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Chapter 6: Foods forbidden due to Danger

 

1. List of foods forbidden due to danger listed in this chapter:

1. Eating fish and meat together.
2. Food or liquids that are placed under the bed.
3. Peeled eggs, onions and garlic left overnight:
4. Zugos-avoiding eating an even number of foods.
5. Mesukenses-eating animals which are ill or injured or diseased.
6. Eating an animal that was permitted based on a logic.
7. Repulsive foods and vessels.
8. Food eaten by an animal, rodent, or insect.
9. Eating food that one spat out from his mouth.
10. Not to eat food that fell on the floor.
11. Entering food into a bathroom.
12. Sweat.
13. Eating earth.
14. Spoiled food.
15. A pot that was not used for 30 days.
16. Insects.
17. Memory loss foods.
18. Food related matters which cause poverty.

2. General law of Taaruvos by Sakana foods:

*See Halacha 3C in Q&A regarding meat and fish and the same applies regarding other mixtures!

Taaruvos Yaveish Beyaveish:[1] Some Poskim[2] rule that even by matters of danger, mixtures of Yaveish Beyaveish is nullified. However, one is to be stringent to require nullification in 60x even in mixtures of Min Bemino Yaveish Beyaveish, even though in general it is nullified in majority. Other Poskim[3], however, rule that Yaveish Beyaveish is never nullified by matters of danger, as one will come to eat the actual food of danger. Practically, one may only be lenient if it is not possible to eat each piece individually such as they are cut very small and mixed with each other.[4]

3. Fish and meat-Eating fish and meat together:[5] [Talmud/Shulchan Aruch]

A. General law:[6]

One must beware from eating meat and fish together due to that it can cause leprosy.[7] [This applies even in today’s times.[8]] [It is forbidden to eat the fish and meat together, whether they have been cooked together[9], or roasted together[10], or even eaten together cold, not cooked.[11]]

The status of poultry:[12] There is no difference between meat and poultry in the above regard, and hence it is forbidden to eat even chicken together with fish. [The same applies to chicken fat.[13]]

Salting fish and meat together:[14] There is no danger involved in eating fish or meat that were salted together, as the dangerous combination of fish and meat is not activated through the salting process.[15] [Nevertheless, one should not initially salt fish and meat together.[16] However, some Poskim[17] question whether the fish is allowed to be cooked in such a case or perhaps it may only be eaten in its current state without heating it up. Other Poskim[18] however rule that the fish may even be cooked.]

Pickling fish and meat together:[19] It requires further analysis if fish and meat which were pickled together [for 24 hours[20]] are forbidden to be eaten.[21] Some Poskim[22], however, rule that it is permitted. In a case of doubt, one may certainly be lenient.[23]

Pareve foods which touched fish or meat:[24] Pareve foods which became dirtied with remnants of fish or meat may not be eaten with the opposite food. Thus, if one placed a piece of fish on a slice of bread, the slice of bread may no longer be eaten with meat.

 

B. Mayim Emtzaim & Kinuach Vehadacha -Washing hands and having something to eat and drink when eating them one after the other:[25]

Sephardim-Must wash and clean mouth: Some Poskim[26] rule that one must wash his hands between eating meat and fish[27] [or fish and meat[28]]. As well, one is to eat soaked bread in between eating meat and fish in order to rinse out the mouth. [Alternatively, one is to rinse[29] his mouth with water or other liquids.[30] Practically, so is the ruling and custom of the Sephardim.[31] One is to wipe his hand from the fat of the meat prior to washing his hands as otherwise the water will spread the fat even more onto the hand rather than remove it. If one only got a few fingers dirty, then cleaning these fingers alone suffices. It is not necessary to clean the hands with water if one is able to properly clean his hands with a cloth. After eating meat, one is to clean the meat from in between his teeth prior to eating the fish.[32] If one ate with a fork and knife and did not get his hands or fingers dirty at all, then some Poskim[33] rule that there is no need at all to wash the hands in-between. All this, however, is only initially required, however Bedieved if one began eating the fish or meat without washing his hands in between, then the meat or fish remains kosher. Nonetheless, if one is able to remove a peels worth from the meat or fish, then one should do so.[34]]

Poultry:[35] Some Poskim[36] rule that the above obligation to wash hands between meat and fish only applies to animal meat, however, one who eats chicken and other poultry is not required to be stringent to wash his hands [or Kinuach and Hadacha[37]] prior to eating fish or vice versa, and so indeed is the widespread custom. Other Poskim[38], however, rule that one is required to wash his hands even between chicken and fish and so is the custom of Sephardim.

Ashkenazim-No need wash, but should do Kinuach and Hadacha:[39] Other Poskim[40], however, rule that there is no need to suspect for the above, as the above [washing and mouth cleaning] is only required if one cooked [or roasted[41]], the fish and meat together and then [transgressed and] ate them [as only in such a case is there danger[42]], although not when one is eating them one after the other. Practically, so is the [Ashkenazi] custom to not wash the mouth nor the hands in-between eating fish and meat. [43]  Nonetheless, one should eat [bread[44]] and [then afterwards[45]] drink something in-between them, as this serves as cleaning and rinsing [of one’s mouth].[46] [Furthermore, some Poskim[47] rule that even Ashkenazim should be stringent in this like Sephardim to wash their hands in between. Seemingly, the Chabad custom is to rinse hands between eating fish and meat, and so was the custom of the Chabad Rabbeim.[48]]

Drinking something between fish and meat: It is proper to drink something between eating fish and meat in order to prevent the foods from mixing together in one’s abdomen.[49] Water, however, should not be drunk after eating fish due to danger.[50] Some have the custom to drink alcoholic beverages and say Lechayim[51] in between fish and meat, and so was the custom of the Rebbe Rashab.[52] The Rebbe would drink wine in between or say Lechayim and drink some water and eat something.[53]

Summary: Between fish and meat, or meat and fish, one is to have a drink of wine or Lechaim, or other non-water beverage. One is to likewise eat something in between, such as bread. Sephardim must wash hands in-between, and so is likewise the custom of some Ashkenazim and so was followed by the Chabad Rabbeim.   What to eat first in a meal; fish or meat, or either or?[54] When eating fish and meat in the same meal, the custom is to first eat the fish and only then the meat. [Nonetheless, from the letter of the law, there is no precedence, and Bedieved, if one already ate meat, he may still eat fish afterwards.[55]] May two people eat fish and meat on the same table, one fish and the other meat?[56] Some Poskim[57] question whether a Heker, or separate placemat, is necessary when two people are eating on the table, one meat and the other fish, and lean towards being lenient that a Heker is not necessary. Other Poskim[58] rule that a Heker is necessary. Practically, one is initially to be stringent to place a Heker on the table, being that there’s nothing to lose by doing so.[59] This especially applies when eating alone with fish and meat on the same table, as explained next.[60]   May one serve fish and meat on the same table? May one have fish and meat on the same table while eating?[61] Some Poskim[62] rule that one should not serve meat and fish on the same table, as one may come to eat them together. Other Poskim[63], however, rule that from the letter of the law there is no issue with doing so, and that so is the custom dating back generation although some are accustomed to being stringent.[64] [Practically, the custom is to be stringent to bring one after the other and not have them at the table at the same time despite there being no prohibition in the matter.]

C. Taaruvos/mixtures of meat and fish:[65]

If meat fell into a pot of fish or vice versa, the question is raised regarding whether the Kashrus status of the pot, and if the opposite food can be nullified as is the rule by all Issur Viheter, and if so by how much.

Is the meat or fish nullified in 60x? Some Poskim[66] rule that by a mixture of fish and meat we follow the general rule of Kashrus of nullification in 60x and hence if fish falls into a meat dish or vice versa, then if there is 60x in the meat versus the fish, or vice versa, then the food remains Kosher. This applies even if the fish has disintegrated into the meat.[67] If the fish has not disintegrated, then one is to remove it immediately from the mixture.[68] Other Poskim[69], however, rule that the rule of nullification in 60x does not apply by mixtures of meat and fish even if, and hence whenever fish and meat mix into each other, the food is not Kosher even if there is 60x in one food versus the other.[70] [Practically, the final ruling follows the former opinion that meat and fish are nullified in 60x.[71]]

The law if one is in doubt as to if there is 60x: If a piece of meat fell into a hot fish dish and some of the fish gravy spilled in a way that one can no longer tell if the fish dish contained 60x versus the meat, then some Poskim[72] rule that the fish is forbidden.[73] However, other Poskim[74] rule that the food is permitted in a time of need, such as for the sake of Kavod Shabbos.

Q&A on Mamashus versus taste What is the law if a piece of fish fell into a pot of meat and was immediately removed? Some Poskim[75] rule that the eat dish is permitted even if it does not contain 60x the meat, so long as one is positive that no piece of the fish has remained in the pot. [Practically, one is to be stringent in this matter.] If one cooked meat and fish in the same vessel [and there was not 60x] does the vessel need to be Kashered?[76] Some Poskim[77] rule that the pot must be Kashered through Hagalah.[78] Other Poskim[79], however, rule that the vessel is not required to be Kashered. Practically, the vessel may be used without Kashering after 24 hours have passed since the forbidden use.[80] What is the law if meat gravy spilled onto the outside of a hot pot of fish, or vice versa?[81] If one cooked fish in a pot and hot meat gravy splashed onto the exterior side of the pot, the fish remains kosher.[82] This applies even if a large amount of gravy splashed onto the side of the pot to the point that there isn’t 60 times in the fish versus the splashed gravy.[83] However, the vessel is subject to debate as to whether it must be Kashered, and practically we rule that it may be used after 24 hours of passed. What is the law if one placed a hot fish cover over a hot pot of meat or poultry? The food remains Kosher.[84] However, the pot cover should not be used for cooking until after 24 hours.[85] After 24 hours the cover may be used as usual. Q&A on Taaruvos Yaveish Beyaveish What is the law if pieces of meat and fish were chopped to small pieces and mixed with each other, and one cannot tell which is which?[86] Some Poskim[87] rule that even by matters of danger, mixtures of Yaveish Beyaveish are nullified. However, one is to be stringent to require nullification in 60x even in mixtures of Min Bemino Yaveish Beyaveish, even though in general it is nullified in majority. Other Poskim[88], however, rule that Yaveish Beyaveish is never nullified by matters of danger, as one will come to eat the actual food of danger. Practically, one may only be lenient if it is not possible to eat each piece individually such as they are cut very small and mixed with each other.[89] Practically, in such a case, if there 60 times of pieces of fish versus pieces of meat or vice versa then one may be lenient to eat the mixture in a way that he will never eat a single piece of the nullified food at one time and it will always be mixed in his mouth with some of the opposite food which is the majority.[90]   Q&A on Bittul Issur Lechatchila May one Lechatchila nullify in 60x meat into fish and vice versa?[91] *If one has a pot which is hard to clean and contains some meat particles left on it, may one cook fish in there and have the fish nullified in 60x? Some Poskim[92] rule that it is forbidden to initially nullify fish or meat within 60x of the other, as is always the rule against being Mivatel Issur Lechatchila. Other Poskim[93], however, rule that it is even initially permitted to nullify fish or meat within 60x of the other. Other Poskim[94] leave this matter in question. Practically, one may be lenient for Kavod Shabbos or a great loss.[95]

Misc. Q&A on Taaruvos What is the law if a piece of fish fell into a meat dish that does not have 60x and now that same piece re-fell into another pot of meat that has 60x?[96] In such a case, the second dish requires 60x versus the piece of fish, although the fish itself must be discarded. May one be lenient in a matter of danger by a case of Safek?[97] No. We are stringent in a case of doubt by a matter that involves danger.   May one be lenient in a matter of danger by a case of Safek Sfeika, such as if fish fell into a pot of meat?[98] Some Poskim[99] rule that that although in general by regular prohibitions one may be lenient in a case of Safek Sfeika, regarding prohibitions are due to danger, one may not be lenient even in the case of Safek Sfeika. Other Poskim[100], however, leave this matter in question saying that perhaps leniency is deserved even by matters which are forbidden due to danger. Practically, if the double doubt is logically closer to prohibition than permissibility then one is to be stringent and if it is logically closer to allowance than to prohibition one may be lenient.[101] May one use a dirty meat spoon to mix a Pareve food that he may eat with fish?[102] No.

Q&A Question During my heating up of food this past Yom Tov, I noticed that my salmon gravy spilled onto the Plata and reached my meat pot. At the time we had no one to ask so we just assumed it was ok, but I would really like to know if what I did was right, and my meat was Kosher.   Answer: The ruling: The food and pot remain Kosher. Nevertheless, initially care must be taken that this does not occur. The explanation: When gravy of one food hits another food, it is considered to become absorbed within that food, and hence when there is a Kashrus issue involved, we must measure whether the food contains 60x versus the spillage of gravy that contacted the pot. Some say that regarding fish and meat we are even more stringent and that it is not even nullified in 60x, although practically we are lenient. Thus, if you can assume that the meat pot contained 60x more than the amount of gravy that contacted the pot, then it remains Kosher. Furthermore, in truth in this case it is permitted even without 60x being that the prohibition of meat and fish is only if actual Mamashus of fish enters the meat, such as gravy or flesh of fish, and the like. However, here being that the gravy touched from the outside and simply sent its taste, it therefore remains permitted.   Sources: See Michaber 92:5 regarding the status of food falling on the outside of a pot, that its taste becomes absorbed; Taz Y.D. 116:2 that taste of fish is not an issue; P”M 105 S.D. 5; Pischeiy Teshuvah 116:3; Kaf Hachaim 116:12 and 16

D. Separation of vessels between meat and fish-May one cook fish in a clean meat pot?[103]

It is even initially permitted to cook fish in a clean meat pot. This applies even if the pot is Ben Yomo.[104] However some Poskim[105] are stringent to initially forbid cooking fish in meat pots and hence they require having separate pots for meat and fish.[106] Practically, the widespread custom is to be lenient.[107] However, some are meticulous and designate separate pots for fish and do not to use the meat pots for fish products.[108] [The Hashgacha of Rav Landau in Bnei Brak has separate utensils for fish and meat, including pots, pans, knives, cutlery, grinders, microwaves, and mittens.] Nevertheless, even according to those who are accustomed to being stringent, Bedieved if they cooked fish in a meat pot, the fish remains permitted even if the meat pot was Ben Yomo.[109]

If the pot is dirty:[110] It is forbidden due to Sakana to cook fish in a meat pot that contains residue of meat. If one did so, the fish is forbidden. If the fish contains 60x the meat residue, then some Poskim[111] rule the fish is permitted while other Poskim[112] rule it is forbidden. Practically, we rule like the former opinion that the fish is permitted if the meat residue is nullified in 60x.[113]

 

Summary: It is permitted to cook fish in a clean meat pot, and so is the widespread custom, although some are meticulous not to do so. Q&A May one cook fish in a meat pot if it contains a Davar Charif? Some Poskim[114] rule that one may not cook fish in a meat pot together with sharp foods, such as onions, or vinegar.[115] However, the widespread custom of the world is to be lenient regarding this.[116] May one cook and eat onions that are cut with a meat knife together with fish? Some Poskim[117] rule that Lechatchila one is to be stringent not to cut onions with a meat knife and cook them together with fish.[118] However, the widespread custom of the world is to be lenient regarding this.[119]   May one cook onions that are cut with a meat knife together with fish? Some Poskim[120] rule that Lechatchila one is to be stringent not to cook onions that have been cut with a meat knife together with fish.[121] However, the widespread custom of the world is to be lenient regarding this.[122] May one eat a Davar Charif that was cooked in a meat pot together with fish? Some Poskim[123] rule that one may not eat a Davar Charif, such as onions, or vinegar, which was cooked in a meat pot together with fish. May one grind meat and fish in the same grinder?[124] Yes, so long as it is well cleaned in between uses. This applies even if one grinds the fish and meat with onions.   May one wash fish and meat dishes together? One may not do so using hot water.

Baking fish and meat in the same oven:[125]

A. Simultaneously:[126]

It is forbidden to bake fish and meat in the same oven, simultaneously.[127]

Covered fish/meat: If the fish and meat are both hermetically covered in a way that vapor is not released during the baking, then everything remains permitted.[128] Furthermore, even if only one was covered and the only other was uncovered, seemingly both remain permitted.[129] However, initially, one should not cook the fish and meat in the same oven simultaneously even if both foods are hermetically covered.[130]

Bedieved: Although in previous times when medieval ovens were in use, fish and meat that were baked simultaneously within a large[131] oven would remain permitted[132], nevertheless, in today’s modern-day ovens, if both the fish and the meat were uncovered, then both the meat and fish are forbidden[133], unless either the fish or meat has 60x one versus the other in which case the food that has 60x against it is forbidden and the majority food is permitted.[134] Whatever the case, the oven does not need to be Kashered, although one should wait 24 hours before using it.[135]

B. One after the other:[136]

No residue:[137] It is permitted to bake fish in an oven in which one previously baked meat, and it is permitted to bake meat in an oven in which one previously baked fish, so long as the oven is clean of any meat/fish residue, or the food is hermetically covered. This applies even if the oven is Ben Yomo from its previous use.[138] [Some Poskim[139] rule that even those who are stringent to not cook fish in a meat pot, may be lenient regarding this matter to bake fish in a clean meat oven. Some, however, are accustomed to be stringent to only bake fish in a Pareve oven.[140] This especially applies if it is difficult to ascertain whether the oven contains any meat residue, in which case it is best to always cook the fish in a Pareve oven, or to cover it.]

There is residue: If one baked uncovered fish in a meat oven that contains meat residue, then the fish is forbidden to be eaten unless it contains 60x the meat reside.[141] The same applies vice versa, that if one baked uncovered meat in an oven that contains fish residue, then the meat is forbidden to be eaten unless it contains 60x the fish residue.

How to clean an oven of residue:[142] The only way a proper cleaning can be accomplished is through performing Libun [even Kal] inside of the oven. [This can be accomplished by turning the oven on to a hot temperature for about 15 minutes and having it burn out any leftover residue.[143]] It does not suffice to merely clean the oven with a sponge and water, without also turning it on and burning any leftover residue that is inside.[144]

Summary: One may bake fish in a meat oven and vice versa so long as the oven is clean of any previous meat or fish residue [or the meat or fish is hermitically covered]. One is to preheat the oven for about 15 minutes in order to burn any of the residue it contains. One may never bake fish and meat simultaneously in the same oven, and if one does so the food is forbidden unless it was covered.   Pareve oven: Those who own a Pareve oven are encouraged to use it for baking fish, rather than use their Fleishig oven, in order to avoid the issue of residue which must be cleaned or destroyed from the oven prior to cooking in it fish or meat.

C. Baking Pareve and meat or fish in the same oven, and then eating with the other:[145]

• I baked potatoes in my oven together at the same time that I was baking chicken. Both were uncovered when they were baking. May I eat these potatoes together with fish?

Although in previous times medieval ovens were in use, Pareve foods that were baked simultaneously with meat or fish in an oven would be allowed to be eaten with the opposite food[146], nevertheless, in today’s modern day ovens, Pareve foods that are baked simultaneously with meat or fish, may not be eaten with the opposite food, if the foods being baked were uncovered if the foods being baked were uncovered.[147] Thus, if potatoes were baked simultaneously with meat in an oven, uncovered, then the potatoes may not be eaten together with fish. The same applies vice versa.

