Milk and Meat in the Kitchen: Difference between revisions
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For halachic questions of Kashrut a person should consult a rabbi because the laws of Kashrut involve many complexities. | For halachic questions of Kashrut a person should consult a rabbi because the laws of Kashrut involve many complexities. | ||
== The | == The biblical Prohibition == | ||
* Take note that we are only speaking in terms of the Torah prohibition here. There are many cases where it is rabbinically forbidden to have meat and milk even though there is no | * Take note that we are only speaking in terms of the Torah prohibition here. There are many cases where it is rabbinically forbidden to have meat and milk even though there is no biblical prohibition. For example, it is Rabbinically forbidden to eat milk and meat together even if they were not cooked together. | ||
# The Torah states three times "לֹא-תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ" "You shall not cook a kid (baby goat) in its mother's milk"<ref> Shemot 23:19; 34:26; Devarim 14:21 </ref>. Our Sages learn that the repetition of this prohibition three times | # The Torah states three times "לֹא-תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ" "You shall not cook a kid (baby goat) in its mother's milk"<ref> Shemot 23:19; 34:26; Devarim 14:21 </ref>. Our Sages learn that the repetition of this prohibition three times informs us the prohibitions of [[cooking]], eating, and having any type of benefit (monetary or feeding one's animals) from milk cooked with meat.<ref> Shulchan Aruch YD 87:1. The Rambam (Maachalot Asurot 9:2) explains that when the Torah only mentions the prohibition of ''[[cooking]]'' milk and meat together, it means to say that in addition to not eating or having benefit from it, [[cooking]] is ''also'' prohibited. This is similar to how the verse only prohibits one to have relations with his daughter's daughter, but makes no mention of not having relations with one's own daughter; the latter, unmentioned portion, is taken as a given. </ref> | ||
# Our Sages teach us that the language of "לא תבשל"-"You shall not cook" implies that the ''Biblical'' prohibitions only apply if the meat and milk are cooked together.<ref>Chullin 108a, Shulchan Aruch YD 87:1. </ref> | # Our Sages teach us that the language of "לא תבשל"-"You shall not cook" implies that the ''Biblical'' prohibitions only apply if the meat and milk are cooked together.<ref>Chullin 108a, Shulchan Aruch YD 87:1. </ref> | ||
# There is discussion whether frying or roasting meat and milk together is included in the biblical prohibition.<ref>Pri Chadash 87:2 (p. 20) says that frying is included in cooking. However, the Chavot Daat (biurim 87:1) points out that many rishonim hold frying isn't cooking. Included in those Rishonim is Rashi (Sanhedrin 4a s.v. derech bishul) who explicitly states that frying in fat isn't considered the biblical prohibition of cooking meat and milk. | # There is discussion whether frying or roasting meat and milk together is included in the biblical prohibition.<ref>Pri Chadash 87:2 (p. 20) says that frying is included in cooking. However, the Chavot Daat (biurim 87:1) points out that many rishonim hold frying isn't cooking. Included in those Rishonim is Rashi (Sanhedrin 4a s.v. derech bishul) who explicitly states that frying in fat isn't considered the biblical prohibition of cooking meat and milk. | ||
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* 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> | * 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> | ||
===Pot Covers=== | ===Pot Covers=== | ||
# If one uses a meat pot cover to cover a milk pot while it is on the fire or the opposite, the food, pot, and the cover are non-kosher. If the pot is | ====Hot Cover on Hot Pot==== | ||
# If one uses a meat pot cover to cover a milk pot while it is on the fire or the opposite, the food, pot, and the cover are non-kosher.<ref>Shulchan Aruch Y.D. 93:1</ref> | |||
# If the pot is currently cooking parve and the pot or the cover weren't used within 24 hours, the food would be kosher and the utensil which was used within 24 hours remains kosher, but the one which wasn't used within 24 hours is non-kosher. If both weren't used within 24 hours the food, the pot and the cover are kosher.<ref>Shulchan Aruch Y.D. 93:1</ref> | |||
# If the food in the pot is meat then that makes the pot and the cover absorb taste of meat immediately even if it wasn't used within 24 hours for other meat. The same is true of milk.<ref>Shulchan Aruch Y.D. 93:1</ref> | |||
# The same is true whether or not the cover was hot as long as the pot was hot.<ref>Rama 93:1</ref> | # The same is true whether or not the cover was hot as long as the pot was hot.<ref>Rama 93:1</ref> | ||
# If one accidentally placed a hot cover on a cold pot, some say that the food, the pot and the cover are all still kosher.<ref>Rama 93:1</ref> Other poskim hold that the pot needs to be koshered.<ref>Shach 93:6, Pri Chadash 93:9</ref> | # Some say that we can't assume a pot cover that we're unsure if it was used within 24 hours that is considered eino ben yomo.<ref>Darkei Teshuva 93:25 citing the Yavetz</ref> | ||
====Hot Cover on Cold Pot==== | |||
