Bishul 2

Machal Ben Drusai - one third it is cooked.

Gemara: Ben Drusai - he was a bandit and he would cook his food one third [which would suffice since he didn't have time to wait.]

And there are those who say there is a different version of this discussion: Rava says: Even if the fig-bulk of the meat that was fully roasted on only one side was distributed over two or three separate spots, he is liable for cooking on Shabbat. Ravina said to Rav Ashi: We learn this halakha in the mishna as well: One who drills a hole of any size is liable. What are the circumstances? If we say that the hole is in one spot alone, why is he liable? For what purpose is a hole of any size fit to be used? Rather, is it not referring to one who drills holes in two or three different spots, and the reason he is liable is that these holes are fit to be joined? Similarly, in the case discussed by Rava, one is liable for the cooking of the meat in a few different spots which can join together. The Gemara answers: No; actually the mishna is referring to one who drills in only one spot, as one can say that it is fit as an entrance for the placement of the tooth of a key.

(5) [If] he placed meat on the coals: If the amount of a dried fig was roasted – even in two or three places – he is liable. If the amount of a dried fig was not roasted, but all of it was cooked halfway, he is liable. If it was cooked halfway [only] on one side, he is exempt until he turns it over and it is cooked hallway on both sides. [If] he forgot and cleaved bread to the oven [wall] on Shabbat and [then] remembered, it is permissible for him to peel it off before it is baked and he come to [having done] forbidden work.

Recoils - is pulled backwards out of fear of being burnt. And this is the term "I will recoil in trepidation" [Targum translates it as:] and I will worry with trembling, and I will let go of my complaints out of fear of the Day of Judgement, if I knew that the day of my death was near, and I will not be forgiven.

(7) That the hand recoils from it - look in Sefer Bechor Shor in his Chiddushim to Chulin daf 103 where he writes that since we are not experts in the measure [of heat] at which a baby's stomach will burn, therefore either way by a Torah level issue it is correct to be strict by a kli rishon until the doubt is removed from one's heart that this could be the intended heat level and even by a Rabbinic level matter it needs careful inspection [to figure out the correct level of heat] not like the common practice of the world to estimate that the time where it is impossible for one's hand to hold the item because of the heat is called "yad soledes bo" and not less [heat than that,] for this is not correct, see there.

...where one forgot and they put whey into a cup or they milked an animal into a [meat status] cup, they can rinse it out with cold water and it is permitted to eat meat in it. What is the reason? Milk, even when it is coming out of the animal is cold....

...It would seem to the Rashba that that which we permit placing a pitcher of water near the fire is at a distance from the fire where it could never get cooked, though closer than that is forbidden even if one only intends to warm it up [and remove it before it cooks] for maybe he will forget and he will come to leave it there until it cooks. Therefore he comes out here that it is forbidden. And that which we learn there "and not in order that it heat up" means to say, in a place where it cook reach a state of "cooked". The wording is a bit difficult.

Not that they should get heated - not that he will leave them there until they get heated up.

Not that they should cook - they should not be placed there until they reach a state of being cooked [being] that the hand that touches them recoils.

(14) 14. One is permitted to place a container of water or other liquids next to a fire in order to remove the chill, as long as the container is distanced from the fire in such a way that it will not reach Yad soledes bo, the degree that would scorch a baby’s stomach. However, it is forbidden to place it so close to the fire where it could become Yad soledes bo even when he one intends to leave it there only for a short while, since it can become cooked there. RAMA: The same rule applies to fruit or other food items which can be eaten raw. (Mordechai, Perek Kirah and see above Siman 254).

(91) And so too by fruit - meaning that it is forbidden to place them in a place of heat to remove their chill, for maybe you will forget [them there] until they roast [(since the fruit are not in liquid their cooking would be called roasting)] and even though they are edible raw it is still forbidden, for the term "cooking" applies to them for they improve through this [being heated up]. Though to put them far away from the fire [in a place where they will never get cooked] even foods that are not eaten raw are permitted [to be placed there, for they won't cook]. Either way it is permitted to place a towel or a lead container near the fire to heat up [meaning that there is food that was cooked and is still hot in the container and he wants to keep it hot] even if it is so close that the container could melt there or the towel could get burnt there [it is still permitted,] since he is not interested in this it makes this an unintended melacha. Additionally, in a standard situation he won't forget and he will be very careful to take it from there before it melts or burns .