BH

Table of Contents:
Chapter 87 1 1. The prohibitions applicable to Biblically forbidden mixtures of meat and milk: 2. The prohibitions applicable to Rabbinically forbidden mixtures of meat and milk: The definition of mixtures which are Biblically and Rabbinically forbidden 3. The forms of mixtures of meat and milk which contain a prohibition [cooked versus not cooked] 4. The types of milk and meat which contain a Basar Bechalav prohibition:

5. Using the milk of the stomach as a Mamad/catalyst 6. Using an animal stomach as a Mamad/Catalyst: 7. Raising the fire under a gentiles pot: BH Chapter 88 Eating meat and milk on the same table 1. Eating meat and milk on the same table: 2. The definition of a reminder and which reminders are Halachicly valid: 3. Eating Kosher meat and non-kosher meat on the same table: 4. Sharing parev foods and utensils when one is eating meat and the other is eating milk: Chapter 89 BH 1. Waiting between eating meat and milk: 2. Waiting between eating dairy and meat 3. What is defined as cleaning and rinsing the mouth? 4. Having a separate tablecloth for milk and meat 5. Cleaning the table from the bread of the previous meal: 6. Having separate knives for milk and meat: 6. Does a waiter need to rinse his hands between serving Milk and meat?

Michaber 87/1

BH Chapter 91 1. Cold meat which came into contact with cold cheese: 2. Bread which touched meat or milk: 3. Placing cold Kosher food on a cold Treif dish: 4. Cold meat or cheese which was used with an opposite type plate or spoon: 6. Cold Meat which fell into cold milk: 7. Tatah Gavar: The laws if hot meat or cheese fall on each other 8. Hot roasted meat fell into cold milk: 9. If hot milk fell onto cold [raw] meat: 10. The laws of Kedei Kelipah: 11. When is a salted food considered hot? B. The meat was salted to remove its blood C. The food has been salted for preservation D. If the piece has been slightly salted and is still edible even with its salt: 12. Salted meat or cheese which has come into contact with each other: 13. The law regarding gravy of salted meats

BH Chapter 92 1. How does one measure that an issur food which fell into a mixture has become Batul: 2. Milk fell into a pot of stew:
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2. If a Chanan piece of meat got mixed up with Kosher Pieces: 3. Milk falls on outside wall of pot of meat: 4. Milk falls on cover of meat pot: 5. Keli sheiyni mixtures-Hot milk spilled on the counter from a Keli Rishon and a pot with meat was placed on it:
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Michaber/Rama 92/1

6. Iruiy Keli Rishon-Milk spilled from a hot Keli Rishon onto pot of meat: 7. Baking Meat and Milk simultaneously in the same oven: 8. The laws of Chanan:
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BH Chapter 93 1. Cooking milk products in a meat pot without the cover: 2. One cooked milk in a non-Ben Yomo meat pot with its cover: 3. Placed a meat cover on a milk pot:
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BH Chapter 94 1. One used a milk spoon to mix hot meat in a Keli Rishon or vice versa: 2. What is considered Ben Yomo? 3. Food and Utensils which have become Treif due to Basar Bechalav [no 60x in mixture of meat/milk]: 4. One stuck a milk spoon into water cooking in a meat pot: 5. Cooked water in a new parev pot, and mixed the water with a Ben Yomo meat spoon, and then emptied the pot and re-cooked water and placed in it a ben Yomo milk spoon: 6. One cooked in milk a food which absorbed meat 7. One cooked milk in a parev pot and then cooked water and then cooked meat in the pot within 24 hours of the milk: 8. Cooked water in a Ben Yomo Treif pot and then cooked kosher food within 24 hours of the water but past 24 hours of Treif 9. Cut hot meat with milk knife: 10. Cheese falls on a Ben Yomo clean meat pot: 11. Pouring honey from a Ben Yomo meat pot onto a Ben Yomo milk pot:

BH
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92/4 Rama 93/1

Chapter 95 1. Cooked Parev in meat pot or vice versa: 3. May one cook fish in a meat pot? 4. Placed hot parev on meat utensil or vice versa may it be eaten with the opposite food: 5. Meat and milk utensils which were washed together simultaneously in water: 6. Meat and milk vessels which were washed in a Keli Rishon one after the other: 7. If one poured parev from a meat pot into a milk pot? 8. If one poured hot parev food from a parev pot onto both a meat and milk Ben Yomo pot simultaneously: 9. Can one l'chatchilah kasher milchig and fleishig kelim together? 10. May one kasher a meat vessel to become a milk vessel? 11. One found a milk vessel on his meat drying rack or meat drawer: 10. One found a milk vessel in his meat sink: 11. Does placing soap or other spoiled item in ones meat and milk dishes spoil the milk and meat taste: 12. Placing Milk products near salt or vice versa: 13. Placing milk products near meat products: 14. Using salt which was placed in a meat vessel for milk: BH Chapter 96 1. A cold non-spicy food which was cut with a meat knife or vice versa: 2. A spicy food which was cut with a meat or milk knife: 3. Food which was cut with a Treif knife: 4. Which foods are defined as a sharp food? 6. Sharp foods ground in a meat blender? 7. May one buy cut sharp vegetables from gentiles? 8. May one buy salted fish or lemonade of a gentile which is in a barrel? 9. Is a lemon considered a sharp food?
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10. A sharp food which was cut with a knife which had cut another food prior to this: Chapter 97 1. Baking milky or meaty bread: Baking bread in an oven which one is simultaneously baking meat or cheese: May parev foods baked simultaneously in the same oven as meat or cheese be eaten with the opposite food?

BH

Chapter 87
What meats, and which forms of cooking contain a Basar Bechalav prohibition

Introduction: The prohibition against meat and milk is unique in that it carries a three part prohibition. It is forbidden to be cooked together, eaten together, or benefited from once cooked together. Although the above three prohibitions apply by all mixtures of meat and milk which are Biblically forbidden to be eaten, they may not apply when the mixture is only Rabbinically forbidden to be eaten. It is thus necessary to know which mixtures are only Rabbinically forbidden and which contain a Biblical prohibition. At first the difference in laws between the Biblical and Rabbinical prohibitions will be discussed, and following this will proceed which mixtures are defined as being Biblically forbidden and which as Rabbinical. 1. The prohibitions applicable to Biblically forbidden mixtures of meat and milk: 7 Cooking them together is Biblically forbidden. Eating them after they have been cooked together is Biblically forbidden Benefiting from them after they have been cooked

1. For what reason does the Torah teach us the prohibition of eating meat and milk together from a repetitive command of Do not cook them together rather than simply saying that one may not eat them together? The Torah repeats and says not to cook milk and meat together rather than simply stating not to eat them together, despite this is their intent, to teach us that Biblically it is only prohibited to eat meat and milk together if they were previously cooked together. Rabbinically however any mixture of milk and meat is forbidden to be eaten together even if they were not cooked together.

2. The prohibitions applicable to Rabbinically forbidden mixtures of meat and milk: All Rabbinically forbidden mixtures are forbidden to be eaten. Cooking them: Some Rabbinically forbidden mixtures are Rabbinically permitted to be cooked together from the letter of the law8 while others are Rabbinically forbidden to even be cooked 9, although practically it is forbidden to do so by all the Rabbinical mixtures due to Maaras Ayin10. Benefiting from them: -Rama:11 It is permitted to get benefit from all mixtures which are only Rabbinically forbidden.
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Michaber 87/1 Michaber 87/3 regarding poultry and wild animal meat 9 Michaber 87/6-7 regarding blood, bones, 10 Michaber/Rama 87/4 11 87/1

-Rashal: It is forbidden to benefit even from mixtures which are only Rabbinically forbidden. -Shach12/Taz13: The ruling of the Rama stands firm that getting benefit is permitted, as so rule the Rambam and Chinuch.

What is one to do with a Biblically forbidden mixture of Basar Bechalav? Being that the mixture is forbidden in benefit it is forbidden to be given to a gentile or animal, even if the animal is not owned and roams wild14. The mixture must thus either be buried15 or flushed down the toilet.16

The definition of mixtures which are Biblically and Rabbinically forbidden

3. The forms of mixtures of meat and milk which contain a prohibition [cooked versus not cooked]
A. The Biblical prohibition: Eating meat and milk together is only Biblically forbidden if the mixture was previously cooked in a Biblically defined form of cooking, which is the common way of cooking. 17 The Biblical forms of cooking: Cooking, roasting, and placing together in a Keli Rishon, are all Biblical forms of cooking. Pouring on from a keli rishon cooks the first layer of the food. 18 Smoking meat and milk together is disputed whether it is defined as a Biblical form of cooking or Rabbinical. 19 Frying meat and milk together is a Biblical form of cooking.20 B. The Rabbinical prohibition: 21 If the mixture was not previously cooked in its normal way it is only Rabbinically forbidden Forms of cooking defined as only Rabbinically forbidden: Pickling, and salting22 milk and meat together, as well as cooking in the Tiberius hot springs23 are not the common ways of cooking and are thus merely a Rabbinical form of cooking and only Rabbinically forbidden to be eaten. If the mixture was not cooked at all in any way: Even if the mixture was not cooked at all in any way, it remains Rabbinically forbidden to eat together. Thus it is forbidden to eat cold meat with cold cheese.

Summary: Eating meat with milk is forbidden even if both foods are cold and have not been cooked or heated together in any which way.24 Is it permitted to cook meat and milk in a Rabbinical form of cooking, such as to sell to a gentile? It is implied from Rav Akiva Eiger25 that it is permitted to do so.
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87/2 87/1 14 Yad Efrayim; Admur 443/3 regarding Chameitz, that it is forbidden to be given to even non-owned animals. The reason mentioned there is because one receives benefit by fulfilling his desire to satiate the animals hunger. [Mishneh Berurah 448/28] 15 Mishneh in end of Temurah 33b 16 Hakashrus 10 foonote 6 17 Michaber 87/1 18 Peri Chadash, brought in Beir Heiytiv 19 The Michaber 87/6 rules that there are no lashes given in eating such a mixture, and lists it with other Rabbinical mixtures. However the Peri Chadash [brought in Beir Heiytiv 1] rules that it is a Biblical form of cooking. [See Gra 87/13; Yad Efrayim 87/6] 20 Yad Avraham 87/6 21 Michaber 87/1 22 Shach 87/1 23 Michaber 87/6 states that there is no lashes. The Shach 13 deduces that it is nevertheless forbidden. 24 In such a case it is Rabbinically forbidden. If however the meat and milk were cooked together then eating such a mixture contains a Biblical prohibition.

4. The types of milk and meat which contain a Basar Bechalav prohibition:
A. Forms of Meat: Kosher domestic animals:26 Contain a biblical Basar Bechalav prohibition and is thus forbidden in eating, cooking and benefit Non-Kosher animals: Do not have a Basar Bechalav prohibition and thus may be cooked with non-kosher milk and benefited from. 27 However it is forbidden to cook them with milk of a Kosher animal due to Maras Ayin. 28 [See Q&A regarding the Issur Basar Bechalav by non-Kosher animals] Kosher domestic animal which is a treifa or Neveila: 29 Contain a Biblical Basar Bechalav prohibition. Kosher wild animals: 30 Contain a Rabbinical Basar Bechalav prohibition to be eaten with milk, although from the letter of the law it may be cooked with milk and benefited from. 31 However practically it is forbidden to cook them with milk due to Maras Ayin. 32 Poultry: 33 Contain a Rabbinical34 Basar Bechalav prohibition to be eaten with milk, although from the letter of the law it may be cooked with milk and benefited from. 35 However practically it is forbidden to cook them with milk due to Maras Ayin.36 Fish: May be eaten with milk.37 However some [Sefardim and Chabad] have the custom to refrain from doing so due to danger.38 Locusts: 39 May be eaten with milk. Eggs found in a chicken after slaughtering40:41 Are permitted to eat with milk if they are complete with both a white and yolk, even if it is still attached to the sinews. However if it was found to be still attached to the sinews and it only has a yolk then it is forbidden to cook or eat42 with milk.[See footnote for other opinion43] However even in

25 26

On Rama 87/1 Michaber 87/2-3 27 Michaber 87/3 28 Rama 87/4. The Shach [87/7] suggests in his second explanation that there is never a prohibition of Maaras Ayin by cooking and rather only by eating. Nevertheless he concludes with his first explanation, that even by cooking it is forbidden due to Maaras Ayin, and that even the Michaber and other Poskim which wrote it is permitted to cook, agree with this as the were referring to the letter of the law and not to Maaras Ayin. 29 Implied from Michaber 87/3 which states non-kosher animal instead of non-kosher meat; Rama 6 which rules that one may not elevate fire under gentiles pot because perhaps there is milk and meat inside, thus implying that the prohibition applies even if the meat is not-kosher, but from a kosher species. 30 Michaber 87/3 31 Michaber 32 Shach 87/7 based on Rama 87/4; See previous footnotes regarding a possible explanation given by Shach that there is never a prohibition of Maaras Ayin by mere cooking. 33 Michaber 87/3 34 However the Mahrshal/Bach/Hgahas Sheid rule that it is Biblically forbidden. The Shach negates this opinion. [Shach 87/4] 35 Michaber 36 Shach 87/7 based on Rama 87/4; Beir Heiytiv 87/7; See previous footnotes regarding a possible explanation given by Shach that there is never a prohibition of Maaras Ayin by mere cooking. 37 Michaber 87/3; Shach and Taz there 38 Brought in Shach 87/5; Taz 3 39 Michaber 87/3; Shach and Taz there 40 However if it was knocked out from a live bird then if it is attached to its sinews it is always forbidden due to Aver Min Hachay, no matter what its stage of development. [Michaber 86/4; Shach 87/9] 41 Michaber 87/5 42 Michaber writes cook, Shach [11] writes he means eat as even chicken itself the Michaber rules may be cooked with milk. However in light of that cooking chicken with milk is forbidden due to Maaras Ayin, the same would apply to this form of egg.

such a case it is permitted to eat milk products after eating the egg. [Furthermore, in a case of great loss one may be lenient if the eggs was cooked with milk, even if it was still attached to its sinews and has only a yolk. 44] Fetus:45 Is Biblically considered meat and thus is Biblically forbidden to be cooked, or eaten with milk, or receive benefit from their mixture. Bones/horn/skin/placenta: 46 Are exempt from Biblical liability in cooking them or eating them with milk 47, however they are [Rabbinically] forbidden48 to eat or cook49 with milk.50 Blood: 51 Are exempt from Biblical liability in cooking with milk [although is Rabbinically forbidden to cook with milk.52]

Is there an issur of bosor b'chalav when either the milk or meat is from a non-kosher animal? The Tur grouped kosher meat and non-kosher milk in the same sentence with meat of venison and poultry as types of BB"H that are forbidden mide rabbanan. The Beis Yosef questions this, in that non-kosher meat or milk are already forbidden min haTorah. The Bach answers that there is the possibility of BB"H when one of the components is treif, in that we can say there's a problem of HaNa"aN or being fit to serve a guest and thereby never being batel. Taz(2) differs with the Bach and says that HaNa"aN is only relevant when both components of the ta'aroves are heter and in combination become ossur, as with kosher milk and kosher meat. The same reason applies that treif meat & kosher milk and vice versa are not HaRa"L. Shach(3) says that treif meat & kosher milk can be HaNa"aN in theory, but Chazal would have no reason to make such a decree, seeing that the food is already treif and it would be far-fetched to say that one may eat non-kosher meat with milk and go so far as to eat kosher meat and milk. The same reason would exclude worrying about HaRa"L.

B. Forms of milk: Milk from Kosher animal: Contain a biblical Basar Bechalav prohibition. Milk from non-Kosher animal: Does not have a Basar Bechalav prohibition and thus from the letter of the law may be cooked with non-kosher meat and benefited from53. However it may not be cooked with Kosher meat due to Maras Ayin.54 [See Q&A] Womans milk: Is forbidden to cook [or eat] with meat due to Maras Ayin. If it fell into meat it is nullified with even less than 60x. 55 Regarding cooking womens milk with chicken: The Rama56/Taz57 rule that it is permitted58 while the Shach59/Rashal rule that it is forbidden60. The Beir Heiytiv61 rules that even according to the Rama it is only permitted to cook chicken with womens milk62, although to eat it is forbidden according to all63.

43

The Rashal however rules that all eggs which are attached to their sinews are considered meat for all matters. The Mahariy [brought in Rashal] rules that the women are accustomed to be stringent even if the shell is hard. The Rashal concludes that Bedieved one is not to be stringent if the shell has completed, even if it is soft. [Taz 87/6] 44 Shach 87/10 45 Michaber 87/7 46 Michaber 87/7 47 Michaber 48 Shach 87/22 49 Its implied that this contains an actual Rabbinical prohibition to be cooked, and not just Maaras Ayin, unlike poultry and wild animal meat. Vetzaruch Iyun. 50 Beir Heiytiv 87/19, as is implied from Michaber 51 Michaber 87/6 52 Shach 87/13- implies that even to cook is Rabbinically forbidden being that Michaber is dealing with cooking blood with milk, and says exempt which implies but nevertheless forbidden. So rules also Mateh Yehonasan [brought in Otzer Hamefarshim] 53 Michaber 87/3 54 Rama 87/4 55 Michaber 87/4 56 87/4

Almond Milk: Domestic animal meat may only be cooked/eaten with almond milk if one places almonds by the food, however without placing almonds it is forbidden due to Maaras Ayin. 64 Regarding cooking almond milk with chicken without placing almonds by the food: The Rama65/Taz66 rule that it is permitted67 while the Shach68/Rashal rules that it is forbidden69. The Beir Heiytiv70 rules that even according to the Rama it is only permitted to cook it with almond milk without almonds, although to eat it without almonds is forbidden. Male animal71 milk: Is Biblically permitted to cook and eat with meat 72 although it is Rabbinically forbidden to do so, and thus if it fell into meat one requires 60x73. Male human milk: It is only forbidden to be eaten with meat because of Maras Ayin and thus if it fell into a mixture, the mixture is permitted in all cases.74 Chalav Meisa/Milk of a slaughtered cow: Is Biblically permitted to eat with meat 75 but is Rabbinically forbidden to cook or eat with meat. 76 And thus if it fell into meat it requires 60x against it. 77 Meiy Chalav-Milk whey: Is Biblically permitted to cook and eat with meat 78 although it is Rabbinically forbidden to cook or eat with meat79. And thus if it fell into meat it requires 60x against it.80 Definition of Meiy Chalav:81 some say it is the whey of the cheese82, others say it is the liquid that remains after cooking the whey of the cheese, while the hard part of the whey is really Biblically forbidden with meat.

57 58

Based on Taz 4 which rules that if no almonds are available one may cook chicken in almonds milk. As chicken itself is only Rabbinical, and thus we do not make a decree of Maaras Ayin on it. 59 87/8; Shach says that Michaber rules likewise. 60 As they rule that the Sages forbade due to Maras Ayin also Rabbinical matters, as is evident from many various laws which involve Rabbinical matters and were nevertheless decreed against due to Maaras Ayin. 61 87/7 62 As in such a case there is no reason to decree, as even if one were to come to cook chicken in milk due to what he saw, he has not yet transgressed any true prohibition, as cooking chicken even in real milk is only forbidden due to Maaras Ayin and not from the actual decree of the Sages. 63 As the onlooker may come to eat chicken with milk which is an actual Rabbinical prohibition. 64 Rama 87/3 65 Rama 87/3: Poultry however is permitted to cook in almond milk even without the almonds being that it itself is only a Rabbinical prohibition 66 Taz 4- However if almonds are available the Taz rules that one is to place them in, as one should try to fix the situation when possible. However when no almonds are available it remains permitted to cook and eat them together. 67 As chicken itself is only Rabbinical, and thus we do not make a decree of Maaras Ayin on it. 68 87/6; Shach says that Michaber rules likewise. 69 As they rule that the Sages forbade due to Maras Ayin also Rabbinical matters, as is evident from many various laws which involve Rabbinical matters and were nevertheless decreed against due to Maaras Ayin. 70 87/7 regarding cooking chicken in mothers milk. To note however that the Taz 4 explicitly states by almond milk that the chicken may be eaten. 71 The Michaber simply states male milk, however the Shach [16] explains that the Michaber is referring to male animal milk specifically. 72 Michaber 87/6 73 Shach 13 and 16 74 Rama 87/6, as explained by Shach 16. So agrees also Michaber as stated in Shach there. 75 Michaber 87/6 76 Rama 87/6: It is forbidden to cook it Lechatchilah; Likewise Michaber rules exempt but Rabbinically forbidden. [Shach 13] 77 Rama bid 78 Michaber 87/6 79 Rama 87/6: It is forbidden to cook it Lechatchilah; Likewise Michaber rules exempt but Rabbinically forbidden. [Shach 13] 80 Rama bid 81 Michaber 87/8. To note from chapter 81 that the whey is called Meiy Chalav while the remaining liquid after the whey is cooked is called Meiymeiy Chalav. Seemingly this follows the first opinion mentioned here. 82 The whey is the remaining liquid of milk which has curded and become cheese

Chalav Keiva/Stomach milk: Is not considered milk [but rather feces 83] and is thus permitted to eat with meat. However there is an opinion which forbids eating [liquidly stomach milk 84] with meat85 and so is the custom86 to forbid eating liquidly stomach milk with meat [even after the fact 87]. However congealed stomach milk is like feces according to all, although lechatchilah one is to be stringent against even cooking it with meat because of Maaras Ayin.88

General Summary: -The Biblical prohibition: It is Biblically forbidden to either cook, eat, or benefit from meat and milk in the following case: The meat is from a Kosher89 domestic90 animal and has been cooked, roasted, smoked, or keli rishoned together with milk from a kosher animal. -The Rabbinical prohibition: Rabbinically forbidden to eat and cook: Poultry; Kosher wild animal meat; Bones, horns, skin, Meiy Chalav; Chalav Meisa; Male animal milk; Maaras Ayin to both cook and eat: Human milk whether male or female; Almond milk without almonds; Biblically forbidden to eat but only maaras ayin to cook: Milk or meat from a non-kosher species; blood -The Permitted cases: -Fish; -eggs; -Chalav keiva according to Michaber. The rules: Whenever it is forbidden to eat a mixture because of Maaras Ayin and not because of a Rabbinical prohibition, then if it falls into meat it does not need 60x against it. Whenever it is only Rabbinically forbidden to eat it may be sold and benefitied from. Q&A May one eat meat imitated soy produce with milk products or during a milky meal? Yes91, although some Poskim advise to leave the wrapper there which shows that it is vegetarian.

