16,374
edits
Transferring Taste: Difference between revisions
From Halachipedia
→Roasting (Tzeli)
| Line 31: | Line 31: | ||
# Roasting something forbidden together with something permitted will make the permitted thing forbidden up to the thickness of a [[Etzbah]] where they touched.<ref>There are three opinions of how far roasting can transfer taste. The Rashba thinks that essentially it could only transfer up to the thickness of a peel. But he is strict for the opinion of Tosfot for any question of Biblical nature. Tosfot Chullin 99b s.v. ad and Rosh Chullin 7:24 hold that it could transfer up to the thickness of a netila, which is an [[Etzbah]]. Lastly, the Ri Halavan (cited by) holds that roasting can transfer taste completely just like cooking. Shulchan Aruch follows the Rashba. Maharshal follows the Ri Halavan but the Shach disagrees.</ref> | # Roasting something forbidden together with something permitted will make the permitted thing forbidden up to the thickness of a [[Etzbah]] where they touched.<ref>There are three opinions of how far roasting can transfer taste. The Rashba thinks that essentially it could only transfer up to the thickness of a peel. But he is strict for the opinion of Tosfot for any question of Biblical nature. Tosfot Chullin 99b s.v. ad and Rosh Chullin 7:24 hold that it could transfer up to the thickness of a netila, which is an [[Etzbah]]. Lastly, the Ri Halavan (cited by) holds that roasting can transfer taste completely just like cooking. Shulchan Aruch follows the Rashba. Maharshal follows the Ri Halavan but the Shach disagrees.</ref> | ||
# A food which absorbed a taste of something forbidden can't forbid something else with roasting unless it is fatty. Ashkenazim assume that all foods might be fatty.<ref>The Rashba cited by Shulchan Aruch 105:7 holds that taste absorbed in a food can't impart taste with roasting unless it is fatty. Maharshal in Yam Shel Shlomo Chullin 7:45 and Isur Vheter LMaharshal siman 37 writes that ein beluah yotzei blo rotev only applies to tata gavar or two pieces next to one another but it doesn't apply to tzeli or melicha. He explains that he is following the Ri Halavan that tzeli and melicha transfer taste completely just like cooking. Shach 105:18 quotes the Maharshal and disagrees.</ref> | # A food which absorbed a taste of something forbidden can't forbid something else with roasting unless it is fatty. Ashkenazim assume that all foods might be fatty.<ref>The Rashba cited by Shulchan Aruch 105:7 holds that taste absorbed in a food can't impart taste with roasting unless it is fatty. Maharshal in Yam Shel Shlomo Chullin 7:45 and Isur Vheter LMaharshal siman 37 writes that ein beluah yotzei blo rotev only applies to tata gavar or two pieces next to one another but it doesn't apply to tzeli or melicha. He explains that he is following the Ri Halavan that tzeli and melicha transfer taste completely just like cooking. Shach 105:18 quotes the Maharshal and disagrees.</ref> | ||
==Pressure of a Knife (Duchka Dsakina)== | |||
# If a cold knife is used to cut a non-sharp food there's no transfer of taste between the food and the knife.<Ref>Shulchan Aruch YD 96:5</ref> | |||
# If a cold knife is used to cut a sharp food there is a transfer of taste up to a thickness of a Etzbah and for Ashkenazim initially there is a complete transfer.<ref>Shulchan Aruch YD 96:1. In the rishonim there are three opinions of how far a sharp food transfers taste when cut. Some say it transfers taste up to a peel (Rosh Chullin 8:31), some say up to a Etzbah (Raavad cited by Torat Habayit Haaruch 4a), and some say completely (Rashba Torat Habayit Hakatzar 4a).</ref> | |||
# If a knife is used to cut a non-sharp food that is in a Kli Rishon whether it has liquids or solids there is a complete taste transfer.<ref>Shulchan Aruch YD 94:7. The Bet Yosef asks why there is a complete transfer if a Kli Rishon could transfer taste from a utensil to a food up to a peel. He answers that a knife has the ability to transfer more taste and instead of it only going up to a peel, it transfers completely. The Bet Yosef gives another answer that acknowledges that the knife doesn't transfer taste completely unless there is fat on the knife. Also, the Shach has a third answer which would yield the same position about knives in a Kli Rishon. Nonetheless, the poskim are strict for the first answer of the Bet Yosef alone (Badei Hashulchan 94:76 citing Pri Megadim). | |||
* Pri Chadash 94:23 argues that there is an absorption up to a Etzbah. His proof is the Rashba Chullin 111b who states that the Raavad compared cutting with a hot knife non-sharp foods to cutting a sharp food with a cold knife and both transfer taste up to a Etzbah. </ref> | |||
# If a knife is used to cut a non-sharp food that is in a Kli Sheni there is a major dispute but most hold that there is only a transfer of a peel.<ref> In the poskim there are three possible approaches: | |||
# The Torat Chatat 61 holds that there is no transfer of taste in a Kli Sheni even if there is also pressure of a knife. There is only a transfer from the knife when it is dirty with fat left on it. This is cited by Rabbi Akiva Eiger 94:9. | |||
# The Rama 94:7 holds that there is a transfer of taste up to a peel when the pressure of a knife is used in conjunction of a Kli Sheni. His proof is the Gemara Chullin 8b that the pressure of a knife together with the temperature of an animal's neck at the time of slaughtering cause a transfer of a peel. The Gra 94:27-8 cites this proof. | |||
# The Maharshal (Chullin 7:44 and 8:71) holds that there is a complete transfer of taste for two reasons. 1) He holds that generally a kli sheni causes a complete taste transfer. 2) He holds that a solid item from a kli rishon isn't considered a kli sheni, it is still considered a kli rishon in which case it causes a complete taste transfer. Taz 94:14 accepts the first argument and the second argument he generally doesn't hold of except for when there's pressure of a knife.</ref> | |||
# If a knife is used to cut a non-sharp food that is in a Kli Shelishi most say that there is a taste transfer of only a peel.<ref>The Chatom Sofer 95 writes that we treat a kli shelishi like a kli sheni, while the Pitchei Teshuva 94:7 writes that we treat it more lenient. Rama 94:7 writes that a kli sheni with pressure of a knife only requires a peel.</ref> | |||
# If a knife is used to slaughter an animal according to Sephardim there is no transfer of taste at all, while according to Ashkenazim there is a transfer of taste up to a peel into food but not into the knife since utensils don't absorb as easily as food does.<ref>If a person slaughters a kosher animal with a non-kosher knife there is a dispute in Chullin 8b whether the meat absorbs non-kosher taste. One opinion is that it doesn't and simply needs to be washed, while the other opinion is that it transfers a taste up to a peel. Ashkenazim follow the opinion that there is a transfer of taste up to a peel (Rama 10:1, Shach 10:9), while Sephardim follow the opinion that the meat can be washed. On the other hand, if a person slaughtered a non-kosher animal with a kosher knife the gemara has another dispute whether the knife becomes non-kosher but the halacha according to everyone is that the knife remains kosher (Shulchan Aruch YD 10:3). Rashi Chullin 8b s.v. vhilchata explains that the reason to be more strict on food than the knife is that food absorbs more easily than utensils.</ref> | |||
# If a knife isn't used within 24 hours it doesn't transfer taste.<ref>Shulchan Aruch 94:7</ref> | |||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
[[Category: Kashrut]] | [[Category: Kashrut]] | ||
