Halacha forbids placing any kind of food on an open flame on Shabbat. Even though the food has been fully cooked, and one simply wants to reheat it, he may not place the food on an open flame. Thus, for example, it is forbidden to place a pot of rice over an open flame on the stove on Shabbat to reheat it, even though it had been cooked before Shabbat. Warming food on Shabbat is permissible only if one uses a "Blech," a metal sheet covering the stove, or a hotplate, which has a metal surface covering the heating element. Once the fire is covered, and not exposed, it is permissible to place certain foods on the covering on Shabbat. Namely, one may, according to our custom, place solid food that has been fully cooked on a Blech or hotplate on Shabbat. For example, it is permissible on Shabbat morning to place a pot of rice on a Blech or hotplate to be reheated. Even though the pot has been in the refrigerator all night and the food is cold, one may place the pot on the Blech or hotplate, since the fire is covered. One may not, however, place cold liquid on a Blech or hotplate on Shabbat, even though it has been fully cooked before Shabbat. Halacha follows the view that "Yesh Bishul Ahar Bishul Be'lah," which means that once a liquid has been cooled, reheating it constitutes "Bishul" ("cooking") with respect to the Shabbat laws. As such, it is forbidden to reheat liquid on Shabbat regardless of whether the flame is exposed or covered. Thus, for example, one may not place cold Kibe Hamda (soup with meatballs) on a Blech or hotplate on Shabbat. Similarly, if one has roast in gravy, he must pour out the gravy before warming up the roast on the Blech or hotplate. One who has cold liquid food, such as Kibe Hamda, which he wishes to eat hot on Shabbat, may ask a gentile – such as a non-Jewish housekeeper – to place it on a Blech or hotplate. Generally, Halacha forbids asking or instructing a gentile to perform on Shabbat an action which is forbidden for Jews to perform. However, in the case of reheating cold liquid food on a covered flame, the Hida (Rav Haim Yosef David Azulai, 1724-1806) rules that it is permissible to ask a gentile. The reason for his ruling is that issue of reheating cold liquids on a covered flame on Shabbat is subject to a debate among the Halachic authorities. Although we follow the stringent position, which forbids reheating such foods, we may rely on the lenient view with respect to "Amira Le'nochri" – asking a gentile. Therefore, despite the fact that one may not personally reheat cold liquid on a Blech or hotplate on Shabbat, it is permissible to ask one's non-Jewish housekeeper to do so. This ruling is cited as Halacha by Hacham Yishak Yosef in his She'erit Yosef (vol. 3, p. 405; listen to audio recording for precise citation). See also Yabia Omer, vol. 7, p. 131. It must be emphasized, however, that this Halacha is limited to the particular issue of reheating cold liquids. One should not extrapolate from this ruling that one may ask his housekeeper to also perform other forms of cooking and reheating. As discussed, the case of reheating cold liquids is exceptional, due to the fact that some Medieval authorities deemed it permissible even for Jews. Summary: One may not place any food – even fully cooked food – on an open flame on Shabbat. One may, however, place solid food on a Blech or hotplate on Shabbat, provided that it had been cooked before Shabbat. One may also ask a gentile to reheat liquid food (that had already been cooked) on a Blech or hotplate on Shabbat.

What are the conditions for reheating dry food on Shabbat? For example, if a person placed foods such as chicken and rice in the refrigerator after the Shabbat meal on Friday night, may he reheat it on Shabbat morning? According to all opinions, it is forbidden to place cold food directly over a flame or in an oven on Shabbat. Even though the stove or oven was turned on before Shabbat, and the food had been fully cooked, one may not place the food over an open flame or inside an oven on Shabbat. This is forbidden according to all views. However, according to Hacham Ovadia Yosef, as he writes in his work Yehave Da'at, one may reheat fully-cooked, dry food over a "Blech," that is, a metal sheet covering the flame. Since people do not normally cook in this fashion, placing food on a metal sheet does not resemble standard cooking, and is therefore permissible on Shabbat. Placing food on a "Blech" differs in this respect from placing food over an open flame or in an oven, which are, of course, conventional methods of cooking food. Hacham Ovadia maintains that one may place the food anywhere on the "Blech," including the area directly over the fire. There are other authorities, such as Hacham Ben Sion Abba Shaul (Israel, 1923-1998), who disagreed, but one may certainly rely on Hacham Ovadia's lenient ruling in this regard. Hacham Ovadia likewise allows reheating dry, cooked food on an electric hotplate. One may place the cold food anywhere on the hotplate, even directly over the heating element. Summary: It is permissible to reheat dry food on a "Blech" or electric hotplate on Shabbat, provided that it is not a liquid and has been fully cooked. One may not reheat food on an open flame or in an oven on Shabbat.

