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#If the pieces have different tastes<ref>Shach YD 109:7 and Pri Chadash 98 s.v. veleinyan assume that differences in taste is critical to consider two foods to be two types unlike the Bach who considers foods to be different if they have a different identification or classification. Shach YD 98:6 argues again at length with the Rama that the critical factor is taste and not identification.</ref> in order to have nullification there needs to be sixty times the amount of forbidden food added to the mixture.<ref>The Tur YD 109:1 postulates that there’s no difference whether the pieces in the mixture are of the same types of different types. However, he also cites the Sefer HaTrumah who says that if there’s different types there is a need of sixty times the forbidden amount in order to have nullification. The Bet Yosef YD 109:1 cites the Ran (Chullin 36b, end of Perek Gid HaNasheh) who says that it is forbidden unless there is sixty times the amount of forbidden food in the mixture. His reasoning is that since if the mixture were to be cooked together the need for having sixty for nullification would be biblical, there is a rabbinic need for sixty for nullification even though it is a dry mixture. The Hagahot Shaarei Dura 39 holds that this is biblically forbidden, while the Iser Veheter 26:11 holds it is only rabbinically forbidden. The Shach 109:10 cites the Maharshal, Torat Chatat 39:4, Ran (Chullin 36b), and Rashba (Chullin 97b s.v. ubekedeirah) who side with the Iser Veheter. Shulchan Aruch YD 109:1 (according to the Shach 109:2) and Rama ad loc. hold like the Sefer HaTrumah and require sixty for nullification of a dry mixture when there’s two different types in the mixture.</ref> This applies equally if it is rabbinic prohibition mixed into the mixture of different types.<ref>The Shach 109:9 concludes based on the Ran that if there’s a dry mixture of different types with only a rabbinic prohibition mixed in it is nullified with a majority. The Rama 109:1 seems to equate the cases whether it was a rabbinically prohibited or biblically prohibited item that it should require sixty times for nullification of different types. The Gra 109:8 agrees. </ref> | #If the pieces have different tastes<ref>Shach YD 109:7 and Pri Chadash 98 s.v. veleinyan assume that differences in taste is critical to consider two foods to be two types unlike the Bach who considers foods to be different if they have a different identification or classification. Shach YD 98:6 argues again at length with the Rama that the critical factor is taste and not identification.</ref> in order to have nullification there needs to be sixty times the amount of forbidden food added to the mixture.<ref>The Tur YD 109:1 postulates that there’s no difference whether the pieces in the mixture are of the same types of different types. However, he also cites the Sefer HaTrumah who says that if there’s different types there is a need of sixty times the forbidden amount in order to have nullification. The Bet Yosef YD 109:1 cites the Ran (Chullin 36b, end of Perek Gid HaNasheh) who says that it is forbidden unless there is sixty times the amount of forbidden food in the mixture. His reasoning is that since if the mixture were to be cooked together the need for having sixty for nullification would be biblical, there is a rabbinic need for sixty for nullification even though it is a dry mixture. The Hagahot Shaarei Dura 39 holds that this is biblically forbidden, while the Iser Veheter 26:11 holds it is only rabbinically forbidden. The Shach 109:10 cites the Maharshal, Torat Chatat 39:4, Ran (Chullin 36b), and Rashba (Chullin 97b s.v. ubekedeirah) who side with the Iser Veheter. Shulchan Aruch YD 109:1 (according to the Shach 109:2) and Rama ad loc. hold like the Sefer HaTrumah and require sixty for nullification of a dry mixture when there’s two different types in the mixture.</ref> This applies equally if it is rabbinic prohibition mixed into the mixture of different types.<ref>The Shach 109:9 concludes based on the Ran that if there’s a dry mixture of different types with only a rabbinic prohibition mixed in it is nullified with a majority. The Rama 109:1 seems to equate the cases whether it was a rabbinically prohibited or biblically prohibited item that it should require sixty times for nullification of different types. The Gra 109:8 agrees. </ref> | ||
