Shulchan Aruch, Yoreh De'ah Siman 118

Siman 118

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 יַיִן וּבָשָׂר וַחֲתִיכַת דָּג שֶׁאֵין בּוֹ סִימָן שֶׁהִפְקִיד אוֹ שָׁלַח בְּיַד עוֹבֵד כּוֹכָבִים, צָרִיךְ שְׁנֵי חוֹתָמוֹת. אֲבָל יַיִן מְבֻשָּׁל וְשֵׁכָר, אוֹ יַיִן שֶׁעֵרְבוּ בּוֹ דְּבָרִים אֲחֵרִים, כְּגוֹן דְּבַשׁ, וְכֵן הַחֹמֶץ וְחָלָב וּמוֹרְיָס וּפַת וּגְבִינָה וְכָל שֶׁאִסוּרוֹ מִדִּבְרֵי סוֹפְרִים, שֶׁהִפְקִידוֹ בְּיַד עוֹבֵד כּוֹכָבִים, מֻתָּר בְּחוֹתָם אֶחָד. וְיֵשׁ אוֹמְרִים שֶׁאַף בִּדְבָרִים שֶׁצְּרִיכִים שְׁנֵי חוֹתָמוֹת, לֹא אָמְרוּ אֶלָּא בְּשׁוֹלֵחַ עַל יְדֵי עוֹבֵד כּוֹכָבִים שֶׁאֵינוֹ עָתִיד לִרְאוֹת הַחוֹתָם, אֲבָל מַפְקִיד שֶׁעָתִיד לִרְאוֹת חוֹתָמוֹ, דַּי בְּחוֹתָם אֶחָד, כִּי הוּא יָרֵא. וְאַף הַשּׁוֹלֵחַ, אִם הוֹדִיעַ לַחֲבֵרוֹ צוּרַת הַחוֹתָם וְגַם אָמַר לָעוֹבֵד כּוֹכָבִים שֶׁהוֹדִיעוֹ לַחֲבֵרוֹ, דַּי בְּחוֹתָם אֶחָד. הַגָּה: וְיֵשׁ אוֹמְרִים דְּלֹא בָּעֵינָן ב' חוֹתָמוֹת רַק בְּיִשְׂרָאֵל חָשׁוּד, אֲבָל בְּעוֹבֵד כּוֹכָבִים, הַכֹּל שָׁרֵי עַל יְדֵי חוֹתָם אֶחָד (טוּר וְהַפּוֹסְקִים בְּשֵׁם ר"ת). וּבְדִיעֲבַד יֵשׁ לִסְמֹךְ עַל זֶה (אָרֹךְ כְּלָל כ"ג וְהַגָּהוֹת מַיְמוֹנִי וְתוֹסָפוֹת).
1 Wine or meat or a piece of fish that does not have on it a sign, which one deposits or sends with a non-Jew, it needs two seals. But cooked wine and beer or wine that has other things mixed in it such as honey, and so too vinegar, milk, brine, bread, and cheese and anything that is prohibited by the words of the scribes [i.e. rabbinically] that one deposits in the hand of a non-Jew, is permitted by a single seal. And there are those that say that even things which require two seals only require them when they are sent along with a non-Jew that is not able to see the second seal, but it is enough that he can see one, and he will be afraid to do anything to the product. And even the one who sends the package, if he informs his friend of the form of the seal, and also tells the non-Jew that he has informed his friend, then one seal is enough. Rema: There are those who say that we require two stamps only for a Jew who is suspected of wrongdoing, but for a non-Jew, everything is permitted, even by one seal, and after the fact one may rely upon this.
