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Milk and Meat in the Kitchen: Difference between revisions
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# 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> | # 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> | ||
# Can you sell a utensil which has absorptions of meat and milk? Some poskim say that it is permitted since one isn’t directly benefiting from the absorptions as much as the actual pot. Others hold that one should only sell it after 24 hours.<ref>Tosfot Avoda Zara 32a s.v. vhacha cites a dispute whether one could get benefit from a pot that has absorptions of something that itself is forbidden in benefit. Rabbenu Tam is lenient. Maharshal Yam Shel Shlomo 8:46 (cited by Shach 94:11) is strict not to benefit from meat and milk cooked in a pot by selling the pot, however, the Chatom Sofer 98 is lenient. Badei Hashulchan 94:35 writes that someone who is lenient has what to rely upon.</ref> | |||
===Feeding An Animal Meat and Milk=== | ===Feeding An Animal Meat and Milk=== | ||
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===Knives=== | ===Knives=== | ||
# One shouldn't use a knife that was used to cut a dairy food to cut bread that one is planning to eat with meat. The same is true of the opposite case. The reason is because we're worried that a knife in general has a bit of fat stuck onto it.<ref>Rashba | # One shouldn't use a knife that was used to cut a dairy food to cut bread that one is planning to eat with meat. The same is true of the opposite case. The reason is because we're worried that a knife in general has a bit of fat stuck onto it.<ref>Rashba teshuvot meyuchasot 172 writes that one shouldn't use a dairy knife to cut meat or bread that one is going to eat with meat. He explains that a knife generally has smeared fat or grease stuck to it. Shulchan Aruch Y.D. 89:4 codifies this Rashba.</ref> | ||
# One shouldn't use a knife that was used to cut a meat food to cut a dairy food or the opposite.<ref>Shulchan Aruch Y.D. 89:4</ref> | # One shouldn't use a knife that was used to cut a meat food to cut a dairy food or the opposite.<ref>Shulchan Aruch Y.D. 89:4</ref> | ||
# Some have the practice to have a parve bread knife that is designated to cut bread so that the leftover bread can be eaten without a concern of mixing meat and milk.<ref>Laws of Kashrut p. 211 citing Darkei Teshuva 89:53, Badei Hashulchan 89:111 citing Maharshal, Pri Chadash, and Aruch Hashulchan. Badei Hashulchan Biurim 89:4 s.v. lihiyot isn't sure if this applies to all foods and not just bread. Also, he isn't sure if it applies if one is cutting bread that one plans to eat in that meal or only for bread that one is planning on leaving over after the meal.</ref> | # Some have the practice to have a parve bread knife that is designated to cut bread so that the leftover bread can be eaten without a concern of mixing meat and milk.<ref>Laws of Kashrut p. 211 citing Darkei Teshuva 89:53, Badei Hashulchan 89:111 citing Maharshal, Pri Chadash, and Aruch Hashulchan. The Maharshal Yam Shel Shlomo 8:8 writes that he saw some had the righteous practice to have three knives, one for meat, one for milk, and one for bread. Pri Chadash 89:24 agrees. Badei Hashulchan Biurim 89:4 s.v. lihiyot isn't sure if this applies to all foods and not just bread. Also, he isn't sure if it applies if one is cutting bread that one plans to eat in that meal or only for bread that one is planning on leaving over after the meal.</ref> | ||
===Tablecloths=== | ===Tablecloths=== | ||
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===Salt Bowls=== | ===Salt Bowls=== | ||
