10

As always, the answer is: "it's a machlokes!" Open up a Shulchan Aruch to Yoreh Deah 116:2, where it says not to mix meat and fish. The Taz's opinion is that because meat-and-fish is a health concern, we are stricter about it than normal kashrus prohibitions, therefore if you pour one ounce of fish juice into a hundred ounces of beef broth, you may not eat ...


9

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 ...


8

It's Shulchan Arukh YD 98:9 קדירה שיש בה נ"ט זיתים היתר ונפלו בה שני זיתים אחד של דם ואחד של חלב כל אחד מצטרף עם הנ"ט של היתר לבטל חבירו וכן כ"ט זיתים של היתר שנפל בהם כזית חלב ובקדרה אחרת היו שלשים של היתר ונפל לתוכם כזית של דם ונתערבו בשוגג מותר (וכל שכן בב' זיתים אחד של גבינה ואחד של בשר דכל אחד מבטל חבירו):‏ A pot that had in it 59 olive['s ...


6

According to the Sdei Chemed, this question dates back to the Pri Megadim (Yoreh Deah 62) who has a safek about whether bittul helps for ever min ha-chai to a ben noach. Subsequently, this became a popular topic of debate, and the Sdei Chemed records many acharonim on each side of the issue.


6

Shulchan Aruch O.C. 448:5 rules that chometz which is found in your home after Pesach, even if you nullified it, is forbidden. The Tur there (cited by Magen Avraham and Taz) explains that we are worried that a person will say he nullified it even if he didn't. This isn't a problem for those crumbs that you don't want anyways. But for that box of cheerios ...


6

There is a special rabbinic law which says a בריה, any living thing in it's entirety, cannot become nullified due to it's being special in a sense. You can see more about this in Shulchan Aruch Yoreh Deah siman 100.


5

This is discussed by the poskim to Shulchan Aruch YD 99:6. The Ram'a there rules that if some milk got mixed with more than 60 times as much water, and then this water/milk mixture later was mixed with meat, the final mixture would be permitted although there is not 60 times as much meat as milk. This is because the milk already became nullified in the water....


5

The seffer Maadanei HaShulchan in סימן פ׳ט s.v. 33 & 34 says that the תבשיל של בשר and תבשיל של גבינה which are subject to the minhag to be treated as real meat and milk as far as waiting goes, are specifically referring to תבשיל which do not have ששים and therefore do have טעם of whichever מין Is under discussion. At a surface glance he does not seem ...


5

There are really two types of Bittul (nullification): Min BeMino - a mixture of the same types of food. In this case the prohibited substance (the 'issur') is batel (nullified) if it is in the minority (rov). The rabbis enacted a restriction (gezeira) not to eat the mixture until the issur is less than one 60th of the total (shishim). Min BeSheEino Mino - a ...


5

I posted my question as a follow-up to the one mentioned in the comments above. Rabbi Dov Lior answered it at http://www.yeshiva.org.il/ask/?id=77609 as follows (translation mine): אין ליהנות מהם, אך לימוד אינו נחשב הנאה – כי קול ומראה וריח אין בהם משום הנאה.‏ One may not derive benefit from them, but study is not considered benefit – since [as a ...


5

In general Askenazim follow the Rema and do not rely on someone tasting it. See here and here If the question is about a mixture that would be forbidden m'dioraisa if it is not batul in 60, then we assume it is not batul. If it is a question of a d'rabonon, like milk in chicken, then in many cases you can assume there was only a small amount and it is batul....


4

I asked my LOR and he showed me the mishnah in trumos (Perek 5 Mishnah 8) which is the original source of the machlokes. If 1 piece of chulin falls into a 100 pieces of chulin, it is batel. If a second piece of trumah falls in, then there is a machlokes as to whether it was now considered 2 in a 100 (1 in 50) and asur or 1 in 101 and batel again. This ...


4

Before nightfall at the start of 15 Nisan, Chametz is just like any other prohibited food in terms of nullification in mixtures (ShA OC 447:2, cf. YD 102:4) so regular rules like 1:60 and Ta'am Lifgam would apply. From that point until the end of Pesach it is never nullified in a mixture and forbids one from deriving any benefit from the mixture (OC 447:1). ...


4

Yes, nullification in 60 applies to suet just like most prohibited foods. (Rambam, Forbidden Foods 15:17)


4

The whole point of nullifying chamets is to renounce ownership of chamets that you didn't find while you were checking for it (see Pesachim 6b), so it would have to work on unknown chamets. The case of "chometz found on Yom Tov which a person had not been mevatel" is if you didn't nullify it with כל חמירא or otherwise.


3

Batel BeShishim - this means means that something is nullified one part in 60. So one part of something forbidden to 60 parts of something permitted. This is derived from a verse, but the idea is that once something is one to sixty you can be assured that the taste is not there. The classic case is if a drop of milk spills into a large pot of meat stew - if ...


