Translation:Shulchan Aruch/Yoreh Deah/108
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Contains seven Seif. 1[edit]One may not roast kosher meat together with non-kosher meat or with the meat of an unclean animal in the same oven, even if they do not touch each other. However, if one roasted them separately, it is permitted, even if the prohibited meat is thick while the permitted one is thin. If the oven is large, holding twelve loaves, and its opening is open, it is permitted to roast them inside as long as they do not touch each other. If one of them is covered with a bowl or with dough, it is permitted to roast them even in a small oven with a closed opening. Note: The same applies to meat with milk (Tur, Chapter 97). The custom is to be stringent initially, even with a large oven, and after the fact, to be lenient even with a small oven. Some permit it altogether (Aruch HaShulchan, 39, not like Beit Yosef, and in the responsa of Rabbi Yitzchak Mintz, and in the glosses of Shach, and Agur in the name of Maharil, and Tur in the name of Rashba, as this is the agreement of most authorities, and it is the opinion of Rashi, Rif, and Rambam). If one baked bread with meat, it is forbidden to eat it with milk if one has other bread. Similarly, if a non-Jew baked bread with prohibited meat, it is forbidden to buy that bread if there is other bread available. In both cases, this is considered a preferable course of action. However, if there is no other bread available, both are permitted, as in this case, it is considered an after-the-fact situation (Agur in the name of Rabbi Yitzchak Molin). Some say that even in an after-the-fact scenario, one should not permit the smell unless the oven is slightly open on the side or above, where the smoke exits. In a place of loss, however, one should not be stringent after the fact, even if the oven is completely sealed. If the prohibition is severe, especially if the permissibility is severe, then the smell is significant, and even after the fact, it is prohibited if both are exposed. However, if one is covered, even with dough alone, it is permitted (Mordechai, section 3 of Chapter 5, and Even HaEzer). If one baked or roasted a prohibited and permitted item together under the same pot, it is forbidden (Tosafot), even after the fact (Aruch HaShulchan). The same applies if one baked bread with meat in a bakery—it is forbidden to eat it with milk (Sha'arei Dura, Chapter 40, and Maharai). However, if one follows the other, there is no need for concern (Responsa of Maimonides, end of the Laws of Forbidden Foods, and the responsa of Rabbi Yitzchak and Even HaEzer), unless the steam from both affects the pot since it is considered like covering the pot (his own words, as implied by the Rash). This is as mentioned above in Chapter 93. Some say that wherever the smell is significant and prohibits even after the fact, it is specifically when there are not sixty times the amount of the permissible item against the prohibition. But where there are sixty times the amount of the permissible item, even if it is all within the oven, it nullifies the prohibition (Aruch HaShulchan, 39, law 18). For the purpose of loss, it is customary to follow this opinion. Some say that the prohibition that prohibits something, such as leaven on Passover, is significant, and it prohibits even after the fact if the oven is small and is sealed, and both the prohibition and the permission are exposed within the oven (Ways of Moses in the name of the glosses of Sefer Mitzvot Katan and in the name of Tosafot, Avodah Zarah, page 66b). Some say there is no need to differentiate (Ways of Moses in the name of Mordechai). In a place of loss, one should rely on the lenient opinions. See further in the end of Chapter 118 if one should be stringent initially to heat two pots, one of which is prohibited, on the stove, or to roast something prohibited alongside something permitted. 2[edit]In what situations were these things (the laws of the previous se’if) said? In a case of roasting. But one came to boil them in pots, the Kosher meat by itself and the non-Kosher meat by itself, even in a small oven with a closed opening, then the meat is allowed, even if the pots are uncovered. Hagah – This is specifically about an oven that is open partially. But if it was closed on all sides, like the way that we bury hot food for Shabbat purposes, it is forbidden. And even post facto, some are strict and forbid it if the permitted food and the forbidden food are uncovered. But in a situation where there would be great loss, we can be lenient. 3[edit]If there is a greasy substance of prohibition on a garment, called "Pele", it is forbidden to apply permission to it all day. However, when it is not a day-old garment, it is permissible to use it because it is possible in another matter. Note: As long as it is a day-old garment, the greasing does not help and neither does scraping it with a craftsman's tool (Trumat HaDeshen, Siman 130, and the notes of Sha'arei Dura and Mordechai). 4[edit]Hot bread placed on top of an open barrel of poured wine is prohibited (especially if it is placed against the opening of the barrel). But if the bread is cooling, even if the barrel is open, or hot bread and a barrel against the body (meaning unclear), it is permissible. And if it was barley bread, it is prohibited if the bread is hot, even if the barrel is against the body. 5[edit]It is permissible to inhale the aroma of poured wine through the hole in the barrel to know if it is good. Note: But it is forbidden to taste it even though one does not swallow it (Rivash, Siman 288). And it is forbidden to let it drip, the poured wine that is forbidden for benefit (in Sha'arim in the name of Hagahot Ashiri, end of Avodah Zarah). But it is permissible to let drip their regular wine, which is permitted for benefit. 6[edit]A bag of pepper and ginger that are placed in wine bottles, it is permissible to smell them, but for Havdalah spices, it is forbidden. 7[edit]For fragrances of idolatry, forbidden mixtures, and uncircumcised produce, it is forbidden to smell them. |
אין צולין בשר כשרה עם בשר נבילה או של בהמה טמאה בתנור אחד, ואף על פי שאין נוגעים זה בזה. ואם צלאן -- הרי זה מותר; ואפילו היתה האסורה שמינה הרבה והמותרת רזה. ואם התנור גדול שמחזיק שנים עשר עשרונים ופיו פתוח -- מותר לצלותם בו ובלבד שלא יגעו זה בזה. ואם אחד מהם מכוסה בקערה או בבצק וכיוצא בו -- מותר לצלותם אפילו בתנור קטן ופיו סתום:
סעיף ב[edit]במה דברים אמורים בצלי אבל אם בא לבשלם בקדרה זה לעצמו וזה לעצמו אפילו בתנור קטן ופיו סתום מותר ואע"פ שפי הקדרות מגולה:
סעיף ג[edit]אם יש שמנונית של איסור על המרדה שקורין פאל"א אסור ליתן עליה היתר כל היום מיהו כשאינה בת יומא מותר להשתמש בה משום דאי אפשר בענין אחר:
סעיף ד[edit]פת חמה שמונחת על גבי חבית פתוחה של יין נסך אסורה (ודווקא אם מונחת נגד המגופה) (ארוך כלל ל"ט) אבל אם הפת צוננת אפילו אם החבית פתוחה או פת חמה וחבית מגופה (פירוש סתומה) מותר ואם היה פת שעורים אסור אם הפת חמה אפילו חבית מגופה: סעיף ה[edit]מותר לשאוף בפיו ריח יין נסך דרך נקב שבחבית לידע אם הוא טוב:
סעיף ו[edit]שק של פלפלין וזנגביל שמשימין בקנקני יין נסך מותר להריח בהם אבל לבשמים דהבדלה אסור: סעיף ז[edit]בשמים של עבודת כוכבים וכלאי הכרם וערלה אסור להריח בהם: |