Shulchan Aruch, Yoreh De'ah Siman 101

Siman 101

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א חֲתִיכָה הָרְאוּיָה לְהִתְכַּבֵּד דִּינָהּ כִּבְרִיָּה, דַּאֲפִילוּ בְּאֶלֶף לֹא בְּטֵלָה. וַאֲפִלּוּ אִם הִיא אֲסוּרָה בַּהֲנָאָה, כֵּיוָן שֶׁאִם תִּתְבַּטֵּל הָיְתָה מֻתֶּרֶת וּרְאוּיָה לְהִתְכַּבֵּד. הַגָּה: וַאֲפִלּוּ אֵינָהּ אֲסוּרָה רַק מִדְּרַבָּנָן, אֵינָהּ בְּטֵלָה (בֵּית יוֹסֵף בְּשֵׁם הָרַמְבַּ"ם). וְאִם הוּא סָפֵק אִם רְאוּיָה לְהִתְכַּבֵּד אוֹ לֹא, אַזְלִינָן לְקֻלָּא (אָרֹךְ כְּלָל כ"ה) אֲפִלּוּ הִיא אֲסוּרָה מִדְּאוֹרַיְתָא.

1 The Law of a Piece Fit to be Served to Guests. It contains nine subsections: A piece [of food] that is fit to be served to guests has the status of a beriah (a whole entity), such that even in a thousand [parts of permitted food] it is not nullified. And even if it is an item from which it is forbidden to derive benefit, [it is not nullified], since if it were to be nullified it would become permitted and fit to be served to guests. Rema: And even if it is only forbidden by Rabbinic decree, it is not nullified (Beit Yosef in the name of the Ramban). And if there is a doubt whether it is fit to be served to guests or not, we rule leniently (Aruch Klal 25), even if the underlying prohibition is from the Torah.

ב אֵין לָהּ דִּין חֲתִיכָה הָרְאוּיָה לְהִתְכַּבֵּד, אֶלָּא אִם כֵּן אִסוּרָהּ מֵחֲמַת עַצְמָהּ, כְּגוֹן נְבֵלָה וּבָשָׂר בְּחָלָב; אֲבָל אִם נֶאֶסְרָה מֵחֲמַת שֶׁקִּבְּלָה טַעַם מֵאִסוּר וְלֹא הָיָה בָּהּ ס' לְבַטְּלוֹ, אֲפִלּוּ לְמִי שֶׁסוֹבֵר חֲתִיכָה עַצְמָהּ נַעֲשֵׂית נְבֵלָה אֵין לָהּ דִּין חֲתִיכָה הָרְאוּיָה לְהִתְכַּבֵּד. הַגָּה: וַאֲפִלּוּ חֲתִיכָה שֶׁלֹּא נִמְלְחָה, בְּטֵלָה, דְּאֵין אִסּוּרָהּ מֵחֲמַת עַצְמָהּ רַק מֵחֲמַת דָּם הַבָּלוּעַ בָּהּ (שָׁם וְת"ה סי' ק"ע). כָּל חֲתִיכָה שֶׁלֹּא נֶאֶסְרָה רַק כְּדֵי קְלִפָּה, בְּטֵלָה, דַּהֲרֵי הַקְּלִפָּה אֵינָהּ רְאוּיָה לְהִתְכַּבֵּד. (סְבָרַת הַתּוֹסָפוֹת וּבְהַגָּהוֹת ש"ד).

2 It does not have the status of "a piece fit to be served to guests" unless its prohibition stems from itself, such as neveilah (carrion/meat not slaughtered according to Jewish law) or meat [cooked] with milk. However, if it became forbidden because it absorbed the flavor of a forbidden substance and there was not sixty [times its volume of permitted food] to nullify it—even according to the opinion that holds "the [forbidden] piece itself becomes neveilah" (חנ"ן)—it does not have the status of "a piece fit to be served to guests." Rema: And even a piece [of meat] that was not salted is nullified, for its prohibition does not stem from itself, but rather due to the blood absorbed within it (ibid. and Terumat HaDeshen, Siman 170). Any piece that became forbidden only to the depth of a peelable layer (k'dei klifah) is nullified, for the peelable layer itself is not fit to be served to guests (The opinion of the Tosafot and Hagahot Shaarei Dura).

