Transferring Taste: Difference between revisions
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#If the stream is unbroken there is enough heat to heat up each side and completely transfer tastes one to another. If the stream is broken there is only enough heat to heat up each side but not enough to heat it up and extract a taste and have it absorbed into the other side simultaneously.<ref>Shach 105:5. See however Badei Hashulchan 92:184 that from Shach 92:38 it seems that a broken stream that was originally heated up by the fire is like a kli rishon. Though, Chazon Ish 9:6 cited by Badei Hashulchan maintains that a broken stream is never more than a klipah.</ref> For example, if hot water in a broken stream poured onto cold cheese which was sitting on a meat dish the cheese and the dish are kosher.<ref>Rama 95:3. Igrot Moshe YD 1:42:2 explains that the Rama would consider it to be mavliya umaflit kechad even when pouring hot water on cheese that was stuck onto a meat dish since the water needs to heat up the cheese and also enable its absorption into the dish. This is also evident from Chavot Daat 92:23. </ref> Another example is that it is permitted to pour with a broken stream hot water on chickens which weren't salted since the heat of the stream isn't enough to heat up the blood and to have it get absorbed into the chicken.<ref>Shach 105:5</ref> | #If the stream is unbroken there is enough heat to heat up each side and completely transfer tastes one to another. If the stream is broken there is only enough heat to heat up each side but not enough to heat it up and extract a taste and have it absorbed into the other side simultaneously.<ref>Shach 105:5. See however Badei Hashulchan 92:184 that from Shach 92:38 it seems that a broken stream that was originally heated up by the fire is like a kli rishon. Though, Chazon Ish 9:6 cited by Badei Hashulchan maintains that a broken stream is never more than a klipah.</ref> For example, if hot water in a broken stream poured onto cold cheese which was sitting on a meat dish the cheese and the dish are kosher.<ref>Rama 95:3. Igrot Moshe YD 1:42:2 explains that the Rama would consider it to be mavliya umaflit kechad even when pouring hot water on cheese that was stuck onto a meat dish since the water needs to heat up the cheese and also enable its absorption into the dish. This is also evident from Chavot Daat 92:23. </ref> Another example is that it is permitted to pour with a broken stream hot water on chickens which weren't salted since the heat of the stream isn't enough to heat up the blood and to have it get absorbed into the chicken.<ref>Shach 105:5</ref> | ||
#If an unbroken stream of hot liquids overflow from a pot on the fire<ref>Pri Megadim M"Z 92:26 raises the possibility that this definition of a stream even though it is on a cold surface is only if the stream is connected to a pot on the fire but not to a kli rishon off the fire. He concludes that one shouldn't be lenient even if it is off the fire.</ref> and go along a surface until it touches something it is considered an unbroken pour to transfer taste up to a peel.<ref>Trumat Hadeshen 181 and Rama 92:7. Chavot Daat 92:23 writes that even though the stream doesn't cool down since it isn't broken it doesn't cook (or boleh umaflit kechad) since it is on a cold surface.</ref> If the stream is broken it is considered a kli sheni.<ref>Trumat Hadeshen 181 and Rama 92:7. The Pri Megadim M"Z 92:26 explains that even though usually a broken stream can transfer taste up to a peel, since the stream ran along a cold surface if it is broken it is certainly considered a kli sheni. Badei Hashulchan 92:147 agrees.</ref> | #If an unbroken stream of hot liquids overflow from a pot on the fire<ref>Pri Megadim M"Z 92:26 raises the possibility that this definition of a stream even though it is on a cold surface is only if the stream is connected to a pot on the fire but not to a kli rishon off the fire. He concludes that one shouldn't be lenient even if it is off the fire.</ref> and go along a surface until it touches something it is considered an unbroken pour to transfer taste up to a peel.<ref>Trumat Hadeshen 181 and Rama 92:7. Chavot Daat 92:23 writes that even though the stream doesn't cool down since it isn't broken it doesn't cook (or boleh umaflit kechad) since it is on a cold surface.</ref> If the stream is broken it is considered a kli sheni.<ref>Trumat Hadeshen 181 and Rama 92:7. The Pri Megadim M"Z 92:26 explains that even though usually a broken stream can transfer taste up to a peel, since the stream ran along a cold surface if it is broken it is certainly considered a kli sheni. Badei Hashulchan 92:147 agrees.</ref> | ||
#A solid piece of food that is picked up on a fork or with one's hand is considered a kli rishon until it is placed on the plate or bowl. <ref>Badei Hashulchan 106:21 outlines three approaches as to why the food while in the air is still considered a kli rishon. 1) According to the Maharshal (Yam Shel Shlomo Gid Hanesheh 44, Kol Habasar 75) any solid food (Gush) is considered a kli rishon. 2) Solid food that is in the air that didn't land is considered a kli rishon.(Chazon Ish 9:5) 3) Any food that is in the air that didn't land is considered a kli rishon. (Shach 105:5)</ref> As it is being placed down on the plate or bowl that is considered iruy. After it settles it is considered a kli sheni.<ref>Shach 105:7 citing Darkei Moshe 105:4 clarifies that a hot food that is placed on a plate or bowl is considered iruy while it is being placed down. However, after it settles it is considered a kli sheni.</ref> | #A solid piece of food that is picked up on a fork or with one's hand is considered a kli rishon until it is placed on the plate or bowl.<ref>Badei Hashulchan 106:21 outlines three approaches as to why the food while in the air is still considered a kli rishon. 1) According to the Maharshal (Yam Shel Shlomo Gid Hanesheh 44, Kol Habasar 75) any solid food (Gush) is considered a kli rishon. 2) Solid food that is in the air that didn't land is considered a kli rishon.(Chazon Ish 9:5) 3) Any food that is in the air that didn't land is considered a kli rishon. (Shach 105:5)</ref> As it is being placed down on the plate or bowl that is considered iruy. After it settles it is considered a kli sheni.<ref>Shach 105:7 citing Darkei Moshe 105:4 clarifies that a hot food that is placed on a plate or bowl is considered iruy while it is being placed down. However, after it settles it is considered a kli sheni.</ref> | ||
==Iruy Shenifsak Hakiluach== | |||
#A broken stream of hot liquid (Heb. עירוי שנפסק הקילוח; trans. ''iruy sh'nifsak hakiluach'') poured from a kli rishon has the ability to transfer taste up to the thickness of a peel. Since the stream is broken it only has enough heat to heat up each side but not enough to heat it up and extract a taste and have it absorbed into the other side simultaneously (see [[#Mavliya Umaflit Kechad|further]] for this practically).<ref>Shach 105:5. See however Badei Hashulchan 92:184 that from Shach 92:38 it seems that a broken stream that was originally heated up by the fire is like a kli rishon. Though, Chazon Ish 9:6 cited by Badei Hashulchan maintains that a broken stream is never more than a klipah.</ref> | |||
#If hot liquids overflow from a pot on the fire and stream along a surface until it touches something but it is a broken stream it is considered a kli sheni.<ref>Trumat Hadeshen 181 and Rama 92:7. The Pri Megadim M"Z 92:26 explains that even though usually a broken stream can transfer taste up to a peel, since the stream ran along a cold surface if it is broken it is certainly considered a kli sheni. Badei Hashulchan 92:147 agrees.</ref> | |||
==Cham Miksato Cham Kulo== | ==Cham Miksato Cham Kulo== | ||