# One shouldn't leave an open bowl or cup with salt next to<ref>Badei Hashulchan 95:92 writes that there's no fixed distance. It depends on where this is a concern that food might splatter from one utensil to the other.</ref> a dairy liquidy food<ref>Badei Hashulchan 95:90 writes that some say that it is only an issue with Kutach, some say that it is also true of milk, and he isn't sure if potentially it applies to any dairy solid food.</ref> since accidentally some of the dairy might splatter into the salt and later one might use that salt for meat.<ref>Gemara Chullin 112, Shulchan Aruch YD 95:5</ref> | # One shouldn't leave an open bowl or cup with salt next to<ref>Badei Hashulchan 95:92 writes that there's no fixed distance. It depends on where this is a concern that food might splatter from one utensil to the other.</ref> a dairy liquidy food<ref>Badei Hashulchan 95:90 writes that some say that it is only an issue with Kutach, some say that it is also true of milk, and he isn't sure if potentially it applies to any dairy solid food.</ref> since accidentally some of the dairy might splatter into the salt and later one might use that salt for meat.<ref>Gemara Chullin 112, Shulchan Aruch YD 95:5</ref> | ||
===Pots=== | |||
# If a person cooked parve food in a meat pot and then dairy food was cooked in that pot within 24 hours of the meat the dairy food is considered non-kosher and the pot needs to be koshered.<ref> The Rashba (Torat Habayit 38a) writes that if someone cooks vegetables in a meat pot we can treat that cooking like a mini-koshering of the pot and it can be used for dairy afterwards. His proof is Rava in Gemara Avoda Zara 76a who says that cooking korbanot in a pot koshers it from its previous absorptions. The Rashba explains that cooking is only a mini-koshering if the absorption was permitted such as milk or meat or korbanot. However, it isn’t a sufficient koshering for a forbidden absorption. Raah Bedek Habayit 38a agrees with the Rashba and Orchot Chaim Isurei Machalot s.v. hachamishi, Rabbenu Yerucham 15:28 138b, and Tur 93:1 codify it. | |||
* However, Ritva Avoda Zara 76a s.v. vyesh and Ohel Moed Pesach 3:3 argue with the Rashba. The Ritva has another reading of Rava and the Ohel Moed is bothered how cooking can serve as koshering if it didn’t kosher the rim of the pot. (The Gra 94:11 also argues that it could be that we reject the opinion of Rava altogether. See however many rishonim who quote Rava as being accepted: Rashba Torat Habayit 38a, Ritva Avoda Zara 76a s.v. vyesh citing Raah, Maharam Chalavah Pesachim 30b s.v. vhilchata, Mordechai Pesachim n. 563, Rosh Chullin 7:31, Or Zaruah Basar Bchalav 1:467, and Bartenura Vayikra 6:21.) | |||
* Bet Yosef 93 argues that we don’t follow the Rashba and demonstrates it from several places where we don’t assume that cooking is considered a mini-koshering. The Shach in Nekudat Hakesef 93:1 argues that the Rashba was talking about a complete koshering, that is, with cooking food up to the top of the pot and at a complete boil. He also thinks that this is completely accepted by the poskim to allow this as hagalah and hagalah is effective for a permitted absorption for everything. Either way, the idea of a mini-koshering because of cooking food isn’t accepted. This is also the conclusion of the Hagahot Shaarei Dura 85:10.</ref> | |||
==Food that was on the Table== | ==Food that was on the Table== | ||
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==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> | ||
===Drop of Milk on Meat in Pot=== | |||
# If a drop of milk falls into the liquid part of a soup or stew it is nullified in that soup if the food in the pot is sixty times the drop's volume.<ref>Shulchan Aruch 92:2</ref> | |||
# If a drop of milk falls onto a piece of meat that is partially submerged in the liquid of a soup or stew it makes that piece forbidden unless there is sixty times its volume in that piece. However, with respect to the rest of the food in the pot it wouldn't forbid it unless there wasn't sixty times the drop's volume in all of the food of the pot.<ref>Rama 92:2 according to Shach 92:13 and Taz 92:5. See however, the Gra 92:9 who emends the text of the Rama to require sixty times the volume of the entire piece the milk fell on in the rest of the pot for the rest of the pot to be permitted. Also, Rabbi Akiva Eiger 92:3 reads the Rama entirely differently. Badei Hashulchan 92:38 is unsatisfied with the Shach and Taz's explanation. Either way, the rest of the pot is kosher if there's sixty times the volume of the milk according to the Ri and the Shach 92:5 follows the Ri, as does the Gra 92:18. Badei Hashulchan 92:19 is strict for Rashi unless there's great loss.