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Transferring Taste: Difference between revisions

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# 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.<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> Even Ashkenazim agree that in this case we don't assume that all foods might be fatty.<ref>Shach 105:17-18 is lenient for an absorbed forbidden taste to not assume that all foods are fatty since anyway the question of whether a fatty absorption spreads from one food to another is a dispute between the Rashba and Maharam.</ref>
# A food which absorbed a taste of something forbidden can't forbid something else with roasting unless it is 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> Even Ashkenazim agree that in this case we don't assume that all foods might be fatty.<ref>Shach 105:17-18 is lenient for an absorbed forbidden taste to not assume that all foods are fatty since anyway the question of whether a fatty absorption spreads from one food to another is a dispute between the Rashba and Maharam.</ref>
# A kosher food that was roasted on a non-kosher utensil only absorbs up to a peel.<ref>Shulchan Aruch 94:8, Rama 105:7, Shach 105:23, 94:33</ref>
# A dry kosher food that was roasted on a non-kosher utensil only absorbs up to a peel. If the kosher food was wet it would absorb up to a Etzbah.<ref>Shulchan Aruch 94:8, Rama 105:7, Shach 105:23, 94:33, Horah Brurah 105:71. Bet Yosef 95:1 s.v. masati writes that roasting on a utensil transfers a Etzbah, but see Shach 94:9.</ref>  
# A non-kosher food that was roasted on a kosher utensil the utensil absorbs up to a peel.<Ref>Taz 94:15 implies this but the Pri Megadim vehemently argues that this is an incorrect reading of Shulchan Aruch. Nonetheless, the Badei Hashulchan 94:105 based on Chazon Ish 22:6 rules like the implication of the Taz that food roasted on a utensil only enters the utensil up to a peel. See however, Shulchan Aruch 92:5.</ref>
# A non-kosher food that was roasted on a kosher utensil the utensil absorbs up to a peel.<Ref>Taz 94:15 implies this but the Pri Megadim vehemently argues that this is an incorrect reading of Shulchan Aruch. Nonetheless, the Badei Hashulchan 94:105 based on Chazon Ish 22:6 rules like the implication of the Taz that food roasted on a utensil only enters the utensil up to a peel. See however, Shulchan Aruch 92:5.</ref>
# A kosher food that absorbed non-kosher tastes which was then roasted without liquids on a kosher utensil the utensil remains kosher.<ref>Taz 105:16</ref>
# A kosher food that absorbed non-kosher tastes which was then roasted without liquids on a kosher utensil the utensil remains kosher.<ref>Taz 105:16</ref>