Shabbat Kehilchata 1:77-78 writes that it isn't considered insulating if the pot isn't completely covered. It would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
* However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, it is forbidden even before Shabbat, even if the blanket is only covering the top of the pots and not covering it on all sides.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
# Obviously if one ever does use such a blanket one should be careful that it is fire safe.

==Insulating on Shabbat==
# On [[Shabbat]] one is not allowed to insulate food whether it is cooked or raw from all sides even if one uses material that doesn’t preserve heat like clothing or cloth because of the Gezerah that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
## It is forbidden to immerse an unopened can in hot water even if it’s fully cooked and even if the water is off the fire.<ref>Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
## With respect to hatmana there is no issue of leaving food in an oven before or on Shabbat since the food isn't touching the heating element.<ref>Orchot Shabbat 2:86</ref> However, regarding Hachzara or Shehiya see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode|the article on heating up foods on Shabbat]].
# It’s permissible to insulate a [[Kli Sheni]] with cloth. <Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# It is forbidden on Shabbat to insulate a cold pot that is on top of a hot pot off the fire even if one only uses clothes.<ref>Mishna Brurah 258:2</ref>
# It’s permitted to insulate on [[Shabbat]] cold food to remove its chill or to prevent it from getting colder with material that doesn’t preserve heat like clothing or clothes. <Ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>

==Pot Cover==
# Covering a pot with its regular cover isn't considered insulating even if it is touching the food since one's intent is to protect the food from getting dirty.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
==Wrapping with Tin Foil==
# It is permitted to cover a food with tin foil since it is really just to prevent the food from getting dirty or dusty being uncovered. However, one should not use multiple layers of tin to cover food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

==Crock Pot==
{{Crock Pots}}

==Thermos==
# Many permit pouring hot water from a Kli Rishon into a thermos on [[Shabbat]] as long as thermos is completely dry before pouring into it. <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref>
==Hot Water Urn==
# It is permitted to use a water boiler on Shabbat and it isn't considered hatmana to keep the water that was there from before Shabbat hot.<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

==Rewrapping==
# If a pot was wrapped in a permissible manner before [[Shabbat]], it’s permissible to uncover and rewrap it on [[Shabbat]], or add warmer clothes.<Ref>Shemirat Shabbat KeHilchata 1:67 </ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Hatmana

2024-06-28T18:13:02Z

RecentChangesEmail: In footnote 16 after the long list it says they are all lenient because they are not meant to be totally separate. That doesnt make much sense. It should be corrected.

[[Image:Crock_Pot.jpg|right]]
When it comes to cooking and reheating foods on Shabbat, aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before Shabbat for it to continue cooking as Shabbat commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before Shabbat; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called [[shehiya]].<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is [[Hachzara|chazara]].<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of Shabbat but has been completely removed, must not be returned on Shabbat. There are two explanations for this in the rishonim. Some say that chazal forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to chazara, we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on Shabbat, and in some instances, even before Shabbat.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref><ref name=":0" /> This prohibition is called hatmana and is the subject of this article.
==Insulating before Shabbat==
# Before Shabbat, it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, chazal were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on [[Shabbat]].<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
# On the Sabbat itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on Shabbat. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref>
# Before Shabbat, it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref>
## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
## Most poskim agree that if the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, a Sephardic Jew who has such a minhag does not need to stop.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
## Even in this case - when the pot is on a source of heat, one may place a wide tray on top of the pot and put the cloth over the tray. In this way the cloth will not touch the sides of the pot and is therefore permitted.<ref> The Tur 257:8 adds in the name of his father, the Rosh, that if the clothes aren’t touching the pot, it is not the normal way to do hatmana and is permitted. Thus, Shulchan Aruch 257:8 rules that as long as the pot isn’t touching the coals, so that it is a permissible shehiyah, one may put a tray on top of the pot with a cloth on top of it. In this way the cloth doesn’t touch the sides of the pot and is thus not hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
## According to most poskim it is forbidden to insulate a pot before Shabbat if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
===Insulating Food within Another Food===
# It is permissible to [[insulating food|insulate food]] by submerging it within another food if there is nothing separating between them. <Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before [[Shabbat]], one may wrap fully cooked food in a plastic, nylon, or aluminum bag and submerge it in a pot of hot food (such as chulent). Some are stringent.<ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of hatmana. Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish; however, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is room to be lenient since the bag is only separating between the foods as it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Otsrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no hatmana in our case of a food within another food since it’s not meant to be totally separate.
*In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
*Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue.</ref>
# It is forbidden on Shabbat to insulate a bottle of liquid inside a container of hot water even if it won't reach yad soledet bo. However, according to Ashkenazim, it is permitted to insulate a bottle of liquid in a container of hot water if the bottle is partly out of the hot water (assuming that there is no issue of bishul).<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7</ref>
===Hot Plate Blanket===
[[File:Plata blanket.jpg|250px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
# One may not completely wrap a pot with a blanket or towel if the pot is on top of a hot plate, covered fire, or any other heating element. Even though the blanket or towel is considered something that doesn't add heat, it is nonetheless considered as something that adds heat once it is on top of a pot which is on a heating element. This may not be done even before Shabbat.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> According to Ashkenazim this is forbidden. According to Sephardim this is forbidden, though someone who has a minhag to do so doesn't need to be stopped if he does so before Shabbat.<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
* According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this lenient is only before Shabbat.</ref>
# If one only covers the top of the pot, according to many Ashkenazi poskim, it isn't considered insulation since it is only partially covered and it is permitted even on Shabbat. The exact definition of a partial covering is if the pot is only covered with a blanket on the top and the sides are recognizably exposed or there is an airspace between the pot and the covering for a majority of the circumference of the pot.<ref>
* Shemirat Shabbat Kehilchata 1:77-78 writes that it isn't considered insulating if the pot isn't completely covered. It would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
* However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, it is forbidden even before Shabbat, even if the blanket is only covering the top of the pots and not covering it on all sides.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
# Obviously if one ever does use such a blanket one should be careful that it is fire safe.

==Insulating on Shabbat==
# On [[Shabbat]] one is not allowed to insulate food whether it is cooked or raw from all sides even if one uses material that doesn’t preserve heat like clothing or cloth because of the Gezerah that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
## It is forbidden to immerse an unopened can in hot water even if it’s fully cooked and even if the water is off the fire.<ref>Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
## With respect to hatmana there is no issue of leaving food in an oven before or on Shabbat since the food isn't touching the heating element.<ref>Orchot Shabbat 2:86</ref> However, regarding Hachzara or Shehiya see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode|the article on heating up foods on Shabbat]].
# It’s permissible to insulate a [[Kli Sheni]] with cloth. <Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# It is forbidden on Shabbat to insulate a cold pot that is on top of a hot pot off the fire even if one only uses clothes.<ref>Mishna Brurah 258:2</ref>
# It’s permitted to insulate on [[Shabbat]] cold food to remove its chill or to prevent it from getting colder with material that doesn’t preserve heat like clothing or clothes. <Ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>

==Pot Cover==
# Covering a pot with its regular cover isn't considered insulating even if it is touching the food since one's intent is to protect the food from getting dirty.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
==Wrapping with Tin Foil==
# It is permitted to cover a food with tin foil since it is really just to prevent the food from getting dirty or dusty being uncovered. However, one should not use multiple layers of tin to cover food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

==Crock Pot==
{{Crock Pots}}

==Thermos==
# Many permit pouring hot water from a Kli Rishon into a thermos on [[Shabbat]] as long as thermos is completely dry before pouring into it. <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref>
==Hot Water Urn==
# It is permitted to use a water boiler on Shabbat and it isn't considered hatmana to keep the water that was there from before Shabbat hot.<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

==Rewrapping==
# If a pot was wrapped in a permissible manner before [[Shabbat]], it’s permissible to uncover and rewrap it on [[Shabbat]], or add warmer clothes.<Ref>Shemirat Shabbat KeHilchata 1:67 </ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Hatmana

2024-06-28T18:04:54Z

RecentChangesEmail: I took out the י"א which is machmir. It would seem that since the general minhag is to be maykel. The footnote suffices. Agree?

[[Image:Crock_Pot.jpg|right]]
When it comes to cooking and reheating foods on Shabbat, aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before Shabbat for it to continue cooking as Shabbat commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before Shabbat; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called [[shehiya]].<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is [[Hachzara|chazara]].<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of Shabbat but has been completely removed, must not be returned on Shabbat. There are two explanations for this in the rishonim. Some say that chazal forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to chazara, we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on Shabbat, and in some instances, even before Shabbat.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref><ref name=":0" /> This prohibition is called hatmana and is the subject of this article.
==Insulating before Shabbat==
# Before Shabbat, it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, chazal were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on [[Shabbat]].<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
# On the Sabbat itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on Shabbat. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref>
# Before Shabbat, it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref>
## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
## Most poskim agree that if the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, a Sephardic Jew who has such a minhag does not need to stop.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
## Even in this case - when the pot is on a source of heat, one may place a wide tray on top of the pot and put the cloth over the tray. In this way the cloth will not touch the sides of the pot and is therefore permitted.<ref> The Tur 257:8 adds in the name of his father, the Rosh, that if the clothes aren’t touching the pot, it is not the normal way to do hatmana and is permitted. Thus, Shulchan Aruch 257:8 rules that as long as the pot isn’t touching the coals, so that it is a permissible shehiyah, one may put a tray on top of the pot with a cloth on top of it. In this way the cloth doesn’t touch the sides of the pot and is thus not hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
## According to most poskim it is forbidden to insulate a pot before Shabbat if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
===Insulating Food with Other Food===
# It is permissible to [[insulating food|insulate food]] by submerging it into other food if there is nothing separating between them. <Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before [[Shabbat]], one may wrap fully cooked food in a plastic, nylon, or aluminum bag and submerge it in a pot of hot food (such as chulent).<Ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of Hatmana. Even though, Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits Hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is what to be lenient since the bag is only separating the food inside it but it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Ostrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no Hatmana in our case of a food within another food since it’s not meant to be totally separate.
* In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
* Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue. </ref>
# It is forbidden on Shabbat to insulate a bottle of liquid inside a container of hot water even if it won't reach yad soledet bo. However, according to Ashkenazim, it is permitted to insulate a bottle of liquid in a container of hot water if the bottle is partly out of the hot water (assuming that there is no issue of bishul).<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7</ref>
===Hot Plate Blanket===
[[File:Plata blanket.jpg|250px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
# One may not completely wrap a pot with a blanket or towel if the pot is on top of a hot plate, covered fire, or any other heating element. Even though the blanket or towel is considered something that doesn't add heat, it is nonetheless considered as something that adds heat once it is on top of a pot which is on a heating element. This may not be done even before Shabbat.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> According to Ashkenazim this is forbidden. According to Sephardim this is forbidden, though someone who has a minhag to do so doesn't need to be stopped if he does so before Shabbat.<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
* According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this lenient is only before Shabbat.</ref>
# If one only covers the top of the pot, according to many Ashkenazi poskim, it isn't considered insulation since it is only partially covered and it is permitted even on Shabbat. The exact definition of a partial covering is if the pot is only covered with a blanket on the top and the sides are recognizably exposed or there is an airspace between the pot and the covering for a majority of the circumference of the pot.<ref>
* Shemirat Shabbat Kehilchata 1:77-78 writes that it isn't considered insulating if the pot isn't completely covered. It would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
* However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, it is forbidden even before Shabbat, even if the blanket is only covering the top of the pots and not covering it on all sides.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
# Obviously if one ever does use such a blanket one should be careful that it is fire safe.

==Insulating on Shabbat==
# On [[Shabbat]] one is not allowed to insulate food whether it is cooked or raw from all sides even if one uses material that doesn’t preserve heat like clothing or cloth because of the Gezerah that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
## It is forbidden to immerse an unopened can in hot water even if it’s fully cooked and even if the water is off the fire.<ref>Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
## With respect to hatmana there is no issue of leaving food in an oven before or on Shabbat since the food isn't touching the heating element.<ref>Orchot Shabbat 2:86</ref> However, regarding Hachzara or Shehiya see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode|the article on heating up foods on Shabbat]].
# It’s permissible to insulate a [[Kli Sheni]] with cloth. <Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# It is forbidden on Shabbat to insulate a cold pot that is on top of a hot pot off the fire even if one only uses clothes.<ref>Mishna Brurah 258:2</ref>
# It’s permitted to insulate on [[Shabbat]] cold food to remove its chill or to prevent it from getting colder with material that doesn’t preserve heat like clothing or clothes. <Ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>

==Pot Cover==
# Covering a pot with its regular cover isn't considered insulating even if it is touching the food since one's intent is to protect the food from getting dirty.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
==Wrapping with Tin Foil==
# It is permitted to cover a food with tin foil since it is really just to prevent the food from getting dirty or dusty being uncovered. However, one should not use multiple layers of tin to cover food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

==Crock Pot==
{{Crock Pots}}

==Thermos==
# Many permit pouring hot water from a Kli Rishon into a thermos on [[Shabbat]] as long as thermos is completely dry before pouring into it. <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref>
==Hot Water Urn==
# It is permitted to use a water boiler on Shabbat and it isn't considered hatmana to keep the water that was there from before Shabbat hot.<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

==Rewrapping==
# If a pot was wrapped in a permissible manner before [[Shabbat]], it’s permissible to uncover and rewrap it on [[Shabbat]], or add warmer clothes.<Ref>Shemirat Shabbat KeHilchata 1:67 </ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Hatmana

2024-06-28T17:51:35Z

RecentChangesEmail: Why does footnote 9 have shmiras shabbos khilchasa? It is a straight out halacha in shulchan aruch.

[[Image:Crock_Pot.jpg|right]]
When it comes to cooking and reheating foods on Shabbat, aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before Shabbat for it to continue cooking as Shabbat commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before Shabbat; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called [[shehiya]].<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is [[Hachzara|chazara]].<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of Shabbat but has been completely removed, must not be returned on Shabbat. There are two explanations for this in the rishonim. Some say that chazal forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to chazara, we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on Shabbat, and in some instances, even before Shabbat.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref><ref name=":0" /> This prohibition is called hatmana and is the subject of this article.
==Insulating before Shabbat==
# Before Shabbat, it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, chazal were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on [[Shabbat]].<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
# On the Sabbat itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on Shabbat. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref>
# Before Shabbat, it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref>
## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
## Most poskim agree that if the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, a Sephardic Jew who has such a minhag does not need to stop.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
## Even in this case - when the pot is on a source of heat, one may place a wide tray on top of the pot and put the cloth over the tray. In this way the cloth will not touch the sides of the pot and is therefore permitted.<ref> The Tur 257:8 adds in the name of his father, the Rosh, that if the clothes aren’t touching the pot, it is not the normal way to do hatmana and is permitted. Thus, Shulchan Aruch 257:8 rules that as long as the pot isn’t touching the coals, so that it is a permissible shehiyah, one may put a tray on top of the pot with a cloth on top of it. In this way the cloth doesn’t touch the sides of the pot and is thus not hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
## According to most poskim it is forbidden to insulate a pot before Shabbat if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
===Food in Other Food===
# There is no issue of [[insulating food]] inside other food if there's no separation. <Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before [[Shabbat]], some say that one can leave fully cooked food in a plastic, nylon, or aluminum bag in an pot of hot food (such as kuggel in chulent), however, some forbid because of Hatmana. <Ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of Hatmana. Even though, Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits Hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is what to be lenient since the bag is only separating the food inside it but it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Ostrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no Hatmana in our case of a food within another food since it’s not meant to be totally separate.
* In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
* Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue. </ref>.
# It is forbidden on Shabbat to insulate a bottle of liquid inside a container of hot water even if it won't reach yad soledet bo. However, according to Ashkenazim, it is permitted to insulate a bottle of liquid in a container of hot water if the bottle is partly out of the hot water (assuming that there is no issue of bishul).<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7</ref>
===Hot Plate Blanket===
[[File:Plata blanket.jpg|250px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
# One may not completely wrap a pot with a blanket or towel if the pot is on top of a hot plate, covered fire, or any other heating element. Even though the blanket or towel is considered something that doesn't add heat, it is nonetheless considered as something that adds heat once it is on top of a pot which is on a heating element. This may not be done even before Shabbat.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> According to Ashkenazim this is forbidden. According to Sephardim this is forbidden, though someone who has a minhag to do so doesn't need to be stopped if he does so before Shabbat.<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
* According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this lenient is only before Shabbat.</ref>
# If one only covers the top of the pot, according to many Ashkenazi poskim, it isn't considered insulation since it is only partially covered and it is permitted even on Shabbat. The exact definition of a partial covering is if the pot is only covered with a blanket on the top and the sides are recognizably exposed or there is an airspace between the pot and the covering for a majority of the circumference of the pot.<ref>
* Shemirat Shabbat Kehilchata 1:77-78 writes that it isn't considered insulating if the pot isn't completely covered. It would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
* However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, it is forbidden even before Shabbat, even if the blanket is only covering the top of the pots and not covering it on all sides.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
# Obviously if one ever does use such a blanket one should be careful that it is fire safe.

==Insulating on Shabbat==
# On [[Shabbat]] one is not allowed to insulate food whether it is cooked or raw from all sides even if one uses material that doesn’t preserve heat like clothing or cloth because of the Gezerah that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
## It is forbidden to immerse an unopened can in hot water even if it’s fully cooked and even if the water is off the fire.<ref>Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
## With respect to hatmana there is no issue of leaving food in an oven before or on Shabbat since the food isn't touching the heating element.<ref>Orchot Shabbat 2:86</ref> However, regarding Hachzara or Shehiya see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode|the article on heating up foods on Shabbat]].
# It’s permissible to insulate a [[Kli Sheni]] with cloth. <Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# It is forbidden on Shabbat to insulate a cold pot that is on top of a hot pot off the fire even if one only uses clothes.<ref>Mishna Brurah 258:2</ref>
# It’s permitted to insulate on [[Shabbat]] cold food to remove its chill or to prevent it from getting colder with material that doesn’t preserve heat like clothing or clothes. <Ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>

==Pot Cover==
# Covering a pot with its regular cover isn't considered insulating even if it is touching the food since one's intent is to protect the food from getting dirty.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
==Wrapping with Tin Foil==
# It is permitted to cover a food with tin foil since it is really just to prevent the food from getting dirty or dusty being uncovered. However, one should not use multiple layers of tin to cover food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

==Crock Pot==
{{Crock Pots}}

==Thermos==
# Many permit pouring hot water from a Kli Rishon into a thermos on [[Shabbat]] as long as thermos is completely dry before pouring into it. <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref>
==Hot Water Urn==
# It is permitted to use a water boiler on Shabbat and it isn't considered hatmana to keep the water that was there from before Shabbat hot.<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

==Rewrapping==
# If a pot was wrapped in a permissible manner before [[Shabbat]], it’s permissible to uncover and rewrap it on [[Shabbat]], or add warmer clothes.<Ref>Shemirat Shabbat KeHilchata 1:67 </ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Hatmana

2024-06-28T17:47:47Z

RecentChangesEmail: I don't understand the end of footnote 13. Isn't that obvious. I don't have those two seforim with me. Also it's redundant because thats what the whole footnote is saying

[[Image:Crock_Pot.jpg|right]]
When it comes to cooking and reheating foods on Shabbat, aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before Shabbat for it to continue cooking as Shabbat commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before Shabbat; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called [[shehiya]].<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is [[Hachzara|chazara]].<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of Shabbat but has been completely removed, must not be returned on Shabbat. There are two explanations for this in the rishonim. Some say that chazal forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to chazara, we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on Shabbat, and in some instances, even before Shabbat.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref><ref name=":0" /> This prohibition is called hatmana and is the subject of this article.
==Insulating before Shabbat==
# Before Shabbat, it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, chazal were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on [[Shabbat]].<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
# On the Sabbat itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on Shabbat. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref>
# Before Shabbat, it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref> There is a dispute if a pot that is covered with clothes can be placed on a heating element, which would cause the pot to get hot. See further.
## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
## Most poskim agree that if the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, a Sephardic Jew who has such a minhag does not need to stop.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
## Even in this case - when the pot is on a source of heat, one may place a wide tray on top of the pot and put the cloth over the tray. In this way the cloth will not touch the sides of the pot and therefore is permitted.<ref> The Tur 257:8 adds in the name of his father, the Rosh, that if the clothes aren’t touching the pot, it is not the normal way to do hatmana and is permitted. Thus, Shulchan Aruch 257:8 rules that as long as the pot isn’t touching the coals, so that it is a permissible shehiyah, one may put a tray on top of the pot with a cloth on top of it. In this way the cloth doesn’t touch the sides of the pot and is thus not hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
## According to most poskim it is forbidden to insulate a pot before Shabbat if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
===Food in Other Food===
# There is no issue of [[insulating food]] inside other food if there's no separation. <Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before [[Shabbat]], some say that one can leave fully cooked food in a plastic, nylon, or aluminum bag in an pot of hot food (such as kuggel in chulent), however, some forbid because of Hatmana. <Ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of Hatmana. Even though, Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits Hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is what to be lenient since the bag is only separating the food inside it but it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Ostrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no Hatmana in our case of a food within another food since it’s not meant to be totally separate.
* In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
* Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue. </ref>.
# It is forbidden on Shabbat to insulate a bottle of liquid inside a container of hot water even if it won't reach yad soledet bo. However, according to Ashkenazim, it is permitted to insulate a bottle of liquid in a container of hot water if the bottle is partly out of the hot water (assuming that there is no issue of bishul).<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7</ref>
===Hot Plate Blanket===
[[File:Plata blanket.jpg|250px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
# One may not completely wrap a pot with a blanket or towel if the pot is on top of a hot plate, covered fire, or any other heating element. Even though the blanket or towel is considered something that doesn't add heat, it is nonetheless considered as something that adds heat once it is on top of a pot which is on a heating element. This may not be done even before Shabbat.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> According to Ashkenazim this is forbidden. According to Sephardim this is forbidden, though someone who has a minhag to do so doesn't need to be stopped if he does so before Shabbat.<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
* According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this lenient is only before Shabbat.</ref>
# If one only covers the top of the pot, according to many Ashkenazi poskim, it isn't considered insulation since it is only partially covered and it is permitted even on Shabbat. The exact definition of a partial covering is if the pot is only covered with a blanket on the top and the sides are recognizably exposed or there is an airspace between the pot and the covering for a majority of the circumference of the pot.<ref>
* Shemirat Shabbat Kehilchata 1:77-78 writes that it isn't considered insulating if the pot isn't completely covered. It would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
* However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, it is forbidden even before Shabbat, even if the blanket is only covering the top of the pots and not covering it on all sides.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
# Obviously if one ever does use such a blanket one should be careful that it is fire safe.

