SECTION 259 Several Laws Governing Insulation and Moving the Insulating Materials (1-8)

סימן רנט כַּמָּה דִּינֵי הַטְמָנָה וְטִלְטוּלָם וּבוֹ ח׳ סְעִיפִים׃

1 Since they are muktzeh,1 on Shabbos, it is forbidden to move muchin2 that were used on Friday to insulate a pot on the spur of the moment,3 without being designated for that purpose.4 [The rationale is that] it can be assumed that they have been set aside to make [rolls of] felt and not to insulate pots or to be used for any other purpose that is permitted on Shabbos. They are not placed in the category of keilim (usable utensils) at all. If, however, he decided to designate them permanently for insulation,5 it is permitted to move them. [The rationale:] They are fit to use for insulation and [their owner] designated them for that purpose. Hence, they are placed in the category of keilim, since they are fit to be used for the particular purpose for which they were designated.

If, however, one insulated [a pot] with wool shearings, even if they were not designated for that purpose, it is permitted to move them, because wool shearings are not that important, and if they were used for insulation once, it can be assumed that they are set aside for that purpose. On Shabbos, it is, however, forbidden to move shearings that were placed in a storehouse to be used as merchandise6 (when their owner is meticulous not to use them for any other purpose,7 but) used them for insulation [merely] on the spur of the moment unless one designates them permanently for that purpose.

א מוֹכִין2 שֶׁטָּמַן בָּהֶם הַקְּדֵרָה מִבְּעוֹד יוֹם דֶּרֶךְ מִקְרֶה,3 שֶׁלֹּא יִחֲדָן לְכָךְ4 – אָסוּר לְטַלְטְלָם בְּשַׁבָּת, א לְפִי שֶׁהֵם מֻקְצִים,1 שֶׁמִּן הַסְּתָם הֵם עוֹמְדִים לַעֲשׂוֹת מֵהֶם לְבָדִים ב וְלֹא לְהַטְמִין בָּהֶם קְדֵרוֹת אוֹ שְׁאָר תַּשְׁמִישׁ הַמֻּתָּר בְּשַׁבָּת, וְאֵין עֲלֵיהֶם תּוֹרַת כְּלִי כְּלָל. ג

אֲבָל אִם יִחֲדָם לְהַטְמָנָה, ד דְּהַיְנוּ שֶׁגָּמַר בְּדַעְתּוֹ לְהַטְמִין בָּהֶם לְעוֹלָם ה,5 – מֻתָּר לְטַלְטְלָם, דְּכֵיוָן שֶׁהֵם רְאוּיִים לְהַטְמָנָה וְהוּא יִחֲדָם לְכָךְ – הֲרֵי יֵשׁ עֲלֵיהֶם תּוֹרַת כְּלִי, ו מֵאַחַר שֶׁהֵן רְאוּיִים לַתַּשְׁמִישׁ הַמְּיֻחָד לָהֶם.

אֲבָל אִם טָמַן בְּגִזֵּי צֶמֶר, אַף עַל פִּי שֶׁלֹּא יִחֲדָן – לְכָךְ מֻתָּר לְטַלְטְלָן, ז שֶׁאֵין הַגִּזִּין חֲשׁוּבִין כָּל כָּךְ, ח וּכְשֶׁמַּטְמִין בָּהֶם פַּעַם אַחַת מִן הַסְּתָם עוֹמְדוֹת הֵן לְהַטְמָנָה. ט

אֲבָל הַגִּזִּין שֶׁנְּתָנּוֹ לָאוֹצָר לִסְחוֹרָה י,6 (וְהוּא (א) מַקְפִּיד עֲלֵיהֶן יא לְהִשְׁתַּמֵּשׁ בָּהֶן שׁוּם תַּשְׁמִישׁ 7 אֶלָּא) שֶׁטָּמַן בָּהֶן דֶּרֶךְ מִקְרֶה3 – אָסוּר לְטַלְטְלָם בְּשַׁבָּת, אֶלָּא אִם כֵּן יִחֲדָם לְכָךְ לְעוֹלָם:4

