Milk and Meat in the Kitchen and Koshair: Difference between pages

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== The Biblical Prohibition ==
[[Image:Knots.jpg|200px|right]]
* Please take note that we are only speaking in terms of the Torah prohibition here. There are many cases where it is rabbinically forbidden to have meat and milk even though there is no Biblical prohibition. For example, it is Rabbinically forbidden to eat milk and meat together if they were not cooked together, so consider these the Halachot for cooking them together.
On [[Shabbat]], there are certain types of knots that one may tie or untie and some that one may not tie or untie. See below for details and practical applications.
# The Torah states three times "לֹא-תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ-You shall not cook a kid (baby goat) in its mother's milk"<ref> Exod. 23:19; 34:26; Deut. 14:21 </ref>. Our Sages learn that the repetition three times teaches us the prohibitions of [[cooking]], eating, and having any type of benefit (monetary or feeding one's animals) from milk cooked with meat.<ref> Shulchan Aruch Y"D 87:1. Maimonides in Ma'akhalot Asurot 9:2 explains that when the Torah only mentions the prohibition of ''[[cooking]]'' milk and meat together, it means to say that in addition to not eating or having benefit from it, [[cooking]] is ''also'' prohibited. This is similar to how the verse only prohibits one to have relations with his daughter's daughter, but makes no mention of not having relations with one's own daughter; the latter, unmentioned portion, is taken as a given. </ref>
== The Basics of Koshair ==
# Our Sages teach us that the language of "לא תבשל"-"You shall not cook" implies that the ''Biblical'' prohibitions only apply if the meat and milk are cooked together.<ref>Chullin 108a, Shulchan Aruch YD 87:1. </ref> There is discussion whether frying or roasting meat and milk together is included in the biblical prohibition.<ref>Sefer [[Kashrut]] HaShulchan (Baser BeChalev 6:1) writes that there is a dispute between the Pri [[Chadash]] and the Machaneh Yehuda whether frying milk and meat is included in the biblical prohibition or is only rabbinically prohibited. He concludes by quoting the Ben Ish Chai Bahalotcha who rules like the Pri [[Chadash]] that it is biblically forbidden. This is also the position of the Gra Shulchan Aruch 87:13. Pitchei Teshuva Shulchan Aruch 87:3 rules to be stringent like the Pri [[Chadash]] but quotes the Pri Megadim to say that if there is significant loss, one may be lenient to derive benefit from the mixture so long as one doesn't eat it. The Pri [[Chadash]] rules that roasting meat and milk together is likewise prohibited by the Torah. The Ran quoted in Rabbi Akiva Eiger Shulchan Aruch 87:1 rules that meat and milk roasted together are only forbidden midrabbanan. The Aruch HaShulchan 87:11 rules that one may consider fried and roasted meat with milk to be on the level of a rabbinic prohibition. </ref> If a mixture of meat and milk is not biblically prohibited then one may derive benefit from it so long as one doesn't eat it.<ref>Rama Shulchan Aruch 87:1. </ref>
'''Where was it in the Mishkan?''' The gemara<ref>Shabbat 74b</ref> explains that Koshair was performed in the construction of the Mishkan by the trappers of ''chilazon'' who would tie knots in their nets in order to adjust their nets.
# The Torah only refers to a "גדי"; however, our Sages have taught us that a "kid" refers to all kosher domesticated animals (e.g. sheep, cows). We were also taught that all types of kosher animal milk are prohibited to cook meat with, not only the milk of the mother. Rather, the reason why the Torah was so specific is because it was speaking in the present (i.e. that the verse spoke in terms which are similar to the way the world functioned at the time).<ref>Shulchan Aruch Y"D 87:2. Maimonides in Guide to the Perplexed 3:48 even suggests that the practice of [[cooking]] a kid in its mother's milk may have been an idolatrous one.</ref>
===Cooking and Benefitting from Milk and Meat===
# There is a biblical prohibition to eat or benefit from meat and milk cooked together. Additionally, cooking meat and milk together is itself a biblical prohibition. <Ref>Chullin 115b, Rambam (Machalot Asurot 9:1), Tur and Shulchan Aruch YD 87:1</ref>
## For example, it is forbidden to use butter cooked in a meat pot as a candle for light or for Chanuka candles since that would be benefitting from milk and meat.<ref>Kaf HaChaim 87:16</ref>
# This biblical prohibition only applies to milk and meat from kosher species. Therefore, it is permitted to cook and benefit from the mixture of milk and ham or meat from another non-kosher species. Similarly, it is permitted to cook or benefit from the mixture of pig milk or milk from another non-kosher species with meat.<ref>Mishna Chullin 113a states that there's no prohibition of cooking or benefitting from the combination of milk from a non-kosher species and meat or meat from a non-kosher species and milk. This is codified by the Rambam (Machalot Asurot 9:3), Maharshal (Yam Shel Shlomo 8:100), and Shulchan Aruch YD 87:3. In any event the combination is biblically forbidden to eat. Even though the Bach 87 writes based on the Tur that there is an additional rabbinic prohibition to eat the combination because of meat and milk, the Taz 87:2 and Shach 87:3 argue. </ref>
# However, it is forbidden to cook or benefit from meat from an unslaughtered animal and milk or meat from an animal that was Tereifah and milk. <ref> The Rambam (Pirush Mishnayot Keritut 3:4) writes that there's no prohibition to benefit from or cook meat from a nevelah or teriefah and milk since the meat was already forbidden from beforehand and the additional prohibition of meat and milk can't apply afterwards. The Rashba (Torat Habayit ch. 4, p. 85a) and Ran (Chullin 113b s.v. Vesvar) write that we consider the prohibition of meat and milk to apply on top of other prohibitions since it includes a prohibition of benefit (isur mosif). The Tosfot (Chullin 101a s.v. Isur) has a slightly different terminology, see Dagul Mirvavah 87:1 and Binyan Yakov (p. 81) regarding a dispute about Tosfot's opinion. In any event, Dagul Mirvavah writes that a person who relies on the Rambam in cases of lose has what to rely upon. Chatom Sofer YD 92 writes that the halacha does not follow the Rambam. Badei HaShulchan 87:26 writes that many poskim are strict to forbid cooking and benefit from a combination of unslaughtered animal and milk or meat from an animal that was Tereifah and milk.</ref>
# It is forbidden to eat chicken cooked with milk, however, it is permitted to cook and benefit from chicken and milk.<ref>Shulchan Aruch YD 87:3. The Taz 87:1 and Shach 87:2 disagree with the Maharshal and Bach who are strict regarding the benefit from chicken and milk. Kaf HaChaim 87:21 follows Shulchan Aruch.</ref>


==Cold Meat and Dairy Touching==
'''Definition''': There is an important machlokes Rishonim as to the definition of a knot that would warrant a chiyuv min hatorah. According to Rashi<ref> Shabbos 112a s.v. b’dirabanan</ref> and Rosh<ref> Shabbos 15:1</ref>, as long as the knot is intended to stay tied forever or for a long time, one is chayav min hatorah for tying it. According to Rambam<ref> Shabbos 10:1</ref> and Rif<ref name="ftn152"> Shabbos 41b</ref>, not only must one intend to keep it tied for a long time to be chayav min hatorah, it must also be defined as a ''kesher uman'' - professional knot, such as a sailor’s or camel-driver’s knot.
===Dry Foods Touching===
# Initially it is forbidden to have meat touch cheese if it is uncommon to wash the meat and cheese before eating them because one might forget to wash them before eating them.<ref>Shulchan Aruch 91:3 based on the Baal HaItur</ref>
# If a cold piece of cheese or dairy food touched a cold piece of meat or a meat food, the area of their contact each needs to be washed before being eaten.<ref>Mishna Chullin 107b says that it is permitted to wrap cheese and meat together as long as they don’t touch. The gemara explains that even if they touch they just need to be washed to be permitted. The Shulchan Aruch YD 91:1 codifies this. </ref>
## If both foods were dry and don’t make crumbs then they don’t even require washing and it all depends on what you see.<ref>Shach 91:1, Kaf Hachaim 91:1, Badei Hashulchan 91:3</ref>
# When washing the area of contact the food should be washed in water and rubbed gently to clean it from anything being stuck onto it.<ref>Badei Hashulchan 91:3-4</ref> If a dairy food was cut with a knife with meat fat the dairy food needs to be washed and rubbed well.<ref>Badei Hashulchan 91:5</ref>
# After the fact if the dairy and meat foods touched and were cooked separately without being washed beforehand, some say that it is kosher<ref>Taz 91:6</ref> while others are concerned unless there is certainty that there was 60x the crumbs that transferred.<ref>Badei Hashulchan 91:6</ref>
===Liquid and Solid Touching===
# If a cold piece of cooked meat fell into liquid milk according to Sephardim the meat should be washed and it is permitted, while according to Ashkenazim the meat is forbidden up to the depth of a peel and the milk is permitted.<ref>Shulchan Aruch YD 91:7 and Rama</ref>