==Insulating on Shabbat==
# On [[Shabbat]] one is not allowed to insulate food whether it is cooked or raw from all sides even if one uses material that doesn’t preserve heat like clothing or cloth because of the Gezerah that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
## It is forbidden to immerse an unopened can in hot water even if it’s fully cooked and even if the water is off the fire.<ref>Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
## With respect to hatmana there is no issue of leaving food in an oven before or on Shabbat since the food isn't touching the heating element.<ref>Orchot Shabbat 2:86</ref> However, regarding Hachzara or Shehiya see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode|the article on heating up foods on Shabbat]].
# It’s permissible to insulate a [[Kli Sheni]] with cloth. <Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# It is forbidden on Shabbat to insulate a cold pot that is on top of a hot pot off the fire even if one only uses clothes.<ref>Mishna Brurah 258:2</ref>
# It’s permitted to insulate on [[Shabbat]] cold food to remove its chill or to prevent it from getting colder with material that doesn’t preserve heat like clothing or clothes. <Ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>

==Pot Cover==
# Covering a pot with its regular cover isn't considered insulating even if it is touching the food since one's intent is to protect the food from getting dirty.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
==Wrapping with Tin Foil==
# It is permitted to cover a food with tin foil since it is really just to prevent the food from getting dirty or dusty being uncovered. However, one should not use multiple layers of tin to cover food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

==Crock Pot==
{{Crock Pots}}

==Thermos==
# Many permit pouring hot water from a Kli Rishon into a thermos on [[Shabbat]] as long as thermos is completely dry before pouring into it. <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref>
==Hot Water Urn==
# It is permitted to use a water boiler on Shabbat and it isn't considered hatmana to keep the water that was there from before Shabbat hot.<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

==Rewrapping==
# If a pot was wrapped in a permissible manner before [[Shabbat]], it’s permissible to uncover and rewrap it on [[Shabbat]], or add warmer clothes.<Ref>Shemirat Shabbat KeHilchata 1:67 </ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Hatmana

2024-06-28T14:13:12Z

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[[Image:Crock_Pot.jpg|right]]
When it comes to cooking and reheating foods on Shabbat, aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before Shabbat for it to continue cooking as Shabbat commences. Although this does not constitute a biblical prohibition of cooking because the act of placing the food over the fire was done before Shabbat; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the fire. This prohibition is called [[shehiya]].<ref>Shabbat 36b, Shulchan Aruch O.C. 253:1</ref> The second is [[Hachzara|chazara]].<ref>Shabbat 38b, Shulchan Aruch O.C. 253:2</ref> Food that was over a fire at the beginning of Shabbat but has been completely removed, must not be returned on Shabbat. There are two explanations for this in the rishonim. Some say that chazal forbade this because it appears as if one is cooking and not just reheating.<ref>Rashba shabbat 40b, Ran ibid.</ref> Others explain, that similar to chazara, we are concerned that one may come to stoke the fire.<ref>Tosfot Shabbat 38b </ref> The third is a prohibition to insulate food on Shabbat, and in some instances, even before Shabbat.<ref name=":0">Shabbat 34a, Shulchan Aruch O.C. 257</ref><ref name=":0" /> This prohibition is called hatmana and is the subject of this article.
==Insulating before Shabbat==
# Before Shabbat, it is permissible to insulate food with material that preserves heat. This is permitted even during the [[Ben HaShemashot|twilight period]]. However, it is forbidden to insulate food with material that increases heat. Since this is similar to hot ashes, chazal were concerned that one may insulate with glowing hot ashes, and one may come to stoke the coals on [[Shabbat]].<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
# On the Sabbat itself it is forbidden to insulate even with material that only preserves heat.<ref>See statement of Rava on Gemara Shabbat 34a</ref> We are concerned that if someone is attentive to the warmth of their pot, they may discover the pot to be too cold and heat it up and/or stoke the coals on Shabbat. This is not a concern during the twilight period as most pots are warm during that time.<ref>Shulchan Aruch 257:1</ref>
# Before Shabbat, it is permissible to insulate a hot pot with material (e.g. a cloth) that merely preserves the heat. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref> There is a dispute if a pot that is covered with clothes can be placed on a heating element, which would cause the pot to get hot. See further.
## This is permissible even if the pot is on another hot pot, as long as they are off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
## Most poskim agree that where the pot is on a source of heat, it is forbidden to wrap it.<Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, if a Sephardic Jew has such a minhag he does not need to be stopped.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
## If the cloth is placed on top of a wide tray on top of a pot which is on the covered fire such that the cloth doesn't actually touch the sides of the pot it is permitted.<ref> The Tur 257:8 adds that his father the Rosh held that if the clothes aren’t touching the pot it is permitted and not a normal way to do hatmana. Thus, Shulchan Aruch 257:8 rules that if the pot isn’t touching the coals it is a permissible Shehiyah and if one puts a tray on pot of the pot and clothing on top of the tray so that the cloth doesn’t touch the sides of the pot it is a permissible hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
## According to most poskim it is forbidden to insulate a pot before Shabbat if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
===Food in Other Food===
# There is no issue of [[insulating food]] inside other food if there's no separation. <Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before [[Shabbat]], some say that one can leave fully cooked food in a plastic, nylon, or aluminum bag in an pot of hot food (such as kuggel in chulent), however, some forbid because of Hatmana. <Ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of Hatmana. Even though, Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits Hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is what to be lenient since the bag is only separating the food inside it but it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Ostrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no Hatmana in our case of a food within another food since it’s not meant to be totally separate.
* In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
* Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue. </ref>.
# It is forbidden on Shabbat to insulate a bottle of liquid inside a container of hot water even if it won't reach yad soledet bo. However, according to Ashkenazim, it is permitted to insulate a bottle of liquid in a container of hot water if the bottle is partly out of the hot water (assuming that there is no issue of bishul).<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7</ref>
===Hot Plate Blanket===
[[File:Plata blanket.jpg|250px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
# One may not completely wrap a pot with a blanket or towel if the pot is on top of a hot plate, covered fire, or any other heating element. Even though the blanket or towel is considered something that doesn't add heat, it is nonetheless considered as something that adds heat once it is on top of a pot which is on a heating element. This may not be done even before Shabbat.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> According to Ashkenazim this is forbidden. According to Sephardim this is forbidden, though someone who has a minhag to do so doesn't need to be stopped if he does so before Shabbat.<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
* According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this lenient is only before Shabbat.</ref>
# If one only covers the top of the pot, according to many Ashkenazi poskim, it isn't considered insulation since it is only partially covered and it is permitted even on Shabbat. The exact definition of a partial covering is if the pot is only covered with a blanket on the top and the sides are recognizably exposed or there is an airspace between the pot and the covering for a majority of the circumference of the pot.<ref>
* Shemirat Shabbat Kehilchata 1:77-78 writes that it isn't considered insulating if the pot isn't completely covered. It would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
* However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, it is forbidden even before Shabbat, even if the blanket is only covering the top of the pots and not covering it on all sides.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
# Obviously if one ever does use such a blanket one should be careful that it is fire safe.

==Insulating on Shabbat==
# On [[Shabbat]] one is not allowed to insulate food whether it is cooked or raw from all sides even if one uses material that doesn’t preserve heat like clothing or cloth because of the Gezerah that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
## It is forbidden to immerse an unopened can in hot water even if it’s fully cooked and even if the water is off the fire.<ref>Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
## With respect to hatmana there is no issue of leaving food in an oven before or on Shabbat since the food isn't touching the heating element.<ref>Orchot Shabbat 2:86</ref> However, regarding Hachzara or Shehiya see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode|the article on heating up foods on Shabbat]].
# It’s permissible to insulate a [[Kli Sheni]] with cloth. <Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# It is forbidden on Shabbat to insulate a cold pot that is on top of a hot pot off the fire even if one only uses clothes.<ref>Mishna Brurah 258:2</ref>
# It’s permitted to insulate on [[Shabbat]] cold food to remove its chill or to prevent it from getting colder with material that doesn’t preserve heat like clothing or clothes. <Ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>

==Pot Cover==
# Covering a pot with its regular cover isn't considered insulating even if it is touching the food since one's intent is to protect the food from getting dirty.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
==Wrapping with Tin Foil==
# It is permitted to cover a food with tin foil since it is really just to prevent the food from getting dirty or dusty being uncovered. However, one should not use multiple layers of tin to cover food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

==Crock Pot==
{{Crock Pots}}

==Thermos==
# Many permit pouring hot water from a Kli Rishon into a thermos on [[Shabbat]] as long as thermos is completely dry before pouring into it. <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref>
==Hot Water Urn==
# It is permitted to use a water boiler on Shabbat and it isn't considered hatmana to keep the water that was there from before Shabbat hot.<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

==Rewrapping==
# If a pot was wrapped in a permissible manner before [[Shabbat]], it’s permissible to uncover and rewrap it on [[Shabbat]], or add warmer clothes.<Ref>Shemirat Shabbat KeHilchata 1:67 </ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Havdalah

2024-06-27T13:55:09Z

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[[Image:Havdalah.jpg|200px|right]]
Havdalah is the ceremony of separation between every [[Shabbat]] and weekday, [[Yom Tov]] and weekday, or [[Shabbat]] and [[Yom Tov]]. Havdalah is said after Shabbat and Yom Tov during Shemone Esrei of maariv within the bracha of ata chonen, and when on Yom Tov, within the bracha of ata vchartanu. It is recited another time over a cup of wine.
==Obligation==

#There's a dispute whether the obligation to recite havdalah is of biblical or rabbinic nature. The obligation to recite havdalah over wine is certainly rabbinic.<ref>Rambam (Hilchot [[Shabbat]] 29:1) writes that the command of "Zachor Et Yom Ha[[Shabbat]]" (Shemot 20:7) includes the positive mitzvahs of [[Kiddish]] and Havdalah every week. Other Rishonim that agree with Rambam include Ravi’ah [[Brachot]] 3:1, Ritvah as quoted by the Nimukei Yosef Pesachim 55, and Sefer Hachinuch Mitvah 31. However, Tosfot (Tosfot Nazir 4a s.v. My Hee in name of Rabbenu Tam) and the Rosh (Sh"t 11:3) hold that Havdalah is Derabbanan. Mishna Brurah 296:1 quotes both opinions and adds that if one said Havdalah in [[Tefillah]] the Havdalah on the wine is certainly Derabbanan.</ref>

===Havdalah for Yom Tov===

#After [[Yom Tov]], which is followed by a regular weekday or a day of [[Chol HaMoed]], one should say Havdalah. However, if a [[Yom Tov]] is followed by a [[Shabbat]], there is no Havdalah.<ref>Mishna Chullin 26b, Gemara [[Shabbat]] 114b, Rambam [[Shabbat]] 5:21 and 29:18, Shulchan Aruch 491:1</ref>
#Havdalah at the end of [[Yom Tov]] only consists of the bracha of hamavdil and there is no bracha of [[besamim]] or ner.<ref>Shulchan Aruch 491:1, Mishna Brurah 491:1</ref>

===When Motzei Shabbat is a Yom Tov===

#If motzei shabbat is yom tov, one may use the Yom Tov candles for havdalah.<ref>Or Letzion (v. 3, 18:6)</ref>
#It is preferable not to hold the two candles together.<ref>Or Letzion (v. 3, 18:6) based on Biur Halacha 514:2 s.v. veyechabeh. Yom Tov Sheni Khilchato ch. 1 fnt. 67 quotes Rav Shlomo Zalman Auerbach and Rav Moshe Feinstein (quoted from Rav Efraim Greenblatt) as explaining that although generally we prefer to use a torch with two or more wicks for havdalah, on Yom Tov we avoid this. The reason is that on yom tov holding two candles together is likely going to come to an issue of extinguishing one of the candles more quickly. Even if they are touching it is permitted to detach them. Yet he also cites Rabbi Eider (Halachos of Shabbos 266 fnt. 34) who in the name of Rav Moshe permits putting them together. He concludes with a citation of Rabbi Akiva Eiger OC 669 and YD 1 that even on a regular motzei Shabbat two candles next to one another is sufficient, yet we don't generally follow that opinion (Magen Avraham 298:4).</ref>

==Who is Obligated==
===Women===
There is a dispute as to whether women are obligated in havdalah.

#Nonetheless, according to Sephardim women may make the it for themselves.<ref>Sh"t Yechave Daat 4:27. Rambam (Hilchot [[Shabbat]] 29:1) writes that the Havdalah is a positive command just like [[Kiddish]]. [[Maggid]] Mishna (Hilchot [[Shabbat]] 29:1) implies from the Rambam that women are obligated in Havdalah just like they are obligated in [[Kiddish]]. [[Maggid]] Mishna suggests that even according to those who argue on the Rambam, women can be obligated if the rabbis instituted Havdalah to be just like [[Kiddish]]. Orchot Chaim (Hilchot Havdalah 18; quoted by Bet Yosef 296:8) writes that because there's a dispute whether women are obligated women shouldn't make Havdalah for themselves. Nonetheless, Shulchan Aruch 296:8 rules as Stam (anonymous opinion) that women are obligated in Havdalah. </ref>
#Some Ashkenazim hold that women should not recite [[Havadalah]] for themselves, while many others say that if a woman can not find someone to hear Havdalah from, she should recite Havdalah for herself.<ref>The Rama 296:8 states that women shouldn't recite Havdalah for themselves. The Bach argues that for Ashkenazim there is an additional reason to permit women to make the bracha considering that Ashkenazim allow one to make a bracha even for Mitzvot that one is not obligated in such as [[lulav]]. Magen Avraham 296:11 agrees. Mishna Brurah 296:35 concludes that a woman should not recite Havdalah for herself unless she can't find someone to hear Havdalah from. In 296:36 he writes that certainly a woman should recite it for herself if she can't find someone else to recite for her, or the only person available to say it for her already fulfilled his obligation. See [http://www.yutorah.org/lectures/lecture.cfm/740210/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Havdalah_for_Women audio shiur] by Rabbi Aryeh Lebowitz.</ref> Some say that a woman can even say the beracha on the fire.<ref>Sh"t Iggerot Moshe CM 2:47:2, Sh"t Tzitz Eliezer 14:43, Sh"t Yechave Daat 4:27 </ref> Others disagree.<ref>Shemirat Shabbat Kihilchita 58:16 </ref>

===Children===

#Once a child has reached the age of [[Chinuch]] (5 or 6) the parents should train him in hearing havdalah <ref>Yalkut Yosef Dinei [[Chinuch]] Katan pg. 177 </ref>

==Havdalah in Davening==

#See the [[Atta Chonantanu]] page.
#If [[Motzei Shabbat]] is a [[Yom Tov]], in middle of Atta Bechartanu, one should insert VeTodiyanu in place of [[Atta Chonantanu]].<ref>Shulchan Aruch 491:2, Mishna Brurah 491:4. see [[Atta_Chonantanu#VeTodienu | Vetodienu]] </ref>

==The Order of Havdalah==
#The order of the [[Brachot]] of Havdalah is Yayin (Hagefen), [[Besamim]], Ner (Meorei HaEsh), Havdalah (Hamavdil).<ref>Shulchan Aruch 296:1 </ref>
#The custom is to add several pesukim prior to Havdalah for a good sign. For the full Ashkenazic text see [https://docs.google.com/viewer?url=http%3A%2F%2Fimage.aish.com%2Fmisc%2Fhavdallah.pdf here]. For the full Sephardic text see [http://www.daat.ac.il/daat/shabat/zmirot/motsaey-2.htm here].<ref>*The Ashkenazic custom is to say the following text before Havdalah: הנה אל ישועתי אבטח ולא אפחד כי עזי וזמרת יה יהוה ויהי לי לישועה: ושאבתם מים בששון ממעיני הישועה: ליהוה הישועה על עמך ברכתך סלה: יהוה צבאות עמנו משגב לנו אלהי יעקב סלה: יהוה צבאות אשרי אדם בטח בך: יהוה הושיעה המלך יעננו ביום קראנו: ליהודים היתה אורה ושמחה וששן ויקר, כן תהיה לנו: כוס ישועות אשא ובשם יהוה אקרא:
*The source for the Ashkenazic text is the following: the Rama 296:1 writes that before the Bracha of Havdalah one should say Yishaya 12:2-3, Ester 8:16, Tehillim 116:13. The Aruch HaShulchan 296:8 adds 4 more pesukim after the ones in Yishaya from Tehillim 3:9, 46:8, 84:13, and 20:10. He also adds that after Ester 8:16 one should say 'כן תהיה לנו'.
*The Sephardic custom is to say the following text before Havdalah: כוס ישועות אשא ובשם ה' אקרא: אנא ה' הושיעה נא אנא ה' הצליחה נא: הצליחנו הצליח דרכינו הצליח לימודינו וכו' ושלח ברכה רוחה והצלחה בכל מעשה ידינו כדכתיב ישא ברכה מאת ה' וצדקה מאלהי ישענו: ליהודים היתה אורה ושמחה וששק ויקר: וכתיב ויהי דוד לכל דרכיו משכיל וה' עמו, כן יהיה עמנו תמיד: ונח מצא חן בעיני ה', כן נמצא חן ושכל טוב בעיני אלוקים ואדם: אלהא דמאיר עננו: ואתם הדבקים בה' אלוקיכם חיים כולכם היום:
*The source for the Sephardic text is the following: Yalkut Yosef ([[Shabbat]], vol 1, pg 449-50) writes that the Sephardic minhag is to say the following order before Havdalah: Tehillim 116:13, 118:25, a [[prayer]] beginning with הצליחנו and ending with a Tehillim 24:5, Ester 8:16, Shmuel 1:18:14, Beresheet 6:8, a [[prayer]] beginning with אלהא דמאיר, and Devarim 4:4.</ref>
#If the cup of havdalah falls and spills out completely they should get a new cup of wine and recite a new hagefen. If they already got involved in another activity (hesech hadaat) they need to recite havdalah again.<ref>Piskei Teshuvot 296:11</ref>

==Havdalah recited by the cantor==

#The cantor recites Havdalah in the synagogue on behalf of those who have no wine or who will not recite Havdalah for himself in his home. Whoever wishes to can listen to the cantor's Havdalah in the synagogue and fulfill his obligation, even thought the listener is not holding a cup of wine. It is a widespread minhag ion our times for the cantor to recite Havdalah in synagogue, and there is no need to protest the custom. It should be made clear to the congregation, however, that everyone must recite Havdalah at home on behalf of his family members who have not heard it in the synagogue, even though he himself did hear it.<ref>Yalkut Yosef, Siman 295, Halacha 1 </ref>
#The cantor must sit down when he recites Havdalah in the synagogue, and all those of he congregation who wish to fulfill their obligation by listening to him must sit while he recites it.<ref>Yalkut Yosef, Siman 295, Halacha 2 </ref>
#The opinion of the Geonim is that whoever recites [[Kiddush]] or Havdalah must drink at least melo lugmav of the wine, and if he does not he has not fulfilled his obligation of [[Kiddush]] or of Havdalah. A person should be strict for this opinion. Therefore the person who is chosen to recite Havdalah in the synagogue must be someone who will be able to drink melo lugmav. If the only person capable of reciting Havdalah is someone who cannot drink that much wine, then he should recite Havdalah, taste a sip of the wine, and then give it to another person who can drink melo lugmav. He should inform that person beforehand that he should have in mind when listening to the blessing of boreh peri hagefen that he will drink from the cup afterward.<ref>Yalkut Yosef, Siman 295, Halacha 3 </ref>
#if someone is not sure whether or not he will have wine available for Havdalah, he should listen to the cantor recite Havdalah in the synagogue, but he should stipulate in his mind that he wishes to fulfill his obligation only if he has no wine at home, but that if he does find wine at home he does not wish to fulfill his obligation in the synagogue. Then, if he finds that there is wine available at home, he may recite Havdalah for himself in accordance with the condition he made.<ref>Yalkut Yosef, Siman 295, Halacha 4 </ref>

==Wine or other drinks==
#If one has wine, wine has precedence over any other drink.<ref>Mishan Brurah 296:8</ref> Red wine should be used, but white wine is permissible if only white wine is available.<ref> Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82 </ref>
#One may use grape juice for Havdalah.<ref> Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 408 writes that grape juice is practically like wine and is thus more preferable than chamar medina; Chazon Ovadia v. 1 p. 99 writes that grape juice is fit for kiddush and havdalah based on the Gemara Bava Batra 97a. He ends that even though it is pasteurized it is still like wine for all intents and purposes since it tastes like non-fermented wine (Shulchan Aruch O.C. 272:3). This is also in Yalkut Yosef 202 fnt. 8. Listen to [https://www.torahanytime.com/#/lectures?v=64191 Rav Yitzchak Yosef (Motzei Shabbat Matot Masei 5778 min 36)] who seems to contradict this as he says that grape juice is unfit for havdalah.</ref>
#The one reciting havdalah initially should drink a reviyit in order to recite a bracha achrona. After the fact, if they drank a melo lugmav it is sufficient. If someone drank only a tiny sip of the wine and not a melo lugmav, some say that they did not fulfill their obligation even after the fact,<ref>Mishna Brurah 296:9, Shemirat Shabbat Kehilchata 60:36</ref> while others hold that one fulfilled the mitzvah but just not in the ideal way.<Ref>Shulchan Aruch Harav 190:4, Pri Megadim EA 271:24, Aruch Hashulchan 296:15, Kaf Hachaim 296:16, Or Letzion 2:20:7, Tzitz Eliezer 19:21:1, Yachava Daat 3:40, Yalkut Yosef (Shabbat 1-4, 5773 edition, 296:27), Piskei Teshuvot 296:11, and Rav Ben Tzion Felman in Moriya (257-259 p. 114) quoting Rav Aryeh Leib Shteinmann. Avnei Darech 9:40 rules that after the fact if the one who made havdalah didn't drink the wine those who heard fulfill their mitzvah and if they want to be machmir to hear havdalah again from someone else they can. He cites Migdanot Eliyahu 2:24 quoted Rashi, Raavan, and Baal Haitur that melo lugmav isn't maakev for havadalah. He quotes several other sources to this effect: Kaf Hachaim 296:15, Me'at Mayim 73, and Pekudat Eliezer 271 s.v. vtzarich li iyun.</ref>
#Those listening to the havdalah initially should not talk until after the one who recited havdalah drank melo lugmav. After the fact, if they talked after he drank a sip they fulfilled their obligation.<ref>Teshuvot Vehanhagot 1:257</ref>
===If there is no wine or grape juice===
#For Havdalah if there is no wine or grape juice available one can use chamar medina.<Ref>Shulchan Aruch O.C. 296:2</ref> What is chamar medina?
{{Definition of Chamar Medina}}

==Besamim==
See [[Besamim]]
#The Ashkenaz minhag is to make Boreh Minei Besamim (בורא מיני בשמים) which is the general Bracha for nice smells at Havdalah no matter what’s being used for besamim. Ideally, one should use a besamim spice that is indeed minei besamim, such as cloves.<ref>Mishna Brurah 297:1, Vezot HaBracha (pg 181, chapter 19), The Radiance of Shabbos p. 131 </ref>
#According to Sephardim, one should make the appropriate Bracha for that besamim.<ref>Mishna Brurah 297:1, Vezot HaBracha (pg 181, chapter 19) </ref> There is a Sephardic practice to use hadasim when possible.<ref>Shulchan Aruch O.C. 297:4</ref>
# Someone who can't smell should not recite Besamim unless he is fulfilling the obligation of someone who can smell.<ref>Shulchan Aruch O.C. 297:5, The Radiance of Shabbos p. 131 </ref>
# If someone doesn't have fragrant spices for besamim one doesn't have to go out of his way to get them and can recite havdalah without them.<ref>Shulchan Aruch O.C. 297:1, The Radiance of Shabbos p. 130</ref>
# If someone made havdalah without spices and gets spices later on Motzei Shabbat he can recite the bracha of besamim on them at that point.<ref>Shulchan Aruch O.C. 299:5 rules that the mitzvah of besamim is only on Motzei Shabbat. The Radiance of Shabbos p. 131 adds that if it was omitted in havdalah it can be recited afterwards until Olot Hashachar based on the Eshel Avraham.</ref>
# If one isn't sure if the spice has a smell may smell it in advance without a bracha.<ref>The Radiance of Shabbos p. 132 citing Kaf Hachaim 216:3. He adds that this was the practice of Rav Moshe Feinstein to smell the besamim before the havdalah to check if it smelled. </ref> If the spice container is old and in fact doesn't smell and one only realizes after the bracha, the bracha he recited is invalid and the hagefen was also interrupted. Therefore, he should recite another hagefen and a new besamim on another spice if it is available.<Ref>The Radiance of Shabbos p. 133 </ref>