4. Fish and Dairy-Eating fish and dairy products together:[148] [Achronim]

Some Poskim[149] rule it is forbidden to eat fish with milk [or cheese[150]] due to danger[151], just like it is forbidden to eat fish with meat. [Likewise, some Poskim[152] write that there is danger of illness and death to drink milk before or after eating fish.] Practically this is the custom of Sephardic Jewry.[153] Other Poskim[154] however rule that it is permitted to eat fish with any dairy product as there is no danger involved. Practically the Ashkenazi custom is to permit it without reservation.[155]

Butter with fish: It is permitted to eat fish with butter even according to the stringent opinion and custom of the Sephardim.[156] However, there are Poskim[157] who are stringent to prohibit eating fish even with butter.

Chabad Custom:[158] The Tzemach Tzedek rules that the custom is to be stringent to not eat milk [and cheese] with fish unless one adds butter to the fish.[159] Some[160] write that this means to say that if one mixes butter into the milk or cheese it may be eaten with fish. Practically today many in Chabad are accustomed to refrain from eating fish with milk products unless butter is added, although others are lenient.

Q&A If one adds butter to the cheese or milk, may it be eaten with fish? Some[161] learn that if butter is added to the mixture, it may be eaten even with milk or cheese.   If one is stringent not to eat fish with milk what is the law if a mixture occurred; may the fish or milk still be eaten? Some Poskim[162] rule that Bedieved the mixture is permitted even without having 60x. Others[163] rule the mixture is forbidden to be eaten.   Should one who is stringent not to eat fish with dairy rinse his mouth and wash his hands prior to eating fish after milk or vice versa?[164] Yes. One is to perform Kinuach and Hadacha and wash his hands in between just as is done when eating meat after fish.

5. Under Bed-Food or liquids that are placed under the bed:[165] [Talmud/Rambam/Shulchan Aruch]

One may not place cooked foods or other foods[166] [even raw[167] and dry[168]] and liquids under a bed.[169] [A number of limitations to this ruling have been suggested in Poskim: Some Poskim[170] suggest that perhaps this only applies to the bed of a couple in which intimacy takes place and not to the bed of a single man or woman. Other Poskim[171] suggest that the prohibition only applies if the food is placed directly on an earth floor, while if it is on top of tiles or a wood floor, it is allowed. Other Poskim[172] suggest that the prohibition only applies to an actual bed which is designated for sleeping, and not to a non-sleeping area that one sleeps on occasion. Other Poskim[173] rule that the prohibition only applies if one slept on the bed. See Q&A regarding the practical ruling on all these suggestions!]

If the food or liquid is covered:[174] One may not place foods or liquids under a bed even if the food/liquid is covered with a metal vessel. [If, however, the food is wrapped and sealed then some Poskim[175] rule that it may even initially be placed under a bed. Other Poskim[176], however, prohibit it even in such a case.]

Bedieved:[177] In the event that one transgressed or forgot and placed food under the bed, some Poskim[178] rule the food is permitted to be eaten.[179] Other Poskim[180] rule the food is forbidden to be eaten and is to be discarded in an area where people will not be able to access. The main opinion follows the lenient opinion.[181] Nevertheless, the practical directive of the Chabad Rabbeim was not to eat such foods[182] and so is the accustomed ruling amongst Chabad Rabbanim.[183]

Q&A on bed that one slept on What is the law if the food is not placed directly on the ground, but in a drawer and the like that is under the bed? What is the law if the food is placed under the bed on a tiled floor?[184] Some Poskim[185] suggest that the prohibition only applies if the food is placed directly on an earth floor, while if it is on top of a tiled or a wood floor, then it is allowed. Certainly, if it was placed in a drawer that is under the bed it is allowed according to this approach. However other Poskim[186] are stringent even in such a case. Practically, Lechatchila one is to avoid doing so although Bedieved one can use the above Poskim to be lenient to permit eating the food in a time of need.[187] [Accordingly, one may drink water that is stored in a container under the bed of a mobile home or motor home, if the container does not sit on the actual ground.   May one place food under the bed during the day if one will be sleeping on it?[188] Some Poskim[189] write against doing so even if one will only sleep on it during the day. Other Poskim[190] write it is permitted to do so during the day.[191] May one place food under his pillow?[192] Yes. May one place food under his mattress?[193] Yes. May one sleep with food in his pocket?[194] Yes. By a bunk bed may one place food on top of the lower bed which is under the upper bed? This matter is disputed in Poskim, as explained in the first Q&A above regarding food that is not directly on the ground. Practically, one is to initially avoid doing so although Bedieved the food is permitted.[195] If a child sleeps in the upper bed, then certainly there is great room to allow one to do so, as brought in Q&A below. May one place food under a bed that extends from the wall?[196] Beds that are made as part of the wall, such as a ledge that extends from the wall, or a hole that is carved into the wall, that people sleep on, may have food placed under it at night even while people are sleeping.   What is the law if another person placed one’s food under the bed?[197] If a person placed someone else’s food under a bed without the owner’s knowledge the food is permitted to be eaten as it does not contract the impure spirit.[198]  However, if this was done by a close family member then or the maid, then there is room to prohibit the food in such a case.[199]   Q&A on non-food products May one use an Esrog for Daled Minim if it stayed under ones bed at night?[200] Yes.[201] However, some Poskim[202] are stringent in this matter. May one use oil that was kept under one’s bed for the Chanukah lighting?[203] If one kept edible oil under his bed, one is not to use it for candle lighting of either Chanukah candles or Shabbos candles.[204] However inedible oil [such as Shemen Lamaor olive oil] may be used even if it was kept under a bed.[205] Furthermore, some Poskim[206] rule that if the oil was set aside for the Mitzvah, one may even initially use it even if it is edible oil. Practically, in a time of need, one may be lenient to use even edible oil that was used under a bed even if it was not yet set aside for the Mitzvah.[207] Candles: If one left a candle under his bed, it may be used for the Mitzvah.[208]   What is the law if medicine was left under the bed?[209] One may use the medicine. May one place vessels and cooking utensils under the bed?[210] Yes.[211] However some[212] are stringent in this matter. May one place the Negel Vasser water under his bed? One may not place food or liquid under a bed even if the food is covered with a metal vessel due to that an evil spirit dwells on it.[213] Based on this ruling, some Poskim[214] question whether one may wash using water left under the bed.  Other Poskim[215] rule it is allowed. Practically, one is to initially avoid doing so[216], although one who does so has upon whom to rely.[217] One may certainly be lenient to place it under an airplane seat and the like.[218]   May one smoke tobacco that was left under one’s bed? The Rebbe Rashab forwarded this question to a known Chabad Rav, mentioning the different sides on the matter.   May a person sleep under a bed, or by the lower bed of a bunk bed?[219] Yes.   Q&A on bed that one did not sleep on May one place food under a bed that one is not sleeping on and is the food forbidden if one did so?[220] Some Poskim[221] rule that one may place food or drink under the bed if he is not sleeping on it. Other Poskim[222] rule that initially, food or drink should not be placed under the bed even if one is not sleeping on it. Bedieved, if one went ahead and did so, the food is permitted to be eaten [even for those that are generally stringent to prohibit such foods] so long as one did not sleep on the bed.[223] How long of a sleep prohibits the food:[224] If one plans to sleep on the bed during the night for at least a half hour then according to all one may not initially place food under the bed and even Bedieved the food is forbidden according to the stringent opinion that prohibits eating foods that were placed under the bed even Bedieved.    Q&A on bed of gentile or child May one place food under the bed of a gentile and is the food forbidden if one did so?[225] Some Poskim[226] rule it is forbidden to do so, and even Bedieved the food is forbidden.[227] Other Poskim[228] rule it is permitted to do so.[229] Practically, initially one is not to do so, although Bedieved if one did so the food is permitted.[230] May food be placed under a crib or bed of a child?[231]                             Some Poskim[232] rule it is permitted to do so.[233] Other Poskim[234] rule one is not to do so. May food be placed under the stroller or baby carriage?[235] Yes. One may place food in the basket that is on bottom of the stroller even if the child is sleeping    Q&A on item that is not a bed May one leave food under a couch which at times people sleep on?[236] Some Poskim[237] suggest that the prohibition only applies to an actual bed which is designated for sleeping, and not to a non-sleeping area that one sleeps on occasion. Other Poskim[238] rule that even in such a case it is forbidden to place food under the area that one is sleeping even if it is not a designated bed. Practically, if one placed food under the couch the food remains permitted.[239]   May one place food under one’s bus seat, an airplane seat, or a bed on a ship, if one plans to nap on it?[240] Some Poskim[241] rule it is permitted to do so. Others[242] rule one is to be stringent. Certainly, Bedieved the food is permitted to be eaten.

6. Peeled eggs, onions and garlic left overnight:[243] [Talmud/Rambam/Shulchan Aruch]

*Regarding bread and radishes that stayed overnight-See Chapter 5 “Bread”

One may not eat peeled garlic, or a peeled onion, or a peeled egg, which stayed overnight.[244] [One who eats this food enters himself into danger.[245] Thus, if such food was left overnight, it is to be discarded into the trash and is not to be eaten.[246]]

If the food was in a bag or container:[247] The above prohibition applies even if the peeled garlic/onion/egg are wrapped in a cloth and closed shut.

Leaving some of the peel or root and mixing with other foods:[248] If one left the root on the peeled garlic/onion, which is defined as the hair at the head of the garlic and onion, then it is permitted to be eaten. Likewise, if one left some of the peel [or shell] on the garlic/onion [or egg], it may be eaten. [In addition, mixing the garlic/onion/eggs with other foods also evades the issue, as explained in Q&A!]

Summary: One may not eat an onion, garlic or egg that was left overnight completely unpeeled, and without its root, even if it was in a closed compartment.   Q&A on other exceptions Mixing the peeled egg/onion/garlic with other foods:[249] Some Poskim[250] rule that the above prohibition only applies if the peeled egg/onion/garlic stayed overnight without being mixed with other foods. If, however, it was mixed with other foods then it is permitted. Thus, if one adds oil or salt to the egg/onion/garlic, or mixes it into a salad or dish, it may remain overnight in its peeled state.[251] Practically, the custom follows this opinion[252], and so is accepted by all the Mehadrin Hashgacha’s.[253] If an onion, garlic or egg stayed overnight may it be eaten if cooked?[254] Some Poskim[255] suggest that perhaps the prohibition only applies if one eats the food raw. If, however, the onion/garlic/egg is cooked or pickled afterwards then the prohibition does not apply. [Practically, the custom is to be stringent.] Does it help to wash the egg/onion/garlic three times if it stayed overnight?[256] Some Poskim[257] rule one may do so. However, majority of Poskim[258] negate this opinion. Does the prohibition apply if one needs to peel a large amount many days in advance? Some Poskim[259] rule the prohibition only applies when it is common to peel the item for right away use, however if one is peeling for mass production over the course of many days, then the prohibition does not apply. May one eat an onion/garlic/egg that was left unpeeled overnight on the 15th of Nissan? Some Poskim[260] rule that on the night of Pesach one may even initially eat unpeeled foods that stayed overnight as it is Leil Shimurim, and the evil spirit does not have permission to reside on the food. Other Poskim[261], however, are stringent.   Q&A on definition of egg/garlic/onion One what species of garlic/onion does the prohibition apply? Some Poskim[262] suggest that perhaps the prohibition does not apply to any species of onion/garlic which is so bitter that it is inedible on its own. Likewise, it only applies to the small garlics found in Eretz Yisrael and other countries, and not to the large garlics which are the size of onions, as found in Iran, as these are a different species. Chives/green onions:[263] The above prohibition does not apply to chives and green onions. Do the above hazard garlic/onions apply to both cooked and raw onions/garlic? The prohibition only applies if the garlic/onion was left overnight while raw. If however the onion/garlic is cooked or pickled, then the prohibition does not apply.[264] Does the above hazard regarding eggs apply to both cooked and raw eggs?[265] Some Poskim[266] rule the above hazard only applies to raw eggs. Other Poskim[267], however, rule to the contrary that the hazard only applies to cooked eggs and not to raw eggs. Other Poskim[268], however, rule it applies to both cooked and raw eggs, and so is the practical custom. [This refers to a plain hardboiled egg. If, however, the egg was fried with oil, or mixed into a salad, then the prohibition does not apply.[269]] Does the above prohibition apply to crushed onions/garlic/eggs?[270] Yes. Thus, the custom is to add oil or salt to the mixture, and this is the practice of Mehadrin Hashgacha’s who sell crushed garlic containers.   Does the prohibition apply to egg powder and garlic/onion powder? Some Poskim[271] rule that the above prohibition does not apply to powdered egg/garlic/onion.[272] Other Poskim[273], however, are stringent in this matter. Practically, the custom is to be lenient.   Q&A on “Overnight” Must the garlic/egg/onion stay peeled over the entire night for it to be forbidden? What if it remained peeled for only part of the night?[274] Some Poskim[275] rule that the peeled onion/garlic/egg is only customarily prohibited if it passed the entire night, from Tzeis until Alos, in this state, and not if it simply entered the night or entered the morning in this state. Other Poskim[276] suggest that it is forbidden even if it only passed through part of the night such as if it was peeled at the end of the night.   Q&A on “leaving peel” How much of the peel must be left on the garlic/onion/egg?[277] Any amount suffices. If the garlic/onion/egg was completely peeled/shelled, does it help to place some of its peel/shell on it?[278] Some Poskim[279] rule that it is valid. Other Poskim[280], however, rule that it is not valid.   Q&A on Taaruvos If garlic, eggs, or onions was left unpeeled overnight, and became mixed with other foods, what is the law?[281] Some Poskim[282] rule that it is nullified in majority, and that one may do so even initially. Other Poskim[283], however, negate this matter.

Practical examples Are cartons of egg yolks/whites permitted to be used? Based on the above ruling, one may not purchase containers of pre-broken eggs, often purchased by bakeries, being that they stay overnight, unless they contain salt or other foods added to it.[284] Some Poskim[285], however rule the hazard does not apply in any case of mass production, such as above. Practically, the Mehadrin Kashrus organizations require adding salt, sugar or oil to the eggs.[286] Some Poskim[287] however argue against this method and require a color changing spice to be added.   May one purchase crushed garlic? Crushed garlic is to be purchased under a Mehadrin Hashgacha who verify that Kosher additives were added to the garlic to prevent the issue of it staying overnight.

7. Zugos-Avoiding eating an even number of foods:[288] [Talmud]

According to the Talmud[289], one is to avoid eating an even number of food or drink but is rather to only eat an odd number of foods. This is due to worry of demons and damaging spirits.[290] Nonetheless, a negative affect can only occur to one who is particular in this matter as one who is not particular, they are not particular with him.[291] Practically, however, we are no longer careful in this matter today, and there is no need to be stringent to do so.[292] Nonetheless, there still remain meticulous individuals who are careful in this even today.[293]

 

8. Mesukenes-Eating animals which are ill or injured or diseased:[294] [Talmud/Shulchan Aruch]

Those who are meticulous are stringent upon themselves not to eat a Mesukenes even if it has been slaughtered properly.

The definition of a Mesukenes: A Mesukenes is defined as any animal that cannot remain standing after being raised up to stand.[295] Likewise, it is defined as any animal which is nearing death and is slaughtered prior to it dying.[296]

Fowl:[297] It is questionable whether the above restriction against eating a Mesukenes applies likewise towards fowl.

Animal which ate or contains poison:[298] It is forbidden to eat an animal which consumed poison[299], or was bitten by a snake [or rabid dog[300] or fox[301]], due to that eating from it can enter one’s life into danger. [Thus, one may not eat an animal which ate glass which can puncture its abdomen.[302] If, however, several days have already passed and the doctors say that the danger has already passed then it may be eaten.[303]]

Chicken with swollen abdomen:[304] One should not eat a chicken with a swollen stomach which releases fluids when it is torn open due to worry of illness.[305] However, some Poskim[306] are lenient in this matter.

Chicken with swollen legs:[307] It is a danger to eat from chickens which contain swollen legs.

Sheep-Disease stricken sheep:[308] Sheep which have grown a certain boil of which it is common for them to die from, many communities have forbade eating any sheep from such a herd until the disease has ended.

9. Eating an animal that was permitted based on a logic:[309] [Talmud/Shulchan Aruch]

An animal which was ruled Kosher based on a logical basis rather than on an explicit ruling in the texts that it is permitted, a Baal Nefesh [i.e. a Chassid, or Yirei Shamayim who fears for his soul[310]] is not to eat from it [unless he has a Kabbalah that it is permitted[311]]

May one be stringent and avoid eating mixtures that had an Issur nullified in them?[312] Some Poskim[313] rule one is allowed to be stringent against eating a mixture that had an Issur nullified in it. Others[314] however negate this practice, and rule one is not allowed to be stringent against eating it. Others[315] rule one is allowed to be stringent by mixtures of Min Bemino.

10. Repulsive foods and vessels:[316] [Shulchan Aruch/Achronim]

A. The general rule:

It is [Rabbinically[317]] forbidden to eat repulsive foods and drinks which a person repulses, such as foods and beverages which have had vomit or feces and repulsive moistures mixed into them and the like. [This applies even if one claims to not mind, and that he is not repulsed by this.[318] However, those matters of which some people are repulsed from and others are not, may be eaten by those who are not repulsed by it, and are forbidden to be eaten by those who are repulsed by it. [319]]

 

B. Repulsive vessels:

Likewise, it is forbidden to eat and drink from vessels of feces which a person repulses, such as the vessels of a bathroom, and the glass [or metal or earthenware[320]] vessels used for bloodletting and the like. [This applies even if the vessels are cleaned.[321] If, however, the vessels are brand-new and have never yet been used for a repulsive purpose, then it may be used for other matters such as for eating food. Nonetheless, if the vessels are recognizable to be designated for a repulsive use than it is proper not to use them even when they are still new and have never yet been used for their repulsive purpose.[322]]

Sweaty hands:[323]As well, one may not eat with sweaty hands and on dirty plates, as all these things are included in [the prohibition of] “Do not disgust your souls”.

C. How to Kasher a vessel that was used for repulsive items [i.e. urinal, potty, Neigal Vaaser bucket]:[324]

Some Poskim[325] rule that just as vessels that were used for forbidden foods must be Koshered through the method of Hagalah or Libun, so too, vessels that were used for repulsive items may only be Koshered for use through Hagalah or Libun. [Thus, if one desires to use a potty for food, he must first Kosher it just like he would Kosher any non-kosher vessel.] Other Poskim[326], however, rule that doing the above is not necessary, and simply washing the vessel clean suffices.[327] Some Poskim[328] write that one should wash the vessel three times. Practically, if the vessel was only temporarily used for a repulsive item, it suffices to simply wash it as stated above. If, however, the vessel was designated for this purpose on a permanent basis and one now desires to change its designation for food, then even Koshering through Hagalah does not suffice, and it must rather be reformed in a furnace, or have Libun Chamar performed to it.[329] However, in a time of need, one may suffice with Hagalah.[330] It should be dipped in the Hagalah water three times.[331]

D. Using the Neigal Vaaser bucket or Mayim Achronim vessel for other foods:

Some Poskim[332] which severely warn against using, for foods, the basin which contained the impure water, as doing so causes great illnesses and maladies.

