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Milk and Meat in the Kitchen: Difference between revisions
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* 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 even if they were not cooked together. | * 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 even if they were not cooked together. | ||
# The Torah states three times "לֹא-תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ" "You shall not cook a kid (baby goat) in its mother's milk"<ref> Shemot 23:19; 34:26; Devarim 14:21 </ref>. Our Sages learn that the repetition of this prohibition 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 YD 87:1. The Rambam (Maachalot 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 Torah states three times "לֹא-תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ" "You shall not cook a kid (baby goat) in its mother's milk"<ref> Shemot 23:19; 34:26; Devarim 14:21 </ref>. Our Sages learn that the repetition of this prohibition 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 YD 87:1. The Rambam (Maachalot 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> | ||
# 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>Pri Chadash 87:2 (p. 20) says that frying is included in cooking. However, the Chavot Daat (biurim 87:1) points out that many rishonim hold frying isn't cooking. Included in those Rishonim is Rashi (Sanhedrin 4a s.v. derech bishul) who explicitly states that frying in fat isn't considered the biblical prohibition of cooking meat and milk. | # 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>Pri Chadash 87:2 (p. 20) says that frying is included in cooking. However, the Chavot Daat (biurim 87:1) points out that many rishonim hold frying isn't cooking. Included in those Rishonim is Rashi (Sanhedrin 4a s.v. derech bishul) who explicitly states that frying in fat isn't considered the biblical prohibition of cooking meat and milk. | |||
* 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 YD 87:13. Pitchei Teshuva YD 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. | * 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 YD 87:13. Pitchei Teshuva YD 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 | * 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 midirabbanan. 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> There is also discussion about if it is forbidden biblically to cook meat and milk together in a pot that is hot (Yad Soledet Bo), but is no longer on the fire.<ref>Yalkut Yosef Isur Viheter vol. 3 87:9 quotes opinions on both sides and is strict. </ref> | ||
# There is a discussion if microwaving meat and milk together is considered cooking meat and milk together.<ref>Minchat Shlomo 1:12:2 writes that just like microwaving food isn't considered bishul since it doesn't involve fire, it isn't considered cooking for the purposes of meat and milk. See however, Igrot Moshe OC 3:52 who holds with respect to Shabbat that microwaving food is considered cooking biblically.</ref> | |||
# If you mix milk and meat in a kli sheni (a pot that was never on the fire), even if it is hot, you do not biblically violate cooking meat and milk.<ref>Yalkut Yosef Isur Viheter vol. 3 87:11 </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 YD 87:1. Even though the Taz 87:1 cites the Maharshal who argues with the Rama and is strict not to benefit from derabbanan forms of meat and milk, the Shach 87:2 accepts the Rama.</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>Rambam (Machalot Asurot 9:3), Shulchan Aruch YD 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>Rambam (Machalot Asurot 9:3), Shulchan Aruch YD 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=== | ===Cooking and Benefitting from Milk and Meat=== | ||
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# Even if one isn't going to eat the food, it is forbidden to cook meat in a dairy pot that was used within the last 24 hours for dairy.<ref>Pri Megadim (Siftei Daaat 87:18) holds that recooking meat in a dairy pot that was used within 24 hours for dairy is considered like cooking meat and milk together which is forbidden. </ref> | # Even if one isn't going to eat the food, it is forbidden to cook meat in a dairy pot that was used within the last 24 hours for dairy.<ref>Pri Megadim (Siftei Daaat 87:18) holds that recooking meat in a dairy pot that was used within 24 hours for dairy is considered like cooking meat and milk together which is forbidden. </ref> | ||