==Fire==
# The minhag is to look at one's fingernails during the havdalah in order to indicate that one is getting benefit from the candle to see the difference between one's nails and flesh.<ref>Tur and Shulchan Aruch O.C. 298:3, Zohar 2:208b:2</ref>
#A person needs to be able to benefit from the fire in order to recite the bracha over it. Therefore, some turn off the electric lights when making Havdalah,<ref>Rivevot Efraim 2:115:32 citing Teshuvot Vehanhagot 6:90</ref> but others hold that the strict halacha doesn't require turning off the lights.<ref>Chazon Ovadia Shabbat v. 2 p. 439, Yalkut Yosef 298:10 Shabbat v. 1 p. 477. [https://www.torahanytime.com/#/lectures?v=64191 Rav Yitzchak Yosef (Motzei Shabbat Matot Masei 5778 min 49)] said that the strict halacha doesn't require a person to turn off the electric lights since if all that is required is that if the lights were to be off it would be possible to benefit from the candle and see the difference between coins which is possible from a distance.</ref>
#Some poskim allow one to use an electric light in place of a Havdala candle in a time of need.<ref>Shaarim Metzuyanim Behalachah 96:6, Az Nidberu 8:2, Rivevot Ephraim 3:599. see also Mishpitei Uziel OC 1:9 </ref> In fact, it is reported that Rabbi Chaim Ozer Grodzinsky would always use an electric bulb for Havdala in order to demonstrate how strongly he felt that electricity is to be treated exactly like fire from the perspective of halacha.<ref>Shaarim Metzuyanim Behalachah 96:6. Sh"t Nachalat Shimon 15 says this was the practice of Rav Chaim Soloveitchik </ref>
#Nevertheless, there are those authorities who discourage the use of an electric light for Havdala. Among their opposition to is the fact that the blessing recited upon the Havdala candle includes the word "fire" which seems to imply the need for actual fire, not merely light. As such a light bulb would not be acceptable according to this view.<ref>Har Tzvi 2:114, Sh"t Yechave Daat 2:39, Maharshag 2:107, Kitzur Shulchan Aruch of Rabbi Raphael Baruch Toledano pg. 323 </ref> Even among the authorities who permit the use of electric lighting when needed many would disqualify the use of fluorescent bulbs as they work differently than standard light bulbs.<ref>Hachashmal L’or Hahalacha 3:88 </ref>

==Saying Havdalah Early==

#If one is has an extreme need such as a need to travel to the end of the [[Techum]] for the purpose of a mitzvah after [[Shabbat]] one may pray [[Arvit]] starting from Plag [[Mincha]] (ten and three quarter hours into the day). In such a case one may also say Havdalah early but one may not say the Bracha on the candle (Meorei HaEsh). Even in such a case it is certainly forbidden to do Melacha (activity which is forbidden on [[Shabbat]]) until [[Tzet HaKochavim]].<ref>Shulchan Aruch O.C. 293:3 </ref>

==Until When Can One Say Havdalah?==

#If one forgot to say Havdalah on Motzei Shabbat one can say it until Tuesday.<ref>Shulchan Aruch and Rama O.C. 299:6. Even though Rav Ovadia in Yabia Omer 6:48:13 was concerned about Safek Brachot and wrote that one couldn't say it after Sunday in Yabia Omer 7:47 he retracted and followed Shulchan Aruch since the machloket is about the Mitzvah and not the bracha. Yalkut Yosef 299:7 writes that one who recites the bracha past Sunday isn't scorned, however, on the [https://www.torahanytime.com/#/lectures?v=64191 Motzei Shabbat (Matot Masei 5778 min 44-47)] shiur he seemed to support the last ruling of Rav Ovadia.</ref>

==Standing or Sitting for Havdalah==

#According to Sephardim, one should sit during Havdalah. However, the Ashkenazic minhag is to stand during [[Havadalah]].<ref>Tosfot 43a writes that to be included in [[Kiddish]] one should sit and then asks on those who stand during [[Havadalah]] because of the same issue. Therefore, Shulchan Aruch 296:6 rules that one should sit during Havdalah. However, Rama 296:6 and the Gra (Maaseh Rav pg 103, #150) write that the Ashkenazic practice is to stand for Havdalah. Mishna Brurah 296:27 explains that the reason for the Ashkenazic minhag is to escort the [[Shabbat]] queen out and escorting must be done standing. He adds that one can fulfill the obligation of others even when standing because everyone is assembled expressed for that purpose and has Kavana to fulfill their obligation. Rav Moshe Feinstein (Teshuva Siman 3 quoted in back of Radiance of [[Shabbos]]) writes that his personal minhag was to sit like his father's minhag but because of the rishonim who hold that one may stand one should not change one's minhag. </ref>

==Doing Work before making Havdalah==

#Before one says Havdalah, one may not doing any Melacha. If one made Havdalah in [[Tefillah]], one may do Melacha. If one needs to do Melacha before saying Havdalah in [[Tefillah]], one should say "HaMavdil Ben Kodesh LeChol" (which is not a bracha) and then do Melacha.<ref>Shulchan Aruch O.C. 299:10. Rav Schachter (Eretz HaTzvi p. 57) permits preparing the wine for Havdalah because [[Hachana]] isn’t considered a Melacha and may be done after [[Shabbat]] before Havdalah. </ref>
#One shouldn't say "Baruch hamavdil ben kodesh lechol" in a bathroom.<ref>Avnei Yishpeh 6:10:1 writes that one shouldn't say hamavdil ben kodesh lechol in a bathroom since it is doing a mitzvah and similar to divrei kedusha. Dor Hamelaktim v. 2 p. 1072 quotes this from Rav Chaim Kanievsky as well. However, it quotes Minchat Shabbat who permits it.</ref> If one needs to, one should say "Hamavdil ben kodesh lchol" without the word baruch.<ref>Rav Shmuel Kamenetsky (Kovetz Halachot Shabbat v. 1 p. 779)</ref>
# One may not eat until one made Havdalah over a cup of wine.<ref>Mishna Brurah 299:1</ref> This prohibition begins from after sunset even though it is halachically twilight.<ref>Magen Avraham 299:1, Mishna Brurah 299:1 unlike Taz 299:1 who allows eating during ben hashemashot.</ref>
#It is permissible to use a non-religious Jewish taxi driver on [[Motzei Shabbat]] even though the taxi-driver didn't make Havdalah.<ref>Sh"t Tzitz Eliezer 12:37 writes that saying "Have a good week" does not fulfill the mitzvah of Havdalah. Sh"t Tzitz Eliezer 11:34 and 12:38 writes that there's no an issue of asking an non-religious Jew to do work for him after [[Shabbat]] since they aren't going to say Havdalah anyway, the prohibition not to do work before Havdalah doesn't set in. [http://www.dailyhalacha.com/displayRead.asp?readID=308 Rabbi Mansour on dailyhalacha.com] explains this ruling. See also [http://www.yutorah.org/lectures/lecture.cfm/735734/Rabbi_Aryeh_Lebowitz/Taking_a_Taxi_in_Israel_on_Motzai_Shabbos Rabbi Aryeh Lebowitz on yutorah.org].</ref>

==Links==

*[http://www.yutorah.org/lectures/lecture.cfm/839837/rabbi-shay-schachter/understanding-havdalah-on-motzai-shabbos/ Understanding Havdalah on Motzai Shabbos by Rabbi Shay Schachter]
*[http://www.yutorah.org/lectures/lecture.cfm/813392/rabbi-hershel-schachter/havdalah/ Havdalah] by Rabbi Hershel Schachter

==Sources==
<references />
[[Category:Prayer]]
[[Category:Shabbat]]
{{Shabbat Table}}

Hatmana

2024-06-27T13:29:36Z

RecentChangesEmail:

[[Image:Crock_Pot.jpg|right]]
When it comes to cooking and reheating foods on Shabbat, aside from the major biblical prohibition of [[Bishul|cooking]] there are three rabbinic prohibitions. One is that it is forbidden to leave raw food over an open fire before Shabbat so that it should continue cooking as Shabbat commences. Although there is no biblical prohibition of cooking because the act of placing the food over the fire was done before Shabbat; nevertheless, we are concerned that once one is involved with ensuring that their food is cooked, they may help the process along by stoking the flames. This prohibition is called [[Shehiya]].<ref>Shulchan Aruch O.C. 253:1</ref> The second is [[Hachzara]]; that is, on Shabbat one shouldn't return food to the fire that was removed from the fire on Shabbat since it appears like one is cooking and not just reheating. The third one is that it is forbidden to insulate food both before Shabbat so that it remains insulated on Shabbat and on Shabbat itself. This prohibition is called hatmana and is the subject of this article.
==Insulating before Shabbat==
# One is permitted to insulate food before [[Shabbat]], with material that preserves heat. This is permitted even during [[Ben HaShemashot|twilight period]]. However, before [[Shabbat]] one is not permitted to insulate food with material that increases the heat lest one insulate with hot ashes containing coals and lest the food be incompletely cooked and one come to rake the coals on the [[Shabbat]].<Ref>See Talmud [[Shabbat]] 34b, Rashi at loc, Shulchan Aruch O.C. 257:1</ref>
# On the Sabbath itself insulating is forbidden even with material that only preserves the heat,<ref>See statement of Rava on Gemara Shabbat 34a</ref> as a prohibition lest one discover the pot to be too cold and heat it up on coals on the [[Shabbat]] and stoke the coals. This does not apply during twilight period as most pots are warm at that time.<ref>Shulchan Aruch 257:1</ref>
# It is permitted to insulate before [[Shabbat]] with material that preserves heat like a cloth. <Ref> Shemirat Shabbat KeHilchata 1:75 (3rd edition) based on Shulchan Aruch 257:1 and 3.</ref> There is a dispute if a pot that is covered with clothes can be placed on a heating element, which would cause the pot to get hot. See further.
## Everyone agrees that before Shabbat it is permissible to wrap a pot that is off the fire or on top of a hot pot which is off the fire.<ref>Shulchan Aruch 258:1, Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
## According to most poskim, it is forbidden even before Shabbat to wrap a pot with clothes if the pot is on a covered fire or electric hotplate. <Ref>Shulchan Aruch 257:8 explains that even though covering with a cloth is considered something doesn't preserve the heat, since the pot is top of the fire insulating the pot with the cloth becomes like it is insulated with something that preserves the heat, which is forbidden even on Friday. Mishna Brurah 257:37, Kaf Hachaim 257:40, and Shemirat Shabbat KeHilchata 1:75 agree.</ref> However, if a Sephardic Jew has such a minhag he doesn't need to be stopped.<ref> Chazon Ovadia (Shabbat v. 1 p. 56) writes that some are lenient and there is a minhag to be lenient against Shulchan Aruch.
* When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana with something that preserves heat. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba writes that if the insulation preserves heat because of an external source it is forbidden as Hatmana Dvar Hamosif Hevel because this insulation shows one is concerned about keeping the food warm. However, the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on a permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a s.v. VeMinhagenu), Nemukei Yosef (Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 s.v. Zu Hiy) write that the Minhag is like the Ramban's explanation. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules even though Shehiyah is permitted in certain cases (see S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire.
* Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is [[cooking]] for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabia Omer O”C 6:33) conclude that one can be lenient. Halacha Brurah 257:29 writes that one doesn't need to stop someone who is lenient since there is what to rely upon.</ref>
## If the cloth is placed on top of a wide tray on top of a pot which is on the covered fire such that the cloth doesn't actually touch the sides of the pot it is permitted.<ref> The Tur 257:8 adds that his father the Rosh held that if the clothes aren’t touching the pot it is permitted and not a normal way to do hatmana. Thus, Shulchan Aruch 257:8 rules that if the pot isn’t touching the coals it is a permissible Shehiyah and if one puts a tray on pot of the pot and clothing on top of the tray so that the cloth doesn’t touch the sides of the pot it is a permissible hatmana. Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements: 1) the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot. Shemirat Shabbat Kehilchata 1:76 accepts this.</ref>
## According to most poskim it is forbidden to insulate a pot before Shabbat if it is on top of another pot which is on the fire.<ref>Kaf Hachaim 258:3 writes based on the Magen Avraham 258:1 that insulating a pot on top of another pot that is on the fire is forbidden even before Shabbat since it is considered like hatmana bdvar hamosif hevel. Mishna Brurah 258:2 agrees. Kaf Hachaim adds that according to the lenient opinion in the Rama 257:7 since there is no issue of shehiya on a pot on top of another pot there's also no issue of hatmana, but that is only if that is the minhag.</ref>
===Food in Other Food===
# There is no issue of [[insulating food]] inside other food if there's no separation. <Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before [[Shabbat]], some say that one can leave fully cooked food in a plastic, nylon, or aluminum bag in an pot of hot food (such as kuggel in chulent), however, some forbid because of Hatmana. <Ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of Hatmana. Even though, Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits Hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is what to be lenient since the bag is only separating the food inside it but it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Ostrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no Hatmana in our case of a food within another food since it’s not meant to be totally separate.
* In the 2nd edition of Shemirat Shabbat Kehilchasa 42:63 he was strict regarding materials that don’t allow liquid through such as plastic, nylon, or aluminum liners inside chulent or crock pots, however in the 3rd edition there’s an explicit retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.
* Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue. </ref>.
# It is forbidden on Shabbat to insulate a bottle of liquid inside a container of hot water even if it won't reach yad soledet bo. However, according to Ashkenazim, it is permitted to insulate a bottle of liquid in a container of hot water if the bottle is partly out of the hot water (assuming that there is no issue of bishul).<ref>Mishna Brurah 258:2, Dirshu Footnote 258:7</ref>
===Hot Plate Blanket===
[[File:Plata blanket.jpg|250px|thumb|right|According to Sephardim it is forbidden and according to Ashkenazim it is permitted if the sides of the pots are clearly and recognizable partially exposed (unlike this picture).]]
# One may not completely wrap a pot with a blanket or towel if the pot is on top of a hot plate, covered fire, or any other heating element. Even though the blanket or towel is considered something that doesn't add heat, it is nonetheless considered as something that adds heat once it is on top of a pot which is on a heating element. This may not be done even before Shabbat.<ref>Shulchan Aruch O.C. 257:8, Mishna Brurah 257:37, Halacha Brurah 257:28. <br />
* Tur 257:8, quoting the Rosh, writes that those people who insulate a pot on Friday with a cloth and put the pot on a covered fire are doing wrong, since the cloth is considered an insulation that adds heat once the pot is on top of a heating element. The Bet Yosef (257:8 s.v. u'ma shekatav rabenu aval hatmana) writes that Tosfot Shabbat 48a s.v. dzeytim held that it is forbidden to use a cloth to cover a pot on top of covered coals since the cloth becomes something that adds heat since the pot is on top of a heating element. He also quotes the Smag Lav 65, Smak 282, Sefer Hatrumah 231, and Ran (shabbat 22a s.v. aval) citing the Rabbenu Yonah and Rashba as agreeing. He does cite the Ran quoting the Ramban as disagreeing that hatmana and shehiya are two separate issues, and if a cloth isn't something that adds heat itself it isn't considered something that adds heat for hatmana.
* Shulchan Aruch 257:8 follows the opinion of the Tosfot, Smag, Smak, Sefer Hatrumah, Rashba, Rabbenu Yonah, Rosh, and Tur unlike the Ramban. This is accepted by the achronim including Shulchan Aruch Harav 257:10, Mishna Brurah 257:37, and Halacha Brurah 257:28. Aruch Hashulchan 257:11 agrees and adds that the Rambam and Rif agree with Tosfot. Halacha Brurah 257:28 adds that the Nemukei Yosef b"b 10a agrees with Tosfot.</ref> According to Ashkenazim this is forbidden. According to Sephardim this is forbidden, though someone who has a minhag to do so doesn't need to be stopped if he does so before Shabbat.<ref>Shulchan Aruch 257:8, Halacha Brurah 257:28-29, Chazon Ovadia Shabbat v. 1 p. 56.
* According to Sephardim, Halacha Brurah 257:29 writes that someone who does insulate the pot before Shabbat with a blanket on top of the heating element, even though it is against most rishonim (Tosfot, Rosh, Tur, Smag, Smak, Sefer Hatrumah, Rashba, and Rabbenu Yonah) and Shulchan Aruch, someone who relies on the Ramban Shabbat 47b who holds that a cloth isn't considered something that adds heat even though the pot is on top of a heating element shouldn't be rebuked. (See there where he adds that although many rishonim are strict there are many who are lenient like the Ramban including Or Zaruah 2:8, Sefer Habatim ch. 5, Ohel Moed 3:10, Ritva Shabbat 47b quoting Rabbenu Tam, Sefer Hayashar no. 235, and Meiri 36b based on Rashi.) Furthermore, if the pot is heating food for the next day there is what to rely upon according to the Shibolei Haleket. Even though this is a minority opinion someone who follows it in conjugation with the Ramban shouldn't be rebuked. Halacha Brurah 258:3 p. 382 clarifies that this lenient is only before Shabbat.</ref>
# If one only covers the top of the pot, according to many Ashkenazi poskim, it isn't considered insulation since it is only partially covered and it is permitted even on Shabbat. The exact definition of a partial covering is if the pot is only covered with a blanket on the top and the sides are recognizably exposed or there is an airspace between the pot and the covering for a majority of the circumference of the pot.<ref>
* Shemirat Shabbat Kehilchata 1:77-78 writes that it isn't considered insulating if the pot isn't completely covered. It would be permitted even if it is on the fire. In the footnote, he cites Rav Shlomo Zalman Auerbach who clarified that it is only not considered hatmana if a recognizable part of the side of the pot is exposed around a majority of its circumference and not just one little area. Orchot Shabbat v. 1 p. 110 agrees that covering a pot on a covered fire on Shabbat with clothes is permitted if they only partially cover the pot. The definition is that it needs to be uncovered in a significant way so that it negatively impacts on the heat of the pot.
* However, Halacha Brurah 257:29 writes that even Ashkenazim should be strict. He explains that the implication of the Rama who doesn't comment on 257:8 is that it is forbidden to cover a pot on a heating element even though it is only partially covered. He quotes the Pri Megadim E"A 257:18, who explains that even though usually a partial covering isn't an issue for the Rama 253:1, here it is since it is clear that one is insulting the pot to keep it hot. However, he also quotes the Minchat Cohen 2:8 s.v. veheneh (cited by Halacha Brurah v. 14 p. 345) who says that according to the Rama it is permitted. Halacha Brurah writes that Ashkenazim should be strict.</ref> According to Sephardim, it is forbidden even before Shabbat, even if the blanket is only covering the top of the pots and not covering it on all sides.<ref>Halacha Brurah 257:28, based on Shulchan Aruch 253:1 that hatmana on one side is considered hatmana, writes that covering the pot on top of a covered fire is forbidden. He explains that this is the intent of Shulchan Aruch 257:8. </ref>
# Obviously if one ever does use such a blanket one should be careful that it is fire safe.

==Insulating on Shabbat==
# On [[Shabbat]] one is not allowed to insulate food whether it is cooked or raw from all sides even if one uses material that doesn’t preserve heat like clothing or cloth because of the Gezerah that one will find the food cold and come to heat it up.<Ref> Shulchan Aruch 257:1-2, Shemirat Shabbat KeHilchata 1:65 </ref>
## It is forbidden to immerse an unopened can in hot water even if it’s fully cooked and even if the water is off the fire.<ref>Mishna Brurah 258:2, Shemirat Shabbat KeHilchata 1:75 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
## With respect to hatmana there is no issue of leaving food in an oven before or on Shabbat since the food isn't touching the heating element.<ref>Orchot Shabbat 2:86</ref> However, regarding Hachzara or Shehiya see [[Permissible_ways_to_heat_up_food_on_Shabbat#Ovens_with_Shabbos_Mode|the article on heating up foods on Shabbat]].
# It’s permissible to insulate a [[Kli Sheni]] with cloth. <Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# It is forbidden on Shabbat to insulate a cold pot that is on top of a hot pot off the fire even if one only uses clothes.<ref>Mishna Brurah 258:2</ref>
# It’s permitted to insulate on [[Shabbat]] cold food to remove its chill or to prevent it from getting colder with material that doesn’t preserve heat like clothing or clothes. <Ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. Shulchan Aruch 257:6 rules like the Rambam. </ref>

==Pot Cover==
# Covering a pot with its regular cover isn't considered insulating even if it is touching the food since one's intent is to protect the food from getting dirty.<ref>Shulchan Aruch 257:2, Orchot Shabbat 2:76</ref>
==Wrapping with Tin Foil==
# It is permitted to cover a food with tin foil since it is really just to prevent the food from getting dirty or dusty being uncovered. However, one should not use multiple layers of tin to cover food.<ref>Igrot Moshe 4:74 Hatmana no. 3, Orchot Shabbat 2:77. [https://itorah.com/global-search/wrapping%20foil Rabbi Mansour ("Hatmana: Foil –Placing Wrapped Foods on the Blech")] writes that Sephardim can be lenient like Rav Shlomo Zalman Auerbach who says that it is permitted to wrap a food in aluminum foil even if one isn't doing it to prevent it from getting dirty. It is just like encasing it in a pot.</ref>

==Crock Pot==
{{Crock Pots}}

==Thermos==
# Many permit pouring hot water from a Kli Rishon into a thermos on [[Shabbat]] as long as thermos is completely dry before pouring into it. <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of Hatmana. However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]]. </ref>
==Hot Water Urn==
# It is permitted to use a water boiler on Shabbat and it isn't considered hatmana to keep the water that was there from before Shabbat hot.<ref>Rav Ovadia Yosef in Mayan Omer 2:9 p. 119. The footnote explains even though the water is completely covered it isn't considered insulated since that is how the machine is made.</ref>

==Rewrapping==
# If a pot was wrapped in a permissible manner before [[Shabbat]], it’s permissible to uncover and rewrap it on [[Shabbat]], or add warmer clothes.<Ref>Shemirat Shabbat KeHilchata 1:67 </ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Bedikat Chametz

2024-04-09T20:22:56Z

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[[Image:Bedikat-chametz.jpg|250px|right]]
==Texts for Bedikat Chametz==

===Brachah===

#Before the bedikah one should make the berachah of "אשר קדשנו במצותיו וצונו על ביעור חמץ" - "Asher Kidishanu BeMitzvotav VeTzivanu Al Biur Chametz".<ref>Tur and Shulchan Aruch O.C. 432:1, Kitzur Shulchan Aruch 111:7. Mishna Brurah 432:3 and Chazon Ovadia Part 1 page 44 explain that we don't recite al bedikat chametz because the search is only for the purpose of the destruction. </ref> If one accidentally recited "על ביטול חמץ" - "Al Bitul Chametz," they have fulfilled their obligation.<ref>Mishna Brurah 432:3 </ref> One has also fulfilled their obligation if he recites "לבער חמץ" - "Livaer Chametz."<ref>Mishnah Berurah ibid. Chazon Ovadia [[Pesach]] 5763 Part 1 page 44. See Rosh (Pesachim 1:10) as to why the bracha is with "Al Biur" and not "Leva'er". </ref>
#One may not speak between the berachah and beginning the bedikah; if one indeed spoke regarding matters that were unrelated to the bedikah another berachah must be recited.<ref>S”A 432:1, Mishna Brurah 432:5 </ref>
#Once the bedikah commences, it is preferable not to speak about unrelated matters until the bedikah has been completed; however, in this case another berachah would not be necessary. Additionally, once the bedikah begins one '''may''' speak about matters relating to the bedikah.<ref>S”A 432:1, Mishna Brurah 432:6 </ref>
#If one didn’t make the bracha before beginning bedika one can make it as long as one hasn’t finished bedika. Nonetheless, if one has finished the bedika, one should make it without [[Shem UMalchut|shem umalchut]] in the morning before burning the Chametz and some say that one may make it then with [[Shem UMalchut|shem umalchut]].<ref>Mishna Brurah 432:4 </ref>
#One may make the bracha on the bedika with many people listening and then split up for each person to check an area in the house. <ref>S”A 432:2 </ref>If someone didn’t hear the bracha and it’s difficult to finish the bedika without that person’s help, he may help without making a Bracha.<ref>Mishna Brurah 432:11 </ref>
#If one is checking two houses one may should make only one bracha and do bedika on both.<ref>S”A 432:2 writes that with one Bracha one can perform Bedika in many houses. Mishna Brurah 432:7 quotes a dispute whether one should make another Bracha once one moved from one courtyard to another courtyard. Halichot Shlomo 5:13 rules that one should make one Bracha for Bedika in two houses even if they are in different courtyards. </ref>
#There’s no [[shehecheyanu]] on the bedika.<ref>Bear Hetiev says it’s includes in [[Shehecheyanu]] of [[Yom Tov]], Pri Megadim M”Z 431:2 says it’s not a mitzvah of Simcha, Meiri says there’s no [[Shehecheyanu]] on Bedika which is just done to prevent you from a prohibition. </ref>
#Some say that one should wash one’s hands before performing bedika.<ref>Mishna Brurah 432:2 </ref>

===Bitul===

#After the bedika one should recite the following form of [[bitul chametz]]: "כל חמירא וחמיעא דאיכא ברשותי, דלא חזיתיה ודלא בערתיה, לבטיל ולהוי הפקר כעפרא דארעא" meaning "All chametz or leaven in my possession that I have not seen, and have not destroyed, shall be nullified and become ownerless, like the dust of the earth."<ref>Shulchan Aruch 434:2, Mishna Brurah 434:8</ref> For more information, see the [[Bitul Chametz]] page.