==Food that was on the Table==
'''Permanence''':There are different opinions as to what constitutes a ‘long time.’ The Kol Bo<ref> Cited in Rama 317:1</ref> says that a knot that is tied for more than one day is called somewhat permanent, and it is rabbinically forbidden to tie. The Tur and Mordechai<ref> As cited in Rema 317:1. Tur in 317 says that a knot is only permanent enough to be chayav chatas if it is able to be kept forever, but a knot meant to last seven days is patur aval assur.</ref> say that a knot that is tied for more than seven days is permanent. Rabbeinu Yerucham<ref> Cited in Beit Yosef 317:1</ref> says that only a knot that is tied for half a year or a year is considered permanent.
# Sliced bread that was on the table during a meat meal should be treated as meat and can't be eaten with milk since meat residue may have touched it.<ref>Yerushalmi Pesachim 6:4, Shulchan Aruch YD 91:3. Igrot Moshe YD 1:38 holds that the actual prohibition of eating bread from a meat meal with dairy only applies to the bread which was eaten with meat or sliced pieces that were intended to be eaten. Still it is preferable not to eat with dairy any of the bread that was on the table during the meat meal. Badei Hashulchan 89:98 and The Laws of Kashrut (p. 212) adopt the opinion of the Igrot Moshe.</ref> Some question how it is permitted to save that bread for another meat meal since one might forget and eat it with milk. However, the minhag is to save the cut up bread on the table to save that bread for another meat meal.<ref>Badei Hashulchan 91:17 quotes this minhag and questions it. </ref>


==Using Forbidden Utensils==
===Bibical prohibition===
# It is permitted to use a clean cold non-Kosher utensil to eat cold kosher food on an irregular basis. <Ref>Rama YD 121:5, Shulchan Aruch YD 94:3, Badei Hashulchan 91:15, Kaf Hachaim 94:40</ref>
# The Melacha of Koshair is the binding two pliable items by intertwining them such as through a firm knot or twining threads into rope. <Ref> Mishna Brurah 317:34 quoting the Rambam, Shemirat [[Shabbat]] KeHilchata 51:52 </ref>
# 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>
# A knot that’s forbidden on a Torah level is one that is both (1) professional and (2) is meant to be permanent. <Ref> Shulchan Aruch (317:1) in the opinion of the Rambam and Rif </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</ref> However, one shouldn’t use non-kosher earthenware utensils even for cold.<ref>Shach 91:3, Badei Hashulchan 91:15. See Kaf HaChaim 91:10 who permits using non-kosher earthenware utensils that belong to a non-Jew for cold.</ref>
===Rabbinic prohibition===
# 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</ref>
# Many Rishonim hold that it is rabbinically forbidden to tie a knot which is either professional or meant to last for more than 24 hours. Some Sephardim hold that a non-professional knot is only rabbinically forbidden if it meant to last a week. Some Rishonim hold that a knot which is permanent even if it's not professional is Biblical prohibited.<Ref>
* According to Rashi, (Gemara [[Shabbat]] 112a), [[tying]] a knot that lasts forever is forbidden Deoritta, [[tying]] a knot that is untied after some time is forbidden Derabbanan, and [[tying]] a knot that is untied all the time is permitted. (For a precise explanation of Rashi see Bet Yosef 317:1 and Taz 317:1.) The Rosh 15:1 agrees. The Rif 41b, however, explains that a professional knot which is meant to last forever is forbidden Deoritta, a non-professional knot which is meant to last is forbidden Derabbanan, and a non-professional knot which is not meant to last is permitted. The Rambam 10:2 adds that a professional knot which is not meant to last is forbidden Derabbanan. S”A 317:1 and Yalkut Yosef 317:1-4 rule like the Rif, while the Rama and Mishna Brurah 317:5 and 14 are concerned both for Rashi and the Rif. Pri Megadim M”Z 317:3 and Mishna Brurah 317:5 writes that according to the Rambam even if it lasts a long time it’s permitted as long as it is not meant to last forever.  
* The Bet Yosef 317:1 explains based on the Tur that a knot that lasts for less than a week is considered to be untied every day. Yalkut Yosef (vol 2 p. 555) agrees. Rama 317:1, however, quotes the Maharam MiRotenburg’s who says that a knot that lasts for more than a day is forbidden. Pri Megadim (E”A 317:2) and Mishna Brurah 317:6 clarify that one day means 24 hours. Sh”t Yabia Omer 8:39:8 agrees that one day means 24 hours for this halacha, unlike the Tal Orot who says that it goes by the halachic day. Taz 317:1, Eliyah Rabba 317:2 Aruch HaShulchan 317:8, and Kaf HaChaim 317:14 rule like the Maharam. </ref>  
===Permissible knots===
# A knot which is both non-professional and meant to be undone within 24 hours may be tied. <Ref> The Rama 317:1 quoting Tur and Mordechai; Mishna Brurah (317:6) explains it as anything less than 24 hours. </ref> Some Sephardic authorities permit a non-professional knot which is meant to last less than 7 days. <Ref> Rama also quotes Kol Bo and Hagahot Maymoniyot. Chazon Ovadia [[Shabbat]] Part 5 page 47 and Yalkut Yosef (317:6) writes that Sephardim hold like this opinion. </ref>  
# Even if you personally intend to leave it less than 24 hours, if it’s a knot sometimes left permanently by people it’s forbidden Rabbinically to prevent confusion between temporary and permanent knots. <Ref> Magen Avraham (317:20), Kol Sinai (Koshair #3) </ref>


==Kashrut of Ovens for Meat and Milk==
===Tightening===
# To avoid all issues one should choose the primary use of the oven for meat or milk and then cover the other type. For example, if he chooses that it be used as a meat oven, the meat foods can be cooked in there uncovered. The dairy dishes with liquid should be covered, however, the dry dairy dishes can be cooked uncovered. Also, if within 24 hours of cooking a meat dish with liquid one wants to cook a diary dish with liquid one should wait until after 24 hours even if it is covered.<ref>The Badei Hashulchan 92:183 presents this set of laws to prevent any prohibition. However, in cases of mistakes one should ask his rabbi. The following is a summary of halachic discussion on this topic:
# Any knot which is forbidden to tie is also forbidden to tighten. <Ref> Shemirat [[Shabbat]] KeHilchata 15:50 (in new editions 15:53), Kesot HaShulchan (Siman 123, at the end of note 4), Sh"t Az Nidabru 3:22, Sh"t Bear Moshe 6:3. [http://www.hebrewbooks.org/pdfpager.aspx?req=7724&st=&pgnum=56 Kesot HaShulchan (v. 5 p. 56)] explains that in his opinion a loose knot isn't a knot on a Torah level and tightening it is creating a knot. Additionallyת according to some opinions bringing the two knots that were very much separated together even though they remain loose is also considered creating a knot. See there for his discussion. </ref>
* Mishna Machshirin 2:2 says that steam is considered liquid to cause a fruit that came in contact with steam is considered susceptible to impurity since it came in contact with liquid. The Rosh (responsa 20:26) infers from this mishna that steam has the same status as the actual food where it came from. Therefore, he writes that if there’s a milk pot cooking below a meat pot the meat pot is forbidden because the steam is considered like hot milk. The Trumat Hadeshen (responsa 103) agrees but stipulates that it is only an issue if the steam reached the temperature of yad soledet bo. Therefore, it is permitted to cook a pot of milk food beneath hanging meat, such as salami, if the meat is far away and the steam won’t be yad soledet bo once it reaches the meat. Shulchan Aruch 92:8 codifies the opinion of the Rosh, while the Rama quotes the Trumat Hadeshen.
# For example, one may not tighten the double knot of the [[tzitzit]] or [[Tallit]] if it became loose. <ref>39 Melachos (Rabbi Ribiat, vol 3, pg 799) </ref>
* Because of a concern of steam coming from an uncovered pot of food in an oven, some poskim forbid using one oven for meat and milk even not at the same time. Rav Moshe Feinstein in Igrot Moshe 1:40 writes that there is an issue. See what he writes regarding after the fact. He rejects 3 concerns that could be used to argue that it is permitted.
* (1) Perhaps since the oven is large the steam doesn’t get absorbed into the walls just like the Trumat Hadeshen said that steam that’s less than yad soledet bo isn’t absorbed. Rav Moshe argues that even if the steam weren’t yad soledet bo nonetheless they would be absorbed into the ceiling of the oven since it is very hot and heats up the steam upon touch.
* (2) Rav Moshe holds that a vent in the walls doesn’t allow all of the steam to exit.
* (3) Lastly, Rav Moshe doesn’t think that the steam was burned up before it was absorbed into the walls since we only can be sure that a drop of liquid is burnt up right near the fire (see Shulchan Aruch 92:6).
* Rav Ben Tzion Wosner (Or Yisrael 5763 year 8 no. 4:34 pp. 92-102), son of Rav Shmuel Wosner, writes that ovens aren’t an issue of steam because since the walls are so hot they burn up the steam before it is absorbed. This concept can be found in the Maharsham 3:208 though that isn’t his conclusion. Yavetz (1:93) is lenient and is adamant about this issue.
* Minchat Yitzchak 5:20 and Chelkat Yakov 2:136 are strict.
* Concerning dry dishes the Pri Megadim (seder v’hanahagot hashoel im hanishal b’isur v’heter seder 2 no. 37) says that zeiya is only an issur from liquids and not dry foods. Rav Moshe YD 1:40 says that there is an issue of steam from dry foods if you can see it, otherwise you don’t need to assume that there is steam from dry dishes.</ref>
# According to Sephardim, many Poskim rule that nowadays a person should have separate ovens for [[cooking]] meat and for [[cooking]] milk.<ref> Rabbi Mansour says this lechatchila at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=491] This is also the opinion of R' Shmuel Pinchasi quoted at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=645] </ref> In cases where this is difficult, one can be lenient to use one oven so long as one covers all food placed in the oven or if one cooks the different uncovered foods in the oven over 24 hours apart.<ref>Rav Moshe Feinstein in Iggerot Moshe Y"D 1:40. Chacham Ovadia Yosef quoted by Rabbi Mansour [http://www.dailyhalacha.com/displayRead.asp?readID=491&txtSearch=separate%20ovens] writes that bedieved if one didn't wait 24 hours before cooking the opposite type of food, the food would nevertheless be permissible. However, R' Ovadia states that ideally one should wait 24 hours between cooking the two foods and that one should first let the oven run for 15 minutes before placing the second food into the oven. </ref>  
## According to some, if the foods are dry foods that don't produce vapors, then one may place the foods in the oven one after the other (but not at the same time).<ref>Rav Moshe Feinstein in Iggerot Moshe Y"D 1:40. </ref> Others rule that one should wait 24 hours between cooking the foods and that one should first let the oven run for 15 minutes before placing the second food into the oven.<ref>Chacham Ovadia Yosef quoted by Rabbi Mansour at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=491] </ref> 
# In a case where someone has only one oven, he does not need to have separate oven grates for meat and milk.<ref>Rav Moshe Feinstein in Iggerot Moshe Y"D 1:40. </ref>  