#If the dry mixture which had nullification was later cooked together it becomes forbidden.<ref>The Rashba (Torat HaBayit 17a, responsa 1:272) holds that once the mixture is cooked together it is forbidden even though it is a mixture of one type since once it is cooked together the entire mixture shares the taste of the forbidden food. This is also the opinion of the Ran (Chullin 36a s.v. garsinan). The Rosh (Chullin 7:37) and Smak (Siman 214) argue that it is permitted even if it was cooked together. Shulchan Aruch YD 109:2 rules like the Rashba, while the Rama adds that in a case of a major loss one may rely on the Rosh.</ref> | #If the dry mixture which had nullification was later cooked together it becomes forbidden.<ref>The Rashba (Torat HaBayit 17a, responsa 1:272) holds that once the mixture is cooked together it is forbidden even though it is a mixture of one type since once it is cooked together the entire mixture shares the taste of the forbidden food. This is also the opinion of the Ran (Chullin 36a s.v. garsinan). The Rosh (Chullin 7:37) and Smak (Siman 214) argue that it is permitted even if it was cooked together. Shulchan Aruch YD 109:2 rules like the Rashba, while the Rama adds that in a case of a major loss one may rely on the Rosh.</ref> | ||
#When a mixture is permissible because of nullification one person may eat the entire mixture at different intervals and not all at once. It is preferable for one Jew not to eat the entire mixture but rather leave one piece and let another person eat it. It is even more meritorious to be strict to discard one piece or to give it to a non-Jew. <ref> | #When a mixture is permissible because of nullification one person may eat the entire mixture at different intervals and not all at once. It is preferable for one Jew not to eat the entire mixture but rather leave one piece and let another person eat it. It is even more meritorious to be strict to discard one piece or to give it to a non-Jew. <ref>Shulchan Aruch YD 109:1, The Laws of Kashrus (Rabbi Binyamin Forst; pg 54-6) </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> | #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> | ||
# There is a dispute whether nullification requires that there is a majority in quantity of permitted pieces as well as majority of volume of permitted pieces<ref>Chinuch Bet Yehuda 80 cited by Pitchei Teshuva YD 109:2</ref> or merely that one needs a majority in quantity of permitted pieces.<ref>Chazon Ish YD 37:20. See Rashba 1:272 who implies that majority of volume is all that is necessary.</ref> | |||
==Liquid and Solid Mixtures== | ==Liquid and Solid Mixtures== | ||
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#We measure the mixture according to the size of the items when they come before the rabbi.<ref>Shulchan Aruch YD 99:4</ref> | #We measure the mixture according to the size of the items when they come before the rabbi.<ref>Shulchan Aruch YD 99:4</ref> | ||
===How the forbidden item is measured=== | ===How the forbidden item is measured=== | ||
====Once It is Forbidden==== | |||
# Once a solid food becomes forbidden by a transfer of taste it can never revert to becoming permitted again. That is, even if it is later cooked with sixty times its measure and is nullified, that piece remains forbidden.<ref>The Rashba holds that once a piece of food becomes forbidden it can never revert to become permitted. Tur 106:1 disagrees. Shulchan Aruch Y.D. 106:1 accepts the Rashba. However, in Y.D. 92:4 the Shulchan Aruch uses the language of the Tur. Taz 92:10 and Gra 92:16 point out this contradiction but side with the Rashba. Shach 92:11 reads the Shulchan Aruch 92:4 in light of 106:1. Therefore, the conclusion of the poskim is like the Rashba (Horah Brurah 92:32).</ref> | # Once a solid food becomes forbidden by a transfer of taste it can never revert to becoming permitted again. That is, even if it is later cooked with sixty times its measure and is nullified, that piece remains forbidden.