Zeh Vzeh Gorem: Difference between revisions
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Shaarei Yosher 3:26:674-7 explains that the reason zeh vzeh gorem is permitted is because we view the prohibited factor as contributing nothing since it wasn't able to create the intended result on its own.</ref> | Shaarei Yosher 3:26:674-7 explains that the reason zeh vzeh gorem is permitted is because we view the prohibited factor as contributing nothing since it wasn't able to create the intended result on its own.</ref> | ||
# If the forbidden factor makes its impact first and then the permitted one does, it is forbidden and not considered ''zeh v'zeh gorem''. For example, if forbidden wood is used to used to fuel the beginning of the baking of bread but afterwards the forbidden wood is replaced with permitted wood, it is forbidden.<Ref>Rambam Machalot Asurot 16:24, Shulchan Aruch Y.D. 142:7. Kesef Mishna's first explanation of the Rambam is that the food was cooked originally with forbidden fuel and then with permitted fuel and is forbidden. Meiri 26b s.v. lifi quoting some mefarshim, Michtam 26a s.v. ulinyan, Shach YD 142:13, Taz 142:9 all accept this explanation. The Kesef Mishna's second explanation is the pot was finished with forbidden fuel and then the food was cooked with permitted fuel and is forbidden. He himself prefers the first explanation. Radvaz Machalot Asurot 16:24 agrees with the second explanation.</ref> | # If the forbidden factor makes its impact first and then the permitted one does, it is forbidden and not considered ''zeh v'zeh gorem''. For example, if forbidden wood is used to used to fuel the beginning of the baking of bread but afterwards the forbidden wood is replaced with permitted wood, it is forbidden.<Ref>Rambam Machalot Asurot 16:24, Shulchan Aruch Y.D. 142:7. Kesef Mishna's first explanation of the Rambam is that the food was cooked originally with forbidden fuel and then with permitted fuel and is forbidden. Meiri 26b s.v. lifi quoting some mefarshim, Michtam 26a s.v. ulinyan, Shach YD 142:13, Taz 142:9 all accept this explanation. The Kesef Mishna's second explanation is the pot was finished with forbidden fuel and then the food was cooked with permitted fuel and is forbidden. He himself prefers the first explanation. Radvaz Machalot Asurot 16:24 agrees with the second explanation.</ref> | ||
# Items produced solely by a forbidden source are forbidden and there is a dispute whether it is rabbinic or biblical.<ref>Maharam Chalavah Pesachim 27b s.v. lmaan clearly writes that the bread produced with forbidden fuel is biblically forbidden. However, the Tosfot Pesachim 75a citing Ri and Ran Avoda Zara 22b s.v. vgarsinan hold that that they're only rabbinic. Avnei Meluyim 6 cites this Ran and applies it to all things which were produced by a forbidden factor.</ref> | # Items produced solely by a forbidden source are forbidden and there is a dispute whether it is rabbinic or biblical.<ref>Maharam Chalavah Pesachim 27b s.v. lmaan clearly writes that the bread produced with forbidden fuel is biblically forbidden. However, the Tosfot Pesachim 75a citing Ri and Ran Avoda Zara 22b s.v. vgarsinan hold that that they're only rabbinic. Avnei Meluyim 6 cites this Ran and applies it to all things which were produced by a forbidden factor. Gra YD 331:41 writes that it is a dispute between the Rash Trumot 11:9, who holds it is rabbinic, and Tosfot Pesachim 9a s.v. kdi who holds it is biblical.</ref> | ||
===Zeh Vzeh Gorem as It Applies to Specific Areas of Halacha=== | ===Zeh Vzeh Gorem as It Applies to Specific Areas of Halacha=== | ||
#''Zeh vzeh gorem'' only applies to items that are forbidden from benefit and not things which are permitted in benefit and just forbidden for eating.<ref>Rashi Avoda Zara 66b s.v. shein, Tosfot Pesachim 26b s.v. chadash, Tosfot Chachmei Angliya 26b s.v. yesh, Rabbi Akiva Eiger on Nedarim 6:7</ref> Additionally, it could apply to something which contributes a significant improvement to the result and changes it thereby. For example, trumah sourdough with non-trumah sourdough added to a dough is considered zeh vzeh gorem even though it isn't forbidden from benefit.<ref>Pesachim 27a, Rav Elchanan in Pesachim n. 119</ref> | #''Zeh vzeh gorem'' only applies to items that are forbidden from benefit and not things which are permitted in benefit and just forbidden for eating.<ref>Rashi Avoda Zara 66b s.v. shein, Tosfot Pesachim 26b s.v. chadash, Tosfot Chachmei Angliya 26b s.v. yesh, Rabbi Akiva Eiger on Nedarim 6:7</ref> Additionally, it could apply to something which contributes a significant improvement to the result and changes it thereby. For example, trumah sourdough with non-trumah sourdough added to a dough is considered zeh vzeh gorem even though it isn't forbidden from benefit.<ref>Pesachim 27a, Rav Elchanan in Pesachim n. 119</ref> | ||
