Milk and Meat in the Kitchen: Difference between revisions
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Milk and Meat in the Kitchen (view source)
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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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==Utensils== | ==Utensils== | ||
===Cups and Glasses=== | ===Cups and Glasses=== | ||
# One shouldn't drink from the same cup when one was eating meat and when one is eating dairy | # One shouldn't drink from the same cup when one was eating meat and when one is eating dairy<ref>Hagahot Ashri 8:20 from Rav Klonimus and Rav Yehuda, Rama Y.D. 88:2</ref> unless one cleans the cup in between in which case it is totally permitted.<ref>Knesset Hagedola (Hagahot Hatur 88:7), Darkei Teshuva 88:29</ref> | ||
# One can use the same cup to drink a parve drink while one is eating meat or milk as long as one wipes one's lips before drinking so that a fat residue doesn't stick to the lip of the cup.<ref>Aruch Hashulchan 88:11</ref> | # One can use the same cup to drink a parve drink while one is eating meat or milk as long as one wipes one's lips before drinking so that a fat residue doesn't stick to the lip of the cup.<ref>Aruch Hashulchan 88:11</ref> | ||
# Some say that there's a minhag to have separate dairy and meat drinking cups.<ref>Badei Hashulchan 89:110</ref> Others argue that one can use the same glasses for milk and meat meals as long as they are washed in between. They can be used for cold or hot parve drinks.<ref>[https://www.star-k.org/articles/articles/1162/a-crystal-clear-halachic-approach-to-glass/ Star-K]</ref> | # Some say that there's a minhag to have separate dairy and meat drinking cups.<ref>Badei Hashulchan 89:110</ref> Others argue that one can use the same glasses for milk and meat meals as long as they are washed in between. They can be used for cold or hot parve drinks.<ref>[https://www.star-k.org/articles/articles/1162/a-crystal-clear-halachic-approach-to-glass/ Star-K]</ref> | ||
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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> | ||
===Salt Shakers=== | |||
# It is recommended to have two salt shakers since the shakers might touch food or residue on people's hands might get on the shaker.<ref>Laws of Kashrut p. 360</ref> | |||
===Pots=== | ===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. | # 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. | ||
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# 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> | # 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=== | ===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> | # 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 and Maharshal who say that a person should not place dairy foods where they usually place meat foods in case something spilled. 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 Cooked with Meat or Dairy Equipment=== | ===Parve Food Cooked with Meat or Dairy Equipment=== | ||
# Parve food cooked in a meat pot | # Parve food cooked in a meat pot according to Ashkenazim should not 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 | # Parve food cooked in a dairy pot according to Ashkenazim should not 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 | ||
* 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.) | |||
* 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> | # 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 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> | # 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. Pri Megadim MZ 95:5 writes that one should not | ||
# 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 | initially cook parve food in a meat pot in order to eat on a dairy plate. Badei Hashulchan 92:30 and Madanei Hashulchan 95:23 adopt this stringency.</ref> | ||
# It is permitted to reheat food made with dairy equipment in a meat pot.<ref>Rama 95:2 permits eating dairy equipment food on meat plates. Aruch Hashulchan 95:13 adds that it is permitted to even put it in a meat pot that is still very hot and within 24 hours of its original absorption of meat. The reason for this leniency is as the Shach 95:5 explains that once the nat bar nat taste is in the food without any introduction of a forbidden taste it is permitted. [https://oukosher.org/halacha-yomis/vegetables-cooked-clean-fleishig-pot-spaghetti-cooked-clean-dairy-pot-may-now-reheat-vegetables-spaghetti-cooking-frying-together/ OU] for this reason permits reheating a parve food made in a dairy pot in a meat pot. [http://www.bmgasaf.org.il/lesson.asp?id=35 Rav Yaakov Yungreis] in an lengthy article proves the same thing. However, [https://www.star-k.org/articles/kashrus-kurrents/706/meat-and-dairy-a-kosher-consumers-handbook/#f2 Star-K] argues that it is forbidden to reheat food made in dairy equipment with meat pot. </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 Tzedek 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> | |||
===Roasting, Baking, Soaking=== | ===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. 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> | # 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> | #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> | ||
