Bosor b'Cholov - Yagdil 5783
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| Mechaber: 87:01ֲ - How many times does it say in the Torah, "Do not cook a g'di in its mother's Milk"?- Why? | - 3 times:- One to forbid cooking, and one to forbid eating, and one to forbid hana'ah (benefit) |
| Mechaber: 87:01ֲ - Why does it use the word "cook" all these times? | That it is only prohibited to eat or have benefit Min HaTorah when they were cooked together. |
| Mechaber: 87:01ֲ - When is it prohibited Min HaTorah and when d'Rabbanan? | Min HaTorah when cooked together; d'Rabbanan when not cooked together. |
| Mechaber: 87:01ֲ - What does the Mechaber say in s'if 1? | The verse is written 3 times to prohibit cooking, eating, and benefit. It is only prohibited to eat Min HaTorah when cooked, otherwise only d'Rabbanan |
| Mechaber: 87:02ֲ - What kind of animals are included in the word "g'di"? | Cattle, goats, and sheep |
| Mechaber: 87:02ֲ - Is only the milk is from the mother (of the g'di) prohibited? | Prohibited even if not from the mother. |
| Mechaber: 87:03 - What does the Mechaber say in s'if 3? | אינו נוהג אלא בבשר בהמה טהורה בחלב בהמה טהורה אבל בשר טהורה בחלב טמאה או בשר טמאה בחלב טהורה מותרי' בבישול ובהנאה ובשר חיה ועוף אפילו בחלב טהורה מותר בבישול ובהנאה ואף באכילה אינו אסור אלא מדרבנן אבל דגים וחגבים אין בהם איסור אפילו מדרבנן: The law only applies with meat from a pure [kosher] animal and milk from a pure animal, but meat of a pure animal in milk that is impure, or meat from an impure animal in pure milk, is permitted to cook and benefit from. Meat of a wild animal and of birds, even in milk which is pure, is permitted to cook and benefit from; and even eating is only prohibited rabbinically. Fish and grasshoppers are not prohibited [with milk] even rabbinically |
| Mechaber 87:1-3 - Say the dinim in these 3 s'ifim [play audio if you wish] | Play audio if you wish 1. כתוב בתורה לא תבשל גדי בחלב אמו ג' פעמים אחד לאיסור בישול ואחד לאיסור אכילה ואחד לאיסור הנאה והוציא אכילה בלשון בישול לומר שאינו אסור מן התורה אלא דרך בישול אבל מדרבנן אסור בכל ענין 2. גדי לאו דוקא דהוא הדין שור שה ועז ולא שנא בחלב אם לא שנא בחלב אחרת אלא שדבר הכתוב בהווה: 3. אינו נוהג אלא בבשר בהמה טהורה בחלב בהמה טהורה אבל בשר טהורה בחלב טמאה או בשר טמאה בחלב טהורה מותרי' בבישול ובהנאה ובשר חיה ועוף אפילו בחלב טהורה מותר בבישול ובהנאה ואף באכילה אינו אסור אלא מדרבנן אבל דגים וחגבים אין בהם איסור אפילו מדרבנן: 1. The verse is written 3 times to prohibit cooking, eating, and benefit. It is only prohibited to eat Min HaTorah when cooked, otherwise only d'Rabbanan 2. [The word] "g'di", is not specific, it is the same rule with ox, sheep and goat. There is no difference if it is the milk of the mother, or of another [domesticated] animal. Rather, the verse refers to the common case. 3. The law only applies with meat from a pure [kosher] animal and milk from a pure animal, but meat of a pure animal in milk that is impure, or meat from an impure animal in pure milk, is permitted to cook and benefit from. Meat of a wild animal and of birds, even in milk which is pure, is permitted to cook and benefit from; and even eating is only prohibited rabbinically. Fish and grasshoppers are not prohibited [with milk] even rabbinically |
| Mechaber 87:1-3 - How do these 3 s'ifim fit into the words of the posuk? | 87:1 explains the word "bishul" and why it's written 3 times. 87:2 explains what is included in "gedi" and "mother's milk". 87:3 explains what is NOT included in the word "gedi". |