==Stovetops==
==Untying==
# Some poskim suggest being strict to use separate grates for stovetops that are designated for meat or dairy, however, many other poskim aren’t concerned and permit using the same grates.<ref>Igrot Moshe YD 1:40 was asked about using meat and dairy grates initially and he responded that it is permitted. He writes that we don’t need to be concerned since there’s no chance of taste going from your pot into the grate based on Rama 92:8 and Shach 105:22. Igrot Moshe YD 3:10 reiterates that his opinion isn’t in opposition to the Rama’s insistence on initially avoiding this concern. Badei Hashulchan 92:183 disagrees and advises using different stovetop grates for meat and milk so that there’s no transference of taste from pot to pot. [Rabbi Baruch Simon (yutorah.org Yoreh Deah Shiur 34 - Melicha K’rote’ach)] explains this dispute and added that the minhag is like Rav Moshe. </ref>
# The rules of untying are parallel to the rules for tying. Thus, any not that is permitted to tie is also permitted to untie.<ref> Mishna 111b, Rambam Shabbos 10:7, Rama 317:1, Mishna Brura 317:7, Chazon Ovadia (Shabbat vol. 5, p. 47).</ref>  
==Transference of Taste==
# According to some opinions, matir only applies if you are untying with intention to re-tie a better knot.<ref> Tosfos Shabbos 73a “Hakoshair”, Biur Halacha 317:1 “‘Dino’”. See 39 Melochos v. 3, p. 786, fn. 2. </ref> Others disagree.<ref> Rashi (74b “Shari”), see 39 Melochos, pg. 805.</ref>
===If there's no liquids===
# If someone attempted to tie a slipknot but then they made it into a real knot by accident, they may untie the knot because the intent from the beginning was to untie it. <ref> Sh"t Rivivot Ephraim 1:222:17 </ref>
# If a hot meat pot touches a hot dairy pot and there’s no liquid in between the pots the two pots are still kosher because taste doesn’t transfer between pots without liquid.<ref> Mordechai (chullin no. 690) says that two pots can’t transfer taste without liquid. Rama 92:8 and 93 rules like the Mordechai. Shach 105:22 agrees.</ref>
# If a hot piece of meat touches a hot piece of dairy and there’s no liquid between the pieces and neither piece is fatty only a finger-width of each piece surrounding where they touched is made non-kosher. Ashkenazim are strict to forbidden the entire piece of meat and dairy.<ref>
* Generally, Shulchan Aruch 105:4 rules that roasting, dry heat, only causes a transfer of taste up to a fingerwidth. The Rama 105:9 writes that since today we’re not experts in determining what is considered fatty and what isn’t we always consider it like it is fatty and there is a transfer of taste completely throughout the food.
* Nonetheless, the Rashba (Torat HaBayit HaKatzar 10a) limits this concept of tastes being transferred during roasting to when the food is intrinsically forbidden. The Tosfot (Chullin 96b s.v. afilu) and Rosh (Chullin 8:24) also subscribe to this concept. Tur and Shulchan Aruch 105:7 codify this idea but adds that meat and milk is considered an example of something that is intrinsically forbidden. The Maharshal (Chullin 8:45) and Taz 105:13 argue with the Shulchan Aruch on the grounds that meat which absorbed a milk taste is still considered something with a forbidden taste and not intrinsically forbidden. Nonetheless, they agree that if a hot piece of meat touches a hot piece of dairy that there would be a transfer of taste into the meat and dairy pieces and it isn’t considered like absorbed tastes. </ref>
# If a hot piece of fatty meat touches a hot piece of dairy and there’s no liquid between the pieces the entire piece is forbidden since the fat spreads taste.<ref>Shulchan Aruch 105:5 writes that if a piece of meat is fatty it can transfer taste into a kosher piece of meat completely without without any liquid since fat spreads taste. Also, according to Shulchan Aruch 105:7 meat and milk combining is considered like something intrinsically forbidden.</ref>
# A piece of meat which absorbed a dairy taste is considered completely forbidden. Therefore, if it is hot and touches a piece of kosher food it will cause that other food to become non-kosher up to the depth of a finger-width.<ref>Tur and Shulchan Aruch 105:7 codify this idea but adds that meat and milk is considered an example of something that is intrinsically forbidden. The Maharshal (Chullin 8:45) and Taz 105:13 argue with the Shulchan Aruch on the grounds that meat which absorbed a milk taste is still considered something with a forbidden taste and not intrinsically forbidden. However, the Shach 105:17 defends Shulchan Aruch based on the Ran (Chullin 43a s.v. tenan) and concludes that one should be strict to assume that meat which absorbed milk taste is considered intrinsically forbidden and can forbid something else by its touch. Nonetheless, the Shach says that in this case Ashkenazim do not have to be strict to consider all foods to be fatty whether or not they are since anyway it isn’t clear that meat with milk taste is considered intrinsically forbidden. </ref>
===If there's liquids===
# Hot milk and meat which were mixed together are completely forbidden. If meat falls into hot milk or vice versa everything is forbidden. <ref>Pesachim 76a, Shulchan Aruch 91:4</ref>