E. A food eaten by an animal, rodent, or insect:[333]

Any fruit or vegetable which contains bite marks is not to be eaten due to worry that it may contain venom.[334] One who eats from a food that a rat or cat ate from causes him to forget his Torah learning.[335] [Some Poskim[336] rule that the same applies to food that a dog ate from. Some Poskim[337] rule that the same applies to a liquid, that if a rat or cat drank from it, then one who drinks from it can cause him to forget his Torah learning. Other Poskim[338], however, question this application to liquid. If one is in doubt whether a rat ate from the food, then the food is permitted to be eaten.[339] However, some Poskim[340] question this matter.]

How much of the food is forbidden:[341] Some Poskim[342] rule that if a rodent or reptile ate from a food, then that area of the food is to be removed and discarded.[343] Other Poskim[344], however, rule that the entire food should not be eaten. Practically, if the rat bit into a sack of flour, then only the area of the bite is forbidden.[345]

F. Eating food that one spat out from his mouth:

One is not to spit food out of his mouth and then re-eat it, being that doing so is repulsive. See Chapter 4 Halacha 8A!

G. Not to eat food that fell on the floor:

See Chapter 4 Halacha 8B!

H. Entering food into a bathroom?

One should not enter food into a bathroom. See Chapter 4 Halacha 8c!

11. Sweat:[346] [Talmud/Rambam/Shulchan Aruch]

One must beware from [eating] human sweat, as all human sweat is poisonous with exception to the sweat of the face.[347] This is hinted to in the verse[348] “With the sweat of your brow you shall eat bread.”[349] As well, eating sweat is included in the prohibition of “Al Tishaktzu Es Nafshoseichem/Do not do repulsive things to yourself.”[350]

Eating with sweaty hands:[351] One is not to eat with sweaty hands.[352]

Placing food in armpit:[353] One is to beware not to place a loaf [or slice] of bread [or other food[354]] under his armpits, due to the sweat.[355] Likewise, one is not to place bread between his upper and lower clothing if it is sweaty.[356] If, however, the lower clothing is not sweaty then one may place cold bread on it by the armpit, being that the food does not directly touch one’s skin. However, by hot bread one is to beware from doing so even if the clothing is dry, as the heat causes the sweat to penetrate through the clothing into the bread.[357]]

Food on body or sweaty clothing:[358] One is to beware not to place food between his clothing and his skin, due to the sweat. [Likewise, one is not to place them between his upper and lower clothing if it is sweaty.[359] If, however, the lower clothing is not sweaty then one may place food on it, being that the food does not directly touch one’s skin.[360]]

Coins in mouth:[361] One is to beware not to place coins in one’s mouth as perhaps they have on them some sweat.[362] [The same would apply to any other item that may contain sweat.]

Washing hands after touching sweat of body:[363] One who touches his feet[364], or [other normally covered[365]] parts of the body, with his hands is required to wash his hands one time [immediately] afterwards.[366] It is forbidden to learn Torah or recite blessings until his hands are cleaned.[367] [This applies even if one only touched the area with his small pinky.[368] One who touches the normally revealed areas of the body is not required to wash his hands.[369]]

Is sweat nullified in 60 times?[370] Some Poskim[371] question as to whether sweat is nullified in 60 times inside of a food. Other Poskim[372] rule that it is nullified in 60 times.

Must one wash his hands if he touched sweat? One who touched sweat that came from the covered areas of the body is to wash his hands afterwards. Thus, if one touched sweat found under a Kipa or hat or by the underarms of a shirt, he is to wash his hands.[373] If, however, he touched sweat of the uncovered areas, he is not required to wash his hands. Thus, touching perspiration of the face, hands and neck does not require hand washing.[374] Must one wash his hands if he touched the covered areas using a cloth?[375] No.

12. Eating earth:[376] [Talmud/Achronim]

It is forbidden to eat earth, as it leads to illness.

13. Spoiled food:[377] [Rambam/Achronim]

Spoiled foods, which are foods that have a bad odor dissipating from them or that have lost all their scent, are very unhealthy, and should never be eaten.

14. A pot that was not used for 30 days:[378] [Achronim]

One should not eat food that was cooked in a pot that had not been used for cooking for 30 days.[379] However, the world is not careful in this matter.[380] [Practically, the danger is only applicable if one did not wash the pot prior to use after 30 days, if however one washed the pot prior to using it then there is no danger involved in eating a food that was cooked in it even after 30 days of nonuse.[381] Likewise, the danger is only applicable if one eats the food directly from the pot. If, however, one first pours the content into a second vessel, such as a plate, and eats it from there, then there is no danger involved.[382]]

15. Insects:[383] [Achronim]

A. Uncovered foods:

One is to initially be careful to not leave any of his food uncovered, in order so venomous insects, such as spiders, do not enter inside and leave their saliva in it which can prove poisonous to the eater. [Likewise, certain insects, such as flies, may leave eggs in the food. Likewise, a bug may die while in the food and one may come to eat it. Accordingly, due to all these reasons one should always initially covers food.] Nonetheless, if food was left uncovered one does not have to worry of the above and the food is permitted to be eaten. [This applies even if one sees ants surrounding the pot of food, so long as one does not see any bugs inside.[384]]

 

B. Spiders in food:

A spider contains venom and can potentially be dangerous in a food.[385] Accordingly, some Poskim[386] rule that if a spider called a Shefin in Yiddish fell into a food, then one is to prohibit eating the food due to the venom it contains. However, other Poskim[387] rule that it is a truly rare occurrence for a dish with a spider to become lethal, as only one in a thousand spiders are lethal in food. Accordingly, some Poskim[388] conclude that the spider is nullified in 60x and there is no need to be stringent to not eat the food. Practically, one is to only be lenient in this matter in a time of need.[389]

C. Checking food for rat feces:[390]

It occasionally occurs that one finds rat droppings in food. Although in such a case, the food remains technically permitted even if one is unable to remove all the dropping, nonetheless, one is not to eat it due to it being repulsive. Accordingly, when checking foods for bugs one should also check that it does not contain any rat droppings.

D. Placing books on an eating table:[391]

A person is to be very careful not to place books on top of a table on which one eats as they may contain worms which can then fall into one’s food and cause one to transgress a prohibition as well as enter the person to danger.

E. Dangerous worms found in grapes, pomegranates, and dates:[392]

A person must be very careful against eating worms that are found in grapes, pomegranates, and dates as aside for the prohibition involved in eating them, there is also a grave danger involved as the worms can and cause him death.

16. Memory loss foods:[393]

There are five things which causes a person to forget his Torah learning:[394]

1. One who eats from a food that a rat or cat ate from.
2. One who is accustomed to eating many olives.
3. One who eats the heart of an animal.
4. One who drinks left over water from bathing.

Some sources record that the following foods cause memory loss of Torah learning.[395] However, some Poskim[396] rule that there is no need to worry about this.

1. Squash of various types.
2. Melons of various types.
3. Onions
4. Garlic

17. Food related matters which cause poverty:[397] [Talmud/Shulchan Aruch]

1. A bowl over a pitcher: A bowl which is turned over a pitcher can lead to poverty. [Thus, one should not cover a bottle of wine, water, or pitcher with a bowl.]
2. Owning Bran: See Chapter 5.
3. Hanging bread and other foods in the air: See Chapter 5.
4. Throwing crumbs of bread in areas that people walk: See Chapter 5.
5. Pushing away the foam of a beverage:[398] One who pushes it to the side, this can lead to poverty.

____________________________

[1] Kaf Hachaim 116:34; See Shemiras Haguf Vihanefesh 1 footnote 5

[2] Shach in Nekudos Hakesef Y.D. 116:2 in name of Apie Ravrivi; Issur Viheter Haruch 23:7 in name of Mordechai and Or Zarua, brought in Taz 116:2

[3] Eretz Chemda end of 8; Implication of Peri Chadash 116:4, as explained in Tiferes Yisrael Chulin 3:5; Orach Mishor 116:2; Darkei Teshuvah 116:21 in name of Shaareiy Simcha 3:20 p. 43

[4] Kaf Hachaim ibid

[5] See Michaber Y.D. 116:2; Kaf Hachaim Y.D. 116:1-35; Imreiy Yaakov 10:41; Sefer Shemiras Haguf Vihanefesh [Lerner] Inyanei Achila 1:1-20; Piskeiy Teshuvos 173:2; Pesakim Uteshuvos 116:6-9

^[6] Michaber Y.D. 116:2; O.C. 173:2 “As it is difficult for Davar Acher, and Danger is more severe than a prohibition”; Admur Shemiras Guf Vinefesh Halacha 9; Pesachim 76b “Due to it causing Reiach and Davar Acher”; See Divrei Malkiel 2:53

Other opinions: Some Poskim rule that it is possible that today there is no longer any danger to eat fish and meat as the natures of people have changed as well as that different lands have different natured people. [M”A O.C. 173:1 “it is possible that today there is no longer much danger involved in the above eating of fish and meat as we see that are a number of matters mentioned in the Talmud which were forbidden due to danger of the “evil spirit” and other matters and today they cause no damage.”; Bach 173; M”B 173:3; Chasam Sofer 101 in opinion of Rambam who omitted this Talmudic prohibition; Maharsham 4:124 in name of Sefer Hakaneh that the danger only applied until the year 5000 [i.e. 1239]; See Imreiy Yaakov 10:41] Practically, the Poskim negate this opinion. [Shvus Yaakov 3:70; Chasam Sofer 101 as perhaps the prohibition is a Davar Shebiminyan; Maharam Shick Y.D. 244; Daas Torah Y.D. 116:2; Kaf Hachaim 173:9] See Sefer Shemiras Haguf Vihanefesh [Lerner] Inyanei Achila 1 footnote 1

Other opinions regarding cooked versus cold: From some Poskim it can be understood that the prohibition only applies if the fish and meat is cooked together and not when eaten together cold. [See Rama 116:3] Practically, we do not rule this way. [Setimas Kol Haposkim]

Other opinions regarding the type of fish: Some Poskim rule that the danger only applies to the fish from the Banias species, and not to any other fish. [Beir Sheva 35; Chasam Sofer Y.D. 101 in opinion of Rambam] Practically, we do not rule this way. [Setimas Kol Haposkim]

Non-Kosher fish: Some Poskim rule that the danger only applies towards Kosher fish and meat, and not to non-Kosher fish. [Ezras Yisrael 85; Rashash Chulin p. 97a; Tov Taam Vadas Telisaiy 2:10; Otzer Yad Hachaim 217 that this is a dispute between Rashi and Rabbeinu Gershom in Chulin 97a] See Sefer Shemiras Haguf Vihanefesh [Lerner] Inyanei Achila 1 footnote 1

Live fish: If a live fish falls into a hot pot of meat, and comes back out alive, the meat and fish remain permitted even without 60x, as a live creature does not dissipate taste. [Eretz Tzevi Y.D. 32; P”M O.C. 447 M”Z 46] Other Poskim, however, rule that a live creature does dissipate taste. [Chasam Sofer Y.D. 94, brought in Pischeiy Teshuvah 104:3; Peri Yitzchak 21] See Maharam Shick Y.D. 101; Darkei Teshuvah 104:20; Sefer Shemiras Haguf Vihanefesh [Lerner] Inyanei Achila 1 footnote 5

[7] Is this danger natural or mystical: Some Poskim rule that this danger is natural and not mystical. [Chasam Sofer Y.D. 101; Divrei Malkiel 2:53] However, other Poskim rule that is mystical and not natural. [Tiferes Tzevi 91]

[8] Shvus Yaakov 3:70; Chasam Sofer 101 as perhaps the prohibition is a Davar Shebiminyan; Maharam Shick Y.D. 244; Daas Torah Y.D. 116:2; Kaf Hachaim 173:9 in name of Noheig Katzon Yosef that today our nature is even weaker and we need to be even more careful, and hence concludes to be stringent against the M”A ibid; Imreiy Yaakov 10:41

Other opinions: Some Poskim rule that in today’s times, there is no longer any worry of danger in eating fish with meat. [See Poskim in previous footnote] Some Poskim conclude that in a time of need, one may join this opinion to other leniencies in this matter. [Shvus Yaakov 3:70; Yad Efraim Y.D. 116:3]

[9] Rama 116:3

[10] Taz 116:3; Kaf Hachaim 116:32; Yad Efraim 116

Other opinions: Some Poskim rule that there is no danger in eating fish and meat that were roasted together. [Shach 116:1 in name of Rashal; chut Hashani 67]

[11] Setimas Haposkim ibid; See Sheilas Shalom Tinyana 165, brought in Darkei Teshuvah 116:30, that this applies even according to the Rama 116:3 who writes that washing hands is not needed in between eating fish and meat, and is only required if one cooked the fish and meat together, which can imply that the danger of fish and meat is only when they are cooked together

Other opinions: Some Poskim rule that there is no danger involved to eat meat and fish together if they are not cooked together. [Implication of Rama 116:3 who writes that washing hands is not needed in between eating fish and meat, and is only required if one cooked the fish and meat together, which can imply that the danger of fish and meat is only when they are cooked together, and so understands Sheilas Shalom ibid to be the opinion of Rama, as brought in Darkei Teshuvah 116:30] See Sefer Shemiras Haguf Vihanefesh [Lerner] 1 footnote 29

^[12] Shvus Yaakov 2:104; Birkeiy Yosef Y.D. 116 Shiyurei Bracha 8 that so is the custom; Pischeiy Teshuvah 116:2; Aruch Hashulchan 116:10; Shemiras Hanefesh 8; Kitzur SHU”A 33:1; Kaf Hachaim Y.D. 116:11; Imreiy Yaakov 10:41

Other opinions: Some Poskim rule that one is not to protest against those who are lenient to permit eating chicken with fish. [Beis Yehuda Y.D. 24; Chelkas Yaakov 1:109]

[13] P”M O.C. 173 M”Z; Atzei Olah Chukei Chaim 2; Pischeiy Teshuvah 116:2

Other opinions: Some Poskim rule that one is may be lenient to eat geese fat with fish. [Otzer Yad Hachaim 1035; Pardes 247; Sefer Haorah of Rashi p. 136, 110]

[14] Taz 70:3; Shach 70:16; Issur Viheter Klal 13; Chidushei Rebbe Akiva Eiger 116:3; Toras Chatas; Chut Hashani 67; Yad Efraim 116; Mishmeres Shalom 108:5; Darkei Teshuvah 70:10; 116:29; Sefer Shemiras Haguf Vihanefesh [Lerner] 1:11 and 12

Other opinions: Some Poskim rule that salted meat and dairy is forbidden. [Chochmas Shlomo 70] Some Poskim rule that Tzir of fish which falls on meat prohibits the meat even according to the Taz ibid. [Chochmas Shlomo 70] Practically, however, the Poskim negate this opinion. [Yad Yehuda 70 Pirush Haruch 10; Pirush hakatzar 18; Darkei Teshuvah 70:10]

[15] Shach ibid

[16] Peri Megadim 70 S.D. 16

[17] Peri Megadim 70 S.D. 16; Chidushei Rebbe Akiva Eiger 116:3

[18] Arugas Bosem 70:2; Yad Yehuda 70 Pirush Haruch 10; Mishmeres Shalom 70:16; Darkei Teshuvah 70:10.

[19] Sefer Shemiras Haguf Vihanefesh [Lerner] 1:13-14

[20] Yad Yehuda 70 Pirush Hakatzar 18

[21] Minchas Yaakov 20:27; P”M Y.D. 70 S.D. 16; Chidushei Rebbe Akiva Eiger 116:3

[22] Beis Yehuda Y.D. 70; Pischeiy Teshuvah 70:1; Arugas Habosem 70; Shulchan Chaiy 1:10 [although he rules that initially one may not do so]

[23] Mishmeres Shalom 105:19

[24] Zivcheiy Tzedek 116:11; Kaf Hachaim 116:26

[25] See Sefer Shemiras Haguf Vihanefesh [Lerner] 1:17-18; Piskeiy Teshuvos 173:2; Pesakim Uteshuvos 116:9

[26] Michaber O.C. 173:2; Y.D. 116:3; Tur 116 in name of Rosh; Tashbatz Katan; Maharam Ben Baruch; Shvus Yaakov 3:70; Shemiras Hanefesh 10; Kaf Hachaim 116:29 and O.C. 173:5

[27] This applies even to salted fish. [Devar Shmuel 367, brought in Lechem Hapanim 116:3]

[28] Issur Viheter 39:29; Mahariy Mintz; Kneses Hagedola 116:19; Shevet Hammusar 41; Daas Torah 116:3; Kitzur SHU”A 33:2; Sefer Shemiras Haguf Vihanefesh [Lerner] 1 footnote 30

Other opinions: Some Poskim rule that there is no need to wash hands between meat and fish and that it is only required between fish and meat. [Custom recorded in Otzer Yad Hachaim 70, based on wording in Poskim ibid “meat and fish”; Shemira Meialya 4in name of Ilanei Dichayeh]

[29] However, see below that one should not drink water after eating fish due to danger. Vetzaruch Iyun from Poskim in next footnote

[30] See Peri Toar 116:4; Zivcheiy Tzedek 116:19-20; Yifei Laleiv 3:5; Ben Ish Chaiy Pinchas 2:8; Kaf Hachaim 116:27

[31] Peri Toar 116:4; Birkeiy Yosef 116 Shiyurei Bracha 8; Yifei Laleiv 3:5; Ben Ish Chaiy Pinchas 2:8; Kaf Hachaim O.C. 173:4; Y.D. 116:29 and 31

[32] Peri Toar 116:4; Zivcheiy Tzedek 116:19-20; Kaf Hachaim 116:27; Darkei Teshuvah 116:23.