| Mechaber: 87:04 - What does the Mechaber say in s'if 4? | אסור לבשל בחלב אשה מפני מראית העין ואם נפל לתוך התבשיל בטל ואין צריך שיעור It is forbidden to cook [meat] with the milk of a woman, because of mar'is ayin. If woman's milk fell into [meat] food, it is nullified and there is no need to measure. |
| Mechaber: 87:05 - What does the Mechaber say in s'if 5? | ביצים הנמצאים בעופות אם הם גמורות דהיינו שיש להם חלבון וחלמון אע"פ שהיא מעורה בגידים הרי זה גמורה ומותר לאכלה בחלב אבל אם אין לה אלא חלמון אסור לבשלם בחלב אבל אם אכלם בפני עצמם מותר לאכול אחריהם גבינה או חלב: Eggs that are found inside chickens, if they are complete - i.e. they have white and yolk - even though that it is bound with gidim- it is considered complete and it is permissible to eat it with milk. If the egg only has yolk, it is forbidden to cook with milk. If he eats the eggs alone, it is permissible to eat cheese or milk afterwards. |
| Mechaber: 87:06 - What does the Mechaber say in s'if 6? | 6המעושן והמבושל בחמי טבריה אין לוקין עליו וכן המבשל בשר במי חלב או בחלב מתה או בחלב זכר או שבישל דם בחלב פטור ואין לוקין על אכילתו משום בשר בחלב: A person who [cooks meat and milk together by] smoking and or cooking in the hot springs of Tiberius does not receive lashes for transgressing a lav. Similarly, cooking meat in "mei chalav" (whey) or chalav maisa (from a dead animal) or chalav zachar (from a male) or cooking blood and milk together is exempt (from lashes) and one who eats it [milk cooked with blood] does not receive lashes for [transgressing the lav of] meat and milk |
| Mechaber: 87:07 - What does the Mechaber say in s'if 7? | 7 המבשל שליל בחלב חייב וכן האוכלו אבל המבשל שליא או עור וגידים ועצמות ועיקרי קרנים וטלפים הרכים פטור וכן האוכלם פטור: One who cooks an embryo in milk is liable, and one who eats them cooked together is liable. But cooking the placenta, skin, tendons, bones, ikari karnaim (the part of the horn that is found below the skin) ,or soft hooves [in milk] is exempt [from the Torah] and one who eats them is exempt. |
| Mechaber: 87:08 - What does the Mechaber say in s'if 8? | 8יש מי שאומר דנסיובי דחלבא (פי' חלב המתמצת מקפאון הגבינה) אינם בכלל מי חלב ואסור מן התורה אלא מי חלב היינו אחר שעושים הגבינה מבשלים הנסיובי והאוכל צף מלמעלה ולא נשאר בו אלא מים בעלמא זהו הנקרא מי חלב:There are those that say that the whey of the milk is not included in [the category] of "mei chalav" and it is forbidden Min HaTorah. Rather, this is what "mei chalav r". |
| Mechaber: 87:09 - What does the Mechaber say in s'if 9? | חלב הנמצא בקיבה אינו חלב ומותר לבשל בו בשר אפילו בצלול שבה ויש מי שאוסר Milk that was found in the stomach [of the animal] is not called milk, and it is permitted to cook meat in it, even in the liquidy part. And there are those that forbid it |
| Mechaber: 87:10 - What does the Mechaber say in s'if 10? | Milk that was found in the stomach [of the animal] ...that was salted in the stomach, or it stood in it for a full day, [then] it is forbidden to curdle milk with it |
| Mechaber: 87:11 - What does the Mechaber say in s'if 11? | אם העמיד גבינה בעור קיבת כשרה יש בה טעם בשר אסורה ואם לאו מותרת אבל המעמיד בעור קיבת נבילה וטריפה ובהמה טמאה אוסר בכל שהוא: If one curdled cheese using the skin of akosher stomach, if there is the taste of meat in it, it is forbidden, and if not, it is permitted. But if one curdled |
| Rama: 87:01ֲ - What does the Rama add regarding meat and milk that is prohibited d'Rabbanan? | כל בשר בחלב שאינו אסור מן התורה מותר בהנאה All meat and milk [mixtures] that are not forbidden from the Torah are permitted to benefit from. |
| NA | NA |