2 What should a person do when he insulated [a pot of food] with a substance that is forbidden to be moved and he seeks to remove the pot from that substance on Shabbos? If a portion of the cover of the pot is not completely covered by the insulating materials, he should grasp that uncovered portion and remove it.8 [This is permitted;] even though the substance used for insulation which is muktzeh is resting on [the cover of the pot, the cover] is not considered as a “base for a forbidden substance.”9 [The rationale:] The cover is not serving the insulation at all; it is serving the pot [containing the food]. He should then take hold of the top edges of the walls of the pot that are now exposed from below the cover and remove the pot entirely from the insulating material.

If the cover is not exposed at all, if one can insert a pointed metal object or a knife under10 the cover and lift it up and remove it from the pot, it is permitted.11 Even though one is also moving the insulating material [when moving] the cover, that is of no consequence, because it is being moved indirectly, and [moving an object that is muktzeh indirectly is] not [a forbidden manner of] moving, as will be explained in sec. 311[:14].12

ב כְּשֶׁטָּמַן בְּדָבָר שֶׁאָסוּר לְטַלְטְלוֹ וּבָא לִטּוֹל מֵהֶם הַקְּדֵרָה בְּשַׁבָּת כֵּיצַד הוּא עוֹשֶׂה?יב אִם כִּסּוּי הַקְּדֵרָה מְגֻלֶּה מִקְצָתוֹ מֵהַהַטְמָנָה – אוֹחֵז בְּמִקְצָת הַמְגֻלֶּה (ב) וּמְסִירוֹ.יג,8 וְאַף שֶׁהַהַטְמָנָה הַמֻּקְצָה מֻנַּחַת עָלָיו – אֵינוֹ נַעֲשֶׂה בָּסִיס לְדָבָר הָאָסוּר,9 לְפִי שֶׁאֵין הַכִּסּוּי מְשַׁמֵּשׁ כְּלָל לַהַטְמָנָה אֶלָּא לַקְּדֵרָה.יד וְאוֹחֵז בְּרָאשֵׁי דָפְנֵי הַקְּדֵרָה שֶׁנִּתְגַּלּוּ מִתַּחַת הַכִּסּוּי וּמוֹצִיא אֶת הַקְּדֵרָה כֻלָּהּ מֵהַטְמָנָה.טו

וְאִם אֵין הַכִּסּוּי מְגֻלֶּה כְּלָל, אִם יָכוֹל לִתְחוֹב כּוֹשׁטז אוֹ סַכִּין (ג) בְּתוֹךְ 10 הַכִּסּוּי וּלְהַגְבִּיהוֹיז וְלַהֲסִירוֹ מֵהַקְּדֵרָה – הֲרֵי זֶה מֻתָּר.11 וְאַף שֶׁמְּטַלְטֵל הַהַטְמָנָה עַל יְדֵי הַכִּסּוּי – אֵין בְּכָךְ כְּלוּם, שֶׁטִּלְטוּל מִן הַצַּד הוּא וְאֵינוֹ טִלְטוּל, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן שי"א:יח,12

3 When does the above apply? When the cover of the pot is considered as a k’li and is not muktzeh. [Different rules apply] if the cover is itself an entity that is muktzeh.13If a portion of the walls of the pot is exposed above the insulation that is muktzeh to the extent that he can grasp it with his hands, he should grasp the pot, lift it up, and remove it. The insulation will then fall off as a matter of course. Afterwards, he should shake [the pot] until the cover which is muktzeh falls off on its own accord. [This is permitted, because] the pot did not become a base for the cover and the insulating materials.14 [The rationale is that] the cover and the insulation serve the pot [to preserve] its warmth; the pot does not serve them.

