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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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===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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==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> | ||
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* (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 and advises being strict. 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 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> | * 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], 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 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> | ||
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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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# 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== | ==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 | # 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]] | ||
