Translation:Shulchan Aruch/Yoreh Deah/118
Contains thirteen Seif. דין חתיכת בשר או דבר מאכל הנשלח על ידי עובד כוכבים ובו שלושה עשר סעיפים:
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Paragraph 1: Wine or meat or a piece of fish that does not have on it a sign, which one deposits or sends with a non-Jew, it needs two seals. But cooked wine and beer or wine that has other things mixed in it such as honey, and so too vinegar, milk, brine, bread, and cheese and anything that is prohibited by the words of the scribes [i.e. rabbinically] that one deposits in the hand of a non-Jew, is permitted by a single seal. And there are those that say that even things which require two seals only require them when they are sent along with a non-Jew that is not able to see the second seal, but it is enough that he can see one, and he will be afraid to do anything to the product. And even the one who sends the package, if he informs his friend of the form of the seal, and also tells the non-Jew that he has informed his friend, then one seal is enough. Rema: There are those who say that we require two stamps only for a Jew who is suspected of wrongdoing, but for a non-Jew, everything is permitted, even by one seal, and after the fact one may rely upon this. Paragraph 2: When the seals are appropriate, two seals on a thing that requires two, and one seal on that which requires one, you do not have to double check them. But if one double checks the seal and does not recognize it, it is forbidden even if two seals were made. Rema: And in any case, this is specifically if it is a thing which there is a concern that the product was switched, and it would benefit the courier to have switched it, or it is wine and there is a concerned that it has been touched. But if he saw the item that was sent, or he deposited it, and it is as good as when it was sent, and it would not have benefited the courier to have switched, we are not concerned, even if the seal was damaged. And see the end of chapter 134 regarding our countries. Paragraph 3: One letter is considered to be one seal, two letters would be like two seals. And if they are printed, even though there are many letters, they are only considered to be a single seal, since that they are set with a single action. And there are those that say that in a place where many apostates are found or non-Jews who know how to write, then one should not write a sign except to someone who recognizes his handwriting. Paragraph 4: A cap and a seal constitute two seals. But on things where one seal is sufficient, if you only have a cap, this is not considered a seal. Rema: If something is sent within a sack, and the sack is sealed, this is only considered a single seal, unless the package is sown closed inside. And if you sealed the item, and also sealed the sack, this is considered two seals. Paragraph 5: If you send a thigh by a non-Jew without a seal, if it was sealed in a way that made it clear that a Jew has removed the sciatic nerve, this is kosher. And so all seals that are recognizable that a Jew has removed forbidden nerves, or anything like it. Rema: And so to with other pieces of meat that are with them, if there is a concern that perhaps they could be switched, they are forbidden. And this is specifically with regards to meat or other things which the Torah forbids, but if something that is only rabbincially forbidden was sent, like cheese which we suspect might be switched by the non-Jew, if it is recognizable in some small way that it was not switched, everything is permitted, if the package contains something better than that which was sent, then of course if it was switched he would have had to have bought the better product. Paragraph 6: If you send an animal or a bird with a non-Jew, but they lack a seal, they are forbidden, because indications of ritual slaughter is not considered a sufficient mark that we can rely on. Paragraph 7: If a package was sent with a non-Jew, and it was sent through a public place, this is permitted, because he will be concerned that perhaps someone will see him in public and report him for being a thief. And in any case, initially you should not send anything by a non-Jew without a seal. Paragraph 8: One who buys meat and sends it by someone who does not know the laws, he is to be trusted regarding it, even though that he is not careful about kosher, and we do not suspect him of switching anything. And even by a Jew's manservant or a maidservant, they are believed in this matter. And there are those that say that if it is a Jew who is suspected of wrongdoing for eating things that people are not lenient regarding, even he is suspected of switching. Paragraph 9: Meat that is found in the hands of the non-Jew, and it has a seal or has "kosher" written on it, even though that the non-Jew doesn't understand what is written there, it is kosher, because it makes it known that a Jew originally made this. And this is where non-Jews do not know how to write. Rema: And so it is permitted to buy cheese sealed as the Jews seal them. And specifically in a place where there is no concern that perhaps some sort of stamp is in the hands of the non-Jew that he could have stamped his own cheese. And there are those that forbid all of this, since that it is not known who wrote the letter or made the stamp, and after