==Microwave for Meat and Milk==
== A bow==
# If one uses a microwave for meat and for dairy (at different times), some authorities hold that one should preferably double wrap all foods<ref> [http://www.oukosher.org/index.php/common/article/is_your_oven_kosher_what_every_kosher_cook_must_know/ The OU] quotes Rav Yisrael Belsky who says that preferably one should double wrap food put in a microwave if it's used for meat and dairy (at different times). </ref>, however, some authorities hold that covering it well with one covering is sufficient. Some also advise using different trays one for dairy and one for meat. <ref>Yalkut Yosef (Isser Veheter, vol 3, pg 167) rules that if the microwave works only on radiation (without a heater) one should make sure to cover all food very well and then it would be permissible to use it for meat and dairy one after another. This is also the opinion of [http://www.dailyhalacha.com/Display.asp?ClipDate=8/9/2004 Rabbi Mansour] at Dailyhalacha.com. [http://www.bknw.org/pafiledb/uploads/Kashrus%20of%20a%20Microwave%20-%20new.pdf Rabbi Aryeh Lebowitz] writes that one covering should suffice to inhibit the splattering of food and steam from being released. He also mentions the point about using separate microwave trays. </ref>
# A bow-knot, slipknot, or a single-knot isn’t a true Kesher-bind and is permissible even if it does remain in place for a while. <Ref> Shulchan Aruch (317:5) and implied by Rama (317:1). Kitzur Shulchan Aruch 80:45 and Yalkut Yosef (317:11) agree. </ref> For example: a ribbon on a gift, a single bind on a shopping bag or garbage liner.
# Alternatively, one can cover all dairy foods with one large plastic microwave container and all meat foods with another container designated for meat. Also, the plastic containers may have tiny holes to let out steam.<ref>The Laws of Kashrut (p. 235)</ref>
# It is permitted to tie a slip knot or bow without a underlying knot even if it is tight and meant never to be undone. <Ref>Shulchan Aruch (317:5), Beiur Halacha 317:5, Yalkut Yosef (317:11, [[Shabbat]], vol 2, pg 562), The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207) </ref>
# If one wan't careful to keep his microwave kosher in these regards, one can make it kosher again by cleaning the microwave out and boiling water in the microwave for a few minutes until it steams. Some also recommend adding soup to the water that is to be boiled in the microwave.<ref>Rabbi Forst in The Laws of Kashrut (p. 234), Rabbi Mansour in the name of R' Shmuel Pinchasi at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=645] </ref>  
# After [[tying]] a bow knot (a bow on top of a single knot), as is common when [[tying]] one's shoes, one may not tie a second bow on top of the bow knot. <ref>39 Melachos (Rabbi Ribiat, vol 3, pg 798) </ref> Others permit [[tying]] this knot since it can still be untied with a single hand by pulling on the end of the string. <Ref>Orchot [[Shabbat]] (10:15) and footnote 28 </ref>


==Toaster-Oven for Meat and Milk==
== A bow on top of a single knot==
# One should preferably designate his or her toaster-oven specifically for meat or for dairy, since it is small and hard to clean out. The concern is that small particles remain behind in the toaster-oven and would then make it impossible to separate between meat and dairy foods.<ref>Rabbi Mansour in the name of R' Shmuel Pinchasi at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=645] </ref>
# According to Ashkenazim, it is permissible to tie one's shoelaces with a bow on top of a single knot (initial winding) only if it is meant to be untied within 24 hours. According to Sephardim, it is permissible as long as it is meant to be untied within 7 days. <Ref>
* Rambam 10:5, Tur, and S”A 317:5 rule like Chachamim on [[Shabbat]] 113a who hold that [[tying]] a bow is permitted. Bet Yosef 317:5 quotes the Mordechai, who forbids [[tying]] a bow on top of a single knot. However, Darkei Moshe 317:3 quotes the Agur who says that the minhag is lenient to tie a bow on top of a single knot.
* Magen Avraham 317:15, Taz 317:7, Eliyah Rabba 317:13, Mishna Brurah 317:29, and Kaf HaChaim 317:59 rule like the Agur but explain that it must be untied within 24 hours so that it is not considered a permanent knot. The Aruch HaShulchan 317:25, however, rules like the Mordechai. Kitzur Shulchan Aruch 80:45, Shemirat [[Shabbat]] KeHilchata 15:53 (in new edition 15:56), and the [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207) concur with the Mishna Brurah.
* Birkei Yosef 317:2 argues that the Agur was lenient even if the bow-knot is permanent. Yalkut Yosef ([[Shabbat]], vol 2, p. 562) agrees. </ref> However, if one doesn't usually untie it within 24 hours  (and manages to slip one's foot in and out) it would be forbidden to tie one's shoes on [[Shabbat]]. <ref> 39 Melachos (Rabbi Ribiat, vol 3, pg 798) </ref>According to Sephardim it is permissible even if it isn't meant to be untied within 24 hours, yet it's preferable to make sure to untie it within 7 days. <ref> Yalkut Yosef (317:11), Rav Ovadyah in Kol Sinai (Koshair #5). See previous two footnotes.</ref>
# Someone doing the wrapping of an Ashkenaz Sefer Torah (Gelilah) and has to tie a sash around the Torah, it's preferable to just wrap the sash around the Torah and tuck in the end, however, if that's not possible then some are lenient to tie a bow on top of a single knot <Ref> Sh"t Tzitz Eliezer 7:29, Shalmat Chaim 185, Beir Moshe 6:55. </ref> while others are strict unless one is planning on [[untying]] it within 24 hours. <ref>Shemirat [[Shabbat]] KeHilchata 15:53 (in new editions 15:56) is strict unless one is planning to untie it within 24 hours, however, in the footnote (15:188) he quotes Rav Shlomo Zalman who said that the minhag is to be lenient.</ref>
# Many authorities hold that it is permissible to tie a necktie on [[Shabbat]] if one usually unties it within 24 hours. However, if one doesn't usually untie it within 24 hours, some say that if one intends to untie it within 24 hours it is permitted, while others write that one should tie it from before [[Shabbat]] and put it on and take it off by just tightening and loosening the side which goes around the neck, however, one shouldn't untie it on [[Shabbat]]. <ref>
* [[Image:Ties.gif|200px|right]] For diagrams of the different ways to make a tie, click on the image to the right. Shemirat [[Shabbat]] KeHilchata 15:58 quotes Rav Shlomo Zalman as permitting [[tying]] a necktie on [[Shabbat]] if it is “not tied as a knot” (to be explained) and meant to be undone in 24 hours because it is like a bow on top of a single knot. He adds that if one doesn't usually untie it within 24 hours, one should tie it before [[Shabbat]] and put it on and take it off by tightening and loosening it. The English translation of Shemirat [[Shabbat]] KeHilchata explains “not tied as a knot” as a tie which would become undone if the narrow end is pulled out. The new edition of Shemirat [[Shabbat]] KeHilchata 15:62, however, writes that it is permitted to tie a necktie on [[Shabbat]] if one usually unties it within 24 hours and does not have any other stipulations.
* Yalkut Yosef (vol 2, p. 562), however, writes that for Sephardim, it’s permitted to tie a necktie if it is going to be untied within a week.
* Rav Moshe Feinstein (cited by 39 Melachos, footnote #42), Rabbi Eliezer Waldenburg (cited by [[Shabbat]] VeHilchoteha p. 221), Menuchat Ahava (vol 3, 14:13), and Or Letzion 2:47:21 permit [[tying]] a necktie and don’t specify which type.
* Rabbi Mordechai Willig ([http://www.yutorah.org/lectures/lecture.cfm/726909/Rabbi_Mordechai_I_Willig/Hilchos_Shabbos_5761_-_KosherMatir_#1 “Hilchos Shabbat 5761 Kosher#1”] min 90-4) says that even according to those who consider a tie to be a knot, it is permitted to make a tie if one has intent to undo it within 24 hours. This is even true for a person who usually leaves their tie tied. Although the Beiur Halacha s.v. HaKosher writes that one’s personal intent to undo it within 24 hours is ineffective when the way of the world is to leave a knot tied, Rabbi Willig explained that this case is not similar because some do untie their ties everyday. The 39 Melachos (footnote #41) has the same idea.
* [[Shabbos]] Home (p. 221) writes that if the tie is totally undone by pulling out the narrow end (“Four in Hand”) it may be tied forever, and if it isn’t totally undone when narrow end is pulled out (“Windsor”), some permit [[tying]] it forever, and some say it’s only permitted if one intends to undo it within 24 hours.
* Orchot [[Shabbat]] (vol 1, p. 338) argues that the first type (“Four in Hand”) is only permitted if one intends to untie in within 24 hours, but the second type (“Windsor”) is questionable.
* See Torat HaMelachot (p. 79-80) quotes Rav Nissim Karelitz as permitting a “full-Windsor” knot but forbidding a “four in hand”.  See Chut Shani (vol 2, p. 227).</ref>
==Single knot==
# It is forbidden to tie a single knot with one string onto itself. <Ref> Rama (317:1) quoting the Hagahot Alfasi, Kitzur Shulchan Aruch 80:45, Shemirat [[Shabbat]] KeHilchata (in the new edition 15:52) </ref>
## In situations where it's common to tie a double knot such as the last knot of a [[tzitzit]] fringe one may tie a single knot. <ref>Shemirat [[Shabbat]] KeHilchata (in the new edition 15:53) </ref>
# It is permitted to tie a single knot in two strands of string even if it is tight and meant never to be undone. <Ref>S”A HaRav 317:1, Yalkut Yosef (317:11, [[Shabbat]], vol 2, pg 562), The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207) </ref>
# It is permitted to tie a single knot and then tuck in the ends of the string so that it doesn’t come out only if it is menat to be undone within 24 hours. <Ref> The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207-8) </ref>
# One may not add a second knot on top of a preexisting single knot,<ref>Shemirat [[Shabbat]] KeHilchata (in the new edition 15:53), Chazon Ovadia [[Shabbat]] Part 5 page 68 also says it's worthwhile to be stringent. </ref> nor may one add a third knot onto a double knot in order to tighten it. <ref>Shemirat [[Shabbat]] KeHilchata (in the new edition 15:53), 39 Melachos (Rabbi Ribiat, vol 3, pg 799). </ref>


