Please do your best to review the shiurim on Bishul.

Then answer these questions as well as you can, with closed books.

Then use open books/notes to find the answers you missed and add them, using a different color.

Some of the questions are a bit open and leave room for thinking and application of what we have learned. Cite as much as you can from sources and also use your logic or judgement where appropriate.

Behatzlacha

Does Bishul apply to items other than food? Prove your answer from the Gemara.

If one puts food in a fire and leaves it there until it cooks, is that grama?

Which heat sources could be used to violate bishul on a Torah level? Which on a rabbinic level? Which are completely permitted?

Can you make toast from fully baked bread on shabbat? Discuss both sides of the issue.

What is a kli rishon and what is a kli sheni? Summarize 3 explanations for the halachic difference between them.

At what moment does Bishul occur? Cite 2 opinions of Rishonim.

How cooked must something be in order to allow us to reheat it on shabbat? To eat it if someone else reheated it? Explain.

Does "Ein Bishul Achar Bishul" apply to liquids (multiple opinions). What is the Rambam's view, what is the prevalent practice
?

May one put pasteurized milk in a cup of coffee on shabbat?

May one reheat boiled potatoes (fully cooked) on a blech?

May one put croutons or bread in a bowl of soup? (multiple opinions, what do we really do?)

Describe a way in which any food or liquid, no matter how raw or cooked, may be warmed up on shabbat.

Why can't we just leave any food on the fire from before shabbat?

What 3 options can be done to either the food or the fire in order to allow us to leave a pot on from before shabbat? Elaborate as much as you can about each, noting critical machlokot.

What conditions must be met in order to return food to the fire on shabbat? Need the food still be hot? Explain the rationale of those who place the food for shabbat day on the blech at the onset of shabbat, then store it in the refrigerator overnight.

Onto what type of heat source can one place any fully-cooked food on shabbat?

If a non-Jew does melacha for his own benefit, can a Jew partake on Shabbat?

If he does it for a Jew, even without being instructed, when can a Jew partake?

What is the rule if the non-Jew did the Melacha for all those present, or for the general public?

What is the problem with telling a non-Jew to do Melacha on Shabbat (multiple possibilities)? When can't you tell him - on shabbat, or even before?

Under what circumstances can one tell a non-Jew to do melacha on Shabbat (nature of the need, nature of the melacha, multiple opinions).

May one benefit from melacha done by a Jew on shabbat - relate to cases where it was intentional or unintentional, and a torah or rabbinic prohibition.

Can one benefit from 'melacha' someone did if some poskim allow his/her actions? Does it depend if he/she is personally an adherent of those poskim?

Does a crockpot violate hatmana? If so, how could one fix it?

Can you cover food that is on a plata with a towel or blanket, before shabbat?
What about on Shabbat?

Can you eat the food if:
A Jew wrapped food in something that heats it, from before shabbat
A Jew wrapped food in something that doesn't heat it, on shabbat
A Jew reheated cooked soup that had cooled, on shabbat
A Jew ground pepper onto it on shabbat
A non-Jew brought it from outside the Eruv, on shabbat
A non-Jew stirred the pot on Shabbat
A Jew stirred the pot, for the first time, on shabbat
A non-Jew bought the food on shabbat (could it depend where he bought it)
A Jew drove the food here in his car, on shabbat
The food was cooked to maachal ben drusai before shabbat, and a Jew cooked it the rest of the way on shabbat