# If one accidentally placed a hot cover on a cold pot, some say that the food, the pot and the cover are all still kosher.<ref>Rama 93:1</ref> Other poskim hold that the pot needs to be koshered.<ref>Shach 93:6, Pri Chadash 93:9, Aruch Hashulchan 93:18. The Isur Vheter 31:18 holds that the moisture on the hot lid is considered like a kli sheni and not iruy since it is a drop and not a stream, while the Hagahot Shaarei Dura 56:1 disagrees and considers that drop to cause absorptions to forbid the pot and lid. Darkei Moshe 93:2 cites this dispute and in Rama 93:1 he rules like the Isur Veheter. Shach 93:6 holds like the Hagahot Shaarei Dura arguing that the lid is itself a kli rishon so the drop retains its status of iruy. Pri Chadash partially agrees with the Shach but only seems to forbid the pot and not the lid. Badei Hashulchan 93:1 s.v. vim hakisuy explains that the Pri Chadash holds that a drop doesn't have the ability to absorb taste and then transfer it. This is in line with the Chavot Daat 92:20 and 105:13 unlike the Yad Yehuda 92 (cited by Badei Hashulchan 92:8 s.v. ashtey kederot). Chavot Daat thinks that a small amount of moisture can absorb taste but not impart it because liquids also absorb tastes like foods and as such a food can't impart flavor to something else without a liquid or fat (S"A YD 105:7).</ref> Poskim are strict unless there is financial loss involved.<ref>Chachmat Adam 46:5, Badei Hashulchan 93:31, Laws of Kashrut p. 270</ref> | |||
# The above only applies when the hot lid was wet or moist, but if it was totally dry then everything is kosher.<ref>Aruch Hashulchan 93:18, Chachmat Adam 46:5</ref> Without any more information we have to assume that a hot lid that was on a cooking pot and removed is still moist.<Ref>Shach 93:6, Chachmat Adam 46:5, Badei Hashulchan 93:31</ref> | |||
====Cold Cover on Hot Pot==== | |||
# If someone accidentally places a cold cover on a hot pot, and it was left there for a while it is treated like we treat a hot cover on a hot pot, described above.<ref>Rama 93:1</ref> | |||
====Chumra of Non-Ben Yomo Lids==== | |||
# In the Ashkenazi rishonim<ref>Hagahot Shaarei Dura 35:5. However, see Iser Vheter 31:20 who assumes otherwise.</ref> there was a minhag to be strict on all lids to treat them as though they are ben yomo even if they are certainly eino ben yomo. Some try to provide justification for the minhag but ultimately it is a difficult minhag to explain.<Ref>See Darkei Moshe 93:2, Kereti 93:6, and Masat Binyamin 58 who give explanations for the minhag.</ref> Although the Rama 93:1 tried to abolish the minhag,<ref>The Pri Chadash 93:5 writes that the truth is that there's no basis for the minhag and it should be abolished. Levush 93:1 also rules entirely against this minhag.</ref> nonetheless, in his notes to Shulchan Aruch he writes that some have this minhag. He adds that if there are any other factors to be lenient in this case one can be lenient so as not to add to this minhag which is difficult to begin with. | |||
# The Maharshal (Chullin 8:46:7) explains that the chumra (stringency) only applies to cover pots with a section that are hard to clean and so there could be actual food frosted on the inside of the lid that can't be cleaned and therefore it could forbid the food even when it is not ben yomo since food doesn't spoil by sitting out for 24 hours. Therefore, if one can be sure that the lid doesn't have any area that is hard to clean or had enough in the pot to nullify the food that could be stuck to that section of the cover the food is kosher. This approach is adopted by the overwhelming majority of poskim.<ref>Bear Hagolah 93:4, Shach 4, Taz 93:2, Gra 93:7, Pri Chadash 93:5, Badei Hashulchan 93:20, Madanei Hashulchan 93:12</ref> It follows that for the common modern pot covers this isn't an issue.<ref>For example, Laws of Kashrut p. 272 fnt. 37 doesn't cite this chumra at all other than in the footnote to see the Shach and Taz.</ref> | |||
#Sephardim don't have this minhag.<ref>Kaf Hachaim 93:20</ref> | |||
# According to the chumra, some say it that if one cooked parve in a ben yomo meat pot and covered it with a eino ben yomo dairy cover or the opposite, the food should be eaten with meat since it is meat equipment<ref>Badei Hashulchan 93:21</reF> but regarding the pot cover some say that it is forbidden,<ref>Chamudei Doniel Tarovet 28, Darkei Teshuva 93:26</ref> while others are lenient.<ref>Badei Hashulchan 93:22 based on Masat Binyamin 18</ref> | |||
# It doesn't apply to anything besides a designated cover and not if you put a pot on top of another pot.<ref>Pitchei Teshuva 93:4 citing Bnei Chiya. See also Darkei Teshuva 93:23 regarding the dispute between the Knesset Hagedola and Chamudei Doniel.</ref> | |||
# Some say that after two months certainly the pot lids have the status of eino ben yomo.<ref>Pitchei Teshuva 93:3 citing the Shvut Yakov 1:21</ref> | |||
# If there is an area that is hard to clean and we assume that there's some food that collected there, some say that it is necessary to have 60 times that area to nullify it, while others say you need slightly less than 3660 times that area to nullify it.<ref>Taz 93:2 writes that it is sufficient to have 60 times the area, while the Shach 93:4 says you need slightly less than 3660 times the area since that food stuck there becomes forbidden in it of itself (chanan). Rabbi Akiva Eiger 93:1 sides with the Taz. Darkei Teshuva 93:21 cites the Minchat Yitchak 16b who makes a compromise. If the lid was placed on the pot before it started to steam up one should be strict, however, if the pot was already boiling when the lid was placed on then one could follow the Taz.</ref> | |||
===Refrigerators=== | |||
# It is permitted to leave meat and milk foods in the refrigerator without designating an area or shelf for meat or milk. However, one should be careful to make sure not to leave something that could spill or leak such as a milk carton over a meat food.<ref>Laws of Kashrut ch. 13 p. 350. Yalkut Yosef Isur Vheter v. 3 88:3 adds that one can leave the meat and milk next to eat other in the refrigerator as long as they don't spill upon each other but one should be careful about this initially. See however, the Badei Hashulchan 95:101 who writes that a person should designate areas or shelves in their refrigerator for meat and milk and not switch them. This is based on the Rama 95:6. Zar Hashulchan 95:73 agrees with the Badei Hashulchan.</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 | ===Parve Food Cooked with Meat or Dairy Equipment=== | ||
# 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 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. | ||
* 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 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. | * 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> | * 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 | # 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 Y.D. 95:1 | ||