[33] Avnei Yashpei 4:87-4; Piskeiy Teshuvos 173:2; See Pesakim Uteshuvos 89:9

[34] Peri Toar 116:3; Zivcheiy Tzedek 116:21; Kaf Hachaim 116:28

The reason: If the meat is ground or disintegrated then since it is not possible to remove a Kelipa’s worth therefore whatever remnant of fish that he had on his hand is considered nullified. [Poskim ibid]

[35] Kaf Hachaim 116:29

[36] Beis Yehuda Y.D. 1:24; Ikarei Hadat 14:3; Kaf Hachaim 116:29

[37] See Sefer Shemiras Haguf Vihanefesh [Lerner] 1 footnote 30

[38] Birkeiy Yosef 116 Shiyurei Bracha 8 based on Shvus Yaakov 2:104; Ben Ish Chaiy Pinchas 2:8; Mishcha Derabusa p. 72; Kaf Hachaim 116:29 and 31; See Shvus Yaakov 2:104 1 footnote 1

[39][39] Rama 116:3

[40] Rama ibid; Hagahos Mordechai; See M”A 173:1; Sefer Shemiras Haguf Vihanefesh [Lerner] 1 footnote 29

[41] Taz 116:3; Kaf Hachaim 116:32

[42] See Sheilas Shalom Tinyana 165, brought in Darkei Teshuvah 116:30; Sefer Shemiras Haguf Vihanefesh [Lerner] 1 footnote 29

[43] Rama ibid; Chochmas Adam 68:1; Kitzur SHU”A 33:2; M”B 173:4; Tehilas Chaim 1:261 in name of Chassidic Admurim that they were not particular to wash their hands in-between; See Piskeiy Teshuvos ibid footnote 9

[44] Kitzur SHU”A 33:2

[45] Peri Toar 116:4; Regarding this law between cheese and meat, and the dispute in Poskim in whether one must do the Kinuach before the Hadacha, see our corresponding Sefer “The Laws of Meat and Milk” chapter 3

[46] Rama ibid; Hagahos Shed 75; Chochmas Adam 68:1 regarding drinking; Kitzur SHU”A 33:2; M”B 173:4 and Shaar Hatziyon 173:2; See Sefer Shemiras Haguf Vihanefesh [Lerner] 1 footnote 29 who leaves in question if this Kinuach and Hadacha between fish and meat follows the same rules and regulations as the Kinuach and Hadacha between meat and cheese. However, see Pesakim Uteshuvos 116 footnote 94 who learns that all the same laws apply

Other opinions regarding Kinuach: Some Poskim rule that there is no need to eat something in-between fish and meat and that drinking something suffices. [Chochmas Adam 68:1; See Sefer Shemiras Haguf Vihanefesh [Lerner] 1 footnote 32]

[47] Rashal in Yam Shel Shlomo Chulin 8:9; Beis Lechem Yehuda 116:4; Shvus Yaakov 3:70; Darkei Teshuvah 116:32 that so he witnessed from elderly Rabbanim; Shemiras Hanefesh 10; Kaf Hachaim 116:29 and 31; Beis Lechem Yehuda 116:4; Misgeres Hashulchan in Yeshuos Chochmah 33:2; Shulchan Chaiy 1:15; Shulchan Hatahor 173:1 based on Kabballah; Divrei Yoel Vayishlach p. 177 that so was the custom of the Yismach Moshe  and Yitav Leiv of Satmar ; Koveitz Mibeis Levi Inyanei Y.D. p. 90 that so was seen by Rav Shmuel Wozner by his Rabbeim

[48] The Chabad custom: See Sefer Haminhagim p. 41 regarding Pesach that “For Mayim Emtzaim and Mayim Achronim, one is not to place the fingers on his lips” which implies that our custom is to do so. So was the custom of the Rebbe Rashab. [Toras Menachem 5726 3:4; Heard from Rav Eli Landau Shlita] So was the custom of the Rebbe Rayatz. [Halichos Uminhagim Beinyanei Shabbos Kodesh p. 20] So was likewise the custom of the Rebbe to wash his hands between fish and meat. [Hamelech Bemisibo 1:80; Hiskashrus 76:17; Halichos Uminhagim Beinyanei Shabbos Kodesh p. 20] However, Rav Eli Landau Shlita relates that he has never noticed by Anash that they are particular to wash hands in-between and rather simply have a drink

[49] Shelah Shaar Haosiyos Seder Hashulchan 5; Ben Ish Chaiy Pinchas 2:8; Shemiras Hanefesh 11; Kaf Hachaim 116:30; Imreiy Yaakov 10 Likkutim 14

[50] Gloss of Rav Akiva Eiger on 116:5 in name of Tosafus Moed Katan 11a; Kesef Mishneh Deios 4:18; Aruch Hashulchan 116:10; Kaf Hachaim 170:79; Imreiy Yaakov 10 Likkutim 14; Sefer Shemiras Haguf Vihanefesh [Lerner] 1:19

Other opinions: Some Poskim explicitly write the option of drinking water between fish and meat. [See Peri Toar 116:4; Zivcheiy Tzedek 116:19-20; Yifei Laleiv 3:5; Ben Ish Chaiy Pinchas 2:8; Kaf Hachaim 116:27; Shearim Hametzuyanim Behalacha 33:2]

[51] See Brachos 44b that one is not to eat small, salted fish on the 7th, 17th, 23rd, or 27th day of its salting due to danger, unless the fish is fully cooked, or one drinks wine or beer afterwards, brought in Peri Chadash Y.D. 116:9; Aruch Hashulchan 116:16; Darkei Teshuvah 116:75; Sefer Shemiras Haguf Vihanefesh [Lerner] 1:20

[52] Sefer Hasichos 5696 p. 189; Toras Menachem 5726 3:4 that he would drink a full cup of wine; Halichos Uminhagim Beinyanei Shabbos Kodesh p. 20; See Darkei Chaim Veshalom 396; Mikdash Melech 2:386

[53] Hiskashrus 76:17; Halichos Uminhagim Beinyanei Shabbos Kodesh p. 20; Vol. 2:50

[54] Likkutei Torah Parshas Behalosecha 33b; See Sefer Shemiras Haguf Vihanefesh [Lerner] 1 footnote 30

[55] Kitzur SHU”A 33:2

[56] See Kaf Hachaim 116:35; Sefer Shemiras Haguf Vihanefesh [Lerner] 1:3 footnote 3

[57] Sheim Chadash on Sefer Hayireim Amud Machalos 149 p. 48, brought in Pesach Hadvir 173:1; Yabia Omer 1 Y.D. 9; Shevet Halevi 6:111 that so is the custom

[58] Kol Yehuda 88, brought in Darkei Teshuvah 116:13

[59] Kaf Hachaim 116:35

[60] Kaf Hachaim O.C. 173:6

[61] See Hakashrus page 427

[62] Darkei Teshuvah 116:13; Kaf Hachaim O.C. 173:6

[63] Shevet Halevi 6:111; Yabia Omer 1 Y.D. 9; Sefer Hakashrus ibid

^[64] The reason: As by a matter of danger people are more careful. [Poskim ibid]

[65] See Sefer Shemiras Haguf Vihanefesh [Lerner] 1:4 footnotes 4-5

[66] Shach in Nekudos Hakesef Y.D. 116:2 in name of Apie Ravrivi; Taz 116:2 in name of Mordechai and Or Zarua; Issur Viheter Haruch 23:7 in name of Mordechai and Or Zarua; Kneses Hagedola 116:21; Chavos Yair 64; Peri Chadash 116:4; Peri Toar 116:4; Beis Lechem Yehuda 116:3; Shvus Yaakov 2:104; 3:70 [Unlike Minchas Yaakov 76:25]; Erech Hashulchan 116:3; P”M O.C. 513 M”Z 2; Chochmas Adam 68:1; Yad Efraim Y.D. 116; Chasam Sofer Y.D. 101; Chut Hashana 67; Beis Meir; Sheilas Shalom Tinyana 165; Beis Shlomo Y.D. 2:218; Hagahos Chochmas Shlomo 116 [unlike his ruling in Halef Lecha Shlomo Y.D. 137]; Yad Meir 20; Kerem Shlomo Y.D. 116; Atzei Haolah 2; Tzafnas Paneiach 264; Maharsham 3:288; Yeshuos Yaakov Y.D. 116:3; Pischeiy Teshuvah 116:3; Mordechai; Aruch Hashulchan 116:10; Kaf Hachaim 116:12 and 13; 34

Lekavod Shabbos: Some Poskim  rule that for the sake of Kavod Shabbos it is permitted for one to be lenient to eat a pot of meat in which fish gravy fell inside, even if there isn’t 60x in the meat versus the fish. Certainly, one may be lenient if there is 60x. [Tiferes Tzevi 91] Other Poskim, however, negate this allowance. [Divrei Malkiel 2:53] See Sefer Shulchan Chaiy 1 footnote 4; Shemiras Haguf Vihanefesh 1:6 footnote 8]

[67] Peri Chadash 116:4; Kaf Hachaim 116:34

[68] See Peri Chadash 116:4; Kaf Hachaim 116:34

[69] Taz 116:2 in understanding of Darkei Moshe and Rashal; Leket Yosher Y.D. p. 6 in name of Terumos Hadeshen; Minchas Yaakov 76:25 [unlike his ruling in Shvus Yaakov 2:104; 3:70]; Halef Lecha Shlomo Y.D. 137 and Tuv Taam Vadas Telisa 2:10 that so is the main ruling and so is his custom [unlike his ruling in Hagahos Chochmas Shlomo 116]; Shoel Umeishiv Mahadurah Daled 1:28, Kama 3:87, Tinyana 3:84, 4:182; Chemdas Moshe 33; Nishmas Kol Chaiy Y.D. 39; Keren Ledavid O.C. 1; See Yad Avraham ibid; Maharam Shick O.C. 125; 217

[70] The reason: It’s never nullified being that health hazards are more stringent than kashrus prohibitions

^[71] Vast Majority of Poskim ibid; Pischeiy Teshuvah 116:3; Daas Torah; Kaf Hachaim 116:12-13; Chelkas Yaakov 2:10 that so rule all Morei Horaos; Imreiy Yaakov 10:41; Hakashrus p. 425; Yabia Omer 1 Y.D. 7

[72] Beis Yehuda 1 Y.D. 25; Yad Efraim 116; Zivcheiy Tzedek 116:4; P”M 173 M.Z.; Kaf Hachaim 116:17 and 33; See Yabia Omer Y.D. 8

[73] The reason: As Safek Deoraiysa Lechumra. [Poskim ibid]

[74] Divrei Malkiel 2:53; Shevet Halevi 6:111; Imreiy Yaakov 10 Likkutim 14

[75] Shut Mor Ohalos Ohel Bracha 43, brought in Shemiras Haguf Vihanefesh 1 footnote 5

[76] See Darkei Teshuvah 116:28; Kaf Hachaim 116:13; Imreiy Yaakov 10:41; Sefer Shemiras Haguf Vihanefesh [Lerner] 1:15

^[77] Tiferes Lemoshe in name of his grandfather Yaakov, brought in Pischeiy Teshuvah 116:3; Birkeiy Yosef 116 in Shiyurei Bracha 7; Pischeiy Teshuvah 116:3; Shemiras Hanefesh 12; Shevet Halevi 6:111

[78] The reason: As the taste absorbed in the pot is forbidden to be eaten [due to Sakana] just as is any other non-Kosher food, and it hence needs to be Kashered.

^[79] Issur Viheter Haruch 23:7; Taz 116:2; Shvus Yaakov 3:70; Beis Yehuda 116; Divrei Malkiel 2:53; Mishmeres Shalom 116 footnote 8 based on Shvus Yaakov 3:70; Kaf Hachaim 116:13

[80] Divrei Malkiel 2:53; Kaf Hachaim 116:13 and 20; Hagahos Reb Pinchas Epstein

The reason: As the taste of meat and fish does not prohibit meat and fish due to Sakana, as explained in Issur Viheter 23:7 and Taz 116:2, hence the allowance to cook fish in a Ben Yomo meat pot. [Kaf Hachaim ibid; Divrei Malkiel ibid]

[81] P”M 105 S.D. 8; 108 S.D. 18-8; 95 M”Z 2; Chidushei Rebbe Akiva Eiger on Shach 116:1; Minchas Yaakov 57:1; Yad Yehuda 95 Pirush Haruch 4, Pirush Hakatzar 4; Atzei Haolah Chukei Chaim 5; Shemiras Hanefesh 12; Kaf Hachaim Y.D. 116:15; Imreiy Yaakov 10 Likkutim 14; Sefer Shemiras Haguf Vihanefesh [Lerner] 1:8

Other opinions: Some Poskim rule that the fish is forbidden, unless sit contains 60x. [Divrei Hillel 2:32, brought in Darkei Teshuvah 116:27; See Sefer Shemiras Haguf Vihanefesh [Lerner] 1:8 footnote 12]

[82] The reason: As no meat gravy has fallen into the actual food, and the taste of the meat gravy that has entered the pot is no different than the taste of meat that is always found in the meat pot, which is used to cook fish, and is permitted. [Poskim ibid]

[83] The reason: As if indeed we would require 60 times in the fish versus the splash, then there would be no novelty in this ruling, as even if the gravy fell directly into the fish it is permitted with 60 times. [Kaf Hachaim ibid]

[84] The reason: As the taste of fish absorbed in the cover does not prohibit the meat, as brought in Taz 116:2 regarding the allowance to cook fish/meat in a meat/fish pot that is Ben Yomo. Furthermore, even if there was fish gravy condensation on the cover, and this condensation then fell into the meat, one can surely assume that there is 60x against it and it is hence permitted.

[85] As the cover most likely contained fish condensation on its bottom and has now become forbidden due to the meat vapor that became mixed with it. Now, although when one has cooks meat with fish some Poskim rule the pot becomes forbidden and must be Kashered, nevertheless, the final stance on this subject is that waiting 24 hours is suffice. [See Darkei Teshuvah 116:28; Kaf Hachaim 116:13]

[86] See Kaf Hachaim 116:34; Shemiras Haguf Vihanefesh 1 footnote 5

[87] Shach in Nekudos Hakesef Y.D. 116:2 in name of Apie Ravrivi; Issur Viheter Haruch 23:7 in name of Mordechai and Or Zarua, brought in Taz 116:2

[88] Eretz Chemda end of 8; Implication of Peri Chadash 116:4, as explained in Tiferes Yisrael Chulin 3:5; Orach Mishor 116:2; Darkei Teshuvah 116:21 in name of Shaareiy Simcha 3:20 p. 43

[89] Kaf Hachaim ibid

[90] Implication of Peri Chadash 116:4; Kaf Hachaim 116:34

^[91] See Hakashrus page 426; Sefer Shemiras Haguf Vihanefesh [Lerner] 1:5 footnotes 6-7

[92] Makor Mayim Chaim Y.D. 116; Shoel Umeishiv Reviah 1:28; Maharsham, brought in Mishmeres Shalom Chidushei Dinim end of 108:4; Avnei Tzedek Y.D. 49; See Michaber Y.D. 99:5

[93] Pischeiy Teshuvah 116:3; Chamudei Daniel Taaruvos 1:16 and 2:40; Eiyn Yitzchak [Kovna] O.C. 24:2; Maharash Engel 1:83; Eretz Tzevi 33; Ramatz Y.D. 22; Yabia Omer 1 Y.D. 8

[94] P”M 102 M”Z 12; 109 S.D. 13

^[95] Mishmeres Shalom Chidushei Dinim end of 108:4

[96] Kerem Shlomo 116; Zivcheiy Tzedek 116:6; Kaf Hachaim 116:18

[97] P”M 173 M.Z.; Kaf Hachaim 116:33

[98] See Zivcheiy Tzedek 116:23; Kaf Hachaim 116:33; Yabia Omer Y.D. 1:9-13

[99] Eretz Chemda end of 8

[100] P”M 173 M.Z. 1

[101] Kaf Hachaim ibid

[102] Zivcheiy Tzedek 116:11; Kaf Hachaim 116:26

[103] See Michaber 95:1; Taz Y.D. 95:3; Darkei Teshuvah 116:27; Kaf Hachaim Y.D. 116:20; Halacha Berurah 173:9; Imreiy Yaakov 10:41; Sefer Shemiras Haguf Vihanefesh [Lerner] 1:6 and 9 [Vol. 1 p. 7-8]

[104] Implication of Michaber 95:1 and Chulin 111a “One who roasts fish in a meat pot may eat it”; Taz 95:3 “One can learn from here that there is no danger in eating fish that contains the taste of meat through being cooked in a Ben Yomo pot of meat”; Issur Viheter 39:26 “All secretion of taste of meat that is absorbed in a vessel into fish is not Bedieved forbidden due to danger”; Rashal Kol Habasar 9; Kneses Hagedola 116:18; Minchas Yaakov 57:1 concludes “The custom is to be lenient [even initially-Kaf Hachaim 116:20] if the pot is clean”; Peri Megadim 95 M.Z. 3 defends the ruling of the Taz ibid; Lechem Hapanim 116:3; Beis Lechem Yehuda 116:4; Chochmas Adam 68:1; Eidos Biyihosef 2:46; Divrei Hillel 2:32; Daltei Teshuvah 95:5; Ikarei Hadat Y.D. 14:10; Halef Lecha Shlomo O.C. 312-313; Chinuch Beis Yehuda Y.D. 61; Zechor Leavraham 3:186; Darkei Teshuvah 116:27; Kaf Hachaim 116:14, 16, 20; Shevet Halevi 6:111 writes it is the custom of the world to be lenient.

The reason: As the danger of eating fish with meat only applies if it contains substance of the meat, and does not apply towards the indirect taste transferred through a pot. [Taz ibid; Issur Viheter ibid]

The proof: As the Gemara Chulin ibid discusses the law of fish that was cooked in a meat pot and whether it may be eaten with dairy, thus proving that regarding Sakana there is no issue. [Issur Viheter ibid, brought in Taz ibid]

[105] Tur 116:2 “Some are stringent to designate vessels for fish” [brought in Chochmas Adam 68:1, Omitted from Michaber 116:2]; Issur Viheter ibid in name of Rosh that initially one is to be stringent; Rashal Chulin 7:15, as understood by Minchas Yaakov 57:1, that it is forbidden to eat it [brought in Derisha 116:5; Taz ibid; P”M ibid; However, see P”M ibid who vehemently negates this understanding of Rashal concluding “I wonder at this great Rav, as seemingly he did not look at the words of the Rashal”]; Makor Baruch 8; Shulchan Chaiy 1:7; See Issur Viheter ibid who implies that it is only permitted Bedieved

[106] The reason: As the danger of meat and fish applies even by mere taste that is transferred through a pot. Now, although the Gemara and Michaber ibid write that it is permitted to eat fish cooked in a meat pot, which is referring to the laws of meat and milk, as in truth due to Sakana, it is forbidden. [See Rashal ibid, Taz ibid in his initial explanation]

[107] Issur Viheter ibid; Minchas Yaakov ibid; Chut Hashani 67; Chasam Sofer Y.D. 101 “We are explicitly accustomed to be lenient to eat meat in fish vessels even Ben Yomo”; Ikarei Hadat Y.D. 14:10; Daltei Teshuvah 95:5; Halef Lecha Shlomo O.C. 312-313; Kaf Hachaim 116:20; Shevet Halevi ibid “The custom of the world is to do so”; Halacha Berurah ibid; Imreiy Yaakov 10:41

[108] Shevet Halevi ibid

[109] See Tur ibid; Minchas Yaakov ibid

[110] Taz 95:3; Michaber 116:2; Yad Avraham 95

Ruling of Michaber: The Michaber 95:1 rules that one may eat fish that was cooked with meat residue even if it does not contain 60x the residue, and if it does, then it may be eaten even with dairy. The Taz ibid explains that this is referring to the letter of the law regarding Kashrus and Nat Bar Nat, however, due to Sakana, in truth even the Michaber agrees that it is forbidden.

[111] Shach 116 in Nekudos Hakesef; Taz 116:2 in name of Mordechai and Or Zarua; Kneses Hagedola 116:21; Peri Chadash 116:4; Beis Lechem Yehuda 116:3; Shvus Yaakov 2:104; Erech Hashulchan 116:3; Chochmas Adam 68:1; Aruch Hashulchan 116:10; Kaf Hachaim 116:12

[112] Taz 116:2 in understanding of Darkei Moshe and Rashal; See Yad Avraham ibid

[113] Kaf Hachaim ibid as rule majority of Poskim

^[114] Daltei Teshuvah 95:5 and other Poskim brought in Darkei Teshuvah 116:27; Arugas Habosem Teshuvah 14; Hakashrus page 425; See Sefer Shemiras Haguf Vihanefesh [Lerner] 1:10

[115] The reason: As a Davar Charif that is cooked in a meat pan carries the actual taste of the meat, and the meat is considered Beiyn.

