Crock-Pots
From the point of view of the halachos of using a crock-pot on Shabbos there are basically two kinds on the market: One is designed as a free-standing pot which is filled with food and then placed on top of the heating element. The heating element does not encircle the pot at all. This type of crock-pot may be used on Shabbos in a manner similar to cooking cholent on top of the range. Let us review those halachos:
It is advisable that the cholent be completely cooked before Shabbos begins. If it was not, as long as the cholent is half cooked [or under extenuating circumstances, a third cooked], the cholent may remain in the crock-pot and continue cooking. If the cholent is not cooked to even this extent, then the cholent may be left in the crock-pot only if heavy-duty aluminum foil [or 5-6 layers of (regular) aluminum foil[1]] covers the heating element (base) of the crock-pot.[2] Another option is to allow the cholent to remain totally raw until right before candle-lighting time, and only then turn on the cooking mechanism. Doing so will permit leaving the cholent on the crock-pot even though the base is not covered with aluminum foil at all.
To remove a cholent pot on Shabbos from the fire with the intention of putting it right back on, e.g., to add water to it[3] or to serve it at a kiddush before a meal, is permitted only if the cholent is completely cooked and still warm when being returned to the heating element. In addition, the heating element (and knobs[4]) must be covered as detailed above. Once removed, the cholent pot should not be put down on any surface until it is returned to the base. B'diavad, if the cholent pot was put down on a countertop or the like[5] it may still be returned to the heating element.[6]
The other type of crock-pot consists of a pot holding food which is inserted into another, bigger pot. The outer pot completely surrounds the inner pot (insert) on three sides. The heating element is built into the walls and base of the outer pot. The halachic concern pertaining to this type of crock-pot is the rabbinic prohibition of hatmanah, insulation. The Rabbis forbade the insulation of all foods, even prior to Shabbos, if the insulation will add heat to the food. Insulating a pot which is left on the fire – even prior to Shabbos – is prohibited because the Rabbis feared that if one were to find on Shabbos that the insulation failed to heat the food sufficiently, he would inadvertently adjust the temperature of the fire.[7]
Contemporary poskim debate whether using this type of crock-pot is a violation of hatmanah or not. There are three areas of dispute which we will attempt to describe briefly:
- There are Rishonim who hold that it is forbidden to place a pot – even on Friday – on burning coals. It is considered as if the coals are insulating the pot. In their view, the only permissible way for a pot to be left on a fire is to place the pot on a grate, over the fire, not directly “on it.”[8] Other Rishonim argue and hold that as long as the pot is somewhat exposed “and air can get to it,”[9] the pot is not considered to be insulated. Although the Rama[10] rules according to this view, it is not clear if it sufficient that the top is uncovered so that “air can get to the pot,” or if the sides must be exposed as well. Thus, some poskim[11] understand that even according to this more lenient opinion, when a pot is surrounded on three sides (as is a crock-pot), even if the top is not covered, it is still considered insulated, since no air can reach the sides of the pot.
- The second issue to consider concerns the proximity between the outer and the inner pots. There is usually a small air pocket which separates the two pots. It is questionable whether this small space is sufficient to consider the insert as being physically separate from the outer pot and thus not being insulated by it,[12] or if the outer pot which is made to fit snugly around the insert, is considered as insulation.
- The third issue to consider is whether the Rabbis prohibited insulation when it is done in a manner that would be employed for cooking, not for warming or insulating. Since a crock-pot is used for cooking, not for warming or insulating, it has been suggested that the rabbinic decree may not apply.
What do contemporary poskim rule? Rav S.Z. Auerbach and Rav Y.S. Elyashiv rule stringently on all of the points listed above and do not allow the use of this type of crock-pot on Shabbos. Rav S. Wosner and Rav C.P. Scheinberg rule leniently and permit this type of crock-pot to be used.[13] There are reliable sources who report that Rav M. Feinstein had also ruled leniently concerning this type of crock-pot.[14]
Rav Elyashiv, though, suggests a simple solution for those who want to use this type of crock-pot. He suggests placing several stones[15] between the insert and the outer pot. This way, the insert will rest on the stones. Since the stones will raise the insert above the rim of the outer pot, the sides of the insert will be exposed to the air. In this fashion, no violation of hatmanah will occur.[16] Simply placing one or several sheets of aluminum foil between the insert and the outer pot does not resolve the problem of hatmanah.
Earlier in this review, when discussing the other type of crock-pot (free-standing), we mentioned that it permitted to remove and return the cholent on Shabbos if all of the “conditions of return” are satisfied. But it remains questionable whether or not it is permitted to remove and return cholent on Shabbos into the “insert” type of crock-pot. Some poskim argue that returning into an insert is similar to returning into an oven which the Shulchan Aruch forbids, while others do not consider returning into an insert as being similar to returning into an oven.[17]
[1] Rav S.Z. Auerbach, addendum to Shulchan Shelomo, vol. 1, pg. 14.
[2] Rav Y.S. Elyashiv (Otzros ha-Shabbos, pg. 404 and Kovietz Teshuvos 3:43). Some poskim recommend that the control knobs be covered or removed as well.
[3] See page xxx for a discussion on how this should be done.
[4] According to the various views quoted earlier.
[5] See above, pg. xxx footnote x.
[6] Mishnah Berurah 253:56; Igros Moshe, O.C. 2:69.
[7] See Shabbos 34a and Mishnah Berurah 257:1.
[8] Shulchan Aruch 253:1 rules like this opinion. According to the Chazon Ish 37:19, the Halachah follows this view.
[9] See Tosafos, Shabbos 47b, s.v. Bameh.
[10] O.C. 253:1.
[11] This is clearly the understanding of the Peri Megadim 259:3 in explanation of the view of the Rashba and the Taz. There is some uncertainty as to the view of the Chayei Adam and the Mishnah Berurah on this issue. See Otzros ha-Shabbos, pg. 256, for a lengthy analysis.
[12] See Sha’ar ha-Tziyun 257:43.
[13] Responsa from all of the quoted contemporary poskim are published in Otzros ha-Shabbos, pg. 514-522. See also Ohr ha-Shabbos, vol. 9, pg. 10, responsum from Rav Y. Roth, and Chazon Ovadyah, Shabbos, vol. 1, pg. 64, who rule leniently.
[14] See Vedibarta Bam, pg. 144, quoting Rav D. Feinstein.
[15] A more practical choice – in lieu of stones – would be to crumple large piece of aluminum foil into balls.
[16] Rav S.Z. Auerbach, however, did not approve of this suggestion; see Orchos Shabbos 2:88, and note 149.
[17] See the various views in Koveitz Teshuvos 3:43, Orchos Shabbos, vol. 1, pg. 112 and pg. 538, Otzros ha-Shabbos, pg. 518, and Kol ha-Torah, vol. 62, pg. 206-213.