# 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. Laws of Kashrut p | * A few rishonim (Smak, Hagahot Maimoniyot, and Rabbenu Yerucham cited by Bet Yosef 95:1) write that nat bar nat is only permitted to be cooked with milk after the parve food was cooked in the meat pot and this is also the consensus of the majority of the achronim. The achronim debate why nat bar nat is only permitted after the fact. (See next note for discussion of those who hold it is totally permitted even initially.) | ||
# 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> | * Some ([https://www.hebrewbooks.org/pdfpager.aspx?req=44929&st=&pgnum=154 Minchat Cohen 1:12 s.v. vheneh dino] as understood by Pri Megadim M"Z 95:4) say that it is like ''ein mevatlin isur lechatchila'' because nat bar nat is similar to nullification. Others (Pri Chadash 95:1) hold it is a unique prohibition in this context. This argue whether after the fact if one intentionally created nat bar nat whether it would be forbidden. | ||
* Why is nat bar nat d'isura, secondary taste of something forbidden, forbidden? Rashba (responsa 1:516) and Ran Chullin 41a hold that it is forbidden because nat bar nat leaves over only a weak taste of the original food (Heb. טעם קלוש; trans. ''taam kalush'') and for forbidden foods any remnant of the original taste is forbidden. For permitted tastes we are lenient since that weak taste in the first food became permitted, as though it is not there, and it is impossible to become forbidden even when it is later cooked with milk. They compare it to the leniencies we have for kashering spits for kodshim which began as something permitted as opposed to other prohibitions (Avoda Zara 76a). On the other hand, Smak (Hagahot Smak 213 Bitul n. 6, cited by Bet Yosef 94:5) forbids nat bar nat of something forbidden because we say that the forbidden taste makes the entire first food forbidden and is measured as though it is completely forbidden (Heb. תחיכה נעשה נבילה; trans. ''chaticha naaseh nevelah''). For permitted things there is no concept that the food that was infused with a permitted taste is considered as though it is completely filled with that taste. This approach seems to think of nat bar nat as as way of permitting using nullification. | |||
* Nat bar nat with ''isur mashahu'': Ritva Chullin 112a s.v. garir writes that nat bar nat does not even leave a minute amount of the original food and as such is permitted. See also Magen Avraham 447:31. Gra YD 108:9 uses this to explain why nat bar nat is permitted after cooked and does not need to be avoided at that point. This seems to work best with the Rashba and Ran's approach above, but according to the Smak there is always a minute amount of the original taste that remains in the secondary taste although it is nullified.</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. Or Hahalacha (by R' Makis 95:1) is lenient and cites Halichot Olam (Korach n. 11) and Tefila Lmoshe 3:12. 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. Laws of Kashrut p. 162 fnt. 44 cites Rav Elyashiv has holding like the Chachmat Adam unlike the Gra. Rav Mordechai Willig in Chevrusa Oct. 1990 p. 5 agrees. </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 Y.D. 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> It is permitted to even initially indirectly pour ([[Iruy Shenifsak Hakiluach]]) the food into the dairy utensil from a meat pot.<ref>Badei Hashulchan 95:72 quoting the Kereti Upeleti and Pri Megadim</ref> | |||
# According to Ashkenazim and some Sephardim one shouldn't cook the parve in a meat pot in order to eat it with dairy or vice versa. After the fact even if one intentionally made the food in a meat pot in order to eat with dairy most poskim hold that it is nonetheless permitted to eat with dairy.<ref>Pitchei Teshuva Shraga p. 185 cites Pri Chadash 95:1, Kereti 95:1, Zivchei Ztedek 95:5, and Kaf Hachaim 95:5 as lenient, against Pri Megadim MZ 95:4 citing Minchat Kohen, Bet Meir 97 s.v. bs"a, Aruch Hashulchan 95:10 as strict. Ben Ish Chai Shana Sheniya Korach n. 14 is lenient.</ref> | |||
# Tasting transferring from food to food isn't considered nat bar nat. Nat bar nat needs to involve a utensil.<ref>Pri Megadim MZ 95:1, Chavot Daat 95:1</ref> If there is a transfer from food to utensil to food that is nat bar nat. From utensil to food to food or food to food to utensil are questionably nat bar nat.<ref>Pri Megadim MZ 95:1 holds that nat bar nat must be from a food to a utensil and then utensil to food. However, the Imrei Binah 95:1 writes that from the Shaarei Dura 60 nat bar nat can't be from food to food but with any utensil that is sufficient.</ref> | |||
===Dairy Spoon Used to Mix Meat Pot=== | ===Roasting, Baking, Soaking=== | ||
# Some Ashkenazim are more strict if the parve food is roasted or baked as opposed to cooked in a dairy equipment to treat it like dairy food, while others consider it like the general category of dairy equipment. This has ramifications even after the fact if that parve food is mixed with meat. The same is true of parve food roasted or baked with meat equipment.<ref>The Rama Y.D. 95:2 rules that after the fact whether the parve food was cooked, roasted, or baked with the meat equipment it is considered parve. Shach explains that once the parve food is mixed together with the dairy it is permitted. However, the Maharshal (Isur Vheter 57:2) is concerned for the opinion of the Rosh that even after the fact if the parve food was roasted or baked with meat equipment they are considered meat. Shach 95:4 cites this opinion. Pri Chadash 95:4 and Minchat Yakov 57:3 disagree and hold that roasting is only forbidden initially not after the fact. The [https://oukosher.org/halacha-yomis/i-bought-a-box-of-cornflake-crumbs-that-were-labeled-ou-d-the-ous-webbe-rebbe-kosherqou-org-told-me-that-this-ou-d-product-does-not-contain-dairy-ingredients-but-it-was-made-on-dairy-equ/?category OU (Halacha Yomi, Feb 12 2020)] was lenient in a case where dairy equipment bread crumbs were baked on chicken, even though it is a dispute between the Rama and Maharshal, since it is possible that the bread crumbs were made with utensils that weren't used within 24 hours. See Shaarei Deah 95:2 cited by Darkei Teshuva 95:17 who is lenient with nat bar nat on chicken. Badei Hashulchan 95:23 is strict.