Koshering a Kitchen - Revision history

Bchernigoff: Edited grammar

2024-08-25T01:10:40Z

Edited grammar

← Older revision		Revision as of 01:10, 25 August 2024
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	==Frying Pan==		==Frying Pan==

	#A frying pan that became non-kosher can only be koshered with libun chamur.<ref>The Rosh (Pesachim Kol Shaah 7) records a dispute between the Ravyah and his grandfather the Raavan whether a frying pan needs libun. The Raavan held it needed libun ~~and is~~ comparable to baking ~~but~~ the Ravyah held it needed hagalah ~~and is comparabale~~ to cooking. The Rosh comments that he agrees with the Ravyah since the oil ~~serves to intervene between the food and the~~ pot. The Shulchan Aruch YD 121:4 is strict like the Raavan.</ref>		#A frying pan that became non-kosher can only be koshered with libun chamur.<ref>The Rosh (Pesachim Kol Shaah 7) records a dispute between the Ravyah and his grandfather the Raavan whether a frying pan needs libun. The Raavan held it needed libun as it's comparable to baking. On the other hand, the Ravyah held it needed hagalah as it's comparable to cooking. The Rosh comments that he agrees with the Ravyah since the food is cooked in a liquid medium (oil) in a pot. The Shulchan Aruch YD 121:4 is strict like the Raavan.</ref>
	#A frying pan that was used for chametz can be koshered for pesach with libun kal or hagalah.<ref>Shulchan Aruch YD 121:4 writes that even though for other isurim a frying pan needs libun chamur, for koshering ~~from chametz to~~ pesach it only needs hagalah. The Biur Hagra YD 121:9 explains that the Shulchan Aruch really holds like the Rosh that a frying pan only needs hagalah, ~~however in general we're~~ strict to require libun chamur. ~~Yet~~, ~~for pesach~~ since ~~anyway~~ some hold that chametz is hetera baala and ~~certainly~~ hagalah ~~is sufficient for this case~~ we can ~~rely upon that opinion~~. Yabia Omer YD 10:58:18 and Yalkut Yosef YD 121:3 agree. </ref> See [[Kashering_the_Kitchen_for_Pesach#Pans]] for Ashkenazic minhag and fuller discussion.		#A frying pan that was used for chametz can be koshered for pesach with libun kal or hagalah.<ref>Shulchan Aruch YD 121:4 writes that even though for other isurim a frying pan needs libun chamur, for koshering for pesach it only needs hagalah. The Biur Hagra YD 121:9 explains that the Shulchan Aruch really holds like the Rosh that a frying pan only needs hagalah, but is strict to generally require libun chamur. When it comes to pesach, since there are some who hold that chametz is hetera baala and would only need hagalah, we can suffice with hagalah. Yabia Omer YD 10:58:18 and Yalkut Yosef YD 121:3 agree. </ref> See [[Kashering_the_Kitchen_for_Pesach#Pans]] for Ashkenazic minhag and fuller discussion.
	# A frying pan that is milk and one wants to make it parve or ~~the opposite~~, one can kosher it with hagalah or libun kal.<ref>The Shulchan Aruch YD 121:4 writes that one can kosher a frying pan from meat to milk or parve with hagalah since absorbing meat or milk are permitted and since it is hetera baala (a permitted absorption) it can be removed with hagalah (Avoda Zara 75a). The Shach YD 121:8 quotes the Rama Mpano 96 who says that a frying pan used for non-kosher needs libun since the non-kosher came in contact with the frying pan itself unlike chametz which is cooked in the frying pan with a non-chametz liquid such as water or oil. The Shach concludes that the Rama Mpano implies that if one used a frying pan for milk or meat it would need libun to be koshered. However, Rabbi Akiva Eiger 121:1 asks that either way milk and meat separately are permitted and as such should never require libun. Chelkat Binyamin 121:4 s.v. linyan explains that in fact the Rama Mpano never said that a meat or milk pan needed libun. He only meant a frying pan that was used for meat and milk needs libun. He adds that this could also be the intent of the Shach.</ref> However, if it is used for meat and milk it needs to be koshered with libun.<ref>Shulchan Aruch YD 121:4, Shach 121:8. See Shulchan Aruch Harav 451:13 and 25 who implies that even if a pot is used for meat and milk within 24 hours it can still be koshered with hagalah since meat and milk is called hetera baala. However, this seems to be at odds with the rishonim. Divrei Shalom 451:98 on Shulchan Aruch Harav and Maharsham 2:42 understand Shulchan Aruch Harav as only discussing liquid milk after meat. In that case hagalah is sufficient because the milk entered as a liquid~~, but~~ if the meat and milk were both solids ~~entering with heat~~ the pot would require libun. Also, Isur Veheter 58:23 writes explicitly that a meat pot which a drop of milk made it non-kosher needs libun. </ref>		# A frying pan that is milk and one wants to make it parve, or if one wants to make a meat frying pan parve, one can kosher it with hagalah or libun kal.<ref>The Shulchan Aruch YD 121:4 writes that one can kosher a frying pan from meat to milk or parve with hagalah since absorbing meat or milk are permitted and since it is hetera baala (a permitted absorption) it can be removed with hagalah (Avoda Zara 75a). The Shach YD 121:8 quotes the Rama Mpano 96 who says that a frying pan used for non-kosher needs libun, since the non-kosher came in contact with the frying pan itself unlike chametz which is cooked in the frying pan with a non-chametz liquid such as water or oil. The Shach concludes that the Rama Mpano implies that if one used a frying pan for milk or meat, it would need libun to be koshered. However, Rabbi Akiva Eiger 121:1 asks that either way milk and meat separately are permitted and as such should never require libun. Chelkat Binyamin 121:4 s.v. linyan explains that in fact the Rama Mpano never said that a meat or milk pan needed libun. He only meant a frying pan that was used for meat and milk needs libun. He adds that this could also be the intent of the Shach.</ref> However, if it was used for meat and milk, it needs to be koshered with libun.<ref>Shulchan Aruch YD 121:4, Shach 121:8. See Shulchan Aruch Harav 451:13 and 25 who implies that even if a pot is used for meat and milk within 24 hours, it can still be koshered with hagalah since meat and milk is called hetera baala. However, this seems to be at odds with the rishonim. Divrei Shalom 451:98 on Shulchan Aruch Harav and Maharsham 2:42 understand Shulchan Aruch Harav as only discussing liquid milk after meat. In that case hagalah is sufficient because the milk entered as a liquid. But if the meat and milk were both solids, then the pot would require libun. Also, Isur Veheter 58:23 writes explicitly that a meat pot which a drop of milk made non-kosher needs libun. </ref>
	# If it is used for meat and 24 hours later is used for milk it can be koshered with hagalah or libun kal. The opposite is true of the opposite (unless it is used for a sharp food - [[Dvar Charif]]).<ref>Chatom Sofer YD 110 cited by Pitchei Teshuva 121:7</ref>		# If it is used for meat and 24 hours later is used for milk it can be koshered with hagalah or libun kal. The opposite is true of the opposite (unless it is used for a sharp food - [[Dvar Charif]]).<ref>Chatom Sofer YD 110 cited by Pitchei Teshuva 121:7</ref>