ג בַּמֶה דְּבָרִים אֲמוּרִים? בְּכִסּוּי קְדֵרָה שֶׁיֵּשׁ תּוֹרַת כְּלִי עָלָיויט וְאֵינוֹ מֻקְצֶה, אֲבָל אִם גַּם הַכִּסּוּי הוּא דָּבָר הַמֻּקְצֶה,13 אִם מִקְצָת דָּפְנֵי הַקְּדֵרָה מְגֻלִּיםכ כָּל כָּךְ מֵהַטְמָנַת הַמֻּקְצֶה עַד שֶׁיָּכוֹל לֶאֱחוֹז שָׁם בְּיָדָיוכא – הֲרֵי זֶה אוֹחֵז שָׁם וּמַגְבִּיהַּ הַקְּדֵרָה וּמוֹצִיאָהּ מִשָּׁם, וְהַהַטְמָנָה נוֹפֶלֶת מֵעָלֶיהָ מֵאֵלֶיהָ, וְאַחַר כָּךְ מְנַעֲרָהּ עַד שֶׁיִּפּוֹל מֵעָלֶיהָ הַכִּסּוּי הַמֻּקְצֶה, שֶׁהַקְּדֵרָה לֹא נַעֲשֵׂית בָּסִיס לְהַכִּסּוּי וּלְהַהַטְמָנָה,14 לְפִי שֶׁהַכִּסּוּי וְהַהַטְמָנָה הֵם מְשַׁמְּשִׁים לְהַקְּדֵרָה לְחַמְּמָהּ, וְאֵין הַקְּדֵרָה מְשַׁמֶּשֶׁת לָהֶן:כב

4 When a person insulated [a pot of food] in a container full of muchin that are forbidden to be moved, once he removed the pot from there in the prescribed manner,15 he may return it there, as long as the hollow [in which the pot had been placed] remains intact.16 If, however, the hollow did not remain intact, it is forbidden to return it,17 because he will be moving the muchin in the process of returning the pot.

This is not comparable to moving the insulation when one moves the cover of the pot, in which instance the insulating material is moved as a matter of course by the cover. [In that instance,] the person seeks only to move the cover; he cannot, however, move the cover alone without moving the insulation together with it. [In the instance] at hand, by contrast, he is directly18 moving the insulating material via the pot. [For to return the pot,] he would have to move the insulating material to the sides to widen the hollow so that he could place the pot there.

Nevertheless, as an initial preference, one may remove the pot with the intent of returning it, [provided] the hollow remains intact. We are not concerned that he may widen the hollow if it does not remain intact.19

ד הַטּוֹמֵן בְּקֻפָּה מְלֵאָה מוֹכִין שֶׁאָסוּר לְטַלְטְלָם וְהוֹצִיא מִשָּׁם הַקְּדֵרָה עַל דֶּרֶךְ שֶׁנִּתְבָּאֵר,כג,15 כָּל זְמַן שֶׁלֹּא נִתְקַלְקְלָה16 הַגּוּמָא – יָכוֹל לְהַחֲזִירָהּ לְשָׁם.כד אֲבָל אִם נִתְקַלְקְלָה הַגּוּמָא – אָסוּר לְהַחֲזִירָהּ,כה,17 לְפִי שֶׁמְּטַלְטֵל הַמּוֹכִין הַמֻּקְצִין עַל יְדֵי הַחֲזָרַת הַקְּדֵרָה.כו וְאֵינוֹ דוֹמֶה לְטִלְטוּל הַהַטְמָנָה עַל יְדֵי הַכִּסּוּי,כז שֶׁהַהַטְמָנָה מִטַּלְטֶלֶת מֵאֵלֶיהָ עַל יְדֵי הַכִּסּוּי,12 וְהוּא אֵינוֹ מִתְכַּוֵּן אֶלָּא לְטִלְטוּל הַכִּסּוּי בִּלְבָד, אֶלָּא שֶׁאִי אֶפְשָׁר לוֹ לְטַלְטֵל הַכִּסּוּי בִּלְבַדּוֹ שֶׁלֹּא תְהֵא הַהַטְמָנָה מִטַּלְטֶלֶת עִמּוֹ, אֲבָל כַּאן הוּא מְטַלְטֵל הַהַטְמָנָה בְּיָדַיִם18 עַל יְדֵי הַקְּדֵרָה, שֶׁצָּרִיךְ לְסַלֵּק הַהַטְמָנָה אֵילַךְ וְאֵילַךְ כְּדֵי לְהַרְחִיב הַגּוּמָא מְקוֹם מוֹשַׁב הַקְּדֵרָה.כח