</ref> | |||
# If a drop of milk falls onto a piece of meat that is completely out of the liquid part of the soup or stew that piece would be forbidden unless there is sixty times its volume in that piece.<ref>Tosfot Chullin 108a, Shulchan Aruch 92:2</ref> According to many poskim the rest of the food in the pot would be kosher.<ref>Both according to Rashi, Tosfot Chullin 108a, and Rashba (Torat Habayit Haaruch 8b) the rest of the food in the pot is permitted if the drop of milk fell on a piece of meat that is completely out of the liquid of the soup or stew. However, according to the Ran and Raah the rest of the pieces near that piece become forbidden up to the thickness of a fingerbreadth. The Shulchan Aruch 92:2 follows the opinions of Rashi and Tosfot. Taz 105:13, Gra 105:40, and Maharshal Chullin 8:45 also follow the Rashi and Tosfot. However, the Shach 105:17 follows the Ran and Raah. Badei Hashulchan 105:99 follows the Taz.</ref> | |||
===Drop of Milk on Outside of Pot=== | |||
# If there's a drop of milk that splashed on a meat pot on the fire that is cooking, if the drop falls on a spot that corresponds to the area where the food is cooking that drop of milk is nullified in sixty times the contents of the pot. <Ref>Shulchan Aruch 92:5 | |||
* The Smag Lavin 140 holds that the drop of milk that falls on the outside of a meat pot which is cooking travels throughout the entire pot and makes it non-kosher even beyond sixty times its volume and even if there's more than sixty times its volume of food in the pot. | |||
* The Tur's 92:5 first opinion is that the milk on the pot wall spreads itself out in stages and makes it completely forbidden even though it is larger than sixty times the volume of the milk. That is the understanding of the Bet Yosef. However, the Bach 92:10 and Taz 92:19 offer another approach in which there is no such opinion and the Tur was merely setting up the opinion of the Maharam. | |||
* The Raavan 272 and 311 holds that automatically the drop is dispersed and nullified into the volume of sixty times itself in the walls of the pot. | |||
* The Maharam (Parma 515, cited by Bet Yosef 96:5) and Ri hold that the drop can spread up to sixty times itself and make the walls of the pot forbidden. Then the content of the pot would become forbidden unless there is sixty times that area of the wall which became non-kosher, which itself is sixty times the original drop. Altogether the food would be non-kosher unless the meat food in the pot is 3600 times the volume of the drop. | |||
* The Smak 213 has a compromise. If the drop falls on the outside of the pot below the line where there is food on the inside of the pot is cooking then the drop is completely absorbed into the food and is nullified in sixty. However, if the drop fell on the outside of the pot above the line where there is food on the inside of the pot then the drop makes the area of the wall it touched forbidden up to sixty times itself and in turn forbids the food unless there is sixty times sixty of the drop. Shulchan Aruch 96:5 follows the Smak. | |||
* There’s three ways to read the conclusion of Zevachim 96b: either the pasuk shows us that absorptions travel completely throughout the walls of a pot (Smag) or that there’s no absorptions in the pot besides where you cooked (Maharam) or that it is a unresolved in the Gemara (Smak 213).</ref> | |||
# However, if the drop falls on a spot that is above the area where the food is cooking the top of the pot becoming non-kosher and then the food in turn is non-kosher unless there is 3600<ref>The Shach 96:20 requires slightly less than 3660 in order to nullify the drop. Pri Megadim S"D 92:20 explains those who say 3600 based on the opinion of the Rambam that for derabbanan's you only require 59 to nullify it and milk absorbed in a pot cooking with meat is only rabbinic.</ref> in the contents of the pot to nullify the drop.<Ref>Shulchan Aruch 92:5</ref> | |||
# The only time that 3600 is necessary is if the pot was used within 24 hours for meat and then the drop fell on the outside of the pot above the line where it is was cooking on the inside of the pot meat. However, if it wasn't used in 24 hours for meat then only sixty is necessary.