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 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 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> | ||
==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> | |||
# If someone eats forbidden foods that are made completely inedible it is nonetheless a rabbinic prohibition. The rabbinic is classically known as ''achsheveh'' (Hebrew: אחשבה, lit. he made it important) it is considered as though he considered it edible since he intentionally eating it.<ref> | |||
* Those who hold of achsheveh: Rosh Pesachim 2:1 writes that if someone ate burnt chametz that wasn't edible even to a dog violates a prohibition since he made it significant by eating it. This is further explained by the Trumat Hadeshen responsa 129 and codified by Shulchan Aruch O.C. 442:9. | |||
* Those who don't hold of achsheveh at all: Baal Hameor (on Rif Pesachim 5b s.v. ha) explains that chametz which is burnt and inedible is permitted to be eaten. The Maharam Chalavah (Pesachim 21b s.v. vamar), Michtam (Pesachim 21b s.v. lo), Ritva (Pesachim 21b s.v. vamar), Ran (Pesachim 21b s.v. charcho), Talmid HaRashba (Pesachim 21b s.v. charcho), Ri Mnarvona (Pesachim 21b s.v. shcharcho), and Rabbenu Dovid (Pesachim 21b s.v. vamar) agree. The Ritva quotes our teachers and he could be referring to the Raah (footnotes to kovetz klilat yofey). Based on the language of the Rabbenu Dovid it is possible that the Ramban agrees as well. This seems also to be the opinion of the Raavad (on Rif 5b s.v. ha). | |||
* Those who hold it is only rabbinic: Taz 442:8, Mishna Brurah 442:43. Taz explains that it can't be a Biblical prohibition since it is ''shelo kderech achila'' (Hebrew:שלא כדרך אכילה, lit. not the way of eating), an abnormal way to eat. Shach YD 155:14 cites the Mordechai and Aguda that someone sick is permitted to consume something forbidden in an abnormal way of eating.</ref> | |||
# Achsheveh doesn't apply to a mixture.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=44929&st=&pgnum=144 Minchat Cohen Tarovet 1:9] writes that there's no prohibition to eat something that was inedible to humans if it was mixed into a mixture even if the majority is forbidden. Pri Megadim M"Z 103:1 agrees. See Achiezer 3:33:5 and Yabia Omer YD 8:11 who apply this to gelatin.</ref> | |||
# It doesn't apply to medicines.<ref> Meor Yisrael Pesachim 21b citing Yad Avraham YD 155, Chevlim Bneeymim 5:4, Chazon Ish 116:8, Zera Emet 2:48. See Igrot Moshe 2:92.</ref> | |||
==Absorbed Taste in Utensils== | ==Absorbed Taste in Utensils== | ||
