{"id":5565,"date":"2011-03-04T07:04:30","date_gmt":"2011-03-04T05:04:30","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=5565"},"modified":"2021-03-21T09:41:46","modified_gmt":"2021-03-21T07:41:46","slug":"04-07-04","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/04-07-04\/","title":{"rendered":"04.\u00a0\u1e24ozer Ve-ne\u2019or<\/strong> in Practice"},"content":{"rendered":"

In practice, many poskim <\/strong>rule in accordance with the view that when \u1e25ametz<\/strong> is batel be-shishim<\/strong> before Pesa\u1e25 it is not \u1e25ozer ve-ne\u2019or<\/strong>, and therefore it is permissible to eat such a mixture on Pesa\u1e25. This is because, according to the Torah, \u1e25ametz<\/strong> is batel be-shishim<\/strong> even during Pesa\u1e25. The Sages added the stringency of rendering a mixture forbidden because of even a drop of \u1e25ametz<\/strong>. This means that the dispute about \u1e25ozer ve-ne\u2019or<\/strong> relates to a rabbinic prohibition, and when in doubt about a rabbinic dispute, the halakha<\/strong> follows the lenient opinion. This is the position adopted by most Sephardic Jews (SA 447:4).<\/p>\n

Some rule that if the \u1e25ametz<\/strong> that was batel be-shishim<\/strong> before Pesa\u1e25 was fluid (la\u1e25<\/strong>), the halakha <\/strong>follows the lenient opinion, and the \u1e25ametz <\/strong>is not \u1e25ozer ve-ne\u2019or<\/strong>. If, however, it was solid (yavesh<\/strong>), the law follows the stringent view, and it is \u1e25ozer ve-ne\u2019or<\/strong>. For example, if a drop of beer falls into another beverage, it blends with the liquid and ceases to exist independently. As a result, after being nullified, it is not \u1e25ozer ve-ne\u2019or<\/strong> and does not render the mixture forbidden. However, if a crumb of \u1e25ametz<\/strong> falls into a solid food, because it continues to exist independently and does not blend with the mixture, it has a degree of significance. Therefore, when Pesa\u1e25 arrives it is \u1e25ozer ve-ne\u2019or<\/strong> and renders the entire mixture forbidden (SA and Rema 447:4, based on Terumat Ha-deshen<\/strong>). This is the approach adopted by Ashkenazim and some Sephardim.[3]<\/a><\/sup><\/p>\n

Flour, because of its fineness, is considered a fluid mixture. This is because the distinction between fluid and solid depends principally upon whether or not the forbidden food blends completely with the permitted food. In a fluid mixture, the forbidden food blends completely with the permitted food, and in a solid mixture the forbidden food remains independent. Accordingly, there is no need to check the wheat grains before they are milled and baked into matzot<\/strong>, because after the wheat is milled, the flour produced from the leavened grains will be nullified and blend completely with the rest of the flour, and when Pesa\u1e25 arrives it will not reawaken to render the mixture forbidden (SA and Rema 453:3).<\/p>\n

Based on this principle, some poskim <\/strong>say that it is best to bake matzot<\/strong> before Pesa\u1e25 so that if even a tiny quantity of flour or dough becomes \u1e25ametz<\/strong> during the kneading process, it will blend with the rest of the dough and be batel be-shishim<\/strong> before Pesa\u1e25. This assures that it will not reawaken and render the matzot<\/strong> forbidden during Pesa\u1e25. Likewise, with respect to machine matzot<\/strong>, sometimes tiny particles of dough get stuck in the tines of the machine during kneading, and they remain there long enough to become \u1e25ametz<\/strong>, whereupon they fall back into the dough. However, because the pieces of dough that became \u1e25ametz <\/strong>blend completely with the rest of the dough, it is considered a fluid mixture, and since the \u1e25ametz<\/strong> is batel be-shishim<\/strong> before Pesa\u1e25, it is not \u1e25ozer ve-ne\u2019or<\/strong>.<\/p>\n

All of this is be-di\u2019avad<\/strong>, but le-khat\u1e25ila <\/strong>we take special care to bake matzot <\/strong>in which there is no concern that even the tiniest bit of \u1e25ametz <\/strong>got mixed in. Those who are meticulous take care to eat matza from wheat that was guarded from the moment it was harvested, which is acceptable even according to the stringent view that \u1e25ametz <\/strong>is \u1e25ozer ve-ne\u2019or <\/strong>even in a mixture of fluids with fluids (below, 12:5, n. 5).[4]<\/a><\/sup><\/p>\n

\n
\n
\n[3]<\/a>. The custom of the Sephardim: <\/strong>Kaf Ha-\u1e25ayim<\/strong> 447:76-78 states that many Sephardim have the custom to be stringent about \u1e25ozer ve-ne\u2019or<\/strong>, and this is the opinion of Pri \u1e24adash<\/strong> and \u1e24ida in Birkei Yosef<\/strong> 447:14. It seems that these authorities were also stringent about liquid mixtures. Kaf Ha-\u1e25ayim<\/strong> adds that Sephardim have the custom to be as strict as Rema, <\/strong>but no more. This is similar to what Zekhor Le-Avraham<\/strong> states: Sephardim on Pesa\u1e25 follow Rema. Nonetheless, SA cites the lenient position anonymously, which indicates that it is completely lenient in this matter. Additionally, Yabi\u2019a Omer<\/strong> O\u1e24 2:23 expands on the topic and upholds the lenient view, which is the view of most Rishonim, that it is not \u1e25ozer ve-ne\u2019or<\/strong>. Moreover, according to She\u2019iltot<\/strong>, \u1e25ametz<\/strong> is batel be-shishim<\/strong> even on Pesa\u1e25, and even those who are stringent maintain that this prohibition is rabbinic, and in a dispute about rabbinic law we are lenient.<\/p>\n

