Nullification: Difference between revisions
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→Noten Taam Lifgam
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#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 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 | #Sephardim hold that Chametz is permitted with the laws of Noten Taam Lifgam. Ashkenazim are strict.<ref>Shulchan and Rama O.C. 447:10. Ramban (Chidushim 30a), Ran, Rabbenu Dovid, Riaz (Pesachim 2:2:6) and Rashbetz (Maamer Chametz 50-51) are lenient. Rashba is strict.</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. | # 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. | ||
