Nullification: Difference between revisions
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#If the taste of a forbidden food negatively impacts a mixture that it fell into the mixture is permitted.<ref>Shulchan Aruch YD 103:1. The two major approaches as to why it is permitted is that of the Ran and that of the Rashba. Ran Avoda Zara 67a explains that one may not benefit from something non-kosher and so if it is intact it is forbidden unless it isn't fit for human consumption. However, if its taste is absorbed in a mixture it is permitted as long as it imparts a negative taste since one isn't benefiting from the non-kosher addition. The Rashba Torat Habayit Haaruch 19a argues that the item itself is permitted only if it is inedible and loses its status of a food. But if it is mixed into a mixture it is permitted since there is a nullification of the substance of the food with a simple majority and the taste of the non-kosher doesn't make the mixture forbidden as long as the taste is negative. The concept that a taste is forbidden even if it is nullified by a majority doesn't apply to negative tastes. | #If the taste of a forbidden food negatively impacts a mixture that it fell into the mixture is permitted.<ref>Shulchan Aruch YD 103:1. The two major approaches as to why it is permitted is that of the Ran and that of the Rashba. Ran Avoda Zara 67a explains that one may not benefit from something non-kosher and so if it is intact it is forbidden unless it isn't fit for human consumption. However, if its taste is absorbed in a mixture it is permitted as long as it imparts a negative taste since one isn't benefiting from the non-kosher addition. The Rashba Torat Habayit Haaruch 19a argues that the item itself is permitted only if it is inedible and loses its status of a food. But if it is mixed into a mixture it is permitted since there is a nullification of the substance of the food with a simple majority and the taste of the non-kosher doesn't make the mixture forbidden as long as the taste is negative. The concept that a taste is forbidden even if it is nullified by a majority doesn't apply to negative tastes. | ||
*Rabbi Akiva Eiger (Chidushim Chullin 97b n. 7) applies the idea of Rashba requiring a majority even to the absorptions in pots. The Bet Yehoshua 102:6 argues that it only applies to absorptions in foods or foods that were dissolved but not absorptions in pots. Based on his understanding he answers the question of Rabbi Akiva Eiger 1:27 on Shach 102:8.</ref> | *Rabbi Akiva Eiger (Chidushim Chullin 97b n. 7) applies the idea of Rashba requiring a majority even to the absorptions in pots. The Bet Yehoshua 102:6 argues that it only applies to absorptions in foods or foods that were dissolved but not absorptions in pots. Based on his understanding he answers the question of Rabbi Akiva Eiger 1:27 on Shach 102:8.</ref> | ||
#For example, bugs that fell into a food and were removed the food is permitted since the taste imparted by the bugs is negative.<ref>The Maharshal (Yam Shel Shlomo 7:48) learns from the Rambam (Maachalot Asurot 15:31) that a mouse in any liquid besides wine, honey, or oil which need to smell nice to be edible are forbidden. There isn't a leniency of noten taam lifgam for a mouse falling into any liquid. Similarly, in 7;49 he is strict about bugs falling into any liquid since we're not sure whether it imparts a negative taste. He admits that the Ran learns that the taste of a mouse is always negative besides for beer and vinegar and the Rashba (Torat Habayit Hakatzar 16b) holds that tastes of bugs are negative for all foods, he disagrees. Taz cites this Maharshal who disputes the Shulchan Aruch 104:3 codifying the Rashba.</ref> | #For example, bugs that fell into a food and were removed the food is permitted since the taste imparted by the bugs is negative.<ref>The Maharshal (Yam Shel Shlomo 7:48) learns from the Rambam (Maachalot Asurot 15:31) that a mouse in any liquid besides wine, honey, or oil which need to smell nice to be edible are forbidden. There isn't a leniency of noten taam lifgam for a mouse falling into any liquid. Similarly, in 7;49 he is strict about bugs falling into any liquid since we're not sure whether it imparts a negative taste. He admits that the Ran learns that the taste of a mouse is always negative besides for beer and vinegar and the Rashba (Torat Habayit Hakatzar 16b) holds that tastes of bugs are negative for all foods, he disagrees. Taz cites this Maharshal who disputes the Shulchan Aruch 104:3 codifying the Rashba.</ref> | ||
