Hot answers tagged yoreh-deah
It is subject to current societal standards. Aruch HaShulchan YD 101:21: כבר נתבאר דחה"ל תלוי לפי המקום ולפי הזמן והכל לפי ראות עיני המורה It has already been explained that chaticha hare'uya lehischabed depends on the place and the time, and it all goes according to the way it appears before the [particular] rabbi. An important aside, the ...
See the Aruch HaShulchan YD 87:10 where he says that you cannot bring a proof from the laws of Shabbos to say that frying is a problem of cooking meat and milk. Similarly, by smoking (in #25) he writes the same. In #31 he discusses bishul acher bishul, but seems to conclude that again, despite the rules of Shabbos, the rules of basar b'chalav are different. ...
Maarechet Hashulchan - it has the Shulchan Aruch and Rema, plus summaries of the Shach and Taz. There's a volume for taaruvot, one for melicha, and one for basar v'chalav. (Also other volumes, but those are the ones you asked about).
Apparently not. Rema (Orach Chaim 452:1) says that "hag'alah is worthless if the water isn't boiling," and that therefore "one must be careful not to insert any dishes [to be kashered] until the water boils." (Chok Yaakov there adds that, for the same reason, there must be a pause between putting in one utensil and the next, since the insertion of a cold ...
It looks like this is in fact the subject of a machlokes between R' Yochanan and Reish Lakish (Yerushalmi Nedarim 6:1 (26a)). R' Yochanan says that one who eats "a treifah that became neveilah" is indeed punishable for both prohibitions. (Although Korban Ha'eidah actually reverses the two opinions and attributes this view to Reish Lakish, since he says it ...
from here: The RAMBAM (Perush ha'Mishnayos to Kerisus 3:4) explains that when the Torah prohibits eating meat with milk, and benefiting from a mixture of meat and milk, it uses the same phrase, "Lo Tevashel." The use of the same word teaches that when the Isur of Achilah does not apply, the Isur of Hana'ah also does not apply. With regard to a mixture of ...
The Chochmas Adam is incredibly well-written.
INGREDIENTS: 1 piece freshly-slaughtered, deveined but still bloody, kosher meat; preferably soaked in medium-temperature water for half an hour. DO NOT EAT THIS MEAT! Large quantity of kosher salt. You can eat some of this salt if you want to. DIRECTIONS: Apply salt very generously to meat. Wait an hour. Triple-rinse the meat. YIELDS: 1 piece ...
Tosafos on the g'mara that is the source of this discussion (Chulin 100a) says that even if this criterion is not always objective, there are objective (dis)qualifications, such as isur. If eating the food in question is prohibited it is automatically not ra'ui l'hiskabed.
As far as I understand this whole question is theoretical — on many counts. Once it is eino ben yomo, the bleeyos are pagum and can not assur something else, even though its cooking will make the plate itself back into a ben yomo lchatchila. Once 12 months have elapsed from use according to Chacham Tzvi and Node Byehuda (see Pischei Teshuva YD 93) the ...
Your question pretty much describes the Kur HaMivchan to a tee: Bassar B'Chalav Taaruvot Melicha
To some extent it seems to be. See Hullin 108b, Rashi DH "Aherim" and Ritva on that Rashi. He says that he level of Bishul that qualifies as a lav for Basar BeHalav is Ben D'rosai
Presumably when we stopped concerning ourselves with the laws of purity, sometime around the year 200. Until that point I needed to know if someone was a Nida, as it would affect whether I could eat a sacrifice or the like. Since then, unless it's my wife, it's really none of my business.
The cause for the change was because in the time of the Talmud both single and married women went to the mikvah after becoming a nidda, thus it was the norm to be in that state of impurity, and had no connotation of intimacy, it simply was a process to purify oneself in order to either partake of Terumah or to enter into the Temple to bring a sacrifice, thus ...
Iyunei Deah by Rabbi Ullman. It contains a collection of investigations ('iyunim') into Hilchos Yoreh Deah based on the bechinos of Rabbi Zalman Nechemia Goldberg in Isur v'Heter (melicha, basar b'chalav, ta'arovos) and Nida.
There is a sefer called Ikarei Hashulchan which has diagrams and halacha tablets . There is also Maadnei Hashulchan which is like a Mishna Brurah style for yoreh deah .Rabbi Yaakov Goldstein put out a smechia aid for baser bchalav and has melicha and taaruvos in PDF.His is the basics in the Shulchan Aruch and with some halacha lmaaseh.
Halacha Shenuna. I only used it for Shabbos but it exists for all of shulchan aruch.
First Sephardim also do not rely on a non-Jewish taste tester(See Kaf HaChaim 98:2, Ben Ish Hai Year 2 Korach 61). Though this does not answer the actual question, but I thought I would start with the extra-credit first. Yes there are poskim that deal with this. This is providing the Jew is allowed to taste the food, as in the case of radish cut with a ...
They definitely are the same. There are hundreds of proofs for this. Just one that springs immediately to mind: עיין סימן ק״ה ש״ך ס״ק ה׳ ושפתי דעת על אתר.
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