Translation:Shulchan Aruch/Orach Chaim/253
253: Laws of a Kirah and a Tanur, placing a pot on it on Erev Shabbos.
1 A kirah stove, which is constructed in the shape of a kettle, and a pot is placed on top, on its mouth, and there is room on it for placing two pots – if it was fired by means of gefes, which is olive waste, or with wood, it is forbidden to place food on it to cook while it's still daytime to leave it on it – unless it has already been fully cooked and is shrinking (i.e., continually getting smaller) to its detriment, for it need not be feared that he might stir – or if the food is raw, i.e. it has not been cooked at all, for since it is raw, he does not pay attention to it until tomorrow, and it can finish cook during the entire night without stoking. However, if it was cooked a little bit, and it wasn't fully cooked as needed, and even if it was fully cooked as needed but shrinking will benefit it, we are concerned that he might stoke. And it's forbidden to leave it on it unless he raked, meaning that he removed all the coals from it, or he covered with ash, meaning that he covered the coals with ash to lessen their heat. And if he placed in it a raw piece, it is permitted just as if its entirety was raw, since through this, he removes his attention from it. And even if it's not raked (meaning that he took out the coals of the oven) and covered with ash [meaning that he covered the coals with ash] it is permitted to place a pot next to it, on its outside. And if it was fired with straw or with stubble, it is permitted to allow to stay on it even if it was not raked and the coals are not covered with ash. Gloss: Two kirah stoves that are joined one beside the other, and an earthenware partition is between them – one is raked and covered with ash and the second is not raked and covered with ash, it is permitted to allow to stay on the one which is raked and covered with ash, even though the one which is not raked and covered with ash adds heat (Gemara, Chapter "Kirah"). And a tanur stove even if it was fueled by straw or stubble, it is forbidden to place even adjacent to it – even if it is raked and covered with ash, gloss: as long as it is yad soledes bo. [Hagahot Mordechai]. And it goes without saying that it is forbidden to let stay within it or on it. And a kupach-stove which has room for placing one pot – if it was fueled by straw or stubble, it has the status of a kirah. By gefes or by wood – it has the status of a tanur. [And our ovens – their status is like a kirah] [Ra"n, beginning of Chapter "Kirah"; and Kol Bo; and so it seems from the Commentary of Rashi]. And if he forgot and left it, if it is a tavshil that was fully cooked, it is permitted even if it is food that improves as it condenses. And if it is a dish that began to cook and was not fully cooked, it is forbidden until Motzei Shabbos. And if he deliberately left it, it is forbidden in both of those, gloss: until a time period has elapsed during which it could be done (Hagahot Ashiri; and Rambam, Chapter 3). And if a heathen put it back on Shabbos, its law is as if he forgot and left it on [Hagahot Ashiri]. And if a Jew put it back on, its law is as one who intentionally left it on. [Hagahot Mordechai]. And if it condenses to its detriment, it is permitted because he received no benefit from the forbidden thing. [Beis Yosef; and see above, beginning of Siman 237]. And there are those who say that whenever it has been cooked to the degree of ma'chal ben Derusa'i (i.e. the name of a person who ate his food while it was not fully cooked) or that it was completely cooked and further condensing will improve it, it is permitted to leave it on a kirah, gloss: or even on a tanur (HaMagid, Chapter 3; and Hagahot Mordechai; and Rambam, Chapter 3; and beginning of Chapter "Kirah"; Beis Yosef), even one fired with gefes and wood, and even one not raked and covered with ash. And "raked" and "covered with ash" and "firing with straw and with stubble" were mentioned only when the cooking process has begun and it has not reached the stage of ma'chal ben Derusa'i; and likewise, regarding if he removed the pot from it and comes to return it on it on Shabbos. And if he forgot and left food, which has begun to cook, and has not reached the stage of ma'chal ben Derusa'i, it is forbidden. And it goes without saying, if he intentionally left it. Gloss: And the custom is to be lenient in accordance with the last opinion. And all this is regarding leaving it – that the pot is seated on a seat of iron or over stones and isn't touching the coals. But wrapping it over coals is forbidden according to all. Glossː And there are those who say that even if the pot is standing directly over the fire, as long as it's uncovered from above, it is not called "wrapping" and it's permissible. And so is the custom. But care is taken to move it a little away from the fire before the Shabbos so that the Jew should be able to remove it from there. And if he didn't move it away from the fire and he found it over the fire on Shabbos, it should be removed from there through a heathen. And if there is no heathen, it is permissible for a Jew to remove it from there and he should be careful that he should take it from there gently and he should not shake the coals. And then, even if he will shake them a little bit, something done without intention is permissible. (Mordechai, beginning of Chapter "Kirah"; and Haggahot Maimuniyyot, Chapter 7).