==When==

#One should perform bedikat chametz in the beginning of the night on the fourteenth of Nisan.<ref>Shulchan Arukh O.C. 431:1. Mishna Brurah (431:1) writes that according to the Shulchan Arukh one should check after tzeit ha-kochavim. Raavad in Katuv Sham on Rif Pesachim 2a writes that the language of the Mishna ''אור'' implies that bedika should be done while there is light outside in the beginning of the night. Ran 1a quotes this Raavad and explains it should be done at the beginning of the night so you don't delay and become lazy about it or forget. However, The Gr”a (431:1) cites the Raavad as holding that it should be done while there is light outside because that is more accurate than saying it should be done at night. See Maaseh Rav (#178) who says that the Gra would begin Bedika slightly before [[Tzet HaKochavim]]. Nonetheless, Rabbi Eliyahu Spira in Eliyah Rabbah (431:5) explains that even the Raavad agrees that one shouldn’t begin until [[tzeit ha-kochavim]], however, at that time there still is a little bit of light outside.</ref> Generally, one may not do it earlier by day or the night before.<ref>Baal Hameor Pesachim 4a writes that it is acceptable to do the bedikat chametz on the day of the thirteenth as long as one uses a candle. However, the Ramban (Milchamot 4a) argues that there's an insistence on night in the Gemara since a candle is more effective at night than the day. He proves this from the Yerushalmi Pesachim 1:1 as well. Raavad (Katuv Sham 4a), Ran 1b, Ritva 4a, and Maharam Chalavah 4a all accept the position of the Ramban and reject the Baal Hameor. Furthermore, the Maharam Chalavah Pesachim 4a s.v. amar writes that one may not do bedika on the night of the thirteenth since one may not do a complete job since it isn't the time for the mitzvah and then one will rely on that incomplete bedika.</ref>
#If one usually follows רבינו תם, some say that one should make sure to start the bedika after [[Tzet HaKochavim]] of רבינו תם.<ref>Halichot Shlomo (vol 1, 5:10). Haggadah of the Roshei Yeshivah (pg 13) records Rav Moshe's minhag to start the Bedika 50 minutes after sundown which according to many opinions is [[Tzet HaCochavim]] of Rabbenu Tam. </ref> and some say that one should begin before [[Tzet HaKochavim]] of רבינו תם at the time of accepted [[Tzet HaKochavim]] (while it’s still slightly light outside).<ref>Moadim UZmanim (Vol 4 Siman 286 pg 46), Piskei Teshuvot 431:3 </ref>
#If one is praying with a [[minyan]] one should pray first and then perform bedika.<ref>Mishna Brurah 431:8, Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 1)</ref> However, if one is praying at home, preferably one should appoint someone else to do bedika while one prays, otherwise, pray first, unless one usually prays at home in which case some say one should check first and some say one should pray first.<ref>Mishna Brurah 431:8</ref> Some recommend for a person davening at home that they should daven maariv at the ideal time, which is Tzet Hakochavim, and then starting the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)]</ref>
#If one is going to come home after [[Tzet HaKochavim]] one should appoint someone as an agent (Shaliach) so that it can be done at the proper time. However, if the man is working at night and wants to fulfill the mitzvah himself, he may appoint his wife to do bedika (with a Bracha) on the whole house except for one room and then do bedika (with a Bracha) in that room when he returns. <ref>Sh”t Teshuvot VeHanhagot 2:214. Listen to “Bedikas Chametz part 1” (min 3:30) by Rabbi Aryeh Lebowitz who asks on this. For possible resolution of this question see Mishna Brurah 431:8. </ref>
#If a person did bedikat Chametz on the 13th at night he doesn't need to redo the bedikat on the 14th at night, though the institution was to check on the 14th at night specifically.<ref>Pri Chadash 433:11, Olot Tamid 433:8, [https://www.hebrewbooks.org/pdfpager.aspx?req=1318&st=&pgnum=5 Nechpeh Bkesef v. 2 p. 1], Chok Yakov 433:23, Mekor Chaim 433:15, Chazon Ovadia Pesach p. 40. The Nechpeh Bekesef is addressing the concern of the Mikraei Kodesh that if a person does bedika on the 13th he needs to do it again because of marit ayin. He holds that there's no marit ayin since it is done inside the house. However, Bach 433:1 concludes that if someone checked the night of the 13th they need to check again the night of the 14th since the institution was to do bedika the night of the 14th in all cases.</ref> Some say that one doesn't need to do bedika again but one should do at least one room again.<ref>Mishna Brurah 433:6</ref>
#An area with three walls and is very open to sunlight should be checked on the 14th at night and after the fact can be checked during the day without a candle since there is a lot of sunlight there.<ref>Gemara Pesachim 8a establishes that a house with three walls that is exposed to the sunlight can be checked to the sunlight. Bach 433:2 organizes three approaches in the rishonim: 1) Rashi 8a, Rif 4a, Smag Asin 39, and Smak 98 hold that even initially it is permitted to check the area exposed to the sunlight during the day. 2) Rambam Chametz Umatza 2:4 holds that initially one should check the night of the 14th and after the fact one should check during the day. 3) Rabbenu Yerucham 5:1 38c holds that one may not check the area on the 13th by day but even initially one can check it during the day of the 14th. He concludes that initially it may not be checked during the day. This is also the opinion of the Taz 433:2, Magen Avraham 433:3, Biur Hagra 433:2, Chok Yaakov 433:3, and Mishna Brurah 433:5.</ref>

==What==

#Some poskim say that one must search even for crumbs of Chametz and remove them.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=348 Chazon Ish OC 116:18] writes that you need to section off chametz crumbs like chametz of a non-Jew (Pesachim 6a). See regarding checking sefarim that the Chazon Ish checked his sefarim for crumbs. See, however, Gemara Pesachim 6b that implies that crumbs aren't significant and don't need bedika. Maharam Chalavah 6b s.v. may maintains that one doesn't need to destroy a crumb less than a kezayit except for dough pieces which could combine into a kezayit. This also seems evident from Piskei Rid 6b and Rosh Pesachim 1:9. Magen Avraham 432:5 also implies that crumbs don't need bedika.</ref> However, most poskim say that there's no obligation to check for crumbs of chametz, but the places where one will have kosher for [[pesach]] food must be cleaned of all crumbs of chametz so that not even a crumb gets into the food which will be eaten on [[Pesach]].<ref>Pesachim 6b implies that crumbs are unimportant and don't need to be checked for. [http://ph.yhb.org.il/category/%D7%A4%D7%A1%D7%97/04-%D7%91%D7%93%D7%99%D7%A7%D7%AA-%D7%97%D7%9E%D7%A5/ Rabbi Eliezer Melamed in Peninei Halacha] says that the halacha is that one doesn't have to check for crumbs of chametz but in the areas where one will have kosher [[pesach]] food one must remove all crumbs of chametz. He brings the Shaar HaTziyun 442:60 as his proof. Yabia Omer OC 7:43, Or Letzion 1:32, and Halichot Shlomo ch. 5 fnt. 10 agree.

*For more details see Yabia Omer 7:43 who quotes many sources on the matter. Rashi Pesachim 45a s.v. mklal writes that it isn't necessary to destroy chametz that is less than a kezayit and one doesn't violate Baal Yiraeh on less than a kezayit. (It isn't clear if this assumption changes on a biblical level throughout the discussion of the gemara.) Ri Mlunil Pesachim 45a s.v. amar, Talmidei Harashba 45a, Trumat Hadeshen (Pesakim 164), Shulchan Aruch O.C. 442:11, and Magen Avraham 442:10 in understanding Shulchan Aruch all agree with this opinion. The Taz 442:5 wonders why it isn't necessary to destroy chametz less than a kezayit, even though there is no Baal Yiraeh because of the concern that one will come to eat it. Bigdei Shesh 442 explains that even though eating chametz that is less than a kezayit is biblically forbidden it isn't karet and therefore, it isn't necessary to remove. Peni Yehoshua 45a s.v. mishna and Magen Haelef 442:11 agree. This is also the opinion of the Meiri 45b s.v. shni, Maharam Chalavah Pesachim 6b s.v. may, Shulchan Gavoha 442:22, and Pri Chadash 442:8 that one doesn't have to remove chametz less than a kezayit unless it is like dough that could stick together. Maharil (Drashot Afiyat Matzot), Magen Avraham 460:2, Shiurei Knesset Hagedola, Eliya Rabba, Graz, Pri Chadash, Zera Emet 1:48, and Mateh Moshe 579 there agree. Riaz (Pesachim ch. 2 2:2) quotes his grandfather the Rid who says that crumbs which do not stick do not need to be removed, however, the Riaz disagrees and thinks that there's no distinction between dough and crumbs and everything needs to be removed. Also, Magen Avraham 442:10 quotes poskim who are strict with owning less than a kezayit, though the Magen Haelef 442:10 argues. Yabia Omer rules like the Meiri, Rid, and Maharam Chalavah as well as the many achronim who think it isn't necessary to remove or destroy crumbs. See however, the Maharam Chalavah 45a s.v. amar and Rabbenu Dovid 6b s.v. iylayma who explicitly state that there is a biblical violation of baal yiraeh on less than a kezayit. Maharam Chalavah 45b explains that even though there is baal yiraeh on less than a kezayit there is no reason to remove crumbs on the floor since they get dirty.
*Rabbi Akiva Eiger 1:218 likes the suggestion of the questioner that even though there is no baal yiraeh on less than a kezayit there is a mitzvah of tashbitu. Shagat Aryeh 81 holds that there’s no baal yiraeh on less than a kezayit and proves it from Pesachim 29b and Beitzah 7b. He answers the Taz's question by explaining that eating less than a kezayit of something prohibition is forbidden because it could combine with more forbidden food and become forbidden retroactively. Owning chametz less than a kezayit at a time would only be forbidden once one has the full kezayit and not retroactively.</ref>
#Chametz that is buried in the cracks in the floor or between the back of a cabinet and the wall and people can’t reach one doesn’t have to do bedika there.<ref>Piskei Teshuvot 433:4 </ref>

==Cleaning the House Beforehand==

#Thirty days before Pesach a person should begin to be cognizant of the fact that he will need to clean and remove all chametz in his house. Therefore, he should not leave chametz in any place that will be difficult to remove later.<ref>Mishna Brurah 436:31, Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1</ref>
#One should sweep (or vacuum) the house before the bedika in order to clean it well.<ref>Mordechai (Pesachim 1:536) writes that one should sweep the house before the bedika because without sweeping you can’t check well. Also, he says you need to check besides sweeping because some chametz might get stuck in a hole. This is quoted by the Bet Yosef 433:11 and Darkei Moshe 433:5 and is codified by the Rama 433:11 and Kaf HaChaim 433:84.</ref>
#The minhag is to clean the house well and remove all the chametz from around the house before the bedika, and then do a cursory check of the house without checking every crack or crevice.<ref>Kaf HaChaim 433:85, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)], Halichot Shlomo 5:1. Mishna Brurah 433:46 acknowledges the minhag to clean the house well in advance but doesn't write any leniency during the bedika.</ref> The same applies if the house was cleaned and washed well by non-Jews.<ref>Kaf HaChaim 433:86</ref>
#In rooms that you eat chametz you should check under the beds and cabinets, however, in rooms that you don’t eat chametz it is sufficient to sweep under the beds and cabinets without checking there carefully.<ref>Kaf HaChaim 433:24</ref>

==Who==

#One who is sick must appoint a שליח to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>
#One who is an [[Onen]], one who is in the first day of [[mourning]], must appoint a שליח (agent) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>

==Bedika before Leaving for Pesach==

#If a person leaves one’s house more than 30 days before [[Pesach]] and doesn’t plan to return for [[Pesach]] one doesn’t have to do bedika.<ref>Gemara Pesachim 6a, Rif Pesachim 2b, Rambam Chametz Umatza 2:19, Rosh Pesachim 1:8, Shulchan Aruch O.C. 436:1.</ref> Nonetheless one must do Bitul when the times comes wherever one is.<ref>*Rashi Pesachim 6a s.v. afilu holds that it is unnecessary even to do bitul if one is leaving prior to 30 days. He doesn't explain why there is no problem of Baal Yiraeh owning chametz on Pesach. The Bach 436:1 answers that chametz left out for 30 days will be destroyed by dicentrgrating, putrifying, or being eaten by rodents or bugs. Thus, it is possible on a Torah level not to be concerned for the chametz if it was left in the house for 30 days.[https://www.hebrewbooks.org/pdfpager.aspx?req=20516&st=&pgnum=254 Baal Haitur (Biur Chametz p. 120a)] seems to explain that Rashi is lenient because it is like chametz that a wall fell upon. Even though it is true that even if a wall collapses upon chametz bitul is still necessary (Gemara Pesachim 31b) that is only rabbinic and might not apply in this case (see Bach). See Petach Dvir (fnt. 80 to Baal Haitur) who rejects that understanding of the Baal Haitur.
*The Tosfot Harosh Pesachim 6a s.v. iy, Chidushei Haran Pesachim 6a, Ran on Rif 2b s.v. garsinan dispute Rashi and all hold that it is necessary to do bitul even when you leave before 30 days and are exempt from bedika. The Bet Yosef 436:1 quotes the Ran without any dispute and Rama 436:1 codifies it as the halacha. The Gra 436:4 clarifies that it indeed a biblical problem if one doesn't do bitul. Sephardim also agree with this Rama as the Kaf HaChayim on Shulchan Arukh Orach Chayim 436:12:1 writes.</ref>
#If a person leaves one’s house within 30 days of [[Pesach]] and doesn’t plan to return for [[Pesach]] one must do bedika with a candle the night before one leaves and then do [[Bitul Chametz]] afterwards, however, the bedika is done without a Bracha.<ref>Shulchan Aruch and Rama O.C. 436:1. Biur Halacha 436:1 s.v. vlo notes that according to many rishonim and poskim one should recite a bracha when doing bedika before the night of the 14th. Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 5 fnt. 29) writes that the minhag is not to recite a bracha. </ref> Even if one plans on returning before Pesach one should do bedika before leaving in case one gets delayed until right before Pesach when it is too late to do bedika upon returning.<ref>Rambam Chametz Umatza 2:19 writes that if one leaves and intends to return home for Pesach one should do bedika before leaving in case one gets delayed and can't bedika when one returns. Shulchan Aruch O.C. 436:1 agrees. Rashi Pesachim 6a s.v. dayto implies that only if one intended to return in the middle of pesach is it necessary to do bedika before leaving, otherwise one could do beidka upon returning. Ran Pesachim 2b s.v. chemso spells this out and notes the disagreement with the Rambam. He supports Rashi's reading based on the Yerushalmi.</ref>This only applies if one left for a long trip but if one left for a short trip then there's no concern that one will be delayed. The determination of what is a long trip or short trip all depends on the circumstances. The most factor is whether one left oneself enough time to return home to do bedika even in the event of a delay.<ref>Mishna Brurah 436:9</ref>
#However, if possible it’s preferable to appoint a שליח to do Beidika for oneself at the proper time. <ref>Mishna Brurah 436:1 </ref> Some say that it’s better to do it oneself before going rather than have a non-family member (such as a neighbor) do it for oneself. <ref>Piskei Teshuvot 436:1 </ref>
#If one plans on returning before [[Pesach]] if there’s a fear one will return on Erev [[Pesach]] without time for bedika one should do it before going, otherwise do it when one returns.<ref>Mishna Brurah 436:9 </ref>
===Early Bedika===
#If one is not going to be home for [[Pesach]] it is sufficient to do a proper bedika according to the law by just looking for the Chametz (though not just a superficial look) and one doesn’t have to drive oneself crazy like one does every year.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
# When doing bedika before the night of the fourteenth one should still scatter the pieces of chametz before bedika. Some say one shouldn't scatter the pieces when doing bedika early.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=81 Nitai Gavriel (v. 1 8:10)] explains that according to the reason of the Chok Yakov that scattering the pieces is to motivate checking well that also applies before the 14th. Also, the Arizal's reason for scattering chametz also applies before the 14th. He also quotes Minchat Yitzchak 8:35 who held that one shouldn't scatter them when checking before the 14th so that one doesn't accidently forget one. Dirshu 436:10 quotes Rav Elyashiv (Kovetz Teshuvot 3:73) as holding that one should scatter the pieces even when doing the bedika before the 14th.</ref>
# When doing bedika early a person should sweep or vacuum like he would normally would for bedika.<Ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>
# The night before he leaves he should do bedika and it is forbidden to do melacha or eat before bedika just like bedika on the night of the 14th.<Ref>Pri Megadim E"A 436:1, [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>

===Personal Obligation to Do Bedika===

#If a Jew was living or renting a non-Jew's house and was there until within 30 days of Pesach and then left for the duration of Pesach, there is a discussion whether he is obligated in bedikat Chametz in the house he was staying at before leaving. Sephardim hold that if he is going to fulfill bedikat chametz in another house he isn't obligated to do bedikat chametz in the house that he is leaving since it is a non-Jew's house. However, if he isn't going to fulfill bedikat chametz someone else then he should do it in the house he is leaving since bedikat chametz is secondarily a personal obligation. Of course, bedikat chametz is an obligation upon a house that a Jew lived in where he ate chametz but it is also a personal obligation to take care of in some location.<ref>Ravyah (Pesachim ch. 426), Mordechai Pesachim n. 535, Shulchan Aruch O.C. 436:3. Bet Yosef 436:3 makes it clear that the Ravyah thinks that there is a personal obligation of bedikat chametz and the Tur disagrees. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:49:1 notes that Shulchan Aruch follows the Ravyah even though he quotes him with the language of some say since he doesn't quote any other opinion. Also, in the Bet Yosef he answered the Tur's challenge to the Ravyah.</ref> However, according to Ashkenazim there is no personal obligation of bedikat chametz. Therefore, in this case since he moved out of the house and left it to a non-Jew before Pesach he was exempt from bedikat chametz in that house.<ref>Tur and Rama O.C. 436:3</ref> Some say that he it is only exempt if the non-Jew moved in before Pesach.<ref>The Shulchan Aruch Harav 436:22 writes that the Rama was specific in his language and the Jew is only exempt if the non-Jew moves in. Gra 436:15 also understood the Rama precisely like the Shulchan Aruch Harav but disagrees with the Rama that it isn't necessary for the non-Jew to actually enter. Similarly, the Chok Yakov 436:18 thinks that the Rama's language isn't precise and it is equally true that the Jew is exempt if the non-Jew was allowed in but didn't move in. Mishna Brurah 436:32 is strict for the Shulchan Aruch Harav since some achronim follow the Shulchan Aruch against the Rama to begin with.</ref>
#If a Jew was living or renting a Jew's house and left it within 30 days of Pesach, the owner of the house is obligated in bedikat chametz.<ref>Magen Avraham 436:16, Taz 436:7, Chok Yakov 436:15, Mishna Brurah 436:29. Shaar Hatziyun notes that even though that the inference is reasonable in the words of the Ravyah, seemingly the Jew who left is still not fulfilling his personal obligation which the Ravyah believes is incumbent upon each Jew. He answers that the second Jew is a ''shaliach'' (trans. agent, Hebrew: שליח) of the first Jew.</ref> If the owner is not religious and won't do bedikat chametz a person should do bedikat chametz before he leaves the house.<ref>Dirshu 436:18 inferring from Shaar Hatziyun 436:29 that the only reason that the first Jew is exempt is because the second Jew is going to do the bedikat chametz on his behalf as his agent. However, if the second Jew or owner isn't religious and isn't going to do bedikat chametz, then the first Jew leaving has an obligation to do bedika before leaving.</ref>

==Where?==

#One only has to check in area where one would have brought Chametz.<ref>Shulchan Aruch O.C. 431:1, Mishna Brurah 431:4 </ref>
#If one has small children one must do bedika in all rooms in the house because one doesn’t know where Chametz was brought. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>
#One should do bedika on the area where one plans to eat after the bedika for that night and the next morning and then one should check that area again in the morning. <ref>Halichot Shlomo (vol 1, 5:2) </ref>
#In an apartment building one person should check the stairwell, closets, etc. for everyone after having made a Bracha for bedika in his own house (without making interruptions that aren’t relevant to the bedika). <ref>Piskei Teshuvot 433:3 </ref>
#The minhag is not to do bedika in the areas where one stores Chametz and is going to sell to a goy for [[Pesach]]. <ref>Mishna Brurah 436:32 quotes those who obligate a Bedika and those who exempt and so it’s preferable to sell it on the 13th. However, Halichot Shlomo (vol 1, 5:3) writes that the accepted minhag is not to do Bedika in those areas and only have it sold afterwards. </ref>
#If one's porch is roofed and fenced in, it is considered like any other room that needs to be checked with a bracha.<ref>Nitei Gavriel ([[Pesach]] v. 1, p. 112)</ref>

===Renting One's House to a Non-Jew===

#If one is renting out one’s house and the Chametz in it to a non-Jew for [[Pesach]] one will have exempted oneself from bedika but it’s not proper to do so, rather it’s correct to rent one’s house except for one room and do bedika without a Bracha in that room before one leaves for [[Pesach]]. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
##The room which one leaves not rented in order to bedika should be a room which one usually brings Chametz otherwise there’ll be no obligation of bedika and one will have accomplished nothing by leaving that room not rented. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 10:30 and 11:30 </ref>

===Renters===

#If the owner/landlord has the keys at the time of the bedika, then the owner is obligated in bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#If the renter has the key to the house at the time of bedika (14th at [[Tzet HaKochavim]]) and he has made a halachic [[acquisition]] (paying with cash), then he’s obligated to do bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#However, if the renter has the key to the house but didn’t do a halachic [[acquisition]], many say that the owner is obligated and some say that the renter is obligated.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref> Certainly the owner or renter can be appointed a שליח by the other and fulfill the obligation of bedika. <ref>Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 99) </ref>
#A person who rents a house for [[Pesach]], the areas which one will put one’s food utensils and actual food should be checked perfectly well. The rest of the house should be checked well, however, the areas which are private areas and the renters are not supposed to open (explicitly mentioned or implicitly understood) the renters do not have to bedika on those areas.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16:45 and 19:15 explaining that we assume that the children didn’t put Chametz there and they are even renting those private areas </ref>
#If someone rented a house for Pesach and it was stipulated that the owner did bedikat Chametz beforehand and it is revealed that it isn't the case, nonetheless, the renter must do the bedikat Chametz. Some say that the owner must pay the renter the cost of doing the bedikat Chametz on his behalf.<ref>Gemara Pesachim 4b, Shulchan Aruch and Rama Orach Chaim 437:3. The Gemara establishes that even if the owner lied that he did Bedikat Chametz on the house, the renter can't renege on the deal since a person would want to do the mitzvah of Bedikat Chametz himself or by paying someone else to do it.