<ref>The Rashba holds that once a piece of food becomes forbidden it can never revert to become permitted. Tur 106:1 disagrees. Shulchan Aruch Y.D. 106:1 accepts the Rashba. However, in Y.D. 92:4 the Shulchan Aruch uses the language of the Tur. Taz 92:10 and Gra 92:16 point out this contradiction but side with the Rashba. Shach 92:11 reads the Shulchan Aruch 92:4 in light of 106:1. Therefore, the conclusion of the poskim is like the Rashba (Horah Brurah 92:32).</ref> | ||
# Once a food becomes forbidden by a transfer of taste in order to nullify it when it is part of a mixture, according to Ashkenazim, one needs to measure sixty times the entire volume of that food. This concept is known as ''Chaticha Naaseh Nevelah'' or ''Chanan''.<ref>Gemara Chullin 108b, Rama 92:4. Taz 92:11 points out that many poskim hold that this applies even to a rabbinic prohibition.</ref> Sephardim only hold of this concept by meat and milk but for other prohibitions one only ever needs to nullify the volume of the original prohibition.<ref>Shulchan Aruch 92:4, Horah Brurah 92:34</ref> | ====Chanan==== | ||
# Once a food becomes forbidden by a transfer of taste in order to nullify it when it is part of a mixture, according to Ashkenazim, one needs to measure sixty times the entire volume of that food. This concept is known as ''Chaticha Naaseh Nevelah'' or ''Chanan''.<ref>Gemara Chullin 108b, Rama 92:4. Taz 92:11 points out that many poskim hold that this applies even to a rabbinic prohibition. Badei Hashulchan 92:64 agrees. Taz 87:2 implies the same.</ref> Sephardim only hold of this concept by meat and milk but for other prohibitions one only ever needs to nullify the volume of the original prohibition.<ref>Shulchan Aruch Y.D. 92:4, Horah Brurah 92:34</ref> | |||
# Chanan only applies if one piece became forbidden before the rest of the mixture. That can happen if one piece was completely out of the gravy and something forbidden fell upon it (''Chutz Mrotev''). Another method of chanan is where two pieces are connected such as fat and an inner organ or the heart and meat nearby (''Isur Davuk'').<ref>Rama 92:4</ref> | # Chanan only applies if one piece became forbidden before the rest of the mixture. That can happen if one piece was completely out of the gravy and something forbidden fell upon it (''Chutz Mrotev''). Another method of chanan is where two pieces are connected such as fat and an inner organ or the heart and meat nearby (''Isur Davuk'').<ref>Rama 92:4</ref> | ||
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==Foods for which nullification doesn’t work== | ==Foods for which nullification doesn’t work== | ||
# Items for which nullification is ineffective because it is significant can be nullified when it falls into one mixture and one of that mixture falls into a second mixture and then one of the second mixture falls into a third mixture.<ref>Shulchan Aruch YD 110:8 | |||
* Zevachim 74a cites a dispute between rav and shmuel whether two rov’s are sufficient to permit a prohibition for which bitul is ineffective. Rav is lenient, while Shmuel is strict for Avoda Zara. Rambam Machalot Asurot 8:11 follows Rav unlike the Raavad who follows Shmuel. | |||
* Rambam seemingly contradicts himself whether a second or third mixture is necessary. Kesef Mishna Avoda Zara 7:10 answers for the Rambam that the nullification of rimonim of trumah might be taken lightly so we're stricter. Alternatively it is like a dvar sheyesh lo matirin since there's something that can be done to solve the issue if they were broken. However, the Gra answers that the Rambam thinks that you need three tarovot whenever we’re discussing something that isn’t batel since the rabbis treated the first tarovet as though it was certainly forbidden. Then you need another two mixtures to be lenient. However, the reason that avoda zara isn’t nullified is because safek avoda zara is forbidden and as such a double rov is sufficient. | |||
* Rashba holds that they’re permitted in the second mixture Bet Yosef posts that even according to the Rashba one couldn’t eat all of the pieces of the second mixture simultaneously because of his opinion cited in S”A 109:1. | |||
