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Milk and Meat in the Kitchen: Difference between revisions
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# If a permitted item was soaking in a non-kosher pot for 24 hours, after the fact the food is kosher according to most opinions, yet a person should only be lenient in cases of great loss. <ref>The Shach 105:2 and Taz 105:1 argue that it is permitted since by the time that the forbidden taste can be absorbed into the permitted food the taste in the pot is already considered ruined. The Kaf HaChaim 105:3 writes that because it is a dispute and the Pri Chadash holds like the Isur Veheter a person should only be lenient in cases of great loss.</ref> | # If a permitted item was soaking in a non-kosher pot for 24 hours, after the fact the food is kosher according to most opinions, yet a person should only be lenient in cases of great loss. <ref>The Shach 105:2 and Taz 105:1 argue that it is permitted since by the time that the forbidden taste can be absorbed into the permitted food the taste in the pot is already considered ruined. The Kaf HaChaim 105:3 writes that because it is a dispute and the Pri Chadash holds like the Isur Veheter a person should only be lenient in cases of great loss.</ref> | ||
==Inedible Foods== | |||
# Prohibited food which is inedible is permitted on a biblical level<ref>The Torah (Devarim 14:21) says that you should give the slaughtered meat (nevelah) to a non-Jew. From this the Gemara Avoda Zara 67b learns that any food which is inedible isn’t considered forbidden. </ref> and forbidden on a rabbinic level because when your eating the food indicates that it is good.<ref>Rosh Pesachim 2:1 says that it is asur on pesach to eat chametz that was completely burnt before pesach because your eating it indicates that you want to eat it. See the Ran Pesachim 5b who disagrees with the Rosh. The Taz OC 442:8 terms this achshaveh, you gave it significance, and he says that it is only derabbanan. Mishna Brurah 442:43 rules like the Taz. </ref> | |||
## Medicines made with prohibited ingredients which were made inedible, some poskim permit this since one’s intent isn’t to eat the prohibited item, while others are strict.<ref>What about medicines on pesach is there achshaveh? Rav Moshe Feinstein (Igrot Moshe OC 2:92) held that there’s no achsheveh by medicines. Shagat Aryeh 75 held that eating medicines is like eating and there is achsheveh.</ref> | |||
==Negative Taste (Noten Taam Lifgam)== | |||
# If a forbidden item fell into a mixture and adds a negative taste, if the actual forbidden item was removed the mixture is permitted.<ref>Avoda Zara 75b, Shulchan Aruch 103:1</ref> | |||
# If a forbidden item fell into a mixture and adds a negative taste, if the actual forbidden item dissolved completely and there is greater detriment from the negative taste than the increase of volume, the mixture is permitted.<ref>The Ran (Avoda Zara 32b) forbids if there is a greater benefit in the increase of volume than the loss in taste since in the end of the day there is a benefit from the prohibited food. The Ran cites the Rashba that he would be lenient since actual forbidden item was nullified by a majority of permitted ingredients and the taste is detrimental. The Shulchan Aruch 104:2 quotes both opinions. The Rashba (Torat HaBayit 20b) implies that even if there is a majority of the detrimental taste it is still permitted. Aruch Hashulchan 103:5 makes this explicit. Kaf HaChaim 103:17 rules like the Ran unless there is great loss.</ref> | |||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
[[Category:Kashrut]] | [[Category:Kashrut]] | ||