[116] Conclusion of Darkei Teshuvah ibid “Pashut there is no need to be stringent in this”; Shevet Halevi ibid; Darkei Teshuvah ibid in name of Megadim Chadashim that from the letter of the law one may be lenient like the opinion who does not consider onions Charif

The reason: As only the actual taste from a piece of meat is a Sakana o eat with fish, however, the taste of meat that is carried in a Davar Charif, even though its Beiyn, is not problematic regarding Sakana. [ibid]

^[117] Darkei Teshuvah 116:27 in name of Megadim Chadashim 116:3 to initially be stringent; See Poskim in Darkei Teshuvah ibid regarding cooking a Davar Charif in a meat pot with fish; Hakashrus 10:111 [page 425]

[118] The reason: As a Davar Charif that is cut with a knife carries the actual taste of the meat, and the meat is considered Beiyn.

[119] Shevet Halevi ibid; Darkei Teshuvah ibid in name of Megadim Chadashim that from the letter of the law one may be lenient like the opinion who does not consider onions Charif

The reason: As only the actual taste from a piece of meat is a Sakana o eat with fish, however, the taste of meat that is carried in a Davar Charif, even though its Beiyn, is not problematic regarding Sakana. [ibid]

^[120] Darkei Teshuvah 116:27 in name of Megadim Chadashim 116:3 to initially be stringent; Makor Baruch 8; See Poskim in Darkei Teshuvah ibid regarding cooking a Davar Charif in a meat pot with fish; Hakashrus 10:111 [page 425]

[121] The reason: As a Davar Charif that is cut with a knife carries the actual taste of the meat, and the meat is considered Beiyn.

[122] Shevet Halevi ibid; Darkei Teshuvah ibid in name of Megadim Chadashim that from the letter of the law one may be lenient like the opinion who does not consider onions Charif

The reason: As only the actual taste from a piece of meat is a Sakana to eat with fish, however, the taste of meat that is carried in a Davar Charif, even though its Beiyn, is not problematic regarding Sakana. [ibid]

^[123] Arugas Habosem Teshuvah 14; Hakashrus page 425; See Sefer Shemiras Haguf Vihanefesh [Lerner] 1:10 footnote 15

[124] Shevet Halevi 6:111; Imreiy Yaakov 10 Likkutim

[125] See Sefer Shemiras Haguf Vihanefesh [Lerner] 1:16; Pesakim Uteshuvos 116:8

See regarding baking fish and meat simultaneously in same oven of previous times, regarding if we say Reicha Milsa Hi: Rama Y.D. 116:2 that one may not do so due to Reicha, although Bedieved it is permitted; Darkei Moshe 116:3; Toras Chatas 76:11; Issur Viheter 39:25 and 29; Rashal in Yam Shel Shlomo Chulin 7:15 [lenient even initially-no Sakana]; Shach 116:1 [lenient, although in name of Beir Sheva is stringent]; Derisha 116:5 [stringent]; Taz 116:2 [permitted even initially]; Peri Chadash 116:4 in name of Beir Sheva 35 that Reicha is forbidden even Bedieved by fish and meat due to Sakana Chamira Meissura; Peri Toar 116:3 [stringent by fatty meat/fish]; Minchas Yaakov 86:26; Aruch Hashulchan 116:10 [permitted Bedieved]; Stringent by small oven: Minchas Yaakov 86:26; Lechem Hapanim 116:3; Beis Lechem Yehuda 116:4;  Chochmas Adam 68:1; See Ran Chulin 93b; Kneses Hagedola 116:18; Darkei Teshuvah 116:22; Kitzur SHU”A 33:1 [permitted by large ovens of today, but not by small ovens of previous times unless one is covered]; Kaf Hachaim 116:23-24; Halacha Berurah O.C. 173:9 

See regarding the issue of vapor: Michaber and Rama Y.D. 92:8; 108:1 regarding baking under the same roofing which causes Zeiah, which is Mamashus to travel

See regarding the status of today’s ovens: Igros Moshe Y.D. 1:40 in length for the Zeiah concerns in our ovens and that they have the same status as a pan placed over two uncovered foods, brought in Rama 108:1; Maharsham 3:208; Minchas Yitzchak 5:20; Chelkas Yaakov 2:136; Kinyan Torah 1:24; Badei Hashulchan 92:166; Darkei Halacha p. 242

[126] Rama Y.D. 116:2; All Poskim ibid who prohibit initial cooking due to Reicha even in ovens of previous times; All Poskim ibid regarding Zeiah

[127] The reason: It is forbidden to eat meat and fish together due to danger, and this danger applies whenever the flesh or gravy of meat and fish mix together. Now, whenever one cooks thing simultaneously in an oven there is a question of whether the tastes of the food mixed with each other due to the smell and vapor that they expel into the oven. In the ovens of previous times, the issue of vapor was very scarce being that the ovens were very large and contained large chimney holes which allowed the vapor to escape before falling back onto the foods. Accordingly, the only issue that the Poskim dealt with in cases of foods that were baked simultaneously in the same oven, is the issue of smell, of which we rule Bedieved that “Reicha Lav Milsa Hi,” that smell of a food is not an issue, and hence even if one baked fish and meat in the same oven while both were uncovered, many Poskim rule that they remained permitted [although some are stringent]. However, this ruling was only truly by the ovens of previous times, however, by the ovens of today the Poskim conclude that there is an additional issue of vapor, and hence the law changes. Now, since vapor commonly carries the actual substance of the product, when one bakes the uncovered meat and fish in the same oven, the vapor of the meat enters into the fish and the vapor the fish enters into the meat, hence rending them both forbidden. For this reason, it is imperative that one never bake fish and meat at the same time in the same oven, and at the very least, if one needs to, one is to make sure that they are both hermetically covered.

[128] The reason in the event that both of the foods are covered, then there is no worry of vapor and smell, as the vapor and smell of the foods do not escape the cover and hence there is no worry of intermingling of the two gravies.

[129] Chochmas Adam 68:1 and Kaf Hachaim 116:23 regarding Reicha; See Admur 447:10 and Michaber 108:1 that it suffices for even one of the foods to be covered, however, that is regarding Reicha. However, regarding Zeiah, so long as the vapor of one of the foods hits the other food, it is forbidden, and thus both foods must be covered; Vetzaruch Iyun from Kaf Hachaim 108:32 who explains that the Zeiah case which prohibits is if both the Heter and Issur are uncovered.

The reason: In the event that only one is covered, then while there is no worry that the covered product will release vapor, the uncovered product will release vapor and it thus can prohibit the covered product as a result. However, in truth one can argue that since by mixtures of meat and fish the Poskim rule that only if the two substances actually mix do they become forbidden, and not through mere absorbance of taste, therefore by fish and meat even the covered food remains permitted as it only absorbs the taste of the vapor of the other food through its cover and not the actual vapor. [See regarding that by fish and meat there is no prohibition of taste: Implication of Michaber 95:1 and Chulin 111a “One who roasts fish in a meat pot may eat it”; Taz 95:3 “One can learn from here that there is no danger in eating fish that contains the taste of meat through being cooked in a Ben Yomo pot of meat”; Issur Viheter 39:26 “All secretion of taste of meat that is absorbed in a vessel into fish is not Bedieved forbidden due to danger”; Rashal Kol Habasar 9; Kneses Hagedola 116:18; Minchas Yaakov 57:1 concludes “The custom is to be lenient [even initially-Kaf Hachaim 116:20] if the pot is clean”; Peri Megadim 95 M.Z. 3 defends the ruling of the Taz ibid; Lechem Hapanim 116:3; Beis Lechem Yehuda 116:4; Chochmas Adam 68:1; Eidos Biyihosef 2:46; Divrei Hillel 2:32; Daltei Teshuvah 95:5; Ikarei Hadat Y.D. 14:10; Zechor Leavraham 3:186; Darkei Teshuvah 116:27; Kaf Hachaim 116:20; Shevet Halevi 6:111 writes it is the custom of the world to be lenient.]

[130] Rama 92:8 regarding meat and dairy, and the same should apply to fish and meat; Pesakim Uteshuvos ibid footnote 86

[131] The law by a small medieval oven: Some Poskim rule that by a small oven, Reicha is forbidden even Bedieved by mixtures of Sakana of fish and meat. [Minchas Yaakov on Toras Chatas 86:26; Peri Chadash 116:4; Peri Toar 116:3 regarding if either the fish or meat is fatty, if, however both are lean then is permitted; Lechem Hapanim 116:3; Beis Lechem Yehuda 116:4; Chochmas Adam 68:1; Kaf Hachaim 116:23-24 regarding if either the fish or meat is fatty; See Ran Chulin 93b; Kneses Hagedola 116:18; Darkei Teshuvah 116:22; Kaf Hachaim 116:23-24; Halacha Berurah O.C. 173:9] Vetzaruch Iyun. [See Divrei Malkiel 2:53; Mishmeres Shalom 116; Imreiy Yaakov 10 Likkutim 14] This, however, only applies if either the fish or meat is fatty, if however both are lean then is permitted. [Peri Toar ibid; Zivcheiy Tzedek 116:13; Kaf Hachaim 116:24]

[132] Rama Y.D. 116:2 that one may not do so due to Reicha, although Bedieved it is permitted; Darkei Moshe 116:3; Toras Chatas 76:11; Issur Viheter 39:25 and 29; Rashal in Yam Shel Shlomo Chulin 7:15 [lenient]; Shach 116:1 [lenient]; Taz 116:2; Minchas Yaakov 86:26; Aruch Hashulchan 116:10

If the gravy of the meat touched the fish or vice versa: Then the fish, or vice versa, is forbidden even in medieval day ovens. [Shach 116:1; Issur Viheter 39:28; Toras Chatas 77:11; Kneses Hagedola 116:18; Beis Lechem Yehuda 116:4; Kaf Hachaim 116:22] If, however, the gravy became absorbed in the floor of the oven which then had fish cooked on it, then it remains valid. [P”M 105 S.D. 5; Kaf Hachaim 116:16]

Other opinions: Some Poskim rule that Reicha is forbidden even Bedieved by fish and meat due to Sakana Chamira Meissura [Shach 116:1 and Peri Chadash 116:4 in name of Beir Sheva 35; Peri Toar 116:3; Chochmas Adam 68:1]

[133] See all Poskim in first footnote for the law regarding vapor and modern-day ovens; This does not fall under the Heter of 116:2 regarding baking fish and meat in an oven, in which case we rule that Bedieved it is valid, as there it is only dealing with a problem of Reicha.

The reason: It is forbidden to eat meat and fish together due to danger, and this danger applies whenever the flesh or gravy of meat and fish mix together. Now, whenever one cooks thing simultaneously in an oven there is a question of whether the tastes of the food mixed with each other due to the smell and vapor that they expel into the oven. In the ovens of previous times, the issue of vapor was very scarce being that the ovens were very large and contained large chimney holes which allowed the vapor to escape before falling back onto the foods. Accordingly, the only issue that the Poskim dealt with in cases of foods that were baked simultaneously in the same oven, is the issue of smell, of which we rule Bedieved that “Reicha Lav Milsa Hi,” that smell of a food is not an issue, and hence even if one baked fish and meat in the same oven while both were uncovered, many Poskim rule that they remained permitted [although some are stringent]. However, this ruling was only truly by the ovens of previous times, however, by the ovens of today the Poskim conclude that there is an additional issue of vapor, and hence the law changes. Now, since vapor commonly carries the actual substance of the product, when one bakes the uncovered meat and fish in the same oven, the vapor of the meat enters into the fish and the vapor the fish enters into the meat, hence rending them both forbidden. For this reason, it is imperative that one never bake fish and meat at the same time in the same oven, and at the very least, if one needs to, one is to make sure that they are both hermetically covered.

The law by meat and fish without gravy: See Pesakim Uteshuvos ibid who writes that dry fish and meat do not release vapor, however, in truth many Poskim rule that all food products release vapor, whether liquid or solid, aside for the fact that all fish and meat have natural gravy released when cooked. [Tur 451:15 regarding Charara “And it releases vapor”; Bach 451:13; M”A 451:30; Yad Yehuda 92 Aruch 53; Masas Binyamin 42:58; Chacham Tzvi 20; P”M 451 A.A. 30; Rivash 295; Tzemach Tzedek O.C. 43; Shoel Umeishiv Chamisha 4; Beis Shlomo Y.D. 1:162 and 164; Maharsham; Daas Sofer; Levushei Mordechai; Poskim in Darkei Teshuvah 92:164; Rav Elyashiv in Beis Yitzchak; See Peri Haaretz Y.D. 2:14]

[134] Peri Chadash 116:4; Lechem Hapanim 116:3; Beis Lechem Yehuda 116:4; Zivcheiy Tzedek 116:14; Kaf Hachaim 116:25

[135] See Darkei Teshuvah 116:28; Kaf Hachaim 116:13; Imreiy Yaakov 10:41; Sefer Shemiras Haguf Vihanefesh [Lerner] 1:15

[136] See Igros Moshe 1:40; Pischeiy Halacha p. 27; 157; Kinyan Torah 1:24; Minchas Yitzchak 5:20; Hakashrus 1:39-40

Background: As explained in A, modern ovens today contain a Zeiah prohibition. Accordingly, the roof and walls of an oven are saturated with taste of the foods cooked in it and receive a meat/fish status similar to that of a meat/dairy pot. Thus, if one cooks fish in a meat oven or vice versa, it is viewed similar to having cooked fish in a meat pot or vice versa. This is in addition to the possibility of the oven containing meat or dairy residue which can release vapor and enter the food.

[137] Pesakim Uteshuvos ibid and 92:22 footnote 274; Koveitz Mibeis Levi Inyanei Y.D. p. 41

[138] The reason: As the danger of eating fish with meat only applies if it contains substance of the meat, and does not apply towards the indirect taste transferred through a pot. [Taz 95:3 “One can learn from here that there is no danger in eating fish that contains the taste of meat through being cooked in a Ben Yomo pot of meat”; Issur Viheter 39:26 “All secretion of taste of meat that is absorbed in a vessel into fish is not Bedieved forbidden due to danger”; Rashal Kol Habasar 9; Kneses Hagedola 116:18; Minchas Yaakov 57:1 concludes “The custom is to be lenient [even initially-Kaf Hachaim 116:20] if the pot is clean”; Peri Megadim 95 M.Z. 3 defends the ruling of the Taz ibid; Lechem Hapanim 116:3; Beis Lechem Yehuda 116:4; Chochmas Adam 68:1; Eidos Biyihosef 2:46; Divrei Hillel 2:32; Daltei Teshuvah 95:5; Ikarei Hadat Y.D. 14:10; Halef Lecha Shlomo O.C. 312-313; Chinuch Beis Yehuda Y.D. 61; Zechor Leavraham 3:186; Darkei Teshuvah 116:27; Kaf Hachaim 116:14, 16, 20; Shevet Halevi 6:111 writes it is the custom of the world to be lenient.]

[139] Pesakim Uteshuvos ibid and 92:22 footnote 274; Hilchos Basar Bechalav 12:50 in name of Rav Klein

[140] Rav Landau

[141] The reason: As the residue releases vapor and Reiach which becomes absorbed within the fish and makes it forbidden.

[142] Michaber 97:2

[143] Kinyan Torah 1:24; Minchas Yitzchak 5:20; Hakashrus 1:40

[144] Taz 97:4; Peri Chadash 97:4; Chavas Daas 97:9; Aruch Hashulchan 97:12; Kaf Hachaim 97:34]

The reason: As the fat does not clean off well and requires the oven to be lit in order to burn the fat. [Poskim ibid]

[145] Chelkas Binyamin 11; Ohel Yaakov 116:57 footnote 78 in name of Rav Shternbuch and other Morei Hora’s to be stringent [and in name of Rav Dovid Feinstein, Shaareiy Toras Habayis 6:8, and Avnei Yashpei and Yalkut Yosef 10:88 to be lenient especially by chicken]

See regarding the issue of vapor: Michaber and Rama Y.D. 92:8; 108:1 regarding baking under the same roofing which causes Zeiah, which is Mamashus to travel

See regarding the status of today’s ovens: Igros Moshe Y.D. 1:40 in length for the Zeiah concerns in our ovens and that they have the same status as a pan placed over two uncovered foods, brought in Rama 108:1; Maharsham 3:208; Minchas Yitzchak 5:20; Chelkas Yaakov 2:136; Kinyan Torah 1:24; Badei Hashulchan 92:166; Darkei Halacha p. 242

[146] See regarding baking meat and bread simultaneously in same oven of previous times, that we say Reicha Lav Milsa Hi and is permitted even initially to eat with fish: Taz 116:2  [even if oven is closed]; Issur Viheter Hagahos 39:30; Kneses Hagedola 116:19; Minchas Yaakov 77:26; Lechem Hapanim 116:3; Beis Lechem Yehuda 116:4; Chochmas Adam 68:1; Chasam Sofer on 116:2; Zivcheiy Tzedek 116:15; Darkei Teshuvah 116:22; Kaf Hachaim 116:15; Halacha Berurah O.C. 173:9

[147] The reason: It is forbidden to eat meat and fish together due to danger, and this danger applies whenever the flesh or gravy of meat and fish mix together. Now, whenever one cooks thing simultaneously in an oven there is a question of whether the tastes of the food mixed with each other due to the smell and vapor that they expel into the oven. In the ovens of previous times, the issue of vapor was very scarce being that the ovens were very large and contained large chimney holes which allowed the vapor to escape before falling back onto the foods. Accordingly, the only issue that the Poskim dealt with in cases of foods that were baked simultaneously in the same oven, is the issue of smell, of which we rule Bedieved that “Reicha Lav Milsa Hi,” that smell of a food is not an issue, and hence even if one baked fish and meat in the same oven while both were uncovered, many Poskim rule that they remained permitted [although some are stringent], and hence certainly if one baked a Pareve food at the same time as meat that the food may later be eaten with fish, and so conclude the Poskim. However, this ruling was only truly by the ovens of previous times, however, by the ovens of today the Poskim conclude that there is an additional issue of vapor, and hence the law changes. Vapor commonly carries the actual substance of the product. Accordingly, when one bakes the uncovered meat in the same oven as a Pareve food, the vapor of the meat enters into the Pareve food hence prohibiting it from being eaten with fish, and hence we concluded above to be stringent, and so conclude other Poskim of today.

^[148] See Hakashrus page 427-428; Pischeiy Teshuvah 87:9; Darkei Teshuvah 87:43; Kaf Hachaim 87:24; Orach Chaim 173:3; Shaareiy Yoreh Deah Miluim 4 who bring the many opinions of Poskim on this matter; Sefer Shemiras Haguf Vihanefesh [Lerner] 2; Piskeiy Teshuvos 173:3

^[149] Beis Yosef 87 [based on current wording]; Levush in Ateres Zahav 87:7 [Brought in Shach 87:5; Taz 87:3]; Rabbeinu Bechayeh Parshas Mishpatim; Kneses Hagedola 87:19 in name of Sheiris Yehuda and 116:21; Chinuch Beis Yehuda 61; Peri Megadim M”Z 87:3 in name of Poskim [brought in Pischeiy Teshuvah ibid]; Pachad Yitzchak Mareches Habeis [with actual milk is danger of death]; Mor Uketzia 173; Adnei Paz 42; Otzar Chaim [brought in Darkei Teshuvah] and O.C. 173 A”A 1; Yad Efraim; Rav Poalim 2:10; Atzei Oleh Y.D. 116:6 [not to initially cook together]; Kaf Hachaim Y.D. 87:25; 116:10; O.C. 173:3 [it all follows the community custom]; Yechaveh Daas 6:48; Other Poskim that the Darkei Teshuvah ibid refers the reader to: Mateh Yosef 2:7; Besi David  33; Ikarei Daat Yoreh Deah 14:5; Yad David 87:10.