ב כֵּיוָן שֶׁהֶחְתִּימוֹ כָּרָאוּי שְׁנֵי חוֹתָמוֹת, בִּדְבָרִים שֶׁצָּרִיךְ שְׁנַיִם, וְאֶחָד בִּדְבָרִים שֶׁדַּי בְּאֶחָד, אֵין צָרִיךְ לַחֲזֹר אַחֲרָיו לִרְאוֹתוֹ. אֲבָל אִם חָזַר עַל חוֹתָמוֹ וְלֹא הִכִּירוֹ, אָסוּר אֲפִלּוּ עָשָׂה שְׁתֵּי חוֹתָמוֹת (סָעִיף זֶה כָּפוּל בסק"ל ס"ח). הַגָּה: וּמִיהוּ דַּוְקָא אִם הוּא דָּבָר שֶׁיֵּשׁ לָחוּשׁ שֶׁהֶחֱלִיפוֹ וְנֶהֱנֶה בַּחֲלִיפִין (טוּר וּבֵית יוֹסֵף בְּשֵׁם תּוֹסָפוֹת וּשְׁאָר פּוֹסְקִים), אוֹ הוּא יַיִן וְיֵשׁ לָחוּשׁ שֶׁאֲסָרוֹ בִּנְגִיעָה. אֲבָל אִם רוֹאֶה הַדָּבָר שֶׁשָּׁלַח אוֹ הִפְקִיד וְהוּא טוֹב כְּמוֹ שֶׁשָּׁלַח, וְלֹא נֶהֱנָה הָעוֹבֵד כּוֹכָבִים אִם הֶחֱלִיפוֹ, לֹא חַיְשִׁינָן, אַף שֶׁהַחוֹתָם מְקֻלְקָל. וְעַיֵּן לְקַמָּן סוֹף סִימָן זֶה. וְעַיֵּן לְקַמָּן סוֹף סִימָן ק"ל מִדִּינִים אֵלּוּ.
2 When the seals are appropriate, two seals on a thing that requires two, and one seal on that which requires one, you do not have to double check them. But if one double checks the seal and does not recognize it, it is forbidden even if two seals were made. Rema: And in any case, this is specifically if it is a thing which there is a concern that the product was switched, and it would benefit the courier to have switched it, or it is wine and there is a concerned that it has been touched. But if he saw the item that was sent, or he deposited it, and it is as good as when it was sent, and it would not have benefited the courier to have switched, we are not concerned, even if the seal was damaged. And see the end of chapter 134 regarding our countries....
ג אוֹת אַחַת חָשׁוּב כְּחוֹתָם אֶחָד שְׁתַּיִם, הָוֵי כִּשְׁתֵּי חוֹתָמוֹת. וּדְפוּסִים, אַף עַל פִּי שֶׁיֵּשׁ בָּהֶם כַּמָּה אוֹתִיּוֹת, לֹא חֲשִׁיבֵי אֶלָּא כְּחוֹתָם אֶחָד, כֵּיוָן שֶׁקּוֹבְעִין אוֹתָם בְּבַת אַחַת. וְיֵשׁ אוֹמְרִים שֶׁבְּמָקוֹם שֶׁמְּצוּיִים מוּמָרִים וְגוֹיִים שֶׁיּוֹדְעִים לִכְתֹּב, אֵין כְּתָב סִימָן אֶלָּא לְמִי שֶׁמַּכִּיר הַכְּתָב (סָעִיף זֶה כָּפוּל בסק"ל ס"ו).
3 One letter is considered to be one seal, two letters would be like two seals. And if they are printed, even though there are many letters, they are only considered to be a single seal, since that they are set with a single action. And there are those that say that in a place where many apostates are found or non-Jews who know how to write, then one should not write a sign except to someone who recognizes his handwriting.
ד מַפְתֵּחַ וְחוֹתָם הָוֵי ב' חוֹתָמוֹת. אֵצֶל בִּדְבָרִים שֶׁדַּי בְּחוֹתָם אֶחָד, אִם לֹא הָיָה בּוֹ אֶלָּא מַפְתֵּחַ לֹא חָשִׁיב חוֹתָם. (ג"ז כָּפוּל שָׁם ס"ו) הַגָּה: הַגָּה אִם שׁוֹלֵחַ אֵיזֶה דָּבָר בַּשַּׂק וְחָתַם, הַשַּׂק אֵינוֹ אֲפִלּוּ כְּחוֹתָם אֶחָד (כָּל בּוֹ בְּשֵׁם הָר"ף ואו"ה וְטוּר סי' ק"ל), אֶלָּא אִם כֵּן הָפַךְ הַתְּפִירוֹת לְפָנִים (אָרֹךְ). וְאִם חָתַם הַדָּבָר שֶׁשָּׁלַח וְגַם הַשַּׂק, הָוֵי כְּב' חוֹתָמוֹת (כָּל בּוֹ שָׁם).