Halacha strictly forbids reheating liquids on Shabbat. Once a soup, gravy or stew has cooled off, one may not place it on a stove (even if it is covered with a "Blech") or a hotplate to be reheated on Shabbat. Doing so may constitute a Torah violation, which is punishable with Sekila (execution by stoning). The question arises as to whether one may set an electric hotplate on a timer, and place cold soup on the hotplate before the hotplate is activated by the timer. For example, one may wish to set the timer to activate the hotplate at 10 AM, and place the soup on the hotplate just prior to that time, so that he could have hot soup during Shabbat lunch. Since the hotplate is cold and inactive at the time he places the pot, perhaps we should not consider this person to be reheating the soup on Shabbat. This issue is subject to a debate among the Halachic authorities. A number of recent Poskim, including the Hazon Ish (Rabbi Abraham Yeshaya Karelitz, 1879-1954), Rabbi Moshe Feinstein (Russia-New York, 1895-1986) and Rabbi Eliezer Waldenberg (Israel, 1915-2006), ruled that this is forbidden, each for different reasons. Hacham Ovadia Yosef, however, in his work Yabia Omer (vol. 10), rules leniently, noting that this situation falls under the category of "Gerama" – an indirect action. Since the person does not actively reheat the soup, but rather indirectly causes it to be reheated, this is permissible. This is also the view of Rabbi Shlomo Zalman Auerbach (Israel, 1910-1995). Hence, one who wishes to be lenient in this regard certainly has authorities on whom to rely. It must be emphasized, however, that one must be careful not to mistakenly compare different cases, and draw conclusions from one situation to another. We deal here specifically with reheating soup or another liquid that has been fully cooked and then cooled, by placing it on a hotplate before the hotplate is activated by a timer. One cannot necessarily extrapolate from this case to other situations of reheating food on Shabbat. Summary: The authorities debate the question of whether one may place cold soup or other liquids on an electric hotplate on Shabbat, before a timer activates the hotplate so it can heat the soup. One who wishes to be lenient in this regard certainly has authorities on whom to rely.

Halacha forbids stirring food in a pot that is on the fire or a blech on Shabbat. The Shulchan Aruch does, however, permit serving on Shabbat from a pot that is over the fire or on a blech. Thus, for example, if one does not want to take the pot of soup off the fire because he needs to keep it there until Shabbat morning, he may serve from the pot even while it is sitting on the fire. Since serving involves merely taking some soup or food with the ladle, and not mixing, it is permissible. One must ensure, however, not to mix the contents of the pot as he serves, such as by taking specifically from the bottom of the pot or moving the ladle around in search of a particular item. Shulchan Aruch, Siman 252:1 See Menuhat Ahava, Helek 2, Page 348

The Shulhan Aruch, in a famous ruling, distinguishes between solid and liquid foods with regard to the permissibility of reheating on Shabbat. When it comes to liquids, the Shulhan Aruch rules that "Yesh Bishul Ahar Bishul," which means that once a liquid food has cooled, reheating it constitutes cooking and is forbidden. It is therefore forbidden to reheat cold liquid food on Shabbat in any manner. With respect to solids, however, the Shulhan Aruch maintains that "En Bishul Ahar Bishul," meaning, the food cannot be "cooked" twice. Even after the cooked food has cooled, reheating it does not constitute a new "cooking." It is therefore permissible to reheat solid foods on Shabbat over a covered flame or hotplate. Common examples of such food include rice and kibbeh. The authorities debate the question of whether or not one may reheat on Shabbat food that is mainly solid, but has some liquid, as well. It must be clarified that we do not refer here to foods that contain liquid inside; nearly all foods have some water inside them. We refer here to a situation such as a roast, or yebra (stuffed grape leaves), which is a solid food but has some gravy sitting on the bottom of the pot. This question depends on how one interprets a certain passage in the Bet Yosef, as well as the correct text of the passage in question. In short, the Minhat Kohen, based on his interpretation of the Bet Yosef, held that a food which is primarily solid has the status of a solid food with respect to this Halacha. Even though it contains some liquid, the food's status is determined by the majority, and therefore it may be reheated on Shabbat despite the presence of some liquid. It is recorded that the practice in Jerusalem was to follow this ruling. Hacham Ovadia Yosef, in his work Yehave Da'at, accepts this lenient position of the Minhat Kohen and allows reheating on Shabbat food that contains some liquid. Interestingly, in a recorded public lecture, Hacham Ovadia appeared to express some ambivalence on the matter, and many understood that he rescinded the ruling issued in Yehave Da'at. But in a later publication (Yabia Omer, vol. 9), Hacham Ovadia clarified that he did not retract his ruling, and that he indeed permits warming such foods on Shabbat. He does, however, add that those who are stringent are "worthy of blessing," as they satisfy all opinions. This point is made by Hacham Ovadia's son, Hacham Yishak Yosef, in Yalkut Yosef. Strictly speaking, though, according to Hacham Ovadia, Halacha follows the lenient view of the Minhat Kohen. Other authorities, however, disagreed. Hacham Ben Sion Abba Shaul (Israel, 1923-1998), for example, ruled stringently on this issue and maintained that one may not reheat liquid under any circumstances, even if the liquid constitutes the minority of a food which is mainly solid. As for the final Halacha, those who have a non-Jewish housekeeper working on Shabbat should preferably ask the housekeeper to place such a food on the Blech or hotplate, rather than doing so themselves. This is permissible according to all views. Those who do not have a non-Jew working in their homes may reheat food that contains some liquid, though it is preferable to be stringent in this regard. Summary: One may reheat on Shabbat (on a Blech or hotplate) dry cooked food that contains some liquid, such as a roast or yebra that has some gravy or juice on the bottom. In order to satisfy all opinions, however, it is preferable to have a non-Jew reheat this food and not to do so oneself.