==Washing Meat and Milk Dishes in One Sink==
== Double knots==
# Ideally, one should have two sinks one for meat and one for milk.<ref>Minchat Yitzchak 2:100, Badei Hashulchan 95:79</ref>
# According to Ashkenazim, a tight double knot is considered like a professional knot and may not be tied. The Sephardic custom, however, is to be lenient if one intends to untie it within 7 days, yet, one who is strict will be blessed. <Ref>  
# It is permissible to wash meat and dairy dishes in a sink one after another as long as there are two boards or racks to raise the dishes off of the bottom of the sink, one for meat and one for dairy.<ref>Igrot Moshe YD 1:42 explains that even if one is concerned for the Rama and the Shach it is permissible to clean dairy and meat dishes in the same sink one after another. Primarily, there is little concern of a transference of taste. Primarily, the concern that potentially there would be taste in the bottom of the sink from a piece of dairy upon which hot water was poured and in that same spot also have taste from meat upon which hot water was poured within 24 hours of each other is highly unlikely. Nonetheless, avoid all issues one should have a board for meat and milk so that the dishes don't touch the bottom of the sink.  
* Shiltei Giborim 41b writes that a double knot might be a professional knot because it is a strong knot. Thus, Rama 317:1 forbids [[tying]] a double knot even if it is not meant to last. Many Ashkenazic authorities, including Kitzur S”A 80:45, Mishna Brurah 317:14, Shemirat [[Shabbat]] KeHilchata 15:52 and The 39 Melachos (vol 3, p. 792) agree, while the Aruch HaShulchan 317:10 disagrees.
* The Minchat Yitzchak 2:100 is stricter because of several concerns about the water being able to transfer tastes into the sink walls and potentially back into the dishes. He seems to be concerned for an expanded definition of hot water being poured which can transfer taste and also suggests that since the faucet water is connected to the urn which is on the fire the entire stream is considered on the fire and not like regular poured water (see there). Therefore, he holds that one should only wash meat and dairy dishes in the same sink one after the other upon the following conditions: 1) One washes the dairy dishes in a dairy sink insert and the same for meat. 2) The insert sits upon a board or rack so that the insert doesn't directly touch the walls of the sink. 3) The sink is cleaned well between each cleaning of the dishes. 4) The drain is open so that the hot water doesn't submerge the dishes.
* However, the Chida in Birkei Yosef 317:1 writes that in his locale, almost no one was strict for this Rama. Ben Ish Chai in Rav Pe’alim 2:44 explains that the Chida meant that the minhag is incorrect but that one need not protest. Thus, Ben Ish Chai (Ki Teitzei #2) forbids [[tying]] a double knot. Yalkut Yosef 317:8 argues that the Chida meant that Sephardim consider a double knot to be a non-professional knot and it may be tied if it is not meant to last. This is also the conclusion in Chazon Ovadia Part 5 page 57 that in time of need one may be lenient.
* Both opinions are cited by the Badei Hashulchan 95:80.</ref>
* The Magen Avraham 317:4 (according to the Pri Megadim and Levushei Sarad, unlike the Machasit HaShekel) writes that the only issue with the double knot is that it might be a professional knot because it is tight. If, however, one were to tie a loose double knot, it would be permitted. Similarly, Kaf HaChaim 317:23 explains that the Chida was only lenient if it is a loose double knot. Menuchat Ahava (vol 3, 14:5) agrees for a different reason. Shemirat [[Shabbat]] KeHilchata 15:55 rules that it is permitted to tie a loose double knot if it is meant to come undone within one day. He clarifies that loose means that it is able to become undone by itself. The [[Shabbos]] Home (vol 1, p. 207) agrees. </ref>
# Hot water poured from a kli rishon can cause flavors to be imparted up to the depth of a peel. <ref>Hot water poured from a kli rishon, according to the Rashbam (Tosfot Shabbat 42b s.v. aval), is considered like a kil sheni which doesn’t cook. However, the Ri also cited by Tosfot holds that it cooks like a kli rishon. Finally, Tosfot holds that it cooks up to a peel. (See igrot Moshe YD 1:42 regarding whether poured hot water is formally considered cooking up to a peel or is it just an ability to impart taste). Shulchan Aruch YD 68:10 holds like the Tosfot that it only cooks up to a peel. Shach 105:5 and Kaf Hachaim 105:31 agree.</ref> Therefore, if hot water from the sink hit a piece of meat and then a piece of dairy it would be impart flavor up to the depth of a peel in the dairy food.<ref>Shach 95:20</ref> There is a dispute if the hot water from the sink hit a piece of meat and then a dairy pot if it would impart flavor up the depth of a peel in the pot.<ref>Rama 95:3 holds that hot liquids while being poured can only can taste from one food and impart it into another food but can’t impart taste into an utensil which is hard. The Shach 95:20 argues based on the Hagahot Shaarei Dura that poured hot liquids can cook up to a peel in a food or utensil. </ref>
# It is permitted to tie a loose double knot if it’s usually not meant to last 24 hours and this time specifically it's also not meant to last 24 hours. <Ref> Shemirat [[Shabbat]] KeHilchata 15:52 (in new edition 15:55), The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 208) </ref> For example, it’s permissible to tie a double knot for a belt (gartel) or sash (tichel) if it’s going to be untied in 24 hours since it’s not meant to be tight. <Ref> Shaarei Teshuva (317:1), Tzitz Eliezer 16:10, Menuchat Ahava 14:5, 39 Melachos (Rabbi Ribiat, vol 3, pg 793) </ref>  
## Some are lenient to allow washing dirty meat and dairy dishes together in one sink.<ref>Rama 95:3</ref>
# If unintentionally one pulled the bow-knot of the shoelaces and it became a double knot, one may untie it. <Ref> Mishnat Halachot 3:38, Rav Ovadyah in Kol Sinai (Koshair 3:5), Shemirat [[Shabbat]] KeHilchata 15:56 (in new editions 15:60) </ref>
## Most assume that this would cause the meat and dairy dishes to become non-kosher. However, they would be lenient to clean the meat and dairy dishes together if the dishes didn’t have any pieces of dairy, meat, or even grease on them.<ref>Shach 95:20</ref>
# One can untie a double knot that is made on a candy bag given out at shul for a simcha. <Ref> Toldot Yitzchak O”C 2:11 </ref>
## Some are strict and hold that even if the dishes had no pieces of meat or dairy on them nonetheless washing them together under a hot faucet would cause them to become non-kosher.<ref>Pri Chadash (cited by Badei Hashulchan 95:77). See also Rabbi Akiva Eiger on the Shach 95:20 regarding if one was dirty that this should be an issue for both dishes.</ref>
# One may tie a bandage on a wound with a loose double knot if it is meant to be untied within 24 hours. If it is meant to last for more than 24 hours but less than 7 days, one should use a adhesive bandage or a bow knot, however, if that isn't possible then it's permissible. <ref>Shemirat [[Shabbat]] KeHilchata (in new editions 15:55) </ref>
## For Ashkenazim, the halacha is that one should not wash dishes together in the sink at the same time and if one did, even if the dishes were clean beforehand they should be koshered. <ref>Badei Hashulchan 95:77</ref>
# One may tie a head covering with a loose double knot as long as one usually unties it everyday. However, if one usually removes it within [[untying]] the knot then it's forbidden to tie it even if this time one's intent is to untie within 24 hours. <ref>Shemirat [[Shabbat]] KeHilchata (in new editions 15:55) </ref>
# According to Ashkenazim, it is forbidden to use a dishwasher for meat and milk even one after the other and even if one uses different racks. <Ref>Badei Hashulchan 95:81</ref>
# Hot water which was poured and the stream was broken is considered hot enough to impart flavor up to the depth of a peel but can’t transfer taste from one food to another. <ref>Shach 105:5 says that a stream that was poured and was broken can’t cause a transfer of taste from one food into another but can cause a transference of taste. Kaf HaChaim 105:32 limits this to food and says that it wouldn’t cause taste to be imparted into a pot.</ref>
# If one is cleaning meat dishes in the same sink in which one cleaned milk dishes, if there's still some dairy remnant in the sink, it's forbidden to pour hot water there because at the time one pours the water the meat and milk are halachically cooked together even though one has no intention of using those remnants. <ref>Sefer [[Kashrut]] HaShulchan (Baser BeChalav 6:3) quoting Sh"t Yabia Omer 5:3 </ref>