	==Not Switching Between Meat and Milk==		==Not Switching Between Meat and Milk==

	#The Ashkenazic minhag is not to switch over utensils from meat to milk except before Pesach when one is koshering the utensils for Pesach anyway.<ref>Magen Avraham 509:11 writes that the minhag is not to switch over utensils from meat to milk since one might come to make a mistake and forget whether currently ~~it is~~ meat or ~~meat~~. Pri Megadim E"A 509:11 seems to say that the minhag is to make a utensil non-kosher so that it needs to be koshered and then switch it over from meat to milk. Pri Megadim E"A 451:30 writes that when koshering utensils for Pesach it is permitted to switch them over from meat to milk. Chatom Sofer YD 110 (cited by Pitchei Teshuva YD 121:7), Badei Hashulchan 89:112, and [https://www.yutorah.org/sidebar/lecturedata/871104/Basic-Kitchen-Kashrut-for-Young-Couples Rav Schachter (Kashrut for Young Couples, min 23)] agree. However, the Aruch Hashulchan 89:17 argues with the Magen Avraham that we can't invent gezerot nowadays and there's no issue to ~~kosher~~ from meat to milk.</ref> Sephardim never had this practice.<ref>Kaf Hachaim 509:45, Yabia Omer YD 3:4</ref>		#The Ashkenazic minhag is not to switch over utensils from meat to milk except before Pesach when one is koshering the utensils for Pesach anyway.<ref>Magen Avraham 509:11 writes that the minhag is not to switch over utensils from meat to milk since one might come to make a mistake and forget whether it's currently meat or milk. Pri Megadim E"A 509:11 seems to say that the minhag is to make a utensil non-kosher so that it needs to be koshered, and then switch it over from meat to milk. Pri Megadim E"A 451:30 writes that when koshering utensils for Pesach, it is permitted to switch them over from meat to milk. Chatom Sofer YD 110 (cited by Pitchei Teshuva YD 121:7), Badei Hashulchan 89:112, and [https://www.yutorah.org/sidebar/lecturedata/871104/Basic-Kitchen-Kashrut-for-Young-Couples Rav Schachter (Kashrut for Young Couples, min 23)] agree. However, the Aruch Hashulchan 89:17 argues with the Magen Avraham that we can't invent gezerot nowadays, and there's no issue to switch utensils from meat to milk.</ref> Sephardim never had this practice.<ref>Kaf Hachaim 509:45, Yabia Omer YD 3:4</ref>
	#Some say that it is permitted to kosher a utensil that used to be Parve and now became dairy or meat to become parve again.<ref>Maharsham (responsa 2:241) explains that there was never a minhag in such a case to be strict not to change it over and also there's other factors to be lenient. Badei Hashulchan 89:4 s.v. shnei questions this maharsham.</ref>		#Some say that it is permitted to kosher a utensil that used to be Parve and now became dairy or meat to become parve again.<ref>Maharsham (responsa 2:241) explains that there was never a minhag in such a case to be strict not to change it over and also there's other factors to be lenient. Badei Hashulchan 89:4 s.v. shnei questions this maharsham.</ref>
	#It is permitted to switch over utensils after 12 months have passed.<ref>Badei Hashulchan 89:4 s.v. shnei citing Maharsham 2:241</ref>		#It is permitted to switch over utensils after 12 months have passed.<ref>Badei Hashulchan 89:4 s.v. shnei citing Maharsham 2:241</ref>
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	==Glass==		==Glass==
	#According to Ashkenazim, glass can not be kashered for Pesach. For other prohibitions such as meat and milk it is a dispute whether it does not absorb anything, does absorb and can be kashered, or can not be kashered.<ref>[https://www.koltorah.org/halachah/kashering-glass-part-ii-by-rabbi-chaim-jachter Rabbi Jachter] quotes Rav Schachter holds that glass can be kashered three times, Yachava Daat 1:6, Sereidei Esh 2:36, and Minchat Yitzchak 1:86 hold that glass can absorb but can be kashered, while Shevet Halevi 1:43 holds that glass can not be kashered even for other prohibitions. </ref>		#According to Ashkenazim, glass can not be kashered for Pesach. For other prohibitions ,such as meat and milk, it is a dispute whether it does not absorb anything, does absorb and can be kashered, or does absorb but can not be kashered.<ref>[https://www.koltorah.org/halachah/kashering-glass-part-ii-by-rabbi-chaim-jachter Rabbi Jachter] quotes Rav Schachter who holds that glass can be kashered three times, Yachava Daat 1:6, Sereidei Esh 2:36, and Minchat Yitzchak 1:86 hold that glass can absorb but can be kashered, while Shevet Halevi 1:43 holds that glass can not be kashered even for other prohibitions. </ref>
	#According to most Sephardim, glass utensils don't absorb any taste and ~~therefore,~~ do not become non-kosher, ~~between~~ meat and milk or chametz ~~and~~ pesach. However, the common practice is to have two sets of dishes, one for milk and one for meat.<ref>Rabbi Mansour on [http://www.dailyhalacha.com/m/halacha.aspx?id=855 dailyhalacha.com] writes that Syrains are lenient but still have two sets of dishes. Yalkut Yosef (Kitzur Shulchan Aruch 451:39) writes that most Sephardim are lenient but some Persians are strict about this for Pesach but not milk and meat.</ref>		#According to most Sephardim, glass utensils don't absorb any taste and do not become non-kosher, both for meat and milk as well as chametz on pesach. However, the common practice is to have two sets of dishes, one for milk and one for meat.<ref>Rabbi Mansour on [http://www.dailyhalacha.com/m/halacha.aspx?id=855 dailyhalacha.com] writes that Syrains are lenient but still have two sets of dishes. Yalkut Yosef (Kitzur Shulchan Aruch 451:39) writes that most Sephardim are lenient, but some Persians are strict about this for Pesach but not milk and meat.</ref>

	==Sources==		==Sources==
	<references />		<references />
	{{Kashrut}}		{{Kashrut}}