<ref>Rama 96:5</ref> | |||
# In all of the above cases even if the food is kosher the pot needs to be koshered.<ref>Isur Vheter 31:7, Rama 92:6, and Shach 96:19 hold that in any event the pot needs to be koshered since the milk might have been absorbed in the walls and will come out next time it is used. However, the Taz 96:17 sides with the Maharshal who holds that the pot doesn't need to be koshered if the drop fell on the outside of the pot below the line where the food was cooking on the inside. Gra 96:31 implies that the pot only needs to be koshered if it is earthenware.</ref> In a case of need, Sephardim are lenient if the milk fell on the outside below the line where the food was cooking.<ref>Horah Brurah 92:68. In the biurim he explains that according to the Bet Yosef's explanation of the Smak it isn't necessary to kosher the pot. Either the milk traveled into the food or it spread itself out in the pot walls and became nullified by the absorptions in the walls. But either way the absorption isn't stuck in the walls.</ref> The pot should be koshered on the inside and outside.<ref>Pitchei Teshuva 92</ref> | |||
==Meat and Dairy Equipment (Nat Bar Nat)== | ==Meat and Dairy Equipment (Nat Bar Nat)== | ||
===Parve Food in Meat or Dairy Pot=== | ===Parve Food in Meat or Dairy Pot=== | ||
# 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 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. Gemara Chullin 111b cites a dispute between Rav and Shmuel whether a fish cooked in a meat pot can be eaten with dairy. The dispute depends on whether a taste imparted from a food into a utensil and back into a food is considered a significant taste. The conclusion of the gemara is that it is permitted. | ||
# 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> | * The Rivan (cited by Tosfot s.v. hilchata) holds that it is true only if the fish was placed on a hot plate but not if it was roasted or cooked on a meat utensil. | ||
* The Sefer Hatrumah (61) holds that it is true only if the fish was cooked in the meat utensil but not roasted. The Rosh Chullin 8:30 agrees. | |||
* Rashi (111b s.v. nat) writes that it is true whether the fish was cooked in the meat pot or was roasted on meat utensil. </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> Some even permit cooking the parve food in the meat pot to eat it with dairy.<ref>Rav Ovadia Yosef in Yabia Omer YD 9:4 and Rav Shlomo Amar in Shema Shlomo 1:2, 2:4-5. However, Horah Brurah 95:1 holds that it is only permitted after the fact. He cites Zivchei Tzedek 95:2 Kaf Hachaim 95:1, Ben Ish Chai Korach 13, Rav Ben Tzion Abba Shaul, and Shemesh Umagen 2:42 who hold that nat bar nat is only after the fact.</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> | # 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> | ||
# Parve food cooked in a meat pot can be eaten with dairy utensils but the parve food shouldn't be poured directly from the meat pot onto a dairy utensil. The same is true of the opposite case.<ref>Rama 95:2. Badei Hashulchan 95:27 explains that the reason that we're lenient about using utensils of the other type for nat bar nat is because the entire concern of meat and milk here is rabbinic since there's no combination of actual meat or milk but only its tastes.</ref> | # Parve food cooked in a meat pot can be eaten with dairy utensils but the parve food shouldn't be poured directly from the meat pot onto a dairy utensil. The same is true of the opposite case.<ref>Rama 95:2. The Shach 95:5 explains that one shouldn't pour directly from the meat pot onto the dairy utensil as the Rama writes however after the fact it is permitted since the infusions of nat bar nat taste are consecutive. Badei Hashulchan 95:27 agrees that we should be strict about pouring. He explains that the reason that we're lenient about using utensils of the other type for nat bar nat is because the entire concern of meat and milk here is rabbinic since there's no combination of actual meat or milk but only its tastes.</ref> | ||
===Dairy Spoon Used to Mix Meat Pot=== | ===Dairy Spoon Used to Mix Meat Pot=== | ||
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==Transference of Taste== | ==Transference of Taste== | ||