</ref> Most poskim hold that roasting is no different than cooking.<ref>Badei Hashulchan 95:25 is lenient for the Rama after the fact based on the Pri Chadash, Minchat Yakov, and Chachmat Adam 48:1. Aruch Hashulchan 95:12 is lenient. The Laws of Kashrus by R' Forst p. 159 leaves the dispute unresolved.</ref> | |||
#If the parve food soaked in a meat or dairy pot there is an unresolved discussion if that would render the food meat or dairy equipment.<ref>Rabbi Akiva Eiger 95:2 poses a question whether food soaked in meat or dairy equipment is considered like food cooked in meat or dairy equipment or it is less of a concern. Badei Hashulchan 95:24 cites this. Darkei Teshuva 95:17 quotes a discussion about it including the Kereti who is strict and Shaarei Deah who is lenient.</ref> | |||
===Dairy Spoon Used to Mix Meat Pot Cooking Meat=== | |||
# If a dairy spoon was used to mix a meat pot with meat in it, if there isn't sixty in the pot relative to the amount of the spoon that was inserted into the food, the spoon, the food, and the pot are rendered non-kosher. If there is sixty in the pot the food and pot are kosher but the spoon is rendered non-kosher.<ref>Shulchan Aruch Y.D. 94:3</ref> Alternatively, if the spoon wasn't used for dairy within 24 hours the food and pot are kosher but the spoon is rendered non-kosher.<ref>Shulchan Aruch Y.D. 94:4</ref> | # If a dairy spoon was used to mix a meat pot with meat in it, if there isn't sixty in the pot relative to the amount of the spoon that was inserted into the food, the spoon, the food, and the pot are rendered non-kosher. If there is sixty in the pot the food and pot are kosher but the spoon is rendered non-kosher.<ref>Shulchan Aruch Y.D. 94:3</ref> Alternatively, if the spoon wasn't used for dairy within 24 hours the food and pot are kosher but the spoon is rendered non-kosher.<ref>Shulchan Aruch Y.D. 94:4</ref> | ||
===Dairy Spoon Used to Mix Meat Pot Cooking Parve=== | |||
# If someone used a dairy pot, used for dairy within 24 hours, to cook parve and stirred it with a meat spoon, used for meat within 24 hours, the pot, the food, and the spoon are forbidden according to Ashkenazim.<ref>Rama 95:3, Badei Hashulchan 94:57</ref> | |||
# If the dairy pot and the meat spoon weren't used within 24 hours for their respective kind then they have no affect upon each other.<ref>Levush 95:3, Shulchan Aruch 94:4</ref> Nonetheless it is best to eat the food parve not with meat or milk.<reF>Badei Hashulchan 94:62</ref> | |||
# If the dairy pot or the meat spoon weren't used within 24 hours for their respective kind then they have no affect upon each other. However, the minhag is to treat the one that wasn't used within 24.<ref>Rama 94:5</ref> | |||
# If a dairy spoon was used to mix a parve soup or food with liquids in a meat pot, according to Ashkenazim the food and the pot are rendered non-kosher. If there is sixty times the spoon in the soup the food and pot are kosher and the dairy spoon is rendered non-kosher. If the dairy spoon wasn't used within 24 hours the food and pot are kosher and the spoon is rendered non-kosher. According to Sephardim the food, pot, and spoon are kosher.<ref>Shulchan Aruch Y.D. 95:3</ref> | # If a dairy spoon was used to mix a parve soup or food with liquids in a meat pot, according to Ashkenazim the food and the pot are rendered non-kosher. If there is sixty times the spoon in the soup the food and pot are kosher and the dairy spoon is rendered non-kosher. If the dairy spoon wasn't used within 24 hours the food and pot are kosher and the spoon is rendered non-kosher. According to Sephardim the food, pot, and spoon are kosher.<ref>Shulchan Aruch Y.D. 95:3</ref> | ||
# If a dairy spoon was used to mix rice, noodles, or vegetables in a pot on the stove where there aren't liquids between the foods, some poskim hold that for Ashkenazim the food, the spoon, and the pot are rendered non-kosher. Others hold that only the food is non-kosher, while still others hold that everything remains kosher.<ref>Badei Hashulchan Biurim on 95:3 s.v. afilu cites the Chavot Daat 94:26 who writes that for rice or noodles where the water is poured out the taste of the dairy from the spoon goes directly into the food and the taste from the meat goes directly into the food rendering it nat bar nat of meat and milk together which is non-kosher. Therefore, everything else is rendered non-kosher. The Pri Megadim M"Z 94:7 agrees regarding the food but not for the pots since the absorbed taste of the meat and the milk in the food doesn't spread to the pot without a liquid. Badei Hashulchan comments that we follow the Pri Megadim on this point since we hold that meat and milk aren't considered forbidden in it of itself but an absorbed taste (Taz 105 unlike Shach 105:17). The Yad Yehuda argues further that the food isn't rendered non-kosher since only the pieces that are in direct contact with the pot absorb the meat taste and only the rice in direct contact with the spoon absorb the milk taste and since absorbed taste doesn't transfer without a liquid everything is permitted. Badei Hashulchan leaves this discussion unresolved.</ref> Sephardim hold like that everything remains kosher.<ref>According to Shulchan Aruch 95:3 who follows the Ramban it is allows considered nat bar nat of kosher tastes since the milk taste from the spoon that goes into the food can't forbid the meat taste from the pot that came into the food without first becoming a third derivative taste which is permitted. Rama follows the Sefer Hatrumah who is strict and therefore leaves room for the above discussion.