83

Shach 24. This is similar to the ruling in chapter 81 that milk found in the stomach of a non-Kosher animal may be eaten. 84 Shach 25 85 Michaber 87/9 brings both opinions. 86 Rama ibid 87 Shach 25 from Toras Chatas 88 Shach 25 89 Whether or not the meat itself is kosher or not, meaning came from a Neveila or Treifa. 90 As opposed to wild

May one eat margarine, soy milk, parev ice cream during a meat meal? Yes92, however some Poskim advise to leave the wrapper there which shows that it is not made from real milk products. May one work in a meaty non-kosher restaurant? If meat from kosher animal species are served then one may not cook it with milk products, or in a vessel which had milk cooked in it within the past 24 hours. May one ask a gentile to cook meat and milk for him? No. May one cook meat for a gentile in a milk pot? 93 If the pot is no longer Ben Yomo, then it is permitted to be done, although it is proper to be stringent. 5. Using the milk of the stomach as a Mamad/catalyst94: Lechatchilah:95 One is to remove the milk before it cools down, [being that the milk is very sharp and can absorb taste of the stomach if it were to remain there for enough time for it to cool down. 96] Bedieved if it was removed after it cooled down: If the milk was removed after it had already cooled down, it nevertheless remains Kosher.97 If however it was only removed after remaining 24 hours in the stomach 98, or less than 24 hours but it had been salted with the stomach then it is forbidden [to be eaten and is thus forbidden] to be used as a catalyst for cheese.99 Bedieved if one used the forbidden stomach milk as a catalyst: If the stomach milk is liquidly then if the cheese has 60x the stomach milk it is Kosher100. If the stomach milk was congealed in the stomach [already by the time of the slaughtering], then the cheese is Kosher without needing to nullification. If the milk was at first liquidly in the stomach [after it was slaughtered] and then later congealed then its law is disputed and in a case of [great 101] loss one may be lenient to consider it congealed

6. Using an animal stomach as a Mamad/Catalyst:

A. Lechatchilah: It is always forbidden to initially use a piece of the stomach as a catalyst in milk in order to make cheese, [as the stomach is considered meat]. B. Bedieved if one used a stomach as a catalyst for cheese: Stomach was Kosher to eat:102 Then if there is 60x cheese versus the stomach amount used then the cheese is Kosher. Stomach was not kosher to eat, such as stomach of non-kosher animal, or neveila or Treifa: Then the entire cheese is Treif no matter the ratio of it to the stomach103, as a Treif catalyst is never nullified 104.
91 92

As today all know that such products are available in parev. As today all know that such products are available in parev. 93 Pischeiy Teshuvah 87/8 94 The milk of the stomach is very acidic and is thus fitting to use as a catalyst for making cheese. [Shach 26] 95 Rama 87/10 96 Shach 26 97 Rama ibid 98 In which case we say Kavush Kemevushal [Shach 28] 99 Michaber 87/10 100 Although the general ruling by a catalyst is that it is never nullified even in 1000, nevertheless here if there is 60x it remains Kosher. The reason is because the above rule only applies when the catalyst is a forbidden food in it of itself. However if it is Kosher in it of itself and it is only the mixture which is forbid, as is the case here, then it does become nullified. [Shach 30] 101 Shach 32 102 Michaber 87/11

If a kosher and a non-kosher catalyst were used as catalyst: Then the cheese is kosher if there is 60x against the forbidden catalyst105 if the non-kosher stomach does not have enough power on its own to do the job to catalyze the milk. However if the non-Kosher catalyst has enough ability to catalyze on its own then the entire mixture is Treif irrelevant of ratio. This applies whether or not the Kosher catalyst also has enough power to catalyze on its own. 106 Furthermore even if the non-kosher catalyst was only placed in after the Kosher catalyst had already given enough power to the milk to be turned into cheese, it is nevertheless forbidden in a case that it too could do the job on its own.107 7. Raising the fire under a gentiles pot: Some opinions rule that it is forbidden for a Jew to higher the flame under the pot of a gentile because perhaps there is meat and milk inside which is Biblically forbidden to cook. Nevertheless this is a mere stringency and one who is lenient has not lost out. [Rama]

BH

Chapter 88
Eating meat and milk on the same table
1. Eating meat and milk on the same table: The law: Its Rabbinically forbidden to eat any meat, even poultry and wild animal meat, on the same table as one who is eating milk products. The same applies to eating milk products on a table which one is eating meat on. This law has two exceptions as will be explained. The reason: Is because one may come to also eat the meat thats on the table and thus transgress the prohibition of meat and milk. One who does not know the person which is eating the opposite food: If the meat/milk food belongs to a person from which one would not feel comfortable to eat from without permission 108 then it is allowed to be eaten on the same table as there is no suspicion that one will come to take food from the other. Placing a reminder between the eaters: Even if the two people know each other and would not be embarrassed to eat from each others plate if they place a Heker/reminder on the table then they may eat together one meat and the other milk. [For the definition of a reminder-see next question!] [For further exceptions, see below in the gray area]

Other exceptions which allow one to eat meat on the same table as a friend which is eating milk or vice versa: -Eating on opposite sides of the table, in a way that one cannot reach his hand to the others plate.109 -Having someone which is not partaking in the meal set up as a reminder. If one does not feel ashamed to eat from his friends plate, but they are currently Makpid on each other, do they need a Heker? Yes.110 This applies whether the two people are brothers or even mere acquaintances. 111

103 104

Michaber ibid Rama ibid. The reason for this is because a catalyst 105 Rama ibid; And in a case that one catalyst was a Kosher stomach while the latter a non-kosher stomach then 6ox is needed against both stomachs. 106 Shach 36; Taz 13 107 Peri Megadim in name of Peri Chadash 108 So defines the Shach [4] as the meaning behind Knowing each other. However from the simple implication of the Michaber it implies that any two people which are acquainted with each other have the prohibition of eating on the same table. 109 Pischeiy Teshuva 88/3; Kaf Hachayim 88/10 110 Michaber 88/1 111 Taz 88/2; Shach 88/4. This opposes the opinion of the Maharshal which rules that only brothers who don't get along are forbidden to eat together, one meat and one dairy. Others who don't get along are allowed.

If a person makes a vow not to eat of another's food, may they eat at the same table? Shach(2) brings the Rosh that if two people make a neder not to eat of each other's food, they may eat at the same table, because they probably hate each other and won't be tempted to partake of the other's food. May a single person eat meat on a table which has milk on it? No. May one eat meat on a table which has dairy utensils on it? Yes.112 Does a Heker help for a single person who is eating meat on a table which contains milk or vice versa? Some Poskim113 rule that a reminder does not work for a single person eating on a table which contains the opposite food. Other Poskim114 however rule that a reminder does permit him to eat there. Eating on a separate table cloth however permits him to eat there according to all. May one place meat and milk items on a serving wagon? Yes.115 May one who is fleishig sit by a person eating milchig? Yes.116

2. The definition of a reminder and which reminders are Halachicly valid: Rule: Any item which is not normally on the table is considered a reminder, even if you decide to use it for food at the current meal. [The reminder must be of a certain height so it be visible, and it must be between the the two eaters.117] Bread: If one places bread between the two people eating [Michaber] and neither eat from this bread during the meal, it is a valid reminder. [Rama]

May a key or ring be used as a reminder? No, as they are not high enough. Does paying separate bills suffice as a reminder? Taz: The Tur brings an opinion which holds that paying separate bills serves as reminder and if have one bill, another reminder will not help. But, final halachah is that reminder helps, even with one account. Shach: Even eating at same table is equivalent to having one billbut final halachah is as in Taz.

3. Eating Kosher meat and non-kosher meat on the same table: Is permitted because one never usually eats non-kosher meat. Bread: One may not eat on the same table as one who is eating non-kosher bread because bread is something which people do not separate from eating and thus there is suspicion that one may come to eat it. Chameitz: On Pesach one may not eat on the same table as a gentile which is eating Chameitz. 4. Sharing parev foods and utensils when one is eating meat and the other is eating milk:

112 113

Sheivet Hakehasy 5/133 Maharm Meratenberg 12 114 Chachmas Adam 40/11 115 Hakashrus 10/25 116 Shiyureiy Bracha 88/8; Aruch Hashulchan 88/11 117 Hakashrus 10 footnote 59

Cups: One who is eating fleishig may not drink from a cup of which one who ate milchig drank from. Bread: One who is eating fleishig may not eat bread of which one who ate milchig used to eat from Plate of salt: Is to be designated for either milchig or fleishig.

May one eat the leftover bread from a meat meal for a milchig meal? No. May one use a cup for both milk and meat meals if the cup is washed in between? If the cup was also used for hot drinks: If the cup is glass then from the letter of the law it may be used for the opposite meal even with a hot drink118, so long as it was washed in between. Other materials however are not to be used for the opposite meal, although if no other cups are available then one may use the cups for cold drinks, and even hot drinks may be served at the end of the meal. If the cup was only used for cold drinks: Then from the letter of the law it may be used for a milk meal and meat meal so long as it was washed in between. Nevertheless the custom is to designate separate cups for both Milk and meat meals in order to avoid any possible stumbling of a prohibition. Summary: The custom is to designate separate cups for both Milk and meat meals. In a case that only one set of cups are available then one may use it for cold drinks of any meal whether milk or meat, so long as the cups are washed. As well a hot drink may be drunk from the cup after the meal, and by a glass cup one may drink hot liquid from it even during any meal. May a salt shaker/ketchup/mustard etc. be used for both milchig and fleishig? From the letter of the law it may be used for both a meat and milk meal. However the custom is to designate one for meat and one for milk, being that at times one dips the shaker into the food, and by hot food vapor enters into the shaker. If one placed bread on a Milk or meat tablecloth may it be used for the opposite food? No, as it is forbidden to eat bread which was eaten with milk or meat for the opposite food. As well it is forbidden to eat on the opposite tablecloth.

BH

1. Waiting between eating meat and milk:

A. How much time must one wait? Michaber-6 hours: One who ate meat, whether meat of a domestic animal, or meat of a wild animal or even poultry119, must wait 6 hours prior to eating milk products. Rama-no time or 1 hour but best wait 6: Some opinions say that there is no need to wait any specific time between meat and milk. Rather one must simply say an after blessing and do kinuach/hadacha to his mouth, and may then eat cheese. Nevertheless according to some opinions one may not bentch just in order to be allowed to eat cheese, although people are not careful in this120. Practically the widespread custom is to wait 1 hour and bentch between eating meat and milk [see footnote regarding if one must do Kinuach Vehadacha if he waited an hour 121].

118

As many Poskim hold that the stringency of the Rama by glass only applies to Chameitz and not to other prohibitions. 119 Which are all only Rabbinically forbidden to be eaten with milk. 120 The Taz writes that one who is not careful to avoid bentching just in order to eat the dairy is going against the Talmud , and one should not eat a meal together with a person who does so. 121 According to the Taz even those who are accustomed to wait one hour must clean and wash their mouths prior to eating milk products. The Shach however rules that those which wait an hour for certain do not need to clean or

Nevertheless despite the above custom like the lenient opinion it is proper to follow the Medakdekim which wait six hours between meat and milk. Taz: Anyone with a Reich of Torah is to wait 6 hours and one who does not is proper to be screamed and protested against. Peri Megadim: The Halacha and custom is like the opinion which requires one to wait 6 hours, and one may not break the accepted ruling. B. What are the two reasons why one must wait after meat before having dairy? What is the practical difference between the two reasons? Tur: Meat when eaten gives off fatty taste for 6 hrs. Rambam: Meat between teeth considered meat for 6 hrs. The Nafka Mina: If chew meat for child, Rambam holds will have to wait, Tur doesn't. If wait 6 hrs., Rambam says residue between teeth is no longer meat and doesn't have to be removed. Tur would say that wasn't digested and must be removed. The final ruling: We hold like both opinions l'chumrah. C. Must one wait the amount of time from when after he bentches or from when he finishes eating? One may begin counting the time from right after he finishes eating the meat, even though it is yet prior to bentching.122 D. May one ever eat milk prior to saying an after blessing for meat? No, one always say an after blessing for the meat prior to eating milk products, even if he waited 6 hours 123 since he ate the meat, and even if he did not eat bread in the meat meal. 124 [Unless he is no longer Halachically able to say the after blessing]. E. What is the law if one chewed meat but did not swallow it, must he wait 6 hours? Yes.125 F. What is the law if one finds meat in between his teeth after 6 hours? 126 One must remove the meat127 and clean128 and wash out his mouth prior to eating milk products 129. One does not however have to re-wait 6 hours.130

If one tasted a meaty food and spit it out must he wait 6 hours? No

G. Waiting between eating a Tavshil Shel Basar and milk: Michaber: One who only ate a meaty dish does not have to wait 6 hours before eating dairy, it rather suffices for one to wash his hands, and if one simply wants to eat a dairy dish [and not actual dairy] then it is not even needed for one to wash his hands in between. [Although some opinions say that one must wash hands even before eating a dairy dish.131] rinse their mouth prior to eating milk products. However according to all if one then found meat in between his teeth he must then clean and wash his mouth prior to eating milk products, as will be stated in F. 122 Rama 1: It does not make a difference if one waits the hour before or after he bentches 123 Many people are lenient in this and it is a mistake in their hands [Rashal brought in Shach] 124 Shach 125 Michaber 1 126 Michaber 89/1 127 Michaber 1 128 Shach 129 Rama 130 Shach 131 Rama

Rama: The custom is to be stringent to not eat any milk products after eating a meaty dish just like by eating actual meat. [Thus he must wait 1/6 hours depending on custom]. One may not break away from this custom Is meat soup defined as meat or Tavshil of meat? If liquidly its considered a Tavshil shel Basar, If however if it is thick then its considered actual meat. 132 Is meat gravy defined as meat or Tavshil of meat? It is disputed whether gravy of meat is considered like actual meat or like Tavshil of meat, and one who is stringent is blessed. Is fat of meat defined as actual meat? Yes.133 H. If parev food was cooked in a dirty meat pot must one wait 6 hours after eating it? Rama: If parev food was cooked in a meat pot it is permitted to eat dairy products after eating it without waiting at all. There is no custom to be stringent. Shach: Even if the pot was still dirty with some leftover meat when the parev food was cooked one does not need to wait prior to eating milk products [even if the food did not have 60x the meat134], although one may not eat this food with milk products.

If one ate onions cut with a meat knife must he wait 6 hours? No.135

2. Waiting between eating dairy and meat Michaber: One may eat meat products immediately after eating milk products so long as he verifies that his hands are clean and does Kinuach and Hadacha to his mouth. However Kinuach and Hadacha are only needed if one desires to eat actual meat of an animal136. However if one desires to eat poultry then there is no need to wash the hands or do Kinuach and Hadacha. Rama: There are those which are Machmir to wait before eating meat after they have eaten milk products. Practically the custom is to avoid eating any meat, including poultry, after eating hard cheese, for the same amount of time that one waits between eating meat and cheese, [which is 6 hours according to our custom]. However there are those which are lenient not to ever wait before eating meat, and one should not protest them so long as they wash their hands and clean and wash their mouths. Nevertheless it is best for one to be stringent. 137 B. Must one wash his hands even if they appear clean? Michaber:If one sees that his hands are clean then there is no need to wash them. Shach: The Rif rules that one is to wash his hands even if they appear clean due to unnoticeable cheese fat which ones hands may contain. The Ataz concludes that the custom is like the Rif and so is the opinion of the Achronim. C. Must one wash his hands if he ate the milk product with a fork? It is not required for him to wash hands138 although it is proper to be stringent to wash ones hands being that doing so does not contain much difficulty. 139 D. Which liquids may be used to wash ones hand? Only water may be used not other liquids.140
132 133

Taz Rama 89/3 134 Yad Avraham/Pischeiy Teshuva 135 Rav Akivah Eiger 136 Whether wild or domestic. As althpugh wild meat is only Rabbinical it looks similar to real meat of a domestic animal, and thus the Sgaes were strict by it. [Shach] 137 Ther Rashal rules that one which is stringent is doing a action of heresy. The Shach however negates this opinion. 138 Peri Chadash brought in Beir Heiytiv 139 Peri Megadim 140 Shach. This is opposed to Rashal which allows to wash with any liquids

E. Which cheeses are defined as hard cheese for which one must wait 6 hours? Shach: If the cheese is 6 months old, [or is not but is wormy 141] then its defined as hard cheese, as these cheeses get stuck between ones teeth. Taz: 6 month old cheese is not considered hard cheese and thus there is no need to wait from eating meat after eating this cheese. Rather only wormy cheese is defined as hard. As well cheese which was catalyzed using stomach milk is considered hard cheese. Practically: All soft cheeses such cream cheese, sour cream, yogurts, cottage cheese are all considered soft cheeses which one does not need to wait at all for. Yellow cheese as well as majority of hard cheese are disputed today if one must wait 6 hours or not being that on the one hand they are not wormy and have not waited 6 months although they do maintain a hard cheese quality. F. Waiting between eating a cheese dish and meat: The custom is to not wait at all between eating a cheese dish and meat, rather one simply washes his hands.142 One should wash his hands in all cases even if he wants to simply eat a Tavshil shel Basar. 143

Summary: Soft cheese: One who eats soft cheese may eat meat immediately afterwards so long as he washes his hands, and cleans and washes his mouth. [Some have the custom to wait an hour prior to eating meat and so is the Chabad custom]. Hard Cheese: One who drank milk, must he wash out his hands and mouth prior to eating meat?

3. What is defined as cleaning and rinsing the mouth? Cleaning: One is to chew bread or another food in order to clean ones teeth. [Some opinions rule that it is necessary to swallow the chewed food, it is not enough to merely chew it. 144 Others145 rule that it is unnecessary to swallow the chewed food.] The following foods may not be used for this cleaning due to them sticking to the gums and thus do not clean well: Flour, dates, vegetables.146 According to some opinions fruits may likewise not be used but this is not the accepted ruling.147 Washing the mouth: One is to rinse the mouth using water or wine. What should be done first the cleaning or rinsing? The Michaber writes that the cleaning is to be done first, although the Shach explains this to not be taken literally and rather one may do either one first. 4. Having a separate tablecloth for milk and meat It is forbidden to eat meat on the same tablecloth which one used to eat cheese 148, and the same applies vice versa.149 The reason: Because we suspect that perhaps some meat or cheese got stuck to the tablecloth and will now enter into ones food.150 A long tablecloth: A long tablecloth may be designated one side for meat and another side for milk. 151
141 142

Issur Veheter brought in Taz Rama 143 Rama, However the Michaber rules that hands must only be washed prior to eating actual meat. 144 Pischeiy Teshuvah 145 Darkeiy Teshuvah 30 146 Michaber 147 Pischeiy Teshuvah 148 Michaber 89/4 149 Rama 89/4 150 Yad Avraham 151 This is evident from the ruling that two people may eat milk and meat on the same tablecloth if there is a reminder between them. [Yad Avraham]

If one only eats on plates: Being that today the custom is to eat on plates and not directly on tablecloths, from the letter of the law separate tablecloths for milk and meat. Thus even one who desires to be stringent may designate one side of the tablecloth for milk and the other side for meat. 152 5. Cleaning the table from the bread of the previous meal: 153 One must remove from the table any remaining bread which was used to eat cheese, prior to eating meat on that table. The same applies vice versa. 6. Having separate knives for milk and meat: It is forbidden to cut cheese or even bread which one plans to eat with cheese using a knife which is usually used to cut meat. 154 The same applies vice versa. If the knife was cleaned or had neitzah done: However if the knife had Neitzah155 done to it then it may be used for either meat or cheese.156 Furthermore according to some opinions157 to cut bread to be used for the opposite food it suffices to simply clean the knife. Others158 however hold that even for cutting bread which will be eaten with the opposite food Neitzah must be done. The custom today: Nevertheless the custom is to designated separate knives for both milk and meat and to mark on the milk knives that they are designated for milk. One may not divert from this custom of Jewry. 159 However in a time of need where only one knife is available one may rely on the above law and use the knife for meat and milk by having Neitzah done to it.160 Likewise, even today161, one may use a fleishig knife to cut bread [or other parev foods] which he plans to eat with cheese, if one cleans the knife 162 [and according to some must do Neitzah163, although seemingly one may rely on the opinion which requires a mere cleaning 164]. Bedieved if one cut with a knife: See chaptern 96 6. Does a waiter need to rinse his hands between serving Milk and meat? Rama: A waiter does not need to rinse hands between foods. Shach: A waiter must wash his hands in between. Q5) Which types of animal fats are to treated as meat with regard to waiting six hours? Shach, Taz: Fat of poultry also requires waiting. Q7) Can one take a knife used for either milk or meat, stick it in the ground, and use it for the opposite type of food?
152 153

Pischeiy Teshuvah. Michaber 89/4 154 Michaber 89/4 155 Stabbed 10 times into hard ground. 156 Rama 89/4; However Rashal rules that even in such a case it is forbidden. [brought in Shach 89/22] 157 Taz 89/6 158 Shach 89/22 159 Rama 89/4 160 Shach 89/22 161 Meaning even if there is no pressing need to do so. [Taz 89/7] However from Shach it is implied that it is only allowed to be done in a time of need. [Hakashrus??] 162 Taz 89/7 163 Shach 89/22; Vetzaruch Iyun from Shach 96/6 and 22 which writes that if the knife is clean [and not Ben Yomo6, although in 22 implies even if it is Ben Yomo] that a parev food may be used for the opposite food even without washing it. Although perhaps one can answer that a) in 96 the Shach is referring to Bedieved while in 89 refers to lechatchilah [that bedieved it suffices if it was simply washed while lechatchilah it must have neitzah]. Or b) The intent of clean which the Shach uses in 96 is referring to Neitzah as without Neitzah it cannot be considered clean. Vetzaruch Iyun. 164 Hakashrus 10/87 which writes that today we consider a knife to be clean when washed with soap, and thus if clean a parev food may be eaten with opposite even if knife did not have Neitzah done and even without washing the Parev food. However Tzaruch Iyun from Hakashrus ?? which rules that it may only be initially used if it had Neitzah

Maharshal: Sticking knife in ground is only if knife was parve, and was used by accident to cut meat, and want to get it parve again. Shach: Rema intends to say that sticking knife in ground allows you to cut bread with it for the opposite type of meal, but won't allow you to cut the opposite type of food itself. Strict letter of law says sticking knife in ground good unless knife if treif. Minhag is to have separate knives for meat and milk, and rely on Rema only in case of dire need.

How long are children to wait between eating meat and milk? 165 Below three: There is no need for them to wait at all. 166 From three: The custom is to beging waiting 1 hour and then gradually wait 2/3 hours as the child gets older. From 6: The custom is to wait 6 hours.

