Translation:Shulchan Aruch/Yoreh Deah/110
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Contains 10 Seif. 1[edit]An essential component that prohibits its own kind in any form. These are seven items: Nuts with soft shells; badan pomegranates; stopped-up casks; beet shoots; cabbage-heads; Greek pumpkins, as well as loaves baked by the householder. Similarly, significant animals, which are not nullified, but other items, even though it is their nature to be counted, ascend according to their quantity. Note: Some say that anything included in a count, meaning its nature is always to be counted, is not nullified (Tur citing Ra'avya and Beit Yosef), and this is the common practice. However, concerning an essential component that is not nullified, it is only Rabbinic, and we lean toward leniency in cases of doubt (Aruch HaShulchan, Yoreh De'ah 25; Rambam, Hilchot Ma'achalot Asurot; Tosafot, Zevachim 73b; Agudah there; Rashba in Tosefta to Hullin, Chapter 5; Reshba in Tohu Bah 5; Nimukei Yosef, Hilchot Orlah; and many other decisors, as will be explained further in this chapter with various arguments). Any item considered significant in certain places like walnut shells and pomegranate husks in the Land of Israel — during those times, they prohibit anything according to their importance in that place and time. These were only mentioned because they prohibit anything, anywhere, but the same applies to anything similar in other places. 2[edit]Living animals that become mixed with others and are slaughtered are nullified in their significance and are nullified, provided they were slaughtered unintentionally (specifically small animals that are not suitable for honor after their slaughter) (Shulchan Aruch, Yoreh De'ah 25). 3[edit]Nine kosher butcher shops and one non-kosher shop sell meat. If one buys from one of them, and it is unknown from which one he bought, it is prohibited since it is like a mixture of half and half in value. However, if meat is found in the market or in the hands of a non-Jew, it is permitted since most butcher shops sell kosher meat. Separation from the majority is a Torah law, but the sages forbade it, even though all the slaughterers and sellers are Jews. Note: Refer to above Siman Samech-Gimel. The statement "separation from the majority is separation only when one did not separate it before us" applies only if he did not separate it before us, or if he sees when a non-Jew buys it, it is considered as if he bought it from there himself (Tur citing Rashba and Tosafot, Chapter 5, page 95b; Ran there; Agudah, Tractate Hullin; Reshba in Teshuvot, Chapter 20, Siman Tet-Vav; Semag, the end of page 52b; Semak, Siman Reish-Yud-Dalet; Rabbi Yerucham, Netiv, and similarly the Maimonides, Chapter 5 of Laws of Forbidden Foods). 4[edit]Most butcher shops sell kosher meat, and only a minority sell non-kosher meat. If one buys from one of them, and it is unknown from which one, and it becomes mixed with others, and it is not recognizable, it is not nullified due to doubt twice over. Note: Nonetheless, some forbid this because in any place where there is an issue, it is considered like half and half, and since the first doubt is a Torah prohibition, and there is no other doubt to permit it, rather mixtures don’t occur, only doubt of doubt is not said to nullify (Aruch HaShulchan, Yoreh De'ah 25). It is customary to follow this stringency. 5[edit]If a person takes meat from lenient sellers (meaning a regular butcher shop), even if it is a piece suitable for honor and is found to be treif in lenient sellers' meat, and the treif pieces are not known, and it is unknown from which he took, all that he took from the lenient sellers before the treif was found is permitted. Since the doubt did not fall on a fixed entity, rather after it was separated, and since the majority is kosher, it is permitted. But from here onwards, it is prohibited, and even a piece not suitable for honor, since not everyone is knowledgeable about this, and they might confuse between suitable for honor and not suitable. 