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Koshering a Kitchen: Difference between revisions
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* The Rashba responsa 1:372 writes that we don’t need to be concerned for a minority of uses because otherwise how could the Torah establish different categories of utensils that some are used for cold, some for hot liquids, and some directly with the fire. Rather we only concern ourselves with the way that the utensil is normally used. This is reiterated in 1:817 and 3:279 and Ran Pesachim 8b. The Bet Yosef understands that this is also the opinion of the Rif Pesachim 8b and Rambam Machalot Asurot 5. | * The Rashba responsa 1:372 writes that we don’t need to be concerned for a minority of uses because otherwise how could the Torah establish different categories of utensils that some are used for cold, some for hot liquids, and some directly with the fire. Rather we only concern ourselves with the way that the utensil is normally used. This is reiterated in 1:817 and 3:279 and Ran Pesachim 8b. The Bet Yosef understands that this is also the opinion of the Rif Pesachim 8b and Rambam Machalot Asurot 5. | ||
* However, the Ravyah holds that we’re concerned even for a minority of uses of a utensil. Tosfot Avoda Zara 74b s.v. darash, Hagahot Maimoniyot (Hilchot Hagalah), and Tur 451:6 agree. Shulchan Aruch 451:6 follows the Rashba and Rama 451:6 is concerned for the Ravyah. | * However, the Ravyah holds that we’re concerned even for a minority of uses of a utensil. Tosfot Avoda Zara 74b s.v. darash, Hagahot Maimoniyot (Hilchot Hagalah), and Tur 451:6 agree. Shulchan Aruch 451:6 follows the Rashba and Rama 451:6 is concerned for the Ravyah. | ||
How does Rov Tashmisho work? The Maharam Chalavah Pesachim 30b s.v. vhilchata writes that following the main use of a utensil is only effective if we’re unsure if the utensil was ever used for the other type and we’re allowed not to be concerned for an abnormal use. This is also the opinion of | * How does Rov Tashmisho work? The Maharam Chalavah Pesachim 30b s.v. vhilchata writes that following the main use of a utensil is only effective if we’re unsure if the utensil was ever used for the other type and we’re allowed not to be concerned for an abnormal use. This is also the opinion of Tosfot Chullin 8a s.v. shlibna, Meiri Pesachim 30b s.v. hasakinim, and Raah cited by Nemukei Yosef Pesachim 30b. | ||
* However, the Ran Chidushim Pesachim 30b s.v. vhilchata absolutely holds that we follow the majority of uses even though it is certain that it was used for the other type of use. Ramban Avoda Zara 76a s.v. umah sh’amru and Rashba a”z 76a s.v. vkatav agree. This is also implied by Rabbenu Dovid Pesachim 30b s.v. vhilchata. Kaf Hachaim 451:100 follows that approach and cites many who agree including: Sharei Kneset Hagedola 451:6, Pri Chadash, Olot Tamid, Eliya Rabba 451:17, Chok Yakov 451:31, Bet Dovid 212, Gan Hamelech 53, Erev Hashulchan 451:11, Chemed Moshe 451:12, and Shulchan Aruch Harav 451:31. How can that be explained? | * However, the Ran Chidushim Pesachim 30b s.v. vhilchata absolutely holds that we follow the majority of uses even though it is certain that it was used for the other type of use. Ramban Avoda Zara 76a s.v. umah sh’amru and Rashba a”z 76a s.v. vkatav agree. This is also implied by Rabbenu Dovid Pesachim 30b s.v. vhilchata. Kaf Hachaim 451:100 follows that approach and cites many who agree including: Sharei Kneset Hagedola 451:6, Pri Chadash, Olot Tamid, Eliya Rabba 451:17, Chok Yakov 451:31, Bet Dovid 212, Gan Hamelech 53, Erev Hashulchan 451:11, Chemed Moshe 451:12, and Shulchan Aruch Harav 451:31. How can that be explained? | ||
* The Rashba responsa 1:372 writes that the reason that we can follow the majority of uses is even though it is known that it was used for another type of use but after 24 hours the absorptions are negative tasting and the entire need for koshering is rabbinic. The rabbis established to follow the majority of uses. This explanation is reiterated by the Rama Mpano 96. | * The Rashba responsa 1:372 writes that the reason that we can follow the majority of uses is even though it is known that it was used for another type of use but after 24 hours the absorptions are negative tasting and the entire need for koshering is rabbinic. The rabbis established to follow the majority of uses. This explanation is reiterated by the Rama Mpano 96. | ||