*Tosfot 4b s.v. hamaskir writes that we're discussing a rental that began prior to the 14th of Nissan in which case it is reasonable that the renter has to do Bedikat Chametz, otherwise it would be obvious that there is an obligation upon the owner to do it.
*The Ran Pesachim 1b s.v. hamaskir learns that it is discussing a rental that happened on the fourteenth on the assumption that Bedikat Chametz was done and one can't retract because people like to do mitzvot themselves or pay for them. Maharam Chalavah 4b s.v. iybaya agrees.
*The Ramban takes it a step further and says that even if it was stipulated explicitly that they did Bedikat Chametz it isn't a void sale since people like to do mitzvot themselves or pay for them. However, the Ramban says that people would only like to do the mitzvah themselves or pay for it if they are later going to be paid back. Certainly the owner should have done the Bedikat Chametz and if he is around the renter can force him to do it but if it isn't possible then it isn't a voided deal. This approach of the Ramban is cited by the Rabbenu Dovid 4b vharav, Maggid Mishna (Chametz Umatza 2:18), Ritva Pesachim 4b s.v. hamaskir, Ran Pesachim 1b s.v. hamaskir, and Meiri 4b s.v. hamaskir. The Rama 437:3 quotes the opinion of the Ramban.</ref> It isn't an option for the renter to blame the owner for not having done bedikat Chametz and live there anyway, he needs to do it himself.<ref>Ran Pesachim 1b s.v. hamaskir clarifies that even though the responsibility of the Bedikat Chametz was upon the owner the night of the fourteenth but if he neglected or intentionally didn't do it, the renter may not live there without Bedika. He explains that even with a non-Jew's chametz in one's house one needs to section it off with a wall of ten tefachim. This implies that it is necessary to find and remove the chametz in the house even though it isn't one's chametz.</ref>
#If someone rents a house from a Jew after the night of the fourteenth one can assume that it had bedikat Chametz.<ref>Gemara Pesachim 4a, Rosh Pesachim 1:2, Rambam Chametz Umatzah 2:17, Rabbenu Dovid 4b s.v. iybaya and Maharam Chalavah 4b s.v. ule'inyan in explaining the opinion of the Rif 1b, Shulchan Aruch Orach Chaim 437:2. However, the Talmid Harashba 4b s.v. garsinan thinks that we hold that we assume that the house wasn't checked.</ref>

===Hotel Guests===

#If one arrives in the hotel before the 14th at night and plans on staying [[Pesach]], then one should perform bedika in the room with a Bracha. <ref>Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Siddur [[Pesach]] KeHilchato 12:8, Chag HaMatzot (Halachot VeMinhagim 5:32), Otzar Halachot vol 2 pg 124, Piskei Teshuvot 437:1. Rav Hershel Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 4:30 and 5:30 explains that even though the room is cleaned by the cleaning staff before one gets there that doesn't mean it is sufficiently checked so that there's no chametz in there on Pesach. Rabbi Aryeh Lebowitz in [http://www.yutorah.org/lectures/lecture.cfm/856001/rabbi-aryeh-lebowitz/ten-minute-halacha-bedikas-chameitz-when-staying-in-a-hotel/ Ten Minute Halacha - Bedikas Chameitz when Staying in a Hotel] agrees. Also, Rav Schachter added that in order to recite a bracha one should bring in some chametz such as a cookies before the time of the bedika. </ref> Some maintain that one should check without a Bracha. <ref>Sh”t Kinyan Torah 1:120, 5:33 </ref>
##If the room is cleaned well one should bring Chametz into the room before doing bedika. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
#If one arrives in the hotel on the day of the 14th, if the hotel did a bedika on the 14th at night one doesn’t need to do bedika, however, if the hotel didn’t do bedika, one should do so with a Bracha. <ref>Siddur [[Pesach]] KeHilchato 12:8, Piskei Teshuvot 437:1 </ref>
#If one is a guest in the hotel only for the 14th and plans on leaving before [[Pesach]] one should still do bedika but without a Bracha. <ref>Halichot Shlomo 5:19, Piskei Teshuvot 437:1 </ref>

===Yeshiva Student===

#If a Yeshiva student is leaving his dorm or apartment within 30 days of [[Pesach]], even if he isn’t returning on [[Pesach]], he has an obligation to do bedikat Chametz the night before he leaves, without a Bracha <ref>The Gemara Pesachim 6a says that one who leaves his house within 30 days of [[Pesach]], should do Biur even if he doesn’t plan on being home during [[Pesach]]. Rambam (Chametz 2:16) explains that this includes doing Bedika. Shulchan Aruch 436:1 agrees. Mishna Brurah 436:6 writes that one should do Bedika with a candle the night before leaving. Rama 436:1 writes that there’s no Bracha for this Bedika since it’s not performed on the night of the 14th. Torat HaYeshiva 14:2 applies this halacha to a Yeshiva student in dorms. </ref>, but with a candle or flashlight <ref>Halachos of [[Pesach]] (p. 86) quotes Rav Moshe saying that a flashlight is better than using a candle and Rav Aharon Kotler as saying it is equivalent to a candle. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 4) writes that some start with a candle and then switch to a flashlight because of areas that a candle would be dangerous. Halichot Shlomo 5:11 writes that if one can’t use a candle, one should use a flashlight. Chazon Ovadyah (p. 38) and the Debrecener (cited by A Guide to Practical Halacha v. 5 p. 41 n. 5) agree.</ref>, and then do Bitul. <ref>Taz 436:2 writes that besides the Bedika, one should do Bitul on [[Erev Pesach]]; Magen Avraham 436:1 argues that one should also do Bitul after the Bedika as one does by Bedika on the 14th. Biur HaGra 436:4, Mishna Brurah 436:3, and Kaf HaChaim 436:8 agree. </ref>
#One shouldn’t eat, work, or learn prior to performing this bedika, just like one who performs bedika on the 14th.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim 436:7 and Nitei Gavriel 28:4 agree. Kovetz MeBet Levi (Nissan 5761 pg 85) writes that this also applies to a Yeshiva Student doing Bedika in his dorm the night before he leaves. See [[#Eating or working before Bedika|above]] regarding the laws of not eating, working, or learning within a half hour of Tzeit Hakochavim. </ref>
#If a student in Yeshiva is in Yeshiva on [[Pesach]], he is obligated to perform bedika in his dorm room and if it’s done on the 14th at night it should be done with a Bracha. <ref>Halichot Shlomo (vol 1, 5:17), Dinim VeHanhagot 17:18 quoting the Chazon Ish, Siddur [[Pesach]] KeHilchato 12:9, Kovetz MeBet Levi (Nissan 5756), Chut HaSheni ([[Pesach]] pg 88), and Torat HaYeshiva write that a yeshiva student should perform Bedika in his dorm with a Bracha if it’s done on the 14th. </ref> However, some hold that the bedika should be made without a Bracha. <ref>Teshuvot VeHanhagot 1:287, Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Mishpat HaSechirut 5:32 </ref>
#However, if the Yeshiva decides to sell all the rooms to a goy for [[Pesach]], then there’s no obligation to perform bedika. <ref>Torat HaYeshiva 14:4 </ref>

===Going to a Relative for Pesach===

#If one is staying at a relative for [[Pesach]] and has a room where will one be staying one should participate in the bedika by listening to the Bracha on the bedika and then checking the room one will be staying in. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>

===Bungalow Colony===

#If one leaves one’s bungalow colony house within 30 days of [[Pesach]] one has to bedika before one leaves, however if one leaves longer than 30 days before [[Pesach]] one doesn’t have to bedika and it’s sufficient to do [[Bitul Chametz]] on the Chametz in that house unless one is going to come to the house on [[Pesach]] in which case one has to bedika before [[Pesach]]. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 11 and 12 </ref>

===Areas which were Cleaned before Pesach===

#One has to clean the house before [[Pesach]] and still do bedika (with a Bracha) the night before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>
#If one cleaned a closet completely by removing every single vessel, checked using an electric light and there no small confined areas or hidden places in the closet then it’s considered checked and doesn’t require bedika.<ref>Mishna Brurah 433:1</ref> However, if there are areas which require close examination (like getting down on one’s hands and knees) one should still do bedika at the appropriate time. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>

===Cracks===

#Nowadays, one doesn’t have to check in the cracks in the floor because no one actually hides Chametz in the few and small cracks in the floor. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16 and 16:30 </ref>
#If a piece of Chametz is too difficult to reach one doesn’t have to go crazy in order to remove that Chametz (and Bitul is sufficient). <ref>Rav Schachter on [http://www.ou.org/community_services/media/oukosher_pre-pesach_webcast_5770 OU Kosher Pre-Pesach Webcast 5770] between minutes 5:00 and 5:30 </ref>

===Books===

#Many authorities maintain that there is no obligation to check sefarim for Chametz crumbs.<ref>Halichot Shlomo 5:6 writes that even though there’s a dispute whether the possible existence of crumbs necessitates Bedika, since the crumbs in sefarim would be disgusting sefarim don’t require Bedika. Chazon Ovadyah (p. 35), Or Letzion 1:32, Rav Mordechai Willig in Am Mordechai (p. 154), and Halachos of [[Pesach]] (p. 72) quoting Rav Moshe Feinstein agree. Maaseh Rav #178, however, writes that one should do Bedika on sefarim that he used during a meal. Chazon Ish 116:18 and Mishna Halachot 7:64 agree. Orchot Rabbenu (vol 2 pg 6) records the Steipler and Chazon Ish’s practice to check sefarim in advance of the night of 14th. </ref> If one is going to check one may do so in advance and doesn’t have to wait until the night of the 14th.<ref>Orchot Rabbenu (vol 2 pg 6) regarding the practice of the Steipler and Chazon Ish. </ref>
#Benchers and Zemiros booklets of the rest of the year should not be used on [[Pesach]] but rather sold to a non-Jew with [[Mechirat Chametz]]. <ref>Halachos of [[Pesach]] (Rabbi Eider; pg 72) </ref>

===Pockets===

#One should check the pockets of clothing in which one sometimes puts Chametz.<ref>Mishna Brurah 433:47 </ref> Many permit checking the pockets before the night of the 14th.<ref>Piskei Teshuvot 433:7, Kaf HaChaim 433:89, Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein </ref>
#If one never put Chametz in the pocket, some say that one doesn’t have to check but others hold that one must check because Chametz may have been placed there inadvertently.<ref>Mishna Brurah 433:47 obligates checking even if one never put Chametz in there, however, S”A HaRav 433:43 and Kaf HaChaim 433:87 hold that one doesn’t need to check but it’s praiseworthy. </ref>

===Under Furniture===

#A person should check under the refrigerator, stove, couches, and all movable furniture.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 8)]</ref> Some say that one doesn't need to move a heavy oven or furniture which isn't regularly moved to get chametz behind or to the side of it if one's hand can't reach it as is. He can rely upon [[bitul chametz]].<ref>Rav Nissim Karelitz (Chut Shani Pesach 2:11) holds that doesn't have to check behind or to the side of a heavy furniture if he can't fit his hand in there to check without moving anything. He can rely on bitul. Rav Mordechai Eliyahu in Maamar Mordechai 1:18 seems to agree. He exempts cleaning the elbow pipe under the sink, chametz stuck under cement, or chametz stuck inside a mixer. Pitchei Teshuva 433:4 agrees.</ref>
#A crack or crevice very low to the ground, within 3 tefachim, doesn't need to be checked since a person doesn't usually use that area.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:4</ref> If a person has children he does need to check since they could easily put chametz there.<ref>Mishna Brurah 433:19</ref>

===On Top Of Furniture===

#A person should check on top of the furniture, ovens, and cabinets unless they have a slanted roof which would make it abnormal to store things there.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:5, Mishna Brurah 433:20</ref>

===Inside Machines===

#Chametz which is stuck inside of a machine, for example a mixer, and can't be accessed unless dissembled by a professional doesn't need to be removed.<ref>Rav Nissim Karelitz in Chut Shani Pesach p. 67, Rav Chaim Kanievsky and Rav Elyashiv in Shoneh Halachot (Siman 433 fnt. 34 v. 3 p. 57), Rav Mordechai Eliyahu in Sh"t Maamar Mordechai 1:18, Eshel Avraham (Hilchot Pesach Lifshitz p. 13). Shoneh Halachot explained that Rav Karelitz exempted removing chametz if it would require a professional to open up, while Rav Elyashiv exempted even chametz stuck inside the mixer that wasn't normal to open even if it didn't require a professional. Rav Mordechai Gross in Kovetz Pesakim Uteshuvot Nissan p. 31 writes that chametz stuck inside a mixer that can't be completely removed needs to be taken apart or have chametz inside sold to a non-Jew.</ref>

===Roof===

#If a person uses his roof he needs to do bedikat chametz there. If it is a slanted roof and he doesn't use it it wouldn't require bedikat chametz.<ref>Mishna Brurah 433:23</ref>

===Renting or Selling the House to a Non-Jew===
See [[Selling Chametz]] for the main topic of selling chametz.

#If someone rents their house and sells the chametz in it to a non-Jew for Pesach, if he sells it on the 14th (standard sale of chametz) some say he isn't obligated to do bedikat chametz, while others hold he is obligated since it wasn't sold at the time of bedika.
# If he rents his house and sell the chametz in it on the 13th (early sale), he is certainly exempt from doing bedikat chametz.<ref>Mishna Brurah 436:31 quotes a major dispute between the Mekor Chaim and Binyan Olam. The Mekor Chaim thinks that the rooms which were only sold on the 14th are obligated in bediakt chametz since at the time of bedikat chametz they were in the hands of a Jew. Chayei Adam agrees. However, the Binyan Olam holds that they aren't obligated in bedikat chametz since they aren't going to be sold tomorrow. Chatom Sofer 131 agrees as long as one leaves out a room to do bedikat chametz on. Eshel Avraham agrees. He concludes that this is the minhag. Nonetheless, it is better to sell it on the 13th and then certainly it is exempt from bedikat chametz. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1 agrees with the Mishna Brurah that the minhag is like the Binyan Olam but it is better to sell on the 13th. Dirshu 436:24 cites the Chazon Ish (Chut Shani p. 107, Orchot Rabbenu 2:7) and Rav Shlomo Zalman Auerbach (Halichot Shlomo Dvar Halacha 5:6) who hold that the rooms sold on the 14th are exempt from bedikat chametz.</ref>
#Some say that one should specifically rent the rooms and not sell them in order that the rooms not become exempt in [[mezuzah]] over Pesach and then after Pesach the mezuzah's are invalid since they were exempt and then left up.<ref>Dirshu 436:19 cites the Rav Elyashiv (Ashrei Haish 3:51:36, Halichot Vahanhagot p. 15) as holding that if the rooms were sold to a non-Jew for the duration of Pesach then the rooms were exempt from mezuzah during Pesach and afterwards even though the mezuzah's are already there it is a problem. Mezuzah's need to be taken down and put back up, otherwise they were never put up properly since they were left hanging up from when they were previously exempt (''taseh vlo min ha'asuy'', trans. "do it and not have it done", Hebrew:תעשה ולא מן העשוי). To obviate this issue one should rent the rooms and not sell them.</ref>
#Some poskim question if it is proper to use these leniencies to exempt oneself from bedikat chametz altogether without a reason.<ref>Halichot Shlomo (v. 1, p. 101 fnt. 14) </ref>

===Office===

#One should do bedika in the place where one works. Some say that this should be at night using a candle after one does bedika at home relying on the bracha that one made for one's home.<ref>Halichot Shlomo (vol 1, 5:4), Teshuvot Vehanhagot 1:286, Mishna Halachot Haggadah p. 9 n. 21 </ref> Others say that that it doesn’t have to be done on the night of the 14th rather one should do it the last day one is there before the 14th of Nissan. Additionally, it doesn’t have to be done with a candle nor does one have to put out pieces of Chametz. No bracha is made on this bedika. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 2 and 4. Similarly, Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 8 and 11 said that one should do bedika on the night before one leaves the office before [[Pesach]]. Shaarei Yemey Hapesach (R' Yehuda Technezer 4:16) writes that if it is difficult to travel to one's office at night because it is far one can do bedika before the night of the 14th without a bracha.</ref>

===Car===

#It’s proper to check one’s car(s) for Chametz on the night of the 14th using a flashlight. Otherwise, one should check it during the day. No Bracha is required for performing bedika in a car.<ref>Yechave Daat 1:5 and Halichot Shlomo (vol 1, 5:5) write that one should check the cars on the night of the 14th and if not then it should be checked on the day. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 2) agrees. Halichot Shlomo and Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein hold that no Bracha is made on this Bedika. Yechave Daat 1:5 also agrees. </ref> This is true even of a car that will not be used on Pesach itself.<ref>Yechave Daat 1:5 </ref> Some say that one can check the car with a flashlight by day even initially.<ref>Nitai Gavriel 1:21:1 reasons that since one doesn't use a candle in a car since it is difficult to do so he may check it even during the day like the Eshel Avraham said about checking for chametz in pockets by day.</ref>
#Public bus companies or airplane companies that are Jewish must check for Chametz before Pesach.<ref>Yechave Daat 1:5 </ref>
#If one checked the car and it is clean before the night of the 14th some say that it doesn't need to be checked the night of the 14th.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)] explained that a car is considered a vessel and not a house and as long as it is cleaned before the night of the bedika it doesn't need to be checked that night.</ref>

===The Shul===

#A gabbai or other appointed individual should perform bedika in the Shul or Bet Midrash. Some say that one should make a Bracha on this bedika <ref>Mishna Brurah 433:10, Shulchan Aruch HaRav 433, Sh”t Teshuvot Vehanhagot 1:287 </ref>, and some say that one shouldn’t make a Bracha <ref>Sh”t Maharsham 5:49, Aruch HaShulchan 433:12 </ref> and it’s preferable to have the one doing the bedika to make a Bracha for bedika of his home and then do bedika in the Shul (without making an interruption not relevant to the bedika). <ref>Piskei Teshuvot 433:6 </ref>
##One doesn’t have to do [[Bitul Chametz]] after bedika of the Shul or Bet Midrash <ref>Mishna Brurah 433:43, Aruch HaShulchan 433:12 </ref> unless it belongs to an individual in which case one should do [[Bitul Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 73) </ref>

==Eating or Working before bedika==

#A person shouldn’t start a job or start eating (a KeBeitzah of bread) from a half hour before [[Tzet HaKochavim]], until one has done bedika.<ref>Shulchan Aruch O.C. 431:2, Mishna Brurah 432:5-6, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 3)]. Gemara Pesachim 4a forbids learning once it is the time for bedika and the Ritva writes that if learning is forbidden, certainly other activities. Meor Yisrael Pesachim 4a shows that most rishonim think that the prohibition indeed only starts at Tzet Hakochavim, however, the Magen Avraham has a nuance that it begins from a half hour beforehand and one shouldn't veer from that ruling unless there is a great need. </ref> However, one may continue to eat fruit a half hour before [[Tzet HaKochavim]], but not after [[Tzet HaKochavim]].<ref>Mishna Brurah 432:6 </ref>
#A person shouldn’t start learning from [[Tzet HaKochavim]] until one has done bedika. Some add that one may not learn from a half hour before [[Tzet HaKochavim]] and some permit until [[Tzet HaKochavim]].<ref>Gemara Pesachim 4a, Mishna Brurah 431:7. Rav Ovadia Yosef in Meor Yisrael Pesachim 4a is lenient for learning within the half hour of Tzet until it is actually Tzet. </ref>
#If one began to learn, work, or eat during the day and continued into the night, according to Sephardim one doesn’t have to stop to do bedika, and according to Ashkenazim one must stop at [[Tzet HaKochavim]] in order to perform bedika.<ref>Shulchan Aruch and Rama 431:2, Mishna Brurah 431:12 </ref>
#Even someone who is doing bedika the night before he leaves shouldn't eat or do activities beforehand after nightfall.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim Orach Chaim 436:7 and Nitei Gavriel 28:4 agree.</ref>

==Candle==

#One should check using a single wax candle and not a torch (or even two candles together).<ref>Shulchan Aruch and Rama O.C. 433:2, Mishna Brurah 431:3 </ref>
#If one is unable to use a candle, one should use a flashlight.<ref>Halichot Shlomo (vol 1, 5:11), Haarot of Rav Elyashiv Pesachim 8a, Piskei Teshuvot 431:2. However, Chut Shani (Pesach p. 59) writes that one may not use a flashlight for bedikat chametz.</ref> Some say that one can fulfill the obligation with a flashlight, but the minhag is to use a candle or to begin with a candle.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein that the flashlight suffices. Yechave Daat 1:4 completely allows using a candle for bedikat chametz. His reasoning is that an electric bulb isn't considered a torch like the Tzitz Eliezer 1:20:11 suggested since it is all a connected unit. Additionally, when people use flashlights they're not afraid that it will start a fire as long as they're careful. Lastly, the filament that is red hot is considered a fire and since the glass is very clear a person can see the candle through the glass. He just concludes that the minhag is to use a candle.</ref> One should recite a bracha when doing bedikat chametz with a flashlight.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein, Rav Ovadia (Yechave Daat 1:4), Rav Shlomo Zalman (Halichot Shlomo vol 1, 5:11), Rav Elyashiv (Haarot on Pesachim 8a), Piskei Teshuvot 431:2, and Guidelines (Rabbi Jaegar). See Or Letzion 7.8 who says that no bracha is recited when doing bedika with a flashlight.</ref>
#One doesn’t have to turn off the electric lights while performing the bedika. Furtherfore, some say that specifically one should turn on the lights because one can check better with the lights on.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Moshe Feinstein, A Guide to Practical Halacha v. 5 p. 42 n. 5 quoting Rav Moshe Feinstein, Minchat Asher responsa 3:31, Piskei Teshuvot 431:2 saying that such is the minhag, Mishna Halachot 15:92, Shalmei Moed p. 312 citing Rav Shlomo Zalman Auerbach, Halichot Shlomo p. 110 fnt. 57, Or Letzion 3:7:7, and Nitei Gavriel ([[Pesach]] v. 1, p. 112). Avnei Derech 13:100:2 cites numerous poskim who allow leaving on the lights during bedikat chametz including Hagadah Shel Pesach Hachazon Ish p. 19, Chut Shani (Pesach p. 59), Chazon Ovadia Pesach p. 40, Orchot Rabbenu (v. 2 p. 2 Pesach n. 6), Shevut Yitzchak Pesach p. 34, and Hilchot Chag Bchag 5:7 p. 78. Rav Shlomo Zalman (Halichot Shlomo) is cited as having turned on the lights. The only one who cites on the other side is that the Torat Hamoadim p. 433 writes that the Brisker Rav would turn off the lights for bedikat chametz. Also, Imrei Sofer (Halichot Vehanhagot 8:6 p. 53) writes that a person should turn off the electric lights when doing bedikat chametz and this was the minhag of the Hitorerut Teshuva (Minhagei Raboteynu 3:4). [https://www.torahanytime.com/#/lectures?v=144287 Rav Yitzchak Yosef (Motzei Shabbat Parshat Vayakel Pekudei 5781 min 10)] said that Rav Tzvi Pesach Frank and Rav Chaim Pinchas Sheinburg would turn off the lights before doing the bedika, but most others like Rav Moshe Feinstein, Rav Elyashiv, and Rav Ovadia did not turn off the lights.</ref>
#See also [[Hebrew sources for using a flashlight for Bedikat Chametz|Hebrew sources for using a flashlight for bedikat Chametz]]

==If One Didn’t Do Bedika==

#If one didn’t do bedika at night one should do so during the day before the sixth hour (halachic hours) and if one forgot to do it before the sixth hour one should still do it on Erev [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:5 </ref> One can only do [[Bitul Chametz]] after the bedika until the sixth hour of Erev [[Pesach]]. <ref>Mishna Brurah 435:1 </ref>
#If one didn’t do it before [[Pesach]], do it on [[Pesach]] unless one did [[Bitul Chametz]] before [[Pesach]] in which case one shouldn’t do bedika on [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:3,5 </ref>
#If one didn’t do bedika during [[Pesach]], do it after [[Pesach]] without a Bracha.<ref>Shulchan Aruch O.C. 435:1 </ref>
#Any bedika not at the appropriate time should be done with a candle. <ref>Mishna Brurah 435:4 </ref>

==If One Finds Chametz==

#If one finds Chametz on [[Yom Tov]] one shouldn’t burn it but rather cover it and then burn it after [[Yom Tov]].<ref>Shulchan Aruch O.C. 446:1 </ref> some say that nowadays one should have a non-Jew flush it down the toilet. <ref>Piskei Teshuvot 446:2 </ref>
#If one finds Chametz on [[Chol HaMoed]] one should burn it but not make a Bracha if one either did [[Bitul Chametz]] or selling of Chametz to a non-Jew before [[Pesach]].<ref>Piskei Teshuvot 446:1 </ref>
#Some say that if one sold one’s Chametz before [[Pesach]] and then one finds Chametz on [[Pesach]], one should store it away with the other Chametz that’s sold to the non-Jew and not burn it.<ref>Mikrei Kodesh 1:74, Piskei Teshuvot 446:1 </ref>