* Rashi holds that the second mixture is forbidden unless something of it falls out into another mixture. That is because Rashi a”z 74a generally holds that bitul requires something to be removed for the mixture. Birchat Hazevach explains rashi similarly. However, Chok Natan explains that Rashi holds that unless there’s another mixture it is a problem since the third mixture creates another safek. | |||
* Tosfot posits that really you can be lenient with the second mixture you just can’t eat the entire thing. However, if there are is a third mixture you can benefit from all of them. | |||
* Rashi kitvei yad writes that the second mixture is completely permitted. | |||
* Shulchan Aruch YD 110:8 rules that a third mixture is necessary like Rambam Machalot Asurot 8:11. Shach 110:50 writes that in a case of loss one can follow Tosfot.</ref> | |||
===Spices=== | ===Spices=== | ||
#Spices which were forbidden in it of themselves, such as [[Orlah]], are forbidden even if there's sixty times the amount of permitted food in the mixture.<ref>Rama YD 98:8. Shach 98:29 quotes the Iser Veheter who says that this is only rabbinic. Taz 98:11 holds that the idea of the Rama that something added for taste can't be nullified only applies to sharp tasting foods such as spices. Taz also states that if the spices are only forbidden because of the mixture, such as meat and milk, they can be nullified and only if they are forbidden in it of itself can't they be nullified. </ref> | #Spices which were forbidden in it of themselves, such as [[Orlah]], are forbidden even if there's sixty times the amount of permitted food in the mixture.<ref>Rama YD 98:8. Shach 98:29 quotes the Iser Veheter who says that this is only rabbinic. Taz 98:11 holds that the idea of the Rama that something added for taste can't be nullified only applies to sharp tasting foods such as spices. Taz also states that if the spices are only forbidden because of the mixture, such as meat and milk, they can be nullified and only if they are forbidden in it of itself can't they be nullified. </ref> | ||
===Dvar Sheyesh Lo Matirin=== | ===Dvar Sheyesh Lo Matirin=== | ||
#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> | ||
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===Biryah (Complete Unit)=== | ===Biryah (Complete Unit)=== | ||
# A complete creature or limb isn't nullified even in a mixture of foods that have a dissimilar taste.<ref>Darkei Moshe 100 cites the Isur Veheter who says that biryah is permitted if it is mixed with ingredients of dissimilar tastes. Shulchan Aruch 100:3 rules like the Rashba that biryah isn't nullified.</ref> | # A complete creature or limb isn't nullified even in a mixture of foods that have a dissimilar taste.<ref>Darkei Moshe 100 cites the Isur Veheter who says that biryah is permitted if it is mixed with ingredients of dissimilar tastes. Shulchan Aruch 100:3 rules like the Rashba that biryah isn't nullified.</ref> | ||
# There are four conditions for a prohibition to be considered a biryah: 1) It was a living creature,<ref>Macot 16a, Rosh Chullin 7:33, Shulchan Aruch YD 100:1</ref> 2) It was forbidden from its creation,<ref>Rashi Chullin 102b s.v. tameh</ref> 3) It is complete,<ref>Gemara Macot 16b, Tur 101:6 and Shulchan Aruch YD 100:1</ref> 4) It isn't called by its original name after it is cut.<ref>Rosh Chullin 7:33, Shulchan Aruch YD 100:1</ref> | |||
# Therefore, the following are considered a biryah: bugs, non-kosher birds, Gid Hanashah, Even Min Hachay, and an egg with a chick inside. Whereas a prohibited plants, Nevelah, Terefa, or Chelev aren't a biryah.<ref>Shulchan Aruch YD 100:1, Shach 100:4</ref> | |||
# An egg with a blood spot isn't considered a biryah.<ref>Shach 100:2</ref> | |||
# If there is a doubt if a food is kosher but it is certainly a biryah it isn't nullified. However, if there is a doubt if something is a biryah it is nullified.<Ref>Taz 100:1 writes that since biryah is only rabbinic it is considered permitted if there is a doubt if it is biryah. If it is a doubt if it is kosher it is considered non-kosher based on safek deoritta lchumra and then afterwards that question isn't revisited when considering it a biryah that isn't nullified (safek deoritta sh'nitgalgel lehiyot derabbanan).</ref> | |||
# If the biryah is broken or split it is nullified. Some say that it could be nullified even while one is chewing.<ref>Chazon Ish YD 14(1):6 s.v. vshiur writes that even if a biryah is broken while it is being chewed it is nullified. [http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=283 Mechzeh Eliyahu 1:89] questions this.</ref> | |||
See [[Checking for Bugs]] for more practical aspects of biryah. | |||