The view of Shul\u1e25an Arukh <\/strong>warrants closer study. SA (442:4) cites Rambam that \u201ctiryaka<\/strong>\u201d (\u201ctheriaca,\u201d a type of medicine) is prohibited on Pesa\u1e25 since the concoction contains a drop of \u1e25ametz<\/strong>, as it is \u1e25ozer ve-ne\u2019or <\/strong>once Pesa\u1e25 begins. This seems to contradict the lenient ruling in SA 447:4. According to Rema, SA retracted what was written in \u00a7442 and permitted \u1e25ozer ve-ne\u2019or<\/strong>. Pri \u1e24adash<\/strong> explains that \u1e25ozer ve-ne\u2019or<\/strong> applies in a case where one intentionally mixed \u1e25ametz<\/strong> into the mixture. Taz<\/strong> states that tiryaka <\/strong>is forbidden because the \u1e25ametz<\/strong> in it acts as a stabilizer (davar ha-ma’amid<\/strong>) in the mixture.<\/p>\n

It is also important to note<\/strong> that even according to the lenient opinions that \u1e25ozer ve-ne\u2019or<\/strong> is permitted (according to SA \u2013 in all cases; according to Rema \u2013 in liquid mixtures),<\/strong> it is forbidden to intentionally blend \u1e25ametz<\/strong> into a mixture before Pesa\u1e25 and annul it in a sixty-to-one ratio in order to eat the mixture on Pesa\u1e25 (as per Pri \u1e24adash<\/strong>\u2019s explanation of SA and MB 447:102 at the end). Only ex post facto<\/strong>, when the \u1e25ametz<\/strong> was mixed in unintentionally, may it be eaten le-khat\u1e25ila<\/strong>. According to the stringent opinions, since the mixture may not be eaten, it also may not be kept in one\u2019s house, though be-di\u2019avad<\/strong>, if he kept the mixture in his house over Pesa\u1e25, he may eat it after Pesa\u1e25 (MB 447:102).<\/p>\n

MB 453:32 states that according to Taz<\/strong>, if a bit of \u1e25ametz<\/strong> was already mixed in before Pesa\u1e25 and there are less than sixty parts of permissible food in the mixture to annul the \u1e25ametz<\/strong>, one is permitted to add more permissible food to the mixture to nullify the \u1e25ametz<\/strong>. However, MA and most poskim<\/strong> maintain that this is forbidden, since it appears that he is intentionally trying to nullify a forbidden food. In extreme situations one may rely on the lenient opinions.<\/p>\n

[4]<\/a>. Terumat Ha-deshen<\/strong> 1:114 states that flour is considered a fluid mixture, and this is the opinion of the majority of poskim<\/strong>, as MB states in 447:32. However, Ba\u1e25 <\/strong>states that according to Smak<\/strong> and Raavyah, flour mixed with flour is considered a solid mixture; therefore, one should preferably take care that no leavened flour mixes with the matza flour. This is also the view cited in MB 453:17 and SHT 25. Additionally, it is clear that le-khat\u1e25ila <\/strong>one should take into consideration the opinions that all \u1e25ametz<\/strong> reawakens on Pesa\u1e25, whether solid or fluid.<\/p>\n

There are three views regarding the rationale behind \u1e25ozer ve-ne\u2019or<\/strong>. According to the most stringent view, even in the case of a fluid mixture, and even if the \u1e25ametz<\/strong> itself has been removed and only a minuscule amount of it was absorbed into the mixture and is not discernible, it is still \u1e25ozer ve-ne\u2019or<\/strong>. In contrast, MB 453:17 mentions the more lenient view of Olat Shabbat<\/strong> and Eliya Rabba<\/strong> that the \u1e25ametz <\/strong>is \u1e25ozer ve-ne\u2019or<\/strong> only if one re-cooks the mixture, for only then does the \u1e25ametz<\/strong> contribute more taste to the mixture. If it is not re-cooked, it is not \u1e25ozer ve-ne\u2019or<\/strong>. The mainstream view, as MB states ad loc<\/strong>. based on MA, is that \u1e25ozer ve-ne\u2019or<\/strong> applies to solid foods, i.e., only when there is actual, substantial \u1e25ametz<\/strong> remaining in the mixture.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

In practice, many poskim rule in accordance with the view that when \u1e25ametz is batel be-shishim before Pesa\u1e25 it is not \u1e25ozer ve-ne\u2019or, and therefore it is permissible to eat such a mixture on Pesa\u1e25. This is because, according to the Torah, \u1e25ametz is batel be-shishim even during Pesa\u1e25. The Sages added the stringency of […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[59],"tags":[],"class_list":["post-5565","post","type-post","status-publish","format-standard","hentry","category-07-hametz-mixtures"],"yoast_head":"\n04.\u00a0\u1e24ozer Ve-ne\u2019or in Practice - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/04-07-04\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"04.\u00a0\u1e24ozer Ve-ne\u2019or in Practice - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"In practice, many poskim rule in accordance with the view that when \u1e25ametz is batel be-shishim before Pesa\u1e25 it is not \u1e25ozer ve-ne\u2019or, and therefore it is permissible to eat such a mixture on Pesa\u1e25. This is because, according to the Torah, \u1e25ametz is batel be-shishim even during Pesa\u1e25. 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