Translation:Shulchan Aruch/Orach Chaim/254
254: Laws of Food that's Prepared from Erev Shabbos in order to be completed on Shabbos. Contains 9 seifim.
1 Although it is permitted to do leave raw meat, these words apply to meat cooked in a pot, but it's forbidden to place it next to the fire close to dark for roasting, since it roasts quickly and he might come to stir. And these words apply to beef or goat meat; but kid or fowl, that are cut up into sections, are permitted as there we do not fear that they might be stirred, since if he will stir the coals, the meat will burn (i.e., it will go beyond the stage of roast, and will enter the stage of that what's burned), for they require no more than the heat of the fire. And if it is done in an oven, and he sealed its mouth with clay, whether it's kid or fowl that are whole, or whether it's beef or goat meat, it's permitted, for we need not fear for stirring, for if one comes to open the oven and to stir, air will enter and the oven will get cooled and the meat will harden and spoil. Glossː And there is no difference in this whether it is completely raw or that it was somewhat cooked. [Beis Yosef]. And as long as the body is whole, even if its head and feet are not attached to it, it is called whole (Hagahos Mordechai). And there are some who are stringent and hold that in an oven that is sealed with clay, everything is permitted. And over the fire that's uncovered, everything is forbidden. And in an oven thats mouth is closed, but that's not sealed with clay, there, the distinction can be made between a kid and fowl and other meat, in the way that was explained. And so is the custom in accordance with this opinion (Tur; and Hagahos Ashiri; and Beis Yosef in the name of Rashi; Smag; and Smak; and Book of the Heave-Offering).
2 Onion and egg or meat are not roasted on coals unless there is enough time while it's still daytime for it to be roasted on both of its sides, to the degree of ma'achal ben Derusa'i, which means half-cooked, even if it is kid meat, for since one placed it on coals, one's only concern is that the roasting be done quickly – and even if it will get scorched. Therefore, we fear that he might stir. However, when it is already roasted to the degree of ma'achal ben Derusa'i, even if it's beef, we do not fear that he might come to stir, for since it is edible, why should he stir to ruin it?
3 If one transgressed or forgot and it was roasted on Shabbos in a prohibited manner, it is forbidden.
4 Fruits that are eaten raw – it is permitted to place them around the pot, even though it is not possible for them to roast before dark. And nonetheless, it is necessary to be careful that one should not return the cover, if it got uncovered, once it's dark, and not to add to it, until they will be roasted, because one hastens to complete their cooking on Shabbos.
5 Bread is not placed in an oven close to dark, unless there is enough time for a crust to form (meaningː that a crust and a bark will ascend on the face of the bread because of the fire) on its side that is stuck to the oven; and not a loaf over coals unless there is enough time for a crust to form on its side that's facing the fire. Glossː And any that one slices it and the pieces don't stick are called crusted on the face/top (Hagahos Maimoni, Chapter 3). And pashtida or fladin require a crust on its surface on top and on bottom, and what is inside it should be cooked to ma'achal Ben D'rusai (Beis Yosef in the name of Sma"g and Book of the Heave-Offering and Hagahos Maimoni). And if one placed them close to dark and their surface did not crust, if it was intentionally – it is forbidden until Motzei Shabbat for as long as it takes for them to be done. And if unintentionally – if one does not have what to eat, it's permitted for him to remove from it food for three meals, and one says to others who do not have what to eatː "Come and remove for yourselves food for three meals". And when he's removing, he should not remove it with a marde (meaningː with a shovel and with a peel; translation of marde is paleh in the foreign language), but with a knife or something similar so that he shouldn't do in the way he does during the weekday. And if it isn't possible to remove in a different way, he may remove with a marde. And if one placed it in the amount it takes for it to crust, since he did not perform a forbidden task, and it is a Shabbat need, he removes it like its normal way. And if it's not for the need of the day, it's forbidden even in a different way.
Gloss: And all of this applies regarding an oven that is not sealed with clay (Hagahos Ashiri). However, if it is sealed with clay, or that he is not baking for the need of Shabbat, but for Motzei Shabbat, when he has time to bake it, it is permitted, because we do not decree in such a situation that he might rake (Kol Bo).
6 And if one placed it on Shabbos, even intentionally, it is permissible for one to remove it before it bakes so one will not come to an issur who's punishment is stoning.
7 In our ovens, which do not have the removal of bread, it is permitted to take out more than three meals with a knife or with anything that he will stick into it. And nevertheless, one should not remove with a baker's shovel because it looks like a weekday practice.
8 A person should not fill a pot with asasiot (meaningː types of beans that grow in the Land of Israel and not it Babylon) and lupins and place on a range on Erev Shabbos close to dark because these things do not require much cooking and his intention is to eat them immediately; and because of this, even if they were not cooked at all, they are like other dishes that began to cook but were not cooked as much as needed, that it is forbidden to leave them. And the same law applies to a kirah and a kupach. Glossː When they are not raked and covered with ash and it is possible to stir (Beis Yosef; and Maggid Mishneh, Chapter 2). And if one did so, even unintentionally, they are forbidden after Shabbos until the time it takes for them to be made.
9 Likewise, one should not fill a cask of water and put in the oven on the eve of Shabbos before dark; and if he did so, they are forbidden after Shabbos for the time it takes for them to be made.