Transferring Taste: Difference between revisions
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→Factors to Accept Cham Miksato
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#If the entire kli is actually hot then the tastes from the food travel throughout the pot even the part that isn't being used.<ref> Badei Hashulchan 94:9, 14 based on based on Pri Megadim M"Z 94:1 s.v. heneh, Shach 69:64, Chavot Daat, Rabbi Akiva Eiger (OC MA 451:24). Chachmat Adam disagrees. Isur Vheter 57:61 seems to be lenient.</ref> | #If the entire kli is actually hot then the tastes from the food travel throughout the pot even the part that isn't being used.<ref> Badei Hashulchan 94:9, 14 based on based on Pri Megadim M"Z 94:1 s.v. heneh, Shach 69:64, Chavot Daat, Rabbi Akiva Eiger (OC MA 451:24). Chachmat Adam disagrees. Isur Vheter 57:61 seems to be lenient.</ref> | ||
# If the heat was dry heat i.e. it wasn't cooking, such as roasting, then it spreads throughout the kli.<ref> Isur Vheter 37:2, 57:61, Shach 121:17, Gra 94:6, and Badei Hashulchan 94:15</ref> | # If the heat was dry heat i.e. it wasn't cooking, such as roasting, then it spreads throughout the kli.<ref> Isur Vheter 37:2, 57:61, Shach 121:17, Gra 94:6, and Badei Hashulchan 94:15</ref> | ||
# Some poskim hold that a spoon that was used to mix a hot pot is considered to absorb taste up to the point that the spoon entered into the pot and not just up to the point that it entered into the food. The reason for this opinion is that the spoon can absorb taste up while it is in the pot from the ''zeyia'' of the hot food even though it is an open pot.<ref>Peleti 94:1, Pri Chadash 121:15, Chavot Daat 94:1. Pri Megadim MZ 94:1 s.v. vda cites this from the Pri Chadash 121:15 and Bet Lechem Yehuda 11.</ref> Most others are lenient.<ref>Chachmat Adam 46:6, Badei Hashulchan 94:4 citing Chatom Sofer 82 and Yad Yehuda. </ref> | |||
===Partial Hechsher=== | ===Partial Hechsher=== | ||
# In terms of doing hechsher on part of a utensil. If the utensil only ever came into contact with the forbidden taste in one spot, according to Ashkenazim, according to the strict law many hold that could kasher only that spot. However, initially one should kasher everything.<ref>Rama 121:6, Gra 121:17, Shach 121:17, Pri Chadash 121:15 following the Tur</ref> After the fact if one did use the spot that was used and had the hechsher, the food is still kosher. After the fact if one did use the other side of the utensil that was not originally used and didn't have a hechsher, the food is forbidden.<ref>Chachmat Adam 74:11 writes that after the fact if one used the spot that you did you the hechsher on, that doesn't create a transfer of the forbidden taste in the other half to come out into the kosher food. But if one used the other side of the utensil that didn't have a hechsher even though it wasn't originally used for the forbidden taste, we are concerned for the Magen Avraham 451:24 who is strict and would forbid the food. If it was a large loss and there were other factors to be lenient one can rely upon the Shach and Pri Chadash who are lenient. Mishna Brurah 451:69 seems to be lenient after the fact to rely on the Rama that hechsher on part of the utensil works for all of it and the food is kosher even when one used the other side of the utensil.</ref> Sephardim certainly hold that one should kasher the entire utensil.<ref>Shulchan Aruch Y.D. 121:6, Taz 121:7 following the Rashba. For other reasons, the Magen Avraham 451:24 holds that the absorptions can spread within the utensil by being absorbed in from one spot but can't be extracted from one spot. Therefore, in terms of hechsher he accepts the Shulchan Aruch. Peleti 94:3 and Chachmat Adam 74:11 agree.</ref> | # In terms of doing hechsher on part of a utensil. If the utensil only ever came into contact with the forbidden taste in one spot, according to Ashkenazim, according to the strict law many hold that could kasher only that spot. However, initially one should kasher everything.<ref>Rama 121:6, Gra 121:17, Shach 121:17, Pri Chadash 121:15 following the Tur</ref> After the fact if one did use the spot that was used and had the hechsher, the food is still kosher. After the fact if one did use the other side of the utensil that was not originally used and didn't have a hechsher, the food is forbidden.<ref>Chachmat Adam 74:11 writes that after the fact if one used the spot that you did you the hechsher on, that doesn't create a transfer of the forbidden taste in the other half to come out into the kosher food. But if one used the other side of the utensil that didn't have a hechsher even though it wasn't originally used for the forbidden taste, we are concerned for the Magen Avraham 451:24 who is strict and would forbid the food. If it was a large loss and there were other factors to be lenient one can rely upon the Shach and Pri Chadash who are lenient. Mishna Brurah 451:69 seems to be lenient after the fact to rely on the Rama that hechsher on part of the utensil works for all of it and the food is kosher even when one used the other side of the utensil.</ref> Sephardim certainly hold that one should kasher the entire utensil.<ref>Shulchan Aruch Y.D. 121:6, Taz 121:7 following the Rashba. For other reasons, the Magen Avraham 451:24 holds that the absorptions can spread within the utensil by being absorbed in from one spot but can't be extracted from one spot. Therefore, in terms of hechsher he accepts the Shulchan Aruch. Peleti 94:3 and Chachmat Adam 74:11 agree.</ref> | ||