# It is forbidden to stoke the coals under a pot that is cooking meat and milk.<ref>Rama 87:6</ref> | # It is forbidden to stoke the coals under a pot that is cooking meat and milk.<ref>Rama 87:6</ref> | ||
# According to many poskim it is permitted to smell meat and milk together such as a cheese burger since they are cooked as food and not for the smell.<ref>Sh"t Rashba 3:234 writes that it is permitted to smell something that is forbidden if it isn't made for its smell. Shulchan Aruch Y.D. 108:7 codifies this Rashba. Shach 108:27 quotes the Tosfot Avoda Zara 12b who argues with Tosfot.</ref> | |||
===Feeding An Animal Meat and Milk=== | ===Feeding An Animal Meat and Milk=== | ||
# Some hold that it is forbidden to feed meat and milk cooked together to animals, even ones that belong to other people, since there is a benefit in having one's desires fulfilled and by using the meat and milk one was able to fulfill his intentions.<ref>Pitchei Teshuva 94:5 quotes the Isur Veheter, Maharshal, Taz, and Rama who are forbid giving meat and milk to a dog even if it doesn't belong to you. Then he cites the Mekor Chaim and Gra who permit this and explain that chametz is unique that such a benefit is forbidden. The Shaar Hatziyun 448:75 sides with the strict approach though he cites the Gra as being lenient.</ref> | # Some hold that it is forbidden to feed meat and milk cooked together to animals, even ones that belong to other people, since there is a benefit in having one's desires fulfilled and by using the meat and milk one was able to fulfill his intentions.<ref>Pitchei Teshuva 94:5 quotes the Isur Veheter, Maharshal, Taz, and Rama who are forbid giving meat and milk to a dog even if it doesn't belong to you. Then he cites the Mekor Chaim and Gra who permit this and explain that chametz is unique that such a benefit is forbidden. The Shaar Hatziyun 448:75 sides with the strict approach though he cites the Gra as being lenient.</ref> | ||
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===Liquid and Solid Touching=== | ===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> | # 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> | ||
==Utensils== | |||
===Cups=== | |||
# One shouldn't drink from the same cup when one was eating meat and when one is eating dairy.<ref>Hagahot Ashri 8:20 from Rav Klonimus and Rav Yehuda, Rama Y.D. 88:2</ref> | |||
# One can use the same cup to drink a parve drink while one is eating meat or milk as long as one wipes one's lips before drinking so that a fat residue doesn't stick to the lip of the cup.<ref>Aruch Hashulchan 88:11</ref> | |||
===Glasses=== | |||
# One can use the same glasses for milk and meat meals as long as they are washed in between. They can be used for cold or hot parve drinks.<ref>[https://www.star-k.org/articles/articles/1162/a-crystal-clear-halachic-approach-to-glass/ Star-K]</ref> | |||
===Tablecloths=== | |||
# If a person ate meat on a tablecloth he should change the tablecloth before eating milk. The same is true vice versa.<ref>The Rashba (Teshuvot Meyuchasot 1:76) writes that one can't use the same tablecloth for meat and milk since there is certainly going to be spills of meat and milk on the tablecloth. This is codified by the Shulchan Aruch Y.D. 89:4. The Gra 89:19 sources this practice in the Yerushalmi Pesachim 6:4.</ref> | |||
# Some poskim are lenient that one doesn't need to change the tablecloth between meat and milk since nowadays we eat on plates.<ref>Radvaz 2:721 writes that since people eat on plates and not directly on the tablecloths perhaps there's no concern about the tablecloths and they can be used for meat and milk. He concludes it is proper to switch the tablecloths. This is codified by the Pitchei Teshuva 89:8. Horah Brurah 89:52 writes that it is permitted to use the same tablecloths and someone who is strict will be blessed.</ref> Others are strict.<ref>Badei Hashulchan 89:102 is strict because of the opinion of the Minchat Yakov 76:17 who says that even if you eat with plates there's a concern that food will spill on to the tablecloth and so it needs to be switched. He says that this is the minhag.</ref> | |||
==Food that was on the Table== | ==Food that was on the Table== | ||
# | # See [[Eating_Dairy_and_Meat_at_the_Same_Table#Parve_Foods_on_the_Table_at_a_Meat_Meal]] | ||
==Stovetops== | ==Stovetops== | ||
# 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> | # 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> | ||
==Meat and Dairy Equipment (Nat Bar Nat)== | |||
