יורה דעה ק״יYoreh De'ah 110

Se’if 1א׳

דָּבָר חָשׁוּב אוֹסֵר בְּמִינוֹ בְּכָל שֶׁהוּא, וְהֵם ז' דְּבָרִים, וְאֵלּוּ הֵם: אֱגוֹזֵי פֶּרֶךְ וְרִמּוֹנֵי בָּדָן וְחָבִיוֹת סְתוּמוֹת וְחָלְפוֹת תְּרָדִין וְקִלְחֵי כְּרוּב וּדְלַעַת יְוָנִית וְכִכָּרוֹת שֶׁל בַּעַל הַבַּיִת. וְכֵן בַּעֲלֵי חַיִּים חֲשׁוּבִים הֵם וְאֵינָם בְּטֵלִים. אֲבָל שְׁאָר דְּבָרִים, אַף עַל פִּי שֶׁדַּרְכָּן לִמְנוֹת, הֲרֵי אֵלּוּ עוֹלִים בְּשִׁעוּרָן. הַגָּה: וְיֵשׁ אוֹמְרִים דְּכָל דָּבָר שֶׁבְּמִנְיָן, דְּהַיְנוּ שֶׁדַּרְכּוֹ לִמְנוֹתוֹ תָּמִיד, אֵינוֹ בָּטֵל (טוּר בְּשֵׁם ר"י וּבֵית יוֹסֵף). וְכֵן נוֹהֲגִין. הָא דְּדָבָר חָשׁוּב אֵינוֹ בָּטִיל, אֵינוֹ אֶלָּא מִדְּרַבָּנָן וְאַזְלִינָן בִּסְפֵקוֹ לְקֻלָּא. (אָרֹךְ כְּלָל כ"ה וְהָרַמְבַּ"ם פט"ז דְּמַאֲכָלוֹת אֲסוּרוֹת וְתוֹסָפוֹת דִּזְבָחִים סוֹף דַּף ע"ג וַאֲגֻדָּה שָׁם וְרֹא"שׁ פֶּרֶק ג"ה וְרַשְׁבָּ"א בת"ה ונ"י פ' הֶעָרֵל וְעוֹד הַרְבֵּה פּוֹסְקִים כְּמוֹ שֶׁיִּתְבָּאֵר בְּסי' זֶה בְּכַמָּה דּוּכְתֵי). כָּל דָּבָר שֶׁהוּא חָשׁוּב אֵצֶל בְּנֵי מָקוֹם מֵהַמְּקוֹמוֹת, כְּגוֹן אֱגוֹזֵי פֶרֶךְ וְרִמּוֹנֵי בָּדָן בְּאֶרֶץ יִשְׂרָאֵל בְּאוֹתָם הַזְּמַנִּים, הוּא אוֹסֵר בְּכָל שֶׁהוּא, לְפִי חֲשִׁיבוּתוֹ בְּאוֹתוֹ מָקוֹם וּבְאוֹתוֹ זְמַן, וְלֹא הֻזְכְּרוּ אֵלּוּ, אֶלָּא לְפִי שֶׁהֵן אוֹסְרִים בְּכָל שֶׁהֵן בְּכָל מָקוֹם. וְהוּא הַדִּין בְּכָל כַּיּוֹצֵא בָהֶן, בִּשְׁאָר מְקוֹמוֹת.

A thing of importance renders forbidden, in its own kind, in any amount at all; and they are seven things, and these are they: Perekh nuts, and pomegranates of Badan, and sealed barrels, and beet-tops, and cabbage stalks, and the Greek gourd, and loaves of a householder. And likewise living creatures are of importance and are not nullified. But other things, even though it is their way to be counted, these are nullified in their prescribed measure. Hagah [Rema]: And there are those who say that anything that goes by number — that is, whose way it is to be counted always — is not nullified (Tur in the name of the Ri, and Beit Yosef). And so is the practice. This, that a thing of importance is not nullified, is only from the Rabbis, and a doubt in it is resolved leniently. (Issur v'Heter haAroch, klal 25, and the Rambam, chapter 16 of the Laws of Forbidden Foods, and the Tosafot on Zevachim, end of folio 73, and Agudah there, and the Rosh, chapter "Gid ha-nasheh", and the Rashba in Torat haBayit, and Nimukei Yosef, chapter "The uncircumcised man", and many other poskim, as will be explained in this siman in several places.) Anything that is of importance among the people of one of the places — such as Perekh nuts and pomegranates of Badan in the Land of Israel in those times — renders forbidden in any amount at all, according to its importance in that place and in that time; and these were mentioned only because they render forbidden in any amount at all in every place. And the same law applies to all that is like them, in the other places.