Background: The Beis Yosef ibid writes that one may not eat fish with milk due to danger [unlike his ruling in 87:3]. The Levush in Ateres Zahav ibid records the ruling of the Beis Yosef as the final Halacha. This prohibition due to danger is also found in the Rabbeinu Bechayeh which was a Rishon. So rules also Chinuch Beis Yehuda 61 [brought in Pischeiy Teshuvah ibid] and many of the Poskim brought above. The Peri Megadim ibid brings in the name of the Kenesses Hagedola and Beis Lechem Yehuda to be careful not to eat them together since a “danger is more stringent than a prohibition.” The Kaf Hachaim ibid concludes that one is to be stringent unless it has already become a public leniency in one’s area.

The opinion of the doctors: Some Poskim write that they have spoken to many doctors and there is no danger involved. The Otzer Hachaim ibid, which was an expert doctor, writes that it can bring many illnesses. The Chinuch Beis Yehuda ibid writes that he investigated the matter by doctors and they stated that there is danger involved.

[150] Adnei Paz ibid; Kneses Hagedola ibid; Rav Poalim 2:10; Kaf Hachaim ibid explicitly mention cheese; This is also the simple understanding of all Poskim above that the word milk includes all milk products. The Aruch Hashulchan 87:15 writes the opposite that there is only danger if one eats cheese with fish and not milk with fish.

Other Opinions: The Pachad Yitzchak ibid which was also a Doctor writes that there is grave danger only with actual milk and not with cheese or butter, however he himself was stringent like the Beis Yosef to avoid even cheese.

[151] The reason it gives danger: The Rabbeinu Bechayeh ibid writes that it can cause leprosy. The Pachad Yitzchak ibid writes that fish with milk can cause instant death. The Otzer Hachaim ibid, which was an expert doctor, writes that it can bring many illnesses. The Chinuch Beis Yehuda ibid writes that it is dangerous because fish cools the body and causes the milk to be a danger.

[152] Pachad Yitzchak Mareches Beis Erech Basar Dagim

[153] Rav Poalim 2:10; Yechaveh Daas 6:48; Hakashrus ibid [The two Sephardi Poskim that stand out to permit it are the Peri Chadash and Chida brought in next footnote.]

^[154] Michaber 87:3; Darkei Moshe 87:4; Perisha 87:8; Magen Avraham 173:1; Shach 87:5; Taz 87:3; Peri Chadash 87:8; Elya Raba O.C. 173; Machazik Bracha 87:4; Pischeiy Teshuvah 87:9; Chasam Sofer 101; Yad Yehuda 87:6; Yad Efraim 87; Aruch Hashulchan 87:15 [regarding fish and milk]; Segulas Yisrael Mareches Samech 22 based on Moed Katan 11a

Background: The Darkei Moshe; Shach; Taz; Aruch Hashulchan ibid state that there is a misprint in the Beis Yosef on the Tur and in truth he meant to write fish with meat and not milk. Thus all those that rules based on the Beis Yosef that it is forbidden were based on a misprint. The Chasam Sofer 101 states the Rambam who himself was a doctor can be trusted that it contains no danger. A number of Poskim bring both opinions and conclude that no one is careful in this anymore it is and therefore it is even initially allowed. [So concludes Pischeiy Teshuvah ibid; Yad Yehuda ibid; Aruch Hashulchan ibid]

[155] Darkei Moshe ibid; Shach ibid; Aruch Hashulchan ibid; [The two Ashkenazi Poskim that stand out to forbid it are the Levush and P”M brought in previous footnotes.]

^[156] Tzemach Tzedek brought in Shaareiy Halacha Uminhag 5 page 177 [omitted from Shulchan Menachem]; Peri Megadim O.C. 173 A”A 1; Y.D. 87 M”Z 3 in name of Kneses Hagedola; Elya Raba 173:16; Beis Lechem Yehuda 87:3; Chinuch Beis Yehuda ibid; Adnei Paz ibid; Beis David 33; Zivcheiy Tzedek 87:18;Yad Efraim; Pischeiy Teshuvah ibid; Yechaveh Daas 6:48; Hakashrus ibid; Tzemach Tzedek brought in Shaareiy Halacha Uminhag 5 page 177

[157] Rav Poalim 2:10

^[158] Shaareiy Halacha Uminhag 5 page 177 [omitted from Shulchan Menachem]

The custom of the Chabad Rabbeim: Rav Yaakov Landau testified that the Rabbeim were stringent not to eat fish with cheese or milk. Some however claim that the Rebbe himself would eat fish and cottage cheese on the same plate. [Hiskashrus 464] Rav Leibel Groner replied to me that he never saw the Rebbe eat fish and cheese on the same plate.

[159] The Tzemach Tzedek stated that although the source for such avoidance is said to be a misprint nevertheless the custom is to be stringent. [ibid]

[160] Shaareiy Yoreh Deah ibid; footnote of editors in Shaareiy Halacha Uminhag ibid

[161] Shaareiy Yoreh Deah ibid; footnote of editors in Shaareiy Halacha Uminhag ibid

[162] Pischeiy Teshuvah ibid based on P”M 87 M”Z 3

[163] Adnei Paz 44 brought in Pischeiy Teshuvah ibid

[164] Kneses Hagedola 87:19 and 116:21; Kaf Hachaim 173:3

[165] Admur in Shemiras Guf Vinefesh Halacha 7; Michaber Y.D. 116:5; Tur 116:5; Rambam Rotzeiach 12:5; Raavad ibid; Pesachim 112a; Yerushalmi Terumos 8:3; Kitzur SHU”A 33:6; Kaf Hachaim 116:40-45; Sefer Shemiras Haguf Vihanefesh [Lerner] 14:1-17

^[166] Admur ibid; Pesachim ibid

[167] Implication of Admur ibid; Gr”a, brought in Binas Adam on Chochmas Adam 68:63, brought in Pischeiy Teshuvah 116:5; Or Yitzchak 14, brought in Darkei Teshuvah 116:36 and Kaf Hachaim 116:40; Aruch Hashulchan 116:11 that some are stringent; Igros Moshe Y.D. 3:20; Imreiy Yaakov 10:29; Sefer Shemiras Haguf Vihanefesh [Lerner] 14:2

Other opinions: Some Poskim rule it is permitted to place raw [uncooked] foods under the bed as the prohibition applies specifically with cooked foods or foods that are pickled. [Implication of Michaber ibid; Aruch Hashulchan 116:11; Mili Dechasidusa 458; Kaf Hachaim 116:40] Practically, many are lenient in this to store raw eggs and certain vegetables under their bed, and perhaps since the public is no longer careful in this, they are therefore guarded as “Shomer Pesaim Hashem.” [Chochmas Adam 68:63; Aruch Hashulchan 116:11; Kaf Hachaim ibid]

[168] Or Yitzchak 14; Kaf Hachaim 116:40

^[169] The reason: This is due to that an evil spirit dwells on foods and liquids that stay under the bed. [Admur ibid; Michaber ibid; Raavad ibid; Pesachim ibid] Alternatively, the reason is because perhaps a damaging item will fall into the food, and one will not notice. [Rambam ibid]

May one place food under the bed on the night of Pesach? Some write that on the night of Pesach one may even initially place food under the bed as it is Leil Shimurim, and the evil spirit does not have permission to reside on the food. [See Hakashrus 18:26 footnote 109]

[170] Mili Dechasidusa on Sefer Chassidim 458, brought in Kaf Hachaim 116:43 and Imreiy Yaakov 10:29

Other opinions: Some Poskim rule that it is forbidden to place the foods under all beds. [Shaareiy Rachamim 156:2 in name of Binyan Olam that the Gr”a forbade sugar that was left in a cabinet that one slept on top of, brought in Darkei Teshuvah 116:38 and Kaf Hachaim 16:43]

^[171] Mizmor Ledavid, and Yifei Laleiv 3 116:6; brought in Darkei Teshuvah 116:37; Kaf Hachayim 116:40 and 44

Other opinions: Some Poskim rule that even in such a case it is forbidden to place food under the area that one is sleeping even if it is not directly in an earth floor. [Shaareiy Rachamim 156:2 in name of Binyan Olam that the Gr”a forbade sugar that was left in a cabinet that one slept on top of, brought in Darkei Teshuvah 116:38 and Kaf Hachaim 16:43]

[172] Mili Dechasidusa ibid; Poskim brought in Darkei Teshuva 116:38; See story of Rebbe Rashab below that A person once asked the Rebbe Rashab what to do with food left under his seat on the train, if he fell asleep during the ride, and the Rebbe Rashab replied that the food may be eaten as the entire issue is only a bed that one slept on. [Heard from Harav Eliyahu Landau]

Other opinions: Some Poskim rule that even in such a case it is forbidden to place food under the area that one is sleeping even if it is not a designated bed. [Shaareiy Rachamim 156:2 in name of Binyan Olam that the Gr”a forbade liquor that was left in a cabinet that one slept on top of, brought in Darkei Teshuvah 116:38 and Kaf Hachaim 16:43]

[173] Toras Chaim on Miseches Shavuos 15a, brought in Darkei Teshuvah 116:38 and Kaf Hachaim 116:43; Directive of Rebbe Rashab that the prohibition is only when one sleeps on the bed. [Heard from Harav Eliyahu Landau]

Other opinions: Some Poskim rule that it is initially forbidden to place food under the bed even if one is not sleeping on it. [Or Yitzchak 14, brought in Darkei Teshuvah 116:38 and Kaf Hachaim ibid]

^[174] Admur ibid; Shach 116:4; Beis Yosef 116; Peri Chadash 116:6; Pesachim ibid; Lechem Hapanim 116:5; Beis Lechem Yehuda 116:8; Halacha Pesuka 116:5; Chochmas Adam 68:3; Aruch Hashulchan 116:11; Or Yitzchak 14, brought in Darkei Teshuvah 116:36; Kaf Hachaim 116:41; Sefer Shemiras Haguf Vihanefesh [Lerner] 14:3

Other opinions: Some Poskim rule that if the food is found in a vessel it is more lenient to be permitted. [Mili Dechasidusa 458, brought in Darkei Teshuvah ibid]

[175] Hisorerus Teshuvah 1:220; Misgeres Zahav on Kitzur SHU”A 33; Yabia Omer 4 O.C. 5

[176] Rav Poalim 2 Y.D. 13; Peri Hasadeh 3:159; See Ifrasakta Deanya 133; Sefer Shemiras Haguf Vihanefesh [Lerner] 14:4

[177] See Kaf Hachaim 116:44; Imreiy Yaakov 10:30; Sefer Shemiras Haguf Vihanefesh [Lerner] 14:5

[178] Shvus Yaakov 2:105; Pischeiy Teshuvah 116:4; Chayeh Adam 2:2; Glosses of Rav Akiva Eiger 116:7; Yad Efraim 116:5; Arugas Habosem 6:1; Shem Aryeh 14:12; Mili Dechasidusa 458; Poskim brought in Darkei Teshuvah 116:35 and Kaf Hachaim 116:44; Yabia Omer Y.D. 9-10; See Darkei Teshuvah 116:35 that the Gr”a was only stringent upon himself; Imreiy Yaakov 10:30

[179] The reason: As it is the Sages only initially forbade placing the food and drink under the bed, however Bedieved the food is permitted. [Shvus Yaakov ibid, based on Tur Y.D. 6 in name of Baal Haitur and Baba Basra 58 in Pirush Rashbam]

[180] Birkeiy Yosef 116:10 in Shiyurei Bracha; Zivcheiy Tzedek 116:28; Ben Ish Chaiy Pinchas 14; Gr”a brought in Binas Adam 63, brought in Pischeiy Teshuvah 116:5 and in Shaareiy Rachamim 156:2 in name of Binyan Olam that the Gr”a forbade sugar that was left in a cabinet that one slept on top of [brought in Darkei Teshuvah 116:38]; However see Darkei Teshuvah 116:35 that the Gr”a was stringent only upon himself while to others he ruled leniently and would tell them to eat the food; Avnei Yoshpei 1:141 that Rav SZ”A and Rav Aba Shaul ruled to forbid it even Bedieved [brought in Hakashrus 18 footnote 103]

[181] Kaf Hachaim ibid that so rule majority of Poskim and if the stringent opinions would have seen all the Poskim that are lenient they would not have been stringent, and certainly one may be lenient in a time of great loss, or if there is another reason to be lenient, such as by raw foods, or if the food was not actually on an earth floor; Sefer Hakashrus 18:25 [p. 435] rules that the Poskim have ruled that Bedieved it is allowed, and especially in a case of loss, although when applicable, one is to wash the food three times.

[182] See Igros Kodesh Rashab 1:134; Directive of Tzemach Tzedek and Rebbe Rashab as recorded in the stories below, heard from Rav Eliyahu Landau Shlita

Tzemach Tzedek: The Tzemach Tzedek once witnessed his helper going to eat food that was left under the bed. The helper said to the Tzemach Tzedek “Rebbe, I do not fear the evil spirit.” The Tzemach Tzedek replied “Fool, fool, do you know what an evil spirit is? It causes you for three days to not want to learn or daven.” [heard from Rav Eliyahu Landau Shlita]

Rebbe Rashab: A person once asked the Rebbe Rashab what to do with food left under his seat on the train, if he fell asleep during the ride, and the Rebbe Rashab replied that the food may be eaten as the entire issue is only a bed that one slept on. See also Igros Kodesh ibid in which the Rebbe Rashab asked Rav Y.M. Bespalov for a Halachic ruling on Tabaco that was left under his bed, hence implying that certainly by food and drink we are stringent.

[183] The reason: It is proper to avoid eating the food or drink due to it being damaging to one’s spiritual health, as brought in the story with the Tzemach Tzedek, recorded above.

[184] See Kaf Hachaim 116:42

^[185] Mizmor Ledavid, and Yifei Laleiv 3 116:6; brought in Darkei Teshuvah 116:37; Kaf Hachaim 116:42 and 44; Imreiy Yaakov 10:28

[186] Shaareiy Rachamim 156:2 in name of Binyan Olam that the Gr”a forbade sugar that was left in a cabinet that one slept on top of, brought in Darkei Teshuvah 116:38 and Kaf Hachaim 16:43

[187] Kaf Hachaim 116:44

^[188] Hakashrus 18:27 [p. 436]

[189] Peri Hasadeh 1:4; Eiyn Habedolach 11; Shemiras Haguf Vehanefesh p. 58 in name of Maharsham, brought in Hakashrus ibid footnote 110

[190] Lev Chaim 1:66; Toras Chaim on baba Basra 58a and Shavuos 15b; Yabia Omer Y.D. 1:9; Avnei Yoshpei 1:145 in name of Rav Wozner

[191] The reason: As the daytime sleep does not cause any evil spirit to reside on the food and is thus allowed.

[192] Mizmor Ledavid p. 111, brought in Darkei Teshuvah 116:37; Kav Chaim 42 in name of Maharsham; Daas Torah 116:5; Salmas Chaim 2:7; Imreiy Yaakov Likkutim 10:12; Hakashrus 18:29; Sefer Shemiras Haguf Vihanefesh [Lerner] 14:8; See Yifei Laleiv, brought in Kaf Hachaim 116:42

Other opinions: Some Poskim rule it is forbidden to leave food under the pillow. [Eiyn Yitzchak O.C. 24]

[193] Shevet Hakehasi 2:244

[194] Salmas Chaim 2:7; Yabia Omer Y.D. 1:9-23 that so ruled Ben Ish Chaiy; Hakashrus 18:29; Sefer Shemiras Haguf Vihanefesh [Lerner] 14:11

[195] Az Nidbaru 6:73 [39]; Hakashrus 18:30; Sefer Shemiras Haguf Vihanefesh [Lerner] 14:12

[196] Halachos Ketanos 2:122

^[197] Rav Poalim in Sod Yesharim 6; Shalmas Chaim 1:12; Hakashrus 18 footnote 108 [p. 435]

[198] The reason: As the impure spirit can only reside on an item with the permission of the owner and not when something as done against his will. [Rav Poalim ibid]

[199] Rav Poalim ibid as by such people one can say the owner gives them permission to place the items where they see fit and their hand is like an extension of the owners hand.

^[200] Sdei Chemed Mareches Lamed Kelal 141:31; Orchos Chaim 649:10; Chaim Ubracha 649:11; Eiyn Yitzchak O.C. 24; Chelkas Yaakov 3:77; Minchas Yitzchak 8:57; Piskeiy Teshuvos 649:5; See Binyan Olam 33; Sefer Shemiras Haguf Vihanefesh [Lerner] 14:15

[201] The reason: As one who does a Mitzvah knows no evil and hence the evil spirit does not reside on it. [ibid; see Admur 455:16; Ikarei Hadat 19 regarding Mayim Shelanu

[202] See Ben Ish Chaiy Vayeishev 12 and Kaf Hachaim 673:11 regarding the Chanukah oil and seemingly the same would apply here; Orchos Chaim ibid brings Poskim that are stringent in the event that it was not designated for the Mitzvah; See Yalkut Yosef Chanukah Dinei Hashmanim 5

[203] Ben Ish Chaiy Vayeishev 12; Kaf Hachaim 673:11; See Piskeiy Teshuvos 673:5

[204] The reason: As since the evil spirit has resided on this oil, being the evil spirit resides on food, it is therefore repulsive to be eaten, and since it is repulsive to be eaten it is also repulsive to be used for the Mitzvah, as the verse states “Hakrivehu Na Lipsachesacha.” [ibid]

[205] The reason: As the evil spirit does not reside on inedible foods. [ibid]

[206] See regarding an Esrog: Sdei Chemed Mareches Lamed Kelal 141:31; Orchos Chaim 649:10; Chaim Ubracha 649:11; Chelkas Yaakov 3:77; Minchas Yitzchak 8:57; Piskeiy Teshuvos 649:5

[207] See Kaf Hachaim Y.D. 116:5; Yabia Omer 1:9-10; Piskeiy Teshuvos ibid

[208] As candles are not edible and hence do not receive the evil spirit.

[209] Shevet Hakehasi 2:244; See Igros Kodesh Rebbe Rashab 1:134 who questions whether the prohibition applies only to foods or also non-food products

[210] See Sefer Shemiras Haguf Vihanefesh [Lerner] 14:16

[211] Admur and all Poskim ibid that only mention food; Mili Dechassidusa 458; Kaf Hachaim 116:40; See Rivivos Efraim 4

[212] Taamei Haminhagim Likkutim 36 Kuntrus Achron 10 from Michla Diesvasa 28:23 based on Rabbeinu Gershom on Baba Basra 58; Kinyan Torah 2:21

^[213] Admur in Shemiras Hanefesh Vehaguf Halacha 7.

