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Nullification: Difference between revisions
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→Bitul BeShishim
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# Some have the practice to boil 3 eggs at a time so that if one is found with a blood spot, it will be nullified and not make the pot non-kosher. Some note that this practice is not necessary nowadays when the eggs are not fertilized.<ref>[http://www.kashrut.com/articles/eggs/ Halachically Speaking vol 4 issue 18]</ref> | # Some have the practice to boil 3 eggs at a time so that if one is found with a blood spot, it will be nullified and not make the pot non-kosher. Some note that this practice is not necessary nowadays when the eggs are not fertilized.<ref>[http://www.kashrut.com/articles/eggs/ Halachically Speaking vol 4 issue 18]</ref> | ||
==Bitul BeShishim== | ==Bitul BeShishim== | ||
# If the mixture comprised of either 1)foods of dissimilar taste, 2)liquids, or 3)solids that were hot or cooked together, the nullification required is 1 to 60 called Bitul BeSheshim. <Ref> S”A and Rama 109:1-2, The Laws of Kashrus (Rabbi Binyamin Forst; pg 58-61) | # If the mixture comprised of either 1) foods of dissimilar taste, 2) liquids, or 3) solids that were hot or cooked together, the nullification required is 1 to 60 called Bitul BeSheshim. <Ref> S”A and Rama 109:1-2, The Laws of Kashrus (Rabbi Binyamin Forst; pg 58-61) | ||
* According to Rabbi Yehuda (Menachot 22a) a mixture of items of a similar type aren't nullified, however, according to the Rabbis it is. Rashi (Chullin 109a s.v. VeTu) holds like Rabbi Yehuda. Tosfot (Chullin 97a s.v. amar rava), however, argues with Rashi and rules that we hold like the Rabbis. Ran (Chullin 34b), Rosh (Avoda Zara 5:29), and Rambam (Maachalot Asurot 15:6) agree with Tosfot. Tur and Shulchan Aruch YD 98:1 hold like the Rabbis that a mixture of similar items is nullified. | * According to Rabbi Yehuda (Menachot 22a) a mixture of items of a similar type aren't nullified, however, according to the Rabbis it is. Rashi (Chullin 109a s.v. VeTu) holds like Rabbi Yehuda. Tosfot (Chullin 97a s.v. amar rava), however, argues with Rashi and rules that we hold like the Rabbis. Ran (Chullin 34b), Rosh (Avoda Zara 5:29), and Rambam (Maachalot Asurot 15:6) agree with Tosfot. Tur and Shulchan Aruch YD 98:1 hold like the Rabbis that a mixture of similar items is nullified. | ||
* Rava in gemara Chullin 97a states that one can rely on the testimony of a non-Jewish chef that a mixture of meat and a bit of milk doesn't have any dairy taste in it to permit it to a Jew. Concludes the gemara, if there no chef around or it is a mixture of similar items and it is impossible to taste the forbidden item specifically, one needs nullification of 60. Rashi (Chullin 98a s.v. beshishim) implies that even if there's no taste of the forbidden ingredient still the mixture is forbidden unless there is nullification of 60. However, the Rosh (Chullin 7:29) argues that even if the non-Jew doesn't taste the forbidden ingredient it is permitted even if there isn't nullification of 60. The Bet Yosef YD 98:1 understands that the Rambam (Machalot Asurot 15) thinks if there's an option to ask a non-Jewish chef one should and if he says that there's a forbidden taste, it is forbidden even if there's nullification of 60 and if he says that there's no forbidden taste it is permitted even if there's not nullification of 60. Shulchan Aruch YD 98:1 holds like the Rambam. However, the Rama 98:1 based on the Agur writes that the minhag Ashkenazim is not to rely on a non-Jew to taste for a forbidden taste and just always use nullification of 60. The Kaf HaChaim 98:2 records that the Sephardic minhag was also to always use nullification of 60. | * Rava in gemara Chullin 97a states that one can rely on the testimony of a non-Jewish chef that a mixture of meat and a bit of milk doesn't have any dairy taste in it to permit it to a Jew. Concludes the gemara, if there no chef around or it is a mixture of similar items and it is impossible to taste the forbidden item specifically, one needs nullification of 60. Rashi (Chullin 98a s.v. beshishim) implies that even if there's no taste of the forbidden ingredient still the mixture is forbidden unless there is nullification of 60. However, the Rosh (Chullin 7:29) argues that even if the non-Jew doesn't taste the forbidden ingredient it is permitted even if there isn't nullification of 60. The Bet Yosef YD 98:1 understands that the Rambam (Machalot Asurot 15) thinks if there's an option to ask a non-Jewish chef one should and if he says that there's a forbidden taste, it is forbidden even if there's nullification of 60 and if he says that there's no forbidden taste it is permitted even if there's not nullification of 60. Shulchan Aruch YD 98:1 holds like the Rambam. However, the Rama 98:1 based on the Agur writes that the minhag Ashkenazim is not to rely on a non-Jew to taste for a forbidden taste and just always use nullification of 60. The Kaf HaChaim 98:2 records that the Sephardic minhag was also to always use nullification of 60. | ||
* While the Shach 109:5 writes that we can rely on the taste of a Jew when it is permitted for the Jew to taste it, the Kaf HaChaim 109:12 quotes the Chavot Daat 109:2 who disagrees. | |||
</ref> | </ref> | ||
# If solid foods which were cold and of similar taste are subsequently cooked together the nullification required is Bitul BeShishim. <Ref> | # Nullification of 60 means that the volume of permitted ingredients is 60 times the volume of the forbidden ingredients.<ref>Pitchei Teshuva 109:2 writes that when evaluating nullification volume is measured and not weight. Kaf HaChaim 109:5 agrees. </ref> | ||
# If solid foods which were cold and of similar taste are subsequently cooked together the nullification required is Bitul BeShishim.<Ref> Shulchan Aruch YD 109:2 based on the Rashba</ref> According to Ashkenazim in cases of loss it’s permissible to use the nullification of Bitul BeRov if one knew at first that there was a mixture of non-Kosher and Kosher prior to the mixture being cooked. <Ref>Rama 109:2 based on the Rosh, however, Kaf HaChaim 109:40 writes that Sephardim don’t hold of this leniency. </ref> | |||
==Foods for which nullification doesn’t work== | ==Foods for which nullification doesn’t work== | ||
# If the prohibited food will be permitted after a certain time, nullification doesn’t work unless it is mixed with a different type of food (different in name) in which case Bitul BeShishim is effective.<Ref>Gemara Beitzah 3b, Rambam (Hilchot Maachalot Asurot 15:10), S”A YD 102:1 </ref> Therefore, [[Chadash]] grain can not be nullified. <Ref>The Laws of Kashrus (Rabbi Binaymin Forst; pg 62) </ref> | # If the prohibited food will be permitted after a certain time, nullification doesn’t work unless it is mixed with a different type of food (different in name) in which case Bitul BeShishim is effective.<Ref>Gemara Beitzah 3b, Rambam (Hilchot Maachalot Asurot 15:10), S”A YD 102:1 </ref> Therefore, [[Chadash]] grain can not be nullified. <Ref>The Laws of Kashrus (Rabbi Binaymin Forst; pg 62) </ref> | ||