#Meat in oil is considered by some to be contributing a negative taste and if the meat is forbidden and its taste gets mixed into the oil it is permitted, while others disagree.<ref>The Rambam and Shulchan Aruch 103:4 hold that meat in oil imparts a negative taste and if its taste gets into the oil it is permitted. Shach 102:14 quotes Tosfot avoda zara 38b and many other rishonim who disagree. Shach concludes that we need to be strict. See Badei Hashulchan Biurim on 102:4 who asks why we can't discern what is considered noten tama lifgam based on our tastes.</ref> | #Meat in oil is considered by some to be contributing a negative taste and if the meat is forbidden and its taste gets mixed into the oil it is permitted, while others disagree.<ref>The Rambam and Shulchan Aruch Y.D. 103:4 hold that meat in oil imparts a negative taste and if its taste gets into the oil it is permitted. Shach 102:14 quotes Tosfot avoda zara 38b and many other rishonim who disagree. Shach concludes that we need to be strict. See Badei Hashulchan Biurim on 102:4 who asks why we can't discern what is considered noten tama lifgam based on our tastes.</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> | #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> | ||
#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> | #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> | #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> | ||
# Food which imparts a taste which is neither positive or negative for the mixture is forbidden unless it is nullified by 60.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14582&st=&pgnum=69 Or Zaruah (Avoda Zara n. 258-9)] quotes the Rashbam who learns from the Gemara Avoda Zara 67a that only if the forbidden food imparts a negative taste is it permitted, however, if it imparts a taste that is neither positive or negative it is forbidden. He clearly indicates that it is not the same as if it has no taste at all. Bet Yosef 103:1 quotes the Or Zaruah. Shach 103:2 quotes the Or Zaruah and then brings a proof to the Or Zaruah from the fact that Gid Hanasha requires 60. | |||
* Contenders of the Shach: [https://www.hebrewbooks.org/pdfpager.aspx?req=44929&st=&pgnum=146 Minchat Cohen (Tarovet 1:10)] argues on the Shach because the Or Zaruah was only strict if there's a taste and it isn't negative, however, food which has no taste doesn't forbid the mixture. The proof from Gid Hanasheh isn't a proof since that is specially forbidden by the Torah even though it is dry as wood. Also, the Yerushalmi was discussing food which imparts a taste which is neither negative or positive. Pri Chadash 103:1 has the same disputes with the Shach, though he takes issue other details in the Minchat Cohen. Minchat Yakov 85:70 agrees. | |||
* Interpretations of the Shach: Dissolved: Pri Megadim S"D 103:2 seems to understand the Shach as discussing a food which has no taste but when it is dissolved into the mixture it needs 60 a rabbinic gezerah since the substance of the food is mixed in. If a food with no taste dissolved into the mixture it is forbidden up to 60, while if it was cooked and removed it would be permitted. It is comparable to which has no taste when cooked and removed but when dissolved imparts a taste. Yad Avraham 103:1 makes a similar distinction. Igrot Moshe 2:24 disagrees with this understanding of the Shach since the Shach's citation of Gid Hanasha implies that he's discussing food with no taste. Even if it dissolved we hold that it is permitted as long as it doesn't impart a forbidden taste (Shach 98:5). While some understand that Shulchan Aruch Y.D. 100:2's ruling that gid hanesheh requires 60 is an indication that he holds like the Ramban who always requires 60 when the forbidden food dissolves (Minchat Cohen 1:10 and Gra 98:7), nonetheless the halacha assumes that we do not accept the Ramban and other explanations are given for gid hanesheh. For example, the Pri Megadim M"Z 100:5 says that Gid Hanesheh is forbidden because of a minimal taste that it imparts when it dissolves. | |||
* Interpretations of the Shach: Min Bmino: Igrot Moshe YD 2:24 says that the Shach is only discussing a mixture of foods of similar tastes, min bmino. According to the Bavli the reason you need 60 for min bmino is just a gezerah because of eino mino, where you need 60 for taam. What is the halacha of min bmino with something that has no taste? Theoretically you’d say it is permitted without 60 since even even the eino mino it wouldn’t have taste. However, the Shach shows from the Yerushalmi Trumot 10:1 that min bmino is a gezerah because people might not identify it correctly. The Yerushalmi uses min bmino as a proof that when there’s taam that’s not lshevach or lifgam that it is forbidden. This implies that min bmino is a gezerah in all cases even if it has no taste. However, Shach would permit if it is eino mino. His proof from gid hanasha is that gid is forbidden up to 60 even though it has no taste, so too everything in mino needs 60 even though it has no taste. Gid even in eino mino is forbidden up to 60 because of a unique gezera that you’ll confuse gid with basar which has taste.</ref> | |||
==Inedible Forbidden Foods (''Nifsal Machila'')== | ==Inedible Forbidden Foods (''Nifsal Machila'')== | ||
#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 Y.D. 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 Y.D. 103:1. Pri Megadim M"Z 103:1 cites this.</ref> | ||
