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Nullification: Difference between revisions
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##Therefore, a person should be careful never to try to use nullification without asking a qualified rabbi.<ref>The Laws of Kashrut (p. 75). See Pitchei Teshuva 99:5 regarding a person who asked an unqualified rabbi and he ruled incorrectly that it is considered intentional. See, however, Kaf HaChaim 99:39.</ref> | ##Therefore, a person should be careful never to try to use nullification without asking a qualified rabbi.<ref>The Laws of Kashrut (p. 75). See Pitchei Teshuva 99:5 regarding a person who asked an unqualified rabbi and he ruled incorrectly that it is considered intentional. See, however, Kaf HaChaim 99:39.</ref> | ||
#A person may not ask a non-Jew to perform nullification for him. After the fact some hold it is forbidden and some disagree.<ref>Rashba Torat Habayit Haaruch 4:4 38b writes that it is forbidden to ask a non-Jew to cook in his teref pot that wasn’t used within 24 hours since it is considered bitul isur lechatchila. Rashba writes that it is forbidden even after the fact. Shulchan Aruch YD 103:5 and 122:6 quotes the Rashba but not the part that it makes it forbidden after the fact. Even though the Levushei Sarad and Chamudei Doniel say it is forbidden even after the fact like the Rashba, Igrot Moshe YD 2:41 argues that after the fact we are lenient.</ref> | #A person may not ask a non-Jew to perform nullification for him. After the fact some hold it is forbidden and some disagree.<ref>Rashba Torat Habayit Haaruch 4:4 38b writes that it is forbidden to ask a non-Jew to cook in his teref pot that wasn’t used within 24 hours since it is considered bitul isur lechatchila. Rashba writes that it is forbidden even after the fact. Shulchan Aruch YD 103:5 and 122:6 quotes the Rashba but not the part that it makes it forbidden after the fact. Even though the Levushei Sarad and Chamudei Doniel say it is forbidden even after the fact like the Rashba, Igrot Moshe YD 2:41 argues that after the fact we are lenient.</ref> | ||
* Radvaz 3:547 says that it is forbidden to ask a non-Jew to do nullification and if one did so, the food is prohibited. He adds that if the non-Jew did nullification without the Jew asking even if he recognizes the jew it is permitted unlike a non-Jew who does melacha for a Jew on Shabbat. The Kaf HaChaim 99:50-51 quotes the Radvaz.</ref> | |||
Radvaz 3:547 says that it is forbidden to ask a non-Jew to do nullification and if one did so, the food is prohibited. He adds that if the non-Jew did nullification without the Jew asking even if he recognizes the jew it is permitted unlike a non-Jew who does melacha for a Jew on Shabbat. The Kaf HaChaim 99:50-51 quotes the Radvaz.</ref> | |||
#Some say that it is forbidden to buy a product which was made with nullification if one can alternatively buy a product which doesn't use nullification. Others say that this is permitted. <ref>Kaf HaChaim 99:52 cites the Radvaz who is strict against the Erech HaShulchan who is lenient. The Badei HaShulchan 99:38 and Yabia Omer YD 7:7 are lenient. | #Some say that it is forbidden to buy a product which was made with nullification if one can alternatively buy a product which doesn't use nullification. Others say that this is permitted. <ref>Kaf HaChaim 99:52 cites the Radvaz who is strict against the Erech HaShulchan who is lenient. The Badei HaShulchan 99:38 and Yabia Omer YD 7:7 are lenient. | ||
* Radvaz 3:547 writes that it is forbidden to buy a product from a non-Jew if there’s something in it that was forbidden but was nullified. He admits though that it is permitted if it was just cooked in a pot that wasn’t used within 24 hours. He explains that it isn’t likely one is going to ask a non-Jew to cook in such a pot since it doesn't impart a good flavor. Yet it is a problem to buy the food which had non-Kosher mixed in since one may ask a non-Jew to do so. [Radvaz 1:580 is lenient to buy from a non-Jew safek orlah grapes mixed up and are nullified. Maybe this shows that the Radvaz would be lenient if there’s no option (haarot). Alternatively, there’s no issue of bitul isur lechatchila for something that is only a safek (siman 92).] Brachot 36b implies that it is permitted to buy food from a non-Jew that was cooked in a pot that wasn’t used within 24 hours. That is evident from Rashi s.v. sharya. | * Radvaz 3:547 writes that it is forbidden to buy a product from a non-Jew if there’s something in it that was forbidden but was nullified. He admits though that it is permitted if it was just cooked in a pot that wasn’t used within 24 hours. He explains that it isn’t likely one is going to ask a non-Jew to cook in such a pot since it doesn't impart a good flavor. Yet it is a problem to buy the food which had non-Kosher mixed in since one may ask a non-Jew to do so. [Radvaz 1:580 is lenient to buy from a non-Jew safek orlah grapes mixed up and are nullified. Maybe this shows that the Radvaz would be lenient if there’s no option (haarot). Alternatively, there’s no issue of bitul isur lechatchila for something that is only a safek (siman 92).] Brachot 36b implies that it is permitted to buy food from a non-Jew that was cooked in a pot that wasn’t used within 24 hours. That is evident from Rashi s.v. sharya. | ||
