If a drop of milk fell into my cholent but is bateil b'rov, if I decide that I don't want rely on bitul and would rather give up eating the cholent, would you say that this is a pious act, comparable, for example, to the gemara's derasha (Chulin 44) about Yechezkel that שלא אכלתי מבהמה שהורה בה חכם, or is it sheer foolishness?
The Minchas Chinuch writes (mitzvah 78) that if rov of beis din decided something is permissible, e.g. beis din decided that a certain cut of meat is not cheilev and may be eaten, if a person wants to be machmir on himself and not rely on that rov, that is a violation of the mitzvah of acharei rabin l'hatos.
By that same token, would you also say that if the cholent is permissible based on bitul b'rov, which is learned from acharie rabim (Rashi B.M. 53 d"h d'oraysa שהמעורב מן התורה בטל ברוב דכתיב (שמות כג) אחרי רבים להטות,) choosing to deliberately not rely on rov and not eat it is also a violation of the mitzvah of acharei rabim l'hatos?
Doesn't sound right, does it?
You need shishim for your example. Which is a din in basar be chalav, not acharei rabim. (Depends how much meat there is. The beans, barley and potatoes also count for the shishim.)
ReplyDeleteA better example is if one piece of treif meat got mixed up with 2 pieces of kosher meat. Some rishonim say you can eat all three; others say you have to throw one away.
IIRC, the Ritva says that if the Beis Din ha Gadol paskens a certain way, and a chacham is convinced they are wrong, he can and should be personally machmir, but not pasken that way for others.
2 deos in piskay teshuva end of siman 116
ReplyDeleteand the Mahrsham V:56, end of teshuva: https://hebrewbooks.org/pdfpager.aspx?req=1528&st=&pgnum=297
ReplyDeleteand in a different neck of the woods, it is known that among the Chasidic leaders, specifically the Bnei Yissoschor, some would davka eat a taaroves after bittul, in that היפוך הרע לטוב is greater than טוב מעיקרו. Example:
בני יששכר מאמרי חודש אדר מאמר - ב שקל הקודש, דרוש ז
על כן לדעתי הצעירה אין זה מדרך החסידות מה שכמה אנשים נוהגים סלסול בעצמם שלא לאכול משום מאכל שהיה עליו שאלת חכם הגם שהוא דבר פשוט ומבואר דינו להיתר כגון על ידי תערובות בששים וכיוצא, כי לדעתי אדרבא מצוה הוא, יאכלו ענוים וישבעו, כי הוא נסיבה מאת י"הש שישוב האיסור להיתר ויתברר על ידי אכילת ישראל, ומה שאמרו רז"ל [חולין מד ב] לא אכלתי מבהמה שהורה בה חכם, היינו דוקא במלתא דתליא בסברא.