</ref> | # If a dairy spoon was used to mix rice, noodles, or vegetables in a pot on the stove where there aren't liquids between the foods, some poskim hold that for Ashkenazim the food, the spoon, and the pot are rendered non-kosher. Others hold that only the food is non-kosher, while still others hold that everything remains kosher.<ref>Badei Hashulchan Biurim on 95:3 s.v. afilu cites the Chavot Daat 94:26 who writes that for rice or noodles where the water is poured out the taste of the dairy from the spoon goes directly into the food and the taste from the meat goes directly into the food rendering it nat bar nat of meat and milk together which is non-kosher. Therefore, everything else is rendered non-kosher. The Pri Megadim M"Z 94:7 agrees regarding the food but not for the pots since the absorbed taste of the meat and the milk in the food doesn't spread to the pot without a liquid. Badei Hashulchan comments that we follow the Pri Megadim on this point since we hold that meat and milk aren't considered forbidden in it of itself but an absorbed taste (Taz 105 unlike Shach 105:17). The Yad Yehuda argues further that the food isn't rendered non-kosher since only the pieces that are in direct contact with the pot absorb the meat taste and only the rice in direct contact with the spoon absorb the milk taste and since absorbed taste doesn't transfer without a liquid everything is permitted. Badei Hashulchan leaves this discussion unresolved.</ref> Sephardim hold like that everything remains kosher.<ref>According to Shulchan Aruch 95:3 who follows the Ramban it is allows considered nat bar nat of kosher tastes since the milk taste from the spoon that goes into the food can't forbid the meat taste from the pot that came into the food without first becoming a third derivative taste which is permitted. Rama follows the Sefer Hatrumah who is strict and therefore leaves room for the above discussion.</ref> | ||
===Dairy or Meat Spoon Used in Parve Pot=== | |||
# If a person used a dairy spoon to mix parve food in a parve pot then we should treat that pot like it is dairy. The same is true if a person used a meat spoon to mix parve food in a parve pot.<ref>Shulchan Aruch Y.D. 94:5, Shach 94:15, Taz (Daf Acharon 94:5), Chachmat Adam 48:3, Aruch Hashulchan 94:19, and Badei Hashulchan 94:53. The Shach and Taz both explain that the reason a person should use the parve pot that was used with a dairy spoon only for dairy is because once a person is going to establish it as dairy or meat anyway he should make it dairy since it accepted taste of dairy. However, in terms of principles of transferring taste, there is no concern of dairy taste in the pot since it is only nat bar nat that was infused into it.</ref> | |||
# If a person used a dairy spoon to mix parve food in a parve pot rendering the pot dairy and then a meat spoon was used to mix parve food in that same pot, that pot shouldn't be used at all.<ref>Shulchan Aruch and Rama Y.D. 94:5. See background and more opinions in next footnote.</ref> Some are lenient to say to treat the pot as meat.<ref>Shach 94:15. | |||
* Hagahot Smak (213 n. 1*) writes that if a person used a dairy spoon and then a meat spoon with a parve pot that was cooking water the Smak held that the pot can't be used again, while the Rabbenu Peretz argues that the pot isn't affected since the transfer of taste from the spoons to the pot is only nat bar nat. In fact, there are three steps of transfer of taste making it three nat's (dairy to spoon, spoon to water, water to pot). The Kol Bo 106 s.v. maseh ba, Orchot Chaim (Hilchot Isurei Machalot s.v. maseh ba), Isur Vheter Haaruch 35:10, Hagahot Shaarei Dura 85:15 (Bar Ilan version 85:18), and Maharshal (Isur Vheter 85:2) record this dispute as well. The Taz (Daf Acharon 94:5) writes that the Rabbenu Peretz was only lenient when he was discussing a case that the meat spoon was used after 24 hours of the dairy spoon being used with the pot. If it was a case where they were both within 24 hours he would agree that the pot is forbidden. That justifies the Shulchan Aruch 94:5 and Rama. | |||
* The Shach 94:15 (also in Kuntres Acharon 94:5) accepts that such was the case of Rabbenu Peretz however he would be lenient in either case. This is also the contention of the Isur Vheter Haaruch 35:11. Ultimately, as long as there are three nat's even those who are strict on nat bar nat would agree to be lenient and certainly after the fact. Therefore, the pot which had the dairy and meat spoon used with it sequentially is permitted. The Taz disagrees and explains that even though it is an example of nat bar nat, nonetheless one can't cause nat bar nat. If a pot is established as meat then it isn't make forbidden because of nat bar nat. On the other hand, since it was only made forbidden because of nat bar nat to begin with, it is established as ''lechatchila dairy'' and when the meat spoon is used afterwards it is ''lechatchila meat'' and that is a contradiction. Therefore, the pot can't be used for meat or dairy. | |||
* Gra 94:16, Pri Chadash 94:14, Chachmat Adam 48:3, and Kaf Hachaim 94:47 follow the Shach. Aruch Hashulchan 94:18 and Badei Hashulchan 94:52 follow the Shulchan Aruch, Rama, and Taz. </ref> After the fact if a person used that pot the food isn't forbidden.<ref>Rama 94:5</ref> | |||
# If the parve food in the pot was sixty times the spoons then they have no affect on the pot.<ref>Shulchan Aruch 94:5, Aruch Hashulchan 94:19, Badei Hashulchan 94:51</ref> Additionally, if the spoons were not used within 24 hours for meat or milk they have no affect on the pot.<ref>Shulchan Aruch 94:5, Badei Hashulchan 94:50 </ref> | |||
==Transference of Taste== | ==Transference of Taste== | ||
