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Koshering a Kitchen: Difference between revisions
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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 | * 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== | ||
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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== | ||
#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) | #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. | #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. | #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== | ||
#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 | #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}} | |||