ג תַּרְנְגֹלֶת בְּנוֹצָתָהּ שֶׁנִּתְעָרְבָה בַּאֲחֵרוֹת, בְּטֵלָה, שֶׁהֲרֵי אֵינָהּ רְאוּיָה לְהִתְכַּבֵּד לִפְנֵי הָאוֹרְחִים כְּמוֹת שֶׁהִיא. וְאַף עַל פִּי שֶׁאַחַר שֶׁנִּתְעָרְבָה הֵסִירוּ הַנּוֹצָה. וְכֵן לֹא חֲשִׁיבָה רְאוּיָה לְהִתְכַּבֵּד אֶלָּא אִם כֵּן הִיא מְבֻשֶּׁלֶת. וְכֵן כֶּבֶשׂ שָׁלֵם אוֹ חֲתִיכָה גְּדוֹלָה יוֹתֵר מִדַּאי, לֹא חֲשִׁיבָה רְאוּיָה לְהִתְכַּבֵּד, שֶׁאֵין דֶּרֶךְ לִתֵּן לִפְנֵי הָאוֹרֵחַ כֶּבֶשׂ שָׁלֵם אוֹ חֲתִיכָה גְּדוֹלָה יוֹתֵר מִדַּאי. וְיֵשׁ חוֹלְקִים בְּכָל זֶה. הַגָּה: וְכֵן נוֹהֲגִין, מִלְּבַד תַּרְנְגֹלֶת בְּנוֹצָתָהּ דְּמְחֻסֶּרֶת מַעֲשֶׂה גָּדוֹל, דְּנוֹהֲגִים בָּהּ שֶׁהִיא בְּטֵלָה (טוּר בְּשֵׁם י"א וּבְמָרְדֳּכַי וּבְש"ד). וְכֵן רַגְלַיִם אוֹ רֹאשׁ שֶׁלֹּא נֶחְרְכוּ מְשַׁעֲרָן. אֲבָל אִם כְּבָר נֶחְרְכוּ, חֲשִׁיבֵי חֲתִיכָה הָרְאוּיָה לְהִתְכַּבֵּד, אֲפִלּוּ לֹא נִמְלְחוּ עֲדַיִן. וַאֲפִלּוּ כֶּבֶשׂ שָׁלֵם אֵינוֹ בָּטֵל (בהַגָּהוֹת ש"ד). מִיהוּ רַגְלַיִם שֶׁל עוֹפוֹת, מִלְּבַד רַגְלֵי אַוָּז, וְכֵן רַגְלֵי בְּהֵמָה דַּקָּה בִּמְדִינוֹת אֵלּוּ, לֹא חֲשִׁיבֵי כְּלָל, וּבְטֵלִים. רֹאשׁ שֶׁל עוֹפוֹת אֵינוֹ חָשׁוּב, וּבָטֵּל (אָרֹךְ כְּלָל כ"ה).

3 A chicken in its feathers that became mixed with others is nullified, since it is not fit to be served to guests as it is, even if the feathers were removed after it became mixed. Similarly, it is not considered fit to be served unless it is cooked. Similarly, a whole lamb or an excessively large piece of meat is not considered fit to be served, for it is not customary to serve a guest a whole lamb or an excessively large piece. And there are those who disagree with all this. Rema: And this is our custom [to rule stringently like the dissenting view], except for a chicken in its feathers, which lacks a major preparatory action [to make it ready], where our custom is that it is nullified (Tur in the name of 'Some say', and the Mordechai and Sha'arei Dura). And similarly, feet or a head that have not yet had their hair singed off [are nullified]. But if they have already been singed, they are considered a piece fit to be served, even if they have not yet been salted. And even a whole lamb is not nullified (Hagahot Shaarei Dura). However, the feet of birds—except for goose feet—and similarly the feet of small livestock in these countries, are not considered significant at all and are nullified. A bird's head is not considered significant and is nullified (Aruch Klal 25).

ד שֻׁמַּן הַכַּנְתָּא אֵינוֹ רָאוּי לְהִתְכַּבֵּד. אֲבָל עוֹר שֻׁמַּן אַוָּז מִקְרֵי רָאוּי לְהִתְכַּבֵּד. וְאֵינוֹ בָּטֵל (שָׁם).

4 The fat of the lower intestine (kanta) is not fit to be served to guests. (But the fatty skin of a goose is considered fit to be served to guests and is not nullified) (Ibid.).

ה קֻרְקְבָן וְכֵן שְׁאָר בְּנֵי מֵעַיִם, אֵינָם רְאוּיִים לְהִתְכַּבֵּד.