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===Zeyia=== | ===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> | # 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: | ## 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 92:8</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 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 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. | # 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 | * Those who hold that there's no zeyia for solid foods: Bet Meir OC 461, Masat Moshe YD 1:4, Igrot Moshe 1:40, and Minchat Shlomo 2:51. Horah Brurah 92:86 and Rav Moshe Heinemann (Guide to Halachos p. 58) agree with Rav Moshe. For this purpose, Rav Moshe Heinemann (Guide to Halachos p. 58) writes that pizza and lasagna are not liquids.</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 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> | # 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 which isn't yad soledet bo can't transfer taste.<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> | # A covered pot can't transfer zeyia.<ref>Rama 92:8</ref> | ||
=== | ===Reycha=== | ||
# 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 (trans. ''reycha''; Heb. ריחא) that is transferred from one food to the other. After the fact, the food is permitted.<ref>Shulchan Aruch Y.D. 108:1. | ||
Gemara Pesachim 76b records a dispute between Rav and Levi whether two foods cooked together transfer a smell from one to another. Rif Chullin 32b and Rashi Pesachim 76b s.v. amar hold like Levi and understand that reycha is permitted specifically after the fact. Ramban a"z 66b s.v. vkayma, Rashba a"z 66b s.v. vkatav, Chiddushei Haran a"z 66b s.v. amar concur, and Nemukei Yosef a"z 66b agree with the Rif. Tosfot 76b s.v. asra citing Rabbenu Tam, and Tosfot Avoda Zara 66b s.v. rava hold like Rav who is strict even after the fact. | |||
* Rif Chullin 32b presents two approaches as to why it is only permitted after the fact. One is that even Levi only permitted it after the fact and that is how he addresses the gemara's which seem to be strict for reycha. The other is that it is considered [[dvar sheyesh lo matirin]], something which could be permitted, since it is possible to avoid this question by eating the bread with meat as opposed to dairy. Ramban a"z 66b s.v. vyesh, Rashba a"z 66b s.v. vkatav, and Ran Chullin 32a question the Rif's answers and entertain the possibility that reycha is permitted even initially and there is a specific prohibition to bake bread in the oven at the same time as meat is cooking. The Ran poses a question for the Rif; why should reycha be forbidden initially if [[nat bar nat]] is permitted initially (after it is cooked according to the Shach). The Gra 108:9 answers that nat bar nat is considered as though nothing is mixed in and reycha is considered as though a minute amount of prohibited ingredient is mixed in. Further proof of that can be seen in Magen Avraham 447:24.</ref> | |||
# There are some instances where it is possible for reycha to forbid food even after the fact according to Ashkenazim: | # There are some instances where it is possible for reycha to forbid food even after the fact according to Ashkenazim: | ||
## If the oven is small and completely sealed reycha forbids the food even after the fact. | ## If the oven is small and completely sealed reycha forbids the food even after the fact. | ||
## If one of the foods is a Dvar Charif then reycha can forbid the food even after the fact. | ## If one of the foods is a [[Dvar Charif]] then reycha can forbid the food even after the fact. | ||
## If the prohibition under consideration is forbidden in any amount, such as | ## If the prohibition under consideration is forbidden in any amount, such as [[chametz]], reycha can forbid the food even after the fact.<ref>Rama Y.D. 108:1. Tosfot avoda zara 66b s.v. rava forbids smell regarding chametz since it certainly transfers a little bit.</ref> | ||
====How to Prevent Reycha==== | ====How to Prevent Reycha==== | ||
# There is no reycha when foods are cooked one after another.<ref>Shulchan Aruch Y.D. 108:1</ref> | # There is no reycha when foods are cooked one after another.<ref>Shulchan Aruch Y.D. 108:1</ref> | ||
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# If one or both of the foods were in pots with walls those walls separate between them and prevent reycha from transferring from one to the other.<ref>Bet Yosef 108:2, Shach 108:16, Horah Brurah 108:26</ref> | # If one or both of the foods were in pots with walls those walls separate between them and prevent reycha from transferring from one to the other.<ref>Bet Yosef 108:2, Shach 108:16, Horah Brurah 108:26</ref> | ||
====Reycha for Parve==== | ====Reycha for Parve==== | ||
# '''Bread:''' If one cooked open meat simultaneously with open bread in the oven at a temperature above Yad Soledet Bo one shouldn't eat the bread with dairy.<ref>Shulchan Aruch Y.D. 97:3, Shach 108:2</ref> | # '''Bread:''' If one cooked open meat simultaneously with open bread in the oven at a temperature above Yad Soledet Bo one shouldn't eat the bread with dairy.<ref>Shulchan Aruch Y.D. 97:3, Shach 108:2</ref> Ashkenazim are lenient if one doesn't have other bread available.<ref>Rama 108:1</ref> | ||
# If a person cooked parve bread in the oven at the same time as he cooked a dairy bread it is best to treat the parve bread as dairy.<ref> [https://www.hebrewbooks.org/pdfpager.aspx?req=264&st=&pgnum=216 Mateh Reuven 249] as a limud zechut for people who put bread in the oven at the same time as dairy bread. He says to consider the milk in the bread as an infusion of taste (based on Rashi a"z 67b unlike Tosfot) and by the time the dairy taste gets to the parve bread it is nat bar nat. He explains that this assumes that there is nat bar nat from food to food unlike the Pri Megadim that needs to go through a utensil. See there at length.</ref> | |||
==Microwave for Meat and Milk== | ==Microwave for Meat and Milk== | ||
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==Washing Meat and Milk Dishes in One Sink== | ==Washing Meat and Milk Dishes in One Sink== | ||