BH Chapter 91 1. Cold meat which came into contact with cold cheese: If cold meat and cold cheese touch each other then they need to be washed off 167 [if one was wet, if however they are both dry then even washing is not needed168]. May one lechatchilah allow meat and cheese to contact each other? [If one of the foods are wet then it is No, as one is never allowed to initially cause foods to be required washing for Kashrus purposes, as one may come to forget to do so. However if one is accustomed to anyways wash the foods before using them, then it is allowed to be done even initially.169 If both the cheese and meat are dry then it is allowed, as they do not require washing.170 2. Bread which touched meat or milk: One is to avoid having bread [which he plans on using for other meals 171] come into contact with meat or cheese. If bread came into contact with cheese or meat it is forbidden to eat it with the opposite food172, if one of them are wet173. [However if one washes the bread then it may eaten with the opposite food. Furthermore, if both the cheese or meat and bread are dry then it is permitted to be eaten the opposite food even without washing 174] 3. Placing cold Kosher food on a cold Treif dish: Michaber: It is forbidden to place cooked foods, being that they are not commonly washed, on a Treif dish, and if one does so he must wash the food. However a raw food, being it is commonly washed, it is permitted to be placed. Rama: It is permitted to place all dry foods on Treif dishes which have not been used for hot Treif foods. Shach: Even if the Treif plate has been used for hot Treif, if the plate is clean then even wet kosher food may be placed on it in times of need. Furthermore, if the food is dry it may even be placed on a dirty Treif plate, in times of need. However it is forbidden to use a Treif plate on constant basis due to worry that this may lead to using the dish for hot Kosher food.
165 166

Beir Moshe 8/36 Beir Moshe 167 Michaber 91/1 168 Shach 91/1 169 Michaber 91/2 170 Shach 91/1 171 Sharreiy Yoreh Deah 172 Michaber 91/3 173 Shach 91/4 174 Shach 91/4

Taz: There must be a typing error in the Rama and rather the true is as follows: All cold dry foods may be placed on Treif plates even if they were used for hot Treif. Wet foods or hot foods however may only be placed on Treif plates that have not been used with hot Treif. Davar Charif:175 A wet Davar Charif is forbidden to be placed on a Treif dish used for hot Treif. A dry Davar Charif may be placed on a Treif dish that is clean in a time of need. 4. Cold meat or cheese which was used with an opposite type plate or spoon: The food is permitted, and the vessel is to be washed. 6. Cold Meat which fell into cold milk: A. Raw unsalted meat: Even if the meat has been spiced [without salt] or has slits then the meat remains Kosher and it merely needs washing.176 However the Gra and Peri Chadash that if the meat has slits or is spiced it is forbidden even in a case of great loss. The Alter Rebbe in the laws of Pesach that it is forbidden, although he concludes that in a case of great loss one may be lenient. B. Pre-Cooked or pre-roasted meat which is not salted: Michaber177: Cold unsalted meat which falls into cold milk does not become forbidden, even if the meat has been roasted. Rama:178 If cold cooked or roasted meat has fallen into milk then there are opinions which rule that the meat requires a peel worth removed from it, and if the meat has been spiced or has slits then the entire meat is forbidden. Practically one is to be stringent unless it involves a great loss. Shach: One is to be stringent even in a case of great loss to prohibit the meat, as there are opinions which forbid the meat even if it was never precooked. The reason why cooked meat is more stringent:179 Is because the cooking softens the meat thus allowing it to absorb milk to occur. The law of the milk180: The milk itself remains permitted as it does not absorb from the meat. C. Salted meat which fell into cold milk: If the meat is salted then everything is Treif including the milk unless there is 60x. 181 7. Tatah Gavar: The laws if hot meat or cheese fall on each other:182 Bottom is hot: Then the meat and cheese are both forbidden [unless one has 60x], because the bottom rules [Tatath Gavar] and thus cooks the upper food. Thios law applies whether or not the upper food is cold or hot. Bottom is cold and top is hot: Then both the meat and cheese only need a peel removed. [If in the above cases the hot food was placed in a Keli Sheiyni please refer to the laws of a Davar Gush [Chapter 94/ 9] for reference on whether it still retains its Keli Rishon status.]

If milk fell on a half frozen, half hot steak what is the law?

8. Hot roasted meat fell into cold milk: If the meat is spiced or has slits: Then the meat is Treif183, while the milk itself only requires a Kelipah and is thus entirely Kosher184. [According to the Rama185 even if the roast is now cold or slit, when spiced the meat is forbidden.]
175 176

Shach Michaber/Rama/Shach/Taz 177 Implied in 91/ from fact he only says the Halacha regarding hot meat. 178 92/7, as learned in Shach 25 179 Shach 91/25 180 Shach 91/25 181 Taz; Peri Megadim 182 91/4 183 Michaber 91/7

If the meat is not spiced or slit: Then the meat requires a Kelipah, while the milk itself is completely permitted, as Tatah Gavar. 9. If hot milk fell onto cold [raw] meat: The milk is Kosher, while the meat is to have a peel worth removed from it, even if Nifasak Hakiluach. 186 If the meat was precooked and spiced? 10. The laws of Kedei Kelipah: -In all cases that it is impossible to remove a peel worth, such as by liquids, then it is all permitted.187 [However the Riva rules that one needs 60x in the liquid versus its virtual peel worth. The Michaber rules practically like the Rosh. While the Mahrshal/Taz rules like the Riva 188] -If a food which requires a kelipa removed, such as a piece of hot meat which fell into cold milk, was then cooked with other foods: Rama: 189 Everything is Kosher, even if the food does not contain 60x the peel of the meat which fell in. Shach:190 The Rama only permits the food without 60x when the peel is no longer intact, such as is the case by liquids or by meat which has disintegrated. However in a case that the food which requires kelipah has remained intact even after it was cooked then that food which it was cooked in requires 60x the kelipah worth of that meat. Taz191: One always needs 60x versus the peel whether or not the peel has remained intact or not. 11. When is a salted food considered hot? A. If the meat or cheese has been salted to the point that it is inedible due to its salt 192: Michaber: Then if the salt has remained on the piece for Shiur Melicha [18/24 minutes] then the piece has a Keli Rishon hot status, until the salt is washed off [and thus if this piece is on bottom and the opposite food falls on top, then all is forbidden.] Rama: There are opinions which rule that only within the first 18 minutes of the salt is the piece considered hot, while after 18 minutes it loses its hot status. Practically, one is to be stringent like the Michaber, and thus consider the piece always hot even after 18 minutes, however in a case of great loss and it is for the need of a Mitzvah feast then one may be lenient. Otherwise however one may not be lenient. Shach:193 The piece is always considered both within and after 18 minutes, and one may not be lenient even in a case of great loss. Thus the Shach is Machmir like the rama regarding prior to 18 minutes, and is stringent like the Michaber regarding after 18 minutes. If meat was salted on only one side to the point it is inedible: Then it is still considered.194 B. The meat was salted to remove its blood:195 Within 18 minutes it is considered hot according to all. After 18 minutes it is disputed between the Michaber/Rama whether it is considered hot. The Michaber rules it is no longer considered hot, while the Rama rules it is still considered hot unless its a case of great loss and Mitzvah meal. C. The food has been salted for preservation: 196 It is considered hot even after its salt has been rinsed off, until it is soaked in water. D. If the piece has been slightly salted and is still edible even with its salt:
184 185

Michaber 91/4-shach 8 92/7 186 Shach 92/7 187 Michaber 92/4 188 Taz 91/7 189 Rama 91/7 190 91/8 191 91/7 192 As is done to salt meat to remove its blood
193 194 195

Rama 91/5 Shach 196 Michaber 91/5

Michaber: Then its considered as if it is cold. Rama: However there are opinions which rule that we are no longer expert in the amount of salt required to deem a food as hot, and therefore one is to consider all salted foods as hot, no matter how much salt. Practically it is proper to be stringent like this opinion, unless its a case of great loss. Summary:

12. Salted meat or cheese which has come into contact with each other: A. The cheese and meat are dry:197 Then even if they are salted it suffices to merely wash off the meat and cheese [as without moisture absorption is unattainable]. Similarly even if the meat and cheese are not salted but are wet it is required to merely wash them. B. The cheese and meat is wet and salted to the point that they are considered hot as explained above: Michaber: Both are salted and lean: 198 If the cheese and meat are both lean, then if both have been salted to the point that they are considered hot, then both the meat and cheese require a peel worth removed, and the rest remains Kosher. Both are salted and one is fatty: 199 However if one of the pieces are fatty then they are both completely forbidden unless there is 60x against one of them. One is salted and both are lean: 200 However if only one of the pieces, either the meat or cheese, have been salted to the point that they are considered hot, then if both are lean, then the salted piece is completely Kosher while the other unsalted piece requires a peel worth removed from it. One is salted and one is fatty:201 If the salted piece is on bottom then everything is Treif unless there is 60x. However if the salted piece is on top while the unsalted is on bottom then both piece suffice with the mere removal of a peel worth in the area of contact. Rama: Whenever both the meat and cheese are moist and one of the piece has been salted to the point that it is considered hot contacts an opposite piece they are both Treif unless there is 60x against one of the pieces, irrelevant to which piece is salted, irrelevant to whether they are lean or fatty, irrelevant to which piece is on top and which is on bottom. If the pieces are dry: Then they do not absorb from each other. 13. The law regarding gravy of salted meats: 202 All gravy of salted meat have a staus of being hot like a Keli Rishon, thus if such gravy were to fall onto cheese everything is Treif unless there is 60x. Likewise if some of this gravy were to fall on a milk utensil then that utensil now becomes Treif and needs to be Kashered.

BH Chapter 92 1. How does one measure that an issur food which fell into a mixture has become Batul:203 Min Bemino Everyone agrees, including Michaber, that one needs to measure 60x, as its simply not possible to taste the issur as it has the same taste.

197 198

Michaber/Rama 91/5; Michaber 91/5, in 6 the Michaber explains that it is referring to lean pieces. 199 Michaber 91/6 200 Michaber 91/5, in 6 the Michaber explains that it is referring to lean pieces. 201 Michaber 91/6, based on also Michaber 105 202 Rama 91/5 203203 Michaber/Rama 92/1

Min Beino Mino: Michaber: A gentile could taste the food to see if it has a meat taste, and if it does not it is Kosher even with less than 60x. However a gentile is only believed if he is a cook for a living, or if the gentile was Mesiach Lefi Tumo. Rama: We do not rely any longer on taste of people, and thus one must always measure 60x. -Piece of meat fell into cooking milk may a gentile taste it according to the Michaber: If a person removed the meat from the pot before it had a chance to give off its newly absorbed milk taste, which is defined as that it was removed prior to the food stopping to boil. However if one removed it after this point of time, and thus the meat was able to give off its newly absorbned milk taste to the milk, then one can no longer rely on a gentile, as its possible to differentiate between the Treif milk and Kosher milk. 2. Milk fell into a pot of stew:204 A. If it fell onto the gravy of the stew: One is to mix the entire pot and have a gentile taste it, or if there is no gentile available then one is to measure 60x against the drop. The entire pot joins against the drop of milk to measure 60x. The reason why one needs to mix the pot: -Shach: If the gravy contains 60x against the drop then in truth there is no need to mix it, as the drop has become automatically nullified to the 60x gravy. However if the gravy does not contain 60x alone then one needs to mix it in order so also the solids in the gravy join to nullify the milk taste. 205 -Taz: In truth there is no need to mix it, however the Michaber writes that one is to mix it in order so when the gentile tastets it he does not taste an area of the dish which has a greater concentration of the milk, aqnd thus come to mistakenly say it its Treif. -Yad Avraham: However others explain that one is only required to mix the pot when the gravy is thick, as in that case its not for certain that the taste has spread out to the rest of the pot, however if its liquidly then no mixing is required as the taste automatically spreads out into the entire pot.206] B. The drop of milk fell onto a piece of meat sticking out from the gravy: -If one did know which piece of meat the drop fell on and mixed it right away: 207 Michaber: Then if one mixed it in right away from beginning to end or covered it with the pot cover from the beginning to end then the entire pot joins to nullify the drop of milk, [and if there if there is 60x then even the pice which it fell on Kosher]. What is the meaning behind beginning to end: Some208 learn that until the end is not to be taken literally, and rather also the Michaber agrees that when mixed right away then whole pot joins to nullify the drop. However others209 learn that it is literal. Rama: Then if one mixed it in right away after it fell in or covered it with the pot cover right away then the entire pot joins to nullify the drop of milk, even if one did not mix it from beginning to end, [and if there if there is 60x then even the piece which it fell on Kosher]. -If one did know which piece the milk fell on and did not mix it right away or cover it right away: If the meat is partially in and partially out of the gravy: Rishonim: Rashi: The individual piece that the milk fell on needs 60x the milk. [According to some Poskim210, Rashi holds that the rest of the food in the pot itself in turn now needs to have 60x the entire piece of meat, even if that piece of meat was removed and never mixed in. Others211 however rule that if one removed the piece of meat and never mixed it back in then the remaining food does not require 60x.] Riy: Then we consider it as if the drop has fallen into the gravy and the entire stew joins to nullify the drop of milk. The Ruling in Shulchan Aruch:
204 205 206

Shach Yad Avraham 207 92/2 208 TaZ/Mahri Chaviv 209 Shach 92/8 210 Taz 211 Darkei Moshe

Michaber: The piece of meat on which the drop fell on needs 60x the drop 212, and if not becomes Chanan, in which case if one went ahead and mixed the pot later on or put the cover on later on [meaning not right away] then one needs 60x in the pot versus that Chanan piece. [Implies that if it was removed prior to being mixed then no bittul is needed in the pot unlike Taz in Rashi.] Rama: If the meat which the drop fell on was removed prior to mixing or covering the pot, then that piece of meat itself requires 60x versus the drop, and in addition the entire pot also requires 60x versus the pot. The reason behind the ruling of the Rama: Taz: The Rama holds like Rashi, as do most Poskim, that the piece of meat is Chana, however he rules that is also to be stringent like the Riy and require 60x in the pot versus the drop. Shach: The Rama rules like the Riy that one needs 60x versus the drop [as according to Rashi-as learns taz-one would need 60x the piece of meat in the pot and not the drop] and he rules that one is also to be stringent like Rashi and forbid to eat the individual piece of meat that it fell on.

Final Ruling: If one mixed the meat into the pot later on [meaning not right away] then one needs 60x versus that piece and that piece is still Treif. If one removed it before mixing it then the piece of removed meat is Treif and the pot requires 60x the drop.

If the meat in the stew is completely out of the gravy, such as it is stacked on a piece of meat which is half out of the gravy: One removed it before mixing: That piece needs 60x the drop and any piece of meat which came into contact with that piece in the stew, requires Netilah removed from it. 213 One mixed it before removing: Then he needs 60x versus the meat and even then the meat itself remains forbidden.214 -If one does not know which piece the milk fell on:215 Michaber216: One is to mix the entire pot and have a gentile taste it, or if there is no gentile available then one is to measure 60x against the drop. The entire pot joins against the drop of milk to measure 60x. The Reason for why mixing helps even if one does not mix it immediately:217 Is because we only say Chanan when one knows the piece which the milk fell on. However if one does not know then the piece does notr become Chanan and thus mixing always helps to have the entire pot join to nullify that drop of milk Rama218: It only helps if one stirs immediately after the drop of milk has fallen in [otherwise one is to measure 60x versus the largest piece and even then may not eat any of the pieces?????] The reason:219 Because if one delay in mixing the stew then the possible piece which the milk fell on becomes Chanan and one now requires 60x that piece rather than the mere drop of milk. Now, although we only say Chanan when one knows which piece it fell on, nevertheless since one can have a gentile taste which piece the milk fell on, its not considered.

212

The reason why according to the Michaber the piece of meat requires 60x the milk and not just merely a fingers width, as he does rule in Taaruvos that when Issur falls on Heter, the heter only needs a finger worth and not 60x, is because a) the liquid in the pot penetrates the entire piece of meat or b) because there are opinions which hold that milik is a fatty substance which thus absorbs itself completely into the piece. [Shach/Taz] However to the Rama all pieces of meat are considered fatty and thus he always requires 60x by any case of Issur falling on Heter meat. 213 Shach 92/7 214 92/2-3 215 92/2 216 92/2 217 Shach/Taz 218 92/2 219 Shach/Taz

General summary: Whenever the pot was mixed immediately or had its cover placed in it, after the drop fell, the entire pot is Kosher if it has 60x the drop, irrelevant to whether the drop fell on a piece of meat or on gravy. If one did not mix it immediately then see above. 2. If a Chanan piece of meat got mixed up with Kosher Pieces: If you know which is the Treif piece then throw it out. If not, then if the piece is Charal then all the pieces in the mixture are Treif. 3. Milk falls on outside wall of pot of meat: A. The drop fell below food level If a drop of milk fell onto the external wall of a pot of meat below food level then it is considered as if it fell within the food itself, and thus the food requires 60x versus the drop of milk. 220 However the actual pot, even there was 60x in the pot, remains forbidden221. Therefore one is required to immediately pour out the food from the opposite side of which the drop fell on.222 Rashal:223 However the Rashal holds that the pot is Kosher as if the drop of milk has entered completely into the food then it is has become nullified, and if it has not spread into the food but rather spread into the pot, then it has become nullified in 60x within the wall of the pot, and if one holds that the drop does not spread at all, then it will not spread when one cooks in the pot, and thus the pot should be Kosher. Nevertheless the Rashal concludes that on is to be stringent and so rules the Taz. B. The drop fell above food level: -A pot which is Ben Yomo [it was used with hot meat within 24 hours from the current cooking of meat]. 224 From the letter of the law225: The area of the pot where the drop fell on becomes Neveila/Treif. This means that up to 60x of pot wall encompassing the drop becomes Neveila. 226 However the food itself remains permitted from the letter of the law. Nevertheless one may not pour out the food, [even from the opposite side of the drop, and even to make a hole on the bottom of the pot227], until the food cools off. Furthermore, one should not even touch the food at all until it cools off. [The reason for why one is to wait for the food to cool off: Because we suspect that if one were to move the pot the food would accidently contact the wall of the pot which became Treif, and thus prohibit the food, unless the food has 60x that pot area.228] The Custom: Nevertheless the custom is to prohibit the food in the pot due to suspicion that perhaps the food in the pot has splashed upwards and come into contact with the Treif area. 229 [However if the food contains 3,540x the drop, or 60x the 59x drop Treif area. 230] In a time of need, such as Erev Shabbos [or one has guests, or great loss, or one is poor231], there are opinions which allow one to eat the food232 so long as it has 60x versus the drop in the food233, and so is the custom234. In such a case of need one is nevertheless to wait until the food cools down before pouring out however if one needs the food right away such as his guests are waiting, then one pour from the other
220 221

Michaber 92/5 Rama 92/6; The reason why the pot is Treif according to the Rama is because we suspect that the drop of milk absorbed in the pot, dissipates very slowly into the food, and thus we suspect that there is still some milk taste left in the in the pot which has not spread. [Shach 92/27] 222 Rama 92/6
223 224

Rama 92/5 as explained in Shach 92/22-23.However the Michaber does not mention any differentiation between Ben Yomo and not Ben Yomo 225 92/5 226 As we suspect that the drop spread, but not enough to become nullified in 60x 227 Shach 228 Shach 229 Michaber 92/6 230 Shach 231 Shach 232 Although the pot itself remains forbidden [Rashal] 233 Michaber 92/7 234 Rama 92/7

side. [However the Shach/Taz brings opinions which rule that one may always allow the food to be eaten by letting the food cool down.235] -If the pot is not Ben Yomo [it was not used with hot meat within 24 hours from the current cooking of meat].236 Then the area where the drop fell does not become Chanan, as there is no Ben Yomo meat taste in the walls of the pot which is above the food. Thus if one were to pour out the food from that side he would only 60x the drop of milk in the food. Nevertheless Lechathcilah one may not pour it out from the pot, as it is forbidden to initially nullify a prohibition. [Must one wait for the food to cool down or may he pour it out from the other side?] The reason why if its not Ben Yomo the drop does not forbid the pot even though one is currently cooking meat:237 Because if one holds the taste spreads, and thus the pot is Ben Yomo due to the current cooking, then one must say that the milk also spreads into the food level, and it is thus nullified in 60x. And if one says that taste does not spread above/below level, then the meat or the milk taste did not spread and no Chanan. -If the drop fell by an area of the pot where the blazing fire is in contact with:238 If a drop fell by such an area then even the pot itself is permitted because the fire dries out the drop before it has a chance to spread. Therefore one may pour out the food even immediately. However if a lot of milk fell then it makes no difference if it that area had contact with the fire, and the pot itself is now Treif, and has same law as previous case. -If the pot was covered while the drop fell on the side: Then it is considered that the drop has fallen inside the food, and thus if there is 60x food versus drop then everything is Kosher, including the pot.239 4. Milk falls on cover of meat pot: Rama: If the pot has begun to boil then it is considered as if the drop has fallen into the food 240 [and thus if there is 60x everything is Kosher], as the steam of the boiling food causes the drop to travel from above to below into the food. However if it is not boiling then the food is completely permitted even without 60x, although the cover itself is Treif.241 Mahrshal: If the food boiled, then if the cover has 60x the drop, then everything is Kosher. If not then the entire cover becomes Chanan and one now needs in the food 60x the entire cover. Taz: The Taz sides with the Mahrashal, as its possible that the food did not begin steaming until some time after the drop fell, thus giving the cover time to become Chanan. Thus rules the Taz, that by a Biblical case of Basar Bechalav one is to be stringent, while by a Rabbinical case one may be lenient like the Rama. 5. Keli sheiyni mixtures-Hot milk spilled on the counter from a Keli Rishon and a pot with meat was placed on it: Pot is hot: If the meat pot is hot [meaning it was on the fire] then the pot bottom requires a Kelipha removed from it, and the food is Kosher.242 The Reason: As Keli Sheiyni milk is not considered hot, and thus Tatatah Gavar against the hot pot, and thus only allows milk to get absorbed into a peels worth of the metal on the bottom of the pot. Cold Pot: Then the pot and the food is Kosher, as the Keli Sheiyni milk is considered cold.243 Pot is very hot: If the pot is boiling hot then even if the milk is cold the food in the pot requires 60x the milk, and if not then its all Treif, both the food and the pot.244
235 236

Shach 92/24 Taz 92/20 Rama 92/5 as explained in Shach 92/22-23.However the Michaber does not mention any differentiation between Ben Yomo and not Ben Yomo, and rather rules plainly as staed by the Ben Yomo case. 237 Shach 92/23 238 Michaber 92/6 239 Peri Chadash [Brought in Beir Heiytiv] 240 Rama 241 Shach/Taz/Peri Megadim 242 Rama 92/7 243 Beir Heiytiv 244 Shach 33 in name of Rashal; as the boiling hot pot cooks the milk.