the fact we are not stringent about this. Paragraph 10: One who leaves a non-Jew alone in his house, and inside there are things that could be switched, and they would be then forbidden by the Torah, if he goes out and [re-]enters or even if he waited a long time and did not inform him that he intends to wait, it is permitted, and we do not worry that perhaps he switched it, even if he will benefit from switching the product, and this is provided that he does not lock his house up. Because he is afraid the entire time, saying, “Now he will return and he will see me.” But if he informed that he intended to wait, it is forbidden. But if he will not benefit from the switch, it is permitted in any case, for we are not concerned that perhapse he will switch them and cause the owner to stumble, since he gains no benefit from this matter. Paragraph 11: A Jew and a non-Jew that share together two pots, one by the other, this one for kosher meat, this one for non-kosher meat, this is permitted, and we are not concerned that perhaps when the Jew returns, the non-Jew will have switched kosher and non-kosher , even if the Jew's meat is better, and even if he vocalizes that it is better, it is permitted, and we are not concerned that perhaps they will splash and spill into one another. And this same rule is true for two things that are roasted next to each other. But initially, we should be careful even with two pots. Paragraph 12: One should be stringent not to leave a pot with a maidservant when no Jew is in the house. Rema: And you should not even leave and reenter. And if damage occurred that something forbidden was placed in the pot, you should not eat from the pot, so this should not become a regular occurrence. Paragraph 13: A Jew that made cheeses in a non-Jew's house, and sealed it with a seal that is made by a wooden stamp, and he forgets the stamp in the house of the non-Jew, there is no concern that perhaps the seal was counterfeited by the non-Jew, and he stamped other things with the stamp. And so there is no concern that perhaps the non-Jew smeared the cheeses with lard. Rema: And there are those that say that we should not permit it if he forgot the stamp in the house of the non-Jew, unless he left it on the cheese that he himself made, but if he left it like so, and there is a concern that perhaps the non-Jew cut the cheese smaller, and then switched it with another large piece of cheese or something better, it is forbidden. And in a situation of loss, we should be lenient in any case. |
סעיף א יין ובשר וחתיכת דג שאין בו סימן שהפקיד או שלח ביד עובד כוכבים צריך שני חותמות אבל יין מבושל ושכר או יין שעירבו בו דברים אחרים כגון דבש וכן החומץ וחלב ומורייס ופת וגבינה וכל שאיסורו מדברי סופרים שהפקידו ביד עובד כוכבים מותר בחותם אחד וי"א שאף בדברים שצריכים שני חותמות לא אמרו אלא בשולח ע"י עובד כוכבים שאינו עתיד לראות החותם אבל מפקיד שעתיד לראות חותמו די בחותם אחד כי הוא ירא ואף השולח אם הודיע לחבירו צורת החותם וגם אמר לעובד כוכבים שהודיעו לחבירו די בחותם אחד:
כיון שהחתימו כראוי שני חותמות דברים שצריך שנים ואחד בדברים שדי באחד אין צריך לחזור אחריו לראותו אבל אם חזר על חותמו ולא הכירו אסור אפילו עשה שתי חותמות. (סעיף זה כפול בסימן ק"ל ס"ח):
אות אחת חשוב כחותם א' שתים הוי כשתי חותמות ודפוסים אע"פ שיש בהם כמה אותיות לא חשיבי אלא כחותם אחד כיון שקובעין אותם בבת אחת ויש אומרים שבמקום שמצויים מומרים וכותים שיודעים לכתוב אין כתב סימן אלא למי שמכיר הכתב. (סעיף זה כפול בסי' ק"ל סעיף ו'): מפתח וחותם הוי ב' חותמות אבל בדברים שדי בחותם אחד אם לא היה בו אלא מפתח לא חשיב חותם (גם זה כפול שם ה"ו):
אם שלח על ידי עובד כוכבים ירך בלא חותם אם היא חתוכה כדרך שישראל חותכה אחר חטיטת הגיד כשרה וכן כל חתיכה שניכר בה ניקור הישראל כגון בנטילת חוט דידא וחוט שאצל החזה וכיוצא בו:
שלח על ידי עובד כוכבים בהמה או עוף שחוטים בלא חותם אסורים שאין סימן שחיטה סימן לסמוך עליו: אם שלח על ידי עובד כוכבים בלא חותם אם אותו מקום מעבר לרבים מותר שהוא ירא שמא יראנו אחד מהעוברים ויתפס עליו כגנב ומיהו לכתחלה לא ישלח על ידי עובד כוכבים בלא חותם: הלוקח בשר ושלחו ביד אחד מעמי הארצות נאמן עליו אף על פי שאינו מוחזק בכשרות ואין חוששין שמא יחליף ואפי' עבדי ישראל ואמהותיהם נאמנים בדבר זה. ויש מי שאומר שאם הוא חשוד לאכול דברים שאין דרך הרבים להקל בהם אף הוא חשוד להחליף: בשר הנמצא ביד עובד כוכבים וכתוב עליו חותם או כשר אע"פ שאינו יודע מי כתבו כשר דמידע ידיע שהוא של ישראל והוא שלא יהיו מצוים שם עובדי כוכבים היודעים לכתוב:
המניח עובד כוכבים בביתו ובו דברים שאם הוחלפו יש בהם אפילו איסור תורה אם הוא יוצא ונכנס או אפילו שהה זמן רב ולא הודיעו שדעתו לשהות מותר ולא חיישינן שמא החליף אפילו אם הוא נהנה בחליפין והוא שלא סגר הבית עליו (טור והמחבר ריש סימן קכ"ט) לפי שהוא מתיירא בכל שעה לאמר עתה יבוא ויראני אבל אם הודיעו שדעתו לשהות אסור ואם אינו נהנה בחליפין מותר בכל ענין דלא חיישינן שמא החליף להכשילו כיון שאין לו הנאה בדבר: ישראל ועובד כוכבים ששפתו ב' קדירות זו אצל זו זה בשר שחוטה וזה בשר נבלה מותר ואין לחוש שמא כשהחזיר הישראל פניו החליף העובד כוכבים שחוטה בנבלה אפילו אם של ישראל משובח ואפי' פיהן מגולה מותר ואין לחוש שמא יתזו ניצוצות מזו לזו (וה"ה בב' דברים צלוים זה אצל זה (מרדכי פא"מ) אבל לכתחלה יש ליזהר אפילו בב' קדרות) (טור): יש להחמיר שלא להניח הקדרות אצל השפחות כשאין ישראל בבית:
ישראל שעשה גבינות בבית עובד כוכבים וחתמם בחותם דפוס של עץ ושכח הדפוס בבית העובד כוכבים אין חוששין שמא זייף העובד כוכבים וחתם אחרים באותו דפוס וכן אין לחוש שמא החליק העובד כוכבים פני הגבינו' בשומן חזיר:
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