Seif 1:
Anything which has a bad (pagum) taste does not render its mixture forbidden. And even if its taste is not bad on its own, for on its own this thing is tasty and great, but when introduced into a mixture has a bad flavor, this mixture is permitted. Gloss: But significant things like a birya [see YD 100] or the like, if they do not have a bad taste on their own, even though they make a cooked mixture taste bad, they are not nullified even if there is 1000 times the amount of it in the mixture.
Seif 2:
This taint does not need to taint something completely so that you are turned off from eating it, but rather even if it taints a bit it does not forbid its mixture [i.e. the mixture that resulted from its combination with kosher items]. And there is one who says that this applies only (davka) if (only) a minority of forbidden food is mixed with a majority of allowable food. But with a majority of forbidden food mixed with a minority of allowable food, or even if there is an even amount of both (allowable and forbidden food), in this case, you would not say that the principle of noten taam lifgam mutar applies (that something that adds a negative flavor to a dish is permitted to eat even though it might not have originated as an allowable food) until it taints completely, such that it is unfit for human consumption.
And if there is not the actual substance of forbidden food, but rather just its taste, even if the forbidden food is a majority amount and the permitted food the minority, it is permitted if [prohibited food] taints to some degree. And there is one who hesitates [with this interpretation] (Rema: that is, who wants to be more stringent and forbid), saying that if the forbidden food increased the measure/amount of the allowable food such that it improves more when he eats its greater amount than what it taints via its lost taste — this is forbidden to eat until it taints completely, such that it is unfit for human consumption.
In what situations are we dealing with the above issue? When something tainted from its beginning until its end (the end being right before it is eaten). But if it improved and at the end it taints, or if it tainted and at the end it improved— these situations are forbidden.
HGH: There are some who say that despite the fact that the forbidden food adds a negative flavor), and the food is permitted, in any event, the pot the food was cooked in is subsequently forbidden. And if one cooked in it within 24 hours something to which the first prohibited substance gives a positive taste, then if there was not 60 times of the second dish more than the original prohibition, the second is forbidden. But if the first dish was stirred with a spoon and subsequently thrust in a second dish, which it also taints, the second cooking pot is not forbidden. And also in the case of something that has a totally neutral flavor, such as a honey pot where people melt honey, despite the fact that there are bee legs in it, the pot is not forbidden, and so too every similar situation.
Seif 4:
Oil and honey of non-Jews, despite the fact that they are boiled, are allowed. This is because meat makes the oil less flavorful and makes it smell bad; the same is true for honey. HGH: There are some who say that meat does not make honey itself less flavorful, but rather, a drink made from honey. And in a situation where there is not such a big loss, one should be stringent in ruling. Meat or milk [or perhaps fat—unclear] that mixes with wine makes the wine less flavorful and is permitted.
Seif 5:
Any vessel which is not bat yoma [i.e. has not been used for a day], any taste that it gives off is considered detrimental and it does not make something (that was cooked in it) forbidden. A vessel is considered bat yoma so long as it has not sat (unused) for 24 hours since the forbidden substance was cooked in it. And after the vessel has sat for 24 hours since the forbidden substance was cooked in it, the vessel is not called bat yoma. If one cooked in it when it was not bat yoma, the cooked dish is permitted because [the vessel] (only) gives off a detrimental taste. However, this is only when the vessel is washed off so that there will not be fats on its surface, so that if one does not wash it, it forbids, and it is like a piece of forbidden meat that was not tainted. And there are those who permit it even if one cooked in it prior to washing it. Rema: If there is sixty times (the amount of substance being cooked as) the forbidden substance that is stuck to it, then according to everyone it is permitted since the vessel is not bat yoma.
Topic: Shulchan Aruch/Yoreh Deah/103 (Read 4356 times)