Bchernigoff: Edited grammar

2024-08-23T22:26:41Z

Edited grammar

Bchernigoff: Edited grammar

2024-08-23T20:44:35Z

Edited grammar

Show changes

YitzchakSultan1: /* Not Switching Between Meat and Milk */

2024-02-22T23:21:42Z

Not Switching Between Meat and Milk

← Older revision		Revision as of 23:21, 22 February 2024
Line 84:		Line 84:
	==Not Switching Between Meat and Milk==		==Not Switching Between Meat and Milk==

	#The Ashkenazic minhag is not to switch over utensils from meat to milk except before Pesach when one is koshering the utensils for Pesach anyway.<ref>Magen Avraham 509:11 writes that the minhag is not to switch over utensils from meat to milk since one might come to make a mistake and forget whether currently it is meat or meat. Pri Megadim E"A 509:11 seems to say that the minhag is to make a utensil non-kosher so that it needs to be koshered and then switch it over from meat to milk. Pri Megadim E"A 451:30 writes that when koshering utensils for Pesach it is permitted to switch them over from meat to milk. Chatom Sofer YD 110 (cited by Pitchei Teshuva YD 121:7) ~~and~~ Badei Hashulchan 89:112 ~~agree. (See~~ [https://www.yutorah.org/~~lectures~~/~~lecture.cfm~~/~~950128~~/~~rabbi~~-~~hershel~~-~~schachter/piskei~~-~~corona-3~~-~~kashering~~-~~a-dishwasher/~~ Rav Schachter (~~Piskei Corona #3~~)] ~~who seems to be strict not to change even when kashering for Pesach~~.) However, the Aruch Hashulchan 89:17 argues with the Magen Avraham that we can't invent gezerot nowadays and there's no issue to kosher from meat to milk.</ref> Sephardim never had this practice.<ref>Kaf Hachaim 509:45, Yabia Omer YD 3:4</ref>		#The Ashkenazic minhag is not to switch over utensils from meat to milk except before Pesach when one is koshering the utensils for Pesach anyway.<ref>Magen Avraham 509:11 writes that the minhag is not to switch over utensils from meat to milk since one might come to make a mistake and forget whether currently it is meat or meat. Pri Megadim E"A 509:11 seems to say that the minhag is to make a utensil non-kosher so that it needs to be koshered and then switch it over from meat to milk. Pri Megadim E"A 451:30 writes that when koshering utensils for Pesach it is permitted to switch them over from meat to milk. Chatom Sofer YD 110 (cited by Pitchei Teshuva YD 121:7), Badei Hashulchan 89:112, and [https://www.yutorah.org/sidebar/lecturedata/871104/Basic-Kitchen-Kashrut-for-Young-Couples Rav Schachter (Kashrut for Young Couples, min 23)] agree. However, the Aruch Hashulchan 89:17 argues with the Magen Avraham that we can't invent gezerot nowadays and there's no issue to kosher from meat to milk.</ref> Sephardim never had this practice.<ref>Kaf Hachaim 509:45, Yabia Omer YD 3:4</ref>
	#Some say that it is permitted to kosher a utensil that used to be Parve and now became dairy or meat to become parve again.<ref>Maharsham (responsa 2:241) explains that there was never a minhag in such a case to be strict not to change it over and also there's other factors to be lenient. Badei Hashulchan 89:4 s.v. shnei questions this maharsham.</ref> Some are strict not to allow changing something dairy or meat to Parve.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950128/rabbi-hershel-schachter/piskei-corona-3-kashering-a-dishwasher/ Rav Schachter (Piskei Corona #3)]</ref>		#Some say that it is permitted to kosher a utensil that used to be Parve and now became dairy or meat to become parve again.<ref>Maharsham (responsa 2:241) explains that there was never a minhag in such a case to be strict not to change it over and also there's other factors to be lenient. Badei Hashulchan 89:4 s.v. shnei questions this maharsham.</ref>
	#It is permitted to switch over utensils after 12 months have passed.<ref>Badei Hashulchan 89:4 s.v. shnei citing Maharsham 2:241</ref>		#It is permitted to switch over utensils after 12 months have passed.<ref>Badei Hashulchan 89:4 s.v. shnei citing Maharsham 2:241</ref>
	#Some have the practice that if one has a utensil which one wants to switch from meat to milk that one intentionally makes that utensil non-kosher and then it is fine to kosher it and use it for the other type.<ref>Pri Megadim EA 509:11 cited by Badei Hashulchan 89:4 s.v. shnei. He questions the Pri Megadim since one might forget to do the koshering altogether.</ref>		#Some have the practice that if one has a utensil which one wants to switch from meat to milk that one intentionally makes that utensil non-kosher and then it is fine to kosher it and use it for the other type.<ref>Pri Megadim EA 509:11 (cited by Badei Hashulchan 89:4 s.v. shnei), [https://www.yutorah.org/sidebar/lecturedata/871104/Basic-Kitchen-Kashrut-for-Young-Couples Rav Schachter (Basic Kashrut for Young Couples, min 23)]. Badei Hashulchan questions the Pri Megadim since one might forget to do the koshering altogether.</ref>