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===Dairy Spoon Used to Mix Meat Pot Cooking Parve=== | ===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 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 | # If the dairy pot and the meat spoon weren't used within 24 hours for their respective kind then they have no effect 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 | # If the dairy pot or the meat spoon weren't used within 24 hours for their respective kind then they have no effect upon each other. However, the minhag is to treat the food like the one that wasn't used within 24 and the utensil that wasn't used within 24 hours as non-kosher.<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 meat 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=== | ===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 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. | # 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 | * 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 effected 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. | * 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> | * 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 | # If the parve food in the pot was sixty times the spoons then they have no effect 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 effect 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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* Yad Yehuda Pirush Hakatzar 92:72 writes that if the zeyia is Yad Soledet Bo but the pot isn't it will make the pot absorb the zeyia but not the food inside it, however, if the pot itself is also hot it'll go into the food as well. See Pirush Haaruch 55 at length. like nizchal in 92:7.</ref> | * Yad Yehuda Pirush Hakatzar 92:72 writes that if the zeyia is Yad Soledet Bo but the pot isn't it will make the pot absorb the zeyia but not the food inside it, however, if the pot itself is also hot it'll go into the food as well. See Pirush Haaruch 55 at length. like nizchal in 92:7.</ref> | ||
# Alternatively, one can cover all dairy foods with one large plastic microwave container and all meat foods with another container designated for meat. Also, the plastic containers may have tiny holes to let out steam.<ref>The Laws of Kashrut (p. 235)</ref> | # Alternatively, one can cover all dairy foods with one large plastic microwave container and all meat foods with another container designated for meat. Also, the plastic containers may have tiny holes to let out steam.<ref>The Laws of Kashrut (p. 235)</ref> | ||
# If one | # If one wasn't careful to keep his microwave kosher in these regards, one can make it kosher again by cleaning the microwave out and boiling water in the microwave for a few minutes until it steams. Some also recommend adding soap to the water that is to be boiled in the microwave.<ref>Rabbi Forst in The Laws of Kashrut (p. 234), Rabbi Mansour in the name of R' Shmuel Pinchasi at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=645]. Yalkut Yosef (Isser Veheter vol. 3, p. 167) writes that one can kosher a microwave by boiling water with a little soap in it for ten minutes and then cleaning the steam off the walls. </ref> | ||
==Toaster-Oven for Meat and Milk== | ==Toaster-Oven for Meat and Milk== | ||
# One should preferably designate his or her toaster-oven specifically for meat or for dairy, since it is small and hard to clean out. The concern is that small particles remain behind in the toaster-oven and would then make it impossible to separate between meat and dairy foods.<ref>Rabbi Mansour in the name of R' Shmuel Pinchasi at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=645] </ref> | # One should preferably designate his or her toaster-oven specifically for meat or for dairy, since it is small and hard to clean out. The concern is that small particles remain behind in the toaster-oven and would then make it impossible to separate between meat and dairy foods.<ref>Laws of Kashrut p. 366, Rabbi Mansour in the name of R' Shmuel Pinchasi at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=645] </ref> | ||
==Steam Jacket Kettle== | ==Steam Jacket Kettle== | ||
# Some permit using a steam jacket kettle even if that steam was previously used for non-Kosher.<ref>Rav Schachter in OU document K-36 is lenient on using a steam jacket with steam that was used for forbidden foods because steam isn't the same as vapor. Steam is a gas and water vapor are droplets in the air ([https://www.quora.com/What-is-the-difference-between-steam-and-vapour Quora.com]). Since steam isn't a liquid it can't absorb taste. He adds that since the metal pots don't let beliyot through the pot perhaps that can be used as a factor to be lenient.</ref> | # Some permit using a steam jacket kettle even if that steam was previously used for non-Kosher.<ref>Rav Schachter in OU document K-36 is lenient on using a steam jacket with steam that was used for forbidden foods because steam isn't the same as vapor. Steam is a gas and water vapor are droplets in the air ([https://www.quora.com/What-is-the-difference-between-steam-and-vapour Quora.com]). Since steam isn't a liquid it can't absorb taste. He adds that since the metal pots don't let beliyot through the pot perhaps that can be used as a factor to be lenient.</ref> | ||
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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> | ||
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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== | ||