See the complete topic here: [[Transferring Taste]] | |||
===If there's no liquids=== | ===If there's no liquids=== | ||
# 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 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> | ||
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# 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> | # 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> | # 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 | # If you mix rice with milk or butter and the milk or butter is completely absorbed and then the rice is mixed with a meat spoon the rice is non-kosher but the spoon and pot are kosher, some however hold that the rice, spoon and pot aren’t kosher.<ref>Shach 105:22 cites the Maharshal (Iser Vheter 51:2) that if some milk was absorbed in rice or fish and then a meat spoon was used to mix the rice or fish both the food and the spoon are non-kosher. Taz 94:14 reiterates this position. However, Taz 105:16 implies otherwise since he says that if liver with blood in it was cooked with a pot the pot is still kosher since an absorbed taste doesn’t come out without any liquids (Shulchan Aruch 105:7). | ||
* Pri Megadim M”Z 94:14 distinguishes between when the milk taste is absorbed completely by the rice and when regular milk is mixed together with the rice and partially sticks on the outside of the kernels or there is liquid between them. If it is just a taste that is absorbed then the milk doesn’t spread. However, if the milk is stuck to the outside of the kernels it would become absorbed into the spoon. Bet Shlomo Freedman v. 2 p. 102, Chachmat Adam 57:6, and Bet Meir on taz 94:14 agree. | |||
* Chazon Ish YD 22:7 s.v. ha distinguishes between when milk is mixed in with the rice while it is cold then it would transfer to the spoon. However, if it is cooked into the rice then it is only considered an absorption and wouldn’t transfer to the spoon. He explains that this is also the intent of the Bet Meir’s final answer. | |||
* Chavot Daat 94:15 answers that the Maharshal holds that we say that the milk leaves even though it is absorbs since it is from meat and milk it is like something prohibited in it of itself. Mizrach Shemesh 105:7 argues it can’t be the opinion of the Maharshal as we know from Shach 94:22 and 105:17. | |||
* Therefore if the milk was completely absorbed with cooking both the approach of the Pri Megadim and Chazon Ish would be lenient unlike the Chavot Daat.</ref> | |||
===If there are liquids=== | |||
# 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> | # 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> | ||
===Pouring=== | |||
# If hot meat from a kli rishon fell into cold milk or hot milk from a kli rishon fell onto cold meat the meat needs to have a klipah removed and the milk is permitted.<Ref>Shulchan Aruch 91:4</ref> | |||
# If the klipah wasn’t removed and it was cooked after the fact the it is permitted but if the klipah is recognizable it needs to be removed.<ref>Shach 91:8. The Isur Vheter 29 writes that anytime one can’t do klipah it is permitted since it was only a stringency when possible. Rama 91:7 codifies the Isur Vheter. Taz 91:7 holds like the Riva that a klipah needs to be nullified in sixty and isn’t permitted whenever it is impossible to do klipah. Pitchei Teshuva 91:5 quotes the Teshuvat Chen 11 who says that if it is an unbroken stream then the klipah is forbidden and needs sixty to be nullified. However, if it is a broken stream then it is permitted after the fact. 91:8 holds that after the fact if the klipah can be recognized it still needs to be removed.</ref> | |||
# If a cooked<ref>Hagahot Shaarei Dura 22:3 clarifies that roasting in this discussion isn’t specific and it is the same as being cooked in any other way as we know that food is softened by cooking more than roasting. Rama 91:7 codifies this.</ref> piece of hot meat from a kli rishon fell into a cold dairy salty liquid<ref>The Chagurat Shmuel 91:24 and Yad Yehuda Pirush Haaruch 91:37 cited by Darkei Teshuva 91:88 and 90 hold that the discussion is only with meat that fell into a liquid but not two solids that touch. See, however, Chavot Daat.