==Soaking as a Form of Cooking==
==Wrapping a string==
# Milk and meat that were soaked together for 24 hours or were salted together may not be eaten, however, they are permitted to benefit from.<ref>Shulchan Aruch YD 91:8, Shach 87:2</ref>
# It is permitted to wrap a string around an object and then tuck the ends of the string in even if it is meant to be left permanently. <Ref> Rama 651:1, The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 208) </ref>
# If a prohibited item was soaking together with a permitted item in a liquid for 24 hours the permitted item is. If it was there for less than 24 hours it is sufficient to just wash off the permitted item. <ref>Shulchan Aruch YD 105:1</ref>
# If it soaked for 24 hours non-consecutively, such for 23 hours and then for another hour, after the fact most poskim assume that it is permitted.<ref>Kaf HaChaim 105:6</ref>
# If a prohibited item was soaking in a pot for 24 hours, the pot absorbed the prohibited taste and would need to be koshered. <ref>Kaf HaChaim 105:1</ref>
# If a permitted item was soaking in a non-kosher pot for 24 hours, after the fact the food is kosher according to most opinions, yet a person should only be lenient in cases of great loss. <ref>The Shach 105:2 and Taz 105:1 argue that it is permitted since by the time that the forbidden taste can be absorbed into the permitted food the taste in the pot is already considered ruined. The Kaf HaChaim 105:3 writes that because it is a dispute and the Pri Chadash holds like the Isur Veheter a person should only be lenient in cases of great loss. The Laws of Kashrut (p. 269) seems to side with the opinion of the Shach but advises asking a rabbi.</ref>  


==Inedible Foods==
==Twist ties and Cable ties==
# Prohibited food which is inedible is permitted on a biblical level<ref>The Torah (Devarim 14:21) says that you should give the slaughtered meat (nevelah) to a non-Jew. From this the Gemara Avoda Zara 67b learns that any food which is inedible isn’t considered forbidden. </ref> and forbidden on a rabbinic level because when your eating the food indicates that it is good.<ref>Rosh Pesachim 2:1 says that it is asur on pesach to eat chametz that was completely burnt before pesach because your eating it indicates that you want to eat it. See the Ran Pesachim 5b who disagrees with the Rosh. The Taz OC 442:8 terms this achshaveh, you gave it significance, and he says that it is only derabbanan. Mishna Brurah 442:43 rules like the Taz. </ref>
# Some authorities forbid using wire twist ties to close bags unless one plans to undo it within 24 hours. <ref>Shemirat [[Shabbat]] KeHilchata 14:9 and (15 note 166, in the new edition note 174) quoting Rav Shlomo Zalman </ref> However, others permit. <ref> 39 Melachos (Rabbi Ribiat, Melechat Koshair note 54) quoting Rav Moshe Feinstein </ref> It is praiseworthy to avoid using them if they will remain undone for more than 24 hours. <ref>39 Melachos (Rabbi Ribiat, vol 3, pg 800) </ref>
## Medicines made with prohibited ingredients which were made inedible, some poskim permit this since one’s intent isn’t to eat the prohibited item, while others are strict.<ref>What about medicines on pesach is there achshaveh? Rav Moshe Feinstein (Igrot Moshe OC 2:92) held that there’s no achsheveh by medicines. Shagat Aryeh 75 held that eating medicines is like eating and there is achsheveh.</ref>
# Some poskim permit using plastic cables ties since it is not a knot, but simply tightening. <ref> Chazon Ovadia [[Shabbat]] Part 5 page 75 </ref>


==Negative Taste (Noten Taam Lifgam)==
== Fixing clothing ==
# If a forbidden item fell into a mixture and adds a negative taste, if the actual forbidden item was removed the mixture is permitted.<ref>Avoda Zara 75b, Shulchan Aruch 103:1</ref>
# Socks or gloves that are tied together should be detached before [[Shabbat]], but if one forgot one may untie it because they are only tied in the first place until they are going to be used. If one cannot untie them, he may rip the string, but should make sure to destroy the string <Ref> Shemirat [[Shabbat]] Kahilchata 15:67 in name of Rav Shlomo Zalman Aurbach, Az Nidberu 1:58. </ref>
# If a forbidden item fell into a mixture and adds a negative taste, if the actual forbidden item dissolved completely and there is greater detriment from the negative taste than the increase of volume, the mixture is permitted.<ref>The Ran (Avoda Zara 32b) forbids if there is a greater benefit in the increase of volume than the loss in taste since in the end of the day there is a benefit from the prohibited food. The Ran cites the Rashba that he would be lenient since actual forbidden item was nullified by a majority of permitted ingredients and the taste is detrimental. The Shulchan Aruch 104:2 quotes both opinions. The Rashba (Torat HaBayit 20b) implies that even if there is a majority of the detrimental taste it is still permitted. Aruch Hashulchan 103:5 makes this explicit. Kaf HaChaim 103:17 rules like the Ran unless there is great loss.</ref>
# One can take out the pins put into shirts in packaging to keep it from wrinkling. <Ref> Shemirat [[Shabbat]] Kahilchata 15:64 in name of Rav Shlomo Zalman Aurbach, Bier Moshe 1:22. </ref>
# There is a dispute whether or not this leniency of spoiled tastes applies to [[chametz]] on [[pesach]]. <ref> Rashba (responsa 1:499) and Yereyim (Achilot Siman 52) are strict regarding the negative taste of [[chametz]] in a mixture on [[pesach]] since chametz is forbidden in any quantity. Tosfot Avoda Zara 66a s.v. meklal seems to permit it. This is also the opinion of the Rosh (Avoda Zara 5:6). Shulchan Aruch OC 447:10 permits noten taam lifgam of chametz on pesach, while the Rama there is strict.</ref>
# It’s totally permitted to thread new laces into shoes to replace old laces but it’s not permitted if the shoe was never laced. <ref> Rav Ovadya Yosef in the Haskama of Netiv Mitzvot, Mayim Chaim Meshash O”C 1:147, Bier Moshe 2:20(2),6:59, Tefilah LeMoshe 1:58. </ref>
# Noten taam lifgam applies to all prohibitions including combinations of milk and meat.<ref>Kaf HaChaim 103:3, Chavot Daat (Biurim 103:1) unlike the Peleti 87:15</ref>


==Sources==
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[[Category:Kashrut]]
[[Category:Orach Chaim]]
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Revision as of 02:45, 18 November 2016

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Knots.jpg

On Shabbat, there are certain types of knots that one may tie or untie and some that one may not tie or untie. See below for details and practical applications.

The Basics of Koshair

Where was it in the Mishkan? The gemara[1] explains that Koshair was performed in the construction of the Mishkan by the trappers of chilazon who would tie knots in their nets in order to adjust their nets.

Definition: There is an important machlokes Rishonim as to the definition of a knot that would warrant a chiyuv min hatorah. According to Rashi[2] and Rosh[3], as long as the knot is intended to stay tied forever or for a long time, one is chayav min hatorah for tying it. According to Rambam[4] and Rif[5], not only must one intend to keep it tied for a long time to be chayav min hatorah, it must also be defined as a kesher uman - professional knot, such as a sailor’s or camel-driver’s knot.

Permanence:There are different opinions as to what constitutes a ‘long time.’ The Kol Bo[6] says that a knot that is tied for more than one day is called somewhat permanent, and it is rabbinically forbidden to tie. The Tur and Mordechai[7] say that a knot that is tied for more than seven days is permanent. Rabbeinu Yerucham[8] says that only a knot that is tied for half a year or a year is considered permanent.

Bibical prohibition

  1. The Melacha of Koshair is the binding two pliable items by intertwining them such as through a firm knot or twining threads into rope. [9]
  2. A knot that’s forbidden on a Torah level is one that is both (1) professional and (2) is meant to be permanent. [10]

Rabbinic prohibition

  1. Many Rishonim hold that it is rabbinically forbidden to tie a knot which is either professional or meant to last for more than 24 hours. Some Sephardim hold that a non-professional knot is only rabbinically forbidden if it meant to last a week. Some Rishonim hold that a knot which is permanent even if it's not professional is Biblical prohibited.[11]

Permissible knots

  1. A knot which is both non-professional and meant to be undone within 24 hours may be tied. [12] Some Sephardic authorities permit a non-professional knot which is meant to last less than 7 days. [13]
  2. Even if you personally intend to leave it less than 24 hours, if it’s a knot sometimes left permanently by people it’s forbidden Rabbinically to prevent confusion between temporary and permanent knots. [14]

Tightening

  1. Any knot which is forbidden to tie is also forbidden to tighten. [15]
  2. For example, one may not tighten the double knot of the tzitzit or Tallit if it became loose. [16]

