Nullification: Difference between revisions

# If the food is before us, one must measure it to figure out whether the forbidden item was nullified.<ref>Orchot Chaim (Machalot Asurot n. 14 s.v. hareviyi) quoting the Rabbenu Peretz, Bet Yosef 98:2</ref> Even if it is impossible to measure as long as the forbidden mixture is in front of us, one can't be lenient unless one knows that there was at least sixty times of forbidden taste compared to the permitted taste. <ref>Shulchan Aruch YD 98:3 writes that only if a mixture is before us one must measure it, however, if it was spilled and one doesn't know how much was in the mixture and whether that was sufficient to nullify the forbidden taste that's considered a doubt. The Taz 98:6 quotes the Mordechai who explains that if a fool can't measure it but it is possible for other people to measure that's not considered a doubt since it is possible to ask someone else to measure it. However, if no one in the generation knows how to measure it that's considered a valid doubt. The Shach 98:9 similarly quotes the Mordechai but also quotes the Ran who says that as long as the mixture is before us it isn't considered as though there's a doubt if there's nullification as the Rabbis made an enactment without distinctions. The Kaf HaChaim 98:43 cites the Shach and notes that it seems that the Taz's leniency, that if no one knows how to measure it, it is considered a doubt even if the mixture is before us, is against the Ran. 

* As an outgrowth of this discussion, if a non-Jew or child added forbidden food to a pot and one can't know how much forbidden ingredients were added, the Pitchei Teshuva 98:8 quotes the Emunat Shmuel who believes that it is considered like the case of the food spilling or getting lost since it is nearly impossible to figure out the measurement. Nonetheless, the Emunat Shmuel writes that his logic was speculative and not definitive for a ruling. The Pri Chadash 98:9 agrees with the Emunat Shmuel even as definitive ruling. Chachmat Adam 51:13 and Badei HaShulchan 98:17 hold like the Pri Chadash that the addition of forbidden food by a child or non-Jew in a case where it is impossible to measure the amount of forbidden food that was added is considered a valid doubt.</ref>  

# However, if some of the mixture under question was lost or spilled and it is no longer possible to measure whether there was 60 times the prohibited ingredient or not but certainly the majority is permitted, if the mixture is one of similar types it is permitted, however, if it is of dissimilar types it is forbidden. <ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=9381&st=&pgnum=216 Rashba (Torat HaBayit 11b)], Tur and Shulchan Aruch YD 98:2. The logic of the Rashba is that he follows Rabbenu Tam (Tosfot Chullin 98b s.v. rava) who says that in a liquid mixture of different types the need for nullification is biblical and since there is a doubt about a biblical prohibition one should be strict. The general principle is that when dealing with doubts about a biblical prohibition one should be strict. However, he states a mixture of like types biblically is nullified with majority and only rabbinically needs nullification of 60 and so if one is in doubt one can be lenient. This is also the opinion of the Rosh (as cited by the Tur 98:3). It is noteworthy to mention that the opinion of Rashi (Chullin 98b s.v. letaam) and the Rambam (Machalot Asurot 15:2-3, as understood by the Bet Yosef YD 98:2; responsa of the Rambam Pear Hadur 65) is that even a liquid mixture of different types is biblically nullified with majority only needs nullification of 60 rabbinically. Shulchan Aruch YD 98:2 follows the Rashba.</ref>