A question recently arose concerning the situation of a guest who was served hot soup during Shabbat lunch. The guest was surprised to see hot soup being served on Shabbat day, as Halacha forbids reheating cold liquid on a Blech or hotplate on Shabbat, a law known as "Yesh Bishul Ahar Bishul Be'lah." It turned out that the hostess mistakenly thought that one may reheat hot soup on Shabbat, and thus accidentally violated this Halacha. The question thus arose as to whether the soup was permissible to be eaten. Generally speaking, Halacha forbids deriving benefit from prohibited acts committed on Shabbat. Seemingly, then, it would be forbidden to eat the hot soup, as one would thereby be deriving benefit from a Shabbat violation. However, Hacham Ovadia Yosef, in his Hazon Ovadia (vol. 4, p. 422; listen to audio recording for precise citation), ruled that the soup may be eaten in this case. He writes that although food that has been prepared in prohibited fashion on Shabbat is forbidden for consumption, this applies only when the act in question is forbidden according to all authorities. When, however, the permissibility of the act is subject to a debate among the Halachic authorities, then the food is not forbidden. Hacham Ovadia writes that in such a case we may apply the rule of "Safek De'rabbanan Le'kula" (we may act leniently in situations of doubt concerning a Rabbinic prohibition). Since deriving benefit from food cooked on Shabbat is forbidden only by force of Rabbinic enactment, the food is permissible if there is some question concerning the act that was performed. This important principle applies in the case of liquid that was reheated on Shabbat. Although the Shulhan Aruch rules that it is forbidden to reheat liquid on Shabbat, and this is the accepted Halacha, there were some Rishonim (Medieval Halachic scholars) who held that once a liquid had been cooked, it may be reheated on Shabbat even after it had completely cooled. As mentioned, we do not follow this position, but nevertheless, since this issue is subject to debate, if soup was reheated on Shabbat it does not become forbidden. Summary: It is forbidden to reheat cold soup on Shabbat, but if one mistakenly did reheat soup, it may be eaten.

There is a small and utterly indestructible bone in the body called the "luz" bone. It is the bone which sits at the base of the neck. It is from this bone that G-d will reconstruct the entire body when the time arrives for the resurrection of the dead. The "luz" bone is nourished only from the Se'udat Melava Malka, the Saturday night fourth meal. The Melava Malka has three benefits. First, the meal has the benefit of Kabod, honor. It honors the Shabbat queen by escorting it. Second, it brings" Parnassah", success and bounty to the whole week. Third, it brings" Refua", healing to ones aches and pains. The first letters of these three words" Kabod"" Parnassa"and" Refua" spell" Kaper" which numerically equals 300. This might be why Maran put the Halachot of Melava Malka in Siman 300. If one went to sleep on Saturday night without eating the Melava Malka and woke up after Hasot should he eat the Melava Malka at this point? Hacham Ben Sion Abba Shaul (Israel 1923-1998) follows the opinion of the kabbalists that once a person falls asleep and wakes up after Hasot he should not eat until after he prays Shaharit. Hacham Ovadia Yosef argues that as long as Alot Hashahar, dawn, did not yet arrive one can still eat even if he did not pray shahrit. Rav Haim Palachi (Turkey, 1788-1869) writes that one should have 2 loaves of bread at this meal. One doesn't have to break from these two breads rather it is there to show honor to the meal. Parents should bless their children and rabbis their students at this meal. The Ben Ish Hai (Rabbi Yosef Haim, Baghdad 1833-1909) writes that in the Birkat Hamazon one should say "Migdol Yeshu'ot Malko" instead of "Magdil". One should follow the custom to light candles in memory of the rabbis at this meal. The Passuk says "Ve'hene Sulam Mu'sav Arsa Ve'Rosho Ma'gia Ha'shamayma", which literally means "and behold the ladder was on the ground and its top reaching the sky". The Ben Ish Hai writes that the word "Sulam" stands for the words "Seudat Levayat Malka", the meal that escorts the Shabbat. The passuk means that this meal of Melava Malka is occasionally thrown to the ground without people treating it with respect, however its true worth reaches the highest levels in heaven.