Milk spilled on hot stove top245: If milk spilled on a hot stove top, and one then placed a pot of meat on it, then the food requires 60x and if not everything is Treif246. Davar Gush: See chapter 94 6. Iruiy Keli Rishon-Milk spilled from a hot Keli Rishon onto pot of meat: Spilled onto hot pot of meat:247 If the meat pot is hot [and the milk spilled onto the side below food level 248 or bottom of the pot249] then everything is forbidden, even if the milk is cold, unless there is 60x in the pot versus the milk. The Reason: Because Tatah Gavar. If the hot Keli Rishon milk spilled onto cold pot of meat: Then if the stream was broken from its origin by the time it hit the pot [Nifsak Hakiluach] then the milk is considered a Keli Sheini and everything is permitted. However if the stream of milk was still attached to the milk pot when it hit the meat pot [Lo Nifsak Hakiluach] then the pot is forbidden a Kelipahs worth, while the food is Kosher. If however the milk which spilled from the keli Rishon is not Yad Soledes then everything is Kosher. 7. Baking Meat and Milk simultaneously in the same oven: The meat is on top and the milk is on bottom: If the milk pot is covered then everything is Kosher 250. If it is not covered251, then the meat pot requires 60x versus the amount of milk in the milk pot, as the vapor from the milk hits the bottom of the meat and pot and penetrates into the food.252 However if the steam of the milk is no longer Yad Soledes by the time it makes contact with the bottom of the meat pot, such as when the two pots are distanced from each other, then everything is Kosher. 253 Lechatchilah254: One is to avoid baking both milk and meat in the same oven even if they are covered and the steam will not be Yad Soledes by the time it hits the top pot. 8. The laws of Chanan:255 A. By Keli Rishon Yaveish Belach Basar Bechalav: Whenever meat has been cooked with milk without 60x, that entire mixture becomes Chanan, which means tthat it becomes its own essential Issur. Thus if that meat then fell into a new pot of meat, the food in the pot would 60x the entire piece of meat even if it has 60x the original milk that it was cooked with. Shaar Issurim/Other non-Kosher foods: Michaber256: We do not apply the law of Chanan by other non-Kosher foods, and thus if a drop of pork gravy became cooked with kosher meat and that piece of meat then fell into another pot of meat it suffices for the food in the pot to have 60x the drop of pork gravy rather then 6ox the meat, for the food in the pot to be Kosher. Does the original piece of meat become Kosher when there is 60x in the food in the pot versus the drop? Even the original piece of meat which became Treif now becomes Kosher, as its non-Kosher taste has dissipated, and it thus joins the 6ox needed to nullify the drop of pork gravy. 257 However the above applies only if the piece of now Treif meat which fell in is no longer recognizable, however if one can tell which was the piece that fell in, then it is forbidden to eat that piece because we suspect perhaps some of the Issur which it absorbed has remained there without spreading and becoming nullified.258
245 246

Shach 92/32 As the stove top itself is considered a Keli Rishon and thus cooks the spilled milk. 247 Rama 92/7 248 As if it only hit above food level, its Halacha has already been discussed above that it is not always Treif. 249 Shach 92/34. Even though in these cases the milk is not techinacally on top of the meat up, nevertheless its considered that the meat pot is the Tatatah while the milk is the Ilaha because the milk spilled from above. [Shach ibid] 250 As when covered no vapor can leave and it is thus similar to two pots touching each other 251 Rama 92/8 252 Michaber/Rama 92/8 253 Rama 92/8 254 Rama 92/8 255 92/4 256 92/4 257 Michaber 92/4 258 Shach 92 based Michaber 106

Rama259: Whenever Kosher meat became cooked with Treif meat and there is no 60x then the non-kosher meat becomes Chanan, and thus if that meat falls into another mixture one needs 60x all that piece, and having 60x the original Treif does not suffice. Furthermore one always must throw out the original Channa piece if it is recognizable.. If Treif drop fell onto a piece of meat sticking out of gravy: Then the entire pot joins to nullify the drop of Treif, however it is proper to be stringent to not eat the piece of meat which it fell on. 260 The reason why we are stringent not to eat the piece of meat it fell on is because the Rama is in doubt whether to rule like Rashi or like the Riy. 261 If Treif was Davuk/attached to kosher piece of meat262 and was then cooked in mixture: Then if that piece of meat does not have 60x the attached issur, then it becomes Chanan and one now needs 6ox in the mixture versus the entire piece. B. Cold Issur Lach fell into cold Heter Lach: Example: Such as non-kosher cold gravy mixed into Kosher gravy. The Law: There are opinions which rule that although the mixture is forbidden it does not become Chanan, as they rule that the rule of Chanan does not apply by Lach Lach. Thus if this mixture fell into other Kosher food one needs 60x only versus the Treif gravy and not versus the entire mixture which fell in. The Final ruling: The Rama rules that by Lach Belach mixtures of Basar Bechalav one is to be machmir, even in a case of great loss, to consider it Chanan. However by other non-kosher mixtures then one may be lenient in a case of great loss to not say Chanan. 263 [However if the liquids were cooked together then they become Chanan according to all in all cases.264] C. Cold Yaveish Beyaveish [dry with dry]:265 Example: Piece of cold Nevela meat got mixed with a piece of cold Kosher meat, and one does not know which is which. The law: Chanan is never said by a cold mixture of Yaveish Beyaveish, even by Basar Bechahlav. Thus if in the above example both pieces fall into a pot of food one only needs 60x versus the treif piece and not versus both pieces. D. Do we say Chanan by vessels?266 Example: If a Ben Yomo meat dish absorbs milk, is the dish now chanan and thus if one were to cook meat in it he needs 60x the entire dish, or would he only need 60x versus the original milk. The same question applies if a kosher dish absorbs non-kosher food. The Halacha: By prohibitions other than Basar Bechalav we do not say Chanan. By Basar Bechalav we do say Chana.

BH Chapter 93 1. Cooking milk products in a meat pot without the cover: A. Lechatchilah: It is forbidden to cook milk in a meat pot even if it is clean and not Ben Yomo. 267 B. Bedieved:
259 260

92/4 Rama 261 Shach 262 Such as a piece of meat with cheilev attached to it 263 Rama 92/4 264 Rashal, brought in Taz 15 265 Rama 92/4 266 Rama 92/4 267 Michaber 93/1

The food: If the pot is clean and not Ben Yomo then [if the food is not defined as a sharp food] then the food is Kosher. [However if the food is sharp then everything is Treif even if the pot is not Ben Yomo.] If the pot is Ben Yomo then the food is Treif unless there is 60x in the food versus the amount of meat which one cooked in the past 24 hours. The pot: If the pot was Ben Yomo then the pot is Treif and needs Hagalah. If the pot is not Ben Yomo then it is initially forbidden to cook either milk or meat in this pot even after 24 hours268, however it is permitted to cook even initially parev foods in this pot. Nevertheless the custom is to forbid using the pot even for Parev. 269 C. How does one measure the 60x: -Michaber: A gentile could taste the food to see if it has a meat taste, and if it does not it is Kosher even with less than 60x. -Rama: If one knows how much meat the pot absorbed within the past 24 hours, then one can choose to either measure verses the meat or the pot, which is less. If one does not know then he must measure versus the entire pot, in which case there will always never be 60x unless it is a very wide pot. 2. One cooked milk in a non-Ben Yomo meat pot with its cover: A. Cover is not Ben Yomo:270 From the letter of the law the food is Kosher as the pot and cover is not Ben Yomo. However there are those which are stringent to give the cover a status of Ben Yomo, even if it truth is not, and thus the food needs 60x versus the cover271. Practically some places are accustomed to be stringent. The Rama himself is Machmir due to this custom, even though its a stringency that has no logical basis. Nevertheless one may be lenient for a Shabbos need or in a case of loss, or there is another leniency involved. [Furthermore in a case that a flat cover which has no cracks etc , was cleaned and then used, there is no need to be stringent even in no time of need, if the cover was not Ben Yomo.272 Furthermore there are opinions which hold that even according to the stringent opinion one measures 60x versus the possible food residue and not versus the entire pot cover. 273] The reason behind the stringency: -Rama: The Rama says its illogical. -Shach: The Rashal explains that it is difficult to clean the covers of pots properly, due to their nitches and cracks, and crannies. We thus suspect that some meat residue has remained in the cracks and it now has mixed with the rising milk vapor and become Basar Bechalav and then treif up the cover if the cover does not have 60x. Thus in a case that a flat cover which has no cracks etc , was cleaned and then used, there is no need to be stringent. Does one measure 60x versus the entire cover or versus the possible food residue: The Rama/Shach rule one needs 60x versus the entire cover. The Taz rules one only needs 60x versus the possible food. Practically many Poskim rule like the Taz, as anyways the entire law is a mere stringency, however others rule like the Shach. B. Cover is Ben Yomo: The one needs 60x versus the cover [if the food began to boil274]. 3. Placed a meat cover on a milk pot: 275 A. Cover is hot and Ben Yomo and there is milk cooking in the pot: Then one needs 60x in the milk versus the cover, otherwise everything is Treif. This applies even if one immediately removed the cover from the pot, as since the cover was hot it instantly gave off meat taste to the pot upon contact. B. Cover is cold and Ben Yomo and pot is hot milk:
268

As the pot now contains milk and meat taste which will enter into the meat milk which one cooks inside. Now, even past 24 hours it is forbidden as its forbidden to Lechatchilah give a spoiled meat/milk taste to milk/meat. 269 Shach based on Rama in 94 270 Rama 93/1 271 Rama, and Shach rule one needs 60x the cover however the Taz rules that one needs only 60x the food remnant on the cover. 272 Shach 273273 Taz 274 See chapter 92 275 Rama 93/1

If the cover remained on the pot to the point that it began to moisten on its bottom side, then everything is Treif unless there is 60x, even if the cover is cold, as the rule of Tatta Gavar applies here. C. If the cover is hot but the pot is cold: Rama: If the cover is hot but the pot is cold then everything is Kosher276, although one is to remove a peels worth from the food277 if possible, and if its not possible then its ok without a peels worth. Shach: The pot itself [not the food] should be Treif, as the moisture of the cover automatically transfers taste into the pot by the area of contact. However this only applies if the cover is wet, however if the cover is dry then everything is Kosher as ruled the Rama. D. Placed hot cover on hot pot with no food inside 278: Then everything is Kosher as taste cannot transfer without liquid, and it is thus similar to two pots touching each other. [However some opinions279 rule that when both are hot then the pots are Treif due to the moisture of the cover.]

BH Chapter 94 1. One used a milk spoon to mix hot meat in a Keli Rishon or vice versa: A. The law of the food and pot: -If the spoon was clean and not Ben Yomo: Then the food and pot is Kosher.280 -If the spoon is Ben Yomo: Michaber: If one placed the spoon in one time and then removed it then one requires 60x the amount of the spoon which one entered into the pot.281 If one removed the spoon and before noticing that it was really milchig one replaced it into the pot, then one requires 120x versus the amount of the spoon which was entered into the pot. However if one did notice that the spoon was milchig and then forget and replaced it in the pot then one only requires 60x the amount of spoon which was stuck in. 282 [Some opinions write that if when the spoon was placed in a second time it contained food, then it one needs 60x also the food, irrelevant to whether one knew in between or not.283 Regarding if one placed in the spoon more than twice then the Shach rules that one still only needs 120x the spoon as the Michaber does not hold of Chanan by other prohibitions. However the Peri Chadash rules that one needs 60x the amount of times one has stuck in the spoon, as even according to the Michaber it becomes a new Neveila each time. Practically the Kaf Hachayim concludes that a Sefradi may be lenient pike the Shach as in any event the Rama is completely lenient.] The Reason that one needs 120x when stuck in twice 284: Because the first time the spoon was stuck in one requires 60x against the milk thats in it. Now, we suspect that the spoon retained some milk taste inside and that milk taste has now become Chanan/Treif, and thus when one renters the spoon into the meat pot he now needs another 60x versus the new Chanan prohibition that entered into it. However if one knew in the interim of replacing the spoon
276 277

Because Tatah Gavar Because the heat of the upper item has ability to penetrate a peels worth of the lower. 278 Beir Heiytiv 6 explains how even if both are hot it all remains Kosher. 279 Rav Akivah Eiger. He concludes that he does not understand Rama. 280 Michaber 94/4 281 Michaber 94/1 282 Michbaer 94/2 283 Beir Heiytiv in name of Keneses Hagedola 284 Shach 94/5; Taz 94/2

that the spoon was Milchig then the original milk which entered the food has become already nullified in 60x, and thus when he realizes after the second replacing that the spoon is Treif he now needs a single 60x versus this prohibition.285 However if one did not know in the interim that the the spoon was Milchig then when he notices he requires to nullify the first milk taste and the second treif taste for a total of 120x versus the spoon. Rama:286 There are opinions that even in a case that the Ben Yomo milk spoon was stuck in twice and one did not know in between that it was milky, nevertheless only 60x is needed and not 120x, and so is the custom. The Reason is: Since there are opinions which hold that we never say Chanan by the taste absorbed in the walls of a vessel, therefore here we are lenient even if one did not have knowledge in between. If one knows the amount of milk that the spoon absorbed within 24 hours may he measure against the food? 287 If one knows the amount of milk that the utensil absorbed with 24 hours then one can choose to measure either 60x versus the milk or 60x versus the spoon. If the amount of milk is less than the amount of the spoon then he can measure versus the milk. If the amount of milk is more than the amount of the spoon stuck in, then one can measure the 60x verusus the spoon. Thus when one knows how much milk it absorbed one can choose how to measure his 60x in accordance to the method that works best for him. When measuring against the spoon, how much does one measure 60x against?288 Michaber: One measures 60x versus the area of the utensil that was stuck into the pot. [There is a dipute amongst Poskim if this means the amount stuck into the pot289 or the food in the pot.290] However there is an opinion which rules that since by metal when part of is heated it becomes hot entirely, therefore by a metal spoon you would need 60x the entire spoon. Rama: The main Halachic opinion is like the first opinion and so is the custom. [and so also rules the Michaber. 291] The reason behind the 1st opinion:292 Is because although of course the entire spoon becomes hot nevertheless aponly the part stuck in the pot has the ability to give off taste. If one does not know how much of the spoon was stuck into the pot: Then we measure 60x of the spoon until the head293 of the spoon, which is normally the amount of a spoon that a person typically sticks in. B. The law of the spoon Not Ben Yomo: It is forbidden to initially use the spoon for either meat or milk. [However parev is permitted from the letter of the law.] If one went ahead and used the spoon for milk then if its within 24 hours from mixing the hot meat with it, then that milk needs 60x. However if one mixed it with meat, or with milk from after 24 hours from the meat, then its all kosher, as 24 hours have already passed from the original milk. 294 Ben Yomo: 295 Then even if there is 60x in the pot versus the spoon the spoon is Treif due to Basar Bechalav and may not be used even with parev. Bedieved if one went ahead and used the spoon with hot Keli Rishon Kosher296 food, then if its within 24 hours then the food is Treif unless it has 60x. If it is past 24 hours then the food is Kosher. [Regarding from when this 24 hours are counted, whether we count from when it was mixed with meat and became
285

Now although regarding when two same size pieces of Treif meat falls in a pot one after the other the Michaber requires 120x the second piece of meat even if one knew in the interim, nevertheless here he is lenient and its only considerd to be a second milk falling in the pot because of the rule of Chanan, as in truth no physical second milk fell in, and thus we are lenient when one had knowledge in the interim. 286 Rama 94/2 287 Shach/ Michaber in 98 288 Michaber/Rama 94/1 289 As in the pot above the food there is steam of the food.
290 291 292

Shach Shach 293 The Peri Megadim writes that this refers to the top of the round part of the spoon. Vetzaruch Iyun Gadol as people usually enter a lot more of the spoon inside the food. 294 Michaber 94/4 as explained by Shach 94/14; Taz 94/5 295 Michaber 94/3 296 The Michaber writes its forbidden with meat or milk, however the Shach [94/9] explains that it is forbidden even with other foods, as the spoon has become Neveila.

Treif or we count from the original time that it absorbed milk, the Bach rules that one counts the 24 hours from the first food [in our case milk] that that the spoon absorbed. However the Shach rules that we count the 24 hours from the time it has become Chanan. Practically there is a dispute amongst the Poskim regarding who we rule like. 297] 2. What is considered Ben Yomo? A utensil that was used within 24 hours for hot milk/meat of a Keli Rishon. 298 24 Within a parev food that was used within 24 hours of milk/meat: If 24 hours has passed from the original time one used it with milk, although it was used within those 24 hours for hot parev, then nevertheless it is no longer considered Ben Yomo once the 24 hours from the milk use passes. 299 However this only applies by meat or milk however by other prohibitions then placing the utensil in hot kosher food within 24 hours of the original prohibition reinstates the original 24 hours300.301 Placed the spoon in a keli Rishon of meat/milk thats not Yad Soledes: The Rashal rules that one is to be stringent to nevertheless consider the utensil Ben Yom, however the main opinions is like those which are lenient that it cannot become Ben Yomo unless the food in the Keli Rishon was Yad Soledes. 302 If one spilled hot keli rishon water onto a spoon which contained milk303: Then it is cosndieerd Ben Yomo [unless Nifask Hakiluach] 3. Food and Utensils which have become Treif due to Basar Bechalav [no 60x in mixture of meat/milk]: May one sell the food? No, as it is forbidden in benefit. May one sell the vessel? May one place cold foods in a treif Basar Bechalav vessel: Yes one may, as one is not benefiting from the actual Basara Bechalav which is absorbed within the walls of the pot. 304 Furthermore one may even use the pot for wet Kosher foods.305 May one use the pot for heating up water for his bath: Yes as one is not benefiting from the Basar Bechalav taste. 306 If one went ahead and cooked in a treif basar bechalv utensil past 24 hours may he benefit from that food: The Rashal rules that one must throw away the amount of moneys worth he received from using the pot, and then one may eat the food. However the Taz argues that according to the Rama there is no need to throw away any money, and the food may be eaten. 4. One stuck a milk spoon into water cooking in a meat pot: Michaber307: Everything is Kosher even if both the spoon and pot were Ben Yomo because it is Nat Bar Nat Dehetera. Rama: If either the spoon or pot is not Ben Yomo: Then everything is Kosher. Nevertheless when one of the vessels are Ben Yomo and one is not Ben Yomo, the custom is to be stringent to consider the non-Ben Yomo vessel to be Treif and we forbid eating it even parev. Furthermore the custom is that we do not eat the parev food in the pot with the type of food that the non-Ben Yomo vessel belonged to. This is a mere stringency as from the letter of the law everything is permitted.308

297 298

Sharreiy Yoreh Deah Rama 299 Shach 94/2 300 As the middle food has become Chanan and reneterd back into the utensil, as opposed to meat and milk where the concept of Chanan does not yet apply being that in the middle food there is no Issur yet involved. 301 Shach 94/2 302 Taz 303 Taz
304 305

Michaber 94/4 Shach 94/12; As although in 91 the Michaber rules that one may not use a Treif vessel for wet foods, nevertheless here it has a status of Bedieved and is thus permitted. [Beir Heiytiv] 306 Taz 94/4 in name of Shareiy Dorah, however the Mordechaiy rules its forbidden. 307 Michaber 95/??; Shach 94/8 308 Rama 94/5

Taz/Shach:309 We do not eat the parev food with either milk or meat and we also only use a utensil that is the same food type as the Ben Yomo utensil to eat it with. If the parev food is mere water310: Then the water is forbidden as since it is so easily attainable it has the same status as Lechatchilah. If both are Ben Yomo: Then everything is Treif unless there is 60x versus the spoon. [Nevertheless the spoon is Treif even if there was 60x in the water.311] 5. Cooked water in a new parev pot, and mixed the water with a Ben Yomo meat spoon, and then emptied the pot and re-cooked water and placed in it a ben Yomo milk spoon: Michaber/Rama: If both spoons used were Ben Yomo and the water never had 60x versus any of the spoons then it is forbidden to use the pot for either meat or milk, however it is permitted to cook parev in the pot. 312 In the event that one went ahead and cooked meat or milk in this pot then everything remains Kosher because it is Nat Bar Nat.313 Shach: Questions the Michaber/Rama regarding why the pot should be forbidden with meat or milk, as this case involves 3 Nat Bar Nats [1)meat to the spoon, 2) the spoon to the water, 3) the water to the pot] Furthermore the Michaber himself permits the vessels in an even more severe case where Ben Yomo meat and milk utensils were washed together in a Keli Rishon, and in that case its only two Nat Bar Nat. And even according to the Rama it should be permitted as it involves three Nat Bar Nat. Thus their ruling is contradictory and puzzling. Taz: The reason why the Michaber here holds that the pot is forbidden with meat/milk is because its a new pot which has never been used before for either meat or milk. Meaning since its a new pot, the moment a Ben Yomo milk spoon is entered into it, it must be designated for only milk use and not meat, even though the pot itself is not yet Milchig due to actual milk. Now, when one goes ahead and sticks into it a Ben Yomo meat spoon he is now required to designate the already milk designated pot for only meat use. Thus forming a contradiction in the pots designation. Thus resulting in the ruling that Lechatchilah it may not be used for either milk or meat. Practically: Many Poskim314 rule like the Shach and permit the pot with either meat or milk. The Peri Megadim rules that the custom is to be stringent like the Michaber/Rama. Other Poskim rule like the Michaber but say one can be lenient in case of great loss. Other sside completely like the Michaber/Rama. 6. One cooked in milk a food which absorbed meat: 315 One needs 60x versus either the food or the amount of meat that the food absorbed from, whichever one is less. If one does not know how much meat the onion absorbed from then one must measure the 60x against the food. Does the food that absorbed meat itself remain Kosher if there is 60x 316: Even the food itself which absorbed meat remains Kosher if there is 60x in the pot. However this only applies when a food absorbed from a kosher food, however if it absorbed Treif then even when there is 60x one must throw out that food. 7. One cooked milk in a parev pot and then cooked water and then cooked meat in the pot within 24 hours of the milk: The meat must have 60x the original milk317, as although the water in between has removed and reentered the milk taste, which is thus Nat Bar Nat, nevertheless we suspect that some of the milk never left into the water to begin with.318 8. Cooked water in a Ben Yomo Treif pot and then cooked kosher food within 24 hours of the water but past 24 hours of Treif:319

