1. It is permissible to begin the performance of a [forbidden] labor on Friday, even though the labor is completed on its own accord on the Sabbath itself,¹The Shulchan Aruch (Orach Chayim 252:1) emphasizes that this leniency applies even when one is certain that the forbidden labor will continue on its own accord on the Sabbath, as mentioned in the examples cited by the Rambam in the following halachah.

Having outlined the general principles governing the Sabbath laws in the first chapter, and the situations when leniency can be permitted because of a danger to life in the second chapter, the Rambam begins his discussion of the Sabbath laws themselves. He starts with an explanation of activities that are begun before the Sabbath actually commences.

[Significantly, although the Mishnah (Shabbat, Chapter 1) starts with a different concept, it also mentions many of the laws quoted by the Rambam towards the beginning of its treatment of the Sabbath laws.] for the prohibition against work applies only on the Sabbath itself. Moreover, when a task is carried out on its own accord on the Sabbath,²Shabbat 18a explains that these laws reflect a difference of opinion between the School of Hillel and the School of Shammai. The School of Shammai maintains that just as a person is required to have his servants and livestock rest on the Sabbath, so, too, is he required to have his utensils rest. They may not be used for work on the Sabbath. The School of Hillel does not accept this thesis, and their opinion is adopted as halachah. (See Chapter 6, Halachah 16.) we are permitted to derive benefit from what was completed on the Sabbath.

2. What is implied?³The Rambam exemplifies the principle mentioned in the previous halachah, describing forbidden labors that are initiated by a person before the commencement of the Sabbath and continue without additional input from the person on the Sabbath. These examples are taken from the Mishnah (Shabbat 1:5-9) and the explanation of these mishnayot in the Talmud. We may open an irrigation channel to a garden on Friday, causing it to continue to fill throughout [the Sabbath] day. We may place [burning] incense under garments, causing them to continue to be made fragrant throughout the entire Sabbath. We may apply salve to an eye or a bandage to a wound, causing them to continue to heal throughout the Sabbath.

We may mix ink with herbs before night and let the mixture soak⁴Note the Rambam's description of the preparation of ink in Hilchot Tefillin 1:4:

One collects the vapors of oils, of tar, and of wax..., [causes it to condense,] and kneads it together with tree sap and a drop of honey... . When one desires to write with it, one soaks [the ink] in gallnut juice or the like.

throughout the entire Sabbath. We may place wool into a vat⁵To dye the wool another color. Note, however, the restrictions on this practice mentioned in Halachah 17. or strands of flax into an oven⁶In his Commentary on the Mishnah, Shabbat 1:5, the Rambam writes that flax would be soaked, mixed with ash, and then heated in an oven to bleach it. (See also Halachah 14.) so that their [color] continues to change throughout the entire Sabbath.

We may lay out snares for wild beasts, birds, and fish at nightfall so that they continue being captured throughout the entire Sabbath. We may load the beams of an olive press or the round stones of a grape press⁷The process of preparing both olive oil and wine involved crushing the fruit and then pressing heavy weights over the olives or the grapes to extract the remaining liquids. at nightfall so that the liquids will continue to flow throughout the entire Sabbath. Similarly, we may light a candle or a fire [before] evening so that it continues to burn throughout the entire Sabbath.

3. A pot may be placed over a fire, or meat may be placed in an oven or over coals [on Friday], so that they continue to cook throughout the Sabbath [with the intent] that they be eaten on the Sabbath.⁸The Rambam is explaining that according to the Torah itself, leaving food over a fire to cook would resemble all the activities mentioned in the previous halachah. For although cooking is a forbidden labor, the cooking would continue without any further activity. Nevertheless, as is explained in the subsequent halachot, our Sages enacted certain restrictions because they were afraid that a person might stir the fire to cause the food to cook faster. With regard to this matter, however, there are certain restrictions that were enacted lest one stir the coals on the Sabbath.