# Ideally, one should have two sinks one for meat and one for milk.<ref>Minchat Yitzchak 2:100, Badei Hashulchan 95:79</ref> | # Ideally, one should have two sinks one for meat and one for milk.<ref>Minchat Yitzchak 2:100, Badei Hashulchan 95:79</ref> | ||
# It is permissible to wash meat and dairy dishes in a sink one after another as long as there are two boards or racks to raise the dishes off of the bottom of the sink, one for meat and one for dairy.<ref>Igrot Moshe YD 1:42 explains that even if one is concerned for the Rama and the Shach it is permissible to clean dairy and meat dishes in the same sink one after another. Primarily, there is little concern of a transference of taste. Primarily, the concern that potentially there would be taste in the bottom of the sink from a piece of dairy upon which hot water was poured and in that same spot also have taste from meat upon which hot water was poured within 24 hours of each other is highly unlikely. Nonetheless, avoid all issues one should have a board for meat and milk so that the dishes don't touch the bottom of the sink. | # It is permissible to wash meat and dairy dishes in a sink one after another as long as there are two boards or racks to raise the dishes off of the bottom of the sink, one for meat and one for dairy.<ref>Igrot Moshe YD 1:42 explains that even if one is concerned for the Rama and the Shach it is permissible to clean dairy and meat dishes in the same sink one after another. Primarily, there is little concern of a transference of taste. Primarily, the concern that potentially there would be taste in the bottom of the sink from a piece of dairy upon which hot water was poured and in that same spot also have taste from meat upon which hot water was poured within 24 hours of each other is highly unlikely. Nonetheless, avoid all issues one should have a board for meat and milk so that the dishes don't touch the bottom of the sink. Yalkut Yosef Isur Vheter v. 3 p. 474 holds that strictly speaking it is permitted to use one sink for meat and milk dishes one after another since the water isn't usually Yad Soledet Bo and there's soap. However, initially one should have two sinks. | ||
* The Minchat Yitzchak 2:100 is stricter because of several concerns about the water being able to transfer tastes into the sink walls and potentially back into the dishes. He seems to be concerned for an expanded definition of hot water being poured which can transfer taste and also suggests that since the faucet water is connected to the urn which is on the fire the entire stream is considered on the fire and not like regular poured water (see there). Therefore, he holds that one should only wash meat and dairy dishes in the same sink one after the other upon the following conditions: 1) One washes the dairy dishes in a dairy sink insert and the same for meat. 2) The insert sits upon a board or rack so that the insert doesn't directly touch the walls of the sink. 3) The sink is cleaned well between each cleaning of the dishes. 4) The drain is open so that the hot water doesn't submerge the dishes. | * The Minchat Yitzchak 2:100 is stricter because of several concerns about the water being able to transfer tastes into the sink walls and potentially back into the dishes. He seems to be concerned for an expanded definition of hot water being poured which can transfer taste and also suggests that since the faucet water is connected to the urn which is on the fire the entire stream is considered on the fire and not like regular poured water (see there). Therefore, he holds that one should only wash meat and dairy dishes in the same sink one after the other upon the following conditions: 1) One washes the dairy dishes in a dairy sink insert and the same for meat. 2) The insert sits upon a board or rack so that the insert doesn't directly touch the walls of the sink. 3) The sink is cleaned well between each cleaning of the dishes. 4) The drain is open so that the hot water doesn't submerge the dishes. | ||
* Both opinions are cited by the Badei Hashulchan 95:80.</ref> | * Both opinions are cited by the Badei Hashulchan 95:80.</ref> | ||
# Hot water poured from a kli rishon can cause flavors to be imparted up to the depth of a peel. <ref>Hot water poured from a kli rishon, according to the Rashbam (Tosfot Shabbat 42b s.v. aval), is considered like a kil sheni which doesn’t cook. However, the Ri also cited by Tosfot holds that it cooks like a kli rishon. Finally, Tosfot holds that it cooks up to a peel. (See | # Hot water poured from a kli rishon can cause flavors to be imparted up to the depth of a peel.<ref>Hot water poured from a kli rishon, according to the Rashbam (Tosfot Shabbat 42b s.v. aval), is considered like a kil sheni which doesn’t cook. However, the Ri also cited by Tosfot holds that it cooks like a kli rishon. Finally, Tosfot holds that it cooks up to a peel. (See Igrot Moshe YD 1:42 regarding whether poured hot water is formally considered cooking up to a peel or is it just an ability to impart taste). Shulchan Aruch Y.D. 68:10 holds like the Tosfot that it only cooks up to a peel. Shach 105:5 and Kaf Hachaim 105:31 agree.</ref> Therefore, if hot water from the sink hits a piece of meat and then a piece of dairy it would be impart flavor up to the depth of a peel in the dairy food.<ref>Shach 95:20</ref> There is a dispute if the hot water from the sink hit a piece of meat and then a dairy pot if it would impart flavor up the depth of a peel in the pot.<ref>Rama 95:3 holds that hot liquids while being poured can only can taste from one food and impart it into another food but can’t impart taste into an utensil which is hard. The Shach 95:20 argues based on the Hagahot Shaarei Dura that poured hot liquids can cook up to a peel in a food or utensil. </ref> | ||
## | ## One should certainly not clean dirty meat and dairy dishes together in one sink. After the fact some poskim hold that the dishes are fine,<ref>Rama 95:3</ref> while most assume that this would cause the meat and dairy dishes to become non-kosher.