Maaseh Shabbos 8

The Gemara asks: Based on these conclusions, who is the tanna who taught this Tosefta that the Sages taught: A woman may not fill up a pot with pounded wheat and lupines, a type of legume, and place them in the oven to cook on Shabbat eve at nightfall. And if she placed them in the oven, not only may they not be eaten on Shabbat itself, but even at the conclusion of Shabbat they are forbidden for a period of time that would be sufficient for them to be prepared, i.e., the time it takes to cook the dish from the beginning, so that he will derive no benefit from a prohibited labor performed on Shabbat. Similarly, the Tosefta said: A baker may not fill a barrel of water and place it in the oven on Shabbat eve at nightfall to boil the water that is in the barrel, and if he did so, even at the conclusion of Shabbat it is forbidden for the period of time that would be sufficient for it to be prepared from the beginning. Let us say that this Tosefta is in accordance with the opinion of Beit Shammai and not in accordance with the opinion of Beit Hillel. The Gemara answers: Even if you say that it is in accordance with the opinion of Beit Hillel, in those cases the Sages issued a decree due to concern lest the one cooking stoke the coals on Shabbat in order to accelerate the cooking.

Pounded wheat or lupines - types of legumes which need extra cooking.

The amount of time it would take to make - in order that one not benefit from the melacha that was done on Shabbos.

Therefore we hold that one who cooks on Shabbos on purpose, after Shabbos others may eat it though he may never eat it. Though if he cooked it by mistake, it is permitted after Shabbos both to him and others, like Rabbi Yehuda. Though in truth Rashi writes that specifically after waiting the amount of time it would take to make after Shabbos, and this is the opinion of the Baal Halachos Gedolos as well. The reasoning is that since it is forbidden on Shabbos itself in order to prevent him from benefitting from his wrong actions if it were permitted right after Shabbos his wrong actions would help him (for he would not need to wait after Shabbos until it was cooked). There is an opinion that it is permitted right after Shabbos, since we don't make one wait for the amount of time it would take to do the melacha after Shabbos only where a goy did the work, like where he brings a gift to a Jew and the vegetable that he brought are still commonly found growing, for if you permit it right after Shabbos [Yom Tov] the following Shabbos he will eat it on Shabbos itself since telling a non-Jew to do melacha on Shabbos is light in people's eyes. So too they were strict about something which was made by itself through a Jew, like the braisa in the 1st perek of our masechta (18b) a woman should not fill a pot with legumes before Shabbos as night is falling, and if she does, it is forbidden after Shabbos for the amount of time that it would take to do then, since the mleacha is done on its own, it is lighter in people's eyes and they might come to go ahead and do it, though with cooking there is no need for a decree since it is a strict matter in people's eyes so even it is permitted immediately after Shabbos, people will not [be brazen enough to] go ahead and do it. The Rambam writes that same, in the 6th perek of Shabbos. After Shabbos it may be eaten both by the one who transgressed and others....

(9) Any cooked food that is forbidden to leave [on the fire]: If he transgressed and left it, it is forbidden to eat it until the conclusion of Shabbat, and he waits [the time needed] in order to make it (as if there had been no cooking or condensing on Shabbat, and he would have to make it now). But if he forgot it, it is forbidden until the conclusion of Shabbat [only] if it was a cooked food that had not been fully cooked. But if it was a cooked food that was fully cooked but the more it condensed the better it was for it, it is permissible to eat it immediately on Shabbat.