==Performing a Cursory Bedika==
#Nowadays, when people clean the house of Chametz in advance, it’s enough to quickly double check to see if that area was cleaned from Chametz and if it wasn’t to remove the Chametz.<ref>Halichot Shlomo (vol 1, 5:1), Piskei Teshuvot 433:8, Or Yisrael (vol 35, pg 100-102, article by Rav Shlomo Wolfson) </ref> However, others disagree and hold that even if one cleaned the house well it is necessary to do a serious and thorough bedika. One is strict will be blessed.<ref>Chazon Ovadia p. 36 quotes Mahari Shapira who writes that nowadays when people clean very well for pesach in advance it is sufficient to do a cursory check for bedikat chametz. Machzik Bracha 433:6 and Shaarei Teshuva 433:11 quote this. Chazon Ovadia, however, quotes Mikrei Kodesh who disagrees and adds that Shulchan Aruch O.C. 433:11 implies this as well. Chazon Ovadia concludes that one who is strict will be blessed.</ref>
#A person doesn’t have to make themselves crazy, one just to be reasonable not to overwork oneself so that one can enjoy [[the Seder]]. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 19:30 and 21 </ref> It’s a judgment call and one should do a peripheral check (not too peripheral).<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 24 and 25. See Haggadah of the Roshei Yeshiva (pg 13) which records the minhag of Rav Moshe to perform a bedika in his small apartment for longer than an hour. This bedika doesn't need to be done as if no cleaning was done, but is required anyway. This is the opinion of Sha’arei Teshuvah 433:2, Daat Torah 433:2, Chochmat Shelomo 433:11, Rav Shlomo Zalman Auerbach quoted in Mevakshei Torah Ohr Efrayim page 532), Kinyan Torah 2:122.</ref>
# Even if a person works really hard to check every crevice of the house for chametz, as is necessary in a house with little kids, he should know that according to his effort he is rewarded.<ref>Chazon Ovadia p. 36. [https://www.hebrewbooks.org/pdfpager.aspx?req=58135&st=&pgnum=45 Maaseh Rav 178] records Gra's practice to do a thorough bedikat chametz for a very long time.</ref>

==Scattering Ten Pieces of Chametz==

#The minhag is to scatter ten<ref>Mishna Brurah 432:13 quotes that Arizal held that specifically ten pieces should be scattered before bedika. [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:4)] quotes this as well.</ref> pieces of Chametz to be found during the bedika.<ref>Rama O.C. 432:2, Mishna Brurah 432:13, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:1)]. Rama (432:2) quotes one opinion who says that the minhag to leave pieces of bread around the house is to ensure that one finds chametz to prevent a berakhah of biur chametz being said in vain. However, the Rama concludes, that it is not necessary since one’s intent in the berakhah is to destroy the chametz that one finds. Taz (432:4) discourages this minhag because one may misplace one of the placed pieces. On the other hand, Rabbi Yaakov Reischer in Chok Yaakov (432:13) defends the minhag and argues that putting out pieces encourages one to do a thorough check and not abandon the job if chametz is not found immediately. </ref>
# Nowadays, when people clean the house of Chametz in advance, some poskim maintain that it is an absolute obligation to put out pieces of chametz, while others hold it is still just a minhag.<ref>Shaar HaTziyun 432:12 quotes the Emek Halacha who maintains that nowadays when people clean the house in advance one must put out these 10 pieces of Chametz so that the Bracha on Bedika isn’t a Bracha Levatala. Rav Ovadia Yosef (Chazon Ovadia Pesach p. 36, Yabia Omer 9:88:12, 9:92:2, Yachava Daat 5:31) and [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:2)] agree with the Emek Halacha. However, Halichot Shlomo 5:12 argues that one can still make the Bracha without putting out these pieces because the Bedika includes checking that the areas have been cleaned properly, nonetheless it’s still the minhag to do so. </ref>
#These pieces should be hard Chametz that doesn’t cause crumbs and it should be placed in an area that’s protected from children or mice.<ref>Mishna Brurah 432:12 </ref> Additionally, it may be advisable to wrap it so that it doesn’t make crumbs.<ref>Halachos of Pesach (pg 80) </ref>
#One should be careful not to lose any of the pieces.<ref>Mishna Brurah 432:13 </ref>Therefore, it is a wise practice to write down where the pieces were hidden so that they're not accidentally forgotten.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:8)]</ref>
#Each of the pieces of chametz should be less than a kezayit so that in case one is lost there will be no question that bitul chametz suffices to nullify it.<ref>Chazon Ovadia p. 36, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:7)]</ref>
# The minhag is that some family member hides the pieces and someone else finds them. If he is doing bedika by himself he should nonetheless hide the pieces and find them himself.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:5)]. He writes that this was the practice of the Steipler.</ref>

==If one found Chametz after the Bedika==

#If one found Chametz after the bedika one doesn’t have to recheck the house. <ref>Mishna Brurah 438:4, Halichot Shlomo 5:22 </ref>

==If one did bedika before the night of the 14th==

#If one did bedika during the day of the 13th to the light of a candle one should do bedika the night of the 14th without a Bracha. <ref>Mishna Brurah 433:1 </ref>
#If one did bedika during the night of the 13th to the light of a candle, one doesn’t have to do bedika on the 14th at night if one was careful not to bring Chametz there and if one wants to do bedika it should be done without a Bracha. <ref>Mishna Brurah 433:1 </ref>

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/854906/rabbi-daniel-stein/bedikas-chametz-crumbs,-cleaning-early,-and-going-away/ bedikas Chametz - Crumbs, cleaning early, and-going-away] by Rabbi Daniel Stein
*[http://www.aish.com/h/pes/l/48969586.html The Search for Chametz] on Aish.com

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Bedikat Chametz

2024-04-09T20:21:28Z

RecentChangesEmail: some content, wording

[[Image:Bedikat-chametz.jpg|250px|right]]
==Texts for Bedikat Chametz==

===Brachah===

#Before the bedikah one should make the berachah of "אשר קדשנו במצותיו וצונו על ביעור חמץ" - "Asher Kidishanu BeMitzvotav VeTzivanu Al Biur Chametz".<ref>Tur and Shulchan Aruch O.C. 432:1, Kitzur Shulchan Aruch 111:7. Mishna Brurah 432:3 and Chazon Ovadia Part 1 page 44 explain that we don't recite al bedikat chametz because the search is only for the purpose of the destruction. </ref> If one accidentally recited "על ביטול חמץ" - "Al Bitul Chametz," they have fulfilled their obligation.<ref>Mishna Brurah 432:3 </ref> One has also fulfilled his obligation if he recites "לבער חמץ" - "Livaer Chametz."<ref>Mishnah Berurah ibid. Chazon Ovadia [[Pesach]] 5763 Part 1 page 44. See Rosh (Pesachim 1:10) as to why the bracha is with "Al Biur" and not "Leva'er". </ref>
#One may not speak between the berachah and beginning the bedikah; if one indeed spoke regarding matters that were unrelated to the bedikah another berachah must be recited.<ref>S”A 432:1, Mishna Brurah 432:5 </ref>
#Once the bedikah commences, it is preferable not to speak about unrelated matters until the bedikah has been completed; however, in this case another berachah would not be necessary. Additionally, once the bedikah begins one may speak about matters related to the bedikah.<ref>S”A 432:1, Mishna Brurah 432:6 </ref>
#If one didn’t make the bracha before beginning bedika one can make it as long as one hasn’t finished bedika. Nonetheless, if one has finished the bedika, one should make it without [[Shem UMalchut|shem umalchut]] in the morning before burning the Chametz and some say that one may make it then with [[Shem UMalchut|shem umalchut]].<ref>Mishna Brurah 432:4 </ref>
#One may make the bracha on the bedika with many people listening and then split up for each person to check an area in the house. <ref>S”A 432:2 </ref>If someone didn’t hear the bracha and it’s difficult to finish the bedika without that person’s help, he may help without making a Bracha.<ref>Mishna Brurah 432:11 </ref>
#If one is checking two houses one may should make only one bracha and do bedika on both.<ref>S”A 432:2 writes that with one Bracha one can perform Bedika in many houses. Mishna Brurah 432:7 quotes a dispute whether one should make another Bracha once one moved from one courtyard to another courtyard. Halichot Shlomo 5:13 rules that one should make one Bracha for Bedika in two houses even if they are in different courtyards. </ref>
#There’s no [[shehecheyanu]] on the bedika.<ref>Bear Hetiev says it’s includes in [[Shehecheyanu]] of [[Yom Tov]], Pri Megadim M”Z 431:2 says it’s not a mitzvah of Simcha, Meiri says there’s no [[Shehecheyanu]] on Bedika which is just done to prevent you from a prohibition. </ref>
#Some say that one should wash one’s hands before performing bedika.<ref>Mishna Brurah 432:2 </ref>

===Bitul===

#After the bedika one should recite the following form of [[bitul chametz]]: "כל חמירא וחמיעא דאיכא ברשותי, דלא חזיתיה ודלא בערתיה, לבטיל ולהוי הפקר כעפרא דארעא" meaning "All chametz or leaven in my possession that I have not seen, and have not destroyed, shall be nullified and become ownerless, like the dust of the earth."<ref>Shulchan Aruch 434:2, Mishna Brurah 434:8</ref> For more information, see the [[Bitul Chametz]] page.

==When==

#One should perform bedikat chametz in the beginning of the night on the fourteenth of Nisan.<ref>Shulchan Arukh O.C. 431:1. Mishna Brurah (431:1) writes that according to the Shulchan Arukh one should check after tzeit ha-kochavim. Raavad in Katuv Sham on Rif Pesachim 2a writes that the language of the Mishna ''אור'' implies that bedika should be done while there is light outside in the beginning of the night. Ran 1a quotes this Raavad and explains it should be done at the beginning of the night so you don't delay and become lazy about it or forget. However, The Gr”a (431:1) cites the Raavad as holding that it should be done while there is light outside because that is more accurate than saying it should be done at night. See Maaseh Rav (#178) who says that the Gra would begin Bedika slightly before [[Tzet HaKochavim]]. Nonetheless, Rabbi Eliyahu Spira in Eliyah Rabbah (431:5) explains that even the Raavad agrees that one shouldn’t begin until [[tzeit ha-kochavim]], however, at that time there still is a little bit of light outside.</ref> Generally, one may not do it earlier by day or the night before.<ref>Baal Hameor Pesachim 4a writes that it is acceptable to do the bedikat chametz on the day of the thirteenth as long as one uses a candle. However, the Ramban (Milchamot 4a) argues that there's an insistence on night in the Gemara since a candle is more effective at night than the day. He proves this from the Yerushalmi Pesachim 1:1 as well. Raavad (Katuv Sham 4a), Ran 1b, Ritva 4a, and Maharam Chalavah 4a all accept the position of the Ramban and reject the Baal Hameor. Furthermore, the Maharam Chalavah Pesachim 4a s.v. amar writes that one may not do bedika on the night of the thirteenth since one may not do a complete job since it isn't the time for the mitzvah and then one will rely on that incomplete bedika.</ref>
#If one usually follows רבינו תם, some say that one should make sure to start the bedika after [[Tzet HaKochavim]] of רבינו תם.<ref>Halichot Shlomo (vol 1, 5:10). Haggadah of the Roshei Yeshivah (pg 13) records Rav Moshe's minhag to start the Bedika 50 minutes after sundown which according to many opinions is [[Tzet HaCochavim]] of Rabbenu Tam. </ref> and some say that one should begin before [[Tzet HaKochavim]] of רבינו תם at the time of accepted [[Tzet HaKochavim]] (while it’s still slightly light outside).<ref>Moadim UZmanim (Vol 4 Siman 286 pg 46), Piskei Teshuvot 431:3 </ref>
#If one is praying with a [[minyan]] one should pray first and then perform bedika.<ref>Mishna Brurah 431:8, Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 1)</ref> However, if one is praying at home, preferably one should appoint someone else to do bedika while one prays, otherwise, pray first, unless one usually prays at home in which case some say one should check first and some say one should pray first.<ref>Mishna Brurah 431:8</ref> Some recommend for a person davening at home that they should daven maariv at the ideal time, which is Tzet Hakochavim, and then starting the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)]</ref>
#If one is going to come home after [[Tzet HaKochavim]] one should appoint someone as an agent (Shaliach) so that it can be done at the proper time. However, if the man is working at night and wants to fulfill the mitzvah himself, he may appoint his wife to do bedika (with a Bracha) on the whole house except for one room and then do bedika (with a Bracha) in that room when he returns. <ref>Sh”t Teshuvot VeHanhagot 2:214. Listen to “Bedikas Chametz part 1” (min 3:30) by Rabbi Aryeh Lebowitz who asks on this. For possible resolution of this question see Mishna Brurah 431:8. </ref>
#If a person did bedikat Chametz on the 13th at night he doesn't need to redo the bedikat on the 14th at night, though the institution was to check on the 14th at night specifically.<ref>Pri Chadash 433:11, Olot Tamid 433:8, [https://www.hebrewbooks.org/pdfpager.aspx?req=1318&st=&pgnum=5 Nechpeh Bkesef v. 2 p. 1], Chok Yakov 433:23, Mekor Chaim 433:15, Chazon Ovadia Pesach p. 40. The Nechpeh Bekesef is addressing the concern of the Mikraei Kodesh that if a person does bedika on the 13th he needs to do it again because of marit ayin. He holds that there's no marit ayin since it is done inside the house. However, Bach 433:1 concludes that if someone checked the night of the 13th they need to check again the night of the 14th since the institution was to do bedika the night of the 14th in all cases.</ref> Some say that one doesn't need to do bedika again but one should do at least one room again.<ref>Mishna Brurah 433:6</ref>
#An area with three walls and is very open to sunlight should be checked on the 14th at night and after the fact can be checked during the day without a candle since there is a lot of sunlight there.<ref>Gemara Pesachim 8a establishes that a house with three walls that is exposed to the sunlight can be checked to the sunlight. Bach 433:2 organizes three approaches in the rishonim: 1) Rashi 8a, Rif 4a, Smag Asin 39, and Smak 98 hold that even initially it is permitted to check the area exposed to the sunlight during the day. 2) Rambam Chametz Umatza 2:4 holds that initially one should check the night of the 14th and after the fact one should check during the day. 3) Rabbenu Yerucham 5:1 38c holds that one may not check the area on the 13th by day but even initially one can check it during the day of the 14th. He concludes that initially it may not be checked during the day. This is also the opinion of the Taz 433:2, Magen Avraham 433:3, Biur Hagra 433:2, Chok Yaakov 433:3, and Mishna Brurah 433:5.</ref>

==What==

#Some poskim say that one must search even for crumbs of Chametz and remove them.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=348 Chazon Ish OC 116:18] writes that you need to section off chametz crumbs like chametz of a non-Jew (Pesachim 6a). See regarding checking sefarim that the Chazon Ish checked his sefarim for crumbs. See, however, Gemara Pesachim 6b that implies that crumbs aren't significant and don't need bedika. Maharam Chalavah 6b s.v. may maintains that one doesn't need to destroy a crumb less than a kezayit except for dough pieces which could combine into a kezayit. This also seems evident from Piskei Rid 6b and Rosh Pesachim 1:9. Magen Avraham 432:5 also implies that crumbs don't need bedika.</ref> However, most poskim say that there's no obligation to check for crumbs of chametz, but the places where one will have kosher for [[pesach]] food must be cleaned of all crumbs of chametz so that not even a crumb gets into the food which will be eaten on [[Pesach]].<ref>Pesachim 6b implies that crumbs are unimportant and don't need to be checked for. [http://ph.yhb.org.il/category/%D7%A4%D7%A1%D7%97/04-%D7%91%D7%93%D7%99%D7%A7%D7%AA-%D7%97%D7%9E%D7%A5/ Rabbi Eliezer Melamed in Peninei Halacha] says that the halacha is that one doesn't have to check for crumbs of chametz but in the areas where one will have kosher [[pesach]] food one must remove all crumbs of chametz. He brings the Shaar HaTziyun 442:60 as his proof. Yabia Omer OC 7:43, Or Letzion 1:32, and Halichot Shlomo ch. 5 fnt. 10 agree.

*For more details see Yabia Omer 7:43 who quotes many sources on the matter. Rashi Pesachim 45a s.v. mklal writes that it isn't necessary to destroy chametz that is less than a kezayit and one doesn't violate Baal Yiraeh on less than a kezayit. (It isn't clear if this assumption changes on a biblical level throughout the discussion of the gemara.) Ri Mlunil Pesachim 45a s.v. amar, Talmidei Harashba 45a, Trumat Hadeshen (Pesakim 164), Shulchan Aruch O.C. 442:11, and Magen Avraham 442:10 in understanding Shulchan Aruch all agree with this opinion. The Taz 442:5 wonders why it isn't necessary to destroy chametz less than a kezayit, even though there is no Baal Yiraeh because of the concern that one will come to eat it. Bigdei Shesh 442 explains that even though eating chametz that is less than a kezayit is biblically forbidden it isn't karet and therefore, it isn't necessary to remove. Peni Yehoshua 45a s.v. mishna and Magen Haelef 442:11 agree. This is also the opinion of the Meiri 45b s.v. shni, Maharam Chalavah Pesachim 6b s.v. may, Shulchan Gavoha 442:22, and Pri Chadash 442:8 that one doesn't have to remove chametz less than a kezayit unless it is like dough that could stick together. Maharil (Drashot Afiyat Matzot), Magen Avraham 460:2, Shiurei Knesset Hagedola, Eliya Rabba, Graz, Pri Chadash, Zera Emet 1:48, and Mateh Moshe 579 there agree. Riaz (Pesachim ch. 2 2:2) quotes his grandfather the Rid who says that crumbs which do not stick do not need to be removed, however, the Riaz disagrees and thinks that there's no distinction between dough and crumbs and everything needs to be removed. Also, Magen Avraham 442:10 quotes poskim who are strict with owning less than a kezayit, though the Magen Haelef 442:10 argues. Yabia Omer rules like the Meiri, Rid, and Maharam Chalavah as well as the many achronim who think it isn't necessary to remove or destroy crumbs. See however, the Maharam Chalavah 45a s.v. amar and Rabbenu Dovid 6b s.v. iylayma who explicitly state that there is a biblical violation of baal yiraeh on less than a kezayit. Maharam Chalavah 45b explains that even though there is baal yiraeh on less than a kezayit there is no reason to remove crumbs on the floor since they get dirty.
*Rabbi Akiva Eiger 1:218 likes the suggestion of the questioner that even though there is no baal yiraeh on less than a kezayit there is a mitzvah of tashbitu. Shagat Aryeh 81 holds that there’s no baal yiraeh on less than a kezayit and proves it from Pesachim 29b and Beitzah 7b. He answers the Taz's question by explaining that eating less than a kezayit of something prohibition is forbidden because it could combine with more forbidden food and become forbidden retroactively. Owning chametz less than a kezayit at a time would only be forbidden once one has the full kezayit and not retroactively.</ref>
#Chametz that is buried in the cracks in the floor or between the back of a cabinet and the wall and people can’t reach one doesn’t have to do bedika there.<ref>Piskei Teshuvot 433:4 </ref>

==Cleaning the House Beforehand==

#Thirty days before Pesach a person should begin to be cognizant of the fact that he will need to clean and remove all chametz in his house. Therefore, he should not leave chametz in any place that will be difficult to remove later.<ref>Mishna Brurah 436:31, Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1</ref>
#One should sweep (or vacuum) the house before the bedika in order to clean it well.<ref>Mordechai (Pesachim 1:536) writes that one should sweep the house before the bedika because without sweeping you can’t check well. Also, he says you need to check besides sweeping because some chametz might get stuck in a hole. This is quoted by the Bet Yosef 433:11 and Darkei Moshe 433:5 and is codified by the Rama 433:11 and Kaf HaChaim 433:84.</ref>
#The minhag is to clean the house well and remove all the chametz from around the house before the bedika, and then do a cursory check of the house without checking every crack or crevice.<ref>Kaf HaChaim 433:85, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)], Halichot Shlomo 5:1. Mishna Brurah 433:46 acknowledges the minhag to clean the house well in advance but doesn't write any leniency during the bedika.</ref> The same applies if the house was cleaned and washed well by non-Jews.<ref>Kaf HaChaim 433:86</ref>
#In rooms that you eat chametz you should check under the beds and cabinets, however, in rooms that you don’t eat chametz it is sufficient to sweep under the beds and cabinets without checking there carefully.<ref>Kaf HaChaim 433:24</ref>

==Who==

#One who is sick must appoint a שליח to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>
#One who is an [[Onen]], one who is in the first day of [[mourning]], must appoint a שליח (agent) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>

==Bedika before Leaving for Pesach==

#If a person leaves one’s house more than 30 days before [[Pesach]] and doesn’t plan to return for [[Pesach]] one doesn’t have to do bedika.<ref>Gemara Pesachim 6a, Rif Pesachim 2b, Rambam Chametz Umatza 2:19, Rosh Pesachim 1:8, Shulchan Aruch O.C. 436:1.</ref> Nonetheless one must do Bitul when the times comes wherever one is.<ref>*Rashi Pesachim 6a s.v. afilu holds that it is unnecessary even to do bitul if one is leaving prior to 30 days. He doesn't explain why there is no problem of Baal Yiraeh owning chametz on Pesach. The Bach 436:1 answers that chametz left out for 30 days will be destroyed by dicentrgrating, putrifying, or being eaten by rodents or bugs. Thus, it is possible on a Torah level not to be concerned for the chametz if it was left in the house for 30 days.[https://www.hebrewbooks.org/pdfpager.aspx?req=20516&st=&pgnum=254 Baal Haitur (Biur Chametz p. 120a)] seems to explain that Rashi is lenient because it is like chametz that a wall fell upon. Even though it is true that even if a wall collapses upon chametz bitul is still necessary (Gemara Pesachim 31b) that is only rabbinic and might not apply in this case (see Bach). See Petach Dvir (fnt. 80 to Baal Haitur) who rejects that understanding of the Baal Haitur.
*The Tosfot Harosh Pesachim 6a s.v. iy, Chidushei Haran Pesachim 6a, Ran on Rif 2b s.v. garsinan dispute Rashi and all hold that it is necessary to do bitul even when you leave before 30 days and are exempt from bedika. The Bet Yosef 436:1 quotes the Ran without any dispute and Rama 436:1 codifies it as the halacha. The Gra 436:4 clarifies that it indeed a biblical problem if one doesn't do bitul. Sephardim also agree with this Rama as the Kaf HaChayim on Shulchan Arukh Orach Chayim 436:12:1 writes.</ref>
#If a person leaves one’s house within 30 days of [[Pesach]] and doesn’t plan to return for [[Pesach]] one must do bedika with a candle the night before one leaves and then do [[Bitul Chametz]] afterwards, however, the bedika is done without a Bracha.<ref>Shulchan Aruch and Rama O.C. 436:1. Biur Halacha 436:1 s.v. vlo notes that according to many rishonim and poskim one should recite a bracha when doing bedika before the night of the 14th. Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 5 fnt. 29) writes that the minhag is not to recite a bracha. </ref> Even if one plans on returning before Pesach one should do bedika before leaving in case one gets delayed until right before Pesach when it is too late to do bedika upon returning.<ref>Rambam Chametz Umatza 2:19 writes that if one leaves and intends to return home for Pesach one should do bedika before leaving in case one gets delayed and can't bedika when one returns. Shulchan Aruch O.C. 436:1 agrees. Rashi Pesachim 6a s.v. dayto implies that only if one intended to return in the middle of pesach is it necessary to do bedika before leaving, otherwise one could do beidka upon returning. Ran Pesachim 2b s.v. chemso spells this out and notes the disagreement with the Rambam. He supports Rashi's reading based on the Yerushalmi.</ref>This only applies if one left for a long trip but if one left for a short trip then there's no concern that one will be delayed. The determination of what is a long trip or short trip all depends on the circumstances. The most factor is whether one left oneself enough time to return home to do bedika even in the event of a delay.<ref>Mishna Brurah 436:9</ref>
#However, if possible it’s preferable to appoint a שליח to do Beidika for oneself at the proper time. <ref>Mishna Brurah 436:1 </ref> Some say that it’s better to do it oneself before going rather than have a non-family member (such as a neighbor) do it for oneself. <ref>Piskei Teshuvot 436:1 </ref>
#If one plans on returning before [[Pesach]] if there’s a fear one will return on Erev [[Pesach]] without time for bedika one should do it before going, otherwise do it when one returns.<ref>Mishna Brurah 436:9 </ref>
===Early Bedika===
#If one is not going to be home for [[Pesach]] it is sufficient to do a proper bedika according to the law by just looking for the Chametz (though not just a superficial look) and one doesn’t have to drive oneself crazy like one does every year.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
# When doing bedika before the night of the fourteenth one should still scatter the pieces of chametz before bedika. Some say one shouldn't scatter the pieces when doing bedika early.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=81 Nitai Gavriel (v. 1 8:10)] explains that according to the reason of the Chok Yakov that scattering the pieces is to motivate checking well that also applies before the 14th. Also, the Arizal's reason for scattering chametz also applies before the 14th. He also quotes Minchat Yitzchak 8:35 who held that one shouldn't scatter them when checking before the 14th so that one doesn't accidently forget one. Dirshu 436:10 quotes Rav Elyashiv (Kovetz Teshuvot 3:73) as holding that one should scatter the pieces even when doing the bedika before the 14th.</ref>
# When doing bedika early a person should sweep or vacuum like he would normally would for bedika.<Ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>
# The night before he leaves he should do bedika and it is forbidden to do melacha or eat before bedika just like bedika on the night of the 14th.<Ref>Pri Megadim E"A 436:1, [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>