5 A gizzard, and similarly other innards, are not fit to be served to guests.

ו הָא דִּבְרִיָּה וַחֲתִיכָה הָרְאוּיָה לְהִתְכַּבֵּד לֹא בָּטְלֵי, דַּוְקָא בְּעוֹדָם שְׁלֵמִים, אֲבָל אִם נֶחְתְּכוּ אוֹ נִתְרַסְקוּ עַד שֶׁנֶּאֶבְדָה צוּרָתָן, בָּטְלֵי, דְּתוּ לֹא חֲשִיבֵי. וַאֲפִלּוּ אִם נִתְרַסְקוּ לְאַחַר שֶׁנִּתְעָרְבוּ עִם הַהֶתֵּר. וַאֲפִלּוּ לְאַחַר שֶׁנּוֹדַע הַתַּעֲרֹבֶת (הַגָּהַת ש"ד וְד"ע לַאֲפוּקֵי או"ה). וְהוּא שֶׁנִּתְרַסְקוּ שֶׁלֹּא בְּמִתְכַּוֵּן לְבַטֵּל הָאִסוּר, אֲבָל אִם נִתְכַּוֵּן לְכָךְ, אָסוּר לַמְרַסֵק, אִם הוּא שֶׁלּוֹ, וְכֵן לְמִי שֶׁנִּתְרַסֵק בִּשְׁבִילוֹ. וְאֵין חִלּוּק בֵּין נִתְעָרְבוּ בְּמִינָם אוֹ שֶׁלֹּא בְּמִינָם (ד"ע וּמַשְׁמָעוּת הַפּוֹסְקִים וְלַאֲפוּקֵי או"ה).

6 The rule that a beriah (whole entity) and a piece fit to be served to guests are not nullified applies specifically while they are whole. But if they were cut up or mashed until their form was lost, they are nullified, for they are no longer considered significant. And [this is true] even if they were mashed after they became mixed with the permitted food (and even after the mixture became known) (Hagahot Shaarei Dura and Darkhei Moshe, excluding the Issur V'Heter), provided that they were mashed without the intention to nullify the prohibition. But if one intended to do so, it is forbidden to the one who mashed it if it is his, and similarly to the one for whom it was mashed (And there is no difference whether they were mixed with their own kind or not with their own kind) (Darkhei Moshe and the implication of the Poskim, excluding the Issur V'Heter).

ז אִם נֶחְתְּכָה חֲתִיכָה אַחַת, אֵין תּוֹלִין לוֹמַר שֶׁל אִסוּר נֶחְתַּךְ, וּמִתְבַּטֵּל, וְיִהְיוּ כֻּלָּן מֻתָּרוֹת, אֶלָּא אוֹתָהּ שֶׁנֶּחְתְּכָה בִּלְבַד מֻתֶּרֶת מִמַּה נַּפְשָׁךְ, אִם הִיא שֶׁל אִסוּר, אַף כֻּלָּן מֻתָּרוֹת. וְאִם אֵינָהּ שֶׁל אִסוּר, הֲרֵי הִיא מֻתֶּרֶת. וַאֲפִלּוּ נֶחְתְּכוּ רֻבָּן אֵין תּוֹלִין לוֹמַר שֶׁהָאִסוּר מֵהָרֹב שֶׁנֶּחְתְּכוּ, אֶלָּא כָּל הַנֶּחְתָּכוֹת מֻתָּרוֹת וְהַשְּׁלֵמוֹת אֲסוּרוֹת.

7 If one piece [from the mixture] was cut, we do not assume that the forbidden piece was the one that was cut and [thereby] nullified, which would render all of them permitted. Rather, only that piece which was cut is permitted mima nafshach (in any event): if it is the forbidden piece, then even all of them are permitted, and if it is not the forbidden piece, it is [inherently] permitted. And even if most of them were cut, we do not assume that the forbidden piece is among the majority that were cut; rather, all the cut pieces are permitted, and the whole ones remain forbidden.

ח קֻרְקְבָן שֶׁנִּמְצָא נָקוּב, וְנִתְעָרְבָה אוֹתָהּ תַּרְנְגֹלֶת עִם אֲחֵרוֹת, מְדַמִּין שֻׁמָּן שֶׁבַּקֻּרְקְבָן לְשֻׁמַּן הַתַּרְנְגֹלֶת שֶׁל מְקוֹם חִבּוּר הַקֻּרְקְבָן, וְאִם דּוֹמִים לְגַמְרֵי, מַכְשִׁירִים הָאֲחֵרוֹת. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה.

8 If a gizzard is found to be punctured, and that chicken became mixed with others, we compare the fat on the gizzard to the fat of the chicken at the point where the gizzard attaches. If they are completely identical, we permit the other [chickens]. (And the same applies to any similar case).

ט רֹאשׁ כֶּבֶשׂ שֶׁנִּמְצָא טְרֵפָה, וְלֹא נוֹדַע מֵאֵיזֶה כֶּבֶשׂ הוּא, וְהִקִּיפוּ הָרֹאשׁ לְצַוָּארוֹ שֶׁל אֶחָד מֵהַכְּבָשִׂים וְנִמְצְאוּ הַחֲתִיכוֹת דּוֹמוֹת וּמְכֻוָּנוֹת יָפֶה, יֵשׁ לִסְמֹךְ עַל זֶה לְהַתִּיר הָאֲחֵרוֹת.

9 If the head of a lamb was found to be treifah (unkosher) and it was not known from which lamb it came, and they placed the head against the neck of one of the lambs and found the cut pieces to be matching and aligning perfectly, one may rely on this to permit the other [lambs].

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