	==Glass==		==Glass==

YitzchakSultan1: /* Frying Pan */

2024-01-23T18:30:55Z

Frying Pan

← Older revision		Revision as of 18:30, 23 January 2024
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	#A frying pan that became non-kosher can only be koshered with libun chamur.<ref>The Rosh (Pesachim Kol Shaah 7) records a dispute between the Ravyah and his grandfather the Raavan whether a frying pan needs libun. The Raavan held it needed libun and is comparable to baking but the Ravyah held it needed hagalah and is comparabale to cooking. The Rosh comments that he agrees with the Ravyah since the oil serves to intervene between the food and the pot. The Shulchan Aruch YD 121:4 is strict like the Raavan.</ref>		#A frying pan that became non-kosher can only be koshered with libun chamur.<ref>The Rosh (Pesachim Kol Shaah 7) records a dispute between the Ravyah and his grandfather the Raavan whether a frying pan needs libun. The Raavan held it needed libun and is comparable to baking but the Ravyah held it needed hagalah and is comparabale to cooking. The Rosh comments that he agrees with the Ravyah since the oil serves to intervene between the food and the pot. The Shulchan Aruch YD 121:4 is strict like the Raavan.</ref>
	#A frying pan that was used for chametz can be koshered for pesach with libun kal or hagalah.<ref>Shulchan Aruch YD 121:4 writes that even though for other isurim a frying pan needs libun chamur, for koshering from chametz to pesach it only needs hagalah. The Biur Hagra YD 121:9 explains that the Shulchan Aruch really holds like the Rosh that a frying pan only needs hagalah, however in general we're strict to require libun chamur. Yet, for pesach since anyway some hold that chametz is hetera baala and certainly hagalah is sufficient for this case we can rely upon that opinion. Yabia Omer YD 10:58:18 and Yalkut Yosef YD 121:3 agree. </ref> See [[Kashering_the_Kitchen_for_Pesach#Pans]] for Ashkenazic minhag and fuller discussion.		#A frying pan that was used for chametz can be koshered for pesach with libun kal or hagalah.<ref>Shulchan Aruch YD 121:4 writes that even though for other isurim a frying pan needs libun chamur, for koshering from chametz to pesach it only needs hagalah. The Biur Hagra YD 121:9 explains that the Shulchan Aruch really holds like the Rosh that a frying pan only needs hagalah, however in general we're strict to require libun chamur. Yet, for pesach since anyway some hold that chametz is hetera baala and certainly hagalah is sufficient for this case we can rely upon that opinion. Yabia Omer YD 10:58:18 and Yalkut Yosef YD 121:3 agree. </ref> See [[Kashering_the_Kitchen_for_Pesach#Pans]] for Ashkenazic minhag and fuller discussion.
	# A frying pan that is milk and one wants to make it parve or the opposite, one can kosher it with hagalah or libun kal.<ref>The Shulchan Aruch YD 121:4 writes that one can kosher a frying pan from meat to milk or parve with hagalah since absorbing meat or milk are permitted and since it is hetera baala (a permitted absorption) it can be removed with hagalah (Avoda Zara 75a). The Shach YD 121:8 quotes the Rama Mpano 96 who says that a frying pan used for non-kosher needs libun since the non-kosher came in contact with the frying pan itself unlike chametz which is cooked in the frying pan with a non-chametz liquid such as water or oil. The Shach concludes that the Rama Mpano implies that if one used a frying pan for milk or meat it would need libun to be koshered. However, Rabbi Akiva Eiger 121:1 asks that either way milk and meat separately are permitted and as such should never require libun. Chelkat Binyamin 121:4 s.v. linyan explains that in fact the Rama Mpano never said that a meat or milk pan needed libun. He only meant a frying pan that was used for meat and milk needs libun. He adds that this could also be the intent of the Shach.</ref> However, if it is used for meat and milk it needs to be koshered with libun.<ref>Shulchan Aruch YD 121:4, Shach 121:8</ref> If it is used for meat and 24 hours later is used for milk it can be koshered with hagalah or libun kal. The opposite is true of the opposite (unless it is used for a sharp food - [[Dvar Charif]]).<ref>Chatom Sofer YD 110 cited by Pitchei Teshuva 121:7</ref>		# A frying pan that is milk and one wants to make it parve or the opposite, one can kosher it with hagalah or libun kal.<ref>The Shulchan Aruch YD 121:4 writes that one can kosher a frying pan from meat to milk or parve with hagalah since absorbing meat or milk are permitted and since it is hetera baala (a permitted absorption) it can be removed with hagalah (Avoda Zara 75a). The Shach YD 121:8 quotes the Rama Mpano 96 who says that a frying pan used for non-kosher needs libun since the non-kosher came in contact with the frying pan itself unlike chametz which is cooked in the frying pan with a non-chametz liquid such as water or oil. The Shach concludes that the Rama Mpano implies that if one used a frying pan for milk or meat it would need libun to be koshered. However, Rabbi Akiva Eiger 121:1 asks that either way milk and meat separately are permitted and as such should never require libun. Chelkat Binyamin 121:4 s.v. linyan explains that in fact the Rama Mpano never said that a meat or milk pan needed libun. He only meant a frying pan that was used for meat and milk needs libun. He adds that this could also be the intent of the Shach.</ref> However, if it is used for meat and milk it needs to be koshered with libun.<ref>Shulchan Aruch YD 121:4, Shach 121:8. See Shulchan Aruch Harav 451:13 and 25 who implies that even if a pot is used for meat and milk within 24 hours it can still be koshered with hagalah since meat and milk is called hetera baala. However, this seems to be at odds with the rishonim. Divrei Shalom 451:98 on Shulchan Aruch Harav and Maharsham 2:42 understand Shulchan Aruch Harav as only discussing liquid milk after meat. In that case hagalah is sufficient because the milk entered as a liquid, but if the meat and milk were both solids entering with heat the pot would require libun. Also, Isur Veheter 58:23 writes explicitly that a meat pot which a drop of milk made it non-kosher needs libun. </ref>
			# If it is used for meat and 24 hours later is used for milk it can be koshered with hagalah or libun kal. The opposite is true of the opposite (unless it is used for a sharp food - [[Dvar Charif]]).<ref>Chatom Sofer YD 110 cited by Pitchei Teshuva 121:7</ref>

	==Not Switching Between Meat and Milk==		==Not Switching Between Meat and Milk==

YitzchakSultan1: Text replacement - "S"A" to "Shulchan Aruch"

2023-07-13T23:08:06Z

Text replacement - "S"A" to "Shulchan Aruch"

← Older revision		Revision as of 23:08, 13 July 2023
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	==Glass==		==Glass==
	#According to Ashkenazim, glass can not be kashered for Pesach. For other prohibitions such as meat and milk it is a dispute whether it does not absorb anything, does absorb and can be kashered, or can not be kashered.<ref>[https://www.koltorah.org/halachah/kashering-glass-part-ii-by-rabbi-chaim-jachter Rabbi Jachter] quotes Rav Schachter holds that glass can be kashered three times, Yachava Daat 1:6, Sereidei Esh 2:36, and Minchat Yitzchak 1:86 hold that glass can absorb but can be kashered, while Shevet Halevi 1:43 holds that glass can not be kashered even for other prohibitions. </ref>		#According to Ashkenazim, glass can not be kashered for Pesach. For other prohibitions such as meat and milk it is a dispute whether it does not absorb anything, does absorb and can be kashered, or can not be kashered.<ref>[https://www.koltorah.org/halachah/kashering-glass-part-ii-by-rabbi-chaim-jachter Rabbi Jachter] quotes Rav Schachter holds that glass can be kashered three times, Yachava Daat 1:6, Sereidei Esh 2:36, and Minchat Yitzchak 1:86 hold that glass can absorb but can be kashered, while Shevet Halevi 1:43 holds that glass can not be kashered even for other prohibitions. </ref>
	#According to most Sephardim, glass utensils don't absorb any taste and therefore, do not become non-kosher, between meat and milk or chametz and pesach. However, the common practice is to have two sets of dishes, one for milk and one for meat.<ref>Rabbi Mansour on [http://www.dailyhalacha.com/m/halacha.aspx?id=855 dailyhalacha.com] writes that Syrains are lenient but still have two sets of dishes. Yalkut Yosef (Kitzur ~~S"A~~ 451:39) writes that most Sephardim are lenient but some Persians are strict about this for Pesach but not milk and meat.</ref>		#According to most Sephardim, glass utensils don't absorb any taste and therefore, do not become non-kosher, between meat and milk or chametz and pesach. However, the common practice is to have two sets of dishes, one for milk and one for meat.<ref>Rabbi Mansour on [http://www.dailyhalacha.com/m/halacha.aspx?id=855 dailyhalacha.com] writes that Syrains are lenient but still have two sets of dishes. Yalkut Yosef (Kitzur Shulchan Aruch 451:39) writes that most Sephardim are lenient but some Persians are strict about this for Pesach but not milk and meat.</ref>

