Shulchan Aruch, Yoreh De'ah Siman 103

Siman 103

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 כָּל דָּבָר שֶׁטַּעֲמוֹ פָּגוּם, אֵינוֹ אוֹסֵר תַּעֲרָבְתּוֹ. וַאֲפִלּוּ אֵין טַעֲמוֹ פָּגוּם מֵחֲמַת עַצְמוֹ, שֶׁבִּפְנֵי עַצְמוֹ הוּא מֻטְעָם וּמְשֻׁבָּח, אֶלָּא שֶׁפּוֹגֵם תַּעֲרָבְתּוֹ, מֻתָּר. הַגָּה: מִיהוּ דְּבָרִים הַחֲשׁוּבִים כִּבְרִיָּה אוֹ כַּיּוֹצֵא בָהּ, אִם אֵינָן פְּגוּמִים בְּעַצְמָן אַף עַל פִּי שֶׁפּוֹגְמִין הַתַּבְשִׁיל, אֵינָן בְּטֵלִים אֲפִלּוּ בְּאֶלֶף (וְכֵן כָּתַב הָאָרֹךְ כְּלָל ל"ב).

1 Any forbidden thing with a rancid taste cannot render a mixture prohibited. And even a case where the item's taste is not rancid by itself, but rather tasty and enhancing, but if it is rancid in this mixture, the mixture is permitted. Rema: However, important things, like a biryah (complete organism) and other similar things, if they do not themselves have a rancid taste, even if they make the mixture taste worse, they are not nullified, even in a thousand times their volume.

ב פְּגָם זֶה אֵין צָרִיךְ שֶׁיִּפְגֹּם לְגַמְרֵי עַד שֶׁיְּהֵא קָץ לְאָכְלוֹ, אֶלָּא אֲפִלּוּ פּוֹגֵם קְצָת אֵינוֹ אוֹסֵר תַּעֲרָבְתּוֹ. וְיֵשׁ מִי שֶׁאוֹמֵר, דְּהַיְנוּ דַּוְקָ א כְּשֶׁנִּתְעָרֵב אִסוּר מֻעָט עִם הֶתֵּר מְרֻבֶּה, אֲבָל אִסוּר מְרֻבֶּה לְתוֹךְ הֶתֵּר מֻעָט, וַאֲפִלּוּ מֶחֱצָה עַל מֶחֱצָה, אֵין אוֹמְרִים נוֹתֵן טַעַם לִפְגָם מֻתָּר, עַד שֶׁיִּפְגֹּם לְגַמְרֵי שֶׁאֵינוֹ רָאוּי לְמַאֲכַל אָדָם. וְאִם אֵין שָׁם מַמָּשׁוּת שֶׁל אִסוּר, אֶלָּא טַעֲמוֹ בִּלְבַד, אֲפִלּוּ אִסוּר מְרֻבֶּה וְהֶתֵּר מֻעָט, מֻתָּר אִם פּוֹגֵם קְצָת. וְיֵשׁ מִי שֶׁחוֹכֵךְ (פי' מְקַוֶּה לְהַחְמִיר, וְאוֹסֵר) לוֹמַר שֶׁאִם הִגְדִּיל הָאִסוּר מִדָּתוֹ שֶׁל הֶתֵּר עַד שֶׁהוּא מַשְׁבִּיחַ יוֹתֵר כְּשֶׁאָכְלוֹ בְּגֹדֶל מִדָּתוֹ מִמַּה שֶּׁהוּא פּוֹגֵם בְּהֶפְסֵד טַעֲמוֹ, אָסוּר, עַד שֶׁיִּפָּסֵל מִלֶּאֱכֹל אָדָם. בַּמֶּה דְּבָרִים אֲמוּרִים, שֶׁפּוֹגֵם מִתְּחִלָּתוֹ וְעַד סוֹפוֹ, אֲבָל אִם הִשְבִּיחַ וּלְבַסוֹף פּוֹגֵם, אוֹ פּוֹגֵם וּלְבַסוֹף הִשְבִּיחַ, אָסוּר. הַגָּה: יֵשׁ אוֹמְרִים אַף עַל גַּב דְּהָאִסּוּר (נוֹתֵן טַעַם) לִפְגָם וְהַמַּאֲכָל מֻתָּר, מִכָּל מָקוֹם הַקְּדֵרָה אֲסוּרָה, וְאִם בִּשְּׁלוּ בָּהּ אַחַר כָּךְ תּוֹךְ מֵעֵת לְעֵת תַּבְשִׁיל שֶׁהָאִסּוּר הָרִאשׁוֹן נוֹתֵן בּוֹ טַעַם לְשֶׁבַח, נֶאֱסָר הַתַּבְשִׁיל הַשֵּׁנִי אִם לֹא הָיָה בּוֹ ס' נֶגֶד הָאִסּוּר הָרִאשׁוֹן. אֲבָל אִם נִעֲרוּ הַתַּבְשִׁיל הָרִאשׁוֹן בְּכַף, וְתָחֲבוּ אַחַר כָּךְ הַכַּף לְתַבְשִׁיל שֵׁנִי שֶׁהוּא גַּם כֵּן פּוֹגֵם, לֹא נֶאֶסְרָה הַקְּדֵרָה. וְכֵן בְּדָבָר שֶׁאֵין לוֹ טַעַם כְּלָל, כְּגוֹן הַיּוֹרָה שֶׁמַּתִּיכִין בּוֹ הַדְּבַשׁ, אַף עַל פִּי שֶׁיֵּשׁ שָׁם רַגְלֵי הַדְּבוֹרִים, לֹא נֶאֶסְרָה הַיּוֹרָה וְכָל כַּיּוֹצֵא בָּזֶה. (שָׁם בָּאָרֹךְ).