Maran (Rabbi Yosef Karo, author of the Shulhan Aruch) dedicates a full Siman (Orah Haim 300) to the subject of the Melava Malka –the Saturday night 4th meal. The reason for this meal is, upon a departure of a king from a town, the people make sure that he is escorted with an entourage. Similarly, when G-d who just spent Shabbat with us leaves, we make a special meal in His honor. Maran writes that one should set his table on Saturday night in order to escort the Shabbat. One only has to eat a kezayit for this meal. The halachic authorities write that one must show the utmost respect for this meal by making sure there is a table cloth on the table and that the finest cutlery is being used. The best time to eat this meal is right after Shabbat, if one is unable to have it right after Shabbat he can have this meal until hasot. The Hesed Lealafim (Rav Eliezer Papo 1786-1827) writes that if one is unable to have the Melava Malka meal before hasot, he can eat it until Alot hashahar-daybreak. Rav Haim Palachi (1788-1869) writes that the extra soul that one received on Shabbat stays with a person until he finishes Melava Malka. With that in mind it is proper to keep the clothing of Shabbat on until after Melava Malka. One should have new foods that were not eaten on Shabbat by the meal of Melava Malka. One should try to have hot foods and hot drinks at this meal. The Gemara in Masechet Shabbat writes that hot foods and hot drinks on Saturday night bring healing to the body.

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Lech-Lecha, discusses a number of different Halachot relevant to Shabbat preparations (listen to audio recording for precise citation). He writes that one should take a haircut on Ereb Shabbat in honor of Shabbat, and although this could be done any time on Friday, it is preferable to have the haircut before midday. The Arizal (Rav Yishak Luria of Safed, 1534-1572) always made a point of cutting his hair before midday, whenever he cut his hair, and not only on Friday. Preferably, then, haircuts should be taken specifically before midday, when possible. The Ben Ish Hai then mentions that one should cut his fingernails and toenails each Friday in honor of Shabbat. If one's nails do not grow fast enough to be cut each week, he adds, then one should cut them every two weeks. After cutting one's nails – both fingernails and toenails – one should collect the nails and flush them down the toilet. There is a form of Tum'a (impurity) that rests upon removed fingernails and toenails, and they could be harmful. One must therefore ensure not to leave the nails in a place where they could be stepped on, or on his clothing or shoes. If a nail fell on the floor and one cannot find it, he should thoroughly sweep the area, to ensure that the nail is moved. Nails are not harmful once they are moved on the ground, so by thoroughly sweeping the floor, which results in the nail being moved, one can avoid any danger that the nail might otherwise cause. It must be emphasized that these Halachot apply to both fingernails and toenails. It is a Misva to bathe or shower with hot water on Friday in honor of Shabbat. One should have in mind while bathing to remove the impurities from his hands, feet and face. The Ben Ish Hai adds that it is a special Misva to wash oneself with soap, which takes the place of the ointments which people many years ago would apply on their skin before Shabbat. According to Kabbalistic teaching, it is proper to immerse oneself in a Mikveh every Friday in honor of Shabbat, as this prepares for a person to receive the additional sanctity bestowed upon us on Shabbat eve. During the first immersion, one should have in mind to purify himself from spiritual impurities. The second immersion should be done with the intention of rectifying the effects of anger. The third immersion serves to remove the "weekday garments" of the soul, as it were, and the fourth immersion removes other aspects of the weekday soul in preparation for accepting the special soul of Shabbat. With the fifth immersion, one accepts the special light and sanctity of Shabbat. Some people immerse three times, corresponding to the three components of the soul (Nefesh, Ru'ah, Neshama), while others immerse five times (corresponding to Nefesh, Ru'ah, Neshama, Haya and Yehida). In any event, while we don't fully understand these Kavanot (intentions), what is important for us is that one should make an effort to immerse in a Mikveh on Friday as part of his spiritual preparations for Shabbat. This might not always be feasible, but one should, at least from time to time, try to immerse on Friday, and the effort which we make in preparing for Shabbat is itself significant, even if we do not understand the full Kabbalistic significance of these immersions. The Ben Ish Hai adds that one should preferably immerse on Shabbat morning, as well, because one is endowed with another new soul on Shabbat morning, which is even more significant than the new soul received on Shabbat eve. It is especially important to immerse on Shabbat morning if one became Tameh (ritually impure) on Friday night. Some exceptionally pious men immerse twice on Shabbat morning – once to remove the impurity, and a second time to accept the new level of holiness. Others, the Ben Ish Hai records, immerse five times on Shabbat morning. Summary: It is proper to cut one's hair on Friday, preferably before midday. One should also cut one's fingernails and toenails on Friday, ensuring to discard the nails after they are removed. There is a Misva to bathe with hot water on Friday, and one should make an effort to immerse in the Mikveh on Friday to spiritually prepare oneself for Shabbat. There is a custom to immerse again on Shabbat morning.