| Rama: 87:03ֲ - What does the Rama add regarding mar'is ayin with chicken and milk? Beef and milk? | נהגו לעשות חלב משקדים ומניחים בה בשר עוף הואיל ואינו רק מדרבנן אבל בשר בהמה יש להניח אצל החלב שקדים משום מראית העין כמו שנתבאר לעיל סי' ס"ו לענין דם (ד"ע):The law only applies with meat from a pure [kosher] animal and milk from a pure animal, but meat of a pure animal in milk that is impure, or meat from an impure animal in pure milk, is permitted to cook and benefit from. Meat of a wild animal and of fowl, even in milk which is pure, is permitted to cook and benefit from; and even eating is only prohibited rabbinically. Fish and grasshoppers are not prohibited [with milk] even rabbinically. RAMA: We make milk from almonds and place bird meat in it, since [milk and bird meat] is only rabbinically [forbidden]. But with meat from a domesticated animal, place almonds next to the milk, so that people don't misunderstand. This is as we said above, in chapter 66. |
| Rama: 87:06 - What is the 2nd case quoted by the Rama is s'if 6, and the halacha? | י"א דאסור לחתות האש תחת קדירה של עובד כוכבים לפי שהם מבשלים בהם פעמים חלב פעמים בשר והמחתה תחת קדירה שלהם בא לידי בישול בשר בחלב עוד כתבו דאין לערב מים שהדיחו בהם כלי בשר עם מים שהדיחו בהם כלי חלב וליתן לפני בהמה דאסורים בהנאה עוד כתבו דהכלי שעושין בו מים לחפיפת הראש אין לשמש בו דעושין אותה מאפר שעל הכירה ורגילות הוא להתערב שם בשר וחלב ולכן יש לאסור גם כן להשתמש מן הקדרות של התנורים שבבית החורף משום דנתזים עליהם לפעמים בשר וחלב מן הקדרות שמבשלים בתנורים ובדיעבד אין לחוש בכל זה ואף לכתחלה אין בזה אלא חומרות בעלמא והמיקל לא הפסידThere are those who say that it is forbidden to stoke the fire under the pot of a non-Jew because they use the same pot sometimes to cook milk and sometimes to cook meat. Therefore by stoking the fire under the non-Jew’s pot one may come to cook meat and milk [together]. Furthermore, one should not mix together the water that was used for washing milk dishes with water that was used to wash meat dishes and then give it to an animal because the water becomes forbidden for use. And furthermore, the container that is used to make shampoo should not be used [for anything else] because the ashes on the stove that are used to make shampoo are mixed with milk and meat. Therefore it is forbidden to use the pots that are usually on the stoves in the winter lodges because sometimes milk and meat splash on them from the cooking going on in the oven itself. After the fact, we do not worry about the above laws, and furthermore even initially they are only a chumra b’alma (stringency of the world). One who is lenient will not lose. |
| Rama: 87:06 - What is the 2nd case quoted by the Rama is s'if 6, and the halacha? | י"א דאסור לחתות האש תחת קדירה של עובד כוכבים לפי שהם מבשלים בהם פעמים חלב פעמים בשר והמחתה תחת קדירה שלהם בא לידי בישול בשר בחלב עוד כתבו דאין לערב מים שהדיחו בהם כלי בשר עם מים שהדיחו בהם כלי חלב וליתן לפני בהמה דאסורים בהנאה עוד כתבו דהכלי שעושין בו מים לחפיפת הראש אין לשמש בו דעושין אותה מאפר שעל הכירה ורגילות הוא להתערב שם בשר וחלב ולכן יש לאסור גם כן להשתמש מן הקדרות של התנורים שבבית החורף משום דנתזים עליהם לפעמים בשר וחלב מן הקדרות שמבשלים בתנורים ובדיעבד אין לחוש בכל זה ואף לכתחלה אין בזה אלא חומרות בעלמא והמיקל לא הפסידThere are those who say that it is forbidden to stoke the fire under the pot of a non-Jew because they use the same pot sometimes to cook milk and sometimes to cook meat. Therefore by stoking the fire under the non-Jew’s pot one may come to cook meat and milk [together]. Furthermore, one should not mix together the