	==Sources==		==Sources==
	<references />		<references />
	{{Kashrut}}		{{Kashrut}}

YitzchakSultan1 at 18:31, 13 July 2023

2023-07-13T18:31:24Z

← Older revision		Revision as of 18:31, 13 July 2023
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	==Sources==		==Sources==
	<references />		<references />
			{{Kashrut}}

Unknown user: /* Using Non-Kosher Utensils */

2021-09-06T00:25:36Z

Using Non-Kosher Utensils

← Older revision		Revision as of 00:25, 6 September 2021
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	*Rama 91:2 implies that he accepts answers 1 and 3 and requires both but Taz 91:3 explains that either is sufficient. Shach 91:3 only accepts the fourth answer.</ref> However, one shouldn’t use non-kosher earthenware utensils even for cold.<ref>Shach 91:3, Pri Chadash 91:3, Badei Hashulchan 91:15. Pri Chadash 91:3 explains that the reason to be strict is that we're concerned that a person is going to use it for hot. However, for a metal utensil we're not concerned for a short usage that one will use it with hot since one would first do hagalah. See Kaf HaChaim 91:10 who permits using non-kosher earthenware utensils that belong to a non-Jew for cold.</ref>		*Rama 91:2 implies that he accepts answers 1 and 3 and requires both but Taz 91:3 explains that either is sufficient. Shach 91:3 only accepts the fourth answer.</ref> However, one shouldn’t use non-kosher earthenware utensils even for cold.<ref>Shach 91:3, Pri Chadash 91:3, Badei Hashulchan 91:15. Pri Chadash 91:3 explains that the reason to be strict is that we're concerned that a person is going to use it for hot. However, for a metal utensil we're not concerned for a short usage that one will use it with hot since one would first do hagalah. See Kaf HaChaim 91:10 who permits using non-kosher earthenware utensils that belong to a non-Jew for cold.</ref>
	#It is permitted to own a non-kosher utensil and not use it as there’s no concern that you’ll come to use it for a forbidden use.<ref>Kaf Hachaim 91:9. See Chashukei Chemed Yoma 66a who cites the Panim Meirot 1:23 who says that there's no concern that if one owns a non-kosher utensil one will come to use it. However, the Ketav Sofer YD 28 holds that it is a concern. It is similar to the Gemara Yoma 66a and Pesachim 20b where chazal are concerned about holding onto something forbidden because you might use it.		#It is permitted to own a non-kosher utensil and not use it as there’s no concern that you’ll come to use it for a forbidden use.<ref>Kaf Hachaim 91:9. See Chashukei Chemed Yoma 66a who cites the Panim Meirot 1:23 who says that there's no concern that if one owns a non-kosher utensil one will come to use it. However, the Ketav Sofer YD 28 holds that it is a concern. It is similar to the Gemara Yoma 66a and Pesachim 20b where chazal are concerned about holding onto something forbidden because you might use it.
	* Rambam Trumot 12:12 implies that there's a prohibition to keep impure trumah and we don't allow keeping it in order to sprinkle on the floor periodically since we're concerned that a person is going to make a mistake and eat it. Mahari Kurkus explains that the rambam held this even though the Gemara Pesachim 20b implies that Bet Hillel isn't concerned for that because in several places the Gemara (Shabbat 17b) is concerned. Bet Halevi 1:52 adds that Sotah 48a is a another proof. However, the Rabbenu Chananel and Rashba b"k 115b s.v. vtakala hold like Bet Hillel.</ref>		* Rambam Trumot 12:12 implies that there's a prohibition to keep impure trumah and we don't allow keeping it in order to sprinkle on the floor periodically since we're concerned that a person is going to make a mistake and eat it. Mahari Kurkus explains that the rambam held this even though the Gemara Pesachim 20b implies that Bet Hillel isn't concerned for that because in several places the Gemara (Shabbat 17b) is concerned. Bet Halevi 1:52 adds that Sotah 48a is another proof. However, the Rabbenu Chananel Pesachim 20b and Rashba b"k 115b s.v. vtakala hold like Bet Hillel.</ref>

	==Frying Pan==		==Frying Pan==

Unknown user: /* Glass */

2021-01-05T19:27:42Z

Glass

← Older revision		Revision as of 19:27, 5 January 2021
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	==Glass==		==Glass==
			#According to Ashkenazim, glass can not be kashered for Pesach. For other prohibitions such as meat and milk it is a dispute whether it does not absorb anything, does absorb and can be kashered, or can not be kashered.<ref>[https://www.koltorah.org/halachah/kashering-glass-part-ii-by-rabbi-chaim-jachter Rabbi Jachter] quotes Rav Schachter holds that glass can be kashered three times, Yachava Daat 1:6, Sereidei Esh 2:36, and Minchat Yitzchak 1:86 hold that glass can absorb but can be kashered, while Shevet Halevi 1:43 holds that glass can not be kashered even for other prohibitions. </ref>
	#According to most Sephardim, glass utensils don't absorb any taste and therefore, do not become non-kosher, between meat and milk or chametz and pesach. However, the common practice is to have two sets of dishes, one for milk and one for meat.<ref>Rabbi Mansour on [http://www.dailyhalacha.com/m/halacha.aspx?id=855 dailyhalacha.com] writes that Syrains are lenient but still have two sets of dishes. Yalkut Yosef (Kitzur S"A 451:39) writes that most Sephardim are lenient but some Persians are strict about this for Pesach but not milk and meat.</ref>		#According to most Sephardim, glass utensils don't absorb any taste and therefore, do not become non-kosher, between meat and milk or chametz and pesach. However, the common practice is to have two sets of dishes, one for milk and one for meat.<ref>Rabbi Mansour on [http://www.dailyhalacha.com/m/halacha.aspx?id=855 dailyhalacha.com] writes that Syrains are lenient but still have two sets of dishes. Yalkut Yosef (Kitzur S"A 451:39) writes that most Sephardim are lenient but some Persians are strict about this for Pesach but not milk and meat.</ref>