4. What is implied? When food has not been cooked to the extent that it is ready to serve, water has not been boiled, or food has been cooked to the extent that it is ready to serve,⁹The Rambam's view is also shared by Rabbenu Yitzchak Alfasi and other Sephardic authorities and is quoted by the Shulchan Aruch (Orach Chayim 253:1). Rashi (Shabbat 37b) and the Ashkenazic authorities who followed him are more lenient and maintain that when half (or according to others, a third - see Chapter 9, Halachah 5 and notes) of the cooking process has been completed, food may be left on a fire even when its taste is improved by continued cooking. The Ramah (loc. cit.) states that it is customary to follow this view. but the longer it cooks the better it tastes,¹⁰Even according to the Rambam, if continued cooking will impair the taste of a food or if food was not cooked at all, we are allowed to leave it on a flame, for it is unlikely that the person will continue to stir the flames to make it cook more, as will be explained in Halachah 8. it may not be left over a fire on the Sabbath¹¹The contemporary Rabbinic authorities explain that these rules also apply to electric and gas ranges. In these instances as well, it is possible that a person may desire to turn the flame up to have the food cook faster or more thoroughly. even though it was placed there before the commencement of the Sabbath, lest one stir the coals to complete the cooking process or to cause it to cook more thoroughly.

Accordingly, it is permissible to leave [food cooking] if one removed the coals one covered the coals in the range¹²In contemporary terms, covering a stove top with a blech, a piece of metal, serves this purpose. If this is done, food that has not been cooked thoroughly may be left to continue cooking throughout the Sabbath. with ash or with thin chips from the combing of flax, the coals burned low, for then they are covered with ash, or the fuel used was straw, stubble, or the feces of a small animal, for then no coals will remain.

[In these instances, it is obvious that] the person has diverted his intention from this food. Hence, a decree was not [enacted forbidding food to be left on the fire] lest he stir the coals.

5. When does the above apply? With regard to a range¹³We have used a contemporary translation for the word kirah. In his Commentary on the Mishnah (Shabbat 1:3), the Rambam describes a kirah as "a place built into the ground with openings for two pots. The fire is placed under both of them in a single place." whose heat is minimal. With regard to an oven,¹⁴Rabbenu Nissim states that the ovens of his time were constructed differently from those of the Talmudic era. Their heat is not as intense, and they are governed by the rules that apply to a range. This leniency is also accepted by the Ramah. Although the construction of ovens has changed further in contemporary times, most authorities continue to accept his ruling with regard to household ovens. (With regard to commercial ovens, there is a difference of opinion.) in contrast, even if one removed the coals,¹⁵The reasons why restrictions are mentioned even in such an instance are explained in the following halachah. covered them with ash, or used straw or stubble as fuel,¹⁶There are authorities (see Mishnah Berurah 253:22) who maintain that the Rambam would allow food to be left in an oven if it was fueled with straw and stubble and the fire was removed. Although the Tur and the Shulchan Aruch (Orach Chayim 253:1) do not make such a distinction, the Mishnah Berurah explains that there is room for leniency. we are not allowed to leave food in it or on it. Similarly, one should not put food close to it.¹⁷The food may not be placed at any point where the heat is warm enough to scald a child's hand. In terms of modern measure, the Rabbis define this term as 107.8 degrees Farenheit.

[This applies to] food that was not cooked to completion or was completely cooked, but will benefit from continued cooking. Since [an oven] is very hot, a person will not divert his attention [from the fire]. Hence, we suspect that he will stir the small fire that remains, even if it is straw or stubble, or even if it is covered.

6. Why did [the Sages] forbid leaving food in the oven even if the fire was removed? Because a person can remove only the majority of the coals and their most intense [heat]. It is impossible to remove the entire fire so that not even a spark remains. Since [an oven's] heat is very warm, we suspect that he will stir [the fire] so that the sparks that remain in the oven will burn more.

7. A kopach¹⁸In his Commentary on the Mishnah (Shabbat 1:3), the Rambam explains that a kopach is "built over the fire with a place for one pot. Fire is placed below it.... The heat of a kopach is greater than that of a kirah, because in a kirah the fire is dispersed beneath two pots and there is a greater exposure to the air." is warmer than a range and not as warm as an oven. Therefore, if wood or gefet¹⁹The residue remaining after olives were pressed (ibid.). is used as fuel,²⁰These materials are substantial and will supply heat over a lengthy period of time. it is considered equivalent to an oven, and we are not permitted to leave food within it, upon it, or next to it if it was not completely cooked, or even if it was completely cooked, but will benefit from continued cooking. This applies even if the fire was removed or covered with ash.