===Dvar Shebeminyan=== | ===Dvar Shebeminyan=== | ||
#A complete creature or limb, a piece of meat which is suitable to serve guests, items which are always sold by unit (eggs which are sold by the dozen), and a prominent item (that Chazal specified) can not be nullified. <ref>Shulchan Aruch YD 100, 101, Shulchan Aruch and Rama 110:1</ref> According to Ashkenazim a piece of meat which would be suitable to serve guests after being cooked is not able to be nullified and according to Sephardim only a piece of meat which is suitable to serve guests as of now (meaning, that it is cooked) is not able to be nullified. <ref> | #A complete creature or limb, a piece of meat which is suitable to serve guests, items which are always sold by unit (eggs which are sold by the dozen), and a prominent item (that Chazal specified) can not be nullified. <ref>Shulchan Aruch YD 100, 101, Shulchan Aruch and Rama 110:1</ref> According to Ashkenazim a piece of meat which would be suitable to serve guests after being cooked is not able to be nullified and according to Sephardim only a piece of meat which is suitable to serve guests as of now (meaning, that it is cooked) is not able to be nullified. <ref>Shulchan Aruch and Rama 101:3, Taz 101:5 </ref> | ||
# An egg nowadays is considered a dvar shebeminyan according to many poskim.<ref>Ohel Yakov Isur Vheter p. 505 quotes Rav Sheinberg and Rav Nevinsal that eggs today are considered a dvar shebeminyan since they are sold by number. However, Rav Reuven Feinstein holds that it isn't a dvar shebeminyan since they only sell in it as a dozen for convenience but that is merely a sign of its weight.</ref> | |||
===Chaticha Hareuy Lhitchabed=== | ===Chaticha Hareuy Lhitchabed=== | ||
# A forbidden piece of meat or fish that is significant that can be used to honor a guest isn't nullified in any amount.<ref>Shulchan Aruch 101:1</ref> This applies to any prohibited item even if it is only rabbinically forbidden.<ref>Rama 101:1</ref> | # A forbidden piece of meat or fish that is significant that can be used to honor a guest isn't nullified in any amount.<ref>Shulchan Aruch 101:1</ref> This applies to any prohibited item even if it is only rabbinically forbidden.<ref>Rama 101:1</ref> | ||
# If there's a doubt if it can be used to honor a guest one can be lenient.<ref>Rama YD 101:1</ref> | # If there's a doubt if it can be used to honor a guest one can be lenient.<ref>Rama YD 101:1. Pri Megadim M"Z 101:2 asks how there could be a doubt if something is useful to honor a guest, it is ascertainable (see Shulchan Aruch YD 98:3). He quotes the Pri Toar 101:4 who answers that with respect to objective questions whether it is ascertainable it isn't a doubt but since this is a subjective question one could be in doubt.</ref> | ||
# This rule only applies if the piece of meat or fish is forbidden in it of itself but not if it only absorbed a taste of something forbidden. The only exception is meat and milk which if combined each piece is completely forbidden in it of itself.<ref>Shulchan Aruch 101:2</ref> | # This rule only applies if the piece of meat or fish is forbidden in it of itself but not if it only absorbed a taste of something forbidden. The only exception is meat and milk which if combined each piece is completely forbidden in it of itself.<ref>Shulchan Aruch 101:2</ref> | ||
# Meat that was a person wasn't watching and became forbidden because of [[Basar SheNitalem Min HaAyin]] is nullified in a majority.<ref>Rabbi Akiva Eiger 101:1 based on Shach Klalei Safek Safeka 110:19 that there is no issue of Chaticha Hareuya Lhitchabed for meat that wasn't watched which is a chumra derabbanan and not like other derabbanan's.</ref> | |||
====Cheese==== | ====Cheese==== | ||