===Personal Obligation to Do Bedika===

#If a Jew was living or renting a non-Jew's house and was there until within 30 days of Pesach and then left for the duration of Pesach, there is a discussion whether he is obligated in bedikat Chametz in the house he was staying at before leaving. Sephardim hold that if he is going to fulfill bedikat chametz in another house he isn't obligated to do bedikat chametz in the house that he is leaving since it is a non-Jew's house. However, if he isn't going to fulfill bedikat chametz someone else then he should do it in the house he is leaving since bedikat chametz is secondarily a personal obligation. Of course, bedikat chametz is an obligation upon a house that a Jew lived in where he ate chametz but it is also a personal obligation to take care of in some location.<ref>Ravyah (Pesachim ch. 426), Mordechai Pesachim n. 535, Shulchan Aruch O.C. 436:3. Bet Yosef 436:3 makes it clear that the Ravyah thinks that there is a personal obligation of bedikat chametz and the Tur disagrees. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:49:1 notes that Shulchan Aruch follows the Ravyah even though he quotes him with the language of some say since he doesn't quote any other opinion. Also, in the Bet Yosef he answered the Tur's challenge to the Ravyah.</ref> However, according to Ashkenazim there is no personal obligation of bedikat chametz. Therefore, in this case since he moved out of the house and left it to a non-Jew before Pesach he was exempt from bedikat chametz in that house.<ref>Tur and Rama O.C. 436:3</ref> Some say that he it is only exempt if the non-Jew moved in before Pesach.<ref>The Shulchan Aruch Harav 436:22 writes that the Rama was specific in his language and the Jew is only exempt if the non-Jew moves in. Gra 436:15 also understood the Rama precisely like the Shulchan Aruch Harav but disagrees with the Rama that it isn't necessary for the non-Jew to actually enter. Similarly, the Chok Yakov 436:18 thinks that the Rama's language isn't precise and it is equally true that the Jew is exempt if the non-Jew was allowed in but didn't move in. Mishna Brurah 436:32 is strict for the Shulchan Aruch Harav since some achronim follow the Shulchan Aruch against the Rama to begin with.</ref>
#If a Jew was living or renting a Jew's house and left it within 30 days of Pesach, the owner of the house is obligated in bedikat chametz.<ref>Magen Avraham 436:16, Taz 436:7, Chok Yakov 436:15, Mishna Brurah 436:29. Shaar Hatziyun notes that even though that the inference is reasonable in the words of the Ravyah, seemingly the Jew who left is still not fulfilling his personal obligation which the Ravyah believes is incumbent upon each Jew. He answers that the second Jew is a ''shaliach'' (trans. agent, Hebrew: שליח) of the first Jew.</ref> If the owner is not religious and won't do bedikat chametz a person should do bedikat chametz before he leaves the house.<ref>Dirshu 436:18 inferring from Shaar Hatziyun 436:29 that the only reason that the first Jew is exempt is because the second Jew is going to do the bedikat chametz on his behalf as his agent. However, if the second Jew or owner isn't religious and isn't going to do bedikat chametz, then the first Jew leaving has an obligation to do bedika before leaving.</ref>

==Where?==

#One only has to check in area where one would have brought Chametz.<ref>Shulchan Aruch O.C. 431:1, Mishna Brurah 431:4 </ref>
#If one has small children one must do bedika in all rooms in the house because one doesn’t know where Chametz was brought. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>
#One should do bedika on the area where one plans to eat after the bedika for that night and the next morning and then one should check that area again in the morning. <ref>Halichot Shlomo (vol 1, 5:2) </ref>
#In an apartment building one person should check the stairwell, closets, etc. for everyone after having made a Bracha for bedika in his own house (without making interruptions that aren’t relevant to the bedika). <ref>Piskei Teshuvot 433:3 </ref>
#The minhag is not to do bedika in the areas where one stores Chametz and is going to sell to a goy for [[Pesach]]. <ref>Mishna Brurah 436:32 quotes those who obligate a Bedika and those who exempt and so it’s preferable to sell it on the 13th. However, Halichot Shlomo (vol 1, 5:3) writes that the accepted minhag is not to do Bedika in those areas and only have it sold afterwards. </ref>
#If one's porch is roofed and fenced in, it is considered like any other room that needs to be checked with a bracha.<ref>Nitei Gavriel ([[Pesach]] v. 1, p. 112)</ref>

===Renting One's House to a Non-Jew===

#If one is renting out one’s house and the Chametz in it to a non-Jew for [[Pesach]] one will have exempted oneself from bedika but it’s not proper to do so, rather it’s correct to rent one’s house except for one room and do bedika without a Bracha in that room before one leaves for [[Pesach]]. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
##The room which one leaves not rented in order to bedika should be a room which one usually brings Chametz otherwise there’ll be no obligation of bedika and one will have accomplished nothing by leaving that room not rented. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 10:30 and 11:30 </ref>

===Renters===

#If the owner/landlord has the keys at the time of the bedika, then the owner is obligated in bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#If the renter has the key to the house at the time of bedika (14th at [[Tzet HaKochavim]]) and he has made a halachic [[acquisition]] (paying with cash), then he’s obligated to do bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#However, if the renter has the key to the house but didn’t do a halachic [[acquisition]], many say that the owner is obligated and some say that the renter is obligated.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref> Certainly the owner or renter can be appointed a שליח by the other and fulfill the obligation of bedika. <ref>Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 99) </ref>
#A person who rents a house for [[Pesach]], the areas which one will put one’s food utensils and actual food should be checked perfectly well. The rest of the house should be checked well, however, the areas which are private areas and the renters are not supposed to open (explicitly mentioned or implicitly understood) the renters do not have to bedika on those areas.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16:45 and 19:15 explaining that we assume that the children didn’t put Chametz there and they are even renting those private areas </ref>
#If someone rented a house for Pesach and it was stipulated that the owner did bedikat Chametz beforehand and it is revealed that it isn't the case, nonetheless, the renter must do the bedikat Chametz. Some say that the owner must pay the renter the cost of doing the bedikat Chametz on his behalf.<ref>Gemara Pesachim 4b, Shulchan Aruch and Rama Orach Chaim 437:3. The Gemara establishes that even if the owner lied that he did Bedikat Chametz on the house, the renter can't renege on the deal since a person would want to do the mitzvah of Bedikat Chametz himself or by paying someone else to do it.

*Tosfot 4b s.v. hamaskir writes that we're discussing a rental that began prior to the 14th of Nissan in which case it is reasonable that the renter has to do Bedikat Chametz, otherwise it would be obvious that there is an obligation upon the owner to do it.
*The Ran Pesachim 1b s.v. hamaskir learns that it is discussing a rental that happened on the fourteenth on the assumption that Bedikat Chametz was done and one can't retract because people like to do mitzvot themselves or pay for them. Maharam Chalavah 4b s.v. iybaya agrees.
*The Ramban takes it a step further and says that even if it was stipulated explicitly that they did Bedikat Chametz it isn't a void sale since people like to do mitzvot themselves or pay for them. However, the Ramban says that people would only like to do the mitzvah themselves or pay for it if they are later going to be paid back. Certainly the owner should have done the Bedikat Chametz and if he is around the renter can force him to do it but if it isn't possible then it isn't a voided deal. This approach of the Ramban is cited by the Rabbenu Dovid 4b vharav, Maggid Mishna (Chametz Umatza 2:18), Ritva Pesachim 4b s.v. hamaskir, Ran Pesachim 1b s.v. hamaskir, and Meiri 4b s.v. hamaskir. The Rama 437:3 quotes the opinion of the Ramban.</ref> It isn't an option for the renter to blame the owner for not having done bedikat Chametz and live there anyway, he needs to do it himself.<ref>Ran Pesachim 1b s.v. hamaskir clarifies that even though the responsibility of the Bedikat Chametz was upon the owner the night of the fourteenth but if he neglected or intentionally didn't do it, the renter may not live there without Bedika. He explains that even with a non-Jew's chametz in one's house one needs to section it off with a wall of ten tefachim. This implies that it is necessary to find and remove the chametz in the house even though it isn't one's chametz.</ref>
#If someone rents a house from a Jew after the night of the fourteenth one can assume that it had bedikat Chametz.<ref>Gemara Pesachim 4a, Rosh Pesachim 1:2, Rambam Chametz Umatzah 2:17, Rabbenu Dovid 4b s.v. iybaya and Maharam Chalavah 4b s.v. ule'inyan in explaining the opinion of the Rif 1b, Shulchan Aruch Orach Chaim 437:2. However, the Talmid Harashba 4b s.v. garsinan thinks that we hold that we assume that the house wasn't checked.</ref>

===Hotel Guests===

#If one arrives in the hotel before the 14th at night and plans on staying [[Pesach]], then one should perform bedika in the room with a Bracha. <ref>Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Siddur [[Pesach]] KeHilchato 12:8, Chag HaMatzot (Halachot VeMinhagim 5:32), Otzar Halachot vol 2 pg 124, Piskei Teshuvot 437:1. Rav Hershel Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 4:30 and 5:30 explains that even though the room is cleaned by the cleaning staff before one gets there that doesn't mean it is sufficiently checked so that there's no chametz in there on Pesach. Rabbi Aryeh Lebowitz in [http://www.yutorah.org/lectures/lecture.cfm/856001/rabbi-aryeh-lebowitz/ten-minute-halacha-bedikas-chameitz-when-staying-in-a-hotel/ Ten Minute Halacha - Bedikas Chameitz when Staying in a Hotel] agrees. Also, Rav Schachter added that in order to recite a bracha one should bring in some chametz such as a cookies before the time of the bedika. </ref> Some maintain that one should check without a Bracha. <ref>Sh”t Kinyan Torah 1:120, 5:33 </ref>
##If the room is cleaned well one should bring Chametz into the room before doing bedika. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
#If one arrives in the hotel on the day of the 14th, if the hotel did a bedika on the 14th at night one doesn’t need to do bedika, however, if the hotel didn’t do bedika, one should do so with a Bracha. <ref>Siddur [[Pesach]] KeHilchato 12:8, Piskei Teshuvot 437:1 </ref>
#If one is a guest in the hotel only for the 14th and plans on leaving before [[Pesach]] one should still do bedika but without a Bracha. <ref>Halichot Shlomo 5:19, Piskei Teshuvot 437:1 </ref>

===Yeshiva Student===

#If a Yeshiva student is leaving his dorm or apartment within 30 days of [[Pesach]], even if he isn’t returning on [[Pesach]], he has an obligation to do bedikat Chametz the night before he leaves, without a Bracha <ref>The Gemara Pesachim 6a says that one who leaves his house within 30 days of [[Pesach]], should do Biur even if he doesn’t plan on being home during [[Pesach]]. Rambam (Chametz 2:16) explains that this includes doing Bedika. Shulchan Aruch 436:1 agrees. Mishna Brurah 436:6 writes that one should do Bedika with a candle the night before leaving. Rama 436:1 writes that there’s no Bracha for this Bedika since it’s not performed on the night of the 14th. Torat HaYeshiva 14:2 applies this halacha to a Yeshiva student in dorms. </ref>, but with a candle or flashlight <ref>Halachos of [[Pesach]] (p. 86) quotes Rav Moshe saying that a flashlight is better than using a candle and Rav Aharon Kotler as saying it is equivalent to a candle. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 4) writes that some start with a candle and then switch to a flashlight because of areas that a candle would be dangerous. Halichot Shlomo 5:11 writes that if one can’t use a candle, one should use a flashlight. Chazon Ovadyah (p. 38) and the Debrecener (cited by A Guide to Practical Halacha v. 5 p. 41 n. 5) agree.</ref>, and then do Bitul. <ref>Taz 436:2 writes that besides the Bedika, one should do Bitul on [[Erev Pesach]]; Magen Avraham 436:1 argues that one should also do Bitul after the Bedika as one does by Bedika on the 14th. Biur HaGra 436:4, Mishna Brurah 436:3, and Kaf HaChaim 436:8 agree. </ref>
#One shouldn’t eat, work, or learn prior to performing this bedika, just like one who performs bedika on the 14th.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim 436:7 and Nitei Gavriel 28:4 agree. Kovetz MeBet Levi (Nissan 5761 pg 85) writes that this also applies to a Yeshiva Student doing Bedika in his dorm the night before he leaves. See [[#Eating or working before Bedika|above]] regarding the laws of not eating, working, or learning within a half hour of Tzeit Hakochavim. </ref>
#If a student in Yeshiva is in Yeshiva on [[Pesach]], he is obligated to perform bedika in his dorm room and if it’s done on the 14th at night it should be done with a Bracha. <ref>Halichot Shlomo (vol 1, 5:17), Dinim VeHanhagot 17:18 quoting the Chazon Ish, Siddur [[Pesach]] KeHilchato 12:9, Kovetz MeBet Levi (Nissan 5756), Chut HaSheni ([[Pesach]] pg 88), and Torat HaYeshiva write that a yeshiva student should perform Bedika in his dorm with a Bracha if it’s done on the 14th. </ref> However, some hold that the bedika should be made without a Bracha. <ref>Teshuvot VeHanhagot 1:287, Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Mishpat HaSechirut 5:32 </ref>
#However, if the Yeshiva decides to sell all the rooms to a goy for [[Pesach]], then there’s no obligation to perform bedika. <ref>Torat HaYeshiva 14:4 </ref>

===Going to a Relative for Pesach===

#If one is staying at a relative for [[Pesach]] and has a room where will one be staying one should participate in the bedika by listening to the Bracha on the bedika and then checking the room one will be staying in. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>

===Bungalow Colony===

#If one leaves one’s bungalow colony house within 30 days of [[Pesach]] one has to bedika before one leaves, however if one leaves longer than 30 days before [[Pesach]] one doesn’t have to bedika and it’s sufficient to do [[Bitul Chametz]] on the Chametz in that house unless one is going to come to the house on [[Pesach]] in which case one has to bedika before [[Pesach]]. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 11 and 12 </ref>

===Areas which were Cleaned before Pesach===

#One has to clean the house before [[Pesach]] and still do bedika (with a Bracha) the night before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>
#If one cleaned a closet completely by removing every single vessel, checked using an electric light and there no small confined areas or hidden places in the closet then it’s considered checked and doesn’t require bedika.<ref>Mishna Brurah 433:1</ref> However, if there are areas which require close examination (like getting down on one’s hands and knees) one should still do bedika at the appropriate time. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>

===Cracks===

#Nowadays, one doesn’t have to check in the cracks in the floor because no one actually hides Chametz in the few and small cracks in the floor. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16 and 16:30 </ref>
#If a piece of Chametz is too difficult to reach one doesn’t have to go crazy in order to remove that Chametz (and Bitul is sufficient). <ref>Rav Schachter on [http://www.ou.org/community_services/media/oukosher_pre-pesach_webcast_5770 OU Kosher Pre-Pesach Webcast 5770] between minutes 5:00 and 5:30 </ref>

===Books===

#Many authorities maintain that there is no obligation to check sefarim for Chametz crumbs.<ref>Halichot Shlomo 5:6 writes that even though there’s a dispute whether the possible existence of crumbs necessitates Bedika, since the crumbs in sefarim would be disgusting sefarim don’t require Bedika. Chazon Ovadyah (p. 35), Or Letzion 1:32, Rav Mordechai Willig in Am Mordechai (p. 154), and Halachos of [[Pesach]] (p. 72) quoting Rav Moshe Feinstein agree. Maaseh Rav #178, however, writes that one should do Bedika on sefarim that he used during a meal. Chazon Ish 116:18 and Mishna Halachot 7:64 agree. Orchot Rabbenu (vol 2 pg 6) records the Steipler and Chazon Ish’s practice to check sefarim in advance of the night of 14th. </ref> If one is going to check one may do so in advance and doesn’t have to wait until the night of the 14th.<ref>Orchot Rabbenu (vol 2 pg 6) regarding the practice of the Steipler and Chazon Ish. </ref>
#Benchers and Zemiros booklets of the rest of the year should not be used on [[Pesach]] but rather sold to a non-Jew with [[Mechirat Chametz]]. <ref>Halachos of [[Pesach]] (Rabbi Eider; pg 72) </ref>

===Pockets===

#One should check the pockets of clothing in which one sometimes puts Chametz.<ref>Mishna Brurah 433:47 </ref> Many permit checking the pockets before the night of the 14th.<ref>Piskei Teshuvot 433:7, Kaf HaChaim 433:89, Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein </ref>
#If one never put Chametz in the pocket, some say that one doesn’t have to check but others hold that one must check because Chametz may have been placed there inadvertently.<ref>Mishna Brurah 433:47 obligates checking even if one never put Chametz in there, however, S”A HaRav 433:43 and Kaf HaChaim 433:87 hold that one doesn’t need to check but it’s praiseworthy. </ref>

===Under Furniture===

#A person should check under the refrigerator, stove, couches, and all movable furniture.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 8)]</ref> Some say that one doesn't need to move a heavy oven or furniture which isn't regularly moved to get chametz behind or to the side of it if one's hand can't reach it as is. He can rely upon [[bitul chametz]].<ref>Rav Nissim Karelitz (Chut Shani Pesach 2:11) holds that doesn't have to check behind or to the side of a heavy furniture if he can't fit his hand in there to check without moving anything. He can rely on bitul. Rav Mordechai Eliyahu in Maamar Mordechai 1:18 seems to agree. He exempts cleaning the elbow pipe under the sink, chametz stuck under cement, or chametz stuck inside a mixer. Pitchei Teshuva 433:4 agrees.</ref>
#A crack or crevice very low to the ground, within 3 tefachim, doesn't need to be checked since a person doesn't usually use that area.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:4</ref> If a person has children he does need to check since they could easily put chametz there.<ref>Mishna Brurah 433:19</ref>

===On Top Of Furniture===

#A person should check on top of the furniture, ovens, and cabinets unless they have a slanted roof which would make it abnormal to store things there.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:5, Mishna Brurah 433:20</ref>

===Inside Machines===

#Chametz which is stuck inside of a machine, for example a mixer, and can't be accessed unless dissembled by a professional doesn't need to be removed.<ref>Rav Nissim Karelitz in Chut Shani Pesach p. 67, Rav Chaim Kanievsky and Rav Elyashiv in Shoneh Halachot (Siman 433 fnt. 34 v. 3 p. 57), Rav Mordechai Eliyahu in Sh"t Maamar Mordechai 1:18, Eshel Avraham (Hilchot Pesach Lifshitz p. 13). Shoneh Halachot explained that Rav Karelitz exempted removing chametz if it would require a professional to open up, while Rav Elyashiv exempted even chametz stuck inside the mixer that wasn't normal to open even if it didn't require a professional. Rav Mordechai Gross in Kovetz Pesakim Uteshuvot Nissan p. 31 writes that chametz stuck inside a mixer that can't be completely removed needs to be taken apart or have chametz inside sold to a non-Jew.</ref>

===Roof===

#If a person uses his roof he needs to do bedikat chametz there. If it is a slanted roof and he doesn't use it it wouldn't require bedikat chametz.<ref>Mishna Brurah 433:23</ref>

===Renting or Selling the House to a Non-Jew===
See [[Selling Chametz]] for the main topic of selling chametz.

#If someone rents their house and sells the chametz in it to a non-Jew for Pesach, if he sells it on the 14th (standard sale of chametz) some say he isn't obligated to do bedikat chametz, while others hold he is obligated since it wasn't sold at the time of bedika.
# If he rents his house and sell the chametz in it on the 13th (early sale), he is certainly exempt from doing bedikat chametz.<ref>Mishna Brurah 436:31 quotes a major dispute between the Mekor Chaim and Binyan Olam. The Mekor Chaim thinks that the rooms which were only sold on the 14th are obligated in bediakt chametz since at the time of bedikat chametz they were in the hands of a Jew. Chayei Adam agrees. However, the Binyan Olam holds that they aren't obligated in bedikat chametz since they aren't going to be sold tomorrow. Chatom Sofer 131 agrees as long as one leaves out a room to do bedikat chametz on. Eshel Avraham agrees. He concludes that this is the minhag. Nonetheless, it is better to sell it on the 13th and then certainly it is exempt from bedikat chametz. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1 agrees with the Mishna Brurah that the minhag is like the Binyan Olam but it is better to sell on the 13th. Dirshu 436:24 cites the Chazon Ish (Chut Shani p. 107, Orchot Rabbenu 2:7) and Rav Shlomo Zalman Auerbach (Halichot Shlomo Dvar Halacha 5:6) who hold that the rooms sold on the 14th are exempt from bedikat chametz.</ref>
#Some say that one should specifically rent the rooms and not sell them in order that the rooms not become exempt in [[mezuzah]] over Pesach and then after Pesach the mezuzah's are invalid since they were exempt and then left up.<ref>Dirshu 436:19 cites the Rav Elyashiv (Ashrei Haish 3:51:36, Halichot Vahanhagot p. 15) as holding that if the rooms were sold to a non-Jew for the duration of Pesach then the rooms were exempt from mezuzah during Pesach and afterwards even though the mezuzah's are already there it is a problem. Mezuzah's need to be taken down and put back up, otherwise they were never put up properly since they were left hanging up from when they were previously exempt (''taseh vlo min ha'asuy'', trans. "do it and not have it done", Hebrew:תעשה ולא מן העשוי). To obviate this issue one should rent the rooms and not sell them.</ref>
#Some poskim question if it is proper to use these leniencies to exempt oneself from bedikat chametz altogether without a reason.<ref>Halichot Shlomo (v. 1, p. 101 fnt. 14) </ref>

===Office===

#One should do bedika in the place where one works. Some say that this should be at night using a candle after one does bedika at home relying on the bracha that one made for one's home.<ref>Halichot Shlomo (vol 1, 5:4), Teshuvot Vehanhagot 1:286, Mishna Halachot Haggadah p. 9 n. 21 </ref> Others say that that it doesn’t have to be done on the night of the 14th rather one should do it the last day one is there before the 14th of Nissan. Additionally, it doesn’t have to be done with a candle nor does one have to put out pieces of Chametz. No bracha is made on this bedika. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 2 and 4. Similarly, Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 8 and 11 said that one should do bedika on the night before one leaves the office before [[Pesach]]. Shaarei Yemey Hapesach (R' Yehuda Technezer 4:16) writes that if it is difficult to travel to one's office at night because it is far one can do bedika before the night of the 14th without a bracha.</ref>

===Car===

#It’s proper to check one’s car(s) for Chametz on the night of the 14th using a flashlight. Otherwise, one should check it during the day. No Bracha is required for performing bedika in a car.<ref>Yechave Daat 1:5 and Halichot Shlomo (vol 1, 5:5) write that one should check the cars on the night of the 14th and if not then it should be checked on the day. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 2) agrees. Halichot Shlomo and Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein hold that no Bracha is made on this Bedika. Yechave Daat 1:5 also agrees. </ref> This is true even of a car that will not be used on Pesach itself.<ref>Yechave Daat 1:5 </ref> Some say that one can check the car with a flashlight by day even initially.<ref>Nitai Gavriel 1:21:1 reasons that since one doesn't use a candle in a car since it is difficult to do so he may check it even during the day like the Eshel Avraham said about checking for chametz in pockets by day.</ref>
#Public bus companies or airplane companies that are Jewish must check for Chametz before Pesach.<ref>Yechave Daat 1:5 </ref>
#If one checked the car and it is clean before the night of the 14th some say that it doesn't need to be checked the night of the 14th.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)] explained that a car is considered a vessel and not a house and as long as it is cleaned before the night of the bedika it doesn't need to be checked that night.</ref>