אֲבָל לְכַתְּחִלָּה יָכוֹל לְהוֹצִיא הַקְּדֵרָה עַל דַּעַת לְהַחֲזִירָהּ אַחַר כָּךְ אִם לֹא תִתְקַלְקֵל הַגּוּמָא, וְאֵין חוֹשְׁשִׁין שֶׁמָּא יָבֹא לְהַחֲזִירָהּ אַף אִם תִּתְקַלְקֵל:כט,19

5 Those who place stones and bricks around a pot20 [for insulation] must permanently designate them for that purpose so that it will be permitted to move them on Shabbos.21Similarly, when logs which are ordinarily used for kindling are used to close the opening to an oven on Shabbos, they must be permanently designated for that purpose. For as long as they are not designated for that purpose, they are not considered important to a person and he may cast them away. Therefore, it would be forbidden to move them if they were not set aside and designated for that purpose. Nevertheless, those stones that are placed on top of a range need not be explicitly designated [for this purpose], for it can be assumed that they have been set aside to be used [in some phase of the process of preparing food].

ה הַנּוֹתְנִים אֲבָנִים וּלְבֵנִים סְבִיב הַכִּירָהל,20 – צָרִיךְ שֶׁיְּיַחֲדֵם לְכָךְלא לְעוֹלָםלב כְּדֵי שֶׁיְּהֵא מֻתָּר לְטַלְטְלָם בְּשַׁבָּת.21 וְכֵן עֵצִים הָעוֹמְדִים לְהַסָּקָה שֶׁסּוֹתְמִים בָּהֶם פִּי הַתַּנּוּר בְּשַׁבָּתלג – צָרִיךְ שֶׁיְּיַחֲדֵם לְכָךְ לְעוֹלָם, שֶׁהֲרֵי כָּל זְמַן שֶׁלֹּא יִחֲדָן לְכָךְ אֵינָן חֲשׁוּבִים לוֹ וּמַשְׁלִיכָן, וּלְפִיכָךְ אָסוּר לְטַלְטְלָם אִם לֹא שֶׁמַּצְנִיעָן וּמְיַחֲדָן לְכָךְ.לדוּמִכָּל מָקוֹם, אוֹתָן הָאֲבָנִים הַמֻּנָּחִים עַל גַּבֵּי הַכִּירָה – אֵין צָרִיךְ יִחוּד בְּפֵרוּשׁ, שֶׁמִּן הַסְּתָם הֵם מְיֻחָדִים לְתַשְׁמִישׁ:לה

6 When a festival falls on Friday, it is forbidden to insulate hot food for Shabbos with stones,22 because it is forbidden to place stones on top of each other on a festival, because doing so resembles building.23 Nevertheless, if one does not have any other substance to use for insulation, one is permitted to insulate [food] with these stones.24 [Leniency is granted,] because this is a temporary and not a permanent structure. [Forming it] is forbidden only by Rabbinic decree and [our Sages] did not apply their decree [in this instance, so as] to enable the Shabbos to be honored, since the person was not able to insulate his food in any other way.25

ו יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת – אָסוּר לְהַטְמִין חַמִּין לְשַׁבָּת בָּאֲבָנִים,לו,22 שֶׁאָסוּר לְצַדֵּד אֲבָנִים בְּיוֹם טוֹב,לז מִפְּנֵי שֶׁדּוֹמֶה לְבִנְיָן.לח,23