4 A cap and a seal constitute two seals. But on things where one seal is sufficient, if you only have a cap, this is not considered a seal. Rema: If something is sent within a sack, and the sack is sealed, this is only considered a single seal, unless the package is sown closed inside. And if you sealed the item, and also sealed the sack, this is considered two seals.
ה אִם שָׁלַח עַל יְדֵי עוֹבֵד כּוֹכָבִים, יָרֵךְ בְּלֹא חוֹתָם, אִם הִיא חֲתוּכָה כְּדֶרֶךְ שֶׁיִּשְׂרָאֵל חוֹתְכָהּ אַחַר חֲטִיטַת הַגִּיד, כְּשֵׁרָה. וְכֵן כָּל חֲתִיכָה שֶׁנִּכָּר בָּהּ נִקּוּר הַיִּשְׂרָאֵל, כְּגוֹן בִּנְטִילַת חוּט דְּיָדָא וְחוּט שֶׁאֵצֶל הֶחָזֶה וְכַיּוֹצֵא בּוֹ. הַגָּה: וּשְׁאָר הַחֲתִיכוֹת שֶׁעִמָּהֶן, אִם יֵשׁ לָחוּשׁ לָהֶם שֶׁהֻחְלְפוּ, אֲסוּרוֹת (כָּךְ דִּקְדֵּק התה"ד סי' ר"ו מֵאֲשֵׁרִי פג"ה). וְדַוְקָא בְּבָשָׂר אוֹ שְׁאָר אִסּוּר דְּאוֹרַיְתָא, אֲבָל אִם שָׁלַח אִסּוּר דְּרַבָּנָן, כְּגוֹן גְּבִינוֹת שֶׁיֵּשׁ לָחוּשׁ שֶׁמָּא הֶחֱלִיפָם הָעוֹבֵד כּוֹכָבִים, אִם מַכִּיר קְצָתָם שֶׁלֹּא הֻחְלְפוּ, כֻּלָּם מֻתָּרוֹת, אִם אוֹתָן שֶׁלֹּא הֻחְלְפוּ הֵם הַיּוֹתֵר טוֹבִים שֶׁשָּׁלַח, דְּוַדַּאי אִם הֶחֱלִיף הָיָה לוֹקֵחַ הַטּוֹבִים שֶׁבָּהֶם. (שָׁם)
5 If you send a thigh by a non-Jew without a seal, if it was sealed in a way that made it clear that a Jew has removed the sciatic nerve, this is kosher. And so all seals that are recognizable that a Jew has removed forbidden nerves, or anything like it. Rema: And so to with other pieces of meat that are with them, if there is a concern that perhaps they could be switched, they are forbidden. And this is specifically with regards to meat or other things which the Torah forbids, but if something that is only rabbinically forbidden was sent, like cheese which we suspect might be switched by the non-Jew, if it is recognizable in some small way that it was not switched, everything is permitted, if the package contains something better than that which was sent, then of course if it was switched he would have had to have bought the better product.
ו שָׁלַח עַל יְדֵי עוֹבֵד כּוֹכָבִים בְּהֵמָה אוֹ עוֹף שְׁחוּטִים, בְּלֹא חוֹתָם, אֲסוּרִים, שֶׁאֵין סִימַן שְׁחִיטָה סִימָן לִסְמֹךְ עָלָיו.
6 If you send a slaughtered animal or bird with a non-Jew, but they lack a seal, they are forbidden, because indications of ritual slaughter is not considered a sufficient mark that we can rely on.