If straw or stubble was used as fuel,²¹These materials are not substantial and will be consumed by the flames in a short period. Hence, there is no need to suspect that the person will stir the flames. it is bound by the same rules as a range that was fueled with straw or stubble, and [food] may be left [cooking] on it. What is a range and what is a kopach? A range is a place with an opening for two pots. A kopach is a place with an opening for a single pot.²²See also Hilchot Keilim 16:13, 17:4,6,7.

8. When food has not been cooked at all²³Since the food has not been cooked at all, stirring the coals to intensify the fire will not bring much immediate benefit. By the following day, the food will cook sufficiently even without stirring. Hence, there is no need for safeguards (Rashi, Shabbat 18b). or has been cooked to completion, but will be impaired by further cooking,²⁴In such a situation, the person will not desire to stir the coals to intensify the fire. it is permitted to leave it cooking whether on a range, a kopach, or an oven. Similarly, even when food has been cooked, but has not been cooked to completion, or when it has been cooked to completion, but will benefit from further cooking, it may be left on the fire if one placed an uncooked piece of meat²⁵If, however, one places vegetables in the food that is cooking, this leniency does not apply. Meat takes a long time to cook, while vegetables cook quickly (Beit Yosef, Orach Chayim 253). See also the Kessef Mishneh. in it shortly before nightfall, for the whole dish is considered to be entirely uncooked. [This applies] although one has not removed or covered the coals, for he has diverted his attention [from this food] and will not stir the coals.

9. [The following rules apply] whenever a person left food [on a fire] in a situation where he was prohibited against doing so: If he transgressed and left [the food cooking intentionally],²⁶The Rambam's ruling is based on Rabbenu Yitzchak Alfasi's interpretation of Shabbat 38a. Both the Ra'avad and the Tur (Orach Chayim 253) have different conceptions of that passage and hence raise objections. The Rambam's rulings are accepted by the Shulchan Aruch (Orach Chayim 253:1). The Ramah and the Ashkenazic authorities who follow prefer the Tur's interpretation, although as will be explained, in practice the differences between them concern only food that was not cooked to the point of completion before the commencement of the Sabbath. he is prohibited to eat it²⁷The Merkevet HaMishneh notes that the Rambam's wording implies that only the person who left the food cooking is forbidden to eat it, but others are permitted. Rabbenu Asher, however, rules that the food is forbidden to be eaten by others as well. His view is accepted by the Magen Avraham 253:11 and the later authorities. until Saturday night, and must wait until enough time passes for it to have cooked.²⁸The requirement to wait until the food could have cooked on Saturday night was instituted so that the person would derive no benefit from the forbidden act. Therefore, he will have no motivation to do so again. If he forgot [to remove it from the fire on Friday, greater leniency is allowed.] If the food was not completely cooked [before the commencement of the Sabbath], it is forbidden to eat it until Saturday night.²⁹Shabbat (loc. cit.) states that normally there would be no reason to forbid this food from being eaten. It transpired, however, that many people were intentionally leaving food to cook, and if admonished would excuse themselves by claiming that they forgot. Accordingly, the Sages placed restrictions on those who forgot as well, forbidding them to partake of the food until Saturday night. (See the exception to this rule mentioned in the notes on Halachah 18.)

There is a question whether it is necessary to wait until the food has time to cook on Saturday night or not. From the Rambam's wording, it appears that this is unnecessary. Rabbenu Asher, however, rules that it is necessary to wait. His view is accepted by Shulchan Aruch HaRav 253:12. (See the Mishnah Berurah 253:32.) If it was completely cooked, but further cooking will benefit it,³⁰Theoretically, according to Rabbenu Asher's interpretation of the passage in Shabbat cited above, such food should be prohibited until Saturday night. Nevertheless, Rabbenu Asher subscribes to the lenient view mentioned in note 9, which states that after food has been half- (or a third-) cooked, it may be left on a fire on the Sabbath even if it will benefit from continued cooking. Hence, in practice, he - and the subsequent Ashkenazic authorities - do not differ with the Rambam on this point. it is permitted to be eaten immediately³¹Rav Kapach notes that this word is not included in the authoritative manuscripts of the Mishneh Torah. The intent is also difficult to understand. on the Sabbath.