</ref> if it was raw it could be washed off. If it was cooked it would be forbidden up to the level of a klipah. If it was spiced or has cracks it would be entirely forbidden. According to Ashkenazim even cold meat that fell into a cold dairy salty liquid is forbidden up to a klipah. If it has cracks or is spiced it is entirely forbidden.<ref>The Gemara Chullin 112a concludes that if a piece of chicken fell into a dairy liquid if the chicken is raw it can simply be washed off. If it is roasted then it is forbidden up to a klipah unless it has cracks or spiced in which case it is completely forbidden. There are three approaches in the rishonim: | |||
#The Rashba and Ran understand that the case of the roasted chicken is only an issue if it is still hot. Otherwise it would never absorb taste and could simply be washed off. | |||
#The Rosh, Tur, and Sefer Hatrumah hold that it is true even if the roasted chicken is cold. Additionally, the gemara’s condition of having cracks is true even if it is raw. | |||
#The Or Zaruah also maintains the gemara is relevant when the chicken is cold but the condition of having cracks is only relevant if it is roasted and not if it is raw. | |||
* Shulchan Aruch 91:7 follows the Rashba and Ran. The Rama 91:7 follows the Or Zaruah but in a case of great loss is lenient to accept the Rashba. Shach 91:21 isn’t sure if we should follow the Rashba even for a great loss.</ref> | |||
===Kli Sheni=== | ===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> | # 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> | ||
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* (2) Rav Moshe holds that a vent in the walls doesn’t allow all of the steam to exit. | * (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). | * (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. | * 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 and advises being strict. Yavetz (1:93) is lenient and is adamant about this issue. | ||
* Minchat Yitzchak 5:20 and Chelkat Yakov 2:136 are strict. | * Minchat Yitzchak 5:20 and Chelkat Yakov 2:136 are strict. Chut Shani Pesach 10:2 writes that one should kosher an oven between meat and milk by waiting 24 hours and heating it up to its highest temperature which is certainly libun kal. | ||
* 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 | * 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 issue 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. Torat Chatat 35:6 implies like the Pri Megadim. See Minchat Yakov 35:10 who is bothered because of Shulchan Aruch OC 451:15 which assumes steam even from dry dishes. He answers that it causes a transfer of a tiny bit and on pesach that is an issue, it is used many times, and when doing kashering we should do so lechatchila. </ref> Some Ashkenazic poskim permit using an oven for meat and milk consecutively as long as there are no spills or residue on the oven walls or floor.<ref>Rav Hershel Schachter cited by Laws of Kashrut by Rabbi Pinchas Cohen p. 30 fnt. 7.</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 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, Chut Shani Pesach 10:2. He explains that although preheating it isn't going to be libun chamur it is sufficient to kosher it with libun kal since it is only hetera baala (Shulchan Aruch O.C. 509:5). 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], Yesodei Yeshurun v. 6 p. 158), 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> | ## 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> | # 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> | ||
===Zeyia=== | |||