water that was used for washing milk dishes with water that was used to wash meat dishes and then give it to an animal because the water becomes forbidden for use. And furthermore, the container that is used to make shampoo should not be used [for anything else] because the ashes on the stove that are used to make shampoo are mixed with milk and meat. Therefore it is forbidden to use the pots that are usually on the stoves in the winter lodges because sometimes milk and meat splash on them from the cooking going on in the oven itself. After the fact, we do not worry about the above laws, and furthermore even initially they are only a chumra b’alma (stringency of the world). One who is lenient will not lose. |
| NA | NA |
| Rama: 87:04ֲ - What else does the Rama add regarding a mar'is ayin prohibition? | ונראה לפי זה דכל שכן דאסור לבשל לכתחלה בחלב טמאה או בשר טמא בחלב טהור (ד"ע) ודוקא בשר בהמה אבל בעוף דרבנן אין לחוש:RAMA: It seems according to this, all the more so that it is forbidden to cook with impure milk or impure meat with pure milk, in the case of domesticated animals. But with rabbinical prohibited fowl, there is no need to be concerned. |
| Rama: 87:06 - What is the 2nd case quoted by the Rama is s'if 6, and the halacha? | י"א דאסור לחתות האש תחת קדירה של עובד כוכבים לפי שהם מבשלים בהם פעמים חלב פעמים בשר והמחתה תחת קדירה שלהם בא לידי בישול בשר בחלב עוד כתבו דאין לערב מים שהדיחו בהם כלי בשר עם מים שהדיחו בהם כלי חלב וליתן לפני בהמה דאסורים בהנאה עוד כתבו דהכלי שעושין בו מים לחפיפת הראש אין לשמש בו דעושין אותה מאפר שעל הכירה ורגילות הוא להתערב שם בשר וחלב ולכן יש לאסור גם כן להשתמש מן הקדרות של התנורים שבבית החורף משום דנתזים עליהם לפעמים בשר וחלב מן הקדרות שמבשלים בתנורים ובדיעבד אין לחוש בכל זה ואף לכתחלה אין בזה אלא חומרות בעלמא והמיקל לא הפסידThere are those who say that it is forbidden to stoke the fire under the pot of a non-Jew because they use the same pot sometimes to cook milk and sometimes to cook meat. Therefore by stoking the fire under the non-Jew’s pot one may come to cook meat and milk [together]. Furthermore, one should not mix together the water that was used for washing milk dishes with water that was used to wash meat dishes and then give it to an animal because the water becomes forbidden for use. And furthermore, the container that is used to make shampoo should not be used [for anything else] because the ashes on the stove that are used to make shampoo are mixed with milk and meat. Therefore it is forbidden to use the pots that are usually on the stoves in the winter lodges because sometimes milk and meat splash on them from the cooking going on in the oven itself. After the fact, we do not worry about the above laws, and furthermore even initially they are only a chumra b’alma (stringency of the world). One who is lenient will not lose. |
| Rama: 87:06ֲ - What does the Rama say regarding the 3 types of "milk" that the Mechaber speaks about? | וחלב זכר לא מיקרי חלב כלל ואם נפל לתוך קדירה של בשר אינו אוסר אבל חלב מתה ומי חלב אוסרים המאכל כמו חלב עצמה ואפילו בבישול יש לאסור לכתחלהRAMA: Chalav zachar is not called milk at all and if it fell into a pot of meat it would not be forbidden. However [if ]chalav maisa or mai chalav [fell into a pot of meat] the food is forbidden because they are comparable to milk. It is even forbidden to cook [chalav maisa or mai chalav with meat] initially. |
