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# If the forbidden item in a mixture is recognizable it must be removed. <ref>Rama 98:4 writes that if the forbidden item is recognizable it must be removed. He adds that even if the forbidden ingredient has the potential to become recognizable it needs to be removed. For example, if forbidden fat fell into a mixture, one should pour in water to cause the fat to rise and then remove it. Shach 98:16 and Kaf HaChaim 98:57 note that even if the forbidden fat is removed by having it rise to the top still the food is forbidden unless the permitted ingredients are sixty times the forbidden fats. Kaf HaChaim 98:59 quotes a dispute between the Kereti and Pri Megadim whether one needs to do this procedure if it’ll ruin the food and concludes that for a major loss one can be lenient.</ref>
# If the forbidden item in a mixture is recognizable it must be removed. <ref>Rama 98:4 writes that if the forbidden item is recognizable it must be removed. He adds that even if the forbidden ingredient has the potential to become recognizable it needs to be removed. For example, if forbidden fat fell into a mixture, one should pour in water to cause the fat to rise and then remove it. Shach 98:16 and Kaf HaChaim 98:57 note that even if the forbidden fat is removed by having it rise to the top still the food is forbidden unless the permitted ingredients are sixty times the forbidden fats. Kaf HaChaim 98:59 quotes a dispute between the Kereti and Pri Megadim whether one needs to do this procedure if it’ll ruin the food and concludes that for a major loss one can be lenient.</ref>
# If the forbidden food is recognizable even if its taste is nullified it must be removed. If the forbidden food isn’t currently recognizable but it is possible to remove the forbidden food nonetheless, one should do so. For example, if forbidden fat was cooked into a mixture but it can be removed by pouring water into it and letting the fat rise one should do so.<ref>Rama 98:4</ref> There is a dispute if one needs to do so if in the process the whole mixture will be ruined. Some poskim advise being strict.<ref>Badei Hashulchan 98:55</ref>
# If the forbidden food is recognizable even if its taste is nullified it must be removed. If the forbidden food isn’t currently recognizable but it is possible to remove the forbidden food nonetheless, one should do so. For example, if forbidden fat was cooked into a mixture but it can be removed by pouring water into it and letting the fat rise one should do so.<ref>Rama 98:4</ref> There is a dispute if one needs to do so if in the process the whole mixture will be ruined. Some poskim advise being strict.<ref>Badei Hashulchan 98:55</ref>
===Liquid Mixtures===
# A forbidden food that fell into a mixture of permitted food that shares its taste is nullified biblically as long as there’s a majority and according to the rabbis requires nullification of one to sixty to be permitted. However, if that forbidden food fell into a mixture of permitted food with a different taste than it, it would require nullification of one to sixty on a biblical level. <ref>
* The gemara Zevachim 78b explains that a mixture of like ingredients is nullified by majority on a biblical level and nullified by one in sixty on a rabbinic level, whereas mixtures of different types are only nullified even on a biblical level if there’s one in sixty. Why do you need 60 needs to nullified the forbidden food in a mixture of like types? The Rosh (Chullin 7:37) explains that it is a particular prohibition to avoid any confusion between these two categories. However, the Rambam (Machalot Asurot 15:4-5) understands that this rabbinic prohibition was such that a forbidden food is never nullified until it is dispersed in such a great quantity such as one in sixty that it is completely lost. The Badei Hashulchan 98:13 cites this dispute.
