יורה דעה ק״דYoreh De'ah 104

Se’if 1א׳

עַכְבְּרָא דְּדַבְּרָא נוֹתֵן טַעַם לְשֶׁבַח הוּא, שֶׁהֲרֵי עוֹלֶה עַל שֻׁלְחַן מְלָכִים. אֲבָל עַכְבְּרָא דְּמָתָא, מְסַפְּקָא לָן אִם מַשְׁבִּיחַ בְּשֵׁכָר וְחֹמֶץ, אוֹ אִם הוּא פּוֹגֵם. וּלְפִיכָךְ, אִם נָפַל לְשֵׁכָר אוֹ לְחֹמֶץ, בְּצוֹנֵן, וְהֵסִירוֹ שָׁלֵם, אִם לֹא שָׁהָה בְּתוֹכוֹ מֵעֵת לְעֵת, מֻתָּר. אֲבָל אִם הָיָה רוֹתֵחַ, אוֹ אֲפִלּוּ צוֹנֵן וְשָׁהָה בְּתוֹכוֹ מֵעֵת לְעֵת, בֵּין שֶׁהֵסִירוֹ שָׁלֵם, בֵּין שֶׁנֶּחְתַּךְ לַחֲתִיכוֹת דַּקּוֹת וְיָכוֹל לְסַנְּנוֹ בְּמִסְנֶנֶת בְּעִנְיָן שֶׁלֹּא יִשָּׁאֵר מִמֶּנּוּ בְּתוֹכוֹ כְּלוּם, בֵּין שֶׁנִּמּוֹחַ בְּתוֹכוֹ לְגַמְרֵי וְנַעֲשָׂה כֻּלּוֹ מַשְׁקֶה וְלֹא נִשְׁתַּיֵּר מִמֶּנּוּ שׁוּם מַמָּשׁוּת, נִתָּר עַל יְדֵי שֶׁיְּהֵא שִׁשִּׁים בַּהֵתֶּר כְּנֶגֶד הָעַכְבָּר. וְאִם נֶחְתַּךְ לַחֲתִיכוֹת דַּקּוֹת, וְהוּא בְּעִנְיָן שֶׁאֵינוֹ יָכוֹל לְסַנְּנוֹ כְּגוֹן שֶׁנִּתְעָרֵב הַשֵּׁכָר אוֹ הַחֹמֶץ בְּמַאֲכָל עָב, הַכֹּל אָסוּר וְאֵין שָׁם בִּטּוּל, דְּחַיְשִינָן שֶׁמָּא יִפְגַּע בְּמַמָּשׁוֹ שֶׁל אִסוּר וְלֹא יַרְגִּישׁ. הַגָּה: וְדַוְקָא בְּשֶׁרֶץ יֵשׁ לָחוּשׁ אִם נִשְׁאַר שָׁם שֶׁלֹּא יוּכַל לְהוֹצִיאוֹ, אֲבָל בִּשְׁאָר אִסּוּרִין אֵין לָחוּשׁ (כָּךְ מַשְׁמָע בְּאָרֹךְ כְּלָל ל"ב).

A field mouse is one that imparts taste for the better, since it comes up upon the table of kings. But as for a town mouse, we are in doubt whether it improves in beer and in vinegar, or whether it impairs. Therefore, if it fell into beer or into vinegar when they were cold, and he removed it whole: if it did not remain within for twenty-four hours, it is permitted. But if it was boiling, or even cold and it remained within for twenty-four hours — whether he removed it whole, or whether it was cut into fine pieces and he is able to strain it in a strainer in such a way that nothing of it remains within, or whether it dissolved within entirely and the whole of it became liquid and no substance of it was left over — it becomes permitted by there being sixty of permitted food against the mouse. And if it was cut into fine pieces and it is in such a way that he cannot strain it, as where the beer or the vinegar was mixed into a thick food, the whole is forbidden and there is no nullification there, for we are concerned lest he meet with the substance of the forbidden food and not notice it. Hagah [Rema]: And it is only in the case of a creeping thing that there is ground for concern, if it remained there and he cannot bring it out; but in the rest of the prohibitions there is no ground for concern (so it is implied in the Issur v'Heter haAroch, klal 32).