6[edit]Living animals and other significant items that become mixed with permitted items are not nullified, even in a ratio of one to a thousand, even if one separates from the majority after it is known that they are mixed, they are prohibited, provided one separated intentionally. But if one separates by chance, it is permitted. Note: That it is prohibited if one separates intentionally means that he separated only a little, and some of the prohibitions remain in their place. Then we are concerned he might take from the fixed portion as well. However, if they all separated together and none remained in their place, and at the time of uprooting, some separated, then they are permitted. (Divrei Kabbalah from his father in law the Gaon MHR"R Shakhna z"l). Only the last two are prohibited (Tur, Section 15). If a treif chicken is mixed with kosher ones, and there is an egg between them, the egg is permitted, even though the chickens are significant and not nullified concerning the egg; we follow the majority (Aruch HaShulchan, Yoreh De'ah 26). 7[edit]Something that is not nullified due to its significance, such as living animals, living creatures, a piece suitable for honor, or something that has permissible parts mixed with it, and one ate one of them unintentionally (whether he ate it himself unintentionally or others ate it unintentionally), or it fell into the sea in a situation where it was lost from the world, the others are permitted. We refrain from saying, "The prohibition is gone," but rather, "The prohibition has passed away." This is specifically when one eats the remaining ones two by two together because "Where there is a complete nullification, there is one item of permissibility," but it is prohibited to eat them one by one. Note: Even if one eats them two by two, a person should not eat all of them, and even two people should not eat them all together (Beit Yosef according to the opinion of the Tur). 8[edit]Something that is not nullified due to its significance, and has become mixed with others, if one of them falls from the mixture to two others, or if one falls from the three to two others, those others are permitted because the one from the first mixture is nullified by the majority. But if one falls from the first mixture into a thousand others, all of them are prohibited, and we do not say nullified by the majority, but rather to permit the doubt of the doubt, so if one falls from the second mixture to another place, it does not prohibit (Rambam, Chapter 10 of Laws of Forbidden Foods). Note: Nevertheless, a person should not eat them all, and only when there is an item of permissibility, like a piece of non-treif mixed with treif, and they were found together, are we permitted to follow the doubt of doubt, even in a Torah prohibition, and even in its essence, and even if it had a presumption of prohibition, such as a chicken that stands with a presumption of prohibition, but its wing is broken or cut, or after slaughter. And if you find it to say it is alive, we permit it based on the doubt of doubt, even though it needs clarification by examining its lungs, we are not concerned (refer to above Siman Nun-Gimel). 9[edit]A treif lung found among kosher lungs that are being examined, and the inspector says he was familiar with that particular tray, and accidentally, a treif lung became mixed with kosher ones, and it was not mixed in a large pot, the kosher lungs are permitted. 