# The primary reason that cooking in an oven could transfer taste from the food to the walls or the opposite is through the mechanism of zeyia, steam, or more accurately defined water vapor. Generally, the poskim hold that the zeyia of a food that is cooking contains the taste of the food and transfers its taste.<ref>Rosh responsa 20:26, Shulchan Aruch 92:8. The source for zeyia is either from Mashkin 5:11 (Rosh) or Chullin 98b regarding pot covers (Gra 92:39). This is against the Mishkenot Yakov who denies the concept that zeyia can transfer taste.</ref> | |||
## Some say that zeyia is only a rabbinic transfer of taste.<ref>Yabia Omer 5:7:6 suggests this based on [http://www.hebrewbooks.org/pdfpager.aspx?req=22440&st=&pgnum=17 Sh"t Peni Yehoshua 13], Yesodei Yeshurun v. 6 p. 158</ref> However, some say it is biblical.<Ref>Horah Brurah 92:86</ref> | |||
# Some poskim hold that there is no issue of zeyia in an open area<ref>Bach Chadashot 24, Aruch Hashulchan 92:55, Yaskil Avdi 7:4</ref> but most poskim disagree.<ref>Trumat Hadeshen Ketavim Upesakim 103, Rama 92:8</ref> Therefore, it is advisable not to pour salt from a saltshaker into an open pot cooking on the fire since the zeyia from that food will get absorbed in the saltshaker. If that happens if the food is meat then the salt becomes meat and if the food was dairy then the salt becomes dairy.<ref>Horah Brurah 92:8 s.v. im is concerned that zeyia gets into the salt that is above the pot and becomes meat or dairy like the food in the pot. He says that it is an issue even if the zeyia isn't Yad Soledet Bo since there is a bit of transfer though it could be cleaned off. However, since salt or a spice can't be cleaned off it is an issue. Even though the amount transferred would be nullified it is an issue of bitul lechatchila to use that salt for milk if it was used over a meat pot.</ref> | |||
# Some poskim considered the possibility that zeyia doesn't get into a food that is itself steaming. It certainly isn't accepted but some poskim use it as a factor.<ref>Rosh 20:26 isn't sure if the zeyia of a bottom pot affects a top pot if the top pot itself is steaming. His reason is that in the laws of tumah having two hot pots doesn't transfer liquids. Aruch Hashulchan 92:55 considers this possibility. Maharsham 3:208 and Horah Brurah 92:8 s.v. hakol write that this possibility can be used as a factor in certain cases.</ref> Others disregard this idea.<ref>Bet Shlomo YD 164 disregards this idea since the Rosh rejected it.</ref> | |||
# Some poskim hold that solid foods do not have any zeyia and only liquids have zeyia.<ref> Rama in Torat Chatat 35:6 writes that foods don't have zeyia. This can be explained in two ways: (1) The Pri Megadim (seder v’hanahagot hashoel im hanishal b’isur v’heter seder 2 no. 37) says that zeiya is only an issue from liquids and not dry foods based on the laws of tumat mashkin. (2) 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. This is implied in the language of Rama YD 108:1. | |||
* Those who hold that there's no zeyia for solid foods: Bet Meir OC 461, Masat Moshe YD 1:4, Igrot Moshe 1:40, Minchat Shlomo 2:51. Horah Brurah 92:86 agrees with Rav Moshe.</ref> Many poskim disagree.<ref>Minchat Yakov 35:10 who is bothered with the Rama's statement denying zeyia of solid foods because of Tur and Shulchan Aruch OC 451:15 which assumes steam even from dry dishes. He answers three answers: (1) zeyia of solids causes a transfer of a tiny bit and on pesach that is an issue, (2) food zeyia is minimal but if the utensils are used for zeyia frequently it adds up, (3) when doing kashering we should do so in the most ideal form and remove the small amount of zeyia from solids. Based on these Torat Chatat's answers it sounds like there is zeyia from solid foods to be concerned about lechatchila going forward. This is also the opinion of the Shoel Umeishiv 5:4, Tzur Yakov 68, Bet Shlomo YD 164, Yabia Omer 5:7:5, and Or Letzion 3:10:2. Aruch Hashulchan 92:54 writes that it doesn't depend on whether it is solid or liquid but if it is fatty. </ref> | |||
# A minority opinion holds that zeyia is burnt up in an oven<ref>Even Yikara 3:18 cited by Yabia Omer 5:7 holds that zeyia is burnt up in an oven if it has an exposed fire in the oven but not if it has a fire behind a wall (heseko mbchutz). Rav Ben Tzion Wosner (Or Yisrael 5763 year 8 no. 4:34 pp. 92-102) holds that zeyia is burnt up in an oven. Sheilat Yavetz (1:93) holds that the zeyia is burnt up in the ovens. Maharsham 3:208 applies this reason to be lenient even if the fire is behind the wall of the oven. He isn't ready to be lenient initially.</ref> but isn't accepted.<ref>Igrot Moshe 1:40, Minchat Yitzchak 5:20, Chelkat Yakov 2:136</ref> | |||
# A minority opinion holds that zeyia dissipates in an oven that has a small vent.