| Rama: 87:06 - What is the 1st case quoted by the Rama in s'if 6? | י"א דאסור לחתות האש תחת קדירה של עובד כוכבים לפי שהם מבשלים בהם פעמים חלב פעמים בשר והמחתה תחת קדירה שלהם בא לידי בישול בשר בחלב There are those who say that it is forbidden to stoke the fire under the pot of a non-Jew because they use the same pot sometimes to cook milk and sometimes to cook meat. Therefore by stoking the fire under the non-Jew’s pot one may come to cook meat and milk [together]. |
| Rama: 87:06 - What is the 2nd case quoted by the Rama in s'if 6? | י עוד כתבו דאין לערב מים שהדיחו בהם כלי בשר עם מים שהדיחו בהם כלי חלב וליתן לפני בהמה דאסורים בהנאה Furthermore, one should not mix together the water that was used for washing milk dishes with water that was used to wash meat dishes and then give it to an animal because the water becomes forbidden for use. |
| Rama: 87:06 - What is the 3rd case quoted by the Rama in s'if 6? | עוד כתבו דהכלי שעושין בו מים לחפיפת הראש אין לשמש בו דעושין אותה מאפר שעל הכירה ורגילות הוא להתערב שם בשר וחלב And furthermore, the container that is used to make shampoo should not be used [for anything else] because the ashes on the stove that are used to make shampoo are mixed with milk and meat. |
| Rama: 87:06 - What is the 4th case quoted by the Rama in s'if 6? | ולכן יש לאסור גם כן להשתמש מן הקדרות של התנורים שבבית החורף משום דנתזים עליהם לפעמים בשר וחלב מן הקדרות שמבשלים בתנורים Therefore it is forbidden to use the pots that are usually on the stoves in the winter lodges because sometimes milk and meat splash on them from the cooking going on in the oven itself. |
| Rama: 87:06 -In the 4 cases quoted by the Rama in s'if 6, what is the halacha b'di'eved? | ובדיעבד אין לחוש בכל זה ואף לכתחלה אין בזה אלא חומרות בעלמא והמיקל לא הפסיד B'di'eved, we do not worry about the above laws, and furthermore even initially they are only a chumra b’alma (stringency). One who is lenient will not lose. |
| Rama: 87:09ֲ - What does the Rama say about the 2 opinions in s'if 9? | [חלב הנמצא בקיבה אינו חלב ומותר לבשל בו בשר אפילו בצלול שבה (טור בשם רי"ף ורמב"ם) ויש מי שאוסר] (תוס' ורא"ש ור"ת ורשב"א ור"ן) :וכן נוהגין:Mechaber: Milk that was found in the stomach [of the animal] is not called milk, and it is permitted to cook meat in it, even in the liquidy part. And there are those that forbid it, That [the opinion of Rabeinu Tam] is our custom. |
| Rama: 87:10ֲ - What does the Rama say about leaving milk in the keiva of the animal? | לכתחלה אין להניחו בקיבה עד שיצטנן החלב בתוך הקיבה אבל בדיעבד אין לחוש עד) שנמלח בקיבתה או שעמד בו יום אחד (ואז) אסור להעמיד בו: Milk that was found in the stomach [of the animal] from the outset one should not leave it in the stomach until the milk that's in the stomach cools off, but after the fact, there is nothing to worry about until it was salted in the stomach, or it stood in it for a full day, [then] it is forbidden to curdle milk with it. |
| Rama: 87:10ֲ - If one made cheese with the milk that was salted or kovush (soaked) in the keiva, what does the Rama say about eating the cheese? | ואם העמיד בו אם הוא הצלול אוסר כל הגבינות עד שיהא ס' בחלב שהעמיד נגד הקיבה האסורה ואם היה ס' בחלב הכל מותר ואם היה הקיבה קרושה אינה אוסרת כלום אפי' לא היה ס' בחלב נגד הקיבה (לדעת ר"ת) And if one did curdle milk with it, if it was liquidy, the entire cheese is forbidden unless there was sixty times the amount of [permitted] milk that one made curdled with against the forbidden [milk] from the stomach. And if there was sixty times the milk it is all permitted. And if the [milk in] the stomach was solidified, it does not forbid [the cheese] at all even if there wasn't sixty times the [permitted] milk against the [milk in] the stomach. |