וּמִכָּל מָקוֹם, אִם אֵין לוֹ בַּמֶּה לְהַטְמִין כִּי אִם בָּאֲבָנִיםלט (ד) – יֵשׁ לְהַתִּיר לְהַטְמִין בָּהֶם,מ,24 מִפְּנֵי שֶׁאֵין כַּאן בִּנְיָן קָבוּעַ אֶלָּא בִּנְיַן עֲרַאי, וְאֵינוֹ אָסוּר אֶלָּא מִדִּבְרֵי סוֹפְרִים,מא וּמִשּׁוּם כְּבוֹד שַׁבָּת לֹא גָזְרוּ,מב כֵּיוָן שֶׁאִי אֶפְשָׁר לוֹ לְהַטְמִין בְּעִנְיָן אַחֵר:מג,25

7 When cholent is placed in an oven for Shabbos and the opening of the oven is blocked with a board which is sealed with mud, it is permitted to break apart that seal on Shabbos to remove the cholent. Although the oven is connected to the earth and [on Shabbos,] it is forbidden to break apart a structure connected to the ground,26 nevertheless, [leniency is granted in this instance. The rationale is] that, according to Scriptural Law, the prohibition applies only when one tears down the structure itself, and not when one tears down [only a barrier sealing] its opening. It is only that our Sages decreed that one should not remove the doors of a building connected to the ground. They instituted this decree only when the door was erected to stand for a significant amount of time, [i.e.,] when the person did not have the intent to remove it on Shabbos, in which case it appears to be an act of “demolishing.”By contrast, they did not institute a decree with regard to breaking apart the sealing of [the opening of] the oven, [for it] was not made to last for a long time at all, but merely to maintain the [oven’s] heat briefly and then be removed the following day.27

There are authorities who are more stringent and require that it should not be removed by a Jew if it is possible to have [the board] removed by a non-Jew. Similarly, if it is possible to have it removed by a [Jewish] minor, it should not be removed by an adult [Jew]. If, however, there is no alternative, an adult [Jew] should remove it, while deviating slightly [from the ordinary pattern].28 This is the accepted practice.

Nevertheless, if one knows that there are burning coals in the oven, it is forbidden to have a Jew open it, because the air will enter the oven and cause the coals to flare.29 Even though the Jew does not intend to cause [the coals] to flare, it is an inevitable consequence of his actions.30 Nevertheless, [even though the coals will flare,] it is permitted to have a non-Jew [open the oven], because the prohibition against giving instructions to a non-Jew does not apply when [the forbidden act comes as] an inevitable consequence [of another activity], as explained in sec. 253[:10].31

Similarly, if one desires to close the oven again with a board and it has flaming coals inside, it is forbidden to have a Jew close it. For the wind will blow through the small [remaining] cracks; thus, it will function like a bellows and cause the coals to flare more than they would were the oven to be open.32 Nevertheless, it is permitted to have a non-Jew do so.

Moreover, even a Jew is permitted to close [the opening to the oven] as long as he does not close it entirely,33 but instead leaves a large portion of the opening uncovered. If, however, he leaves only a small portion uncovered, it is forbidden, for the wind will certainly blow in [and cause the coals to flare].