10. Whenever [food] is permitted to be left on a fire,³²The Ra'avad questions the appropriateness of the Rambam's choice of the word "permitted." The Maggid Mishneh states that this refers to foods that were totally uncooked, or foods into which an uncooked piece of meat was placed, as stated in Halachah 8. Although they are permitted to be left on a fire, once they are removed it is forbidden to return them. Surely this prohibition applies to foods that have not been cooked completely and, according to the Rambam, are forbidden to be left on a fire. Even the Ashkenazic authorities who allow such foods to be left on a fire, forbid their return if they were removed. if it was taken from [the fire] on the Sabbath, it is forbidden to return it to its place.³³Returning food to a cooking surface causes it to cook, and cooking is one of the forbidden labors. Therefore, if the cooking process of a food has not been completed, it may not be returned to a cooking surface even when that surface is covered (Ramah, Orach Chayim 253:2). Even when the food has already been completely cooked, there is a Rabbinic prohibition against cooking it further, as the Rambam writes in Chapter 9, Halachah 3.

Other authorities (Rabbenu Nissim, Sefer HaMaor) mention that it is forbidden to return food to a cooking surface, because of the impression it might create. An observer might think that one is cooking. Shulchan Aruch HaRav 253:15 also mentions the possibility that one may stir the coals. [Food[³⁴The Shulchan Aruch (Orach Chayim 253:2) mentions that the food must still be boiling hot. Shulchan Aruch HaRav 253:18-19 and the Mishnah Berurah 253:54 allow leniency, provided the food has not become cooled totally.

The Magen Avraham 253:20 also mentions that the food may not be returned to a range if it has been transferred from the pot in which it was originally contained. may be returned only to a range from which the coals have been removed or covered³⁵In contemporary situations, placing a piece of metal (a blech) on a stove-top causes the fires to be considered as covered. In such a situation, food may be returned to the blech if:

a) originally, it was placed on the blech in a manner that was permitted;

b) it is completely cooked;

c) one did not divert one's attention from it. or to a range or a kopach that was heated with straw or with stubble.³⁶According to the Rambam, food is allowed to be returned in these instances because there is no possibility of the food cooking more. Hence, there is no reason to suspect that one will stir the coals. Others explain that the leniency was granted, because this is not the normal manner in which food is cooked. One is liable for the performance of a forbidden labor only when it is performed in an ordinary manner. Hence, in this instance, there is no reason for a Rabbinic decree.

(According to Rabbenu Nissim who maintains that returning food is forbidden because of the impression it creates, the reason for this leniency can be explained as follows: Since one may return the food only when one does not release it from one's hands, the probability that an observer will think that one is cooking is lower.)

[This leniency is granted] provided the food was not placed on the ground.³⁷Based on Shabbat 38b, the Tur emphasizes that one must have removed the food from the range with the intent of returning it. Otherwise, it is considered as if one is placing on the fire anew. The Shulchan Aruch (loc. cit.) quotes the Rambam's view without mentioning this factor. The Ramah quotes the Tur's view. The Be'ur Halachah emphasizes, however, that there is room for leniency in this regard, even according to Ashkenazic authorities. If it was placed on the ground,³⁸Many contemporary authorities allow one to return a pot to a covered range if one placed it on a table, provided one held the pot at all times. See Mishnah Berurah 253:56. it may not be returned even to a range whose coals were removed or covered. Similarly, [food] may not be returned to an oven³⁹As mentioned in note 14, most contemporary authorities maintain that our household ovens are governed by the laws applying to ranges. or to a kopach that was heated with gefet or wood, despite the fact that one has removed or covered the coals, for they are very hot.

Whenever food should not be returned [to a cooking surface], it should also not be placed next to it⁴⁰The Magen Avraham 253:5 states that this refers to placing - or returning - food near a source of heat on the Sabbath itself (Rabbi Akiva Eiger). One may, however, leave food near a source of heat on Friday so that it will remain warm on the Sabbath.