# Parve food cooked in a meat pot is considered meat-equipment and according to Ashkenazim it shouldn't be eaten together with dairy but after the fact if it was cooked with dairy it would be permitted to be eaten. According to Sephardim it is permitted even initially to eat the parve food made with meat equipment with dairy.<ref>Shulchan Aruch and Rama YD 95:1</ref> | |||
# Parve food cooked in a dairy pot is considered dairy equipment and according to Ashkenazim it shouldn't be eaten together with meat but after the fact if it was cooked with meat it would be permitted to be eaten. According to Sephardim it is permitted even initially to eat the parve food made with dairy equipment with meat.<ref>Shulchan Aruch and Rama YD 95:1</ref> | |||
# If the meat pot wasn't used within 24 hours for meat, then if something parve cooks in it, the parve food can be eaten together with dairy even initially. However, one shouldn't use a meat pot even if it hasn't been used within 24 hours to cook parve food that one intends to eat with dairy. The same is true of dairy and meat vice versa.<ref>Rama 95:2 writes that if the pot was eino ben yomo there's no issue of nat bar nat. Badei Hashulchan 95:33 and Chachmat Adam 48:2 clarify that this means after the fact that the parve food was cooked in a meat pot it is considered parve and can be eaten with cheese even initially. However, one shouldn't cook the parve food in an eino ben yomo meat pot if one plans to eat that food with dairy. Yet, the Gra argues that it is permitted even initially.</ref> According to Sephardim all cases of cooking parve food in a meat pot in order to eat it together with dairy are permitted.<ref>Shulchan Aruch YD 95:1</ref> | |||
==Transference of Taste== | ==Transference of Taste== | ||
===If there's no liquids=== | ===If there's no liquids=== | ||
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# If hot or even cold meat fell into hot milk or vice versa everything is forbidden. <ref>Shmuel in the Gemara Pesachim 76a says that the temperature of the bottom item overcomes the top item and if the bottom one is hot it'll heat up the top one. The Ran (Chullin 41b s.v. garsinan) quotes the Raah who says that the cold meat which fell into milk is only forbidden up to a fingersbreath but the Ran argues that it is completely forbidden. The Rashba (Torat HaBayit HaKatzar 5b) and Rambam (Machalot Asurot 9:17, as cited by the Bet Yosef 91:4) agree with the Ran. Tur and Shulchan Aruch YD 91:4 codify the opinion of Shmuel that if a cold item falls into a hot one the top one becomes hot and everything is completely forbidden. </ref> | # If hot or even cold meat fell into hot milk or vice versa everything is forbidden. <ref>Shmuel in the Gemara Pesachim 76a says that the temperature of the bottom item overcomes the top item and if the bottom one is hot it'll heat up the top one. The Ran (Chullin 41b s.v. garsinan) quotes the Raah who says that the cold meat which fell into milk is only forbidden up to a fingersbreath but the Ran argues that it is completely forbidden. The Rashba (Torat HaBayit HaKatzar 5b) and Rambam (Machalot Asurot 9:17, as cited by the Bet Yosef 91:4) agree with the Ran. Tur and Shulchan Aruch YD 91:4 codify the opinion of Shmuel that if a cold item falls into a hot one the top one becomes hot and everything is completely forbidden. </ref> | ||
# If hot milk falls onto cold meat the meat is only forbidden up to the depth of a peel. Sephardim hold that the milk is permitted, while Ashkenazim hold that the milk is forbidden unless there is sixty times the area of contact to the depth of a peel.<ref>The gemara Pesachim 76a says that if hot milk falls onto cold meat the meat is forbidden up to a peel. Tosfot s.v. tanya quotes Rabbenu Tam who says that the milk isn't forbidden at all since it is impossible to remove a peel of a liquid. However, the Riva is quoted by Tosfot as disagreeing and stating that the milk is forbidden unless there is sixty times the depth of a peel where the contact was made. The Tur 91:4 infers from the Rambam that he sides with the Rabbenu Tam. Shulchan Aruch YD 91:4 holds like Rabbenu Tam, however, the Taz 91:7 and Badei Hashulchan 91:34 are strict for the Riva. </ref> | # If hot milk falls onto cold meat the meat is only forbidden up to the depth of a peel. Sephardim hold that the milk is permitted, while Ashkenazim hold that the milk is forbidden unless there is sixty times the area of contact to the depth of a peel.