Se’if 2ב׳

אִם נָפַל לְיַיִן וְשֶׁמֶן אוֹ לִשְׁאָר מַשְׁקִין, פּוֹגֵם בְּוַדַּאי וְאֵין צָרִיךְ ס' לְבַטֵּל פְּלִיטָתוֹ. הַגָּה: וּלְפִי זֶה, אִם נָפַל לְשֻׁמָּן נָמֵי דִּינָא הָכֵי. וְיֵשׁ מַחֲמִירִין בְּשֻׁמָּן וַאֲפִלּוּ אִם הוּא קָשֶׁה לְפָנֵינוּ, אִם שָׁפְכוּ מִדֵּי יוֹם וָיוֹם שֻׁמָּן בַּקְּדֵרָה וְיֵשׁ לְסַפֵּק שֶׁמָּא הָעַכְבָּר הָיָה שָׁם כְּשֶׁעֵרוּ עָלָיו שֻׁמָּן רוֹתֵחַ, הַכֹּל אָסוּר, אֲפִלּוּ יֵשׁ ס' בַּשֻּׁמָּן נֶגֶד כָּל הָעַכְבָּר; וְאִם לֹא עֵרוּ עָלָיו, אוֹ שֶׁעֵרוּ עָלָיו וְיָדוּעַ שֶׁלֹּא הָיָה שָׁם הָעַכְבָּר כְּשֶׁעֵרוּ עָלָיו, וְהַשֻּׁמָּן בָּא לְפָנֵינוּ כְּשֶׁהוּא קָשֶׁה (תְּשׁוּבַת הָרֹא"שׁ וְהַגָּהַת מַיְמוֹנִי פט"ו וְהַגָּהוֹת מָרְדְּכַי דְּחֻלִּין וּבְהַגָּהַת ש"ד וּבְאָרֹךְ) וְכֵן נִמְצָא הָעַכְבָּר עָלָיו, סָגֵי לֵיהּ בִּנְטִילַת מָקוֹם וְלֹא מַחְזְקִינָן אִסּוּר שֶׁמָּא הָיָה הַשֻּׁמָּן רַךְ כְּשֶׁנָּפַל שָׁם וְכָבוּשׁ הָוֵי כִּמְבֻשָּׁל, דְּמֻתָּר מִכֹּחַ סְפֵק סְפֵיקָא, סָפֵק נָפַל שָׁם כְּשֶׁהָיָה קָשֶׁה, וְאִם תִּמְצָא לוֹמַר כְּשֶׁהָיָה רַךְ, שֶׁמָּא נִתְקַשָּׁה קֹדֶם שִׁעוּר כְּבִישָׁה. וּבְמָקוֹם שֶׁהַשֻּׁמָּן מָאוּס לֶאֱכֹל, אָסוּר לְהַדְלִיקוֹ גַּם כֵּן בְּבֵית הַכְּנֶסֶת, מִשּׁוּם הַקְרִיבֵהוּ נָא לְפֶחָתֶךָ (מַלְאָכִי א, ח) (ר"ן בְּשֵׁם גָּאוֹן וְרַשְׁבָּ"א פג"ה וְר' יְרוּחָם ואו"ה בְּשֵׁם מָרְדְּכַי פג"ה וְהַמְחַבֵּר בא"ח סי' קנ"ד סי"ב) וּבִמְקוֹם הֶפְסֵד גָּדוֹל יֵשׁ לִסְמֹךְ אַדִּבְרֵי הַמְקִלִּין.

If it fell into wine or oil or into the rest of the liquids, it certainly impairs, and sixty is not required to nullify what it exudes. Hagah [Rema]: And accordingly, if it fell into permitted fat, the law is likewise so. And there are those who are stringent in the case of permitted fat: even if it is hard before us, if they poured fat into the pot day by day and there is ground to doubt lest the mouse was there when they poured boiling fat upon it, the whole is forbidden, even if there is sixty in the fat against the whole mouse. And if they did not pour upon it, or they poured upon it and it is known that the mouse was not there when they poured upon it, and the fat came before us when it was hard (a responsum of the Rosh, and Hagahot Maimoni, chapter 15, and Hagahot Mordechai of Chullin, and in the Hagahat Shaarei Dura, and in the Issur v'Heter haAroch), and so too where the mouse was found upon it — the removal of the place suffices for it, and we do not establish a prohibition to say that perhaps the fat was soft when it fell there and pickling is as cooking; for it is permitted on the strength of a double doubt: a doubt, perhaps it fell there when it was hard; and if you should say that it was when it was soft, perhaps it hardened before the measure of pickling. And in a place where the fat is loathsome to eat, it is forbidden to light it also in the synagogue, on account of "Offer it now unto your governor" (Malachi 1:8) (Ran in the name of a Gaon, and Rashba, chapter "Gid ha-nasheh", and Rabbeinu Yerucham, and the Issur v'Heter haAroch in the name of Mordechai, chapter "Gid ha-nasheh", and the author in Orach Chayim, siman 154, se'if 12); and in a case of great loss there is ground to rely upon the words of those who are lenient.

Se’if 3ג׳

דְּבָרִים הַמְּאוּסִים, שֶׁנַּפְשׁוֹ שֶׁל אָדָם קָצָה בָּהֶם, כִּנְמָלִים וּזְבוּבִים וְיַתּוּשִׁים שֶׁכָּל אָדָם בּוֹדֵל מֵהֶם לְמִאוּסָן, אֲפִלּוּ נִתְעָרְבוּ בְּתַבְשִׁיל וְנִמְחָה גּוּפָן לְתוֹכוֹ, אִם הַהֶתֵּר רָבֶה עָלָיו, מֻתָּרִים. וּמִכָּל מָקוֹם כָּל שֶׁאֶפְשָׁר לִבְדֹּק וּלְהַעֲבִיר בְּמִסְנֶנֶת, בּוֹדֵק וּמְסַנֵּן. מִיהוּ בַּחֲלָא וְשִׁכְרָא, יֵשׁ לָחוּשׁ כְּמוֹ בְּעַכְבָּר. (בֵּית יוֹסֵף לְדַעַת הָרַשְׁבָּ"א).

Loathsome things, from which a man's soul turns in disgust — such as ants and flies and gnats, from which every man keeps apart because of their loathsomeness — even if they were mixed into a cooked dish and their bodies dissolved into it, if the permitted food is greater than it, they are permitted. And in any case, wherever it is possible to examine and to pass it through a strainer, he examines and strains. However, in vinegar and in beer there is ground for concern, as in the case of the mouse. (Beit Yosef, according to the opinion of the Rashba.)