The Ramah [based on the Tur (Orach Chayim 253:5)] allows one to place food near a source of heat on the Sabbath as long as it was completely cooked previously. [to warm].⁴¹This refers to a place which is יד סולדת בו (it is too hot to touch; alternatively, its heat could cause the food to become too hot to touch, see Shulchan Aruch HaRav 253:21 and the Kuntres Acharon).

11. It is forbidden to insert a ladle into a pot to remove [food] while it is on a fire on the Sabbath, because while doing so, one stirs it.⁴²The Ra'avad protests against the Rambam's statements, for although stirring food is prohibited, here the person is merely removing food and he is not intentionally stirring. The Maggid Mishneh explains that if the food is not completely cooked, one is not allowed to stir the pot. Hence, removing food is forbidden. If, however, the food is completely cooked, there is no prohibition from the Torah in stirring it. Therefore, there is no Rabbinic prohibition against removing food.

In the Kessef Mishneh, Rav Yosef Karo takes a much more stringent position. He accepts the Rambam's ruling without question. Furthermore, he adds that the same decision would apply even when the pot was removed from the fire as long as it is still boiling hot, and this is the ruling he states in his Shulchan Aruch (Orach Chayim 318:18). The commentaries (see Shulchan Aruch HaRav 318:30 and the Mishnah Berurah 318:117), however, state that as long as the food has been cooked completely and it has been removed from the fire, one may remove it with a ladle. [Stirring] is one of the activities necessary for cooking,⁴³For by stirring, one speeds the cooking process. See Chapter 9, Halachah 4 and notes. and thus one will be cooking on the Sabbath.

It is permissible to shift a pot from one range to another,⁴⁴The Jerusalem Talmud, Shabbat 4:3, quotes Rabbi Yehoshua, "When I attended Rabbi Chiyya, the great, I would take hot water from the lower storey and bring it to the upper storey and put it on the range." even when the heat of the first range is not as great as the heat of the second range. One may not, however, take food that was on a range and cover it to maintain its heat,⁴⁵One may place food in objects (e.g., pillows or blankets) that preserve its heat for the Sabbath before the Sabbath, but not on the Sabbath itself (Chapter 4, Halachah 3). In the instance at hand, even though the food was being heated on the Sabbath, covering it to preserve its heat is forbidden.

This applies only when one covers the food entirely. If one leaves the top of the pot uncovered, one may cover the bottom to preserve its heat. or take food that was covered to maintain its heat and place it on a range.⁴⁶Even when the food is boiling hot, it is forbidden to put it on a source of heat on the Sabbath.

12. A person should not fill a pot with peas or beans or a jug with water and place them in an oven on Friday before nightfall and leave them [to cook]. Even when the above and other foods like them were not cooked at all, they are considered to be food that was not completely cooked, because they do not require a substantial [amount of time to] cook.⁴⁷According to the Rambam, the principles mentioned in Law 8 do not apply here, because these entities are different. That halachah pertains to foods that require substantial time to cook - hence, the person cooking will divert his attention and not stir the coals. In contrast, the entities mentioned in this halachah do not require substantial time to cook, and there is the possibility that one will stir the coals.

The Shulchan Aruch (Orach Chayim 254:8) quotes the Rambam's words almost verbatim, and this interpretation is accepted by the later authorities. Nevertheless, Rashi (Shabbat 18b) and many authorities differ in their interpretation of this passage, noting that Beitzah 25b states that these beans must be cooked seven times before they are prepared to eat.

See also the Bayit Chadash (Orach Chayim 254), which juxtaposes the Rambam's position with Rashi's, explaining that the Rambam is talking about an instance when the beans have already been cooked six times. Hence, only a slight amount of further cooking is necessary. Rav Kapach substantiates this interpretation, explaining that beans with a similar name are still eaten in Yemen today. After having been cooked several times, these beans cook very fast. Therefore, the person will continue to pay attention to them, for he intends to partake of them immediately. Accordingly, it is forbidden to leave them in an oven [unless they are completely cooked].⁴⁸As mentioned above, according to Ashkenazic authorities, it is sufficient that they be half (or a third) cooked.