(1) 1. The Laws of Kirah and a Tanur, placing pots on them on Erev Shabbos: A Kirah is one which is constructed in the shape of a (large) kettle. Pots are placed on top of it, where it has its mouth, and there is room for placing two pots. If this Kirah was fired by means of Gefes [olive waste], or with wood, one may not place food on it to cook in the evening (on Erev Shabbos) with the intention of leaving it there (until after Shabbos arrives) – unless the food has already been fully cooked and is shrinking (i.e., continually getting bigger and smaller as a result from the cooking) to its detriment, in which case it need not be feared that the coals in the stove will be stirred. It is also permitted to place the pot on the stove if the food is raw, i.e. it has not been cooked at all. Since it is raw, one will not pay attention to it until the next morning, as it is can finish cook during the night without stoking the coals. However, if the food is cooked a little bit, or even if it is fully cooked but shrinking through cooking will benefit it, we are concerned that the coals might be stoked. Therefore, leaving it on the stove is forbidden unless the stove is raked, in other words, all the coals are removed from it or are covered with ashes, in other words the coals are covered with ashes to lessen the heat’s intensity. If a raw piece (of meat) is put into the pot, it is permitted just as if it would consist entirely of raw (meat), since now he will not pay attention to the entire pot. But even if the coals were not raked (meaning the coals were taken out of the oven) or covered with ashes (meaning the coals were covered with ashes) it is permitted to place a pot next to it, on the outside. If it was fired with straw or stubble, it is permitted to allow a pot to stay on it even if it was not Gerufa (raked from the stove) or Ketuma (the coals are covered with ashes). RAMA: If two Kirah stoves are joined one beside the other, with an earthenware partition between them: if one is Gerufa or Ketuma and the second is not Gerufa or Ketuma, it is permitted to allow a pot to stay on the one which is Gerufa or Ketuma, even though the one which is not Gerufa or Ketuma will add to its heat. However, as for a Tanur stove even if it was fueled by straw or stubble, it is forbidden to place (a pot) even adjacent to it – even if it is Garuf ve’katum RAMA as long as it is Yad soledes bo. (Haga'ot Mordechai) It goes without saying that it is forbidden to let a pot stay within it or on it. As for a Kupach-stove which has room for placing one pot on it, where it was fueled by straw or stubble, it has the status of a Kirah; where it was fueled by Gefes or wood, it has the status of a Tanur. (Our types of ovens have the status of a Kirah) (R"an). And if he forgot and left it (on the stove) if it is a Tavshil that is cooked all the way it is permitted even if it is food that improves as it condenses (called 'Mitztamech v'Yafeh Lo'). But if it is a dish that is beginning to cook and is not cooked all the way it is forbidden until Motzei Shabbos. Where one deliberately leaves a pot of food, it is forbidden in both cases RAMA: until a time period has elapsed (after Shabbos) during which the cooking done on Shabbos could be done (after Shabbos) (Ha'agahot Ashiri and Rambam). But if a Non-Jew puts it back on on Shabbos the law is the same as one who forgot and left it on (Ha'agahot Ashiri). And if a Jew puts it back on the law is the same as one who intentionally left it on. (Ha'agahot Mordechai). And if the food condensed through more cooking to its detriment it is permitted because he receives no benefit from the forbidden thing. (Beis Yosef, and see the beginning of Siman 237) There are those who say that where it has already been cooked to the degree of Ma’achal ben Derusa’i (i.e. the name of a thief who ate his food semi-cooked) or it is completely cooked and further cooking will improve it, it is permitted to leave it on a Kirah. RAMA: or even on a Tanur (HaMagid; Ha'agahot Mordechai; the beginning of the paragraph Kirah in the Beis Yosef) even one fired with Gefes (olive waste) or wood, and even if it was not Gerufa or Ketuma. In this opinion, Garuf ve’katum and firing with straw and stubble were mentioned only when the cooking process has begun but has not reached the stage of Ma’achal ben Derusa’i; or, where one has removed the pot from the stove and desires to return it on Shabbos. Where one forgets and leaves a pot of food, which has begun to cook, but has not reached the stage of Ma’achal ben Derusa’i , it is forbidden to eat it. It goes without saying where one intentionally leaves it there that it is forbidden to eat. RAMA: The people’s custom is to be lenient and follow this last opinion ...........

and they brought a pipe - before Shabbos.

of cold water - in order to heat them up as the [cold] water would pass through the pipe the whole Shabbos.

Into a pipe - of the hot springs of Teveria.

If it was on Shabbos - the water that came [became hot] on Shabbos.

this is the correct reading: like hot water that was heated up.