2 Rancid – this does not to be so disgusting that one stops eating it, just even a little disgusting [and] it does not forbid its being mixed. And there is he who says that this is really when the forbidden item mixed in is small compared to much of the permissible item, but if the forbidden item is much within a small amount of permissible item, and even when it is half and half, we do not say that “giving a rancid taste is permissible” until it makes [the mixture] totally rancid [such] that it is not fit as human food. And if there are not there any substantial pieces of the forbidden item, but rather its taste alone, even if there is a much of the forbidden item and a little of the permissible item, it is permissible if it is only a little detrimental. And there is one who hokheikh (the meaning is [this posek ] hopes to be stringent, and he forbids) to say that if the forbidden item has raised the measurement of the permissible one until it is better when it is eaten in its measure than how much it worsens in missing its flavor, forbidden until [the point at which] is becomes unfit for human consumption. About what things do we speak, those that make detrimental from beginning to end, but those that [initially] improve [the flavor] and at the end make it worse, or [a food that] makes worse [initially] and at the end makes better, [these items are] forbidden. NOTE: There are those who say that even though the forbidden item gives a taste [that is] detrimental and the food is permitted, in any event the pot is forbidden, and if one cooked in it within 24 hours a food that the original forbidden item will got a positive taste, the second food is forbidden if there were not 60 parts against the first forbiddenness. But if one stirred the first mixture with a spoon, and afterwards thrust the spoon into the second mixture that it will also be detrimental to that, then the pot is not forbidden. And likewise, for a thing that does not have any taste at all, for example the cauldron in which one melts honey, even if there are bees’ legs in it, the cauldron is not forbidden and other things like this.

ג אֲפִלּוּ אֵין כֹּחַ בָּאִסוּר לְבַדּוֹ לִפְגֹּם אֶלָּא עַל יְדֵי דָּבָר אַחַר שֶׁמְּסַיְּעוֹ, כְּגוֹן שֶׁנָּפַל אִסוּר לִקְדֵרָה שֶׁיֵּשׁ בָּהּ מֶלַח אוֹ תַּבְלִין מְדוּכִין (בַּטּוּר מְרֻבִּין) וְאִלְמָלֵא הַמֶּלַח וְהַתַּבְלִין שֶׁבָּהּ לֹא הָיָה כֹּחַ בָּאִסוּר לִפְגֹּם, אֲפִלּוּ הָכֵי מֻתָּר.