309 310

Shach 94/18; Taz 94/8 Taz, 94/9 based on Rama 95 311 As is the Halacha when a ben yomo milk spoon was stuck into meat and there is 60x. 312 Michaber 94/5 313 Rama 94/5 314 Peri Chadash/Gra 315 Michaber 94/6 316 Shach 94/23
317 318 319

Beri Heiytiv Shach

The food is Treif, as the water becomes Chanan and then reenters a new Treif taste into the pot thus restarting the 24 hour count. 9. Cut hot meat with milk knife: A. Meat is in a Keli Rishon: -Knife is Ben Yomo: Michaber/Rama: Then the meat requires 60x320 versus the area blade of the knife which was used to cut the meat 321, and the knife is Treif and needs to be Kashered322. If one does not know how much of the blade he used to cut then he is to measure against the entire blade.323 [Thus the Michbaer/Shach holds like the opinion which says that when one knows how much of the vessel was used one need not measure against the entire vessel but rather only against the area which came into contact with the meat. However Rashal rules that one needs to measure 60x the entire blade, as even if one does not hold of the logic Cham Miktzaso Cham Kulo people do not pay attention to how much of the blade they use to cut with. 324 ] -Knife is not Ben Yomo: Michaber/Rama/Bach: If the knife is not Ben Yomo, or one is in doubt whether or not it is Ben Yomo 325, then one must remove a peels worth from the meat 326, and the remaining meat is Kosher. 327 Taz/Shach: Even if the knife is not Ben Yomo, the meat needs 60x against the knife due to the residue fat on the knife, and in addition to that one must remove a peels worth from it due to the fat which remains on the area of contact by the meat. The final ruling: Some Poskim328 rule like the Taz, while others329 like the Michaber. The Tzemach Tzedek rules that one lenient like the Michaber. B. Meat is in a Keli Sheini: -If the knife is Ben Yomo: Rama: Then one needs to remove a peels worth from the meat and does not require 60x. The knife itself requires Neitzah to be Kosher. The Reason: The Rama holds that a Davar Gush, if placed in a Keli Sheiyni has the Din of a Keli Sheiyni, and its heat is thus no longer hot enough to cook. Issur Veheter/Rashal: They hold that a Keli sheiyni only cools down a liquid item, however a davar Gush in a Keli sheiyni has the same law as a Keli Rishon, and thus in our case if the knife Ben Yomo, one still requires 60x in the meat verses the knife. Shach: Rules like the Rashal, and thus requires 60x in the meat, and the knife must have Hagalah done to it. Taz: Although in general the Taz holds like the Rama that a Davar Gush in a keli Sheiyni cannot cook, nevertheless here he rules like Rashal in this case because a knife is involved and the pressure knife adds to the absorbing of the taste into the meat, and thus 60x is required. The Final Ruling: One is to be stringent and require 60x.
320

Although when one used a Treif knife to Shecht an animal one only requires a Kelipah, this is because only the neck area is hot and not the rest of the cow. [Shach] Furthermore, although in chapter 105 the Michaber rules that if Treif meat falls on hot Kosher meat one only requires to remove a fingers worth from the meat, and does not require 60x, this is because a) A knife applies pressure to the food which makes it absorb more [Duchka Desakina], b) the knife contains fat which causes the milk taste to spread within the entire piece of meat, c) The piece of meat in discussion is fatty. [Shach] 321 Michaber 94/7; and so rules Shach that if one knows for certain the area of the blade used to cut then he only needs to measure against that area. 322 Rama 94/7 323 Shach 324 Taz 94/12 325 Because a stam vessel is not considered to be Ben Yomo. 326 The reason for why one must nevertheless remove a peels worth from the meat is because an ordinary knife has fat remnant on its blade. [Taz] Now this fat does not require one to require 60x because it is too minute an amount of fat to fully spread into the meat, and thus only a peels worth must be removed [Bach brought in Taz]. 327 Michaber 94/7 328 Shach 329 Bach/Peri Chadash

-Not Ben Yomo: Then the meat needs a peel worth removed due to the fat left on the knife 330, [while the knife requires Hagalah.331] 10. Cheese falls on a Ben Yomo clean meat pot: Michaber: If the cheese is hot [whether or not the plate is hot 332] one is only required to remove a peel worth from the cheese by the area of contact. [As well if the plate is hot from a Keli Rishon, even if the cheese is cold a peel worth is required.333] Shach-The law if the food is moist: If the cheese or pot is even a little moist, and the plate is hot, then one needs to remove a fingers worth from the cheese. However if dry then only a peel worth need be removed. The reason why we are more lenient by a plate then by a knife: Because a knife has fat and gives pressure.334 11. Pouring honey from a Ben Yomo meat pot onto a Ben Yomo milk pot: All is permitted because Nat Bar Nat335, even if the pouring stream was Lo Nifsak Hakiluach336. Furthermore even according to the Rama all is permitted because meat in honey is Nosen Tam Lepgam. 337 Foods other than oil: See Chapter 95

BH Chapter 95 1. Cooked Parev in meat pot or vice versa: A. Parev food was Charif: If the parev food was a sharp food then even if the pot was clean and not Ben Yomo 338, the food becomes meaty339 and is forbidden to be eaten with milk, and bedieved if one then cooked this sharp food with milchigs then one needs 60x against the food in order for the dish to be Kosher 340. B. Parev food was not Charif: Pot was dirty:341 If the meat pot had meat residue in it when the parev food was cooked in it, then the parev food is meaty and may not be eaten with milk, unless it had 60x the residue. -Pot was clean342: Pot was Ben Yomo: Michaber343: Parev food which is not sharp which was cooked in a clean meat pot, even if the pot is Ben Yom, that food is permitted to be eaten with milk products.

330 331

Rama 94/7 Shach 332 Shach 94/33, Vetzaruch Iyun from 95/2 in Shach there which explains that a parev food which falls on a metal plate only becomes meaty if they are both hot. 333 Shach ibid 334 Shach ibid; Taz 94/16 335 Michaber 94/8 336 Shach 337 Shach 338 As the sharp food enhances and unspools the spoiled meat taste in the pot. [Shach] 339 As the sharp food makes the meaty taste of the pot become intensified as if it the meat were beiyn [direct taste from meat] and is thus no longer considered Nat Bar Nat. [Shach] 340 However according to the Michaber [mentioned in 96 regarding a knife which cut a Davr Charif that if it was nit Ben Yomo it is ok] if the pot was clean and not Ben Yomo then bedieved if it was cooked with the opposite food it does not require nullification. [Hakashrus 10/113] 341 Michaber 95/1 342 A pot is assumed to be cleaned from any meat residue unless one knows for certain that it was not cleaned well. [Shach] 343 95/1

The reason for this is because the taste which the parev food absorbed is an indirect taste of meat which does not have suffices intensity to merge with milk and cause a fusion of Basar Bechalav. In short the taste if Nat Bar Nat. According to the Michaber may one initially cook parev food there in order to eat with Milk? It is forbidden to initially cook parev food in a ben yomo meat pot when one intends to eat that parev food with milk products. [Shach] However other opinions rule that it is permitted even initially. 344 Rama:345 Some opinions say that Parev food which is not sharp which was cooked in a clean meat pot which is Ben Yom, that food is forbidden to be eaten with milk products. Practically we rule that initially such food may not be eaten with milk products however bedieved if one already cooked it with milk products it is permitted even without needing 60x. [However the Rashal rules that even bedieved the mixture is forbidden unless there is 60x versus the food.346 Practically there is a dispute amongst the Poskim regarding whether we rule like the Rama or the Rashal however from Admur it appears that we are lenient like the Rama Bedieved.] The reason for why the Rama is stringent is because: He holds of Nat Bar Nat lechatchilah. Eating the parev food with milchig utensils:347 Parev food which was cooked in a meat pot, even if the pot is Ben Yomo, may be eaten with milk utensils. [However the Rashal rules that it is forbidden to initially eat the food with milk utensils. Practically one who is lenient like the Rama has not lost out.348] However one may not initially pour the parev food directly from the meat pot onto a milk utensil, rather a second utensil is to be used to transfer the food from the meat pot into the milk utensil. 349 Furthermore it is disputed amongst the later Poskim if one may initially cook parev food in a ben yomo meat pot with intent to eat the food with milk utensils. 350 Pot was not Ben Yomo: The custom, even according to Rama, is to allow to eat the parev food with milk products. [However the Rashal rules that initially one should be stringent to not eat even this food with milk products. 351] It is disputed amongst the later Poskim if one may initially cook parev food in a non- ben yomo meat pot with intent to eat the food with milk products.352 The reason for this is because: The taste of the pot is considered spoiled and is Nat Bar Nat and thus we are lenient even initially. 3. May one cook fish in a meat pot? Dirty:If the pot had meat residue then the fish is forbidden. Clean: Then it is permitted to even initially cook fish in the pot even if the pot is Ben Yomo. 353 However there are Poskim which argue on the Taz and are stringent to initially avoid cooking fish in a meat pot, and some Poskim even rule that fish is forbidden even bedieved. The Peri Megadim rules leniently like the Taz. Practically many people are accustomed to designate pots for fish and not to use meat pots for them, however bedieved oif one did so the fish is permitted even if the meat pot was Ben Yomo. 4. Placed hot parev on meat utensil or vice versa may it be eaten with the opposite food: Pot/Plate was cold: If the plate was cold and clean then the parev food remains parev and may be eaten with the opposite food, even if the food was very hot and the plate was Ben Yomo. 354 Pot/plate was hot: If the pot or plate was hot [and is Ben Yomo], meaning that it had been removed from the fire and the Parev food was hot, then according to the Rama, the parev food becomes fleishig and may not be eaten with Milchig products.355 If the parev food was cold but the pot was hot: Then it remains parev according to all opinions.

344

Beis Yosef in his commentary on the Tur, and so rules Rav Ovadiah Yosef. However other opinions say that the Beis Yosef retracted this ruling in his Shulchan Aruch and rules that it is only allowed bedieved. 345 Rama 95/2 346 Shach 95/3 347 Rama 348 Taz 349 Shach 350 Sharreiy Yoreh Deah 351 Taz 352 Sharreiy Yoreh Deah 353 Taz in name of Issur Veheter 354 Rama 95/2 as explained by Shach 355 Shach 95/6

5. Meat and milk utensils which were washed together simultaneously in water: A. Cold water: If the water was less thatn Yad Soledes everything is Kosher even if the vseels were dirty. B. Hot water in a Keli Rishon: Rule A: When vessels are being washed they are assumed to have food left on them unless one knows for certain that they were clean from their food.356 -If the water was Yad Soledes and came from a Keli Rishon If any of the vessels were dirty with either milk or meat357 and both are Ben Yomo: If either the milk or meat utensil had milkchig or fleshing food on them [and both vessels were Ben Yomo] then all the utensils become Treif unless there is 60x in the water verses the food that was on the utensils. The reason for why even if only one of the utensils were dirty with food that the entire mixture becomes Treif is because this is a case of Nat Bar Nat deissura as the indirect taste of the meat utensil directly fuses with the milchig water, as only when indirect taste first enters into a parev item does it not have the power to fuse. 358 If both of the utensils were dirty: Then everything is Treif even if both are not Ben Yomo. If one of the utensils were dirty and one were Ben Yomo359: If the meat vessel was dirty [whether or not it is ben yomo] and the milk vessel was ben yomo [even if it was clean], then nevertheless everything is Treif. If the meat vessel is dirty and Ben Yomo while the milk vessel is clean and not Ben Yomo then the meat vessels remain Kosher while the milk vessels are Treif. If the utensils were clean and one or both of them was not Ben Yomo360: If either the meat or milk vessels are not Ben Yomo then the vessels remains Kosher. [However lechatchilah one may not do so.] However the water is forbidden lechatchilah to drink being that since water is so easily attainable the water has a law of Lechatchilah. If the utensils were all clean but were both Ben Yomo Michaber: 361 Then even if they are both Ben Yomo, they remain Kosher as this mixture is a mixture of Nat Bar Nat of which the Michaber rules that Nat Bar Nat does not have the power to create a prohibition of Basar Bechalav. [Nevertheless it is forbidden to initially wash them together even according to the Michaber.362] Rama: There are those opinions which hold that even if both utensils were clean, if both were ben Yomo, then the entire mixture is Treif. The custom is like this opinion and one change from the custom. The reason:363 The reason why the Rama holds that the entire mixture becomes Treif is because a) Because perhaps the utensils came into contact with each other and thus dissipated taste into each other, and this transferring of taste is Nat Bar Nat Deissura. B) Since the water contains taste of both foods which it took out from the utensils, therefore when an opposite taste enters the water its considered Nat Bar Nat Deissura. C. Hot water in a Keli Sheini: If the utensils were washed together simultaneously in a Keli Sheini: Then even if they are dirty with food, and are Ben Yomo, and even if the water is very hot, everything remains Kosher.364 However lechtachilah one may not do so. 6. Meat and milk vessels which were washed in a Keli Rishon one after the other: If the vessels were clean: Then even if both are Ben Yomo the vessels remain Kosher365, because the taste in the water is Nat Bar Nat Dihetera, of which the Rama rules that Bedieved it is permitted. 366
356 357

Learned from Michaber 95/3 95/3 358 Shach 359 Shach 360 Rama 95/3 361 95/3 362 Shach 363 Shach/Taz
364

Rama 95/3 However the Maharshal would say it's all ossur because the water becomes treif and then makes the kelim treif.
365

Rama 95/3

If one of the vessels were dirty: Then if the first set of vessels were dirty then the second set becomes Treif. If however the first set was clean and the second set was dirty then everything remains permitted. 7. If one poured parev from a meat pot into a milk pot? -Both pots are Ben Yomo and Lo Nifsak Hakiluach: Michaber367: Everything is permitted because the taste in the parev food is Nat Bar Nat Dihetera. Rama: The parev food remains Kosher, although the milk pot is Treif368, because the stream connects both pots and considers it as if they were cooked together. 369 Shach370: Everything is permitted as rules Michaber although the custom is to be stringent like the Rama unless there is a great loss. -Both pots are Ben Yomo but Nifsak Hkiluach: Then everything remains Kosher as it has the law of a Keli Sheini. 371 -If one of the pots are not Ben Yomo: Then everything remains Kosher.372 8. If one poured hot parev food from a parev pot onto both a meat and milk Ben Yomo pot simultaneously: A. If the pots were both clean: Then everything remains Kosher, as the pouring of a Keli Rishon does not have the ability to cause the taste absorbed in the pots to come out. 373 B. If the pots are dirty: Rama:374 Everything remains permitted, because the pouring of a Keli Rishon does not have the same ability as does a Keli Rishon to cause the pots to absorb from each other 375. Shach/Taz:376 If the vessels had food on them then they are forbidden. 377

If one accidently washed a milk utensil together with his meat utensils or vice versa what is the law?

9. Can one l'chatchilah kasher milchig and fleishig kelim together? Simutaneously: If there is 60x in the water versus the vessels: Then it is allowed even if both are Ben Yomo.378 If there is not 60x: Then it is only permitted if one of the vessels is not Ben Yomo [even according to the Michaber379].380 10. May one kasher a meat vessel to become a milk vessel? Through Libun: Is allowed according to Admur. 381
366 367

Shach 94/9 368 Rama 95/3 says that its forbidden. However the Shach 94/34 explains that only the pot is Treif not the food. However the Peri Megadim asks on the Shach on how he can differentiate between the pot and the food, and thus he rules that the food is also forbidden unless its a case of great loss. 369 Taz 95/13 370 95/5
371 372 373

Taz Ramaa 95/3 and Shach/Taz. 374 95

375 376 377

95/20 As the pouring of a Keli Rishon has the ability to cook and transfer taste into the pots. 378 Admur Orach Chayim 452/? 379 Shach there, as the even the Michaber holds that Nat Bar Nat in this case os forbidden initially. 380 Shach 95/9

Through Hagalah: This matter is disputed in Poskim382, although the custom is not to do so383. Some Poskim however allow it to be done if the vessel has passed 12 months 384, or one is anyways Kashering it for Pesach 385, or one makes it Treif and then Kashers it386. According to all if it was already Kashered and used for the opposite food it is Kosher.387 [See also next question] 11. One found a milk vessel on his meat drying rack or meat drawer: Final Ruling: It remains Kosher in all cases as there is a rule that we do not assume a Kosher item became Treif in another item.388 Background: The milk vessels remains Kosher, as we do not assume that it was washed together with meat vessels in a Keli Rishon in a way that they would forbid each other 389, as there is a Sfek Sfeka [perhaps hot Keli Rishon water390 was not used, furthermore even if one for certain used hot water from a Keli Rishon] there is a doubt as to whether the meat and milk vessels were washed together simultaneously, furthermore even if they were washed simultaneously there is doubt as to whether they were Ben Yomo or not. 391 If one knew for certain that both vessels were Ben Yomo [or was dirty]:[Then if one always washes his dishes with hot Keli Rishon, then seemingly according to the Rama the milk should be treif as there is only one doubt, however in truth there is another reason to be lenient, as there is a rule of Ein Machzikim Issur Memamok Lemakom, and thus here we do not assume that the milk dish which is the drying rack was placed in the forbidden area of the sink, and thus even in such a case it is permitted.. 10. One found a milk vessel in his meat sink: Then according to all one requires the Sfek Sfeka for the milk vessel to be kosher, and thus if one knows for certain that the vessels were Ben Yomo, then its forbidden if one always washes in a hot Keli Rishon. 392 11. Does placing soap or other spoiled item in ones meat and milk dishes spoil the milk and meat taste: Michaber393: A spoiling agents placed in water destroys and spoils any meat or milk taste which it had absorbed and thus one may wash his dirty milk and meat vessels together in a hot Keli Rishon if he placed a spoiling agent into the water prior to placing the vessels in to it.
381

In chapter 509 the Michaber and Admur rule that one may kasher through libun a skewer from milky to meat. However the PMG AA 451/30 rules that also by Libun one should be stringent, and so rules Shearim Hametzuyanim [56].
382

In chapter 509 the Michaber and Admur rule that one may kasher through libun a skewer from milky to meat. As well the Shach in Yoreh Deah 95/9 brings the Tur which rules that it is permitted.The Magen Avraham there [11] however writes that this only applies to Libun while to hagalah the world is accustomed to be stringent not to do so, because it can lead to getting mixed up with what status the vessel really is.
Some Poskim [Kitzur Shulchna Aruch 56/15; Chasam Sofer YD 110; PMG AA 509/11; Shearim Hametzuyanim 46] rule like the Magen Avraham while other Poskim [Shach Yoreh Deah 89/22 and 121/16; Shut Harash 20/25; Aruch Hashulchan 121/11] rule that it is completely permitted. [Shearim Hametzuyanim 46]

See sefer Hakashrus for the situations that it is allowed p. 83

383 384

Sefer Hakashrus ibid Shearim Hametzuyanim 46 in name of Shut Mahrsham 2/241 and Daas Kedoshim 385 Chasam Sofer ibid 386 PMG ibid 387 Shut Marsham 2/241 [Shearim Hametzuyanim 46]
388 389 390

Rama 95/3 Or Iruiy Keli Rishon water according to Shach/Taz which hold that it cooks and transfers. 391 Taz. 392 Yad Avraham 393 95/4

Shach: The Shach questions strongly the ruling of the Michaber, and says that even according to the Michaber himself he is only lenient if there is minute amount of food on the vessels. If however there is a lot of food on the pots then even according to the Michaber the mixture would be Treif. The Shach himself concludes with a Tzaruch Iyun. Taz: The Taz learns that the Michaber permits washing the vessels together even if they contain a lot of food. However he himself concludes with a Tzaruch Iyun. Practically: Many Poskim394 rule like the Michaber, and others395 rule like the Michaber in a case of loss or need. 12. Placing Milk products near salt or vice versa: Salt which is designated for parev or meat may not be placed near milk products, if both the salt and the milk product is opne, due to worry that perhaps some milk will enter the salt and one will then come to use it with his meat.396 Bedieved: If one did leave the salt near the milk, it is neverghless permitted with meat as we do not assume that anything spilled into it.397 13. Placing milk products near meat products: Michaber: It is permitted to place milk near meat. The reason:398 Because people are more careful with actual meat and milk when they are near each other that they not come to spill into each other. Rama: Nevertheless there are those which are initially stringent to avoid doing so. Practically it is proper to suspect for this opinion if there is no need to be lenient in this. 399 In any event when either the meat or milk is covered there is no need to be stringent.400 14. Using salt which was placed in a meat vessel for milk: Michaber: It is permitted to use the salt for milk products.401 The reason:402 As salt does not have the ability to remove taste that is absorbed within the walls of a vessel. Rama: Nevertheless one who is stringent to avoid using this salt for the opposite will be blessed since there are those opinions which are initially stringent in this matter.

May a Davar Charif which was placed in a meat container be used for milk? Lechtchilah: It is forbidden to use Charif foods which were placed in a meat vessel, 403 for milk products, even if the meat vessel was not Ben Yomo404. Bedieved: May one use olives that were in a fleishig container for milk? 405 No.

394 395

Chacham Tzevi Peri Megadim/ Peri Chadash. 396 Michaber/Rama 95/5 397 Rama 95/2 398 Shach/Taz 399 Rama 95/6 400 Shach 95/24 401 Michaber 95/7 402 Shach 403 According to some opinions even if it only stayed there for 18 minutes it is considered cooked in the vessel. According to others it is considered cooked if it remained there for 24 hours. 404 As it is considered that it was cooked in the vessel [Kavush Kimivudhal], and when a Davar Charid is cooked in a meat vessel it is considered meaty even if it was not Ben Yomo. 405 Sefer Hakashrus 10/120

Q1) What is the reason an egg in its shell cooked with meat is forbidden with milk? Rashba says the egg is ossur because its shell is porous. Taz says that the eggshell absorbs the meat taste like another kli and should be o.k. with milk, but is afraid to go vs. Rashba. Q2) What is the argument between the Mechaber and Rema with respect to nat-bar- nat (what does each allow l'chatchilah, b'dieved)? Fish already cooked on fleishig kelim: Mechaber allows you to eat the fish with milk now l'chatchilah, but Rema only allows it with milk if already put together with milk. The Maharshal says that the fish is forbidden even after served with milchig. The only thing the Rema allows l'chatchilah is to cook the fish on parve kelim, serve it on fleishig kelim, and now eat it with dairy. Q3) What is the din if one cooked parve food in fleishig kelim and then placed it on milchig kelim? What changes if one poured the parve food into the milchig kelim? Rema allows one to take food cooked on fleishig kelim, and to serve on milchig kelim, as long as either the food or the kelim are cold. If the food is poured onto the milchig kelim, although the Rema allows this here, in halchah 3 he says it's ossur unless there is a hefsed merubah. Shach allows this only b'dieved, as we learn in halachah 3 that one pouring onto milchig and fleishig kelim together makes them ossur according to the Shach, and pouring water from a fleishig kli onto milchig kelim makes them ossur to Rema. Q4) When is food considered to be harif (spicy)? Food is considered harif (sharp, pungent) only if it is mostly sharp, not if it just has some spices in it. Cooking it in a not-ben-yomo kli with make the food as if it was cooked on ben-yomo kelim; kli itself remains not-ben-yomo.

