Nullification: Difference between revisions
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#If a meat spoon was last used for meat more than 24 hours earlier, then is used for milk that day, and is again used for meat that day, the spoon is considered to have only absorbed up to the volume of the milk that it was used for that day. Some are strict to assume that the spoon absorbed up to the full volume of the spoon if it is made of earthenware. <ref>Shulchan Aruch YD 98:5 and Rama, see next note.</ref> | #If a meat spoon was last used for meat more than 24 hours earlier, then is used for milk that day, and is again used for meat that day, the spoon is considered to have only absorbed up to the volume of the milk that it was used for that day. Some are strict to assume that the spoon absorbed up to the full volume of the spoon if it is made of earthenware. <ref>Shulchan Aruch YD 98:5 and Rama, see next note.</ref> | ||
#If a meat spoon was last used for meat with 24 hours, then is used for milk that day, and is again used for meat that day, the spoon is considered to have only absorbed up to the full volume of the spoon. Some are lenient in a case of great loss and the spoon isn’t made of earthenware.<ref>The Rashba (Torat HaBayit 1b) writes that if a new spoon was used for a prohibited food or a meat spoon was last used for meat more than 24 hours earlier and is then used for milk that day, then it is considered to only have absorbed the taste of the amount of milk it was used for. However, if it was used for meat within 24 hours, then is used for milk and again for meat, then we consider the spoon to having absorbed the forbidden taste up to the full volume of the spoon. He cites the Ramban as holding that a utensil never becomes completely forbidden and only ever receives the amount of forbidden taste it absorbed even if that was within 24 hours. The Bet Yosef 98:5 understands that the Tur follows the Rashba, while the Ran follows the Ramban. Shulchan Aruch YD 98:5 and Rama rule like Rashba. Kaf HaChaim 98:65 agrees. Shach 98:21 rules that in cases of great loss one can rely on the opinion of the Ramban. | #If a meat spoon was last used for meat with 24 hours, then is used for milk that day, and is again used for meat that day, the spoon is considered to have only absorbed up to the full volume of the spoon. Some are lenient in a case of great loss and the spoon isn’t made of earthenware.<ref>The Rashba (Torat HaBayit 1b) writes that if a new spoon was used for a prohibited food or a meat spoon was last used for meat more than 24 hours earlier and is then used for milk that day, then it is considered to only have absorbed the taste of the amount of milk it was used for. However, if it was used for meat within 24 hours, then is used for milk and again for meat, then we consider the spoon to having absorbed the forbidden taste up to the full volume of the spoon. He cites the Ramban as holding that a utensil never becomes completely forbidden and only ever receives the amount of forbidden taste it absorbed even if that was within 24 hours. The Bet Yosef 98:5 understands that the Tur follows the Rashba, while the Ran follows the Ramban. Shulchan Aruch YD 98:5 and Rama rule like Rashba. Kaf HaChaim 98:65 agrees. Shach 98:21 rules that in cases of great loss one can rely on the opinion of the Ramban. | ||
*The Taz 98:8 understands the Mordechai cited by the Rama to say that if an earthenware spoon is used it becomes forbidden up to the full volume of the spoon even if was only used for a certain amount. He concludes that one should be strict for the Mordechai.</ref> | *The Taz 98:8 understands the Mordechai cited by the Rama to say that if an earthenware spoon is used it becomes forbidden up to the full volume of the spoon even if was only used for a certain amount. He concludes that one should be strict for the Mordechai.</ref> | ||
#If a forbidden mixture was cooked in a pot and was used after 24 hours passed, the food is kosher but the pot needs to be koshered.<ref>Rama 103:2. The Badei Hashulchan 103:28 cites the Gra who explains the reason is that the rabbis forbade using this pot for something for which it will taste good and forbid it.</ref> | #If a forbidden mixture was cooked in a pot and was used after 24 hours passed, the food is kosher but the pot needs to be koshered.<ref>Rama 103:2. The Badei Hashulchan 103:28 cites the Gra who explains the reason is that the rabbis forbade using this pot for something for which it will taste good and forbid it.</ref> | ||
#If kosher food was cooked in a non-kosher pot after 24 hours has passed, the spoon used to mix that food while it was on the fire would need to be koshered, however, if that spoon was then used to stir another pot that other food would be kosher and the second pot wouldn't need to be koshered.<ref>Badei Hashulchan 103:38</ref> | #If kosher food was cooked in a non-kosher pot after 24 hours has passed, the spoon used to mix that food while it was on the fire would need to be koshered, however, if that spoon was then used to stir another pot that other food would be kosher and the second pot wouldn't need to be koshered.<ref>Badei Hashulchan 103:38</ref> | ||
===Eino Ben Yomo Pots=== | |||
# If a forbidden pot was used after 24 hours to cook kosher food the food remains kosher.<ref>Shulchan Aruch 103:5</ref> One may not use a forbidden pot intentionally but if one did so according to many poskim the food is nonetheless permitted.<ref>Rashba Torat Habayit Haaruch 4:4 38b writes that it is forbidden to ask a non-Jew to cook in his teref pot that wasn’t used within 24 hours since it is considered bitul isur lechatchila. Rashba writes that it is forbidden even after the fact. Shulchan Aruch YD 103:5 and 122:6 quotes the Rashba but not the part that it makes it forbidden after the fact. Even though the Levushei Sarad and Chamudei Doniel say it is forbidden even after the fact like the Rashba, Igrot Moshe YD 2:41 argues that after the fact were lenient.</ref> | |||
==Sources== | ==Sources== | ||
<references /> | <references /> | ||
[[Category:Kashrut]] | [[Category:Kashrut]] | ||