3 Even [if] the forbidden food does not have the power to give a negative flavor by itself, but rather it requires another thing to assist it, for example if the forbidden item fell into a pot that has in it salt or a powdered spice and were it not for the salt or the spice which is in it [the forbidden item] would not have the strength to give a detrimental flavor, even in this case it is permitted.

ד שֶׁמֶן וּדְבַשׁ שֶׁל עוֹבֵד כּוֹכָבִים, אַף עַל פִּי שֶׁהֵם מְבֻשָּׁלִים, מֻתָּרִים מִפְּנֵי שֶׁהַבָּשָׂר פּוֹגֵם אֶת הַשֶּׁמֶן וּמַסְרִיחוֹ, וְכֵן לִדְבַשׁ. הַגָּה: וְיֵשׁ אוֹמְרִים דְּבָשָׂר אֵינוֹ פּוֹגֵם דְּבַשׁ עַצְמוֹ, רַק מַשְׁקֶה הַנַּעֲשֶׂה מִדְּבַשׁ (מהרי"ל בְּהַגָּהַת ש"ד סִימָן כ"ב וְעוֹד הַרְבֵּה פּוֹסְקִים עַיֵּן ס"ק י"ג); וּבְמָקוֹם שֶׁאֵין הֶפְסֵד גָּדוֹל, יֵשׁ לְהַחְמִיר. בָּשָׂר אוֹ חָלָב בְּיַיִן, הָוֵי לִפְגָם, וּמֻתָּר. (הַגָּהוֹת אֲשֵׁרִ"י פ"ב דע"ג).

4 Oil and honey of a non-Jew, even though they are cooked, they are permitted because the meat gives a negative flavor to the oil and makes it stinky, and likewise for honey. NOTE: And there are those who say that meat does not give a detrimental flavor itself, only the drink that is made from the honey; and in a place where there is not a great loss, it is worth being stringent. Milk or meat in wine, this is detrimental, and it is permitted....

ה כָּל קְדֵרָה שֶׁאֵינָה בַּת יוֹמָא חֲשִׁיבָה טַעֲמָהּ לִפְגָם, וְאֵינָהּ אוֹסֶרֶת. וְנִקְרֵאת בַּת יוֹמָא כָּל זְמַן שֶׁלֹּא שָׁהֲתָה מֵעֵת לְעֵת אַחַר שֶׁנִּתְבַּשֵׁל בָּהּ הָאִסוּר, וְכֵיוָן שֶׁעָבַר עָלֶיהָ מֵעֵת לְעֵת אַחַר שֶׁנִּתְבַּשֵׁל בָּהּ הָאִסוּר אֵינָה נִקְרֵאת בַּת יוֹמָא. וְאִם בִּשֵּׁל בָּהּ כְּשֶׁאֵינָהּ בַּת יוֹמָא, הַתַּבְשִׁיל מֻתָּר דְּהָוֵי נוֹתֵן טַעַם לִפְגָם. וְהוּא שֶׁתִּהְיֶה מוּדַחַת שֶׁלֹּא יְהֵא שֻׁמָּן עַל פָּנֶיהָ, שֶׁאִם לֹא הֵדִיחָהּ, אוֹסֵר, וַהֲרֵי הִיא כַּחֲתִיכַת אִסוּר שֶׁלֹּא נִפְגְּמָה. וְיֵשׁ מַתִּירִין אֲפִלּוּ בִּשֵּׁל בָּהּ קֹדֶם שֶׁהֵדִיחָהּ. הַגָּה: וְאִם יֵשׁ ס' נֶגֶד מַה שֶּׁדָּבוּק עָלָיו, לְכֻלֵּי עָלְמָא שָׁרֵי מֵאַחַר דְּהַקְּדֵרָה אֵינָהּ בַּת יוֹמָא. וְהָכֵי נָהוּג (או"ה).