# A piece of cheese can be significant and considered a chaticha hareuya lhitchabed.<ref>The Maharshal (Yam Shel Shlomo Kol Habasar 108 cited by Taz) writes that cheese isn’t a chaticha hareuya lhitchabed since a person can’t eat so much of it until he gets full. Also some people don’t like it at all. Therefore, it isn’t a chaticha hareuya lhitchabed. Taz 101:3 argues that cheese is a chaticha hareuya lhitchabed and it is evident in the Rashba (Torat Habayit 91a).</ref> | # A piece of cheese can be significant and considered a chaticha hareuya lhitchabed.<ref>The Maharshal (Yam Shel Shlomo Kol Habasar 108 cited by Taz) writes that cheese isn’t a chaticha hareuya lhitchabed since a person can’t eat so much of it until he gets full. Also some people don’t like it at all. Therefore, it isn’t a chaticha hareuya lhitchabed. Taz 101:3 argues that cheese is a chaticha hareuya lhitchabed and it is evident in the Rashba (Torat Habayit 91a).</ref> | ||
# Cheese that was made with teref rennet is not a chaticha hareuya lhitchabed.<ref>Torat Chatat 40:2, Taz 101:3, Nekudat Hakesef 101:1. Even though the Torat Chatat thought that the Isur Vheter was strict in this case the Nekudat Hakesef points out that Isur Vheter didn’t say that. Also, even though the Taz accused the Bach of saying that it is a chaticha hareuya lhitchabed the Nekudat Hakesef argues that the Bach never said it.</ref> | # Cheese that was made with teref rennet is not a chaticha hareuya lhitchabed.<ref>Torat Chatat 40:2, Taz 101:3, Nekudat Hakesef 101:1. Even though the Torat Chatat thought that the Isur Vheter was strict in this case the Nekudat Hakesef points out that Isur Vheter didn’t say that. Also, even though the Taz accused the Bach of saying that it is a chaticha hareuya lhitchabed the Nekudat Hakesef argues that the Bach never said it.</ref> | ||
# Cheese that was made with teref milk is a chaticha hareuya lhitchabed.<ref>Nekudat Hakesef 101:1</ref> | # Cheese that was made with teref milk is a chaticha hareuya lhitchabed.<ref>Nekudat Hakesef 101:1</ref> | ||
# Cheese made with Kosher milk mixed with milk from a non-Kosher animal isn't a chaticha hareuya lhitchabed.<ref>Taz 101:3 explains that since the non-Kosher milk doesn't congeal into cheese but is just stuck in pockets in the cheese though non-kosher milk isn't considered significant.</ref> | |||
# Cheese made by a non-Jew is a chaticha hareuya lhitchabed.<ref>The Isur Vheter 25:8 writes that cheese made by a goy is a chaticha hareuya lhitchabed since it was forbidden from the moment it was created. Rama in Torat Chatat 40:2 writes that if it is cheese made with kosher milk and teref rennet it isn’t a chaticha hareuya lhitchabed since it only absorbed the taste of something forbidden. Bach 101:2 argues with the Rama and concludes like the Isur Vheter that all cheese made by a non-Jew is a chaticha hareuya lhitchabed. However, the Nekudat Hakesef agrees with the Bach that any cheese made by a non-Jew is a chaticha hareuya lhitchabed. | # Cheese made by a non-Jew is a chaticha hareuya lhitchabed.<ref>The Isur Vheter 25:8 writes that cheese made by a goy is a chaticha hareuya lhitchabed since it was forbidden from the moment it was created. Rama in Torat Chatat 40:2 writes that if it is cheese made with kosher milk and teref rennet it isn’t a chaticha hareuya lhitchabed since it only absorbed the taste of something forbidden. Bach 101:2 argues with the Rama and concludes like the Isur Vheter that all cheese made by a non-Jew is a chaticha hareuya lhitchabed. However, the Nekudat Hakesef agrees with the Bach that any cheese made by a non-Jew is a chaticha hareuya lhitchabed. | ||
* The Taz 101:3 distinguishes between when the cheese was made with hide of a nevelah that it is considered a chaticha hareuya lhitchabed since from the creation of the cheese it was forbidden and the cheese which was made by a non-Jew and there’s a concern that mixed in is non-kosher milk that it isn’t a chaticha hareuya lhitchabed. </ref> | * The Taz 101:3 distinguishes between when the cheese was made with hide of a nevelah that it is considered a chaticha hareuya lhitchabed since from the creation of the cheese it was forbidden and the cheese which was made by a non-Jew and there’s a concern that mixed in is non-kosher milk that it isn’t a chaticha hareuya lhitchabed. </ref> | ||
