Translation:Shulchan Aruch/Yoreh Deah/122
דין נותן טעם לפגם בכלים
Contains twelve Seif.
ובו שנים עשר סעיפים:
Seif 1editNoten taam lifgam mutar -- Imparting a detrimental taste (from an unkosher source) is permitted, Seif 2editA vessel which is not bat yoma, meaning that the vessel has sat for 24 hours since prohibited substance was cooked in it, this gives a detrimental taste, but even so, the sages forbade cooking in it ab initio. This is a decree on account of a bat yoma [vessel], whether it absorbed [taste] from a forbidden substance and one wanted to cook something permitted in it, or whether it absorbed some dairy and one wanted to cook meat in it, or the opposite [it absorbed some meat and one wanted to cook some dairy in it]. Seif 3editSome say considering [the taste] blemished when it's not bat yoma is specifically when it's thoroughly washed and removed from it is all forbidden oil stuck to it. But if not thoroughly washed, that the prohibited is visible, it's not blemished in 24 hrs. (Rashba, Tur and Raabad) Rema: But anyhow if there's 60 parts versus what's stuck to the pot it's all permitted, since what's in the pot is already blemished and needs no nullifying (such is implied above, #95). Some say with sharp tasting foods the rule of noten taam lifgam doesn't apply, as explained above in #95-96. Therefore if he cooked in a pot, an issur that's not bat yoma, sharp, such as a food that's mostly vinegar or spice or other sharp things, it's forbidden. But not counted is food that's sharp due to a little spice in it (Mordekhai PA"M and Rashba #449). And that's the practice, and see above #95-96. But if the issur was a sharp food that stayed in the pot 24 hrs and he cooked in it permissible food that is not sharp it's permitted, as the first sharpness isn't carried over to it in benefit. (Arukh #38) Seif 4editA pot that has absorbed meat and milk: if before a night has passed they heated water in it, it's counted as if he's again cooked the issur. So we count 24 hours from the time water was heated. This is not the case with other issurim. (Tur #121 and #94; and see above, #94 S"Q 22 and #103) Seif 5editA bit of issur absorbed in a vessel that isn't normally used for a bit of heter in order to impart this taste to the heter in order to that they use it for a large kettle or barrel and so forth, behold it's permitted to use it ab initio even though it's ben yomo, as it's not possible to come to impart taste. But if it's a vessel that's used for a small quantity such as a bowl and so forth, it's forbidden to use it, since we don't nuffify an issue ab initio even a small amount, and even an absorbed issur. Seif 6editNormal vessels belonging to an idol worshipper fall under the legal presumption that they are not benei yoman; therefore, if one transgressed and used them prior to making them suitable, the cooked substance is permitted. Rema: But, if one warmed water in a vessel belonging to an idol worshiper with which to knead dough, it is forbidden to knead with that water, since this is called ab initio, since the individual has not yet begun to gain benefit from it, because he did not warm it to drink it. But, something that was made for that purpose and not for the sake of something else, even though it belongs to an idol worshipper, and a Jew purchases it from him, it is ab initio permitted, because since it was made by the idol worshipper it is called after-the-fact. Nonetheless it is forbidden to say to an idol worshipper “cook vegetables for me in your vessel,” and similarly one also cannot say to him, “make me a brew,” for any one who says “cook for me,” he is like one who actually cooked with his own hands, and it is possible that [if it was made by] druggists it is permitted, because all specialized craftsmen set aside clean dishes for their work so that their craft won’t be damaged. But a pious individual will be careful, for these things bring one to purity and cleanliness. Seif 7editJust as general vessels belonging to idol worshippers are not considered benei yoman, so too are general Jewish vessels presumed to not be benei yoman. Seif 8editA vessel that's become prohibited by absorbing issur and has become mixed with others and isn't recognized is nullified by a majority. (Tur in the name of Rashba) Seif 9editBeware of placing utensils used for meals in a home where idolaters reside, as we are concerned that they may use them. Rema: Even if one gave them to a craftsman to repair them, one must make a