<ref>The gemara Pesachim 76a says that if hot milk falls onto cold meat the meat is forbidden up to a peel. Tosfot s.v. tanya quotes Rabbenu Tam who says that the milk isn't forbidden at all since it is impossible to remove a peel of a liquid. However, the Riva is quoted by Tosfot as disagreeing and stating that the milk is forbidden unless there is sixty times the depth of a peel where the contact was made. The Tur 91:4 infers from the Rambam that he sides with the Rabbenu Tam. Shulchan Aruch YD 91:4 holds like Rabbenu Tam, however, the Taz 91:7 and Badei Hashulchan 91:34 are strict for the Riva. </ref> | ||
# One shouldn’t pour water from a faucet or parve cup into a hot meat pan since the stream will affect the faucet making it meat like the pan, otherwise the faucet or parve cup will become meat. The same is true with a milk pan.<ref>Rama 105:3 cites the Mordechai who learns that pouring is considered a connection to transfer taste as we find by tumah (nisok chibur). The Rama concludes that it isn’t an issue after the fact. Gra explains that it isn’t possible to learn from tumah since that is dependant on a connection whereas kashrut depends on taste being transfered. Badei Hashulchan 92:180 concludes that it is initially forbidden to pour water from a parve cut or faucet into a hot meat pan since doing so could make the parve cup or faucet meat. Horah Brurah 105:41 agrees.</ref> | |||
===Kli Sheni=== | |||
# If a hot piece of meat is cut with a cold dairy knife if the knife was used for dairy within 24 hours the amount of a "peel" needs to be removed from the meat. If it wasn't used within 24 hours the meat is kosher. The knife in either case needs to be cleaned off but not koshered.<ref>Rama Y.D. 94:7</ref> However, many poskim hold that the meat is completely not kosher and the knife needs to be koshered.<ref>Badei Hashulchan 94:101 cites the achronim who argue with the Rama including the Maharshal and sides with him unless there is a case of great loss. That is also the view of the Aruch Hashulchan.</ref> | |||
# This applies even if the meat isn't yad soledet bo as long as it is hot.<Ref>Badei Hashulchan 94:100 based on Tosfot and Rosh on Chullin 8a. Gra explains that this Rama is based on Chullin that with duchka dsakina a kli sheni is boleh a klipah.</ref> | |||
==Kashrut of Ovens for Meat and Milk== | |||
# 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 dairy 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: | |||
* 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. | |||
* 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 in Igrot 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. Alternatively, if one cooks a solid food in the oven over 24 hours apart from of the opposite type and one also preheated it for 20 minutes.<ref>Yabia Omer 5:7:8. 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> After the fact, one may be lenient.<ref>Yabia Omer YD 5:7:8. His reasons for being lenient include: zeyia is only rabbinic ([http://www.hebrewbooks.org/pdfpager.aspx?req=22440&st=&pgnum=17 Sh"t Peni Yehoshua 13]), it is a dispute, it might not come out into the new food, it might be burnt up, and it have dissipated through a vent. He is lenient after the fact even within 24 hours even on liquids cooked one after another. </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. Rav Ovadia Yosef in Yabia Omer 5:7:8 writes that those who follow this opinion have what to rely upon though he recommends being stricter. </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> | |||
===Reyacha=== | |||
# If one cooks two foods in the oven at the same time there is a smell (reycha) that is transferred from one food to the other. After the fact the food is permitted.<ref>Shulchan Aruch Y.D. 108:1</ref> | |||
# There are some instances where it is possible for reycha to forbid food even after the fact according to Ashkenazim: | |||
## If the oven is small and completely sealed reycha forbids the food even after the fact. | |||
## If one of the foods is a Dvar Charif then reycha can forbid the food even after the fact. | |||
## If the prohibition under consideration is forbidden in any amount, such as Chametz, reycha can forbid the food even after the fact.<ref>Rama Y.D. 108:1</ref> | |||
====How to Prevent Reycha==== | |||