Q6) If one rinsed milchig and fleishig kelim together, what is the din if one used kli rishon water, and what is the din if one used kli sheni? Is there an opinion that irui (a continuous spill) does not cook? The Issur v'Heter holds that a pour from a kli rishon doesn't cook, but all other opinions say it cooks a k'dei klipah. If one washed milchig and fleishig kelim together in kli sheni water, even if the kelim are not clean, the Rema would still say the kelim are o.k.,

BH Chapter 96 1. A cold non-spicy food which was cut with a meat knife or vice versa: If the knife was clean and not ben yomo406: Then the food may be used for the opposite food without even needing to wash it in between, in all cases.407
406

Peri Megadim 96 AA 21 writes that even if clean, if the knife is Ben Yomo, the food still needs Greida. The Shach [96/21] however seems to learn [as learns the Peri Megadim on Shach-and thus questions Shach] that even if the knife is Ben Yomo, if it is clean it is all permitted. However from Shach 96/6 it is implied that only if the knife is clean and not ben yomo is it permitted without washing or greida. Vetzaruch Iyun. In Sefer Hakashrus 10/87 no differentiation is made between Ben Yomo or not and so long as the knife is clean it is allowed. 407 Hakashrus 10/87; Taz 89/7; Shach 96/6; So is implied also from 96/21 that the entire problem is the fat on the knife, and so learns Per Megadim in Shach there that if it is clean according to the Shach it is completely ok. Vetzaruch Iyun from Shach 89/22 which writes that the knife must have neitzah done to it for it to be use with the opposite food even without washing it. Although perhaps one can answer that a) in 96 the Shach is referring to

If the knife was not clean or is Ben Yomo: Then if the parev food is moist, such as a cucumber then one may not use it for the opposite unless one grades off the area which the blade came into contact with. If the parev food is dry then a mere washing suffices to be allowed to use it for the opposite food. 408 2. A spicy food which was cut with a meat or milk knife: First Opinion: If the knife was Ben Yomo or was not Ben Yomo but the knife was not clean then one must remove from the spicy food Kdei Netilah409 prior to using it for the opposite food.410 However if the knife was not Ben Yomo and is clean then one may use the spicy food for the opposite food.411 Second Opinion: Some opinions rule that even if the knife was not Ben Yomo and was clean one must still remove a fingers worth from the spicy food412 in order to be allowed to use it for the opposite food. 413 Third Opinion: Some opinions say that a spicy food entirely absorbs the taste absorbed within the knife and thus the entire food is forbidden from being used with the opposite food, and taking off a fingers worth does not help. Final Ruling: Lechatchilah the entire spicy is forbidden for being used for the opposite food [even if it were cut with a clean non-ben yomo knife414]. However bedieved if one cooked the spicy food with the opposite food then one only needs 60x versus the finger area of the spicy food.415 If the spicy food was cut into very small pieces: Then according to all opinions may not be used for the opposite food, and if one went ahead and cooked it with the opposite food, then one needs 60x versus the entire spicy food. 416 Tasting the spicy food to see if it absorbed taste: Alternatively to cutting off a thumb worth of the spicy food, one may taste it to tell if it has absorbed any taste from the knife, and if it does not contain any taste then it may be washed and used for the opposite food.417 However today we are no longer experts in this tasting and thus we always assume that it has absorbed the taste.418 However if one tasted the spicy food and based on his taste he went ahead and cooked it with the opposite food, then one may rely on his tasting to not prohibit the food.419 Placed spicy food on meat or milk plate: According to all opinions spicy foods placed on a meat or cheese plate whether dirty or not is permitted to be used with the opposite food, as only through the pressure of the cutting of a knife is actual taste absorbed into a food.420 Bedieved does one measure against the blade or the food? If one cut a sharp food with a meat knife and then cooked it together with milk then one needs to measure 60x the milky food versus the area of the knife which he used to cut with.421 If one is unsure how much of the blade was used to cut with then one is to measure 60x against the entire blade.422 [However according to some opinions one is to always measure against the entire blade even if he remembers how much of the blade he used to cut with.423] Alternatively one can measure 60x versus the netilah area of the food, if he knows its amount, rather than the blade. One can choose to measure against whichever amount is

Bedieved while in 89 refers to lechatchilah [that bedieved it suffices if it was simply washed while lechatchilah it must have neitzah]. Or b) The intent of clean which the Shach uses in 96 is referring to Neitzah as without Neitzah it cannot be considered clean. 408 Michaber 96/5 409 As the sharpness of the food and the pressure of the knife together cause the taste within the knife to get absorbed within the food to the point of a thumbs width. [Shach] 410 The Stam opinion Michaber 96/1 411 Taz 412 As spicy food has the ability to unspoil the spoiled taste absorbed from the knife. [Taz] 413 Mivchaber 96/1 414 Shach-So si the custom 415 Rama 96/1 416 Rama 417 Michaber 97/1 418 Taz 419 Shach 420 Taz 421 Michaber 96/1 422 Shach 423 Taz, as explained in Beir Heiytiv

less.424 However if one cut the sharp into small pieces then one must measure 60x the entire onion425, or alternatively 60x the blade of the knife. One can measure against whichever amount is smaller of the two. 426 If the food has 60x must one still remove the sharp food from the mixture? No. If there is 60x in the mixture then the sharp food itself is also allowed to be eaten.427 3. Food which was cut with a Treif knife: Lechatchilah: Has the same laws as does using a parev food which was cut with a milk knife for meat. Thus if a sharp food was cut with a Treif knife then the entire is forbidden to be eaten at all. If the food is not sharp then if the knife is clean the food is permitted, while if the knife is dirty then one needs to grade off the cut area of the food if the food is moist, or wash it off if the food is dry. Bedieved: If a sharp food which was cut very small with a Treif knife was cooked with other foods then one must measure 60x against the sharp food, even if the blade is a smaller size then the food itself, being that the food becomes Chanan. Similarly if the sharp food was cut in half one must measure 60x aginst the fingerswidth of the food even if the blade is smaller than that amount. If the food has 60x must one still remove the sharp food from the mixture? Yes. Even if there is 60x in the mixture the sharp food itself must still be removed as the sharp food has become Chanan. 428 4. Which foods are defined as a sharp food? - Radish429 - Onion430 -Garlic431 - Silka432 - Kerishin433 - Pickled fruits434, with exception to pickled apples.435 - Salted fish436. If the fish is very sharp then its considered a sharp food, however if its only slightly salted then it is not considered and if cut with a meat knife needs mere grading to be permitted with the opposite food. 437 - horseradish438 - Jalepino peppers - Lemon439 - Ginger440 - Salt441 -Vinegar442 - Alcohol443

424 425

Shach Rama 96/1 426 Shach. 427 Taz 428 Taz 429 Michaber 430 Michaber 431 Michaber 432 Michaber 433 Michaber 434 Michaber 435 Taz 436 Michaber 437 Shach 438 Rama 439 Michaber 96/4. However from Rama there it seems that he learns that lemons are not sharp. However see Shach 12 which questions this Rama and learns that it is a sharp food. 440 Rama 441 Shach/Hakashrus 442 Hakashrus 443 Hkashrus

- Pickles and olives:444 If the pickles and olives have been pickled to the point that they need bread to be eaten with them, then they are considered a sharp food. If they are not that sharp then lechatchilah one is to consider them sharp, although bedieved if it was cut with a non-ben yomo knife then one may be lenient. - Spices made from a sharp food: Are considered sharp. - Cooked Davar Charif: If onions were cooked then they no longer have a status of a sharp food. 445 Thus if onions were cooked parev and then cut with a meat knife one may use them for milk so long as he grates the cut area. However regarding other sharp foods there is a dispute amongst the Poskim 446 whether or not the food still maintains its sharpness. Practically we follow each food individually based on what we see regarding if the sharpness has remained in the food after it has been cooked or not.447 - A dish which contains sharp foods within its ingredients: One follows the majority of the food. If the majority of the food is not made up of sharp ingredients then it is not considered sharp. 448 - The tails of a sharp food: The tail of a radish is not sharp.449 Similarly the tail of an onion and garlic is not sharp.450 6. Sharp foods ground in a meat blender? Michaber: If the grinder was dirty, or Ben Yomo then the spices are forbidden to be eaten with Milk. 451 Rama: There are opinions which say that even if the grinder was not Ben Yomo and clean, it may not be used with milk products. Shach: The main opinion is like the Rama, and so is the practical ruling and custom. 7. May one buy cut sharp vegetables from gentiles? The vegetables were cut by the harvest area: If the vegetables were only cut in their area that they are cut during harvest, which is near their tail, then the vegetables may be eaten, as it is a mere doubt as to whether a forbidden knife was used or the harvest knife which is parev was used, and we assume that a harvest knife was used 452, as this matter is a sfek Sfeka as even if a non-kosher knife used a stam knife is not Ben Yomo, in which case there are opinions which rule that even a sharp food remains Kosher. If however one knows for certain that the non-kosher knife in question is Ben Yomo then one may not be lenient as it is no longer a sfek sfeka. However this only applies by a radish, however by other sharp foods, even if one knows that the knife is ben yomo, it still remains permitted as there are opinions which hold that only radishes are considered sharp foods, and thus the Sfek sfeka remains. 453 Summary: The vegetables may be eaten with exception to a radish in a case that the knife in question is ben yomo. If it was a cut in a non-harvest area such as in the middle of the vegetable: Then it is forbidden to eat it as we assume that it was cut with a treif knife. However if these vegetable are not available in any other area then the custom is to allow to buy these vegetables and cut off the finger width area of cut from the vegetables 454. Foods which are known to be cut with a parev knife:455 Those foods which are known to be cut with a knife which is used only for their produce, then it is permitted to buy those foods even if they are sharp. 8. May one buy salted fish or lemonade of a gentile which is in a barrel? 456 Michaber: Its permitted to drink the lemonade and eat the fish even without removing a finger worth. The reason457: Being that many fruits and fish are cut in one time, and the forbidden taste of the knife has already dissipated into the first few lemons and fish, it ends up that majority of the food in the barrel never absorbed the
444 445

Hakashrus Beir Heiytiv 446 The Pischei Teshuva brings opinions to both sides of whether or not they retain their sharpness. 447 Kaf Hachayim 448 Rama 95/2 449 Rama 450 Shach 451 Vetzaruch Iyun as earlier the Michaber brought an opinion which is stringent even if the utensil was not Ben Yomo, and in chapter 103 the Michaber rules this way Bepashtus. Vetzaruch Iyun Gadol. [Taz] 452 Rama 453 Shach 454 As the Rama rules that Bedieved we follow the Michaber that only the Netilah area absorbs the taste, and here since the vegetable is unavailable anywhere else, then its considered like bedieved. [Taz] 455 Rama??? 456 96/4 457 Rama 96/4

taste from the Treif knife, and thus the minority of food which did absorb is nullified to the majority which did. Thus all the lemonade and fish is kosher. Rama: Supports the Michaber. Nevertheless a place which is accustomed to be stringent may not be lenient to eat them without removing a fingers width. The reason458 behind those which are stringent is because they hold that the first few fruits and fish which were cut became Chanan and the forbidden taste of the knife never dissipated but rather became renewed with the cut of each new fruit. Nevertheless those which are lenient may do so because its is itself a question whether or not a treif knife is being used or a parev knife, and thus one can add thgis doubt to the opinion which holds that the forbidden taste dissipates and thus we can allow the entire food can be eaten. Shach: We follow the custom by each individual vegetable. However the Taz asks on this claiming that it is a contradictory way of acting. 9. Is a lemon considered a sharp food? Mechaber: Lemons are not as sharp as radishes, and therefore only the first few are treif from rubbing off the surface residue from the knife. But, when making a lot of lemonade, their contribution will be batel. Shach(20): Those that allow this lemonade also rely on the fact that they probably use special kelim. Ideally one shouldn't drink this lemonade. (Olives cut with a knife used for chametz may not be used for Pesach--this implies that they're either more sharp than lemons, or that they're not so sharp and therefore keep absorbing from the knife.) 10. A sharp food which was cut with a knife which had cut another food prior to this: A Lefes/Turnip: If a meat knife was used to cut a turnip and one then cut a sharp food the food remains parev as the turnip destroys the taste absorbed within the meat knife, and the sharp food needs to merely be washed in order to be used for the opposite food.459 However initially one may not cut a sharp food which he plans to eat with milk with a knife which was used to cut a turnip 460, and certainly it is forbidden to initially cut the turnip in order to then cut the sharp food with the meat knife 461. Furthermore, only the first sharp food remains parev however any subsequent food cut after the first food does absorb the meat taste of the knife. Thus sharp foods will only remain parev if prior to cutting each individual food the meat knife was used to cut an onion. 462 Other foods:463 The knife remains meaty and all sharp food subsequently cut become meaty.

Q1) Is there a difference whether one cuts a crystallized drop of hiltith (assa foetida) with a treif knife as opposed to other sharp foods? Maharam: Drop of assa foetida is the only sharp food, in that if one cuts it with a treif, not ben-yomo, clean knife, nonetheless the food is treif. Taz, Shach: We hold like the Sefer HaTerumah that any sharp food has the din, and if cut with a not-ben-yomo, clean knife, the food (not the knife) gets ben yomo taste.
BH Chapter 97 1. Baking milky or meaty bread:

458 459

Shach Michaber 95/5 460 Shach However the Mahrshal allows to cut the sharp food once one had already used the knife to cut a turnip [Shach] 461 Shach. This applies even according to the Mahrshal. 462 Ram 95/5 463 Rama 95/5

It is forbidden to knead dough with milk [or meat] because of worry that perhaps the bread will then be eaten together with the opposite food.464 Bedieved if one kneaded dough with milk or meat: Then the bread is forbidden to be eaten even plain. 465 Baking enough bread to suffice for one meal: It is permitted to bake a small amount of milchig or fleishig bread which will be eaten [by ones entire household466] in one time [Michaber- within one meal; Rama-Within one day467]468. Making the bread in a shape which reminds one of its kashrus statuses: It is permitted to make milchig or fleishig bread which is shaped in a way which reminds one of its status of being milchig or fleishig.469

If the milk or meat is recognizable on the dough may they be kneaded together? Yes. As since the meat or milk is recognizable there is no chance that one may come to stumble and eat it with the opposite food. If one baked a small amount of milky bread for one meal and then had left overs may those leftovers be eaten?470 No. The bread must be thrown out. May one sell milky or meaty bread which he formed into a shape that he can tell that it is milky or meaty? Making a shape on the bread only helps for using the bread for personal use, as only the actual baker knows what his signs were. However the public which is unaware of the meaning of the shape may not eat such bread. 471 However if the shape is a sign well known to the public then it is permitted.

Baking bread in an oven which one is simultaneously baking meat or cheese: Lechatchilah: It is forbidden to bake bread at the same time that one is baking meat or cheese 472 due to worry that perhaps the meat or cheese will spill over into the bread and make the bread fleishig or milchig. 473 [Furthermore it is also forbidden because the vapor of the meat is initially considered to be meaty or cheesy and thus penetrates the bread.474] If the meat/cheese or bread is in an individual baking pan: Then nevertheless Lechatchilah the bread may not be baked simultaneously with it475, because we still fear that perhaps some of the meat will overflow into the bread, as well as because we initially rule that smell is considered a tangible substance. 476 If the meat or milk or bread is covered: If any of the foods are covered then its permitted [even lechtahcilah 477] to bake bread together with it, and the bread is considered parev and may be eaten with the opposite food. 478

464 465

Michaber 97/1 Michaber 97/1 466 Kaf Hachayim: If the entire household can finish the bread by the end of the day then it is considered a small amount. 467 The Peri Megadim brings the Rama from the Toras Chatas which rules that one may bake enough milky or meaty bread to last one days worth. Thus the Rama argues on the Michaber which only allows to bake one meals worth. A proof from the Rama in the shulchan Aruch that this is his opinion is from the ruling he writes that one may bake milchig bread for Shavuos even though there is more than one meal eaten on Shavuas. 468 Michaber 97/1 469 Michaber 470 Hakashrus 471 Pischeiy Teshuva 472 Michaber/Rama 97/1 473 Rama 97/1 474 Peri Megadim; Shaareiy Yoreh Deah 475 Rama 97/1 476 Peri Megadim 477 Hakashrus 478 Michaber 97/3

Bedieved: If one sees that the meat or cheese dripped onto the oven then we suspect that it has touched the bread, even if the bread is a far distance from the meat 479, and thus the bread is considered milchigs or fleishegs and is forbidden to be eaten unless it has a special shape or is a small amount. If one does not find that the meat or cheese spilled into the oven then the bread is permitted to be eaten due to a sfek sfeka, as perhaps the meat or cheese did not drip, and even if it did drip one can eat the bread without the opposite food. However if both foods are not in a vessel and the meat is on the top of a slope while the bread on the bottom of the slope, then the bread is forbidden to be eaten even if one does not notice any spill. 480 May parev foods baked simultaneously in the same oven as meat or cheese be eaten with the opposite food? If the oven was small, or was large but closed and neither foods were covered, then the parev food may not be eaten with the opposite food. If one of the foods were covered, or if the oven was large and open then the food is parev may be eaten the food.

BH

Chapter 87
What meats, and which forms of cooking contain a Basar Bechalav prohibition

Introduction: The prohibition against meat and milk is unique in that it carries a three part prohibition. It is forbidden to be cooked together, eaten together, or benefited from once cooked together. Although the above three prohibitions apply by all mixtures of meat and milk which are Biblically forbidden to be eaten, they may not apply when the mixture is only Rabbinically forbidden to be eaten. It is thus necessary to know which mixtures are only Rabbinically forbidden and which contain a Biblical prohibition. At first the difference in laws between the Biblical and Rabbinical prohibitions will be discussed, and following this will proceed which mixtures are defined as being Biblically forbidden and which as Rabbinical. 1. The prohibitions applicable to Biblically forbidden mixtures of meat and milk: 481 Cooking them together is Biblically forbidden. Eating them after they have been cooked together is Biblically forbidden Benefiting from them after they have been cooked

1. For what reason does the Torah teach us the prohibition of eating meat and milk together from a repetitive command of Do not cook them together rather than simply saying that one may not eat them together? The Torah repeats and says not to cook milk and meat together rather than simply stating not to eat them together, despite this is their intent, to teach us that Biblically it is only prohibited to eat meat and milk together if they were previously cooked together. Rabbinically however any mixture of milk and meat is forbidden to be eaten together even if they were not cooked together.

2. The prohibitions applicable to Rabbinically forbidden mixtures of meat and milk: All Rabbinically forbidden mixtures are forbidden to be eaten.

479 480

Shach/Taz 97/ Shach 481 Michaber 87/1

Cooking them: Some Rabbinically forbidden mixtures are Rabbinically permitted to be cooked together from the letter of the law482 while others are Rabbinically forbidden to even be cooked483, although practically it is forbidden to do so by all the Rabbinical mixtures due to Maaras Ayin 484. Benefiting from them: -Rama:485 It is permitted to get benefit from all mixtures which are only Rabbinically forbidden. -Rashal: It is forbidden to benefit even from mixtures which are only Rabbinically forbidden. -Shach486/Taz487: The ruling of the Rama stands firm that getting benefit is permitted, as so rule the Rambam and Chinuch.

What is one to do with a Biblically forbidden mixture of Basar Bechalav? Being that the mixture is forbidden in benefit it is forbidden to be given to a gentile or animal, even if the animal is not owned and roams wild488. The mixture must thus either be buried489 or flushed down the toilet.490

The definition of mixtures which are Biblically and Rabbinically forbidden

3. The forms of mixtures of meat and milk which contain a prohibition [cooked versus not cooked]
A. The Biblical prohibition: Eating meat and milk together is only Biblically forbidden if the mixture was previously cooked in a Biblically defined form of cooking, which is the common way of cooking. 491 The Biblical forms of cooking: Cooking, roasting, and placing together in a Keli Rishon, are all Biblical forms of cooking. Pouring on from a keli rishon cooks the first layer of the food. 492 Smoking meat and milk together is disputed whether it is defined as a Biblical form of cooking or Rabbinical. 493 Frying meat and milk together is a Biblical form of cooking.494 B. The Rabbinical prohibition: 495 If the mixture was not previously cooked in its normal way it is only Rabbinically forbidden Forms of cooking defined as only Rabbinically forbidden: Pickling, and salting496 milk and meat together, as well as cooking in the Tiberius hot springs497 are not the common ways of cooking and are thus merely a Rabbinical form of cooking and only Rabbinically forbidden to be eaten. If the mixture was not cooked at all in any way: Even if the mixture was not cooked at all in any way, it remains Rabbinically forbidden to eat together. Thus it is forbidden to eat cold meat with cold cheese.

482 483

Michaber 87/3 regarding poultry and wild animal meat Michaber 87/6-7 regarding blood, bones, 484 Michaber/Rama 87/4 485 87/1 486 87/2 487 87/1 488 Yad Efrayim; Admur 443/3 regarding Chameitz, that it is forbidden to be given to even non-owned animals. The reason mentioned there is because one receives benefit by fulfilling his desire to satiate the animals hunger. [Mishneh Berurah 448/28] 489 Mishneh in end of Temurah 33b 490 Hakashrus 10 foonote 6 491 Michaber 87/1 492 Peri Chadash, brought in Beir Heiytiv 493 The Michaber 87/6 rules that there are no lashes given in eating such a mixture, and lists it with other Rabbinical mixtures. However the Peri Chadash [brought in Beir Heiytiv 1] rules that it is a Biblical form of cooking. [See Gra 87/13; Yad Efrayim 87/6] 494 Yad Avraham 87/6 495 Michaber 87/1 496 Shach 87/1 497 Michaber 87/6 states that there is no lashes. The Shach 13 deduces that it is nevertheless forbidden.

Summary: Eating meat with milk is forbidden even if both foods are cold and have not been cooked or heated together in any which way.498 Is it permitted to cook meat and milk in a Rabbinical form of cooking, such as to sell to a gentile? It is implied from Rav Akiva Eiger499 that it is permitted to do so.