| Rama: 87:10ֲ - If the milk left in the keiva of the animal was liquid, but became solid after the animal was dead, what are the 2 opinions and the Rama's conclusion? | ואם היה הקיבה צלול מתחילה ונקרש יש לו דין צלול (בית יוסף בשם רשב"א ובשם הפוסקים) ויש מקילין בזה (ש"ד ובית יוסף בשם המרדכי) ובמקום הפסד יש להקל if the [milk in] the stomach was liquidy at first and became solidified, it has the law of liquidy [milk]. And there are those that are lenient in this matter, and in a case of monetary loss, there is room to be lenient. |
| Rama: 87:10ֲ - What is the final case quoted in Rama 10 and his ruling? | עור הקיבה לפעמים מולחים אותו ומייבשין אותו ונעשה כעץ וממלאים אותו חלב מותר דמאחר שנתייבש הוי כעץ בעלמא ואין בו לחלוחית בשר The skin of the stomach, sometimes they salt it and dry it out and it becomes like wood and they fill it with milk, [in this case the milk is] permitted, since after it was dried out it is like mere wood, and it has no moisture of the meat in it. |
| Rama: 87:11ֲ - What does the Rama say about a davar ha'maamid? | משום דדבר האסור בעצמו ומעמיד אפילו באלף לא בטיל ודוקא שלא היה שם מעמיד אחר רק האסור אבל אם היה שם ג"כ מעמיד היתר הוי זה וזה גורם ומותר אם איכא ס' נגד האסור RAMA: Because something that's intrinsically forbidden, and one [used it] to curdle milk, even in a thousand parts it's not nullified. And this is only if there was nothing else that was used to curdle except the forbidden item, but if there was something else that is permitted that was used to curdle, then both this and that caused it [to curdle] and it would be permitted if there was sixty times [the permitted] against the forbidden. |
| Mechaber: 87:01ֲ - What does the Mechaber say in s'if 1? | The verse is written 3 times to prohibit cooking, eating, and benefit. It is only prohibited to eat Min HaTorah when cooked, otherwise only d'Rabbanan |
| According to the Mechaber, what is the din if meat and cheese touched each other? | The point of contact must be rinsed |
| What is the general rule when non-salty meat and cheese touch each other? | The point of contact must be rinsed |
| What is the general rule when salty meat and cheese touch each other? | You must remove "k'dei klifa" (כדי קליפה) from both |
| According to the Mechaber, what is the din if cold, kosher meat touched a cold, non-kosher plate? | The meat must be rinsed |
| What is the general rule when meat and cheese - 1 salty and 1 non-salty (תפל) touch each other? | You must remove "k'dei klifa" (כדי קליפה) from the תפל |
| What is the din if meat and cheese touched each other - according to the Mechaber? | The point of contact must be rinsed |
| What is the din if meat and cheese touched each other - according to the Alter Rebbe? | It can be rinsed only if there is "sha'as had'chak" or "hefsed meruba" (שעת הדחק או הפסד מרובה) |
| What is the din if meat and cheese touched each other - according to the Shach? | If they were both dry, rinsing not necessary |
| According to the Mechaber, what is the din if cold, kosher meat touched a cold, non-kosher plate? | The meat must be rinsed |
| Are you allowed l'chat'chila to put a piece of cold, kosher meat on a cold, non-kosher plate - according to the Rama? Taz? Shach? | Rama: only if food is dry, AND plate absorbed without heat.Taz: only if food is dry OR plate absorbed without heat.Shach: if plate is CLEAN, allowed temporarily. |
| Are you allowed l'chat'chila to put a piece of cold, kosher meat on a cold, non-kosher plate - according to the Alter Rebbe? | If plate was RINSED, allowed temporarily. |