[214] Piskeiy Teshuvah 1; Oveir Oreiach 4:2; Sefer Shemiras Haguf Vihanefesh [Lerner] 14:14

[215] Shevet Halevy 8:22; Shraga Hameir 7:72; See also Kaf Hachaim Yoreh Deah 116:43-44 that the prohibition only applies to an earth floor

[216] Halichos Shlomo 20 footnote 49 in name of Rav SZ”A, and so seems from Shevet Halevy ibid

[217] Regarding eating foods or liquids that have been left under one’s bed it is said that Rav SZ”A ruled to forbid it even Bedieved, and so ruled also Rav Aba Shaul. However many Poskim permit it. [Shvus Yaakov, brought in Pischeiy Teshuvah 116; Chayeh Adam [2:2]; Rav Akiva Eiger; Yad Ephraim; Arugas Bosem; Kaf Hachaim Yoreh Deah 116:44.] Sefer Hakashrus [p. 435] rules that the Poskim rule that Bedieved it is allowed, especially in a case of loss, although when applicable, one is to wash the food three times.

^[218] Hakashrus p. 436 based on Kaf Hachaim ibid

[219] Az Nidbaru 6:73; Sefer Shemiras Haguf Vihanefesh [Lerner] 14:17

[220] See Kaf Hachaim 116:43; Imreiy Yaakov 10:30; Sefer Shemiras Haguf Vihanefesh [Lerner] 14:7

[221] Toras Chaim Shavuos 15a, and Bava Basra 58a, brought in Darkei Teshuvah ibid and Kaf Hachaim 116:43; Lev Chaim 1:66; Imreiy Yaakov 10:30; Directive of Rebbe Rashab that the prohibition is only when one sleeps on the bed. [Heard from Harav Eliyahu Landau]; See however Igros Kodesh Rashab 1:134 that he asked a Shaala to Rav Y.M. Bespalov regarding tobacco that was placed under his bed, even though he had not yet slept under the bed. The Rebbe Rashab offered two sides to the question of whether one must be stringent even if he did not sleep on the bed and asked Rav Y.M. to rule on the matter. We do not know what the Rav answered although perhaps the above directive of the Rebbe Rashab was based on his answer to be lenient. Vetzaruch Iyun!

^[222] Or Yitzchak 14, brought in Darkei Teshuvah 116:38 and Kaf Hachaim 116:43; Peri Hasadeh 1:4; Nachalah Leyisrael Halacha Lemoshe 29; Eiyn Habedulach 11

[223] Or Yitzchak ibid; Rebbe Rashab ibid as heard from Rav Eli Landau; However, see Igros Kodesh ibid where the Rebbe Rashab asked a question on this matter!

^[224] Hakashrus 18:25 [p. 435]

[225] Darkei Teshuvah 116:39; Sefer Shemiras Haguf Vihanefesh [Lerner] 14:9

[226] Degel Efraim 28, brought in Darkei Teshuva ibid

[227] The reason: This is not similar to the fact that the hands of gentiles don’t contract impurity regarding washing in the morning. [ibid]

[228] Olalos Moshe 4 [son of Degel Efraim] brought in Darkei Teshuvah ibid; Daas Torah 116:5; Teshuras Shaiy Tinyana 116; Peri Hasadeh 3:159; Shulchan Chaiy 17:8; Imreiy Yaakov Likkutim 10:12.

[229] The reason: This is similar to the fact that the hands of gentiles don’t contract impurity when they awake in the morning. [ibid; Admur in Basra 4:2; Peri Megadim 4 M”Z 7; Amudei Hashulchan 4:7] As this form of impurity [called Bas Melech] only desires to reside in a holy vessel which is defined as an area which contained holiness that departed from it, [in order for it to nurture from it], such as a sleeping Jewish body [as opposed to the body of a gentile]. The Jewish body has its G-dly soul ascend from it while sleeping and a spirit of impurity then resides on the body. When the person awakens and the soul returns to the body, the impurity immediately leaves the entire body and remains only on the hands. [Admur ibid] However a gentile which does not have a G-dly soul does not retract this impurity upon going to sleep.

^[230] Teshuros Shaiy 2:116; Darkei Teshuvah ibid; Peri Hasadeh 3:159; Shulchan Chaiy 17:8; Hakashrus 18 footnote 101 and 118 [p. 434, and 437]

[231] See Sefer Shemiras Haguf Vihanefesh [Lerner] 14:10

^[232] Shearim Hametzuyanim Behalacha 33 Kuntrus Achron 5; Levushei Mordechai Y.D. Tinyana 19; Minchas Yitzchak 4:117; Az Nidbaru 7:72; Hakashrus 18:29 [p. 436]; All Poskim that are lenient by gentile seemingly would be lenient also by a child

[233] The reason: As Admur Basra 4:2 rules that a child does not carry the evil spirit on his hands in the morning.

[234] Shemiras Haguf Vihanefesh p. 62; All Poskim that are stringent by gentile seemingly would be stringent also by a child

[235] Minchas Yitzchak 4:117; Hakashrus 18:29; Sefer Shemiras Haguf Vihanefesh [Lerner] 14:10; All Poskim that rule the issue is only with a real bed, and only with an adult

[236] Sefer Shemiras Haguf Vihanefesh [Lerner] 14:6

[237] Mili Dechasidusa ibid; Poskim brought in Darkei Teshuva 116:38; Kaf Hachaim 116:43; A person once asked the Rebbe Rashab what to do with food left under his seat on the train, if he fell asleep during the ride, and the Rebbe Rashab replied that the food may be eaten as the entire issue is only with a bed that one slept on and not a seat. [Heard from Harav Eliyahu Landau]

[238] Shaareiy Rachamim 156:2 in name of Binyan Olam that the Gr”a forbade sugar that was left in a cabinet that one slept on top of, brought in Darkei Teshuvah 116:38 and Kaf Hachaim 16:43; Shemiras Haguf Vehanefesh p. 58 in name of Maharsham, brought in Hakashrus 18 footnote 110

[239] Rebbe Rashab ibid as heard from Rav Eli Landau

^[240] Hakashrus 436; Sefer Shemiras Haguf Vihanefesh [Lerner] 14:13

[241] Mili Dechasidusa ibid; Poskim brought in Darkei Teshuva 116:38 that the prohibition is only on a bed; A person once asked the Rebbe Rashab what to do with food left under his seat on the train, if he fell asleep during the ride, and the Rebbe Rashab replied that the food may be eaten as the entire issue is only with a bed that one slept on and not a seat. [Heard from Harav Eliyahu Landau]; Mizmor Ledavid, and Yifei Laleiv 3 116:6, brought in Darkei Teshuvah 116:37 and Kaf Hachaim 116:40 and 44 that the prohibition is only when placing the food on the ground; Tzitz Eliezer 10:35; Divrei Yisrael 15; Hakashrus 18:28

[242] See Hakashrus ibid footnote 113

^[243] Admur Hilchos Shemiras Haguf Vihanefesh Halacha 7; Rashbi Niddah 17a and Rashi there; Derech Eretz Raba 11; Kol Bo 118; Semak 171; Tosafus Shabbos 141a, Beitza 14a; Rosh Beitza 21; Peri Chadash 116:9; Zivcheiy Tzedek 116:61; Ben Ish Chai Pinchas 2:14; Sefer Ben Yehoyada Niddah ibid; Aruch Hashulchan 116:22; Kaf Hachaim 116:92-93; Chofetz Chaim in Likkutei Halachos Niddah ibid; Maharsham 4:148 and in Daas Torah 513 and Hagahos on Orchos Chaim; Divrei Yatziv 2:16; Igros Moshe Y.D. 3:20; See Hakashrus 18:11-14; Yabia Omer Y.D. 2:7; Imreiy Yaakov 10:31-33; Sefer Shemiras Haguf Vihanefesh [Lerner] 3; See Reishis Chochmah Derech Eretz 3; Shelah Shaar Haosiyos p. 129, Yeish Nochalin 15; Shevet Hamussar end of chapter 40

Other opinions: Some Poskim suggest that this Talmudic danger of eating peeled garlic, onions, and eggs, no longer applies today. [Hagahos Mordechai Miseches Shabbos Perek Hamotzi in answer for why we are not careful on Shavuos against eating a peeled egg that stayed overnight; See also Rokeiach Hilchos Shavuos 296; Haskama of Rebbe Meir Shapiro in Shulchan Chaiy; Over Oreiach 4; Yabia Omer 1 Y.D. 7; Sefer Shemiras Haguf Vihanefesh [Lerner] 3 footnote 1] Furthermore, the majority of Poskim omit the above ruling from their Halachic works, hence implying that it is no longer relevant. [This ruling is omitted from the Michaber/Rama/Tur/Rambam and likewise is omitted from Beis Yosef O.C. 504 despite that he records all the other rulings of the Rosh there and is omitted from the Tur 504 despite him recording the words of Tosafus there; See the following Poskim who discuss this omission: Peri Hasadeh 3:61-2 that it was omitted because it no longer applies; Yad  Meir 19 based on Yerushalmi that it no longer applies; Omer Hashichicha 91; Kav Hazahav 12 [14] was omitted because they rule like Mordechai ibid and because Shomer Pesaim Hashem; Igros Moshe Y.D. 3:20 that the Michaber/Rama hold that Rashbi in the Talmud is a Daas Yachid in this; Shevet Halevi 6:111] Some Poskim explicitly rule that in truth all the dangers of Ruach Raah written in the Talmud are no longer relevant today and it is not necessary to avoid eating such foods. [Rashal in Perek Kol Habasar 12, brought in Zivcheiy Tzedek 116:61 and Kaf Hachaim 116:92-93 as possible explanation for why people are not particular in this anymore today; Yabia Omer 2:7 that so also rules Hagahos Mordechai that it no longer applies; Shevet Halevi ibid that Min Hadin is permitted as rules Rashal; Imreiy Yaakov 10:31-33] Some Poskim rule one may be lenient for the sake of a Seudas Mitzvah, such as Seudas Shabbos and the like. [Yaskil Avdi 8:4] Likewise, one who is not particular in this matter, does not need to be particular. [Yaskil Avid O.C. 7:44] Some Poskim rule that in light of all the above, one is not to protest against one who is lenient in this matter. [Imreiy Yaakov 10:31] Some Poskim rule that the above danger only applies if one eats all three together, peeled garlic, eggs and onions which stayed overnight. [Kav Hazahav 14]

Other opinions by eggs: Some Poskim rule that the above danger does not apply by eggs. [See Rashash on Rashi Niddah ibid who points out that Rashi omits eggs; Ben Ish Chaiy Pinchas 2:14 omits eggs; Chelkas Yaakov 1:111 and 4:12 that according to Rashi the Gemara never lists eggs; Chidushei Rashbatz omits eggs; Degel Efraim 28 in name of Maharaz Avad Navardak; See Igros Moshe 3:20; Yabia Omer Y.D. 2:7; Az Nidbaru 11:7; Divrei Yatziv 2:16-7] Admur, however, and majority of Poskim record also eggs, and therefore one may not be lenient. See Sefer Shemiras Haguf Vihanefesh [Lerner] 3:2 footnote 4; Some Poskim rule that Bedieved, the egg is only forbidden a Kelipa worth if left peeled overnight. [Minchas Yitzchak 6:74; See Sefer Shemiras Haguf Vihanefesh [Lerner] 3:6 footnote 10]

Radishes: Some are accustomed to avoiding eating also radishes that were left peeled overnight due to the above danger. [Custom brought in Kav Zahav 14; Sefer Shemiras Haguf Vihanefesh [Lerner] 3:3 footnote 4 based on Shabbos 108b] However, being that this matter is omitted by Admur and all other Poskim, therefore there is no need to be careful in this.

Davar Sheyeish Lo Matirin: Regarding if an egg which was laid on Shabbos or Yom Tov and was then peeled and left overnight and became mixed with other eggs, if it still has the status of a Davar Sheyeish Lo Matirin-See Maharil Diskin, brought in Misgeres Hazahav on Kitzur SHU”A [lenient]; Orchos Chaim 513:2; Kaf Hachaim 513:13; Otzros Yerushalayim 258; Divrei Yatziv 2:16-9; Maharsham in Daas Torah 513 and Hagahos on Orchos Chaim [rules it is not Batul and retains DSLM status]; Darkei Teshuvah 102:13 in name of Vad Chachamim [Is not Batul]; Sefer Shemiras Haguf Vihanefesh [Lerner] 3:9

^[244] The reason: As an evil spirit resides on them. [Admur ibid; Rashbi ibid] This evil spirit can cause one danger. [Rashbi ibid; See Maharsha ibid that it causes danger to others. However, see Aruch Laner ibid that it causes danger to himself]

[245] Rashbi ibid “He is liable for his life and his blood is on his own head”

[246] Birkeiy Yosef Y.D. 116 Shiyurei Bracha 10 and Machazik Bracha Y.D. 6:3; Beis Shlomo 1:189; Shem Aryeh Y.D. 56; Chelkas Yaakov 4:12; Divrei Yatziv 2:16 is stringent even for the sake of a Mitzvah; Sefer Shemiras Haguf Vihanefesh [Lerner] 3:6 footnote 7

[247] Admur ibid; Niddah ibid; See Rivivaos Efraim 3:495 and 4:51; Sefer Shemiras Haguf Vihanefesh [Lerner] 3 footnote 5

[248] Admur ibid; Niddah ibid and Rashi there; See Hagahos Yaavetz, Aruch Laner and Likkutei Halachos of Chofetz Chaim on Niddah ibid

[249] See Sefer Shemiras Haguf Vihanefesh [Lerner] 3:5 footnote 8

^[250] Semak 171; Shevet Hamussar 40; Zivcheiy Tzedek 116:61; Ben Ish Chai Pinchas 2:14 that so is custom; Kaf Hachaim 116:92 and O.C. 504:1; Yabia Omer 2 Y.D. 7; Chazon Ish, brought in Hakashrus 18 footnote 53 and Shemiras Haguf ibid; Imreiy Yaakov 10:31

[251] Hakashrus 18:12; Yaskil Avdi O.C. 7:44-4 regarding a fried omelet that it is permitted even if stayed overnight

[252] Ben Ish Chaiy ibid

[253] Badatz Eida Hachareidis and Landau provide Hashgacha to pre-broken eggs in cartons, used by bakeries, and instruct the factory to add sugar or salt to the eggs when they are broken and entered into their carton. [Teshuvos Vehanhagos 3:256 writes this is based on a directive of the Minchas Yitzchak] Likewise, the custom of Mehadrin Hashgacha’s is to add oil or salt to crushed garlic containers.

[254] Sefer Shemiras Haguf Vihanefesh [Lerner] 3:5 and footnote 9

[255] Kaf Hachaim 116:93; Tosefes Chaim; See also Taamei Haminhagim Likkutim Tosefes Chaim 18 that mixing it with salt helps after the fact as salt gets rid of the Ruach Rah; See Beis Shlomo Y.D. 1:189

[256] Sefer Shemiras Haguf Vihanefesh [Lerner] 3:7

[257] Yad Meir 19

[258] Artzos Hachaim 4 Mierei Laretz 32; Divrei Yatziv 2:33; Minchas Yitzchak 6:74; See Hakashrus 18 footnote 57

[259] Igros Moshe Y.D. 3:20

[260] See Vayaged Moshe 3:10; Otzeros Yerushalayim 258 in name of Pinchas Epstein; Piskeiy Teshuvos 473:12; Hakashrus 18:26 footnote 109

[261] Divrei Yatziv 2:16-8

[262] Kaf Hachaim 116:93

[263] Hakashrus 18 footnote 50

[264] See Kaf Hachaim 116:93; and previous Q&A regarding if the garlic/onion was mixed with other foods.

^[265] See Hakashrus 18 footnote 50; Imreiy Yaakov 10:32; Sefer Shemiras Haguf Vihanefesh [Lerner] 3:4

[266] Beis Shlomo Y.D. 1:159 that so is the custom of the world; Minchas Pitim 116; See Divrei Yatziv 2:16 that perhaps even according to the Beis Shlomo, a hardboiled egg which is then shelled is forbidden

[267] Yad Meir 19, brought in Darkei Teshuvah Y.D. 116:74; Degel Efraim 28; Kav Zahav 14; Mishmeres Shalom 116:4; Peri Hasadeh 3:61-2; Shulchan Chaiy that so is the custom of some to be lenient by a raw egg; Imreiy Yaakov ibid; See Mordechai ibid who records the danger regarding a cooked egg

[268] See Darkei Teshuvah Y.D. 116:74; Shevet Halevi 6:111; Hakashrus ibid

[269] Yaskil Avdi 7:44; Shevet Halevi ibid; Hakashrus ibid based on previous Q&A!

[270] Tosafus Shabbos 141a; Beitza 14; Imrei Yaakov 10 Likkutim 13

^[271] Degel Efraim 28; Chelkas Yaakov 1:111; Har Tzevi 74; Igros Moshe Y.D. 3:20; Shevet Halevi 6:111-5-7; Yabia Omer 2 Y.D. 7 based on Har Tzevi Y.D. 74; Imreiy Yaakov 10:32; See also Kaf Hachaim 116:93; Sefer Shemiras Haguf Vihanefesh [Lerner] 3:8

[272] The reason: As the food is no longer edible in its current state.

[273] Beis Shlomo 1:159; Minchas Pitim Y.D. 116; Darkei Teshuvah 116:74

^[274] Hakashrus p 428; Imreiy Yaakov 10:33; Sefer Shemiras Haguf Vihanefesh [Lerner] 3 footnote 2

[275] Divrei Yatziv 2:16-9; Imreiy Yaakov 10:33

[276] Shevet Hakehasi 2, brought in Hakashrus ibid

^[277] Admur ibid “Some of its peel”; Hagahos Yaavetz; Aruch Lanier on Niddah ibid; Leket Yosher Y.D. p. 6; Hakashrus 18:11 footnote 52

^[278] See Hakashrus 18 footnote 52: Sefer Shemiras Haguf Vihanefesh [Lerner] 3 footnote 3

[279] Shevet Hamussar 40; Shemiras Haguf Vihanefesh p. 21 in name of Shevet Hamussar

[280] Olelos Moshe 28 footnote 4 in name of Maharsham

[281] See Sefer Shemiras Haguf Vihanefesh [Lerner] 3 footnote 1 and 11

[282] Yad Meir 19 based on other opinions who hold that today the prohibition no longer applies; Kav Hazahav 14 and Har Tzevi Y.D. 74 regarding egg, based on Mordechai ibid

[283] Chelkas Yaakov 4:12

[284] Beis Shlomo 1:159; Minchas Pitim Y.D. 116; Darkei Teshuvah 116:74; Sefer Shemiras Haguf Vihanefesh [Lerner] 3 footnote 12

Other opinions: Some Poskim are lenient to permit using egg containers that remained overnight, based on the leniency of the Mordechai. [Over Oreiach 4; Chelkas Yaakov 1:111; Shevet Halevi 6:111; See Poskim ibid who are always lenient by raw eggs]

^[285] Igros Moshe Y.D. 3:20; See Shevet Halevi 6:111 who says he does not protest its use being that Min Hadin we don’t rule like Rashbi as seen from the fact the Poskim omitted it

[286] The Hashgacha of Rav Landau add 4% sugar to eggs meant for cakes and 2% salt to eggs meant for salty pastries and the like; The Eida Hachareidis, relying on the ruling of the Minchas Yitzchak, place 2% sugar and 1% salt. [Teshuvos Vehanhagos 3:256 that so was ruling of Minchas Yitzchak, however see there that he holds it does not suffice and a color changing spice should be added.]