ז אִם שָׁלַח עַל יְדֵי עוֹבֵד כּוֹכָבִים, בְּלֹא חוֹתָם, אִם אוֹתוֹ מָקוֹם מַעֲבָר לָרַבִּים, מֻתָּר, שֶׁהוּא יָרֵא שֶׁמָּא יִרְאֶנּוּ אֶחָד מֵהָעוֹבְרִים וְיִתְפֹּס עָלָיו כְּגַנָּב. וּמִיהוּ לְכַתְּחִלָּה לֹא יִשְׁלַח עַל יְדֵי עוֹבֵד כּוֹכָבִים בְּלֹא חוֹתָם.
7 If a package was sent with a non-Jew, and it was sent through a public place, this is permitted, because he will be concerned that perhaps someone will see him in public and report him for being a thief. And in any case, initially you should not send anything by a non-Jew without a seal.
ח הַלּוֹקֵחַ בָּשָׂר וּשְׁלָחוֹ בְּיַד אֶחָד מֵעַמֵּי הָאָרֶץ, נֶאֱמָן עָלָיו אַף עַל פִּי שֶׁאֵינוֹ מֻחְזָק בְּכַשְׁרוּת, וְאֵין חוֹשְׁשִׁין שֶׁמָּא יַחֲלִיף. וְאֲפִלּוּ עַבְדֵי יִשְׂרָאֵל וְאַמְהוֹתֵיהֶם נֶאֱמָנִים בְּדָבָר זֶה. וְיֵשׁ מִי שֶׁאוֹמֵר שֶׁאִם הוּא חָשׁוּד לֶאֱכֹל דְּבָרִים שֶׁאֵין דֶּרֶךְ הָרַבִּים לְהָקֵל בָּהֶם, אַף הוּא חָשׁוּד לְהַחֲלִיף.
8 One who buys meat and sends it by someone who does not know the laws, he is to be trusted regarding it, even though that he is not careful about kosher, and we do not suspect him of switching anything. And even by a Jew's manservant or a maidservant, they are believed in this matter. And there are those that say that if it is a Jew who is suspected of wrongdoing for eating things that people are not lenient regarding, even he is suspected of switching.
ט בָּשָׂר הַנִּמְצָא בְּיַד עוֹבֵד כּוֹכָבִים וְכָתוּב עָלָיו חוֹתָם אוֹ כָּשֵׁר, אַף עַל פִּי שֶׁאֵינוֹ יוֹדֵעַ מִי כְּתָבוֹ, כָּשֵׁר, דְּמֵידַע יָדִיעַ שֶׁהוּא שֶׁל יִשְׂרָאֵל. וְהוּא שֶׁלֹּא יִהְיוּ מְצוּיִים שָׁם עוֹבְדֵי כּוֹכָבִים הַיּוֹדְעִים לִכְתֹּב. הַגָּה: וְכֵן מֻתָּר לִקְנוֹת גְּבִינוֹת הַחֲתוּמִים כְּדֶרֶךְ שֶׁיִּשְׂרָאֵל חוֹתְמִים (מָרְדְּכַי פא"מ). וְדַוְקָא מָקוֹם שֶׁאֵין לָחוּשׁ שֶׁמָּא נִשְׁאֲרוּ הַדְּפוּסִים בְּיַד עוֹבְדֵי כּוֹכָבִים וְקָבְעוּ אוֹתָם בִּגְבִינוֹתֵיהֶן (א"ו הָאָרֹךְ). וְיֵשׁ אוֹסְרִים בְּכָל זֶה, מֵאַחַר שֶׁלֹּא יָדַעְנוּ מִי כָּתְבוּ אוֹ חָתְמוּ (מהרי"ק סוֹף שֹׁרֶשׁ ל"ג) וּבְדִיעֲבַד אֵין לְהַחְמִיר.