| According to the Mechaber, are you allowed to have bread touch meat or cheese? Why? | No. You might come to eat the bread with the opposite type |
| If meat and cheese touch, and the top one is cold, and the bottom item is hot, what is the halacha? Why? | They absorb from each other, and you need 60X to nullify it. Because the bottom heats up the top (תתאה גבר) |
| If meat and cheese touch, and the top one is hot, and the bottom item is cold, what is the halacha? Why? | They don't absorb completely from each other, because the cold bottom cools off the top (תתאה גבר). But you must remove "k'dei klifa" (כדי קליפה) from both, because it absorbs a bit before it cools off. |
| If hot meat fell into cold milk, and you can't remove "k'dei klifa" (כדי קליפה) from the milk, what is the halacha regarding the milk - according to the Rama? Taz? Shach? Magen Avraham? | Rama: permitted. Taz: need 60X the "kdei klifa". Shach: since liquid, permitted. Magen Avraham: depends if "kdei klifa" is needed halachically, or only a stringency/safek. |
| How does the Gemara define "salty" (מלוח)? | "Too salty to eat" (אינו נאכל מחמת מלחו) |
| What is the halacha when 2 salty foods one which is dry (כחוש) and the other fatty (שומן) touch each other? | The dry one absorbs "k'dei klifa" (כדי קליפה) |
| What are the 4 levels/opinions of "too salty to eat" (אינו נאכל מחמת מלחו)? | Rama: like before roasting. Rabeinu Tam: like for removing blood before cooking. Rashi: for storage. R. Yaakov Yisroel: for long term. |
| What is the halacha when 2 salty foods one which is dry (כחוש) and the other fatty (שומן) touch each other? | Completely absorbs |
| According to the Rama, are we able to distinguish between food that is dry (כחוש) or fatty (שומן)? | No. We treat everything as if it is שומן (with rare exceptions) |
| What was the case of the Terumas HaDeshen? (Seudas Bris...) | Kosher and non-kosher meat was salted separately, and then mixed together after 18 minutes. |
| Does taste get transferred during the first 18 minutes of salting, according to: Mechaber? Rama? Shach? | Mechaber: no. Rama: yes. Shach: Yes, even if hefsed meruba. |
| Does taste get transferred after the first 18 minutes of salting, according to: Mechaber? Rama? Shach? | Mechaber: yes. Rama: yes, unless hefsed meruba and seudas mitzva. Shach: yes, unless it was to take out the blood, in which case you can be lenient like Rama. |
| When meat was salted heavily (for long term storage) is it enough to rinse off the salt, or does it still convey taste? | Still conveys taste until it's soaked. |
| Do we care about which is on the bottom (תתאה גבר) in cases of salted foods? | N0, only for hot food (with an exception later on in Siman 105) |
| What is the halacha when salty meat touches non-salty cheese? Why? | Cheese needs klifa, and meat needs hadocho. The salty taste gets absorbed by the non-salty. But the non-salty doesn't give off taste back. |
| What is the halacha when salty milk touches non-salty meat? | The meat is prohibited, because salty gives taste to non-salty. The milk is a machlokes. |
| What is the halacha when salty meat touches non-salty milk? Why? | Both the meat and milk are prohibited. With a solid like cheese, the salt from the meat has to make the cheese salty enough to extract milky liquid from the cheese. With milk, the milk itself is already salty. |
| The Gemoro (Chulin 113a) says that where a salty piece was "salted with" (מלחו עם) a non-salty piece, the salty piece does not absorb. How does the Ran explain "salted with" (מלחו עם)? | According to the Ran, the 2 pieces weren't touching. They were just salted next to each other, and there was contact from the liquid that came out of the salty piece. |