If one transgressed and left them in an oven, it is forbidden to partake of them until Saturday night. [Even then,] one must also wait the amount of time necessary for them to cook.

13. [The following rules apply when] meat was placed in an oven before nightfall and left [to roast⁴⁹Previously, the Rambam had been speaking of meat that was cooked in a pot or roasted in a pan. This halachah describes meat roasted in an oven over a fire, which cooks faster. Hence, there is reason to suspect that one would stir the coals (Maggid Mishneh).] on the Sabbath: If the meat is from a kid or it is other [tender] flesh,⁵⁰Needless to say this leniency applies to fowl. (See Shulchan Aruch, Orach Chayim 254:1.) it is permitted. [Such meat] requires only the warmth of the fire itself, and if one stirs the coals the meat will char. If the meat is from a goat or an ox, it is forbidden, lest he stir the coals to cause it to cook [faster].⁵¹The ovens of the Talmudic period opened on top. At times, the opening was sealed closed to allow for faster and more effective cooking. According to the Rambam (and the Shulchan Aruch, loc. cit.), the above clauses of the halachah deal with meat that is roasted with the oven open. Rabbenu Asher (in his gloss on Shabbat 18b) interprets these laws as applying when the oven is closed, but not sealed. According to his view, if the oven is open, there is always reason to suspect that one will stir the coals. The Tur and the Ramah follow this interpretation.

If, however, one sealed the opening of the oven closed with clay, [roasting even the latter meats] is permitted, for if one opens the oven to stir [the coals], the wind will enter and cause the meat to harden and spoil. The oven will cool [suddenly] and the meat will spoil.⁵²The latter phrase is lacking in the authoritative Yemenite manuscripts of the Mishneh Torah and appears redundant.

Because opening the oven will cause the meat to spoil, we do not suspect that one will do so to stir the coals.

14. Similarly, whenever something would be spoiled by the wind, we do not decree [against its being heated], because someone might open [the oven] and stir [coals]. For this reason, we may place strands of flax into an oven [to bleach] before nightfall, for if one opens the oven, they will spoil.⁵³As mentioned in Halachah 2, this law follows the principles of the School of Hillel. In this halachah, the Rambam is clarifying that in contrast to food which is being cooked for the Sabbath, there is no need for a Rabbinic prohibition either.

15. If one placed an entire kid⁵⁴When the body of an animal or fowl is intact, the meat is not exposed to the heat of the fire on both sides. Therefore, its cooking process is slower, and there is reason to suspect that one will stir the coals.

The Ramah (Orach Chayim 254:1) states that the entire body of the animal need not be intact. This law applies even when the head and the internal organs are removed, provided its rib cage remains intact. into an oven, [the situation] is governed by the laws applying to meat from a goat or an ox, and it is forbidden, lest one stir the coals, unless one seals the oven [closed].

[If the fourteenth of Nisan falls on Friday,] it is, however, permitted to hang the Paschal lamb into an oven directly before nightfall,⁵⁵The Paschal sacrifice is a lamb which must be roasted totally intact. Since this sacrifice could be offered only after midday on the fourteenth of Nisan, and many thousands of lambs were brought, when that date fell on Friday it is possible that a company would not have time to have their sacrifice roasted before nightfall. Nevertheless, since the sacrifice must be eaten by an entire company, we assume that all the members of the company will remind each other. Hence, there is no need for a safeguard (see Rashi, Shabbat 19b). even though it is not sealed closed. The members of the company [gathered to eat the sacrifice] are careful.

16. Meat,⁵⁶This applies to all meat, even that of a kid or fowl. onions, or eggs should not be roasted over an [open] fire,⁵⁷In contrast to the previous two halachot, this halachah speaks of roasting food over an open fire and not within an oven. The Shulchan Aruch (Orach Chayim 254:2) explains that in such an instance, a person is primarily concerned that the food cook rapidly and does not care that some becomes charred. unless they can be roasted before nightfall to the point where they are fit to be eaten.⁵⁸This does not mean completely cooked but rather cooked כמאכל בן דרוסאי - "as the food of ben D'rosai." Ben D'rosai was a notorious criminal who was constantly being chased and would eat his food before it had been completely cooked in his haste to avoid detection. As mentioned in Chapter 9, Halachah 5, according to the Rambam it must be half-cooked on both sides. According to Rashi, it is sufficient that it is one-third cooked.