<ref>Shach 95:20</ref> For Ashkenazim, the halacha is that one should not wash dishes together in the sink at the same time and if one did, even if the dishes were clean beforehand they should be koshered. <ref>Badei Hashulchan 95:77</ref> | ||
## After the fact, if there were no pieces of meat, dairy, or even grease on the dishes and they were washed together in the same sink the dishes are all kosher.<ref>Shach 95:20</ref> Some are strict and hold that even if the dishes had no pieces of meat or dairy on them nonetheless washing them together under a hot faucet would cause them to become non-kosher.<ref>Pri Chadash (cited by Badei Hashulchan 95:77)</ref> | |||
## After the fact, if the meat dish had a piece of meat on it or even just grease and the dairy dish was clean, and they were washed together in the sink, both dishes are considered non-kosher. In a case of a large loss some say that the meat dish would be considered kosher, while the dairy would be considered non-kosher. The same is true of the opposite case.<ref>Shach 95:20 isn't certain whether we assume that an iruy cooks so much to infuse the taste of the meat into the dairy dish and then extract the non-kosher taste from the dairy dish and infuse it back into the meat dish. He concludes that we should be strict unless there's a large loss. Rabbi Akiva Eiger on the Shach 95:20 is strict even if there's a large loss if there was more than one pouring.</ref> | |||
## | |||
# Hot water which was poured and the stream was broken is considered hot enough to impart flavor up to the depth of a peel but can’t transfer taste from one food to another. <ref>Shach 105:5 says that a stream that was poured and was broken can’t cause a transfer of taste from one food into another but can cause a transference of taste. Kaf HaChaim 105:32 limits this to food and says that it wouldn’t cause taste to be imparted into a pot.</ref> | # Hot water which was poured and the stream was broken is considered hot enough to impart flavor up to the depth of a peel but can’t transfer taste from one food to another. <ref>Shach 105:5 says that a stream that was poured and was broken can’t cause a transfer of taste from one food into another but can cause a transference of taste. Kaf HaChaim 105:32 limits this to food and says that it wouldn’t cause taste to be imparted into a pot.</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> | # 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> | ||
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* 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> | * 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> | # 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> | ||
===Accidental Placement of Wrong Type in Sink=== | |||
# If one accidentally placed a utensil of the wrong type in the sink and it was cold everything should be washed with cold water and is permitted. If the utensil was hot but was placed there with only parve food in the utensil then it is permitted, especially if the area between the utensil and sink was dry but it is permitted even if it was wet.<ref>Shulchan Aruch 91:1, Rama 92:8, 93:1, 95:3. See [https://www.yutorah.org/lectures/lecture.cfm/958504/rabbi-ike-sultan/boiling-meat-pot-placed-accidentally-in-dairy-sink/ R' Sultan's piece] about a boiling meat pot placed with boiling eggs in water placed in a dairy sink. </ref> | |||
==Soaking as a Form of Cooking== | ==Soaking as a Form of Cooking== | ||
# Milk and meat that were soaked together for 24 hours or were salted together may not be eaten, however, they are permitted to benefit from.<ref>Shulchan Aruch YD 91:8, Shach 87:2</ref> | # Milk and meat that were soaked together for 24 hours or were salted together may not be eaten, however, they are permitted to benefit from.<ref>Shulchan Aruch YD 91:8, Shach 87:2</ref> | ||
# If a prohibited item was soaking together with a permitted item in a liquid for 24 hours the permitted item is. If it was there for less than 24 hours it is sufficient to just wash off the permitted item. <ref>Shulchan Aruch YD 105:1</ref> | # If a prohibited item was soaking together with a permitted item in a liquid for 24 hours the permitted item is. If it was there for less than 24 hours it is sufficient to just wash off the permitted item. <ref>Shulchan Aruch YD 105:1</ref> The definition of liquid for this purpose is something that jiggles when a person moves the container.<Ref>Badei Hashulchan 105:2 based on Rosh responsa 20</ref> | ||
# If it soaked for 24 hours non-consecutively, such for 23 hours and then for another hour, after the fact most poskim assume that it is permitted.<ref>Kaf HaChaim 105:6</ref> | # If it soaked for 24 hours non-consecutively, such for 23 hours and then for another hour, after the fact most poskim assume that it is permitted.<ref>Kaf HaChaim 105:6</ref> | ||
# If a prohibited item was soaking in a pot for 24 hours, the pot absorbed the prohibited taste and would need to be koshered.<ref>Taz 105:1, Shach 98:13, Badei Hashulchan 105:3, Kaf HaChaim 105:1. Taz thinks that the absorption is only as deep as a klipa, while the Shach thinks it is completely absorbed.</ref> There is a discussion if metal and glass pots absorb taste through soaking.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=15006&st=&pgnum=172 Yad Yehuda 105:1] is lenient on metal and glass not absorbing taste through soaking. See Darkei Teshuva 105:11 for discussion.</ref> | # If a prohibited item was soaking in a pot for 24 hours, the pot absorbed the prohibited taste and would need to be koshered.<ref>Taz 105:1, Shach 98:13, Badei Hashulchan 105:3, Kaf HaChaim 105:1. Taz thinks that the absorption is only as deep as a klipa, while the Shach thinks it is completely absorbed.</ref> There is a discussion if metal and glass pots absorb taste through soaking.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=15006&st=&pgnum=172 Yad Yehuda 105:1] is lenient on metal and glass not absorbing taste through soaking. See Darkei Teshuva 105:11 for discussion.</ref> | ||