| According to the Ran, what would be the halacha if the 2 pieces (salty and non-salty) were touching? Does anyone pasken like the Ran? | According to the Ran, if they are touching, both are prohibited, even if one piece is not salty. (According to him, the case where the salty piece doesn't absorb is limited to when the actual pieces are not in contact -- only the liquid.) The Rama in siman 105 says we should pasken like the Ran, unless there is loss (יש להקל במקום הפסד). |
| According to the Mechaber, if salty meat and salty cheese touch each other, what is the halacha? | If they are both dry, they only need hadocho. If they are wet, both need klifa. |
| When the Mechaber speaks of the salted pieces being "wet," "wetness" from where? | Only wetness that was pulled out by the salting. If water spills on the pieces, they are not considered "wet" regarding this halacha, and hadocho is sufficient. |
| In general, when the Torah speaks about something being "wet," what is the definition? Just seeing a bit of moisture is considered "wet"? | Just seeing a bit of moisture is not enough to be considered "wet." It has to be "wet enough to make something else wet" ("to'fei'ach al m'nas l'hat'fi'ach - טופח על מנת להטפיח) |
| A piece was salted with only a small amount of salt that was less than "not eaten because of its saltiness" (אינו נאכל מחמת מלחו), but still some liquid ("Tzir" -ציר) came out. If that liquid drips on another piece (cheese onto meat, for example), do you need klifa, or is hadocho enough? Why? | You need klifa. Even though the piece is not salty enough, the salt is more concentrated in the liquid that it pulled out. |
| Fish broiled on a meat baking pan has a meat taste of nat bar nat. What about a sharp food cut with a meat knife? | With the sharp food, there is no nat bar nat. |
| What are 2 possible differences between the case of fish broiled on a meat baking pan and sharp food cut with a meat knife? | 1) The sharpness draws out the taste directly (not just nat bar nat) 2) The knife is assumed to have a film on it, which goes directly into the food. |
| If the knife is not a ben yomo, is it still a problem? Who says what? | The Mechaber brings 2 opinions. Rama and Shach are strict, and that is the halacha. |
| How far is the taste of the knife absorbed into the sharp food? | L’chatchila, we are strict about the entire food. B’dieved, k’dei netila (width of a finger, i.e. 2 cm). |
| What is the halachic difference if an onion was cut with a kosher knife (i.e. meat) vs. a non-kosher knife? | According to the Mechaber, there is no difference. According to the Rama, the non-kosher knife makes the onion chanan. |
| An onion that was 50 cc was diced with a knife that has a 10 cc blade. The onion was put into soup. How much soup do you need to nullify the onion in the following 2 cases: a) The knife was meat, the soup was milk b) The knife was non-kosher, the soup was kosher | A) 60 times the blade (60 times 10 cc) b) Rama: 60 times the onion (60 times 50 cc) Because the onion was chanan. Mechaber: 60 times the blade (60 times 10 cc) |
| The Gemoro in Avodah Zora says that chiltis cut with a knife absorbs the taste even if the knife was not a ben yomo. So how can the Maharam m’Rotenburg allow sharp items cut with a knife as long as it was not a ben yomo? | He says that the Gemoro only applies to chiltis, because it is much sharper than anything else. |