4. The types of milk and meat which contain a Basar Bechalav prohibition:
A. Forms of Meat: Kosher domestic animals:500 Contain a biblical Basar Bechalav prohibition and is thus forbidden in eating, cooking and benefit Non-Kosher animals: Do not have a Basar Bechalav prohibition and thus may be cooked with non-kosher milk and benefited from. 501 However it is forbidden to cook them with milk of a Kosher animal due to Maras Ayin. 502 [See Q&A regarding the Issur Basar Bechalav by non-Kosher animals] Kosher domestic animal which is a treifa or Neveila: 503 Contain a Biblical Basar Bechalav prohibition. Kosher wild animals: 504 Contain a Rabbinical Basar Bechalav prohibition to be eaten with milk, although from the letter of the law it may be cooked with milk and benefited from. 505 However practically it is forbidden to cook them with milk due to Maras Ayin. 506 Poultry: 507 Contain a Rabbinical508 Basar Bechalav prohibition to be eaten with milk, although from the letter of the law it may be cooked with milk and benefited from. 509 However practically it is forbidden to cook them with milk due to Maras Ayin.510 Fish: May be eaten with milk.511 However some [Sefardim and Chabad] have the custom to refrain from doing so due to danger.512 Locusts: 513 May be eaten with milk. Eggs found in a chicken after slaughtering514:515 Are permitted to eat with milk if they are complete with both a white and yolk, even if it is still attached to the sinews. However if it was found to be still attached to the sinews and

498

In such a case it is Rabbinically forbidden. If however the meat and milk were cooked together then eating such a mixture contains a Biblical prohibition. 499 On Rama 87/1 500 Michaber 87/2-3 501 Michaber 87/3 502 Rama 87/4. The Shach [87/7] suggests in his second explanation that there is never a prohibition of Maaras Ayin by cooking and rather only by eating. Nevertheless he concludes with his first explanation, that even by cooking it is forbidden due to Maaras Ayin, and that even the Michaber and other Poskim which wrote it is permitted to cook, agree with this as the were referring to the letter of the law and not to Maaras Ayin. 503 Implied from Michaber 87/3 which states non-kosher animal instead of non-kosher meat; Rama 6 which rules that one may not elevate fire under gentiles pot because perhaps there is milk and meat inside, thus implying that the prohibition applies even if the meat is not-kosher, but from a kosher species. 504 Michaber 87/3 505 Michaber 506 Shach 87/7 based on Rama 87/4; See previous footnotes regarding a possible explanation given by Shach that there is never a prohibition of Maaras Ayin by mere cooking. 507 Michaber 87/3 508 However the Mahrshal/Bach/Hgahas Sheid rule that it is Biblically forbidden. The Shach negates this opinion. [Shach 87/4] 509 Michaber 510 Shach 87/7 based on Rama 87/4; Beir Heiytiv 87/7; See previous footnotes regarding a possible explanation given by Shach that there is never a prohibition of Maaras Ayin by mere cooking. 511 Michaber 87/3; Shach and Taz there 512 Brought in Shach 87/5; Taz 3 513 Michaber 87/3; Shach and Taz there

it only has a yolk then it is forbidden to cook or eat516 with milk.[See footnote for other opinion517] However even in such a case it is permitted to eat milk products after eating the egg. [Furthermore, in a case of great loss one may be lenient if the eggs was cooked with milk, even if it was still attached to its sinews and has only a yolk. 518] Fetus:519 Is Biblically considered meat and thus is Biblically forbidden to be cooked, or eaten with milk, or receive benefit from their mixture. Bones/horn/skin/placenta: 520 Are exempt from Biblical liability in cooking them or eating them with milk 521, however they are [Rabbinically] forbidden522 to eat or cook523 with milk.524 Blood: 525 Are exempt from Biblical liability in cooking with milk [although is Rabbinically forbidden to cook with milk.526]

Is there an issur of bosor b'chalav when either the milk or meat is from a non-kosher animal? The Tur grouped kosher meat and non-kosher milk in the same sentence with meat of venison and poultry as types of BB"H that are forbidden mide rabbanan. The Beis Yosef questions this, in that non-kosher meat or milk are already forbidden min haTorah. The Bach answers that there is the possibility of BB"H when one of the components is treif, in that we can say there's a problem of HaNa"aN or being fit to serve a guest and thereby never being batel. Taz(2) differs with the Bach and says that HaNa"aN is only relevant when both components of the ta'aroves are heter and in combination become ossur, as with kosher milk and kosher meat. The same reason applies that treif meat & kosher milk and vice versa are not HaRa"L. Shach(3) says that treif meat & kosher milk can be HaNa"aN in theory, but Chazal would have no reason to make such a decree, seeing that the food is already treif and it would be far-fetched to say that one may eat non-kosher meat with milk and go so far as to eat kosher meat and milk. The same reason would exclude worrying about HaRa"L.

B. Forms of milk: Milk from Kosher animal: Contain a biblical Basar Bechalav prohibition. Milk from non-Kosher animal: Does not have a Basar Bechalav prohibition and thus from the letter of the law may be cooked with non-kosher meat and benefited from527. However it may not be cooked with Kosher meat due to Maras Ayin.528 [See Q&A]

514

However if it was knocked out from a live bird then if it is attached to its sinews it is always forbidden due to Aver Min Hachay, no matter what its stage of development. [Michaber 86/4; Shach 87/9] 515 Michaber 87/5 516 Michaber writes cook, Shach [11] writes he means eat as even chicken itself the Michaber rules may be cooked with milk. However in light of that cooking chicken with milk is forbidden due to Maaras Ayin, the same would apply to this form of egg. 517 The Rashal however rules that all eggs which are attached to their sinews are considered meat for all matters. The Mahariy [brought in Rashal] rules that the women are accustomed to be stringent even if the shell is hard. The Rashal concludes that Bedieved one is not to be stringent if the shell has completed, even if it is soft. [Taz 87/6] 518 Shach 87/10 519 Michaber 87/7 520 Michaber 87/7 521 Michaber 522 Shach 87/22 523 Its implied that this contains an actual Rabbinical prohibition to be cooked, and not just Maaras Ayin, unlike poultry and wild animal meat. Vetzaruch Iyun. 524 Beir Heiytiv 87/19, as is implied from Michaber 525 Michaber 87/6 526 Shach 87/13- implies that even to cook is Rabbinically forbidden being that Michaber is dealing with cooking blood with milk, and says exempt which implies but nevertheless forbidden. So rules also Mateh Yehonasan [brought in Otzer Hamefarshim] 527 Michaber 87/3 528 Rama 87/4

Womans milk: Is forbidden to cook [or eat] with meat due to Maras Ayin. If it fell into meat it is nullified with even less than 60x. 529 Regarding cooking womens milk with chicken: The Rama530/Taz531 rule that it is permitted532 while the Shach533/Rashal rule that it is forbidden534. The Beir Heiytiv535 rules that even according to the Rama it is only permitted to cook chicken with womens milk536, although to eat it is forbidden according to all537. Almond Milk: Domestic animal meat may only be cooked/eaten with almond milk if one places almonds by the food, however without placing almonds it is forbidden due to Maaras Ayin. 538 Regarding cooking almond milk with chicken without placing almonds by the food: The Rama539/Taz540 rule that it is permitted541 while the Shach542/Rashal rules that it is forbidden543. The Beir Heiytiv544 rules that even according to the Rama it is only permitted to cook it with almond milk without almonds, although to eat it without almonds is forbidden. Male animal545 milk: Is Biblically permitted to cook and eat with meat 546 although it is Rabbinically forbidden to do so, and thus if it fell into meat one requires 60x547. Male human milk: It is only forbidden to be eaten with meat because of Maras Ayin and thus if it fell into a mixture, the mixture is permitted in all cases.548 Chalav Meisa/Milk of a slaughtered cow: Is Biblically permitted to eat with meat 549 but is Rabbinically forbidden to cook or eat with meat. 550 And thus if it fell into meat it requires 60x against it. 551 Meiy Chalav-Milk whey: Is Biblically permitted to cook and eat with meat 552 although it is Rabbinically forbidden to cook or eat with meat553. And thus if it fell into meat it requires 60x against it.554
529 530

Michaber 87/4 87/4 531 Based on Taz 4 which rules that if no almonds are available one may cook chicken in almonds milk. 532 As chicken itself is only Rabbinical, and thus we do not make a decree of Maaras Ayin on it. 533 87/8; Shach says that Michaber rules likewise. 534 As they rule that the Sages forbade due to Maras Ayin also Rabbinical matters, as is evident from many various laws which involve Rabbinical matters and were nevertheless decreed against due to Maaras Ayin. 535 87/7 536 As in such a case there is no reason to decree, as even if one were to come to cook chicken in milk due to what he saw, he has not yet transgressed any true prohibition, as cooking chicken even in real milk is only forbidden due to Maaras Ayin and not from the actual decree of the Sages. 537 As the onlooker may come to eat chicken with milk which is an actual Rabbinical prohibition. 538 Rama 87/3 539 Rama 87/3: Poultry however is permitted to cook in almond milk even without the almonds being that it itself is only a Rabbinical prohibition 540 Taz 4- However if almonds are available the Taz rules that one is to place them in, as one should try to fix the situation when possible. However when no almonds are available it remains permitted to cook and eat them together. 541 As chicken itself is only Rabbinical, and thus we do not make a decree of Maaras Ayin on it. 542 87/6; Shach says that Michaber rules likewise. 543 As they rule that the Sages forbade due to Maras Ayin also Rabbinical matters, as is evident from many various laws which involve Rabbinical matters and were nevertheless decreed against due to Maaras Ayin. 544 87/7 regarding cooking chicken in mothers milk. To note however that the Taz 4 explicitly states by almond milk that the chicken may be eaten. 545 The Michaber simply states male milk, however the Shach [16] explains that the Michaber is referring to male animal milk specifically. 546 Michaber 87/6 547 Shach 13 and 16 548 Rama 87/6, as explained by Shach 16. So agrees also Michaber as stated in Shach there. 549 Michaber 87/6 550 Rama 87/6: It is forbidden to cook it Lechatchilah; Likewise Michaber rules exempt but Rabbinically forbidden. [Shach 13] 551 Rama bid 552 Michaber 87/6 553 Rama 87/6: It is forbidden to cook it Lechatchilah; Likewise Michaber rules exempt but Rabbinically forbidden. [Shach 13]

Definition of Meiy Chalav:555 some say it is the whey of the cheese556, others say it is the liquid that remains after cooking the whey of the cheese, while the hard part of the whey is really Biblically forbidden with meat. Chalav Keiva/Stomach milk: Is not considered milk [but rather feces 557] and is thus permitted to eat with meat. However there is an opinion which forbids eating [liquidly stomach milk 558] with meat559 and so is the custom560 to forbid eating liquidly stomach milk with meat [even after the fact561]. However congealed stomach milk is like feces according to all, although lechatchilah one is to be stringent against even cooking it with meat because of Maaras Ayin.562

General Summary: -The Biblical prohibition: It is Biblically forbidden to either cook, eat, or benefit from meat and milk in the following case: The meat is from a Kosher563 domestic564 animal and has been cooked, roasted, smoked, or keli rishoned together with milk from a kosher animal. -The Rabbinical prohibition: Rabbinically forbidden to eat and cook: Poultry; Kosher wild animal meat; Bones, horns, skin, Meiy Chalav; Chalav Meisa; Male animal milk; Maaras Ayin to both cook and eat: Human milk whether male or female; Almond milk without almonds; Biblically forbidden to eat but only maaras ayin to cook: Milk or meat from a non-kosher species; blood -The Permitted cases: -Fish; -eggs; -Chalav keiva according to Michaber. The rules: Whenever it is forbidden to eat a mixture because of Maaras Ayin and not because of a Rabbinical prohibition, then if it falls into meat it does not need 60x against it.

554 555

Rama bid Michaber 87/8. To note from chapter 81 that the whey is called Meiy Chalav while the remaining liquid after the whey is cooked is called Meiymeiy Chalav. Seemingly this follows the first opinion mentioned here. 556 The whey is the remaining liquid of milk which has curded and become cheese 557 Shach 24. This is similar to the ruling in chapter 81 that milk found in the stomach of a non-Kosher animal may be eaten. 558 Shach 25 559 Michaber 87/9 brings both opinions. 560 Rama ibid 561 Shach 25 from Toras Chatas 562 Shach 25 563 Whether or not the meat itself is kosher or not, meaning came from a Neveila or Treifa. 564 As opposed to wild

Whenever it is only Rabbinically forbidden to eat it may be sold and benefitied from. Q&A May one eat meat imitated soy produce with milk products or during a milky meal? Yes565, although some Poskim advise to leave the wrapper there which shows that it is vegetarian. May one eat margarine, soy milk, parev ice cream during a meat meal? Yes566, however some Poskim advise to leave the wrapper there which shows that it is not made from real milk products. May one work in a meaty non-kosher restaurant? If meat from kosher animal species are served then one may not cook it with milk products, or in a vessel which had milk cooked in it within the past 24 hours. May one ask a gentile to cook meat and milk for him? No. May one cook meat for a gentile in a milk pot? 567 If the pot is no longer Ben Yomo, then it is permitted to be done, although it is proper to be stringent.

5. Using the milk of the stomach as a Mamad/catalyst568: Lechatchilah:569 One is to remove the milk before it cools down, [being that the milk is very sharp and can absorb taste of the stomach if it were to remain there for enough time for it to cool down. 570] Bedieved if it was removed after it cooled down: If the milk was removed after it had already cooled down, it nevertheless remains Kosher.571 If however it was only removed after remaining 24 hours in the stomach 572, or less than 24 hours but it had been salted with the stomach then it is forbidden [to be eaten and is thus forbidden] to be used as a catalyst for cheese.573 Bedieved if one used the forbidden stomach milk as a catalyst: If the stomach milk is liquidly then if the cheese has 60x the stomach milk it is Kosher574. If the stomach milk was congealed in the stomach [already by the time of the slaughtering], then the cheese is Kosher without needing to nullification. If the milk was at first liquidly in the stomach [after it was slaughtered] and then later congealed then its law is disputed and in a case of [great 575] loss one may be lenient to consider it congealed

6. Using an animal stomach as a Mamad/Catalyst:

A. Lechatchilah:

565 566

As today all know that such products are available in parev. As today all know that such products are available in parev. 567 Pischeiy Teshuvah 87/8 568 The milk of the stomach is very acidic and is thus fitting to use as a catalyst for making cheese. [Shach 26] 569 Rama 87/10 570 Shach 26 571 Rama ibid 572 In which case we say Kavush Kemevushal [Shach 28] 573 Michaber 87/10 574 Although the general ruling by a catalyst is that it is never nullified even in 1000, nevertheless here if there is 60x it remains Kosher. The reason is because the above rule only applies when the catalyst is a forbidden food in it of itself. However if it is Kosher in it of itself and it is only the mixture which is forbid, as is the case here, then it does become nullified. [Shach 30] 575 Shach 32

It is always forbidden to initially use a piece of the stomach as a catalyst in milk in order to make cheese, [as the stomach is considered meat]. B. Bedieved if one used a stomach as a catalyst for cheese: Stomach was Kosher to eat:576 Then if there is 60x cheese versus the stomach amount used then the cheese is Kosher. Stomach was not kosher to eat, such as stomach of non-kosher animal, or neveila or Treifa: Then the entire cheese is Treif no matter the ratio of it to the stomach577, as a Treif catalyst is never nullified 578. If a kosher and a non-kosher catalyst were used as catalyst: Then the cheese is kosher if there is 60x against the forbidden catalyst579 if the non-kosher stomach does not have enough power on its own to do the job to catalyze the milk. However if the non-Kosher catalyst has enough ability to catalyze on its own then the entire mixture is Treif irrelevant of ratio. This applies whether or not the Kosher catalyst also has enough power to catalyze on its own. 580 Furthermore even if the non-kosher catalyst was only placed in after the Kosher catalyst had already given enough power to the milk to be turned into cheese, it is nevertheless forbidden in a case that it too could do the job on its own.581 7. Raising the fire under a gentiles pot: Some opinions rule that it is forbidden for a Jew to higher the flame under the pot of a gentile because perhaps there is meat and milk inside which is Biblically forbidden to cook. Nevertheless this is a mere stringency and one who is lenient has not lost out. [Rama]

BH

Chapter 88
Eating meat and milk on the same table
1. Eating meat and milk on the same table: The law: Its Rabbinically forbidden to eat any meat, even poultry and wild animal meat, on the same table as one who is eating milk products. The same applies to eating milk products on a table which one is eating meat on. This law has two exceptions as will be explained. The reason: Is because one may come to also eat the meat thats on the table and thus transgress the prohibition of meat and milk. One who does not know the person which is eating the opposite food: If the meat/milk food belongs to a person from which one would not feel comfortable to eat from without permission 582 then it is allowed to be eaten on the same table as there is no suspicion that one will come to take food from the other. Placing a reminder between the eaters: Even if the two people know each other and would not be embarrassed to eat from each others plate if they place a Heker/reminder on the table then they may eat together one meat and the other milk. [For the definition of a reminder-see next question!] [For further exceptions, see below in the gray area]

576 577

Michaber 87/11 Michaber ibid 578 Rama ibid. The reason for this is because a catalyst 579 Rama ibid; And in a case that one catalyst was a Kosher stomach while the latter a non-kosher stomach then 6ox is needed against both stomachs. 580 Shach 36; Taz 13 581 Peri Megadim in name of Peri Chadash 582 So defines the Shach [4] as the meaning behind Knowing each other. However from the simple implication of the Michaber it implies that any two people which are acquainted with each other have the prohibition of eating on the same table.

Other exceptions which allow one to eat meat on the same table as a friend which is eating milk or vice versa: -Eating on opposite sides of the table, in a way that one cannot reach his hand to the others plate.583 -Having someone which is not partaking in the meal set up as a reminder. If one does not feel ashamed to eat from his friends plate, but they are currently Makpid on each other, do they need a Heker? Yes.584 This applies whether the two people are brothers or even mere acquaintances. 585 If a person makes a vow not to eat of another's food, may they eat at the same table? Shach(2) brings the Rosh that if two people make a neder not to eat of each other's food, they may eat at the same table, because they probably hate each other and won't be tempted to partake of the other's food. May a single person eat meat on a table which has milk on it? No. May one eat meat on a table which has dairy utensils on it? Yes.586 Does a Heker help for a single person who is eating meat on a table which contains milk or vice versa? Some Poskim587 rule that a reminder does not work for a single person eating on a table which contains the opposite food. Other Poskim588 however rule that a reminder does permit him to eat there. Eating on a separate table cloth however permits him to eat there according to all. May one place meat and milk items on a serving wagon? Yes.589 May one who is fleishig sit by a person eating milchig? Yes.590

2. The definition of a reminder and which reminders are Halachicly valid: Rule: Any item which is not normally on the table is considered a reminder, even if you decide to use it for food at the current meal. [The reminder must be of a certain height so it be visible, and it must be between the the two eaters.591] Bread: If one places bread between the two people eating [Michaber] and neither eat from this bread during the meal, it is a valid reminder. [Rama]

May a key or ring be used as a reminder? No, as they are not high enough. Does paying separate bills suffice as a reminder?
583 584

Pischeiy Teshuva 88/3; Kaf Hachayim 88/10 Michaber 88/1 585 Taz 88/2; Shach 88/4. This opposes the opinion of the Maharshal which rules that only brothers who don't get along are forbidden to eat together, one meat and one dairy. Others who don't get along are allowed. 586 Sheivet Hakehasy 5/133 587 Maharm Meratenberg 12 588 Chachmas Adam 40/11 589 Hakashrus 10/25 590 Shiyureiy Bracha 88/8; Aruch Hashulchan 88/11 591 Hakashrus 10 footnote 59

Taz: The Tur brings an opinion which holds that paying separate bills serves as reminder and if have one bill, another reminder will not help. But, final halachah is that reminder helps, even with one account. Shach: Even eating at same table is equivalent to having one billbut final halachah is as in Taz.

3. Eating Kosher meat and non-kosher meat on the same table: Is permitted because one never usually eats non-kosher meat. Bread: One may not eat on the same table as one who is eating non-kosher bread because bread is something which people do not separate from eating and thus there is suspicion that one may come to eat it. Chameitz: On Pesach one may not eat on the same table as a gentile which is eating Chameitz. 4. Sharing parev foods and utensils when one is eating meat and the other is eating milk: Cups: One who is eating fleishig may not drink from a cup of which one who ate milchig drank from. Bread: One who is eating fleishig may not eat bread of which one who ate milchig used to eat from Plate of salt: Is to be designated for either milchig or fleishig.

May one eat the leftover bread from a meat meal for a milchig meal? No. May one use a cup for both milk and meat meals if the cup is washed in between? If the cup was also used for hot drinks: If the cup is glass then from the letter of the law it may be used for the opposite meal even with a hot drink592, so long as it was washed in between. Other materials however are not to be used for the opposite meal, although if no other cups are available then one may use the cups for cold drinks, and even hot drinks may be served at the end of the meal. If the cup was only used for cold drinks: Then from the letter of the law it may be used for a milk meal and meat meal so long as it was washed in between. Nevertheless the custom is to designate separate cups for both Milk and meat meals in order to avoid any possible stumbling of a prohibition. Summary: The custom is to designate separate cups for both Milk and meat meals. In a case that only one set of cups are available then one may use it for cold drinks of any meal whether milk or meat, so long as the cups are washed. As well a hot drink may be drunk from the cup after the meal, and by a glass cup one may drink hot liquid from it even during any meal. May a salt shaker/ketchup/mustard etc. be used for both milchig and fleishig? From the letter of the law it may be used for both a meat and milk meal. However the custom is to designate one for meat and one for milk, being that at times one dips the shaker into the food, and by hot food vapor enters into the shaker. If one placed bread on a Milk or meat tablecloth may it be used for the opposite food? No, as it is forbidden to eat bread which was eaten with milk or meat for the opposite food. As well it is forbidden to eat on the opposite tablecloth.

BH

1. Waiting between eating meat and milk:

A. How much time must one wait?
592

As many Poskim hold that the stringency of the Rama by glass only applies to Chameitz and not to other prohibitions.