2 A kirah that is raked and covered with ash, and one removed the pot from it even on Shabbos, he may return it as long as it is boiling, gloss: and it is still in his hand (Tur), and he has not placed it on the floor, gloss: and his intention is to return it (Tur). And this is specifically on top of it. But to its inside, it is forbidden. And regarding a tanur, it is forbidden to return, even one that is raked and covered up with ash. And the same rule applies to a kupach if he fired it with gefes and wood.
Gloss: And this is specifically when the food is fully cooked (Beis Yosef). And then, it is permitted to return it, even to another kirah. But if it was not fully cooked, it is forbidden, even to that kirah (Rambam, Chapter 3). And there are those who say that all of this is forbidden only when he removed it from the kirah while it was still day and didn't return it until it darkened. However, if he removed it from there once it darkened, it is permitted even if he placed it on the floor. (Ra"n, Chapter "Kirah"; and Kol Bo). And so is the custom to be lenient regarding our ovens, that have the status of a kirah, and the words of those who are lenient are relied upon. And it is good to be stringent. But in all opinions, if it has cooled off, it is forbidden [Beis Yosef]. And there are those who say that if he removed food from the tanur on Shabbos, it is forbidden to place it in pillows and in blankets (Hagahot M., Chapter 7). There are those who say that as long as it's close to dark, or close to Barchu, which for us constitutes an acceptance of Shabbos (Hagahot Mordechai), if it is so close that if the pot would be cooled, it is not possible to boil it up while still day, its law is just like on Shabbos itself. And some are lenient in this. And the custom is to be lenient. Nevertheless, it is good to be stringent in a case where there isn't such a need. And this is only regarding placing directly onto a kirah. However, to place it next to it, even next to a fire in a place where it is yad soledes bo, is permitted, even close to dark (Hagahot Mordechai and Haggahot Maimuniyyot). And regarding a tanur, there is no difference between returning onto it or next to it. And only in an area where it is yad soledes. But if it is not yad soledes there, it is permitted even on Shabbos, as will be explained below, Siman 318.
3 One who rises in the morning and saw that his food has burnt, and he is concerned that it might burn more, he may remove it and place a used pot that is empty on the mouth of the kirah, and then put the pot containing the food atop the empty pot. And he should be careful that he should not place his pot on the ground and that it should be boiling. And it has already been explained that it is customary to be lenient even if he placed them on the ground.
4 One should protest against those whose practice it is to wrap up a kettle of hot water while still day, and they pour it into the pot on Shabbos when the food condenses (and see below, Siman 318).
5 On Shabbos, it is permissible to place onto a pot of hot water, a dish of food that was fully cooked from the eve of Shabbos, such as panades and the like, to warm them, since it is not in a usual manner of cooking. However, it is definitely forbidden to place under the cloths that are placed on the kettle. Gloss: And similarly, it is forbidden to place it on a kirah even one that is raked and covered with ash, as they only permitted returning, and in the way that as has been explained. And some permit to place into the tanur in which they baked while it was still daytime, for since they didn't wrap in it, rather, they baked in it while it was still daytime, only a small amount of heat remains in it and there need be no concern for cooking (Kol Bo) – and only provided that it has not cooled completely. And some are stringent in this case. And if the heat in the tanur is so intense that it is of yad soledes bo, it is forbidden. And see below, Siman 318. And all of these things that are forbidden to do – one may not tell a heathen to do. It is therefore forbidden to tell a heathen to heat up the pot if it was cooled. And if he did so, it is forbidden to eat it even cold. [Beis Yosef and Rashba in a responsum]. However, if the food has not cooled so much that they are still edible, it may be eaten if the heathens heated it up. For this reason, it is the practice that the heathens remove the pots from the ovens in which they store, and they place them next to or on top of a winter stove, and then she lights that stove, and through this, the pots become boiling once again. However, through a Jew, it is forbidden in such a case. (Terumas HaDeshen). If, however, the pots are still hot, it is permitted to place them next to the winter stove, since it has been explained that our ovens have a status of a kirah, and placing it next to a kirah, which is not raked and covered with ash, has the same law as placing on top of it when it is raked and covered with ash. And it has already been explained that the practice is to be lenient regarding returning it on Shabbos even if he placed it on the ground. And the same rule applies regarding to place it next to an oven which is not raked and covered with ash, since the pot is still hot and fully cooked. And so the practice is widespread to permit. And see below, Siman 318.