# There is no reycha when foods are cooked one after another.<ref>Shulchan Aruch Y.D. 108:1</ref> | |||
# If the oven is large enough to hold 12 isaron of bread and has a large vent there is no reycha. The poskim assume that our ovens today do not have that requisite size.<ref>Horah Brurah 108</ref> | |||
# If one or both of the foods were in pots with walls those walls separate between them and prevent reycha from transferring from one to the other.<ref>Bet Yosef 108:2, Shach 108:16, Horah Brurah 108:26</ref> | |||
====Reycha for Parve==== | |||
# '''Bread:''' If one cooked open meat simultaneously with open bread in the oven at a temperature above Yad Soledet Bo one shouldn't eat the bread with dairy.<ref>Shulchan Aruch Y.D. 97:3, Shach 108:2</ref> | |||
==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). This is also reflected in this [https://oukosher.org/halacha-yomis/one-microwave-oven-can-use-milchigs-fleishigs/ OU article] and is the opinion of the [https://www.star-k.org/articles/kashrus-kurrents/706/meat-and-dairy-a-kosher-consumers-handbook/#f6 Star-K].</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. [https://www.yutorah.org/lectures/lecture.cfm/909086/rabbi-aryeh-lebowitz/meat-and-dairy-in-same-oven-or-microwave/ Rabbi Lebowitz in another shiur (min 44)] mentions that one should use separate trays or make sure it is clean. He isn't concerned about zeyia if all the foods are covered. (Microwave turntables can become yad soledet bo ([https://www.subzero-wolf.com/assistance/answers/microwave-turntable-hot-after-use subzero.com])). | ||
* Yad Yehuda Pirush Hakatzar 92:72 writes that if the zeyia is Yad Soledet Bo but the pot isn't it will make the pot absorb the zeyia but not the food inside it, however, if the pot itself is also hot it'll go into the food as well. See Pirush Haaruch 55 at length. like nizchal in 92:7.</ref> | |||
# 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> | # 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 soap 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]. Yalkut Yosef (Isser Veheter vol. 3, p. 167) writes that one can kosher a microwave by boiling water with a little soap in it for ten minutes and then cleaning the steam off the walls. </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 soap 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]. Yalkut Yosef (Isser Veheter vol. 3, p. 167) writes that one can kosher a microwave by boiling water with a little soap in it for ten minutes and then cleaning the steam off the walls. </ref> | ||
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==Toaster-Oven for Meat and Milk== | ==Toaster-Oven for Meat and Milk== | ||
# 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> | # 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> | ||
==Steam Jacket Kettle== | |||
# Some permit using a steam jacket kettle even if that steam was previously used for non-Kosher.<ref>Rav Schachter in OU document K-36 is lenient on using a steam jacket with steam that was used for forbidden foods because steam isn't the same as vapor. Steam is a gas and water vapor are droplets in the air ([https://www.quora.com/What-is-the-difference-between-steam-and-vapour Quora.com]). Since steam isn't a liquid it can't absorb taste. He adds that since the metal pots don't let beliyot through the pot perhaps that can be used as a factor to be lenient.</ref> | |||
==Washing Meat and Milk Dishes in One Sink== | ==Washing Meat and Milk Dishes in One Sink== | ||
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===Dishwashers=== | ===Dishwashers=== | ||
# 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> Sephardim only allow using one dishwasher for meat and milk if they are used in different shifts and the dishes are first rinsed to remove the large pieces.<ref>Yalkut Yosef (Otzar Dinim L'isha p. 618), Yalkut Yosef (Isur Vheter v. 3 p. 485), Yabia Omer YD 10:4</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> Sephardim only allow using one dishwasher for meat and milk if they are used in different shifts and the dishes are first rinsed to remove the large pieces.<ref>Yalkut Yosef (Otzar Dinim L'isha p. 618), Yalkut Yosef (Isur Vheter v. 3 p. 485), Yabia Omer YD 10:4</ref> | ||
# If there is porcelain in the walls of a dishwasher it can't be koshered. If it is metal then it can be koshered but not the plastic parts.<ref>https://www.star-k.org/articles/articles/kosher-appliances/2939/kashering-dishwashers/</ref> There is a dispute if the hard plastic racks can be koshered.<ref>https://www.yeshiva.co/ask/?id=8668</ref> | |||
==Soaking as a Form of Cooking== | ==Soaking as a Form of Cooking== | ||
