Transferring Taste: Difference between revisions
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→Partial Hechsher
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===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. Similarly, Aruch Hashulchan YD 121:24 is also lenient after the fact if one only did a partial hechsher it worked like the Rama. Yet, in Aruch Hashulchan OC 451:22 he cites the Magen Avraham that after the fact the partial hechsher only worked for the part had the hechsher and not the other side.</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. Similarly, Aruch Hashulchan YD 121:24 is also lenient after the fact if one only did a partial hechsher it worked like the Rama. Yet, in Aruch Hashulchan OC 451:22 he cites the Magen Avraham that after the fact the partial hechsher only worked for the part had the hechsher and not the other side.</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. Zichei Tzedek 121:27 writes that Shulchan Aruch is concerned for the Rashba and Rabbenu Peretz but after the fat if there's a large loss one can follow the opinion that partial hechsher works.</ref> | ||
# If the utensil was used to cook throughout the utensil and one only did a partial hechsher it is ineffective even if one used the part of the utensil that one did the hechsher on and if one used it for food it would make impart non-kosher taste.<ref>Mishna Brurah 451:69</ref> | # If the utensil was used to cook throughout the utensil and one only did a partial hechsher it is ineffective even if one used the part of the utensil that one did the hechsher on and if one used it for food it would make impart non-kosher taste.<ref>Mishna Brurah 451:69</ref> | ||