===The Shul===

#A gabbai or other appointed individual should perform bedika in the Shul or Bet Midrash. Some say that one should make a Bracha on this bedika <ref>Mishna Brurah 433:10, Shulchan Aruch HaRav 433, Sh”t Teshuvot Vehanhagot 1:287 </ref>, and some say that one shouldn’t make a Bracha <ref>Sh”t Maharsham 5:49, Aruch HaShulchan 433:12 </ref> and it’s preferable to have the one doing the bedika to make a Bracha for bedika of his home and then do bedika in the Shul (without making an interruption not relevant to the bedika). <ref>Piskei Teshuvot 433:6 </ref>
##One doesn’t have to do [[Bitul Chametz]] after bedika of the Shul or Bet Midrash <ref>Mishna Brurah 433:43, Aruch HaShulchan 433:12 </ref> unless it belongs to an individual in which case one should do [[Bitul Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 73) </ref>

==Eating or Working before bedika==

#A person shouldn’t start a job or start eating (a KeBeitzah of bread) from a half hour before [[Tzet HaKochavim]], until one has done bedika.<ref>Shulchan Aruch O.C. 431:2, Mishna Brurah 432:5-6, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 3)]. Gemara Pesachim 4a forbids learning once it is the time for bedika and the Ritva writes that if learning is forbidden, certainly other activities. Meor Yisrael Pesachim 4a shows that most rishonim think that the prohibition indeed only starts at Tzet Hakochavim, however, the Magen Avraham has a nuance that it begins from a half hour beforehand and one shouldn't veer from that ruling unless there is a great need. </ref> However, one may continue to eat fruit a half hour before [[Tzet HaKochavim]], but not after [[Tzet HaKochavim]].<ref>Mishna Brurah 432:6 </ref>
#A person shouldn’t start learning from [[Tzet HaKochavim]] until one has done bedika. Some add that one may not learn from a half hour before [[Tzet HaKochavim]] and some permit until [[Tzet HaKochavim]].<ref>Gemara Pesachim 4a, Mishna Brurah 431:7. Rav Ovadia Yosef in Meor Yisrael Pesachim 4a is lenient for learning within the half hour of Tzet until it is actually Tzet. </ref>
#If one began to learn, work, or eat during the day and continued into the night, according to Sephardim one doesn’t have to stop to do bedika, and according to Ashkenazim one must stop at [[Tzet HaKochavim]] in order to perform bedika.<ref>Shulchan Aruch and Rama 431:2, Mishna Brurah 431:12 </ref>
#Even someone who is doing bedika the night before he leaves shouldn't eat or do activities beforehand after nightfall.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim Orach Chaim 436:7 and Nitei Gavriel 28:4 agree.</ref>

==Candle==

#One should check using a single wax candle and not a torch (or even two candles together).<ref>Shulchan Aruch and Rama O.C. 433:2, Mishna Brurah 431:3 </ref>
#If one is unable to use a candle, one should use a flashlight.<ref>Halichot Shlomo (vol 1, 5:11), Haarot of Rav Elyashiv Pesachim 8a, Piskei Teshuvot 431:2. However, Chut Shani (Pesach p. 59) writes that one may not use a flashlight for bedikat chametz.</ref> Some say that one can fulfill the obligation with a flashlight, but the minhag is to use a candle or to begin with a candle.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein that the flashlight suffices. Yechave Daat 1:4 completely allows using a candle for bedikat chametz. His reasoning is that an electric bulb isn't considered a torch like the Tzitz Eliezer 1:20:11 suggested since it is all a connected unit. Additionally, when people use flashlights they're not afraid that it will start a fire as long as they're careful. Lastly, the filament that is red hot is considered a fire and since the glass is very clear a person can see the candle through the glass. He just concludes that the minhag is to use a candle.</ref> One should recite a bracha when doing bedikat chametz with a flashlight.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein, Rav Ovadia (Yechave Daat 1:4), Rav Shlomo Zalman (Halichot Shlomo vol 1, 5:11), Rav Elyashiv (Haarot on Pesachim 8a), Piskei Teshuvot 431:2, and Guidelines (Rabbi Jaegar). See Or Letzion 7.8 who says that no bracha is recited when doing bedika with a flashlight.</ref>
#One doesn’t have to turn off the electric lights while performing the bedika. Furtherfore, some say that specifically one should turn on the lights because one can check better with the lights on.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Moshe Feinstein, A Guide to Practical Halacha v. 5 p. 42 n. 5 quoting Rav Moshe Feinstein, Minchat Asher responsa 3:31, Piskei Teshuvot 431:2 saying that such is the minhag, Mishna Halachot 15:92, Shalmei Moed p. 312 citing Rav Shlomo Zalman Auerbach, Halichot Shlomo p. 110 fnt. 57, Or Letzion 3:7:7, and Nitei Gavriel ([[Pesach]] v. 1, p. 112). Avnei Derech 13:100:2 cites numerous poskim who allow leaving on the lights during bedikat chametz including Hagadah Shel Pesach Hachazon Ish p. 19, Chut Shani (Pesach p. 59), Chazon Ovadia Pesach p. 40, Orchot Rabbenu (v. 2 p. 2 Pesach n. 6), Shevut Yitzchak Pesach p. 34, and Hilchot Chag Bchag 5:7 p. 78. Rav Shlomo Zalman (Halichot Shlomo) is cited as having turned on the lights. The only one who cites on the other side is that the Torat Hamoadim p. 433 writes that the Brisker Rav would turn off the lights for bedikat chametz. Also, Imrei Sofer (Halichot Vehanhagot 8:6 p. 53) writes that a person should turn off the electric lights when doing bedikat chametz and this was the minhag of the Hitorerut Teshuva (Minhagei Raboteynu 3:4). [https://www.torahanytime.com/#/lectures?v=144287 Rav Yitzchak Yosef (Motzei Shabbat Parshat Vayakel Pekudei 5781 min 10)] said that Rav Tzvi Pesach Frank and Rav Chaim Pinchas Sheinburg would turn off the lights before doing the bedika, but most others like Rav Moshe Feinstein, Rav Elyashiv, and Rav Ovadia did not turn off the lights.</ref>
#See also [[Hebrew sources for using a flashlight for Bedikat Chametz|Hebrew sources for using a flashlight for bedikat Chametz]]

==If One Didn’t Do Bedika==

#If one didn’t do bedika at night one should do so during the day before the sixth hour (halachic hours) and if one forgot to do it before the sixth hour one should still do it on Erev [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:5 </ref> One can only do [[Bitul Chametz]] after the bedika until the sixth hour of Erev [[Pesach]]. <ref>Mishna Brurah 435:1 </ref>
#If one didn’t do it before [[Pesach]], do it on [[Pesach]] unless one did [[Bitul Chametz]] before [[Pesach]] in which case one shouldn’t do bedika on [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:3,5 </ref>
#If one didn’t do bedika during [[Pesach]], do it after [[Pesach]] without a Bracha.<ref>Shulchan Aruch O.C. 435:1 </ref>
#Any bedika not at the appropriate time should be done with a candle. <ref>Mishna Brurah 435:4 </ref>

==If One Finds Chametz==

#If one finds Chametz on [[Yom Tov]] one shouldn’t burn it but rather cover it and then burn it after [[Yom Tov]].<ref>Shulchan Aruch O.C. 446:1 </ref> some say that nowadays one should have a non-Jew flush it down the toilet. <ref>Piskei Teshuvot 446:2 </ref>
#If one finds Chametz on [[Chol HaMoed]] one should burn it but not make a Bracha if one either did [[Bitul Chametz]] or selling of Chametz to a non-Jew before [[Pesach]].<ref>Piskei Teshuvot 446:1 </ref>
#Some say that if one sold one’s Chametz before [[Pesach]] and then one finds Chametz on [[Pesach]], one should store it away with the other Chametz that’s sold to the non-Jew and not burn it.<ref>Mikrei Kodesh 1:74, Piskei Teshuvot 446:1 </ref>

==Performing a Cursory Bedika==
#Nowadays, when people clean the house of Chametz in advance, it’s enough to quickly double check to see if that area was cleaned from Chametz and if it wasn’t to remove the Chametz.<ref>Halichot Shlomo (vol 1, 5:1), Piskei Teshuvot 433:8, Or Yisrael (vol 35, pg 100-102, article by Rav Shlomo Wolfson) </ref> However, others disagree and hold that even if one cleaned the house well it is necessary to do a serious and thorough bedika. One is strict will be blessed.<ref>Chazon Ovadia p. 36 quotes Mahari Shapira who writes that nowadays when people clean very well for pesach in advance it is sufficient to do a cursory check for bedikat chametz. Machzik Bracha 433:6 and Shaarei Teshuva 433:11 quote this. Chazon Ovadia, however, quotes Mikrei Kodesh who disagrees and adds that Shulchan Aruch O.C. 433:11 implies this as well. Chazon Ovadia concludes that one who is strict will be blessed.</ref>
#A person doesn’t have to make themselves crazy, one just to be reasonable not to overwork oneself so that one can enjoy [[the Seder]]. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 19:30 and 21 </ref> It’s a judgment call and one should do a peripheral check (not too peripheral).<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 24 and 25. See Haggadah of the Roshei Yeshiva (pg 13) which records the minhag of Rav Moshe to perform a bedika in his small apartment for longer than an hour. This bedika doesn't need to be done as if no cleaning was done, but is required anyway. This is the opinion of Sha’arei Teshuvah 433:2, Daat Torah 433:2, Chochmat Shelomo 433:11, Rav Shlomo Zalman Auerbach quoted in Mevakshei Torah Ohr Efrayim page 532), Kinyan Torah 2:122.</ref>
# Even if a person works really hard to check every crevice of the house for chametz, as is necessary in a house with little kids, he should know that according to his effort he is rewarded.<ref>Chazon Ovadia p. 36. [https://www.hebrewbooks.org/pdfpager.aspx?req=58135&st=&pgnum=45 Maaseh Rav 178] records Gra's practice to do a thorough bedikat chametz for a very long time.</ref>

==Scattering Ten Pieces of Chametz==

#The minhag is to scatter ten<ref>Mishna Brurah 432:13 quotes that Arizal held that specifically ten pieces should be scattered before bedika. [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:4)] quotes this as well.</ref> pieces of Chametz to be found during the bedika.<ref>Rama O.C. 432:2, Mishna Brurah 432:13, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:1)]. Rama (432:2) quotes one opinion who says that the minhag to leave pieces of bread around the house is to ensure that one finds chametz to prevent a berakhah of biur chametz being said in vain. However, the Rama concludes, that it is not necessary since one’s intent in the berakhah is to destroy the chametz that one finds. Taz (432:4) discourages this minhag because one may misplace one of the placed pieces. On the other hand, Rabbi Yaakov Reischer in Chok Yaakov (432:13) defends the minhag and argues that putting out pieces encourages one to do a thorough check and not abandon the job if chametz is not found immediately. </ref>
# Nowadays, when people clean the house of Chametz in advance, some poskim maintain that it is an absolute obligation to put out pieces of chametz, while others hold it is still just a minhag.<ref>Shaar HaTziyun 432:12 quotes the Emek Halacha who maintains that nowadays when people clean the house in advance one must put out these 10 pieces of Chametz so that the Bracha on Bedika isn’t a Bracha Levatala. Rav Ovadia Yosef (Chazon Ovadia Pesach p. 36, Yabia Omer 9:88:12, 9:92:2, Yachava Daat 5:31) and [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:2)] agree with the Emek Halacha. However, Halichot Shlomo 5:12 argues that one can still make the Bracha without putting out these pieces because the Bedika includes checking that the areas have been cleaned properly, nonetheless it’s still the minhag to do so. </ref>
#These pieces should be hard Chametz that doesn’t cause crumbs and it should be placed in an area that’s protected from children or mice.<ref>Mishna Brurah 432:12 </ref> Additionally, it may be advisable to wrap it so that it doesn’t make crumbs.<ref>Halachos of Pesach (pg 80) </ref>
#One should be careful not to lose any of the pieces.<ref>Mishna Brurah 432:13 </ref>Therefore, it is a wise practice to write down where the pieces were hidden so that they're not accidentally forgotten.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:8)]</ref>
#Each of the pieces of chametz should be less than a kezayit so that in case one is lost there will be no question that bitul chametz suffices to nullify it.<ref>Chazon Ovadia p. 36, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:7)]</ref>
# The minhag is that some family member hides the pieces and someone else finds them. If he is doing bedika by himself he should nonetheless hide the pieces and find them himself.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:5)]. He writes that this was the practice of the Steipler.</ref>

==If one found Chametz after the Bedika==

#If one found Chametz after the bedika one doesn’t have to recheck the house. <ref>Mishna Brurah 438:4, Halichot Shlomo 5:22 </ref>

==If one did bedika before the night of the 14th==

#If one did bedika during the day of the 13th to the light of a candle one should do bedika the night of the 14th without a Bracha. <ref>Mishna Brurah 433:1 </ref>
#If one did bedika during the night of the 13th to the light of a candle, one doesn’t have to do bedika on the 14th at night if one was careful not to bring Chametz there and if one wants to do bedika it should be done without a Bracha. <ref>Mishna Brurah 433:1 </ref>

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/854906/rabbi-daniel-stein/bedikas-chametz-crumbs,-cleaning-early,-and-going-away/ bedikas Chametz - Crumbs, cleaning early, and-going-away] by Rabbi Daniel Stein
*[http://www.aish.com/h/pes/l/48969586.html The Search for Chametz] on Aish.com

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Making the Beracha

2024-04-07T20:22:55Z

RecentChangesEmail: /* Sitting */

==Sitting==
# One should sit while reciting [[Birkat HaMazon]]. Some say one should also sit for [[Al HaMichya]]. It is preferable to sit for [[Boreh Nefashot]], but in cases of need one may say it standing.<Ref>S”A 183:10 writes that one must sit while saying [[Birkat HaMazon]] and some say one should it while saying [[Al HaMichya]]. So agree the achronim including Yalkut Yosef 183:7. See Mishna Brurah 183:35 who writes that this is according to all opinions. Kaf HaChaim 183:51 and Ben Ish Chai Chukat 4 write that it’s proper to say [[Boreh Nefashot]] seated. VeZot HaBracha (pg 8) writes that if there’s a need one may be lenient and say it standing. </ref>
==Clean hands==
# One shouldn’t make a Bracha while one’s hands are dirty rather one should wipe one hands.<Ref> Kaf Hachaim 158:53 Shaar haTzion 181:32, VeZot HaBracha (pg 8) </ref>
==If One Mistakenly Ate Without a Beracha==
# If one already swallowed his food but plans to continue eating, he should recite a bracha before doing so.<ref> Berachot 51a compares one who eats without a bracha to one who ate garlic, causing him to give off an offensive odor. Should he eat more garlic and increase the odor? One who transgressed by eating without a bracha certainly should not transgress more! This is codified as the halacha in Rambam 4:2, Tur and Shulchan Aruch OC 167:8 and Shulchan Aruch 172:1, and Vezot Habracha pg. 88. </ref> He should not recite a beracha if he doesn't plan to continue eating. <ref> Berachot 51a quotes the opinion of Ravina that even if you are finished eating you can recite a bracha. He brings a proof from the fact that a convert or baal keri (a dispute between Rashi and Tosfot there) can say a bracha on his tevila in the mikveh after the tevila. The gemara rejects his opinion and distinguishes between the two because the convert or baal keri could not have said the bracha before but the person who ate could have. The Rashba 50b s.v. vehatanya quotes the Raavad who holds like Raavad but he argues with the Raavad and cites the Geonim who also held unlike Ravina. Shaar Hatziyun 172:5 writes that this opinion of the Raavad is a daat yachid which we do not accept at all. Therefore, Shulchan Aruch OC 167:8 rules that if he is not going to continue eating he should not recite a bracha. Yalkut Yosef Berachot pg. 118 and Aruch Hashulchan 167:18 agree.</ref> In such a situation, if possible, one should say a bracha and eat a little more. <ref> Magen Avraham 167:21 writes that, if possible, one should say a bracha and eat a little more in order to satisfy the opinion of the Raavad quoted in the Rashba. Mishna Brurah 167:49, Aruch Hashulchan 167:18, and Yalkut Yosef Berachot pg. 118 agree. Rabbi Meir Mazuz (Ish Matzliach 167: footnote 7) says based on the Beit Yosef that this is not necessary. The Madenei Yom Tov 7:33:9 writes that the bracha he makes midway through the meal retroactively covers all of the meal from the beginning of the meal and corrects having eaten without a bracha. However, the Levush 167:8 explains that it is only covers the food from that point and on. Shaar Hatziyun 167:45 and Shaare Tesvhua 206:2 cite the Madenei Yom Tov. Therefore, Or Litzion 2:46:12 and Vezot Habracha pg. 88 say that in a situation where you are saying a bracha on what you are going to eat, you should have in mind to cover what you ate already.</ref>
# If someone ate food without reciting the bracha beforehand, but realized before swallowing, the proper procedure will depend on which type of food he put in his mouth. If it is a food that will become disgusting if spit out, he should put it to the side of his mouth and recite a bracha. If it will not be disgusting to spit it out, he should spit it out and recite a bracha before putting it back into his mouth. <ref> Berachot 50b quotes three beraitot regarding what do in a situation when one ate before reciting a bracha. These beraitot appear to contradict each other. One says to swallow, one says to spit out, and the third says to put the food to the side of one’s mouth. The gemara explains that one should swallow if it is a drink, you should spit the food out if it won’t be disgusting to eat it after that, and you should put it to the side if it will be disgusting to spit out. This is quoted as halacha in Rambam Berachot 8:12 and Shulchan Aruch OC 172:1-2, Vezot Habracha pg. 88, and Chazon Ovadia pg. 68. Mishna Brurah 172:7 explains that the reason that one must spit out foods that will not be disgusting is because the gemara teaches based on a pasuk in Tehillim 71:8 that when reciting a bracha one’s mouth must be void of any object or food, so that it is “filled” only with God's praise. </ref>
# If one drank a liquid but forgot to make a beracha before it, and remembered before swallowing it, he should swallow the liquid and not say a beracha rishona on what he already drank. <ref> Chazon Ovadia [[Berachot]] page 68, Shulchan Aruch 172:1.
The Gemara Brachot 50b establishes that if a person took a drink without a bracha and remembered before he swallowed he should swallow and not say a bracha rishona afterwards unless he has more to drink. The Rosh Brachot 7:33 quotes Rabbenu Chananel who says that if one swallowed the liquid one shouldn't recite a bracha afterwards. However, he then cites the Raavad who says that even if one finished drinking he should recite a bracha. The reason is that unlike the case of Ravina where one finished eating when one's obligation of bracha was lost since one completed his eating, by the case of the drinks one remembered that he needed a bracha before he swallowed though he was just unable to recite the bracha. Therefore, after he swallows when he can recite the bracha he should. Rosh Brachot 7:33 agrees with the Raavad. According to Darkei Moshe 172:1, the Rambam Brachot 8:12 agrees with the Raavad but the Kesef Mishna and Gra 172:2 disagree with that interpretation of the Rambam. Chazon Ovadia Berachot pg. 69 supports the Kesef Mishna. (See Maamar Mordechai 172:2 who writes that the Rashba’s version of the Raavad contradicts the Raavad’s own note on Rambam Berachot 8:12. Shaar Hatziyun 172:5 points out that it is a different Raavad.) The Shulchan Aruch 172:2 holds like the Rabbenu Chananel and Rama like the Raavad. Vezot Habracha pg. 88 agrees. Although Rama 172:1 follows the Rosh, the Mishna Brurah 172:5, and Eliya Rabba 172:1 say one should not recite a bracha rishona if he is not going to drink more (see a list of other poskim who hold this way in the Shaar Hatziyun 672:5). </ref> If one has more drinks one should spit out what one has in one's mouth and then make a bracha on the other drinks one has. One can, however, think the beracha in his mind while the liquid is still in his mouth. <ref> Chazon Ovadia [[Berachot]] page 70-71, Ben Ish Chai Matot 14, Kaf Hachayim 172:1, Pri Megadim M.Z. 172:2, Ketzot Hashulchan 55:9. See Pri Megadim A.A. 172:1 who explains that according to Rabbenu Chananel nothing is gained by thinking the bracha since the liquids were disqualified from a bracha once they aren't fit for anyone else to drink. </ref> Others advise spitting it out as long as it is not a pressing situation where one needs those liquids in one's mouth specifically. <ref> Magen Avraham 172:1 writes that if one isn't pressed to swallow those liquids because either one doesn't need those liquids or one has more, one should spit them out. The reason is that one should spit them out is because doing so avoids the dispute whether one should recite a bracha rishona after swallowing, where the Raavad holds one should and Rabbenu Chananel holds one shouldn't. Mishna Brurah 172:2 agrees. Biur Halacha 172:1 s.v. v'ayno points out that it is only that ideally one should be strict for the Raavad to spit out the water if he has more but one who is lenient to swallow what is in one's mouth has what to rely on. Kaf Hachaim 172:3 writes that one should be strict to spit out the liquids to be strict for the Raavad and also not to benefit from the world without a bracha.</ref>
# Even if one omitted the bracha rishona, he should still recite a bracha achrona if he ate or drank a sufficient amount.<ref> Magen Avraham 172:2, Mishna Brurah 171:3, Kaf Hachaim 172:2 </ref>

==Preparing the food==
# The food must be in front of the one making the Bracha, otherwise, the Bracha doesn’t have what to be effective upon and one would need to be a new Bracha. <Ref> Shulchan Aruch OC 206:5 </ref> If the food that’s brought afterwards is of the same kind as the one that the bracha was made upon or it has the same Bracha as the food that we made a Bracha on originally. <Ref> Shulchan Aruch 206:5 </ref>
# Regarding the [[order of brachot]] for foods of the same type and different types see the [[Order of Brachot]] page.

==Text of the bracha==
'''Shem Umalchut'''
# For every Bracha it’s very important to say the words as they were established by the men of the Great Assembly. Words that are crucial to the Bracha and if one misses one of them, the Bracha doesn’t count: Baruch, either Hashem or Elokenu, Melech, and HaOlam. <Ref>S”A 214:1, Mishna Brurah 214:4 </ref> If the Bracha has a conclusion of Baruch Atta Hashem… then the name of Hashem is also crucial. <Ref>Mishna Brurah 214:5 </ref>
==Sources==
<references/>
[[Category:Brachot]]

Lifecycles

2014-01-21T04:57:00Z

RecentChangesEmail:

*[[Shalom Zachor]]
*[[Brit Milah]]
*[[Pidyon HaBen]]
*[[Chinuch]]
*[[Bar Mitzvah]]
*[[Marriage]]
*[[Giving Birth]]
*[[Raising Children]]
*[[Adoption]]
*[[Mourning]]

Asking a Jew to work on Shabbat (and related issues) IN PROGRESS

2013-04-30T21:55:22Z

RecentChangesEmail: RecentChangesEmail moved page Asking a Jew to work on Shabbat (and related issues) IN PROGRESS to Asking a Jew to work on Shabbat

#REDIRECT [[Asking a Jew to work on Shabbat]]

Asking a Jew to Work on Shabbat

2013-04-30T21:55:21Z

RecentChangesEmail: RecentChangesEmail moved page Asking a Jew to work on Shabbat (and related issues) IN PROGRESS to Asking a Jew to work on Shabbat

Just as Jews are oligated to not violate the Shabbat themselves, they are similarly required to prevent other Jews from transgressing the Shabbat laws when possible. One may not encourage Shabbat transgression, even by non-observant Jews who are going to violate the Shabbat anyway. Asking a non-observant Jew to do something forbidden is much more severe than asking a non-Jew. In addition to causing real sin to occur, the instigater himself violates "lifnei iver lo titen michshal" for beng the cause of someone else's demise.
===Asking a non-observant Jew to do work on Shabbat===
* It is forbidden to ask a Jew to do forbiden work.