Rephael Cattan

We are beginning siman 1. The Chayei Adam begins with another source for the prohibition of amira l’akum. The Chayei Adam writes that it is assur for a Jew to allow a non-Jew to perform work for him on Shabbos. This language implies that there will be scenarios in which the non-Jew offers to do […]

 We are continuing in our introduction to the halachos of amira l’akum. Yesterday, we learned that there are a few explanations behind the issur of amira l’akum. One reason, which does not apply here, is the issur of discussing melacha on Shabbos itself. (This reason does not apply over here as the Chayei Adam is

 We are beginning Klal 3, discussing the halachos of amira l’akum, asking a non-Jew to do work for a Jew on Shabbos. The same way the Chayei Adam divides up shehiyah and hatmana between the last Klal and discusses them again later, he will do so with amira l’akum. We will begin with the concept

 We have finished siman 2, and are addressing whether it is permissible to open a contemporary oven door of a lit oven on Shabbos. To clarify, we are not discussing a situation in which opening and closing the oven door is causing bishul. Rather, we are discussing where there is no food in the oven

 We have finished siman 2, and are addressing a few other points regarding hatmana. Today, we will discuss whether it is permissible to open a contemporary oven door of a lit oven on Shabbos.   In general, ovens work on a heating cycle, in which the heating element turns off once the oven has reached its

 We have finished Klal 2. The Chayei Adam discusses hatmana again in Klal 20, but we address a few more points here.   We learned that we follow the approach of the Rema (shiur S0049) that hatmana b’miktzas is muttar. We left off (shiur S0056) with a question regarding whether hatmana b’miktzas is defined by the

 We are continuing in siman 7, discussing the halachos of hatmana as they regard an oven. The Chayei Adam writes that if a person leaves fully cooked liquids in the oven (e.g, coffee) that have cooled down, if by opening and closing the oven door they will reheat, it is assur to close the door. 

 We are beginning siman 7, where the Chayei Adam will discuss a practical application of hatmana regarding an oven. Although the application does not apply to us, because our ovens are made differently, there are important points we will extrapolate from the case.  The Chayei Adam writes that people would store food in their oven

 We are beginning siman 6. The Chayei Adam begins the siman by repeating a point he made before. He writes that it is assur to wrap a pot completely in blankets or covers, even if the covers are not mosif hevel, once Shabbos has begun. Thus, a person cannot take a pot out of the

 We are continuing in siman 5, discussing the halachos of hatmana. The Chayei Adam now discusses the halacha of someone who violates the takana of Chazal and performs hatmana in an assur fashion.   The Chayei Adam writes that if one performs hatmana with something which is mosif hevel, if they knowingly transgressed the halacha, it

 We are continuing in siman 5, discussing the halachos of hatmana. We left off with a contradiction in the Chayei Adam. On the one hand, he writes that hatmana b’miktzas is muttar, but on the other hand, he only allows for the coffee pot to be submerged in sand if the majority of the pot

 We are continuing in siman 5, discussing the halachos of hatmana. The Chayei Adam is discussing a scenario in which a person is trying to perform hatmana on coffee. They dig a hole in the floor of the oven and place the coffee pot there. The Chayei Adam wrote that this is muttar, as we

 We are continuing in siman 5, discussing the halachos of hatmana. The Chayei Adam moves on to the following question. We know that hatmana with a mosif hevel is assur even before Shabbos, but hatmana with a maamid hevel is muttar before Shabbos. What do we consider something which adds heat, but, as time goes

 We are continuing in siman 5, discussing the halachos of hatmana. The Chayei Adam writes that the definition of hatmana is when the insulating material touches the pot which is being insulated, and that it is surrounded on all sides. The reason Chazal prohibited hatmana was because they were concerned that a person is interested

 We are continuing in siman 5, discussing the halachos of hatmana. The Chayei Adam writes that Chazal prohibited insulating a food item even before Shabbos with an item which is mosif hevel, generates heat. On Shabbos itself, it is assur to perform hatmana even with an item which is maamid hevel, maintains the heat.   The

We are beginning siman 5, where the Chayei Adam will discuss hatmana, insulating food which is not on the fire. Although theoretically this could apply on Shabbos, the primary issue is when it occurs on erev Shabbos. Therefore, the Chayei Adam discusses this halacha primarily over here, although he returns to it later, when discussing

 We have finished siman 3. The Chayei Adam ends the siman with a practical example. If people are traveling, and stop for Shabbos, if they put up food to cook, they must be sure it is cooked halfway before Shabbos. Again, we see the Chayei Adam stressing that one can rely on maachal ben derusai

 We have finished siman 3, and are discussing the concept of gerufah u’ketumah, which, for our purposes, means putting up a blech. We learned (S0039) that there are differences between Ashkenazim and Sephardim regarding how cooked the food must be before putting it directly on a fire (i.e., without gerufah uketumah) before Shabbos. This machlokes

 We have finished siman 3. We pointed out that the Chayei Adam does not discuss the solution of covering over the coals or knobs. This solution is discussed in the Gemara, and is known as gerufah u’ketumah. When one leaves food on the fire, there is concern one may stir the coals. But if one

 We are continuing in siman 3, discussing putting up food before Shabbos to cook into Shabbos. We mentioned that foods which are edible raw are not included in the issur of shehiyah; today we will discuss this point further.  The Chayei Adam writes that food items which are eaten raw, such as fruits or milk,