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Milk and Meat in the Kitchen: Difference between revisions
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For halachic questions of Kashrut a person should consult a rabbi because the laws of Kashrut involve many complexities. | |||
== The Biblical Prohibition == | == The Biblical Prohibition == | ||
* 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. | * 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. | ||
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# 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> | # 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> | ||
# 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> | # 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== | ==Cold Meat and Dairy Touching== | ||
===Dry Foods Touching=== | ===Dry Foods Touching=== | ||
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# 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> | # 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> | # 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> | ||
===Food that was on the | ===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== | |||
# 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> | # 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== | ==Using Forbidden Utensils== | ||
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# 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> | # 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> | ||
# 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> | # 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> | ||
==Kashrut of Ovens for Meat and Milk== | ==Kashrut of Ovens for Meat and Milk== | ||
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==Microwave for Meat and Milk== | ==Microwave for Meat and Milk== | ||
# 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> | # 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> | ||
# 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. Some also recommend adding | # 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> | ||
# 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> | |||
==Toaster-Oven for Meat and Milk== | ==Toaster-Oven for Meat and Milk== | ||
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==Soaking as a Form of Cooking== | ==Soaking as a Form of Cooking== | ||
# 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> | |||
# 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 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 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 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.</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== | ==Inedible Foods== | ||
# 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> | # 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> | ||
## 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> | ## 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> | ||
==Negative Taste (Noten Taam Lifgam)== | ==Negative Taste (Noten Taam Lifgam)== | ||
# 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> | # 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> | ||
