If one inadvertently cut a hot piece of meat (above 45 degree centigrade) with a
SHEINO BAT YUMA[1]
milk knife, the meat is permissible for eating. This is because the invisible
TAAM (taste) absorbed within the knife is PAGUM (‘blemished’ or inactive), and
therefore cannot affect the meat in any way.
However, one
would have to remove KDEI KLIPAH (the thinnest slither we can cut from the meat
without it flaking), from both sides of the cut.
The reason for removing KDEI KLIPAH is because we assume
that a common knife has SHAMNUNIT (a fatty residue on the surface), and this
fat may be absorbed up to a maximum depth of a ‘slither’. [2]
Regarding the
knife itself (whether it was BAT YUMA or SHEINO BAT YUMA, and whether or not
there was SHISHIM (60 times more meat to cancel out the effect of the milk) – the knife always has to be
KASHERED by boiling. This is because in every situation (even where the
meat is permissible), the knife absorbed the TAAM (taste) of meat.[3]
In a case where we are uncertain
as to the BEN YUMA status of the knife (or any other vessel such as a spoon,
fork, plate or pot)[4],
we can rely on the (lenient) assumption that the average vessel is SHEINO BAT
YUMA (and was last used more than 24 hours ago.[5]
[Daf 34, Seif
3,4,5]
[1] A
milk knife that was last used to cut something milchik more than 24
hours ago.
[2]
See previous post for further explanation.
[3] It
would be most unlikely to have a situation where there is 60 times more knife
against the meat.
[4]
i.e. we are uncertain as to when last the vessel or implement was used.
[5]
HEBREW; STAM KEILIM EINAM BNEI YOMAN.
Regarding the footnotes, the definition used for 1 needs clarification. See my comments to lesson 21.
ReplyDeleteFootnote 2 refers to the shamnunit concern and we see in this commentary, that we are not concerned about the spread of fat into the netilah measure and that there is no netilah stringency to be applied since the taam is pagum. This supports my view that the previous lesson entry should be ammended.