Overnight Peeled Eggs
1. Overnight peeled eggs might actually be permitted according to several authorities, as Rashi when explaining the prohibition omits eggs from the criteria. Rashi did not have the word “eggs” in his edition and accordingly eggs that were left overnight would not be prohibited. Harav Yaakov Breisch zt”l (Chelkas Yaakov Y.D. 39) also writes (albeit hesitantly) that Rashi would permit eggs that were left overnight and that this is also the opinion of the Tashbetz. Indeed, the Ben Ish Chai writes that “one should not eat peeled onions and garlic that were left overnight.” He clearly omits eggs from the prohibition. Perhaps he is following the view of Rashi who did not have the word “eggs” in his edition of the Gemara.
2. However, almost all of the later authorities include eggs in the prohibition and therefore one should act stringently.
3. The Darkei Teshuva (116:74) cites the Seforim Yad Meir and Degel Efraim who maintain that only cooked eggs are dangerous. Shelled raw eggs that were left overnight are permitted.
4. The Beis Shlomo (cited by Darkei Teshuva ibid.) and Kaf Hachaim (O.C. 504:1), however, maintain that the prohibition applies only to raw eggs and not to cooked eggs.
[Harav Ovadia Yosef zt”l (Yabia Omer Y.D. 2:8) notes that the Maharam M’Rutenberg implies that there is danger on cooked eggs.]
Harav Ovadia suggests that according to the view of the Beis Shlomo and Kaf Hachaim dried onion would be permitted since they are dried with heat which provides a minimal cooking as well.
5. The Tzitz Eliezer (18:46) cites both opinions and writes that in essence there is legitimate basis to eat both raw and cooked eggs and that one should not rebuke those who act leniently. He explains that since many poskim feel that this entire prohibition no longer applies (as we explained in Part 1) coupled with the fact that there are authorities who permit cooked eggs and authorities who permit raw eggs, one always has legitimate basis to rule leniently. Contrastingly, Harav Yisroel Belsky shlit”a (Shulchan Halevi page 211) maintains that we should assume that the halacha applies to both cooked and raw eggs.
Food Mixed With Other Ingredients
6. The Smak (171) writes that the reason why many eat garlic that was left overnight is that “since there is bread mixed with the garlic there poses no danger.” Indeed, many other poskim, including Zivchei Tzedek, Ben Ish Chai and Kaf Hachaim, rule that if the egg etc. is mixed with other ingredients before they are left overnight there is no concern. The Chazon Ish (Shemiras Haguv V’Nefesh page 25) also ruled in accordance with the Smak. Based upon these poskim many eat salads with onions even if the salad was made the day before.
7. The Chazon Ish and Harav Ovadia Hadaya zt”l both permit a fried egg that was left overnight since the egg has oil mixed in with it. (Orchos Rabbeinu page 209 and Yaskil Avdi 7:44. See however Harav Moshe Shternbuch shlit”a in Teshuvos V’Hanhagos 4:186 for a dissenting view.)
8. The Tzitz Eliezer cites the Sefer Mataamim that a way to fix garlic etc. that was left overnight is by adding salt. The Tzitz Eliezer deduces that adding salt would permit the food even if the salt was added the next day (after the food was left overnight). However, the Sefer Beis Shlomo implies that adding other ingredients only suffices if they were added before the night.
9. The Klausenberger Rebbe zt”l rules that one may not use eggs, garlic or onions as the other ingredient in the mixture. Rabbi David Cohen (Daf Hakashrus ibid.) writes, “Rav Belsky also agreed that eggs, onion or garlic could not serve as the ‘other ingredient.’”
10. Most poskim do not write any criteria as to how much of the other ingredient must be added to allow the food. It would seem that any amount would suffice. However, the following poskim offer specific amounts:
Harav Moshe Shternbuch shlit”a (Teshuvos V’Hanhagos 3:256) writes that the common custom in Israel is to be lenient if the salt or sugar is at least 2% of the mixture. Rav Moshe Sternbuch himself is only lenient l’chatchila if the color is changed by the mixture.
The Klausenberger Rebbe zt”l, in his Sefer Divrei Yetziv (Y.D. 31:14), maintains that one may only rely on this if the taste is actually changed by adding the salt or sugar.
Rabbi David Cohen (Daf Hakashrus ibid.) writes, “Rav Belsky felt the OU should follow Divrei Yetziv that there must be some threshold at which point the ‘other ingredient’ is insignificant and does not protect the peeled egg, but not with the suggestion that the criteria is nisenas ta’am (affecting the taste). Rather, as long as the other ingredient had some effect on the egg it would be significant enough to not be ‘batel.’ Thus, it would be sufficient if the other ingredient acted as a preservative or balanced the pH (acidity level) in the egg.”
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