<ref>Aruch Hashulchan 92:55 writes that there's no concern of zeyia in an open area as he proves from Mishna Machshirin 5:10. Therefore he writes that he isn't concerned for zeyia in ovens where there is a lot of airspace.</ref> | |||
# Zeyia which isn't yad soledet bo can't transfer zeyia.<ref>Trumat Hadeshen Pesakim Uketavim 103, Rama 92:8</ref> Therefore, if meat is hanging above a pot of dairy that is cooking if it is so high above the pot that the steam isn't [[Yad Soledet Bo]] there is no concern.<ref>Rama 92:8</ref> | |||
# A covered pot can't transfer zeyia.<ref>Rama 92:8</ref> | |||
===Reyacha=== | ===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> | # 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> | ||
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# 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> | # 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> | ||
===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) | # According to Ashkenazim, some say that 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. | ||
# 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> | * Rav Moshe Feinstein (Igrot Moshe OC 1:104, OC 3:58, YD 1:28-29, and YD 3:10-11) is lenient to use a dishwasher for meat and milk dishes consecutively with different racks. His reasoning is that the only concern of taste from the dirty dishes is Nat Bar Nat and therefore doesn't render the dishwasher meat or milk. He explains that it is permitted even initially and isn't considered like creating Nat Bar Nat. Also, he says that there is probably sixty times the beeyn in the actual pieces of leftovers on the plate. Yet, he says that a person should use different racks for meat and milk out of a concern that a piece of meat or milk got stuck onto the rack and taste directly got absorbed into the racks.</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) only allows consecutive cycles. Yabia Omer YD 10:4 allows meat and milk dishes together. Rav Ovadia himself in the new edition of Yabia Omer 10:4 fnt. 6 added that it is better not to follow his teshuva to do it at the same time. Rabbi Assayag and Rabbi Wiesenfeld in Kashrut in the Kitchen Q&A p. 91 rule like Yalkut Yosef. | ||
* Shaarei Shalom on Piskei Ben Ish Chai Basar Bchalav p. 143-5 is strict for all dishwashers even one after another. If the first cycle is with soap he is concerned for the fact that noten taam lifgam is only after the fact. He quotes Tzemech Tzedek 61, Minchat Yakov 57:26, and Shulchan Gavoha 95:7 who only allow the case of using ashes to clean dishes (S"A 95:4) after the fact. Also, if the first cycle is without soap there is an issue because if the dishes are dirty everything becomes forbidden and if they're clean we don't rely on S"A 95:3 initially as Shach points out. | |||
* Horah Brurah 95:46 discusses whether the kula of 95:4 is permitted initially but concludes like Rav Ovadia that it is permitted even initially. | |||
Magen Ba’adi 1:19 of Rabbi Matloud Abadie writes the exact same argument as Rav Ovadia. Or Letzion 3:10:11 in footnote implies the same position. | |||
* Whether the beliyot can be koshered with ashes in the water is a major dispute: Kaf Hachaim 95:59 quotes the Bet Dovid YD 41 quoting Mahariku and Bet Yehuda 114c, 2:77 hold that it is effective, while the Dvar Moshe 10, Dvar Shmuel 88, Kol Eliyahu YD 1:11, and Erech Hashulchan 95:17 hold that it isn't effective.</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>Igrot Moshe OC 3:58, [https://www.star-k.org/articles/articles/kosher-appliances/2939/kashering-dishwashers/ Star-K]</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== | ||
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# 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> | # 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> | ||
# 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> | # 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> | ||
==Sharp Foods== | |||
# If an onion or another sharp food is cut with a meat or milk knife or is cooked in a meat or milk pot see the [[Sharp Foods]] page. | |||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
[[Category:Kashrut]] | [[Category:Kashrut]] | ||