Is it permissible to open mail or packages that were delivered to one's home on Shabbat? Rav Shemuel Pinhasi (contemporary), in his work Daber Davar (p. 111), rules that if mail was delivered to the mailbox outside the door to one's home, he should Le'chatchila not bring it into his home until after Shabbat. If the mail was delivered into his home, it is forbidden to open any letters or packages. In fact, it appears from a comment of the Peri Hadash (commentary to the Shulhan Aruch by Rav Hizkiya Da Silva, 1659-1698), in Yoreh De'a (118), that opening letters or packages on Shabbat constitutes a Torah violation. Although many other authorities dispute this position, all agree that this is forbidden on Shabbat, at least on the level of Rabbinic enactment. Nevertheless, Rav Pinhasi rules (listen to audio recording for precise citation) that one may ask a gentile to open a letter or package for him on Shabbat, provided that he expresses his request in the form of a "Remez" (a subtle allusion). He might say, for example, "I would like to read this letter but it's closed." Once the non-Jew opens the package, it is permissible to make use of the items. Even though the letter or package had been brought from outside the "Tehum" (area beyond which one may not travel on Shabbat), Halacha nevertheless allows one to handle these items on Shabbat. Of course, this assumes that the material he would like to read is permissible and appropriate for Shabbat, such as Torah educational journals and the like. Furthermore, Rav Pinhasi notes, one must ensure that the envelope or package does not contain any Mukseh items. But assuming the items are not Mukseh, one may indirectly ask a non-Jew to open the package on his behalf on Shabbat. Thus, for example, if a person received food items or jewelry in the mail on Shabbat, and he would like to use the product on Shabbat, he may allude to his non-Jewish housekeeper that he wishes her to open the package for him. Summary: Mail delivered to an outdoor mailbox should not be brought inside the home on Shabbat. If the mail was brought inside the home, one may not open the envelope of package, but he may hint a request to a non-Jew to open it for him, assuming, of course, that the contents are not Mukseh or otherwise inappropriate for Shabbat.

Is it permissible on Shabbat to ask a gentile to bring for him an item that he had forgotten in his car? For example, if a person forgot his Tallit in the car, or if he purchased some food or drinks for Shabbat and forgot to bring them inside before Shabbat began, may he ask a non-Jew to go into his car and bring the items inside for him? The Jew, of course, may not open the car door or trunk because this will turn on the light in the car. But may he ask a gentile to bring the items inside for him? Rav Shemuel Pinchasi, in his recent work on Hilchot Shabbat, rules that in an area enclosed by a proper Eruv, it is permissible to ask a gentile to bring items from one's car on Shabbat. In such a case, the Jew requests only that the gentile open the door; he does not request that the light be turned on. And although the light will inevitably be kindled as a result of the gentile's opening the door, the rule of "Pesik Reishei," which forbids performing an action on Shabbat that will inevitably result in a forbidden action, does not apply with regard to gentiles. Therefore, one may ask a gentile to open the car door even if this will cause the light to be turned on. Rav Pinchasi notes that there is even greater room for leniency on Shabbat day, when the light is not even necessary for finding the item in the car. Summary: If a person left in his car an item that he needs for Shabbat, he may ask a gentile to bring the item from the car, even though opening the door will cause the light in the car to be turned on.