9 Meat that is found in the hands of the non-Jew, and it has a seal or has "kosher" written on it, even though that the non-Jew doesn't understand what is written there, it is kosher, because it makes it known that a Jew originally made this. And this is where non-Jews do not know how to write. Rema: And so it is permitted to buy cheese sealed as the Jews seal them. And specifically in a place where there is no concern that perhaps some sort of stamp is in the hands of the non-Jew that he could have stamped his own cheese. And there are those that forbid all of this, since that it is not known who wrote the letter or made the stamp, and after the fact we are not stringent about this.
י הַמַּנִּיחַ עוֹבֵד כּוֹכָבִים בְּבֵיתוֹ, וּבוֹ דְּבָרִים שֶׁאִם הֻחְלְפוּ יֵשׁ בָּהֶם אֲפִלּוּ אִסוּר תּוֹרָה, אִם הוּא יוֹצֵא וְנִכְנָס אוֹ אֲפִלּוּ שָׁהָה זְמַן רַב וְלֹא הוֹדִיעוֹ שֶׁדַּעְתּוֹ לִשְׁהוֹת, מֻתָּר, וְלֹא חַיְשִׁינָן שֶׁמָּא הֶחֱלִיף, אֲפִלּוּ אִם הוּא נֶהֱנֶה בַּחֲלִיפִין, וְהוּא שֶׁלֹּא סָגַר הַבַּיִת עָלָיו (טוּר וְהַמְחַבֵּר ר"ס קכ"ט), לְפִי שֶׁהוּא מִתְיָרֵא בְּכָל שָׁעָה לֵאמֹר: עַתָּה יָבוֹא וְיִרְאֵנִי. אֲבָל אִם הוֹדִיעוֹ שֶׁדַּעְתּוֹ לִשְׁהוֹת, אָסוּר. וְאִם אֵינוֹ נֶהֱנֶה בַּחֲלִיפִין, מֻתָּר בְּכָל עִנְיָן, דְּלֹא חַיְשִׁינָן שֶׁמָּא הֶחֱלִיף לְהַכְשִׁילוֹ, כֵּיוָן שֶׁאֵין לוֹ הֲנָאָה בַּדָּבָר.
10 One who leaves a non-Jew alone in his house, and inside there are things that could be switched, and they would be then forbidden by the Torah, if he goes out and [re-]enters or even if he waited a long time and did not inform him that he intends to wait, it is permitted, and we do not worry that perhaps he switched it, even if he will benefit from switching the product, and this is provided that he does not lock his house up. Because he is afraid the entire time, saying, “Now he will return and he will see me.” But if he informed that he intended to wait, it is forbidden. But if he will not benefit from the switch, it is permitted in any case, for we are not concerned that perhapse he will switch them and cause the owner to stumble, since he gains no benefit from this matter.
יא יִשְׂרָאֵל וְעוֹבֵד כּוֹכָבִים שֶׁשָּׁפְתוּ ב' קְדֵרוֹת זוֹ אֵצֶל זוֹ, זֶה בְּשַׂר שְׁחוּטָה וְזֶה בְּשַׂר נְבֵלָה, מֻתָּר, וְאֵין לָחוּשׁ שֶׁמָּא כְּשֶׁהֶחֱזִיר הַיִּשְׂרָאֵל פָּנָיו הֶחֱלִיף הָעוֹבֵד כּוֹכָבִים שְׁחוּטָה בִּנְבֵלָה, אֲפִלּוּ אִם שֶׁל יִשְׂרָאֵל מְשֻׁבָּח, וַאֲפִלּוּ פִּיהֶן מְגֻלֶּה, מֻתָּר, וְאֵין לָחוּשׁ שֶׁמָּא יִתְּזוּ נִיצוֹצוֹת מִזּוֹ לְזוֹ. וְהוּא הַדִּין בִּשְׁנֵי דְּבָרִים צְלוּיִם זֶה אֵצֶל זֶה (מָרְדְּכַי פא"מ). אֲבָל לְכַתְּחִלָּה יֵשׁ לִזָּהֵר אֲפִלּוּ בְּב' קְדֵרוֹת (טוּר).
