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Sharp Foods: Difference between revisions

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* Sefer Hatrumah siman 60 holds that if one uses a meat knife to cut an onion the onion is considered meat even if the knife wasn't used within 24 hours for meat. The reason is that since the sharp food draws out a taste more powerfully than other foods it makes the absorption in the wall reinvigorated and taste good even though it was 24 hours. The Tosfot Chullin 111a s.v. agav also suggests this position. The Rambam Maachalot Asurot 9:24 (as understood by Bet Yosef 96:2) argues that a sharp food is only effective if the pot was used within 24 hours.  
* Sefer Hatrumah siman 60 holds that if one uses a meat knife to cut an onion the onion is considered meat even if the knife wasn't used within 24 hours for meat. The reason is that since the sharp food draws out a taste more powerfully than other foods it makes the absorption in the wall reinvigorated and taste good even though it was 24 hours. The Tosfot Chullin 111a s.v. agav also suggests this position. The Rambam Maachalot Asurot 9:24 (as understood by Bet Yosef 96:2) argues that a sharp food is only effective if the pot was used within 24 hours.  
* Shulchan Aruch YD 96:1 cites the rishonim who are lenient as long as the knife was eino ben yomo and then quotes the Sefer Hatrumah as some say to be strict. See also Shulchan Aruch YD 96:3, 103:6, and 114:8. Kaf Hachaim 96:11 explains that we're concerned for both opinions. Shach 96:6 and Badei Hashulchan 96:20 hold like the Sefer Hatrumah.
* Shulchan Aruch YD 96:1 cites the rishonim who are lenient as long as the knife was eino ben yomo and then quotes the Sefer Hatrumah as some say to be strict. See also Shulchan Aruch YD 96:3, 103:6, and 114:8. Kaf Hachaim 96:11 explains that we're concerned for both opinions. Shach 96:6 and Badei Hashulchan 96:20 hold like the Sefer Hatrumah.
* Bet Meir YD 96:3 writes that we're not concerned after the fact if a sharp food was cut with a meat knife which was eino ben yomo and added to a dairy food or the opposite. His reasoning is that it is two chumrot to say that nat bar nat is treated as one transference of taste and also to say that if it is eino ben yomo we treat it as ben yomo. </ref>
* Bet Meir YD 96:3 writes that we're not concerned after the fact if a sharp food was cut with a meat knife which was eino ben yomo and added to a dairy food or the opposite. His reasoning is that it is two chumrot to say that nat bar nat is treated as one transference of taste and also to say that if it is eino ben yomo we treat it as ben yomo. </ref> Some Sephardim hold that if the meat knife was eino ben yomo when used to cut a parve sharp food the sharp food is still parve.<ref>Yabia Omer OC 8:43:5, Yalkut Yosef Isur Vheter v. 2 p. 12 and 362, and  Horah Brurah 96:11 agree that for eino ben yomo and for heter dvar charif isn't an issue. It is only a problem for when using a prohibited knife or a meat knife to cut something sharp that is dairy. R' Ovadia quotes it from the Peleti 96:5, Eliya Rabba 447:24, Chachmat Adam (Binat Adam Shaar Isur Vheter 48), Pri Megadim M"Z 96:10, and Knesset Hagedola hagahot hatur 96:18.</ref>
# If someone cooks a parve sharp food in a pot that is eino ben yomo that cooking doesn't make the pot considered as though it is ben yomo.<ref>Shach 94:7, Chachmat Adam 48:16</ref>
# If someone cooks a parve sharp food in a pot that is eino ben yomo that cooking doesn't make the pot considered as though it is ben yomo.<ref>Shach 94:7, Chachmat Adam 48:16</ref>