5 Any pot which is not bat yoma is considered [that] its taste is detrimental and it is does not make forbidden [food cooked in it]. And it is called " bat yoma " all time that it has not sat from one moment to another moment that the forbidden thing was cooked in it, and once “from one moment to another moment that the forbidden thing was cooked in it” has passed [i.e. it has sat for 24 hours since the forbidden food was cooked in it] it is not called bat yoma. And if one cooked in it when it was not bat yoma, the cooked food is permissible for this will be a “giving a detrimental flavor” and this is [only] that [the pot] is rinsed such that there isn’t any residue on the inside, and if one did not rinse it, it makes things [cooked in it] forbidden and this is like a piece of forbidden [food] that is not detrimental. And there are those who allow even [the food that] one cooked in it before rinsing it. NOTE: And if there are 60 against that which was stuck to its inside, everyone [agrees that this is] permissible from when the pot is not bat yoma. And this is how one acts.

ו יֵשׁ מִי שֶׁאוֹמֵר, שֶׁאִם שָׂמוּ פִּלְפְּלִין בִּקְדֵרָה שֶׁל אִסוּר שֶׁאֵינָה בַּת יוֹמָא, הַכֹּל אָסוּר, דְּחוּרְפֵיהּ מְשַׁוְּיָא לֵהּ לְשֶׁבַח (הַכְרָעַת עַצְמוֹ בב"י).

English not available yet

ז קְדֵרָה שֶׁהִיא בְּלוּעָה מִבָּשָׂר וְחָלָב שֶׁנִּתְבַּשְּׁלוּ בָּהּ בְּיַחַד אוֹ בָּזֶה אַחַר זֶה, וְקֹדֶם שֶׁעָבַר לַיְלָה אֶחָד הֻחַמּוּ בָּהּ מַיִם, חֲשִׁיבָה בַּת יוֹמָא עַד שֶׁתִּשְׁהֶה מֵעֵת לְעֵת מִשָּׁעָה שֶׁהוּחֲמוּ בָּהּ הַמַּיִם. הַגָּה: אֲבָל אִם עָבְרָה לַיְלָה, מֻתָּר. וְכֵן אִם עָבְרָה לַיְלָה בֵּין בִּשּׁוּל בָּשָׂר לְחָלָב, אַף עַל גַּב דְּאַחַר כָּךְ הֻחַמּוּ הַמַּיִם מִיָּד, נָמֵי דִּינָא הָכֵי. וְהוּא הַדִּין בְּכָל הָאִסּוּרִים לְפִי מַאי דְּקַיְמָא לָן בְּכָל הָאִסּוּרִים חֲתִיכָה נַעֲשֵׂית נְבֵלָה (בֵּית יוֹסֵף וּסְבָרַת הָרַב). וְעַיִּןִ לְעֵיל סִימָן צ"ב. וּבִמְקוֹם הֶפְסֵד יֵשׁ לְהַתִּיר בִּכְהַאי גַּוְנָא בִּשְׁאָר אִסּוּרִים בְּכָל עִנְיָן, רַק שֶׁיִּהְיֶה מֵעֵת לְעֵת מִזְּמַן בִּשּׁוּל הָאִסּוּר.

7 A pot that has absorbed from meat and milk that were cooked in it together or one after the other, and before a night had passed water was heated in it, it is considered bat yoma until it will have sat 24 hours from the time that the water was heated in it. NOTE: But if a night has passed, [it is] permitted. And likewise if a night passed between cooking meat and milk, even though water was heated immediately afterwards, the law is likewise thus. And this is the law for all forbidden items according to what is established for us regarding all forbidden items [that] a piece is transformed to non-kosher [meat]. And look above at siman 92. And in a place of loss it is worth permitting this behavior for all forbidden items in all matters, so long as there are 24 hours from the time of cooking the forbidden item.

Previous Chapter Next Chapter