===Animals=== | |||
#Animals are considered important and aren't nullified.<ref>Zevachim 73a, Rambam Machalot Asurot 16:7, Shulchan Aruch YD 110:1</ref> | |||
===Maamid=== | |||
#Something that is used to solidify or give a food texture is considered a critical ingredient and isn't nullified.<ref>Rambam Machalot Asurot 16:26</ref> | |||
# Tagatose in diet slurpees is nullified. Therefore, some poskim would allow eating it with meat. Yet, others hold that the slurpee is dairy and as such the kashrut organizations mark it as dairy (see [https://www.star-k.org/resource/list/1PR911FW/7-Eleven_Kosher_Slurpee#pepsirabbicharlop Star-K on Diet Pepsi]).<ref>Firstly, tagatose could be parve since it is a sugar processed from dairy (see [KosherVeyosher.com http://www.kosherveyosher.com/lactose-reb-elyashiv-teshuva.html] based on Rav Elyashiv in Kovetz Teshuvot 1:73). Secondly, the tagatose could be nullified in sixty since it is permitted (Shulchan Aruch YD 87:11). | |||
[http://www.kosherveyosher.com/crc-slurpees.html Rabbi Sholem Fishbane] writes that after asking poskim there was a division if the slurpee was dairy even though the tagatose was nullified. He quotes Rav Gedalya Dov Schwartz as holding it was dairy.</ref> | |||
==Intentional Bitul== | ==Intentional Bitul== | ||
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* Rashba Torat Habayit Haaruch 38a, Meiri in Magen Avot 13 p. 58, Bet Yosef 122:6, Raah 38a, Meiri A"Z 76a, Radvaz 3:617, Sedah Lderech 2:3:7, Mordechai a"z ch. 2, Tosfot Rid a"z 75b, Erech Hashulchan Sefer Hazikaron 50:8, Yabia Omer YD 8:14, Knesset Hagedola 122:26, Pri Megadim S"D 99:7, Bet Shlomo YD 175, Adovat Avoda Avoda Zara 75b, Mor Ukesiah, Zivchei Tzedek 122:15, and Maharil Diskin Kuntres Acharon 129 hold that if the food was cooked in an eino ben yomo pot intentionally the food is forbidden. However, the Tiferet Lmoshe 94:22, Arugot Habosem YD 99:3 and Zayit Raanan Dvar Sheyesh Lo Matirin 3:2 are lenient.</ref> | * Rashba Torat Habayit Haaruch 38a, Meiri in Magen Avot 13 p. 58, Bet Yosef 122:6, Raah 38a, Meiri A"Z 76a, Radvaz 3:617, Sedah Lderech 2:3:7, Mordechai a"z ch. 2, Tosfot Rid a"z 75b, Erech Hashulchan Sefer Hazikaron 50:8, Yabia Omer YD 8:14, Knesset Hagedola 122:26, Pri Megadim S"D 99:7, Bet Shlomo YD 175, Adovat Avoda Avoda Zara 75b, Mor Ukesiah, Zivchei Tzedek 122:15, and Maharil Diskin Kuntres Acharon 129 hold that if the food was cooked in an eino ben yomo pot intentionally the food is forbidden. However, the Tiferet Lmoshe 94:22, Arugot Habosem YD 99:3 and Zayit Raanan Dvar Sheyesh Lo Matirin 3:2 are lenient.</ref> | ||
# An earthenware vessel that absorbed something non-kosher can't be used even after 24 hours.<ref>Pri Megadim Siftei Daat 103:17 writes that even for earthenware vessels they can't be used after 24 hours even though there's no way to kosher them. He is disagreeing with the Nachalat Yakov 23-25, 42. Badei Hashulchan 103:54 agrees with the Pri Megadim.</ref> | # An earthenware vessel that absorbed something non-kosher can't be used even after 24 hours.<ref>Pri Megadim Siftei Daat 103:17 writes that even for earthenware vessels they can't be used after 24 hours even though there's no way to kosher them. He is disagreeing with the Nachalat Yakov 23-25, 42. Badei Hashulchan 103:54 agrees with the Pri Megadim.</ref> | ||
# If a person used an eino ben yomo meat pot for dairy the food is permitted and the pot needs to be kashered<ref>Shulchan Aruch Y.D. 93:1</ref> but it can be koshered with hagalah even if it was used on the fire. The same is true of a dairy pot for meat.<ref>Chatom Sofer YD 110 writes that if an eino ben yomo meat pot is used for dairy on a fire it would still only be hetera baala since both the meat and milk entered the pot separately bhetera since the meat was eino ben yomo when the milk went in. He adds as a chumra to do hagalah three times. Pitchei Teshuva 121:7 cites the Chatom Sofer. Siach Yakov (Machalei Akum Hechsher Kelim p. 218, Rav Yakov Kassin) agrees. Shulchan Aruch Y.D. 121:4 writes that whenever it is hetera baala even a roasting pot only requires hagalah.</ref> | |||
===Stam Kelim Einam Bnei Yoman=== | ===Stam Kelim Einam Bnei Yoman=== | ||