11 A Jew and a non-Jew that share together two pots, one by the other, this one for kosher meat, this one for non-kosher meat, this is permitted, and we are not concerned that perhaps when the Jew returns, the non-Jew will have switched kosher and non-kosher, even if the Jew's meat is better, and even if he vocalizes that it is better, it is permitted, and we are not concerned that perhaps they will splash and spill into one another. And this same rule is true for two things that are roasted next to each other. But initially, we should be careful even with two pots.
יב יֵשׁ לְהַחְמִיר שֶׁלֹּא לְהַנִּיחַ הַקְּדֵרוֹת אֵצֶל הַשְּׁפָחוֹת כְּשֶׁאֵין יִשְׂרָאֵל בַּבַּיִת; הַגָּה: וְאֵינוֹ יוֹצֵא וְנִכְנָס (תְּשׁוּבַת הָרֹא"שׁ כְּלָל י"ט). וְאִם אֵרַע קִלְקוּל, שֶׁנָּתְנָה דְּבַר אִסּוּר בַּקְּדֵרָה, אֵין לְהַאֲכִילָהּ אוֹתָהּ מַאֲכָל, שֶׁלֹּא יַרְגִּילָהּ בְּכָךְ (בֵּית יוֹסֵף בְּשֵׁם שִׁבּוֹלֵי לֶקֶט).
12 One should be stringent not to leave a pot with a maidservant when no Jew is in the house. Rema: And you should not even leave and reenter. And if damage occurred that something forbidden was placed in the pot, you should not eat from the pot, so this should not become a regular occurrence.
יג יִשְׂרָאֵל שֶׁעָשָׂה גְּבִינוֹת בְּבֵית עוֹבֵד כּוֹכָבִים וַחֲתָמָם בְּחוֹתַם דְּפוּס שֶׁל עֵץ וְשָׁכַח הַדְּפוּס בְּבֵית הָעוֹבֵד כּוֹכָבִים, אֵין חוֹשְׁשִׁין שֶׁמָּא זִיֵּף הָעוֹבֵד כּוֹכָבִים וְחָתַם אֲחֵרִים בְּאוֹתוֹ דְּפוּס. וְכֵן אֵין לָחוּשׁ שֶׁמָּא הֶחְלִיק הָעוֹבֵד כּוֹכָבִים פְּנֵי הַגְּבִינוֹת בְּשֻׁמַּן חֲזִיר. הַגָּה: וְיֵשׁ אוֹמְרִים דְּאֵין לְהַתִּיר אִם שָׁכַח הַדְּפוּס בְּבֵית עוֹבֵד כּוֹכָבִים, אֶלָּא אִם כֵּן הִנִּיחוֹ מוּנָח עַל הַגְּבִינוֹת שֶׁעָשָׂה הַיִּשְׂרָאֵל, אֲבָל אִם הִנִּיחוֹ כָּךְ וְיֵשׁ לָחוּשׁ שֶׁמָּא עָשָׂה גְּבִינוֹת קְטַנִּים וְהֶחֱלִיפָם בִּגְדוֹלִים אוֹ הַיּוֹתֵר טוֹבִים, אָסוּר (אָרֹךְ כְּלָל מ"ז דִּין ב'). וּבִמְקוֹם הֶפְסֵד יֵשׁ לְהַתִּיר בְּכָל עִנְיָן.
13 A Jew that made cheeses in a non-Jew's house, and sealed it with a seal that is made by a wooden stamp, and he forgets the stamp in the house of the non-Jew, there is no concern that perhaps the seal was counterfeited by the non-Jew, and he stamped other things with the stamp. And so there is no concern that perhaps the non-Jew smeared the cheeses with lard. Rema: And there are those that say that we should not permit it if he forgot the stamp in the house of the non-Jew, unless he left it on the cheese that he himself made, but if he left it like so, and there is a concern that perhaps the non-Jew cut the cheese smaller, and then switched it with another large piece of cheese or something better, it is forbidden. And in a situation of loss, we should be lenient in any case.
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