(1) 1. The Laws of Insulating a Pot of Hot Food, containing 8 Seifim: Hatmana (definition: insulating a pot of hot food) may not be done on Shabbos even with a substance that does not increase heat. However, during the time-frame that is questionable if it’s night (Bein Hashemashos), Hatmana may be done. Hatmana may not be done in a substance that adds heat, even while it is yet day (before Shabbos). If one did Hatmana in a substance that adds heat, the food is forbidden even after the fact. But this specifically refers only to cold food heated (by Hatmana) or (cooked food) improved by further cooking, but if it only retained its original warmth, it is permitted (to eat the food). RAMA: There are those who say that if one forgot and did Hatmana accidentally with a substance that adds heat, it is permissible to eat. [Ha'gahos Mordechai]. And there are those who say, that all this is only forbidden when it is done for the night (meal), but if the Hatmana is done [on Friday] for the following day, while it is still day, it is permissible to do Hatmana in a substance which adds heat. [Mordechai, beginning of the chapter 'Kira'; Beis Yosef, end of Siman 253 in the name of Shbolei Leket]. After the fact one can rely on this opinion provided one does not become accustomed to doing so.

(4) The food is forbidden - since he didn't clarify further it implies that even if done by mistake it is forbidden, and so too is implied in the Rama. And even though if he forgot and left the food on the fire it is permitted in Siman 253, still they were stricter by hatmanah.

(1) 1. The Laws of Insulating a Pot of Hot Food, containing 8 Seifim: Hatmana (definition: insulating a pot of hot food) may not be done on Shabbos even with a substance that does not increase heat. However, during the time-frame that is questionable if it’s night (Bein Hashemashos), Hatmana may be done. Hatmana may not be done in a substance that adds heat, even while it is yet day (before Shabbos). If one did Hatmana in a substance that adds heat, the food is forbidden even after the fact. But this specifically refers only to cold food heated (by Hatmana) or (cooked food) improved by further cooking, but if it only retained its original warmth, it is permitted (to eat the food). RAMA: There are those who say that if one forgot and did Hatmana accidentally with a substance that adds heat, it is permissible to eat. [Ha'gahos Mordechai]. And there are those who say, that all this is only forbidden when it is done for the night (meal), but if the Hatmana is done [on Friday] for the following day, while it is still day, it is permissible to do Hatmana in a substance which adds heat. [Mordechai, beginning of the chapter 'Kira'; Beis Yosef, end of Siman 253 in the name of Shbolei Leket]. After the fact one can rely on this opinion provided one does not become accustomed to doing so.

(7) It is permitted to eat - specifically a fully cooked dish, though if it finished cooking on Shabbos, it is forbidden, for it is certainly that it is not better than waiting.