Rav Moshe Cohen of Lunil questions why the Rambam differentiates between roasting - where he allows food that is partially cooked to continue cooking - and cooking in a pot - where he requires the food to be completely cooked and that further cooking will not benefit it. The Shulchan Aruch (loc. cit.) explains that cooking in a pot requires more time and there is a greater possibility that one will stir the coals. See also the Merkevet HaMishneh. [If they are roasted to this extent before the commencement of the Sabbath], it is permissible to leave them on the fire on the Sabbath to be roasted further.

[The rationale is] that [increased heat] will impair their taste. Since they are being cooked over a fire, if one stirs [the coals] they will char.

For this reason, we are allowed to leave incense under clothes before nightfall [to perfume them]. For if one stirs the coals, the incense will burn and the clothes will be [damaged by] the smoke.

17. From the above, we can conclude that all the prohibitions mentioned in this context were not enacted because [the cooking] was completed on the Sabbath.⁵⁹With this statement, the Rambam refers to the principles he had mentioned at the beginning of the chapter. There it was explained that the halachah follows the School of Hillel, which allows us to benefit from forbidden labors that are completed on the Sabbath on their own accord. Nevertheless, there are certain restrictions instituted against leaving food to cook, lest one stir the coals, as explained. Instead, they are Rabbinic decrees [enacted] lest one stir the coals. Accordingly, wool should not be placed into a vat [to dye] unless it was removed from the fire, lest one stir the coals. Similarly, the vat should be sealed close with clay, lest one stir [the dye] after nightfall.

18. We should not place bread in an oven [directly] before nightfall, nor should we place a cake on coals unless [there is time] for the surface attached to the oven or [the side of the cake⁶⁰The bracketed additions are made on the basis of the interpretation of the Beit Yosef, Orach Chayim, 254.] facing the fire to crust.⁶¹In the Talmudic period, bread was baked by attaching a loaf to the side of the oven. This surface would crust first. Nevertheless, this is sufficient for the bread to be considered to be baked before the commencement of the Sabbath.

It must be emphasized that this ruling represents a reversal of opinion for the Rambam. In his Commentary on the Mishnah, Shabbat 1:10, he rules that the outer surface must crust before the Sabbath. (The latter ruling also conforms to his thesis regarding cooked food: that it must be completely cooked before the commencement of the Sabbath.) It must be emphasized that the version of this halachah found in the authoritative manuscripts and early printings of the Mishneh Torah are in accordance with the ruling in the Rambam's Commentary on the Mishnah. Nevertheless, the Shulchan Aruch (Orach Chayim 254:5) follows the more lenient ruling. [Should this be done,] it is permissible to leave it to continue baking afterwards, for if one stirs [the coals], one will spoil the bread.⁶²I.e., cause it to burn.

[The following rules apply when one places bread in an oven] before nightfall and there is not sufficient time for its surface to crust before nightfall. If one did so with a deliberate intent to violate [the above ruling], it is forbidden to partake of the bread until Saturday night, after sufficient time for it to bake has passed.⁶³This resembles the ruling of Halachah 9 regarding food that was left to cook over a fire.If one did so unknowingly, it is permitted to remove bread⁶⁴Not only is the person who baked the bread allowed to remove it himself, he may invite others to remove bread as well, as stated in Chapter 22, Halachah 1. for the three Sabbath meals.⁶⁵Here the ruling is far more lenient than the ruling in Halachah 9 regarding food. The commentaries (Rabbenu Nissim, Shulchan Aruch HaRav 254:8 and the Mishnah Berurah 254:33) explain that the fundamental element of all meals is bread, and if the person does not have bread he will not be able to fulfill the mitzvah of eating three Sabbath meals. From this, one can postulate that if a person has no food other than that which has been left on a fire on the Sabbath, he is allowed to partake of that food so that he will not be required to fast on the Sabbath. When one removes the bread, one should not remove it using a baker's peel as one does during the week.⁶⁶Since the removal of bread is forbidden, it should be done in an abnormal manner. The commentaries question whether one is required to remove the bread in an abnormal manner only when it was placed in the oven later than the desired time, or whether this is necessary even when the bread was permitted to be left baking.