	==Sources==		==Sources==
	<references />		<references />

Unknown user: /* Hagalah */

2020-11-26T04:43:04Z

Hagalah

← Older revision		Revision as of 04:43, 26 November 2020
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	# Hagalah works for pots that were used for liquids even though in the course of being used were used for temperatures above 212 degrees.<Ref>Hagalat Kelim p. 400 writes that although there’s many cases where cooking involves temperatures above 212 such as deep frying in oil, cooking a solid, cooking with a cover so that it pops up because of pressure and in all these cases it is acceptable to do hagalah. Chut Shani Pesach 10:8 agrees because we never find in chazal a type of hagalah that needs to be hotter than boiling water.</ref> Additionally, in altitudes where it is possible to boil water at lower than 212 that is also effective hagalah.<ref>Hagalat Kelim p. 401 quoting Rav Shlomo Zalman that hagalah doesn’t need to be at the same temperature that the food entered and the poskim never distinguished between hagalah at different altitudes.</ref>		# Hagalah works for pots that were used for liquids even though in the course of being used were used for temperatures above 212 degrees.<Ref>Hagalat Kelim p. 400 writes that although there’s many cases where cooking involves temperatures above 212 such as deep frying in oil, cooking a solid, cooking with a cover so that it pops up because of pressure and in all these cases it is acceptable to do hagalah. Chut Shani Pesach 10:8 agrees because we never find in chazal a type of hagalah that needs to be hotter than boiling water.</ref> Additionally, in altitudes where it is possible to boil water at lower than 212 that is also effective hagalah.<ref>Hagalat Kelim p. 401 quoting Rav Shlomo Zalman that hagalah doesn’t need to be at the same temperature that the food entered and the poskim never distinguished between hagalah at different altitudes.</ref>
	# A pressure cooker which can cook foods at higher temperatures than 212 and yet many poskim hold that it can be koshered with hagalah of boiling water at 212.<ref>Chut Shani Pesach 10:8 p. 124, Hagalat Kelim p. 400 citing Rav Shlomo Zalman Auerbach, Chazon Ovadia n. 2, Betzel Chachma 3:55</ref>		# A pressure cooker which can cook foods at higher temperatures than 212 and yet many poskim hold that it can be koshered with hagalah of boiling water at 212.<ref>Chut Shani Pesach 10:8 p. 124, Hagalat Kelim p. 400 citing Rav Shlomo Zalman Auerbach, Chazon Ovadia n. 2, Betzel Chachma 3:55</ref>
	# The utensils put in the boiling water should be left there for a few seconds and some recommend ten seconds.<ref>The [https://oukosher.org/passover/articles/kashering-for-passover/		# The utensils put in the boiling water should be left there for a few seconds and some recommend ten seconds.<ref>The [https://oukosher.org/passover/articles/kashering-for-passover/ OU] writes that one should leave the utensils in the boiling water for ten seconds, while the [https://www.kof-k.org/articles/040408080457W-21%20Hagolah%20(Rabbi%20Neustadt).pdf Kof K] writes a few seconds. Shaar Hatziyun 452:3 writes that the Tur and Pri Chadash hold that the utensils can be removed immediately unlike the Taz who says it needs to be there for some time. Shaar Hatziyun recommends leaving it for a little bit of time.
	OU] writes that one should leave the utensils in the boiling water for ten seconds, while the [https://www.kof-k.org/articles/040408080457W-21%20Hagolah%20(Rabbi%20Neustadt).pdf
	Kof K] writes a few seconds. Shaar Hatziyun 452:3 writes that the Tur and Pri Chadash hold that the utensils can be removed immediately unlike the Taz who says it needs to be there for some time. Shaar Hatziyun recommends leaving it for a little bit of time.
	* Pri Chadash 452:6 writes that the Ramban Chullin 108b s.v. vrabbenu, Rambam Chametz Umatza 5:24, Ran Pesachim 8b s.v. vkach, and Rashba 1:479 hold that the utensil should be left in the boiling water for some unspecified amount of time so that the absorptions can be removed. However, the Tur, Mordechai Chullin 579, and Hagahot Maimoniyot Kushta Chametz Umatza 5:23 hold that the utensils can be removed immediately. Pri Chadash concludes that such is the minhag.		* Pri Chadash 452:6 writes that the Ramban Chullin 108b s.v. vrabbenu, Rambam Chametz Umatza 5:24, Ran Pesachim 8b s.v. vkach, and Rashba 1:479 hold that the utensil should be left in the boiling water for some unspecified amount of time so that the absorptions can be removed. However, the Tur, Mordechai Chullin 579, and Hagahot Maimoniyot Kushta Chametz Umatza 5:23 hold that the utensils can be removed immediately. Pri Chadash concludes that such is the minhag.
	* Meiri Avoda Zara s.v. kshemartichin writes that certainly the utensil needs to be left in the pot long enough for the utensil to heat up (to Yad Soledet Bo). See Sefer Hagalat Kelim who cites this.</ref>		* Meiri Avoda Zara 76a s.v. kshemartichin writes that certainly the utensil needs to be left in the pot long enough for the utensil to heat up (to Yad Soledet Bo). See Sefer Hagalat Kelim who cites this.</ref>