^[287] Teshuvos Vehanhagos 3:256

[288] See Kaf Hachaim 170:20; Sefer Shemiras Haguf Vihanefesh [Lerner] 28

[289] Pesachim 109b “A person should not eat two, or drink two”; Tur 170 “Due to danger” [See Bach and Perisha ibid]; Taz O.C. 170:5

[290] Rashbam Pesachim ibid; See Meiri Pesachim 109b and Sefer Shemiras Haguf Vihanefesh [Lerner] 28 footnote 1 in length

[291] Pesachim ibid

[292] Beis Yosef O.C. 170; Elya Raba 170:14; Tosafus Yuma 77b and Chulin 107b “Today we are no longer careful in this as there is no longer any danger in this”; Tashbeitz 550; Maharikash 170; Machazik Bracha 170:2; Bris Olam 477; Aruch Hashulchan Y.D. 116:16; Kaf Hachaim ibid; See also Michaber 170:11; Sefer Shemiras Haguf Vihanefesh [Lerner] 28 footnote 1 in length

[293] Otzer Hachaim 112; Darkei Chaim Veshalom 287; Minchas Elazar 3:66-2

Custom of Chazon Ish: The Chazon Ish was accustomed not to eat an even number of eggs.

[294] Michaber Y.D. 116:7 and 17:3; Chulin 37b; Shach 17:8 [differentiates between animal of gentile and of Jew]; Simla Chadasha 17:8; Tevuos Shur 17:12 and 14; Machazik Bracha 17:2; Darkei Teshuvah 17:44; Kitzur SHU”A 33:10; Kaf Hachaim Y.D. 17:37-42; Sefer Shemiras Haguf Vihanefesh [Lerner] 17

[295] Michaber Y.D. 17:1

[296] Michaber Y.D. 17:3

[297] Mur Ohalos Ohel Brachos 43-44; Sefer Shemiras Haguf Vihanefesh [Lerner] 17:2

[298] Michaber Y.D. 60:2; Sefer Shemiras Haguf Vihanefesh [Lerner] 18

[299] Regarding how long the poison is considered dangerous for: See Peri Chadash 60:6; Peri Toar 60:5; Kreisi Upleisi 60:4; Darkei Teshuvah 60:20; Kaf Hachaim 60:14

[300] Tur 60; Levush 60; Kneses Hagedola 60:4; Sefer Shemiras Haguf Vihanefesh [Lerner] 18:2

[301] Darkei Teshuvah 60:18; Kaf Hachaim 60:16

[302] Birkeiy Yosef 60; Kaf Hachaim 60:5

[303] Kaf Hachaim 60:17

[304] See Sefer Shemiras Haguf Vihanefesh [Lerner] 19:1

[305] Shvus Yaakov 2:65; Beir Heiytiv 48:2; Pischeiy Teshuvah 48:2; Darkei Teshuvah 48:12

[306] Darkei Teshuvah 48:12

[307] Shvus Yaakov 2:65; Pischeiy Teshuvah 48:2; Atzei Olah Y.D. 116:18; Segulas Yisrael Pei 5; Sefer Shemiras Haguf Vihanefesh [Lerner] 19:2

[308] Taz 116:6; Peri Chadash 116:9; P”M 51 S.D. 5; Beis Lechem Yehuda 51:6; Aruch Hashulchan 116:13; Darkei Teshuvah 116:110; Kaf Hachaim 51:34; 116:110; Sefer Shemiras Haguf Vihanefesh [Lerner] 20

^[309] Rama Y.D. 116:7; Chulin 37b; Lechem Hapanim 116:15; Kaf Hachaim 116:79-82; O.C. 608:31; Sefer Shemiras Haguf Vihanefesh [Lerner] 17 footnote 1

[310] See Rashi; Lechem Hapanim 116:14; Beis Lechem Yehuda 116:17; Kaf Hachaim 116:82

[311] Shach 116:8; Kaf Hachaim 116:81

[312] See Kaf Hachaim 116:80

[313] Issur Viheter 57:15, brought and explained in Pischeiy Teshuvah 116:10

[314] Minchas Yaakov in Soles Lemincha in end of Toras Chatas 76:2 in name of Toras Asham, brought in Pischeiy Teshuvah 116:10, in name of Mahariy and Rashal that it is like heresy to avoid eating such foods. Tziyon Linefesh 62 writes in the name of the Shlah Hakadosh that it is actually a merit to eat foods that had Issur nullified within them as by doing so one elevates the Issur

[315] Maharsham brought in Darkei Halacha 98

^[316] Michaber Y.D. 116:6; See Kaf Hachaim 116:66-78; Kitzur SHU”A 33:9

[317] Rambam in Sefer Hamitzvos Lavin 179; Peri Chadash 116:11; Perisha 116:28; Lechem Hapanim 116:11; Beis Lechem Yehuda 116:16; Kaf Hachaim 116:77

Other opinions: Some Poskim rule that the prohibition of Bal Tishaktzu is of Biblical origin and is considered a general negative command. [Taz 116:6]

[318] Peri Chadash 116:11; Lechem Hapanim 116:11; Beis Lechem Yehuda 116:16; Chochmas Adam 68:5; Kaf Hachaim 116:78; Kitzur SHU”A 33:9

[319] Peri Chadash 116:11; Lechem Hapanim 116:11; Beis Lechem Yehuda 116:16; Chochmas Adam 68:5; Kaf Hachaim 116:78

[320] Bach 116; Kneses Hagedola 116:25-26; Beis Lechem Yehuda 116:15; Kaf Hachaim 116:71

[321] Bach 116; Kneses Hagedola 116:25-26; Beis Lechem Yehuda 116:15; Kaf Hachaim 116:71

[322] Bach 116; Kneses Hagedola 116:27; Beis Lechem Yehuda 116:15; Kaf Hachaim 116:72

^[323] Michaber Y.D. 116:6; Kitzur SHU”A 33:9

[324] Kaf Hachaim 116:74-75

[325] Orchos Chaim, brought in Beis Yosef 116 and Kaf Hachaim 116:74, that so is the custom of all Israel, and one may not be lenient against the custom

[326] Beis Yosef 121 in Bedek Habayis; Peri Chadash ends of 121; Lechem Hapanim 121:19; Birkeiy Yosef 116 Shiyurei Bracha 14 in name of Batei Kehuna; Erech Hashulchan 116:5; Kaf Hachaim 116:74; Ashel Avraham Butchach 4:9 regarding the Neigal Vaaser bucket

[327] The reason: As it is no different than a vessel which had a cold Issur food inside of it in which case we rule the vessel is to be washed and may then be used. [Ashel Avraham ibid]

[328] Erech Hashulchan 116:5; Kaf Hachaim 116:74

[329] Sheilas Yaavetz 2:171; Birkeiy Yosef 116 Shiyurei Bracha 15; Kaf Hachaim 116:74

[330] Kaf Hachaim 116:74 based on Kneses Hagedola 121 on Bedek Habayis

[331] Kaf Hachaim 116:74

[332] Amudei Kesef [author of Misgeres Hashulchan] on Shut Min Hashamayim writes as follows: “Majority of the illnesses come as a result of pouring the Mayim Achronim water or morning washing water into a vessel and then using that vessel for food. This applies even if one washes the vessel in-between, nevertheless it does not suffice. Therefore, one must designate specific vessels for this purpose and not use them for other matters.” [Brought in Piskeiy Teshuvos 4 footnote 137]

[333] Sefer Shemiras Haguf Vihanefesh [Lerner] 16:1 and 44:4

[334] See Tur 116; Kaf Hachaim 116:2; Sefer Shemiras Haguf Vihanefesh [Lerner] 44:4

[335] Horiyos 13b; Chupas Eliyahu Raba 6; Beir Heiytiv 170:12; Hagahos Rebbe Akiva Eiger 2; Kitzur SHU”A 32:9; Aruch Hashulchan 2:5; Gilyon Maharsha Y.D. 246:22; Kaf Hachaim 116:168

[336] Chupas Eliyahu Raba 6; Yabia Omer 2 Y.D. 8; See Sefer Shemiras Haguf Vihanefesh [Lerner] 16:1 footnote 2

[337] Yifei Laleiv 3 Kuntrus Achron Y.D. 116:1

[338] Sefer Zikaron; See Sefer Shemiras Haguf Vihanefesh [Lerner] 16:4

[339] Mili Dechassidusa 50; Mili Deavos 5 Y.D. 8:3

[340] Mikadshei Hashem 2:51; See Sefer Shemiras Haguf Vihanefesh [Lerner] 16:5

[341] Sefer Shemiras Haguf Vihanefesh [Lerner] 16:2

[342] Mili Dechassidusa 50; Mili Deavos 5 Y.D. 8:3; Kaf Hachaim 116:2; Mishneh Halachos 3:61

[343] The reason: As all rodents and reptiles have venom. [Tur 116; Kaf Hachaim ibid]

[344] Leket Yosher Y.D. p. 6; Yosef Ometz p. 273; Divrei Chaim 2 Y.D. 60; Mikadshei Hashem 2:51

[345] Mili Dechassidusa 50; Mili Deavos 5 Y.D. 8:3; Chazon Ish; Sefer Shemiras Haguf Vihanefesh [Lerner] 16:3

[346] See Admur Shemiras Haguf Vihanefesh Halacha 8; Michaber Y.D. 116:4-5; Kaf Hachaim 116:36-37; Kitzur SHU”A 33:3; Shemiras Hanefesh Kehilchasa 7:18; Sefer Shemiras Haguf Vihanefesh [Lerner] 66

^[347] Admur Shemiras Haguf Vihanefesh Halacha 8; Michaber Y.D. 116:4; Rambam Rotzeiach 12:4; Rif Avoda Zara 10b; Rosh Avoda Zara 2:13; Yerushalmi Terumos 8:3

Sweat of other uncovered parts of body: From the fact that only the sweat of the concealed parts of the body causes one’s hands to become putrid and require washing implies that the sweat of all normally uncovered areas does not contain danger, and not just the sweat of the face. [See Admur Kama 4:18; 92:7; 164:2; Michaber 4:21; Beir Heiytiv 4:26; M”B 4:52; Kaf Hachaim 4:98; Shemiras Hanefesh Kehilchasa ibid Biurim 18] However, from the wording above of the word “except for the sweat of the face” it is implied that all sweat is considered toxic. Likewise, its consumption would anyways be prohibited due to Al Tishaktzu, as stated in Michaber ibid.

[348] Bereishis 3:19

^[349] Admur Shemiras Haguf Vihanefesh Halacha 8; Shach Y.D. 116:2; Kaf Hachaim 116:37

[350] Michaber Y.D. 116:6

[351] Michaber Y.D. 116:6

^[352] The reason: This is forbidden due to it being repulsive. [Michaber ibid]

^[353] Admur Shemiras Haguf Vihanefesh Halacha 8; Michaber Y.D. 116:5; Yerushalmi Terumos 8:3; Kitzur SHU”A 33:3; ; Sefer Shemiras Haguf Vihanefesh [Lerner] 66:2-4

[354] Shemiras Hanefesh Kehilchasa ibid

[355] The reason: As all human sweat is poisonous with exception to the sweat of the face. [Admur ibid; Michaber Y.D. 116:4; Rambam Hilchos Rotzeiach 12:4; Yerushalmi Terumos 8:3]

[356] Kaf Hachaim 116:36 and 39; Imreiy Yaakov 10:35

[357] Peri Toar Y.D. 116:5; Zivcheiy Tzedek 116:27; Darkei Teshuvah 116:34; Kaf Hachaim 116:39; Imreiy Yaakov 10:35

[358] Chochmas Adam 68:2; Ben Ish Chaiy Pinchas 2:15; Kaf Hachaim 116:36; Sefer Shemiras Haguf Vihanefesh [Lerner] 66:4

[359] Kaf Hachaim 116:36; Vetzaruch Iyun regarding if the sweaty shirt dried up. [Mor Ohalos 11]

[360] Kaf Hachaim 116:36 and 39

[361] Admur Shemiras Haguf Vihanefesh Halacha 8; Michaber Y.D. 116:5; Rambam Rotzeiach 12:4; Yerushalmi Terumos 8; Kitzur SHU”A 33:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 66:2

[362] Admur ibid; Rambam ibid

^[363] Kama 4:18

[364] As for the reason why the feet were specifically excluded from the rest of the covered parts of the body, Kaf Hachaim 4:73 explains that according to the Mekubalim the evil spirit which resides on the feet is very strong and does not move from its place even after being washed. [Kaf Hachaim in name of Yifei Laleiv 1:22 and Mor Uketzia 4; Rav Poalim 2:4] Thus perhaps its requirement of washing is irrelevant of whether it is considered a normally covered area. See Chapter 6 Halacha 1B.

Regarding how the Kohanim were allowed to touch their feet while washing before service: Some explain the evil spirit did not reside in the Temple. [Rav Poalim ibid] or that they did not actually touch their feet. [Levushei Mordechai Even Haezer 47]

^[365] Ketzos Hashulchan 2:11

[366] The reason washing hands is required: The normally covered areas of the body contain sweat which dirty the hands. [92:7; 164:2] This sweat is considered poison. [Yoreh Deah 116:4; Admur Shemiras Haguf Vihanefesh 8] It appears from Admur that due to this there is an evil spirit that resides on the hands after touching these areas, as explained in length in Halacha 2.

Other Opinions: Some Poskim rule that touching the covered areas of the body does not bring an impure spirit and hence does not require washing with water. Rather the hand requires cleaning in any fashion in order to be allowed to learn Torah. [Machatzis Hashekel 4:17; Nivei Shalom 4:12; Machazik Bracha brought in Shaareiy Teshuvah 4:12; Soles Belula 4:14 in name of Makor Chaim; Ben Ish Chaiy Toldos 17] Admur however rules that it causes impurity, and hence he rules only washing with water helps. So also rules Kisei Eliyahu ibid; Yifei Laleiv 4:18 in name of Mor Uketzia; Peri Megadim 4 M”Z 14; and so is implied from many Poskim. [brought in Kaf Hachaim 4:60]

[367] See Admur 92:5-7; 164:2 [such as the thigh and leg]; 7:2; Kama 1:5; 4:3; Basra 1:6; 4:1; Siddur

^[368] Ketzos Hashulchan 2:11; Kaf Hachaim 4:64 in name of Peri Megadim

[369] Michaber 4:21

[370] Sefer Shemiras Haguf Vihanefesh [Lerner] 65 footnote 8

[371] Mur Veahalos 11

[372] Yad Meir 20; Darkei Teshuvah 116:33

[373] Shevet Halevy 8:2; However see Kaf Hachaim 4:98 in name of Ruach Chaim that one is not required to wash his hands after touching a sweat filled shirt, even if the sweat came from covered areas of the body. Ashel Avraham Butchach 4 rules likewise that one is not required to wash the hands, although he concludes it is an attribute of piety to do so. Halichos Shlomo 20:17 in name of Rav SZ”A is lenient and so rules Piskeiy Teshuvos 4:30

[374] Ashel Avraham Butchach 4; Kaf Hachaim 4:98 in name of Ruach Chaim; Piskeiy Teshuvos 4:23; The reason for differentiating between sweat of the revealed parts of the body and covered parts of the body is because only the seat of the covered parts is considered contaminated and brings the evil spirit. [Kaf Hachaim ibid]

[375] Chayeh Adam 22:9; Yifei Laleiv 1:27; Poskim brought in Kaf Hachaim 4:87; See Admur 97:3

[376] Shabbos 113b; Kaf Hachaim 170:32; Shemira Meialya 13; Sefer Shemiras Haguf Vihanefesh [Lerner] 21

[377] Rambam Deios 4:9; Kitzur SHU”A 32:14

[378] See Kaf Hachaim 116:143; Sefer Shemiras Haguf Vihanefesh [Lerner] 6:3

[379] Tzavaas Rebbe Eliezer Hagadol-Orchos Chaim 64; Shemiras Hanefesh 32 [27]; Yifei Laleiv 3:11; Kaf Hachaim ibid; Darkei Teshuvah 116:69; Even Segula in Sefer Segulas Yisrael

[380] Shemira Meialya 32:13 [12] as can be seen from the fact that we have Pesach Keilim from year to year; Yifei Laleiv 3:11 in name of Or Chadash 8; Kaf Hachaim ibid; Darkei Teshuvah 116:69; See Shulchan Chaiy 15 that the above ruling is not literal and that one may rely on this

[381] Kaf Hachaim ibid; See Shulchan Chaiy 15 footnote 1 that one should first cook water in it, or clean it with hot water

[382] Mili Dechasidusa in name of his father in law; Darkei Teshuvah 116:69

[383] See Zivcheiy Tzedek 116:2; Beis Lechem Yehuda 116:2; Kaf Hachaim Y.D. 116:3; See Admur 316:23

[384] Imreiy Yaakov 10 Biurim 4

The reason: As 1) We do not assume an Issur has occurred unless witnessed [i.e. Achzukine Issura Lo Machzakinin]; 2) The entire issue of a Biryah is Rabbinical [Taz Y.D. 100:1] and in a case of doubt we are lenient. [Imrei Yaakov ibid; See Darkei Teshuvah 100:17]

[385] See Admur 316:23; Zivcheiy Tzedek 116:2; Beis Lechem Yehuda 116:2; Kaf Hachaim Y.D. 116:3

[386] Beis Lechem Yehuda 116:3; Kaf Hachaim Y.D. 116:19

[387] Admur 316:23; M”A O.C. 316:23

[388] Chochmas Adam 68:1

[389] Zivcheiy Tzedek 116:7; Kaf Hachaim 116:19

[390] Zivcheiy Tzedek 116:45; Kaf Hachaim 116:70

[391] Chayeh Adam 45:8; Kitzur SHU”A 42:5; Kaf Hachaim 170:83; See Shabbos 90a; Peri Chadash Y.D. 116:9; Sefer Shemiras Haguf Vihanefesh [Lerner] 87:1

[392] Peri Chadash Y.D. 116:9

[393] See Sefer Shemiras Haguf Vihanefesh [Lerner] 11

[394] Horiyos 13b; Kaf Hachaim 116:168; Kitzur SHU”A 32:9 regarding heart and food eaten by rat

[395] Pesikta Zutrasa Parshas Behalosecha on Pasuk 11:5 “We remember the squash and…”, brought in Lekach Tov and Yalkut Reuveini; See there Pirush Rashi and Even Ezra

[396] Alei Terufa [Malbim] in Eretz Chemda Deios 11; See Sefer Shemiras Haguf Vihanefesh [Lerner] 11 footnote 2

^[397] Admur Hilchos Shemiras Haguf Vinefesh 9; Pesachim 111a; Sefer Shemiras Haguf Vihanefesh [Lerner] 30-32

^[398] Admur Hilchos Shemiras Haguf Vinefesh 9; Chulin 105b

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