ז תַּנּוּר שֶׁמַּנִּיחִים בּוֹ הַחַמִּין לְשַׁבָּת וְסוֹתְמִין פִּיו בְּדַף וְשׁוֹרְקִים אוֹתוֹ בְּטִיט – מֻתָּר לִסְתּוֹר אוֹתָהּ סְתִימָה בְּשַׁבָּת כְּדֵי לְהוֹצִיא הַחַמִּין.מד וְאַף עַל פִּי שֶׁהַתַּנּוּר מְחֻבָּר לַקַּרְקַעמה וְאָסוּר לִסְתּוֹר בִּנְיָן הַמְחֻבָּר לַקַּרְקַע,מו,26 מִכָּל מָקוֹם הוֹאִיל וּמִן הַתּוֹרָה אֵין אִסּוּר אֶלָּא כְּשֶׁסּוֹתֵר גּוּף הַבִּנְיָן אֲבָל לֹא כְּשֶׁסּוֹתֵר פִּתְחוֹ, אֶלָּא שֶׁחֲכָמִים הוּא שֶׁגָּזְרוּ שֶׁלֹּא לִסְתּוֹר דְּלָתוֹת שֶׁל בִּנְיָן הַמְחֻבָּר לַקַּרְקַע,מז וְלֹא גָזְרוּ אֶלָּא כְּשֶׁהַדֶּלֶת נַעֲשֶׂה שָׁם לְקִיּוּם לְאֵיזֶה זְמַן שֶׁלֹּא הָיָה בְּדַעְתּוֹ עַל מְנָת לְסָתְרוֹ בְּשַׁבָּת וַהֲרֵי זֶה נִרְאֶה כְּסוֹתֵר, אֲבָל שְׁרִיקַת הַתַּנּוּר שֶׁלֹּא נַעֲשֵׂית כְּלָל לְקִיּוּם אֶלָּא לִשְׁמוֹר הַחֹם לְפִי שָׁעָה וּלְסָתְרָהּ לְמָחָר – לֹא גָזְרוּ עָלֶיהָ.מח,27

וְיֵשׁ מַחְמִירִיםמט שֶׁלֹּא יִסְתּוֹר אוֹתָהּ עַל יְדֵי יִשְׂרָאֵל אִם אֶפְשָׁר עַל יְדֵי נָכְרִי. וְכֵן אִם אֶפְשָׁר עַל יְדֵי קָטָן – אֵין לְסָתְרָהּ עַל יְדֵי גָדוֹל. וְאִם אִי אֶפְשָׁר – יִסְתּוֹר גָּדוֹל עַל יְדֵי שִׁנּוּי קְצָת.28 וְכֵן נוֹהֲגִים.נ

וּמִכָּל מָקוֹם, אִם יָדוּעַ שֶׁיֵּשׁ בַּתַּנּוּר גֶּחָלִים לוֹחֲשׁוֹת – אָסוּר לְפָתְחוֹ עַל יְדֵי יִשְׂרָאֵל,נא מִפְּנֵי שֶׁהָרוּחַ נִכְנָס בּוֹ וּמַבְעִיר הַגֶּחָלִים,נב,29 וְאַף שֶׁאֵינוֹ מִתְכַּוֵּן לְהַבְעִיר, מִכָּל מָקוֹם "פְּסִיק רֵישֵׁהּ וְלֹא יָמוּת"30 הוּא.נג אֲבָל עַל יְדֵי נָכְרִי מֻתָּר,נד שֶׁכָּל "פְּסִיק רֵישֵׁהּ" אֵין בּוֹ אִסּוּר אֲמִירָה לְנָכְרִי, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן רנ"ג.נה,31

וְכֵן אִם רוֹצֶה לַחֲזוֹר וְלִסְתּוֹם הַתַּנּוּר בְּדַף וְיֵשׁ בְּתוֹכוֹ גֶּחָלִים לוֹחֲשׁוֹת – אָסוּר לְסָתְמוֹ עַל יְדֵי יִשְׂרָאֵל,נו מִפְּנֵי שֶׁהָרוּחַ מֵפִיחַ דֶּרֶךְ סֶדֶק קָטָן, וְדוֹמֶה לְמֵפִיחַ וּמַבְעִיר הַגֶּחָלִים יוֹתֵר מֵאִלּוּ הָיָה הַתַּנּוּר פָּתוּחַ.נז,32 אֲבָל עַל יְדֵי נָכְרִי מֻתָּר.נח

