16,374
edits
Nullification: Difference between revisions
From Halachipedia
→Noten Taam Lifgam
| (2 intermediate revisions by the same user not shown) | |||
| Line 87: | Line 87: | ||
==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> | ||
| Line 162: | Line 171: | ||
# Meat in honey according to many poskim is considered to impart a positive taste.<ref>The Rambam and Shulchan Aruch 102:4 write that meat in honey imparts a negative taste. Bet Yosef qualifies the Rambam to plain meat but not spiced meat. Rama 102:4 writes that it only imparts a negative taste into mead but not real honey. Shach 103:14 quotes others who agree with the Rama.</ref> | # Meat in honey according to many poskim is considered to impart a positive taste.<ref>The Rambam and Shulchan Aruch 102:4 write that meat in honey imparts a negative taste. Bet Yosef qualifies the Rambam to plain meat but not spiced meat. Rama 102:4 writes that it only imparts a negative taste into mead but not real honey. Shach 103:14 quotes others who agree with the Rama.</ref> | ||
# A forbidden food which spoiled and became inedible is Biblically permitted but rabbinically forbidden.<ref>The [http://www.hebrewbooks.org/pdfpager.aspx?req=44929&st=&pgnum=144 Minchat Cohen Tarovet 1:9] writes that the Rambam Machalot Asurot 14:11 implies that eating forbidden food which is inedible is Biblically permitted but forbidden rabbinically. He says further that it is even rabbinically permitted if it is mixed into a mixture even if there is a majority of forbidden ingredients as is evident from Shulchan Aruch 103:1. Pri Megadim M"Z 103:1 cites this.</ref> | # A forbidden food which spoiled and became inedible is Biblically permitted but rabbinically forbidden.<ref>The [http://www.hebrewbooks.org/pdfpager.aspx?req=44929&st=&pgnum=144 Minchat Cohen Tarovet 1:9] writes that the Rambam Machalot Asurot 14:11 implies that eating forbidden food which is inedible is Biblically permitted but forbidden rabbinically. He says further that it is even rabbinically permitted if it is mixed into a mixture even if there is a majority of forbidden ingredients as is evident from Shulchan Aruch 103:1. Pri Megadim M"Z 103:1 cites this.</ref> | ||
#Sephardim hold that Chametz is permitted with the laws of Noten Taam Lifgam. Ashkenazim are strict.<ref>Shulchan and Rama O.C. 447:10. Rashbetz (Maamer Chametz 50-51) is lenient.</ref> | |||
#In order to strain raw honey from the bee parts it needs to be heated up. Even though the heating up cooks the parts of bees in the honey it remains kosher since the taste from the bee parts is noten taam lifgam.<ref>Sharei Dura 65:1. Hagahot Shaarei Dura 65:1 quotes this also from the Yereyim 69 and Mordechai 674. This is codified by Shulchan Aruch Y.D. 81:7 and is further explained by the [https://www.star-k.org/articles/kashrus-kurrents/624/do-bee-dont-bee/ Star-K].</ref> | |||
==Absorbed Taste in Utensils== | ==Absorbed Taste in Utensils== | ||