Se’if 2ב׳

בַּעֲלֵי חַיִּים שֶׁנִּתְעָרְבוּ בַּאֲחֵרִים, וְנִשְׁחֲטוּ, בָּטֵל חֲשִׁיבוּתָן וּבְטֵלִין; וְהוּא שֶׁנִּשְׁחֲטוּ בְּשׁוֹגֵג. וְדַוְקָא בַּעֲלֵי חַיִּים קְטַנִּים, שֶׁאֵינָם רְאוּיִם לְהִתְכַּבֵּד לְאַחַר שְׁחִיטָתָן (אָרֹךְ כ' כה).

Living creatures that became mixed with others and were slaughtered — their importance is annulled and they are nullified; and that is where they were slaughtered unwittingly. And this is specifically with small living creatures, which are not fit to be set before guests with honour after their slaughter (Issur v'Heter haAroch, klal 25).

Se’if 3ג׳

ט' חֲנֻיּוֹת מוֹכְרוֹת בְּשַׂר שְׁחוּטָה, וְאַחַת מוֹכֶרֶת בְּשַׂר נְבֵלָה, לָקַח מֵאַחַת מֵהֶן וְאֵין יָדוּעַ מֵאֵיזֶה מֵהֶן לָקַח, הֲרֵי זֶה אָסוּר, שֶׁכָּל קָבוּעַ כְּמֶחֱצָה עַל מֶחֱצָה דָּמִי. אֲבָל בָּשָׂר הַנִּמְצָא בַּשּׁוּק, אוֹ בְּיַד עוֹבֵד כּוֹכָבִים, מֻתָּר, כֵּיוָן שֶׁרֹב הַחֲנֻיּוֹת מוֹכְרוֹת בְּשַׂר שְׁחוּטָה, דְּכָל דְּפָרִישׁ מֵרֻבָּא פָּרִישׁ. זֶהוּ דִּין תּוֹרָה, אֲבָל חֲכָמִים אֲסָרוּהוּ, אַף עַל פִּי שֶׁכָּל הַשּׁוֹחֲטִים וְכָל הַמּוֹכְרִים יִשְׂרָאֵל. הַגָּה: וְעַיֵּן לְעֵיל סִימָן ס"ג. וְהָא דְּאָמְרִינַן כָּל דְּפָרִישׁ מֵרֻבָּא פָּרִישׁ, הַיְנוּ שֶׁלֹּא פֵּרַשׁ לְפָנֵינוּ, אֲבָל אִם פֵּרַשׁ לְפָנֵינוּ אוֹ שֶׁרוֹאֶה כְּשֶׁהַעוֹבֵד כּוֹכָבִים לְקָחוֹ, הָוֵי כְּאִלּוּ לְקָחוֹ מִשָּׁם בְּיָדוֹ (טוּר בְּשֵׁם רַשְׁבָּ"א וְתוס' פֶּרֶק ג"ה דַּף צ"ה וְרַ"ן שָׁם וְהג"א בְּשֵׁם ר"י וְתוס' וַאֲגֻדָּה פ' הַתַּעֲרוֹבוֹת וְרֹא"שׁ בִּתְשׁוּבָה כְּלָל כ' סִימָן י"ז וּסְמַ"ג סוֹף דַּף נ"ב וּסְמַ"ק סִימָן רי"ד וְש"ד סִימָן מ"ו וְר' יְרוּחָם נט"ו והמ"מ פ"ה מהמ"א בְּשֵׁם הַמְפָרְשִׁים).

Nine shops sell properly slaughtered meat, and one sells the meat of carrion (nevelah — an animal that died without valid slaughter); he took from one of them and it is not known from which of them he took — this is forbidden, for anything that is fixed in its place is regarded as half and half. But meat that is found in the market, or in the hand of an idolater (oved kokhavim — the standing term for a gentile), is permitted, since the greater part of the shops sell properly slaughtered meat, for whatever separates, separates from the majority. This is the law of the Torah; but the Sages forbade it, even though all who slaughter and all who sell are Israelites. Hagah [Rema]: And see above, siman 63. And this, that we say that whatever separates, separates from the majority — that is where it did not separate before us; but if it separated before us, or where he sees the idolater take it, it is as though he had taken it from there with his own hand (Tur in the name of the Rashba, and the Tosafot, chapter "Gid ha-nasheh", folio 95, and the Ran there, and Hagahot Asheri in the name of the Ri and the Tosafot, and Agudah, chapter "The mixtures", and the Rosh in a responsum, klal 20, siman 17, and Semag, end of folio 52, and Semak, siman 214, and Shaarei Dura, siman 46, and Rabbeinu Yerucham, netiv 15, and the Maggid Mishneh, chapter 5 of the Laws of Forbidden Foods, in the name of the commentators).