(1) 1. The Laws of Kirah and a Tanur, placing pots on them on Erev Shabbos: A Kirah is one which is constructed in the shape of a (large) kettle. Pots are placed on top of it, where it has its mouth, and there is room for placing two pots. If this Kirah was fired by means of Gefes [olive waste], or with wood, one may not place food on it to cook in the evening (on Erev Shabbos) with the intention of leaving it there (until after Shabbos arrives) – unless the food has already been fully cooked and is shrinking (i.e., continually getting bigger and smaller as a result from the cooking) to its detriment, in which case it need not be feared that the coals in the stove will be stirred. It is also permitted to place the pot on the stove if the food is raw, i.e. it has not been cooked at all. Since it is raw, one will not pay attention to it until the next morning, as it is can finish cook during the night without stoking the coals. However, if the food is cooked a little bit, or even if it is fully cooked but shrinking through cooking will benefit it, we are concerned that the coals might be stoked. Therefore, leaving it on the stove is forbidden unless the stove is raked, in other words, all the coals are removed from it or are covered with ashes, in other words the coals are covered with ashes to lessen the heat’s intensity. If a raw piece (of meat) is put into the pot, it is permitted just as if it would consist entirely of raw (meat), since now he will not pay attention to the entire pot. But even if the coals were not raked (meaning the coals were taken out of the oven) or covered with ashes (meaning the coals were covered with ashes) it is permitted to place a pot next to it, on the outside. If it was fired with straw or stubble, it is permitted to allow a pot to stay on it even if it was not Gerufa (raked from the stove) or Ketuma (the coals are covered with ashes). RAMA: If two Kirah stoves are joined one beside the other, with an earthenware partition between them: if one is Gerufa or Ketuma and the second is not Gerufa or Ketuma, it is permitted to allow a pot to stay on the one which is Gerufa or Ketuma, even though the one which is not Gerufa or Ketuma will add to its heat. However, as for a Tanur stove even if it was fueled by straw or stubble, it is forbidden to place (a pot) even adjacent to it – even if it is Garuf ve’katum RAMA as long as it is Yad soledes bo. (Haga'ot Mordechai) It goes without saying that it is forbidden to let a pot stay within it or on it. As for a Kupach-stove which has room for placing one pot on it, where it was fueled by straw or stubble, it has the status of a Kirah; where it was fueled by Gefes or wood, it has the status of a Tanur. (Our types of ovens have the status of a Kirah) (R"an). And if he forgot and left it (on the stove) if it is a Tavshil that is cooked all the way it is permitted even if it is food that improves as it condenses (called 'Mitztamech v'Yafeh Lo'). But if it is a dish that is beginning to cook and is not cooked all the way it is forbidden until Motzei Shabbos. Where one deliberately leaves a pot of food, it is forbidden in both cases RAMA: until a time period has elapsed (after Shabbos) during which the cooking done on Shabbos could be done (after Shabbos) (Ha'agahot Ashiri and Rambam). But if a Non-Jew puts it back on on Shabbos the law is the same as one who forgot and left it on (Ha'agahot Ashiri). And if a Jew puts it back on the law is the same as one who intentionally left it on. (Ha'agahot Mordechai). And if the food condensed through more cooking to its detriment it is permitted because he receives no benefit from the forbidden thing. (Beis Yosef, and see the beginning of Siman 237) There are those who say that where it has already been cooked to the degree of Ma’achal ben Derusa’i (i.e. the name of a thief who ate his food semi-cooked) or it is completely cooked and further cooking will improve it, it is permitted to leave it on a Kirah. RAMA: or even on a Tanur (HaMagid; Ha'agahot Mordechai; the beginning of the paragraph Kirah in the Beis Yosef) even one fired with Gefes (olive waste) or wood, and even if it was not Gerufa or Ketuma. In this opinion, Garuf ve’katum and firing with straw and stubble were mentioned only when the cooking process has begun but has not reached the stage of Ma’achal ben Derusa’i; or, where one has removed the pot from the stove and desires to return it on Shabbos. Where one forgets and leaves a pot of food, which has begun to cook, but has not reached the stage of Ma’achal ben Derusa’i , it is forbidden to eat it. It goes without saying where one intentionally leaves it there that it is forbidden to eat. RAMA: The people’s custom is to be lenient and follow this last opinion ...........

(14) If a Jew returned them - on Shabbos even by mistake, it is like he transgressed on purpose and it is forbidden if it can still improve from cooking, for in the Commentary on the Mordechai it implies that even if he forgot and left the food on the fire, it would be forbidden if the fire improved the food and therefore the Rama paskens like him if the pot was returned to the fire on Shabbos. Though in truth it appears to me about this, that for others it is permitted, since the Commentary on the Rosh is unsure if one should forbid the food even to him, since it was cooked previously and it was a mistake.

(2) 2. A healthy person may eat raw meat (on Shabbos) from an animal slaughtered on Shabbos for the sake of a (critically) ill person, regardless of whether the person was ill before Shabbos or became ill on Shabbos. However, if one cooked food (or performed any other Melacha) for a (critically) ill person, it is forbidden (on Shabbos) for a healthy person or for an ill person (who is not critically ill) to eat that food, because we are afraid that additional food will be cooked for people other than the sick. RAMA: Even if a gentile cooked the food; it is forbidden to be eaten on Shabbos (by people other than the ill). (Tosefos, Ran). It is forbidden for a healthy person to eat fruit that was picked on Shabbos for the sake of the ill even if he was ill before Shabbos, because the fruit continues to grow on Shabbos and is Muktze. (Beis Yosef in the name of Orchot Chaim).

(6) Maybe he will increase - which is a Torah level prohibition when he adds food to be cooked, for him, even before you put the pot on the fire. Others say it is Rabbinic only, see the Beis Yosef.

(2) on Shabbos - in any case where there is doubt/debate if it is included in cooking or not or in other similar melachos, we should not forbid it post facto, for the whole prohibition is only a Rabbinic fine/penalty and a case of doubt on a Rabbinic matter, we rule leniently.

(4) Forever - to have benefit from that work that the Rabbanim fined him. Though still it is permitted to benefit from the money that the item was sold for. The Magen Avraham writes in the name of the Rashba, additionally the pot that was used for cooking on Shabbos, you are forbidden to cook in it, since there is absorbed matter which is forbidden to him, specifically if one cooked for someone healthy, though if he cooked for a sick person the pot is permitted.