3

To quote myself: The answer, explains the Ra'avad (quoted by the Rashba to Chullin 89b ד"ה אמר), is as follows: כי אמרינן חד בתרי בטיל מדאורייתא דוקא דקיימא איסורא באפי נפשה והיתירא באפי נפשיה כגון גיד בין הגידים וביצה בין הבצים שההיתר לא קיבל טעם מן האיסור, וכיון דאיסורא לא מנכרא בטל ברוב, אבל כשקבל ההיתר טעם האיסור נעשה הכל איסור ...


3

The Rambam (MT Ma'achalot Asurot 9:10) writes If the milk fell into the sauce or onto all the pieces and it was not known on which piece [the milk] fell he should stir the entire pot so that all its contents will be mixed [thoroughly]. If the flavor of milk [can be detected] in the entire pot, it is forbidden. If not, it is permitted. If a gentile ...


3

Shulchan Aruch HaRav (OC 431:4) writes that the Chachamim don't allow you to retain Chametz on your property during Pesach for two reasons: 1) You may not mean it when you say it is hefker and 2) you may forget and go eat it. So if you are going to keep Chametz in your closet over Pesach, hefker won't be enough, it has to be sold. Selling Chametz is a much ...


3

Sometimes rov is enough and other times we require shishim. See this chart for details but basically the only case l'halacha we will rely on rov is if no taste is transferred (yavesh byavesh) and taste the same (min bmino).


2

The Shulchan Aruch (YD 109:1) rules in accordance with the Rashba who says you may only eat them one after another, but not at the same time. It should be understood, however, that we are only discussing things which do not fall into the category of חתיכה הראויה להתכבד. For specifics see YD 101.


2

Rambam Metammei Mishkav uMoshav 2:6 says that if a Zav's saliva fell into water and it dissolved into the water then everything is Tahor assuming the water hasn't changed color. Looking at further cases there (eg. urine of a Zav mixed with urine of a Tahor person) it seems that in general we go by majority assuming the item in question isn't still detectable ...


2

Assuming I understand your question correctly, batel b'shishim applies to both rabbinically and torah prohibited foods. It's basically the ratio at which chazal felt a tiny quantity of food became relevant. However keep in mind it only applies to food when you can't separate the two foods. If a piece of non-kosher cheese fell into a bowl full of pieces of ...


2

The OU says that powdered milk, when evaluating bittul, they look at the powdered form, not the reconstructed amount (unlike grape juice concentrate where they look at the volume when reconstructed). However, in the case you present, the milk was reconstructed prior. That is more a case of Chanan, which does not apply here because it only applies to Issur (...


2

Afraid I don't have a source off-hand, but my strong sense from how it's addressed in Shulchan Aruch is that no, that's not davar hama'amid. The examples are something like an enzyme that cause a near-instant significant change in the product. You can't pretend the non-kosher rennet isn't there when if it wasn't, this wouldn't look anything like cheese! ...


2

For the first answer, I was involved in this big Suggiah, Rambam, Ramban on Sefer Hamitsvot, and Rabanu Tam, others. It appears that explain the halacha lead to high degree of complexity. To make a list of rules is more easy but is not a "limudic" approach. Rambam, Ramban in Sefer Hamitsvot and Megilat Ester on S.H. are an harmonious cascade. I am sparing ...


2

The Ramban Pesachim 4b says that Bittul (nullification) can only work on chametz that he completelely abandons ownership. ה"מבטלו בליבו" - אין אדם עובר אלא על חמץ שלו שהוא רוצה בקיומו ודעתו עליו, הא נתייאש ממנו ונתן דעתו שאינו רוצה מחמת איסורו, ולא יהנה בו לעולם, אינו עובר "he annuls it in His heart" - A person is only considered in possession of ...


2

One should note that the bitul you are referring to can only take place if the grape juice (as in your example) was added accidentally. In the case that you mention, the grape juice was a deliberately added ingredient and any attempt to calculate bitul is invalid. As an example we see the Vaad of Denver Does it need a hechsher Juices – Apple, cranberry, ...


2

You assume that לבער means "to burn", although it's R Yehuda opinion on Peshachim 21a, We don't accept his opinion, we accept the opinion that one can get rid of the chametz in many ways (burning is still preferred), so לבער means to "to get rid of" in this connotation. It's not the sole time that לבער does not mean "to burn". Livestock sometimes called ...


2

Whether a dry issur (forbidden thing) that was already Batel berov (nulified) can be considered heter (completely permitted like the majority) to nullify more issur is a debate. Shach says yes Pri Chodosh ( Chavos daas and latter poskim all agree with Pri chodosh) says no. Pri Megadim Yore dea99,21 עש"ך...ביבש במין במינו כל שנפל לרוב היתר ונתבטל אין ...


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