Yesterday we learned about putting food directly on a fire and leaving it there over Shabbat. Today the Rambam offers a qualification to that rule, and explains why a full young goat may not be left on the fire over Shabbat, unless it is the korban Pesach. What makes the korban Pesach different?

While until now we've learned about leaving pots on a flame over Shabbat, the Rambam now discusses the issue of leaving food directly over a flame. Why is this allowed for some types of meat but not others?

On Shabbat, may you use a ladle to take food out of a pot that's still on the fire? And in cases where you are permitted to return food to a low-burning stove, can you return it to a different, warmer stove than the one it was originally on?

We have been learning when it is proper and improper to leave food on a fire over Shabbat. If someone intentioanally violates these rules and leaves food on the fire in an improper manner, can he eat the food on Shabbat? After Shabbat? Ever? What if it happened by mistake?

Although the Rambam described certain procedures that are necessary when leaving food on a covered fire over Shabbat, the rules change dramatically when the food placed there immediately before Shabbat is raw. Learn about it in today's Maimonides Minute podcast.

The Rambam explained that food that was not fully cooked may be placed on a covered fire before Shabbat. In today's shiur, we learn that this only applies to certain types of stoves or ovens. What difference does it make?

In our last shiur, we learned that a person may do melacha (forbidden labor) before Shabbat even if it continues on its own on Shabbat - such as lighting a fire on Friday that continues burning throughout the evening. Cooking, however, is a much more complicated matter. Today's shiur begins to look at the special case of leaving food on the fire over Shabbat.

Is a person permitted to do melacha - labor forbidden on Shabbat - on Friday afternoon, even if the labor continues on its own throughout Shabbat?

Although we have established that one breaks Shabbat in order to save another person's life, does this apply even to "preparations" in order to save someone - like sharpening weapons? And is it permissible to wage war on Shabbat? Can the army besiege a city on Shabbat?

If a person is lost and cannot remember which day is Shabbat, what should he do? Is he allowed to do work on any day, given that each may, in fact, be Shabbat? And if an army attacks a city but only to take the city's money, can the populace fight back on Shabbat?