* The Rama 98:2 holds that the distinguishing factor between like mixtures and mixtures of different types depends on the type of food and its name. However, the Shach 98:6 argues that the distinguishing factor is the taste of the foods. The Badei Hashulchan 98:19 writes that we hold like the Shach.</ref>
## For example, meat and fat are considered different types of food unless the meat is very fatty.<ref>Shach 98:1 and Taz 98:1, Badei Hashulchan 98:2</ref>
# Since everything is really dependant on taste, theoretically it would be sufficient to taste the mixture to see if there’s still any taste of the forbidden food in the mixture. However, since it is forbidden to taste, the next option is to give it to a non-Jew to taste. The practice is not to rely on the non-Jew for this matter. In fact there’s a dispute in the poskim whether one can rely on the tasting of an another Jew in cases where it is permitted to taste it and we hold that initially one should not rely on that either.<ref>Badei Hashulchan 98:14</ref>
===Liquid Mixtures===
===Liquid Mixtures===
# A forbidden food that fell into a mixture of permitted food that shares its taste is nullified biblically as long as there’s a majority and according to the rabbis requires nullification of one to sixty to be permitted. However, if that forbidden food fell into a mixture of permitted food with a different taste than it, it would require nullification of one to sixty on a biblical level. <ref>
# A forbidden food that fell into a mixture of permitted food that shares its taste is nullified biblically as long as there’s a majority and according to the rabbis requires nullification of one to sixty to be permitted. However, if that forbidden food fell into a mixture of permitted food with a different taste than it, it would require nullification of one to sixty on a biblical level. <ref>
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## For example, meat and fat are considered different types of food unless the meat is very fatty.<ref>Shach 98:1 and Taz 98:1, Badei Hashulchan 98:2</ref>
## For example, meat and fat are considered different types of food unless the meat is very fatty.<ref>Shach 98:1 and Taz 98:1, Badei Hashulchan 98:2</ref>
# Since everything is really dependent on taste, theoretically it would be sufficient to taste the mixture to see if there’s still any taste of the forbidden food in the mixture. However, since it is forbidden to taste, the next option is to give it to a non-Jew to taste. The practice is not to rely on the non-Jew for this matter. In fact there’s a dispute in the poskim whether one can rely on the tasting of an another Jew in cases where it is permitted to taste it and we hold that initially one should not rely on that either.<ref>Badei Hashulchan 98:14</ref>
# Since everything is really dependent on taste, theoretically it would be sufficient to taste the mixture to see if there’s still any taste of the forbidden food in the mixture. However, since it is forbidden to taste, the next option is to give it to a non-Jew to taste. The practice is not to rely on the non-Jew for this matter. In fact there’s a dispute in the poskim whether one can rely on the tasting of an another Jew in cases where it is permitted to taste it and we hold that initially one should not rely on that either.<ref>Badei Hashulchan 98:14</ref>
==Bitul BeRov==
==Bitul BeRov==
# If non-Kosher solid food is mixed up in a simple majority (51%) of Kosher food, and the non-Kosher food is similar in taste to the non-Kosher piece, is unrecognizable in the mixture, and the mixture is not hot or cooked together, then mixture as a whole is permissible.<ref>The Gemara Chullin 98b assumes that it is possible to nullify a forbidden item in a mixture of permitted ones. Rashi s.v. de’mdeoritta explains that this is based on the pasuk Shemot 23:2 which says that we follow majority. Shach YD 109:6 agrees. See Gemara Chullin 11a which employs that pasuk for the rule of following majority for items that leave a mixture. See also the Shaarei Yosher 3:4 regarding the difference between these concepts. The concept of nullification with a majority is codified by the Tur and Shulchan Aruch YD 109:1.  
# If non-Kosher solid food is mixed up in a simple majority (51%) of Kosher food, and the non-Kosher food is similar in taste to the non-Kosher piece, is unrecognizable in the mixture, and the mixture is not hot or cooked together, then mixture as a whole is permissible.<ref>The Gemara Chullin 98b assumes that it is possible to nullify a forbidden item in a mixture of permitted ones. Rashi s.v. de’mdeoritta explains that this is based on the pasuk Shemot 23:2 which says that we follow majority. Shach YD 109:6 agrees. See Gemara Chullin 11a which employs that pasuk for the rule of following majority for items that leave a mixture. See also the Shaarei Yosher 3:4 regarding the difference between these concepts. The concept of nullification with a majority is codified by the Tur and Shulchan Aruch YD 109:1.  
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