וְאַף לְיִשְׂרָאֵל מֻתָּר לְסָתְמוֹ כֹּל שֶׁאֵינוֹ סוֹתְמוֹ לְגַמְרֵי,נט,33 וּבִלְבָד שֶׁיַּנִּיחַ הַרְבֵּה פָּתוּחַ, אֲבָל אִם מַנִּיחַ מְעַט פָּתוּחַ – כָּל שֶׁכֵּן שֶׁהָרוּחַ מֵפִיחַ, וְאָסוּר:ס

8 Even if an oven does not contain (burning) coals,34 license to close it again on Shabbos is not granted unless one is certain that [the food in] the pots [in the oven] is completely cooked. If, however, there is room for doubt whether [the food] is yet completely cooked,35 e.g., at night, shortly after it was insulated, it is forbidden to close the oven, even via a non-Jew,36 because one will cause [the food] to cook more quickly. Even after the fact, [if one closed the oven,] the food is forbidden.37 Nevertheless, if one had [the oven closed] via a non-Jew, the food should be permitted after the fact, because even if the person would not have closed the oven, [ultimately,] the food would have cooked completely.38 Thus the person did not benefit all that much from the violation of the prohibition.

As an initial preference, it is desirable to be meticulous and to refrain from telling a non-Jew to close the oven after the acceptance of Shabbos, even before nightfall,39 if [the food] in the pots [in the oven] is not completely cooked yet, even though according to the law, it is permitted. (See the subsequent sections.)40

ח אֲפִלּוּ אֵין בּוֹ גֶּחָלִים (לוֹחֲשׁוֹת)סא,34 – אֵין הֶתֵּר לַחֲזוֹר וּלְסָתְמוֹ בְּשַׁבָּת אֶלָּא אִם כֵּן יָדוּעַ בְּבֵרוּרסב שֶׁכְּבָר נִתְבַּשְּׁלוּ הַקְּדֵרוֹת כָּל צָרְכָּן, אֲבָל אִם יֵשׁ לְהִסְתַּפֵּק שֶׁמָּא לֹא נִתְבַּשְּׁלוּ עֲדַיִן כָּל צָרְכָּן,35 כְּגוֹן בַּלַּיְלָה סָמוּךְ לְהַטְמָנָתָןסג – אָסוּר לִסְתּוֹם הַתַּנּוּר אֲפִלּוּ עַל יְדֵי נָכְרִי,36 מִפְּנֵי שֶׁגּוֹרֵם לְמַהֵר בִּשּׁוּלָם.סד וַאֲפִלּוּ בְּדִיעֲבַד אָסוּר הַתַּבְשִׁיל.סה,37

וּמִכָּל מָקוֹם, אִם עָשָׂה עַל יְדֵי נָכְרִי – יֵשׁ לְהַתִּיר בְּדִיעֲבַד, מֵאַחַר שֶׁאַף אִם לֹא הָיָה סוֹתֵם (הַתַּבְשִׁיל) [הַתַּנּוּר] הָיָה הַתַּבְשִׁיל גַּם כֵּן מִתְבַּשֵּׁל כָּל צָרְכּוֹ,סו,38 נִמְצָא שֶׁאֵינוֹ נֶהֱנֶה כָּל כָּךְ מֵהָאִסּוּר.

וּלְכַתְּחִלָּה טוֹב לִזָּהֵר שֶׁלֹּא לוֹמַר לְנָכְרִי לִסְתּוֹם הַתַּנּוּר אַחַר קַבָּלַת שַׁבָּת, אֲפִלּוּ קֹדֶם חֲשֵׁכָה,39 אִם הַקְּדֵרוֹת לֹא נִתְבַּשְּׁלוּ עֲדַיִן כָּל צָרְכָּן, וְאַף עַל פִּי שֶׁמִּן הַדִּין מֻתָּרסז (עַיֵּן לְקַמָּןסח).סט,40