Net Bar Net
Hello Rabbi
I can’t understand the Net Bar Net permits in Ochlin.
The Net Bar Net permission is based on the fact that the meaty flavor is diluted when the meat comes out of the pot for chips, but when you eat chips fried in meaty oil {even if clear} you eat the first “net” – the oil!!! And you really want the oil. Although the Shulchan Arbiter ruled in Yod Pat’, section 3, that meat stew is permitted to be followed by cheese, all Sephardim followed the prohibition according to the R.A. Thank you, Rabbi.
First, you could have asked the same question not in Ochlin, when oil was boiled in a pot with meat and then French fries were made in it. Therefore, it does not seem to me to be related to NT Bar NT in Ochlin.
As for the question itself, I think that when frying, the poskim understand that you don’t eat the oil itself. The oil gives flavor to the dish but is not actually present in it.
There the flavor coming out of the pot is weakened {n bar nt}, but in the case of frying meat in oil I actually eat the first flavor - the oil
I think you didn't read what I wrote.
I read it and I don't understand how it answers.
Both the taste of the meat is weakened when it is cooked/fried in oil and the taste of the meat swallowed in the pot in which the oil was cooked. From here on, the oil itself with the flavor in it enters the chips, and according to those who permit it, it is the nit bar nit that is permitted.
If your argument is that the oil is not a flavor but a substance, this should be prohibited in both cases. I explained that these jurists probably understand that the flavor in the oil that goes into the chips is not a substance but a flavor, and therefore they permit it.
If the flavor of the oil were to enter the deaf-mute chips, it would be completely similar. Except that here the oil itself with the first flavor is clearly visible on the chips.
Fruit of the Maggids Life Style Order of the Conducts Asked with the Questioner Second Order
N”t Bar N”t In their case, it is precisely the taste of A’ that is, the dish is softened and the food is eaten, how many eat, and even if it starts with the food and then with the dish, it is nothing but the taste of A’.
Opinion in Orim, Section 13, Section 1, Section 1
(a) A faded one gives a taste. See Sha'arei Dura, Section 13, Section 1. Precisely when the first taste is in the vessel and the second taste is in the food, it is not a bar, but in eating even a thousand tastes are as important as one
Response of Rabbi Akiva Iger, 1st Edition, 167th Edition
Even according to the author's method /Yo”d/ (S. Ch. 63) a bowl of milk in the fire of meat is not accidental, because it is forbidden here, but it is not accidental to put it in the water, as the Sha'ari Dura says, if it is not swallowed in the vessel, it is not accidental to put it in the fire.
Aruch Shulchan Yoreh Deah, Section 13, Section 3
And the example of those who give a bitter taste gives a bitter taste, we did not say only when the first taste was in the vessel and the second in the food, as in the case of fish that came up in a bowl that we wrote about, but when the first taste was also in the food, we did not say that it gives a bitter taste gives a bitter taste, such as if some boiling food was placed on meat and boiled, and then the boiling fish were placed on it. The boiling food is forbidden to eat the fish in the boiling water. Thus the early scholars, the author of the Book of Offerings and the author of the Gates, ruled, 6217; 6217; [cited in P.M. 3, B.M. 7, 6217; A. and B.D.] Precisely when the first taste is in the vessel and the second in the food, the taste is weakened, but when the first taste is in the food, it is as real [ibid.] And there are those who want to dispute this [E.I. P”T] And there is no point in his words. Of course, it is, and for the reason that we wrote in the previous section, we do not say that the taste does not spread except because of its palatability, and this applies when the first taste is from the vessel and not from the food:
Rabbi Rimon… However, Rabbi Ovadia Yosef (Lechichot Olam 7, page 1) follows in principle the methods that are lenient, and so does the Shach who leniently (as we saw above) the law of gifting even if there are a few meaty leftovers (although they are not invalid in the Sixty), and if so, perhaps we should also leniently treat our case even though there is a little meaty taste in the chips. But I heard on behalf of Rabbi Ovadia Yosef that he did not leniently treat our case in fact, since the oil is visible on the chips, and the law of oil is the same as that of a meat stew, and therefore one should not eat milk after eating the chips.
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