Untying

  1. The rules of untying are parallel to the rules for tying. Thus, any not that is permitted to tie is also permitted to untie.[17]
  2. According to some opinions, matir only applies if you are untying with intention to re-tie a better knot.[18] Others disagree.[19]
  3. If someone attempted to tie a slipknot but then they made it into a real knot by accident, they may untie the knot because the intent from the beginning was to untie it. [20]

A bow

  1. A bow-knot, slipknot, or a single-knot isn’t a true Kesher-bind and is permissible even if it does remain in place for a while. [21] For example: a ribbon on a gift, a single bind on a shopping bag or garbage liner.
  2. It is permitted to tie a slip knot or bow without a underlying knot even if it is tight and meant never to be undone. [22]
  3. After tying a bow knot (a bow on top of a single knot), as is common when tying one's shoes, one may not tie a second bow on top of the bow knot. [23] Others permit tying this knot since it can still be untied with a single hand by pulling on the end of the string. [24]

A bow on top of a single knot

  1. According to Ashkenazim, it is permissible to tie one's shoelaces with a bow on top of a single knot (initial winding) only if it is meant to be untied within 24 hours. According to Sephardim, it is permissible as long as it is meant to be untied within 7 days. [25] However, if one doesn't usually untie it within 24 hours (and manages to slip one's foot in and out) it would be forbidden to tie one's shoes on Shabbat. [26]According to Sephardim it is permissible even if it isn't meant to be untied within 24 hours, yet it's preferable to make sure to untie it within 7 days. [27]
  2. Someone doing the wrapping of an Ashkenaz Sefer Torah (Gelilah) and has to tie a sash around the Torah, it's preferable to just wrap the sash around the Torah and tuck in the end, however, if that's not possible then some are lenient to tie a bow on top of a single knot [28] while others are strict unless one is planning on untying it within 24 hours. [29]
  3. Many authorities hold that it is permissible to tie a necktie on Shabbat if one usually unties it within 24 hours. However, if one doesn't usually untie it within 24 hours, some say that if one intends to untie it within 24 hours it is permitted, while others write that one should tie it from before Shabbat and put it on and take it off by just tightening and loosening the side which goes around the neck, however, one shouldn't untie it on Shabbat. [30]

Single knot

  1. It is forbidden to tie a single knot with one string onto itself. [31]
    1. In situations where it's common to tie a double knot such as the last knot of a tzitzit fringe one may tie a single knot. [32]
  2. It is permitted to tie a single knot in two strands of string even if it is tight and meant never to be undone. [33]
  3. It is permitted to tie a single knot and then tuck in the ends of the string so that it doesn’t come out only if it is menat to be undone within 24 hours. [34]
  4. One may not add a second knot on top of a preexisting single knot,[35] nor may one add a third knot onto a double knot in order to tighten it. [36]

Double knots

  1. According to Ashkenazim, a tight double knot is considered like a professional knot and may not be tied. The Sephardic custom, however, is to be lenient if one intends to untie it within 7 days, yet, one who is strict will be blessed. [37]
  2. It is permitted to tie a loose double knot if it’s usually not meant to last 24 hours and this time specifically it's also not meant to last 24 hours. [38] For example, it’s permissible to tie a double knot for a belt (gartel) or sash (tichel) if it’s going to be untied in 24 hours since it’s not meant to be tight. [39]
  3. If unintentionally one pulled the bow-knot of the shoelaces and it became a double knot, one may untie it. [40]
  4. One can untie a double knot that is made on a candy bag given out at shul for a simcha. [41]
  5. One may tie a bandage on a wound with a loose double knot if it is meant to be untied within 24 hours. If it is meant to last for more than 24 hours but less than 7 days, one should use a adhesive bandage or a bow knot, however, if that isn't possible then it's permissible. [42]
  6. One may tie a head covering with a loose double knot as long as one usually unties it everyday. However, if one usually removes it within untying the knot then it's forbidden to tie it even if this time one's intent is to untie within 24 hours. [43]

Wrapping a string

  1. It is permitted to wrap a string around an object and then tuck the ends of the string in even if it is meant to be left permanently. [44]

Twist ties and Cable ties

  1. Some authorities forbid using wire twist ties to close bags unless one plans to undo it within 24 hours. [45] However, others permit. [46] It is praiseworthy to avoid using them if they will remain undone for more than 24 hours. [47]
  2. Some poskim permit using plastic cables ties since it is not a knot, but simply tightening. [48]

Fixing clothing

  1. Socks or gloves that are tied together should be detached before Shabbat, but if one forgot one may untie it because they are only tied in the first place until they are going to be used. If one cannot untie them, he may rip the string, but should make sure to destroy the string [49]
  2. One can take out the pins put into shirts in packaging to keep it from wrinkling. [50]
  3. It’s totally permitted to thread new laces into shoes to replace old laces but it’s not permitted if the shoe was never laced. [51]