	==Libun==		==Libun==

← Older revision		Revision as of 22:26, 23 August 2024
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	==Libun==		==Libun==
	# It is possible to do Libun on Pesach but not hagalah.<ref>Rama 452:1</ref>		# It is possible to do Libun on Pesach but not hagalah.<ref>Rama 452:1</ref>
	# Libun Chamur can be accomplished with a minimum temperature of 752 ~~degrees fahrenheit~~, because metal would become visibly red hot in the dark at that temperature. Self-clean of an typical oven is 850 degrees and is certainly libun chamur.<ref>Rabbi Ribiat in Halachos of Pesach p. 315</ref>		# Libun Chamur can be accomplished with a minimum temperature of 752 F, because metal would become visibly red hot in the dark at that temperature. Self-clean of a typical oven is 850 degrees and certainly counts as libun chamur.<ref>Rabbi Ribiat in Halachos of Pesach p. 315</ref>
	# Libun Kal is certainly achieved at ~~fahrenheit~~ 451 because paper burns at that temperature.<ref>Rabbi Ribiat in Halachos of Pesach p. 315</ref>		# Libun Kal is certainly achieved at 451 F because paper burns at that temperature.<ref>Rabbi Ribiat in Halachos of Pesach p. 315</ref>
	# Libun chamur with a blow torch should be done on each spot for approximately 9 seconds. ~~The~~ could be dangerous and damage the oven thermostat.<ref>Halachos of Pesach by Rabbi Ribiat p. 353</ref>		# Libun chamur with a blow torch should be done on each spot for approximately 9 seconds. This could be dangerous and damage the oven thermostat.<ref>Halachos of Pesach by Rabbi Ribiat p. 353</ref>
	# Anytime the absorption was permitted the utensil can be koshered with hagalah and doesn't require libun.<ref>Rav Sheshet in Gemara Avoda Zara 76a says that something that is hetera baala doesn't require libun and can be koshered with hagalah. This is the opinion of the Tosfot Avoda Zara 76b s.v. amar, Ran Pesachim 8b s.v. devarim citing Raavad, Maggid Mishna Chametz 5:23 citing Rambam, Rosh Avoda Zara 34, Smag Lavin 77, Kol Bo n. 48 citing Rashba, Rabbenu Meshulam, Yereyim n. 106, Hagahot Maimoniyot Chametz 5:1, Ravyah Pesachim 464, Hagahot Smak 194:3, Raavan Avoza Zara 316, Mordechai Pesachim n. 584, Avoda Zara n. 860, Shulchan Aruch O.C. 509:5, Y.D. 121:4, Shach in Nekudat Hakesef 93:1, and Yabia Omer YD 5:7:7.</ref>		# Anytime the absorption was permitted (hettera balah), the utensil can be koshered with hagalah and doesn't require libun.<ref>Rav Sheshet in Gemara Avoda Zara 76a says that something that is hetera baala doesn't require libun and can be koshered with hagalah. This is the opinion of the Tosfot Avoda Zara 76b s.v. amar, Ran Pesachim 8b s.v. devarim citing Raavad, Maggid Mishna Chametz 5:23 citing Rambam, Rosh Avoda Zara 34, Smag Lavin 77, Kol Bo n. 48 citing Rashba, Rabbenu Meshulam, Yereyim n. 106, Hagahot Maimoniyot Chametz 5:1, Ravyah Pesachim 464, Hagahot Smak 194:3, Raavan Avoza Zara 316, Mordechai Pesachim n. 584, Avoda Zara n. 860, Shulchan Aruch O.C. 509:5, Y.D. 121:4, Shach in Nekudat Hakesef 93:1, and Yabia Omer YD 5:7:7.</ref>
	# If someone did hagalah when a kli needed libun ~~it doesn't work~~ even after the fact.<ref>Mordechai Pesachim n. 563, Darkei Moshe 451:5</ref>		# If someone did hagalah when a kli needed libun, then the kli is still considered not-kosher, even bdiavad (after the fact).<ref>Mordechai Pesachim n. 563, Darkei Moshe 451:5</ref>

	==Koshering a Knife==		==Koshering a Knife==
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	#A knife should be koshered with hagalah.<ref>Shulchan Aruch YD 121:7</ref>		#A knife should be koshered with hagalah.<ref>Shulchan Aruch YD 121:7</ref>
	#The minhag is to have designated meat and milk knives.<ref>Rama 89:4</ref> Preferably one should have three knives, one for meat, one for milk, and one for parve.<ref>Maharshal (Yam Shel Shlomo Chullin 8:8), Badei Hashulchan 89:111</ref>		#The minhag is to have designated meat and milk knives.<ref>Rama 89:4</ref> Preferably one should have three knives, one for meat, one for milk, and one for parve.<ref>Maharshal (Yam Shel Shlomo Chullin 8:8), Badei Hashulchan 89:111</ref>
	#It is forbidden to use a dirty meat knife to cut cheese or even bread which will be eaten with cheese.<ref>Rashba (responsa 1:76), Shulchan Aruch YD 89:4</ref> The same is true vice versa.<ref>Rama YD 89:4</ref>		#It is forbidden to use a dirty meat knife to cut cheese. It is even forbidden to use it to cut bread which will be eaten with cheese.<ref>Rashba (responsa 1:76), Shulchan Aruch YD 89:4</ref> The same is true vice versa.<ref>Rama YD 89:4</ref>