distinguishing mark on them (Beit Yosef, quoting Aruch HaShulchan) so that the idolater does not use them. If one transgressed and did not mark them, when he retrieves them from the idolater, they require koshering. This applies specifically if they remained with the idolater for some time, meaning half a day, but if it was just for an hour, there is no concern (Mordechai, citing Piskei Maharik). All this applies when one wants to use the utensil on the day it was given to him, as there is only a single doubt: perhaps the idolater used it or not. However, if one did not retrieve it from the idolater until after some time, we can say that even if the idolater used it, it has already become damaged and nullified, or it was nullified by the Jews after retrieving it from the idolater. Then, we follow the lenient view retroactively (opinion of the Rav). If one retrieved it from the idolater on the same day it was given to him and then used it without koshering, we prohibit the food, as it is definitely like a vessel in its first day (Aruch). In cases of necessity, one should be lenient retroactively, but ideally, one should be cautious in all matters, even with regards to non-Jewish servants and maids who are idolaters, not to entrust our utensils to them, lest they use them for forbidden purposes (ibid., in Mordechai). Refer below to Section 146 for further discussion. Seif 10editBowls sent by a Jew to an idolater containing food, and they remained there: if the food sent by the Jew is recognizable in them, they are permissible; if not, they are forbidden. If it's customary to rinse the utensils with hot water, we are concerned that the food was rinsed together with forbidden vessels. Seif 11editDinnerware in the possession of an idolater that he polishes and claims are new, and it appears as he claims, it is permissible to purchase from him. Note: Some are stringent and say that he is not trustworthy, and one should not buy utensils from an idolater except when he sells many utensils and buys utensils among them. This is the opinion of Rashba, citing Rabbi Yonah, and this is the common practice initially. However, in a situation of necessity, such as when one is a guest in the home of an idolater and does not have utensils, the initial reasoning is followed. This is the primary view, and see further in Section 147. Seif 12editSome say that bowls coming from overseas, which are red or yellow, are prohibited for use forever with hot water because they are not new, and idolaters use them, and it's not recognizable. |
נותן טעם לפגם מותר: קדירה שאינה בת יומא דהיינו ששהתה מעת לעת משנתבשלו בה האיסור הויא נותן טעם לפגם ואפילו הכי אסרו חכמים לבשל בה לכתחלה גזירה אטו בת יומא בין שבלועה מאיסור ובא לבשל בה היתר ובין שבלועה מחלב ובא לבשל בה בשר או איפכא: י"א הא דחשיבה פגומה כשאינה בת יומא דוקא שהדיחה יפה וסר ממנה כל שמנונית איסור הדבוק בה אבל אם לא הדיחה יפה שהאיסור הוא בעין אינו נפגם בשהיה מעת לעת (רשב"א וטור וראב"ד):
קדרה הבלועה מבשר וחלב אם קודם שעבר לילה אחת חממו בה מים חשיב כאלו חזר ונתבשל בה האיסור ומונים מעת לעת משעה שהוחמו המים מה שאין כן בשאר איסורים (טור סימן קכ"א וסימן צ"ד. ועיין לעיל סימן צ"ד ס"ק כ"ב וסימן ק"ג) איסור מועט שנבלע בכלי שדרכו שלא להשתמש בו בהיתר מועט בכדי שיתן זה טעם בהיתר כדי שישתמשו בו כמו קדירה גדולה וחבית וכיוצא בהן הרי זה מותר להשתמש בו לכתחלה אף על פי שהוא בן יומו לפי שאי אפשר לבא לידי נתינת טעם אבל אם הוא כלי שמשתמשין בו בדבר מועט כמו קערה וכיוצא בה אסור להשתמש בו שאין מבטלין איסור לכתחלה אפילו איסור מועט ואפילו איסור הבלוע: סתם כלי עובד כוכבים הם בחזקת שאינם בני יומן לפיכך אם עבר ונשתמש בהם קודם הכשר התבשיל מותר:
אף על פי כן אסור לומר לעובד כוכבים בשל לי ירקות בקדרתך וכן לא יאמר לו עשה לי מרקחת שכל האומר בשל לי הרי הוא כאלו בישל בידיו ואפשר שעל ידי הרקחים (או שאר אומנים) מותר שכל האומנים מיחדים כלים נקיים למלאכתם כדי שלא יפגמו אומנתם ובעל נפש יחוש שדברים אלו מביאים לידי טהרה ונקיות: כשם שסתם כליהם של עובדי כוכבים אינם בני יומן כך סתם כלים שלנו בחזקת שאינן בני יומן: כלי שנאסר בבליעת איסור ונתערב באחרים ואינו ניכר בטל ברוב (טור בשם רשב"א): יש ליזהר מלהניח בבית עובד כוכבים כלי סעודה דחיישינן שמא ישתמש בהם:
קערות ששלח ישראל לעובד כוכבים עם מאכל ושהו שם אם ניכר בהם המאכל ששלח הישראל בתוכם מותר ואם לאו אסור אם רגילים להדיח הכלים בחמין דחיישינן שמא הודח עם כלי איסור: כלי סעודה שביד העובד כוכבים ומסיח לפי תומו ואומר שחדשים הם ויראה שהוא כמו שהוא אומר מותר לקנותם ממנו:
יש מי שאומר שקערות הבאות מעבר לים שקערורות ירקרקות או אדמדמות אסור להשתמש בהן לעולם בחמין מפני שאינן חדשות שהעובדי כוכבים משתמשים בהם ואינו ניכר: |