Sources

  1. ↑ Shabbat 74b
  2. ↑ Shabbos 112a s.v. b’dirabanan
  3. ↑ Shabbos 15:1
  4. ↑ Shabbos 10:1
  5. ↑ Shabbos 41b
  6. ↑ Cited in Rama 317:1
  7. ↑ As cited in Rema 317:1. Tur in 317 says that a knot is only permanent enough to be chayav chatas if it is able to be kept forever, but a knot meant to last seven days is patur aval assur.
  8. ↑ Cited in Beit Yosef 317:1
  9. ↑ Mishna Brurah 317:34 quoting the Rambam, Shemirat Shabbat KeHilchata 51:52
  10. ↑ Shulchan Aruch (317:1) in the opinion of the Rambam and Rif
  11. ↑
    • According to Rashi, (Gemara Shabbat 112a), tying a knot that lasts forever is forbidden Deoritta, tying a knot that is untied after some time is forbidden Derabbanan, and tying a knot that is untied all the time is permitted. (For a precise explanation of Rashi see Bet Yosef 317:1 and Taz 317:1.) The Rosh 15:1 agrees. The Rif 41b, however, explains that a professional knot which is meant to last forever is forbidden Deoritta, a non-professional knot which is meant to last is forbidden Derabbanan, and a non-professional knot which is not meant to last is permitted. The Rambam 10:2 adds that a professional knot which is not meant to last is forbidden Derabbanan. S”A 317:1 and Yalkut Yosef 317:1-4 rule like the Rif, while the Rama and Mishna Brurah 317:5 and 14 are concerned both for Rashi and the Rif. Pri Megadim M”Z 317:3 and Mishna Brurah 317:5 writes that according to the Rambam even if it lasts a long time it’s permitted as long as it is not meant to last forever.
    • The Bet Yosef 317:1 explains based on the Tur that a knot that lasts for less than a week is considered to be untied every day. Yalkut Yosef (vol 2 p. 555) agrees. Rama 317:1, however, quotes the Maharam MiRotenburg’s who says that a knot that lasts for more than a day is forbidden. Pri Megadim (E”A 317:2) and Mishna Brurah 317:6 clarify that one day means 24 hours. Sh”t Yabia Omer 8:39:8 agrees that one day means 24 hours for this halacha, unlike the Tal Orot who says that it goes by the halachic day. Taz 317:1, Eliyah Rabba 317:2 Aruch HaShulchan 317:8, and Kaf HaChaim 317:14 rule like the Maharam.
  12. ↑ The Rama 317:1 quoting Tur and Mordechai; Mishna Brurah (317:6) explains it as anything less than 24 hours.
  13. ↑ Rama also quotes Kol Bo and Hagahot Maymoniyot. Chazon Ovadia Shabbat Part 5 page 47 and Yalkut Yosef (317:6) writes that Sephardim hold like this opinion.
  14. ↑ Magen Avraham (317:20), Kol Sinai (Koshair #3)
  15. ↑ Shemirat Shabbat KeHilchata 15:50 (in new editions 15:53), Kesot HaShulchan (Siman 123, at the end of note 4), Sh"t Az Nidabru 3:22, Sh"t Bear Moshe 6:3. Kesot HaShulchan (v. 5 p. 56) explains that in his opinion a loose knot isn't a knot on a Torah level and tightening it is creating a knot. Additionallyת according to some opinions bringing the two knots that were very much separated together even though they remain loose is also considered creating a knot. See there for his discussion.
  16. ↑ 39 Melachos (Rabbi Ribiat, vol 3, pg 799)
  17. ↑ Mishna 111b, Rambam Shabbos 10:7, Rama 317:1, Mishna Brura 317:7, Chazon Ovadia (Shabbat vol. 5, p. 47).
  18. ↑ Tosfos Shabbos 73a “Hakoshair”, Biur Halacha 317:1 “‘Dino’”. See 39 Melochos v. 3, p. 786, fn. 2.
  19. ↑ Rashi (74b “Shari”), see 39 Melochos, pg. 805.
  20. ↑ Sh"t Rivivot Ephraim 1:222:17
  21. ↑ Shulchan Aruch (317:5) and implied by Rama (317:1). Kitzur Shulchan Aruch 80:45 and Yalkut Yosef (317:11) agree.
  22. ↑ Shulchan Aruch (317:5), Beiur Halacha 317:5, Yalkut Yosef (317:11, Shabbat, vol 2, pg 562), The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207)
  23. ↑ 39 Melachos (Rabbi Ribiat, vol 3, pg 798)
  24. ↑ Orchot Shabbat (10:15) and footnote 28
  25. ↑
    • Rambam 10:5, Tur, and S”A 317:5 rule like Chachamim on Shabbat 113a who hold that tying a bow is permitted. Bet Yosef 317:5 quotes the Mordechai, who forbids tying a bow on top of a single knot. However, Darkei Moshe 317:3 quotes the Agur who says that the minhag is lenient to tie a bow on top of a single knot.
    • Magen Avraham 317:15, Taz 317:7, Eliyah Rabba 317:13, Mishna Brurah 317:29, and Kaf HaChaim 317:59 rule like the Agur but explain that it must be untied within 24 hours so that it is not considered a permanent knot. The Aruch HaShulchan 317:25, however, rules like the Mordechai. Kitzur Shulchan Aruch 80:45, Shemirat Shabbat KeHilchata 15:53 (in new edition 15:56), and the Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207) concur with the Mishna Brurah.
    • Birkei Yosef 317:2 argues that the Agur was lenient even if the bow-knot is permanent. Yalkut Yosef (Shabbat, vol 2, p. 562) agrees.
  26. ↑ 39 Melachos (Rabbi Ribiat, vol 3, pg 798)
  27. ↑ Yalkut Yosef (317:11), Rav Ovadyah in Kol Sinai (Koshair #5). See previous two footnotes.
  28. ↑ Sh"t Tzitz Eliezer 7:29, Shalmat Chaim 185, Beir Moshe 6:55.
  29. ↑ Shemirat Shabbat KeHilchata 15:53 (in new editions 15:56) is strict unless one is planning to untie it within 24 hours, however, in the footnote (15:188) he quotes Rav Shlomo Zalman who said that the minhag is to be lenient.
  30. ↑
    • Ties.gif
      For diagrams of the different ways to make a tie, click on the image to the right. Shemirat Shabbat KeHilchata 15:58 quotes Rav Shlomo Zalman as permitting tying a necktie on Shabbat if it is “not tied as a knot” (to be explained) and meant to be undone in 24 hours because it is like a bow on top of a single knot. He adds that if one doesn't usually untie it within 24 hours, one should tie it before Shabbat and put it on and take it off by tightening and loosening it. The English translation of Shemirat Shabbat KeHilchata explains “not tied as a knot” as a tie which would become undone if the narrow end is pulled out. The new edition of Shemirat Shabbat KeHilchata 15:62, however, writes that it is permitted to tie a necktie on Shabbat if one usually unties it within 24 hours and does not have any other stipulations.
    • Yalkut Yosef (vol 2, p. 562), however, writes that for Sephardim, it’s permitted to tie a necktie if it is going to be untied within a week.
    • Rav Moshe Feinstein (cited by 39 Melachos, footnote #42), Rabbi Eliezer Waldenburg (cited by Shabbat VeHilchoteha p. 221), Menuchat Ahava (vol 3, 14:13), and Or Letzion 2:47:21 permit tying a necktie and don’t specify which type.
    • Rabbi Mordechai Willig (“Hilchos Shabbat 5761 Kosher#1” min 90-4) says that even according to those who consider a tie to be a knot, it is permitted to make a tie if one has intent to undo it within 24 hours. This is even true for a person who usually leaves their tie tied. Although the Beiur Halacha s.v. HaKosher writes that one’s personal intent to undo it within 24 hours is ineffective when the way of the world is to leave a knot tied, Rabbi Willig explained that this case is not similar because some do untie their ties everyday. The 39 Melachos (footnote #41) has the same idea.
    • Shabbos Home (p. 221) writes that if the tie is totally undone by pulling out the narrow end (“Four in Hand”) it may be tied forever, and if it isn’t totally undone when narrow end is pulled out (“Windsor”), some permit tying it forever, and some say it’s only permitted if one intends to undo it within 24 hours.
    • Orchot Shabbat (vol 1, p. 338) argues that the first type (“Four in Hand”) is only permitted if one intends to untie in within 24 hours, but the second type (“Windsor”) is questionable.
    • See Torat HaMelachot (p. 79-80) quotes Rav Nissim Karelitz as permitting a “full-Windsor” knot but forbidding a “four in hand”. See Chut Shani (vol 2, p. 227).
  31. ↑ Rama (317:1) quoting the Hagahot Alfasi, Kitzur Shulchan Aruch 80:45, Shemirat Shabbat KeHilchata (in the new edition 15:52)
  32. ↑ Shemirat Shabbat KeHilchata (in the new edition 15:53)
  33. ↑ S”A HaRav 317:1, Yalkut Yosef (317:11, Shabbat, vol 2, pg 562), The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207)
  34. ↑ The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207-8)
  35. ↑ Shemirat Shabbat KeHilchata (in the new edition 15:53), Chazon Ovadia Shabbat Part 5 page 68 also says it's worthwhile to be stringent.
  36. ↑ Shemirat Shabbat KeHilchata (in the new edition 15:53), 39 Melachos (Rabbi Ribiat, vol 3, pg 799).
  37. ↑
    • Shiltei Giborim 41b writes that a double knot might be a professional knot because it is a strong knot. Thus, Rama 317:1 forbids tying a double knot even if it is not meant to last. Many Ashkenazic authorities, including Kitzur S”A 80:45, Mishna Brurah 317:14, Shemirat Shabbat KeHilchata 15:52 and The 39 Melachos (vol 3, p. 792) agree, while the Aruch HaShulchan 317:10 disagrees.
    • However, the Chida in Birkei Yosef 317:1 writes that in his locale, almost no one was strict for this Rama. Ben Ish Chai in Rav Pe’alim 2:44 explains that the Chida meant that the minhag is incorrect but that one need not protest. Thus, Ben Ish Chai (Ki Teitzei #2) forbids tying a double knot. Yalkut Yosef 317:8 argues that the Chida meant that Sephardim consider a double knot to be a non-professional knot and it may be tied if it is not meant to last. This is also the conclusion in Chazon Ovadia Part 5 page 57 that in time of need one may be lenient.
    • The Magen Avraham 317:4 (according to the Pri Megadim and Levushei Sarad, unlike the Machasit HaShekel) writes that the only issue with the double knot is that it might be a professional knot because it is tight. If, however, one were to tie a loose double knot, it would be permitted. Similarly, Kaf HaChaim 317:23 explains that the Chida was only lenient if it is a loose double knot. Menuchat Ahava (vol 3, 14:5) agrees for a different reason. Shemirat Shabbat KeHilchata 15:55 rules that it is permitted to tie a loose double knot if it is meant to come undone within one day. He clarifies that loose means that it is able to become undone by itself. The Shabbos Home (vol 1, p. 207) agrees.
  38. ↑ Shemirat Shabbat KeHilchata 15:52 (in new edition 15:55), The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 208)
  39. ↑ Shaarei Teshuva (317:1), Tzitz Eliezer 16:10, Menuchat Ahava 14:5, 39 Melachos (Rabbi Ribiat, vol 3, pg 793)
  40. ↑ Mishnat Halachot 3:38, Rav Ovadyah in Kol Sinai (Koshair 3:5), Shemirat Shabbat KeHilchata 15:56 (in new editions 15:60)
  41. ↑ Toldot Yitzchak O”C 2:11
  42. ↑ Shemirat Shabbat KeHilchata (in new editions 15:55)
  43. ↑ Shemirat Shabbat KeHilchata (in new editions 15:55)
  44. ↑ Rama 651:1, The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 208)
  45. ↑ Shemirat Shabbat KeHilchata 14:9 and (15 note 166, in the new edition note 174) quoting Rav Shlomo Zalman
  46. ↑ 39 Melachos (Rabbi Ribiat, Melechat Koshair note 54) quoting Rav Moshe Feinstein
  47. ↑ 39 Melachos (Rabbi Ribiat, vol 3, pg 800)
  48. ↑ Chazon Ovadia Shabbat Part 5 page 75
  49. ↑ Shemirat Shabbat Kahilchata 15:67 in name of Rav Shlomo Zalman Aurbach, Az Nidberu 1:58.
  50. ↑ Shemirat Shabbat Kahilchata 15:64 in name of Rav Shlomo Zalman Aurbach, Bier Moshe 1:22.
  51. ↑ Rav Ovadya Yosef in the Haskama of Netiv Mitzvot, Mayim Chaim Meshash O”C 1:147, Bier Moshe 2:20(2),6:59, Tefilah LeMoshe 1:58.
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