	==Using a non-Kosher Knife==		==Using a non-Kosher Knife==

	#It is permitted to use a non-kosher knife on a one-time basis for cold if you first stick it into hard earth ten times.<ref>The Gemara Avoda Zara 76b states that in order to kosher a non-kosher knife one should just stick it in the ground ten times. Tosfot 76b s.v. hasakin says that even though the Yerushalmi says three times one should be strict ~~to stick~~ it ~~in the ground~~ ten times. Tosfot chullin 8b s.v. vehilchata says that sticking it in the ground cleans the knife from non-kosher fat that got stuck to it. Shulchan Aruch YD 121:7 rules accordingly that in order to use a non-Kosher knife once for cold it should be stuck into ~~earth~~ ten times. The Rama ~~carefully~~ adds that if one wants to use it on a consistent basis one must do a proper hechsher. </ref> But in order to use the knife for hot ~~one~~ even once one needs to do a proper hechsher.~~<ref>Rav Huna in Gemara Avoda Zara 76b, Shulchan Aruch YD 121:7. Shulchan Aruch explains that this procedure is sufficient even to cut a cold sharp food (such as an onion).</ref>~~		#It is permitted to use a non-kosher knife on a one-time basis for cold if you first stick it into hard earth ten times.<ref>The Gemara Avoda Zara 76b states that in order to kosher a non-kosher knife, one should just stick it in the ground ten times. Tosfot 76b s.v. hasakin says that even though the Yerushalmi says that one should stick it in the ground three times, one should be strict and do it ten times. Tosfot chullin 8b s.v. vehilchata says that sticking it in the ground cleans the knife from non-kosher fat that got stuck on it. Shulchan Aruch YD 121:7 rules accordingly, that in order to use a non-Kosher knife once for cold, it should be stuck into the ground ten times. Shulchan Aruch notes that this procedure is sufficient even if one wants to use the knife to cut a cold sharp food (such as an onion). The Rama adds that if one wants to use it on a consistent basis, then one must do a proper hechsher. </ref> But in order to use the knife for hot, even once, one needs to do a proper hechsher.
	#Similarly, to use a meat knife to one time cut cold bread that will be eaten with cheese it is sufficient to stick it in hard earth ten times. However, in order to use a meat knife to cut cheese one should do a proper hechsher.<ref>The Rama YD 89:4 writes that to kosher a meat knife to be used for cold dairy it is sufficient to stick it in the ground ten times. The Taz 89:6 explains that if one is just going to cut bread for dairy ~~use~~ the knife just needs to be cleaned~~, however,~~ for cheese it should be stuck in the ground ten times. However, the Shach 89:22 says that it should be stuck into the ground ten times even to cut bread that will be used for dairy. The Badei Hashulchan 89:108 is strict for the Shach and explains that it is forbidden to cut cheese with a meat knife unless one did a proper hechsher. </ref>		#Similarly, to use a meat knife on a one time basis to cut cold bread that will be eaten with cheese, it is sufficient to stick it in hard earth ten times. However, in order to use a meat knife to cut cheese, one should do a proper hechsher.<ref>The Rama YD 89:4 writes that to kosher a meat knife to be used for cold dairy it is sufficient to stick it in the ground ten times. The Taz 89:6 explains that if one is just going to cut bread for dairy using the knife, it just needs to be cleaned. But if one intends to use it for cheese, then it should be stuck in the ground ten times. However, the Shach 89:22 says that it should be stuck into the ground ten times even to cut bread that will be used for dairy. The Badei Hashulchan 89:108 is strict for the Shach and explains that it is forbidden to cut cheese with a meat knife unless one did a proper hechsher. </ref>
	##Some poskim say that if one doesn't have a knife, cleaning the knife with soap is considered the equivalent of sticking it in the ground ten times.<ref>Maadenei HaShulchan (M'taamei Hashulchan YD 89:17 p. 62)</ref>		##Some poskim say that if one doesn't have a knife, cleaning the knife with soap is considered the equivalent of sticking it in the ground ten times.<ref>Maadenei HaShulchan (M'taamei Hashulchan YD 89:17 p. 62)</ref>
	#If one wants to use on a consistent basis ~~a meat knife~~ for cold dairy one must do a hechsher of the knife.<ref>Badei Hashulchan 89:108 based on Rama YD 121:5</ref>		#If one wants to use a meat knife on a consistent basis for cold dairy, then one must do a hechsher of the knife.<ref>Badei Hashulchan 89:108 based on Rama YD 121:5</ref>

	==Using Non-Kosher Utensils==		==Using Non-Kosher Utensils==

	#It is permitted to use a clean cold non-Kosher utensil to eat cold kosher food on an irregular basis for a one-time use. See footnote regarding earthenware.<ref>*The Ran (Chullin 40b s.v. imlich) asks why a non-kosher earthenware utensil ~~had~~ to be broken if it ~~could just have been~~ used for cold ~~uses for~~ kosher food. He answers that it must be that there is a rabbinic prohibition not to use the earthenware utensil for cold because one might come to use it for hot. ~~However,~~ that~~'s only true by~~ earthenware which can't be ~~fixed~~. ~~On the other hand, the~~ Mordechai (Pesachim no. 565) ~~uses~~ this ~~logic~~ to ~~say~~ that one shouldn't use ~~any material non-kosher utensil for~~ cold lest one come to use ~~it for~~ hot. ~~The~~ Rama YD 121:5 rules that on an irregular basis one may use non-kosher utensils for cold kosher food but not ~~consistently to be concerned~~ for the opinion of the Mordechai. This is also the opinion of Shulchan Aruch YD 94:3, Badei Hashulchan 91:15, and Kaf Hachaim 94:40.		#It is permitted to use a clean cold non-Kosher utensil to eat cold kosher food on an irregular basis for a one-time use. See footnote regarding earthenware.<ref>*The Ran (Chullin 40b s.v. imlich) asks why a non-kosher earthenware utensil has to be broken, if it ostensibly can be used for cold kosher food. He answers that it must be that there is a rabbinic prohibition not to use the earthenware utensil for cold food, because one might come to use it for hot food. The Ran notes that this is limited to earthenware which can't be kashered, as there's a greater likelihood that you'll come to use it with hot food. The Mordechai (Pesachim no. 565) disagrees with Ran and thinks that this rabbinic prohibition extends to vessels of all materials, that one shouldn't use them with cold, lest one come to use them with hot. Rama YD 121:5 rules that on an irregular basis one may use non-kosher utensils for cold kosher food, but one may not do so on a consistent basis, out of concern for the opinion of the Mordechai. This is also the opinion of Shulchan Aruch YD 94:3, Badei Hashulchan 91:15, and Kaf Hachaim 94:40.
	*Chelkat Binyamin 121:42 says based on the Pri Chadash that one shouldn't use earthenware utensils even for a one-time use unless ~~it is~~ a non-Jew's house and there's no possibility to do a hechsher.</ref> ~~However, knives~~ have ~~another requirement that they~~ first be stuck ~~into~~ the ground ten times.<ref>Shach 121:9</ref> See section on using non-kosher knives.		*Chelkat Binyamin 121:42 says based on the Pri Chadash that one shouldn't use earthenware utensils even for a one-time use, unless you're in a non-Jew's house and there's no possibility to do a hechsher.</ref> Knives have to first be stuck in the ground ten times.<ref>Shach 121:9</ref> See section on using non-kosher knives.
	#It is initially forbidden to place cold kosher food into a cold pot or container that was used for non-Kosher if the container wasn’t washed since the kosher food that goes into the container will have some non-kosher on it and one might forget to wash off the kosher food. If the kosher food is usually washed before being eaten it is permitted to initially place it in a cold pot used for non-kosher.<ref>Shulchan Aruch YD 91:2 based on the Baal HaItur and Tur</ref>		#It is initially (lechatchila) forbidden to place cold kosher food into a cold pot or container that was used for non-Kosher if the container wasn’t washed since the kosher food that goes into the container will have some non-kosher on it and one might forget to wash off the kosher food. If the kosher food is usually washed before being eaten it is permitted to initially place it in a cold pot used for non-kosher.<ref>Shulchan Aruch YD 91:2 based on the Baal HaItur and Tur</ref>
	#It is initially permitted to place kosher food into a cold pot or container that was used for non-kosher if the container was washed.<ref>Shach 91:3, Badei Hashulchan 91:15, Kaf HaChaim 91:5. Is there a concern of beliyot when using a utensil for cold?		#It is initially permitted to place kosher food into a cold pot or container that was used for non-kosher if the container was washed.<ref>Shach 91:3, Badei Hashulchan 91:15, Kaf HaChaim 91:5. Is there a concern of beliyot when using a utensil for cold?