From the Maggid Mishneh's notes on Chapter 5, Halachah 19, and from the simple interpretation of Chapter 22, Halachah 1, it would appear that one is always required to remove the bread in an abnormal manner. Nevertheless, Rabbenu Nissim maintains that this stringency applies only when one placed the bread in the oven after the desired time. If one placed the bread inside earlier, there is no necessity to deviate from one's ordinary practice. The Mishnah Berurah 254:36 accepts this ruling when there is no way that one can remove the bread in an abnormal way.

It must be emphasized that the above discussion applies only to the ovens of the Talmudic period. At present, our ovens are constructed in a different manner, and the loaves of bread are not stuck to the sides of the oven. Accordingly, any bread that is required for the Sabbath itself can be removed in an ordinary manner. (See Shulchan Aruch HaRav 254:9 and the Mishnah Berurah 254:42-43.) Instead, one should use a knife or other similar utensil.

19. A person may make a fire from any substance he desires,⁶⁷As is mentioned in Chapter 5, Halachot 5-8, there are certain substances that may not be used as wicks or fuel for a candle on the Sabbath. These restrictions apply only with regard to a candle, for it is a single light. (See Chapter 5, Halachah 7.) In contrast, greater leniency can be shown with regard to a fire. (See Rashi, Shabbat 21a and the Shulchan Aruch, Orach Chayim 255:1.) regardless of whether] he kindles it on the ground or in a torch holder. When he lights it before nightfall, he may use its light, or warm himself from it on the Sabbath.⁶⁸See the Turei Zahav 275:6, which states that even in such a situation, one should not sit very close to the fire, lest one tend to it.

He must, however, kindle the majority of the fire before nightfall to the extent that the flame rises up on its own accord.⁶⁹I.e., without the assistance of other fuels, blowing with a bellows, or kindling wood (Rambam's Commentary on the Mishnah, Shabbat 1:11). If he did not kindle the majority of the fire, it is forbidden for him to benefit from it on the Sabbath, lest he stir or move the wood so the flame rises up.⁷⁰This prohibition continues to apply even if the fire catches afterwards to the extent that there is no need to worry that a person will stir the coals. Since it was lit in a forbidden manner, one is forbidden to benefit from it (Shulchan Aruch HaRav 255:2 and the Mishnah Berurah 255:5). If he [desires to] burn a single piece of wood, he must kindle the majority of its thickness and the majority of its circumference before nightfall.

20. When does the above apply? Outside the Temple premises; but in the Temple, it is permissible to light a fire in the Chamber of the Hearth⁷¹The Chamber of the Hearth was a large structure at one of the side entrances to the Temple Courtyard where the priests would sleep at night. (See Hilchot Beit HaBechirah 5:10-11.) directly before nightfall.⁷²Even if there is not sufficient time for the fire to catch thoroughly. We do not suspect that anyone will stir the coals, for the priests are careful.⁷³We do not suspect that they will stir the coals. See Halachah 15.

21. If a fire was made of reeds or of seeds, it is not necessary for the majority of it to be kindled before the Sabbath. Instead, since it caught fire before [the commencement] of the Sabbath, its use is permitted, for the fire will spread quickly through [these substances], and there is no necessity for one to stir it.

Therefore, if the reeds were bound together or the seeds were placed in palm baskets, the same laws applying to wood apply, and the flames must be powerful enough to rise up on their own accord before [the commencement] of the Sabbath.⁷⁴The Rambam's rulings follow Rabbenu Yitzchak Alfasi's interpretation of Shabbat 20a. Rabbenu Asher and the Tur (Orach Chayim 255) reverse the two decisions.

22. When a fire is fueled with tar, sulfur, oily substances, wax, straw, or stubble, it is not required that the majority be kindled before the commencement of the Sabbath, because these substances catch fire quickly.⁷⁵Hence, there is no reason to suspect that one will stir the fire.