10[edit]A doubtful treif item that becomes mixed with others — all of them are prohibited until there is a permissibility to nullify the prohibition. If it is from items that can be nullified because the first doubt was in its essence, we cannot say there is no further doubt; it is only that it became mixed with others that is not considered a doubt of the doubt and is prohibited (ibid). However, some say it is prohibited since the doubt is a Torah prohibition, and we cannot say there is no further doubt; rather, it became mixed with others, which is not considered a doubt of the doubt and is prohibited (ibid). But if there were two doubts, if there was an initial prohibition, and both doubts were known together, we permit the doubt of the doubt in any case, even in a Torah prohibition and in its essence as well. Even if it had a presumption of prohibition, if one found both doubts together, we permit based on the doubt of the doubt, even though it requires clarification. (Refer to above Siman Nun-Gimel). |
דין ספק טריפות שאירע בבשר ובו עשרה סעיפים: סעיף א[edit]דבר חשוב אוסר במינו בכל שהוא והם ז' דברים ואלו הם אגוזי פרך ורמוני בדן וחביות סתומות וחלפות תרדין וקלחי כרוב ודלעת יונית וככרות של בעל הבית וכן בעלי חיים חשובים הם ואינם בטלים אבל שאר דברים אף על פי שדרכן לימנות הרי אלו עולין כשיעורן:
כל דבר שהוא חשוב אצל בני מקום מהמקומות כגון אגוזי פרך ורמוני בדן בארץ ישראל -- באותם הזמנים הוא אוסר בכל שהוא לפי חשיבותו באותו מקום ובאותו זמן. ולא הוזכרו אלו אלא לפי שהן אוסרים בכל שהן בכל מקום וה"ה בכל כיוצא בהן בשאר מקומות: סעיף ב[edit]בעלי חיים שנתערבו באחרות ונשחטו בטל חשיבותן ובטלין והוא שנשחטו בשוגג (ודוקא בעלי חיים קטנים שאינן ראויים להתכבד לאחר שחיטתן) (או"ה כלל כ"ה): סעיף ג[edit]ט' חנויות מוכרות בשר שחוטה ואחת מוכרת בשר נבילה לקח מאחת מהן ואין ידוע מאיזה מהן לקח הרי זה אסור שכל קבוע כמחצה על מחצה דמי אבל בשר הנמצא בשוק או ביד עובד כוכבים מותר כיון שרוב החנויות מוכרות בשר שחוטה דכל דפריש מרובא פריש זהו דין תורה אבל חכמים אסרוהו אף על פי שכל השוחטים וכל המוכרים ישראל:
סעיף ד[edit]רוב חנויות מוכרות בשר שחוטה ומיעוט מוכרות בשר נבילה לקח מאחת מהן ואינו יודע מאיזה מהן לקח ונתערבה באחרות ואינה ניכרת בטילה ברוב משום ספק ספיקא:
מי שלקח בשר מהמקולין (פירוש בית המטבחיים) ואפילו חתיכה הראויה להתכבד ונמצאת טרפה במקולין ולא נודעו חתיכות הטריפה ואינו יודע מאיזו לקח כל מה שלקחו מהמקולין קודם שנמצאת הטרפה מותר שלא נפל הספק בקבוע אלא לאחר שפירש וכיון שהרוב כשר מותר אבל ליקח מכאן ואילך אסור ואפילו חתיכה שאינה ראויה להתכבד שאין הכל בקיאין בזה ויטעו בין ראויה להתכבד לשאינה ראויה: סעיף ו[edit]בעלי חיים ושאר דברים החשובים שנתערבו בהיתר שאינם בטלים אפילו באלף אפילו אם פירש אחד מן הרוב אחר שנודעה התערובת אסור והוא שהפרישו במתכוין אבל אם פירש ממילא שרי:
סעיף ז[edit]דבר שאינו בטל מחמת חשיבותו כגון בעלי חיים ובריה וחתיכה הראויה להתכבד ודבר שיש לו מתירין שנתערב באחרים ונאכל אחד מהם בשוגג (בין שאכלו עצמו בשוגג בין שאכלוהו אחרים בשוגג) (תרוה"ד סימן קע"ה) או נפל מעצמו לים בענין שנאבד מן העולם הותרו כל האחרים שאנו תולין לומר האיסור הלך לו ודוקא כשאוכל הנשארות שתים שתים ביחד דממה נפשך איכא חדא דהיתרא אבל לאוכלם אחת אחת אסור:
סעיף ח[edit]דבר שאינו בטל מחמת חשיבותו שנתערב באחרים ונפל מהתערובות הזאת אחד לשנים אחרים ונפל מן השלשה אחד לשנים אחרים הרי אלו האחרים מותרים שהרי האחד של תערובות הראשונה בטל ברוב ואם נפל אחד מהתערובות הראשונה לאלף כולם אסורים ולא נאמר בטל ברוב אלא להתיר ספק ספיקן שאם יפול מן התערובות השניה למקום אחר אינו אוסר (לשון רמב"ם פרק ט"ז מהמ"א דין י'):
סעיף ט[edit]ספק טריפה שנתערב באחרות כולן אסורות עד שיהא בהיתר כדי לבטל האיסור אם הוא מדברים המתבטלים שכיון שספק הראשון היה בגופו אין להתירו מכח ספק ספיקא:
סעיף י[edit]ריאה טריפה שנמצאת בין ריאות כשירות ואמר הבודק שהיה יודע באותה סירכא ובשגגה נתערבו אותה ריאה טריפה בין הכשרות ולא היתה בכבשים ערבוביא הכבשים מותרים: |