Michaber-6 hours: One who ate meat, whether meat of a domestic animal, or meat of a wild animal or even poultry593, must wait 6 hours prior to eating milk products. Rama-no time or 1 hour but best wait 6: Some opinions say that there is no need to wait any specific time between meat and milk. Rather one must simply say an after blessing and do kinuach/hadacha to his mouth, and may then eat cheese. Nevertheless according to some opinions one may not bentch just in order to be allowed to eat cheese, although people are not careful in this594. Practically the widespread custom is to wait 1 hour and bentch between eating meat and milk [see footnote regarding if one must do Kinuach Vehadacha if he waited an hour 595]. Nevertheless despite the above custom like the lenient opinion it is proper to follow the Medakdekim which wait six hours between meat and milk. Taz: Anyone with a Reich of Torah is to wait 6 hours and one who does not is proper to be screamed and protested against. Peri Megadim: The Halacha and custom is like the opinion which requires one to wait 6 hours, and one may not break the accepted ruling. B. What are the two reasons why one must wait after meat before having dairy? What is the practical difference between the two reasons? Tur: Meat when eaten gives off fatty taste for 6 hrs. Rambam: Meat between teeth considered meat for 6 hrs. The Nafka Mina: If chew meat for child, Rambam holds will have to wait, Tur doesn't. If wait 6 hrs., Rambam says residue between teeth is no longer meat and doesn't have to be removed. Tur would say that wasn't digested and must be removed. The final ruling: We hold like both opinions l'chumrah. C. Must one wait the amount of time from when after he bentches or from when he finishes eating? One may begin counting the time from right after he finishes eating the meat, even though it is yet prior to bentching.596 D. May one ever eat milk prior to saying an after blessing for meat? No, one always say an after blessing for the meat prior to eating milk products, even if he waited 6 hours 597 since he ate the meat, and even if he did not eat bread in the meat meal. 598 [Unless he is no longer Halachically able to say the after blessing]. E. What is the law if one chewed meat but did not swallow it, must he wait 6 hours? Yes.599 F. What is the law if one finds meat in between his teeth after 6 hours? 600 One must remove the meat601 and clean602 and wash out his mouth prior to eating milk products 603. One does not however have to re-wait 6 hours.604

593 594

Which are all only Rabbinically forbidden to be eaten with milk. The Taz writes that one who is not careful to avoid bentching just in order to eat the dairy is going against the Talmud , and one should not eat a meal together with a person who does so. 595 According to the Taz even those who are accustomed to wait one hour must clean and wash their mouths prior to eating milk products. The Shach however rules that those which wait an hour for certain do not need to clean or rinse their mouth prior to eating milk products. However according to all if one then found meat in between his teeth he must then clean and wash his mouth prior to eating milk products, as will be stated in F. 596 Rama 1: It does not make a difference if one waits the hour before or after he bentches 597 Many people are lenient in this and it is a mistake in their hands [Rashal brought in Shach] 598 Shach 599 Michaber 1 600 Michaber 89/1 601 Michaber 1 602 Shach 603 Rama 604 Shach

If one tasted a meaty food and spit it out must he wait 6 hours? No

G. Waiting between eating a Tavshil Shel Basar and milk: Michaber: One who only ate a meaty dish does not have to wait 6 hours before eating dairy, it rather suffices for one to wash his hands, and if one simply wants to eat a dairy dish [and not actual dairy] then it is not even needed for one to wash his hands in between. [Although some opinions say that one must wash hands even before eating a dairy dish.605] Rama: The custom is to be stringent to not eat any milk products after eating a meaty dish just like by eating actual meat. [Thus he must wait 1/6 hours depending on custom]. One may not break away from this custom Is meat soup defined as meat or Tavshil of meat? If liquidly its considered a Tavshil shel Basar, If however if it is thick then its considered actual meat. 606 Is meat gravy defined as meat or Tavshil of meat? It is disputed whether gravy of meat is considered like actual meat or like Tavshil of meat, and one who is stringent is blessed. Is fat of meat defined as actual meat? Yes.607 H. If parev food was cooked in a dirty meat pot must one wait 6 hours after eating it? Rama: If parev food was cooked in a meat pot it is permitted to eat dairy products after eating it without waiting at all. There is no custom to be stringent. Shach: Even if the pot was still dirty with some leftover meat when the parev food was cooked one does not need to wait prior to eating milk products [even if the food did not have 60x the meat 608], although one may not eat this food with milk products.

If one ate onions cut with a meat knife must he wait 6 hours? No.609

2. Waiting between eating dairy and meat Michaber: One may eat meat products immediately after eating milk products so long as he verifies that his hands are clean and does Kinuach and Hadacha to his mouth. However Kinuach and Hadacha are only needed if one desires to eat actual meat of an animal610. However if one desires to eat poultry then there is no need to wash the hands or do Kinuach and Hadacha. Rama: There are those which are Machmir to wait before eating meat after they have eaten milk products. Practically the custom is to avoid eating any meat, including poultry, after eating hard cheese, for the same amount of time that one waits between eating meat and cheese, [which is 6 hours according to our custom]. However there are those which are lenient not to ever wait before eating meat, and one should not protest them so long as they wash their hands and clean and wash their mouths. Nevertheless it is best for one to be stringent. 611 B. Must one wash his hands even if they appear clean? Michaber:If one sees that his hands are clean then there is no need to wash them.

605 606

Rama Taz 607 Rama 89/3 608 Yad Avraham/Pischeiy Teshuva 609 Rav Akivah Eiger 610 Whether wild or domestic. As althpugh wild meat is only Rabbinical it looks similar to real meat of a domestic animal, and thus the Sgaes were strict by it. [Shach] 611 Ther Rashal rules that one which is stringent is doing a action of heresy. The Shach however negates this opinion.

Shach: The Rif rules that one is to wash his hands even if they appear clean due to unnoticeable cheese fat which ones hands may contain. The Ataz concludes that the custom is like the Rif and so is the opinion of the Achronim. C. Must one wash his hands if he ate the milk product with a fork? It is not required for him to wash hands612 although it is proper to be stringent to wash ones hands being that doing so does not contain much difficulty. 613 D. Which liquids may be used to wash ones hand? Only water may be used not other liquids.614 E. Which cheeses are defined as hard cheese for which one must wait 6 hours? Shach: If the cheese is 6 months old, [or is not but is wormy 615] then its defined as hard cheese, as these cheeses get stuck between ones teeth. Taz: 6 month old cheese is not considered hard cheese and thus there is no need to wait from eating meat after eating this cheese. Rather only wormy cheese is defined as hard. As well cheese which was catalyzed using stomach milk is considered hard cheese. Practically: All soft cheeses such cream cheese, sour cream, yogurts, cottage cheese are all considered soft cheeses which one does not need to wait at all for. Yellow cheese as well as majority of hard cheese are disputed today if one must wait 6 hours or not being that on the one hand they are not wormy and have not waited 6 months although they do maintain a hard cheese quality. F. Waiting between eating a cheese dish and meat: The custom is to not wait at all between eating a cheese dish and meat, rather one simply washes his hands. 616 One should wash his hands in all cases even if he wants to simply eat a Tavshil shel Basar. 617

Summary: Soft cheese: One who eats soft cheese may eat meat immediately afterwards so long as he washes his hands, and cleans and washes his mouth. [Some have the custom to wait an hour prior to eating meat and so is the Chabad custom]. Hard Cheese: One who drank milk, must he wash out his hands and mouth prior to eating meat?

3. What is defined as cleaning and rinsing the mouth? Cleaning: One is to chew bread or another food in order to clean ones teeth. [Some opinions rule that it is necessary to swallow the chewed food, it is not enough to merely chew it. 618 Others619 rule that it is unnecessary to swallow the chewed food.] The following foods may not be used for this cleaning due to them sticking to the gums and thus do not clean well: Flour, dates, vegetables.620 According to some opinions fruits may likewise not be used but this is not the accepted ruling.621 Washing the mouth: One is to rinse the mouth using water or wine.

612 613

Peri Chadash brought in Beir Heiytiv Peri Megadim 614 Shach. This is opposed to Rashal which allows to wash with any liquids 615 Issur Veheter brought in Taz 616 Rama 617 Rama, However the Michaber rules that hands must only be washed prior to eating actual meat. 618 Pischeiy Teshuvah 619 Darkeiy Teshuvah 30 620 Michaber 621 Pischeiy Teshuvah

What should be done first the cleaning or rinsing? The Michaber writes that the cleaning is to be done first, although the Shach explains this to not be taken literally and rather one may do either one first. 4. Having a separate tablecloth for milk and meat It is forbidden to eat meat on the same tablecloth which one used to eat cheese 622, and the same applies vice versa.623 The reason: Because we suspect that perhaps some meat or cheese got stuck to the tablecloth and will now enter into ones food.624 A long tablecloth: A long tablecloth may be designated one side for meat and another side for milk. 625 If one only eats on plates: Being that today the custom is to eat on plates and not directly on tablecloths, from the letter of the law separate tablecloths for milk and meat. Thus even one who desires to be stringent may designate one side of the tablecloth for milk and the other side for meat. 626 5. Cleaning the table from the bread of the previous meal: 627 One must remove from the table any remaining bread which was used to eat cheese, prior to eating meat on that table. The same applies vice versa. 6. Having separate knives for milk and meat: It is forbidden to cut cheese or even bread which one plans to eat with cheese using a knife which is usually used to cut meat. 628 The same applies vice versa. If the knife was cleaned or had neitzah done: However if the knife had Neitzah629 done to it then it may be used for either meat or cheese.630 Furthermore according to some opinions631 to cut bread to be used for the opposite food it suffices to simply clean the knife. Others632 however hold that even for cutting bread which will be eaten with the opposite food Neitzah must be done. The custom today: Nevertheless the custom is to designated separate knives for both milk and meat and to mark on the milk knives that they are designated for milk. One may not divert from this custom of Jewry. 633 However in a time of need where only one knife is available one may rely on the above law and use the knife for meat and milk by having Neitzah done to it.634 Likewise, even today635, one may use a fleishig knife to cut bread [or other parev foods]

622 623

Michaber 89/4 Rama 89/4 624 Yad Avraham 625 This is evident from the ruling that two people may eat milk and meat on the same tablecloth if there is a reminder between them. [Yad Avraham] 626 Pischeiy Teshuvah. 627 Michaber 89/4 628 Michaber 89/4 629 Stabbed 10 times into hard ground. 630 Rama 89/4; However Rashal rules that even in such a case it is forbidden. [brought in Shach 89/22] 631 Taz 89/6 632 Shach 89/22 633 Rama 89/4 634 Shach 89/22 635 Meaning even if there is no pressing need to do so. [Taz 89/7] However from Shach it is implied that it is only allowed to be done in a time of need. [Hakashrus??]

which he plans to eat with cheese, if one cleans the knife 636 [and according to some must do Neitzah637, although seemingly one may rely on the opinion which requires a mere cleaning 638]. Bedieved if one cut with a knife: See chaptern 96 6. Does a waiter need to rinse his hands between serving Milk and meat? Rama: A waiter does not need to rinse hands between foods. Shach: A waiter must wash his hands in between. Q5) Which types of animal fats are to treated as meat with regard to waiting six hours? Shach, Taz: Fat of poultry also requires waiting. Q7) Can one take a knife used for either milk or meat, stick it in the ground, and use it for the opposite type of food? Maharshal: Sticking knife in ground is only if knife was parve, and was used by accident to cut meat, and want to get it parve again. Shach: Rema intends to say that sticking knife in ground allows you to cut bread with it for the opposite type of meal, but won't allow you to cut the opposite type of food itself. Strict letter of law says sticking knife in ground good unless knife if treif. Minhag is to have separate knives for meat and milk, and rely on Rema only in case of dire need.

How long are children to wait between eating meat and milk? 639 Below three: There is no need for them to wait at all.640 From three: The custom is to beging waiting 1 hour and then gradually wait 2/3 hours as the child gets older. From 6: The custom is to wait 6 hours.

BH Chapter 91 1. Cold meat which came into contact with cold cheese: If cold meat and cold cheese touch each other then they need to be washed off 641 [if one was wet, if however they are both dry then even washing is not needed642].

636 637

Taz 89/7 Shach 89/22; Vetzaruch Iyun from Shach 96/6 and 22 which writes that if the knife is clean [and not Ben Yomo6, although in 22 implies even if it is Ben Yomo] that a parev food may be used for the opposite food even without washing it. Although perhaps one can answer that a) in 96 the Shach is referring to Bedieved while in 89 refers to lechatchilah [that bedieved it suffices if it was simply washed while lechatchilah it must have neitzah]. Or b) The intent of clean which the Shach uses in 96 is referring to Neitzah as without Neitzah it cannot be considered clean. Vetzaruch Iyun. 638 Hakashrus 10/87 which writes that today we consider a knife to be clean when washed with soap, and thus if clean a parev food may be eaten with opposite even if knife did not have Neitzah done and even without washing the Parev food. However Tzaruch Iyun from Hakashrus ?? which rules that it may only be initially used if it had Neitzah 639 Beir Moshe 8/36 640 Beir Moshe 641 Michaber 91/1 642 Shach 91/1

May one lechatchilah allow meat and cheese to contact each other? [If one of the foods are wet then it is No, as one is never allowed to initially cause foods to be required washing for Kashrus purposes, as one may come to forget to do so. However if one is accustomed to anyways wash the foods before using them, then it is allowed to be done even initially.643 If both the cheese and meat are dry then it is allowed, as they do not require washing. 644 2. Bread which touched meat or milk: One is to avoid having bread [which he plans on using for other meals 645] come into contact with meat or cheese. If bread came into contact with cheese or meat it is forbidden to eat it with the opposite food 646, if one of them are wet647. [However if one washes the bread then it may eaten with the opposite food. Furthermore, if both the cheese or meat and bread are dry then it is permitted to be eaten the opposite food even without washing648] 3. Placing cold Kosher food on a cold Treif dish: Michaber: It is forbidden to place cooked foods, being that they are not commonly washed, on a Treif dish, and if one does so he must wash the food. However a raw food, being it is commonly washed, it is permitted to be placed. Rama: It is permitted to place all dry foods on Treif dishes which have not been used for hot Treif foods. Shach: Even if the Treif plate has been used for hot Treif, if the plate is clean then even wet kosher food may be placed on it in times of need. Furthermore, if the food is dry it may even be placed on a dirty Treif plate, in times of need. However it is forbidden to use a Treif plate on constant basis due to worry that this may lead to using the dish for hot Kosher food. Taz: There must be a typing error in the Rama and rather the true is as follows: All dry foods may be placed on Treif plates even if they were used for hot Treif. Wet foods or hot foods however may only be placed on Treif plates that have not been used with hot Treif. Davar Charif:649 A wet Davar Charif is forbidden to be placed on a Treif dish used for hot Treif. A dry Davar Charif may be placed on a Treif dish that is clean in a time of need. 4. Cold meat or cheese which was used with an opposite type plate or spoon: The food is permitted, and the vessel is to be washed. 6. Cold Meat which fell into cold milk: A. Raw unsalted meat: Even if the meat has been spiced [without salt] or has slits then the meat remains Kosher and it merely needs washing.650 However the Gra and Peri Chadash that if the meat has slits or is spiced it is forbidden even in a case of great loss. The Alter Rebbe in the laws of Pesach that it is forbidden, although he concludes that in a case of great loss one may be lenient. B. Pre-Cooked or pre-roasted meat which is not salted: Michaber651: Cold unsalted meat which falls into cold milk does not become forbidden, even if the meat has been roasted. Rama:652 If cold cooked or roasted meat has fallen into milk then there are opinions which rule that the meat requires a peel worth removed from it, and if the meat has been spiced or has slits then the entire meat is forbidden. Practically one is to be stringent unless it involves a great loss. Shach: One is to be stringent even in a case of great loss to prohibit the meat, as there are opinions which forbid the meat even if it was never precooked. The reason why cooked meat is more stringent:653 Is because the cooking softens the meat thus allowing it to absorb milk to occur.
643 644

Michaber 91/2 Shach 91/1 645 Sharreiy Yoreh Deah 646 Michaber 91/3 647 Shach 91/4 648 Shach 91/4 649 Shach 650 Michaber/Rama/Shach/Taz 651 Implied in 91/ from fact he only says the Halacha regarding hot meat. 652 92/7, as learned in Shach 25

The law of the milk654: The milk itself remains permitted as it does not absorb from the meat. C. Salted meat which fell into cold milk: If the meat is salted then everything is Treif including the milk unless there is 60x. 655 7. Tatah Gavar: The laws if hot meat or cheese fall on each other:656 Bottom is hot: Then the meat and cheese are both forbidden [unless one has 60x], because the bottom rules [Tatath Gavar] and thus cooks the upper food. Thios law applies whether or not the upper food is cold or hot. Bottom is cold and top is hot: Then both the meat and cheese only need a peel removed. [If in the above cases the hot food was placed in a Keli Sheiyni please refer to the laws of a Davar Gush [Chapter 94/ 9] for reference on whether it still retains its Keli Rishon status.]

If milk fell on a half frozen, half hot steak what is the law?

8. Hot roasted meat fell into cold milk: If the meat is spiced or has slits: Then the meat is Treif657, while the milk itself only requires a Kelipah and is thus entirely Kosher658. [According to the Rama659 even if the roast is now cold or slit, when spiced the meat is forbidden.] If the meat is not spiced or slit: Then the meat requires a Kelipah, while the milk itself is completely permitted, as Tatah Gavar. 9. If hot milk fell onto cold [raw] meat: The milk is Kosher, while the meat is to have a peel worth removed from it, even if Nifasak Hakiluach. 660 If the meat was precooked and spiced? 10. The laws of Kedei Kelipah: -In all cases that it is impossible to remove a peel worth, such as by liquids, then it is all permitted.661 [However the Riva rules that one needs 60x in the liquid versus its virtual peel worth. The Michaber rules practically like the Rosh. While the Mahrshal/Taz rules like the Riva 662] -If a food which requires a kelipa removed, such as a piece of hot meat which fell into cold milk, was then cooked with other foods: Rama: 663 Everything is Kosher, even if the food does not contain 60x the peel of the meat which fell in. Shach:664 The Rama only permits the food without 60x when the peel is no longer intact, such as is the case by liquids or by meat which has disintegrated. However in a case that the food which requires kelipah has remained intact even after it was cooked then that food which it was cooked in requires 60x the kelipah worth of that meat. Taz665: One always needs 60x versus the peel whether or not the peel has remained intact or not. 11. When is a salted food considered hot? A. If the meat or cheese has been salted to the point that it is inedible due to its salt666:
653 654

Shach 91/25 Shach 91/25 655 Taz; Peri Megadim 656 91/4 657 Michaber 91/7 658 Michaber 91/4-shach 8 659 92/7 660 Shach 92/7 661 Michaber 92/4 662 Taz 91/7 663 Rama 91/7 664 91/8 665 91/7 666 As is done to salt meat to remove its blood

Michaber: Then if the salt has remained on the piece for Shiur Melicha [18/24 minutes] then the piece has a Keli Rishon hot status, until the salt is washed off [and thus if this piece is on bottom and the opposite food falls on top, then all is forbidden.] Rama: There are opinions which rule that only within the first 18 minutes of the salt is the piece considered hot, while after 18 minutes it loses its hot status. Practically, one is to be stringent like the Michaber, and thus consider the piece always hot even after 18 minutes, however in a case of great loss and it is for the need of a Mitzvah feast then one may be lenient. Otherwise however one may not be lenient. Shach:667 The piece is always considered both within and after 18 minutes, and one may not be lenient even in a case of great loss. Thus the Shach is Machmir like the rama regarding prior to 18 minutes, and is stringent like the Michaber regarding after 18 minutes. If meat was salted on only one side to the point it is inedible: Then it is still considered.668 B. The meat was salted to remove its blood:669 Within 18 minutes it is considered hot according to all. After 18 minutes it is disputed between the Michaber/Rama whether it is considered hot. The Michaber rules it is no longer considered hot, while the Rama rules it is still considered hot unless its a case of great loss and Mitzvah meal. C. The food has been salted for preservation: 670 It is considered hot even after its salt has been rinsed off, until it is soaked in water. D. If the piece has been slightly salted and is still edible even with its salt: Michaber: Then its considered as if it is cold. Rama: However there are opinions which rule that we are no longer expert in the amount of salt required to deem a food as hot, and therefore one is to consider all salted foods as hot, no matter how much salt. Practically it is proper to be stringent like this opinion, unless its a case of great loss. Summary:

12. Salted meat or cheese which has come into contact with each other: A. The cheese and meat are dry:671 Then even if they are salted it suffices to merely wash off the meat and cheese [as without moisture absorption is unattainable]. Similarly even if the meat and cheese are not salted but are wet it is required to merely wash them. B. The cheese and meat is wet and salted to the point that they are considered hot as explained above: Michaber: Both are salted and lean: 672 If the cheese and meat are both lean, then if both have been salted to the point that they are considered hot, then both the meat and cheese require a peel worth removed, and the rest remains Kosher. Both are salted and one is fatty: 673 However if one of the pieces are fatty then they are both completely forbidden unless there is 60x against one of them. One is salted and both are lean: 674 However if only one of the pieces, either the meat or cheese, have been salted to the point that they are considered hot, then if both are lean, then the salted piece is completely Kosher while the other unsalted piece requires a peel worth removed from it. One is salted and one is fatty:675 If the salted piece is on bottom then everything is Treif unless there is 60x. However if the salted piece is on top while the unsalted is on bottom then both piece suffice with the mere removal of a peel worth in the area of contact.
667 668 669

Rama 91/5 Shach 670 Michaber 91/5 671 Michaber/Rama 91/5; 672 Michaber 91/5, in 6 the Michaber explains that it is referring to lean pieces. 673 Michaber 91/6 674 Michaber 91/5, in 6 the Michaber explains that it is referring to lean pieces. 675 Michaber 91/6, based on also Michaber 105

Rama: Whenever both the meat and cheese are moist and one of the piece has been salted to the point that it is considered hot contacts an opposite piece they are both Treif unless there is 60x against one of the pieces, irrelevant to which piece is salted, irrelevant to whether they are lean or fatty, irrelevant to which piece is on top and which is on bottom. If the pieces are dry: Then they do not absorb from each other. 13. The law regarding gravy of salted meats: 676 All gravy of salted meat have a staus of being hot like a Keli Rishon, thus if such gravy were to fall onto cheese everything is Treif unless there is 60x. Likewise if some of this gravy were to fall on a milk utensil then that utensil now becomes Treif and needs to be Kashered.

BH Chapter 92 1. How does one measure that an issur food which fell into a mixture has become Batul:677 Min Bemino Everyone agrees, including Michaber, that one needs to measure 60x, as its simply not possible to taste the issur as it has the same taste. Min Beino Mino: Michaber: A gentile could taste the food to see if it has a meat taste, and if it does not it is Kosher even with less than 60x. However a gentile is only believed if he is a cook for a living, or if the gentile was Mesiach Lefi Tumo. Rama: We do not rely any longer on taste of people, and thus one must always measure 60x. -Piece of meat fell into cooking milk may a gentile taste it according to the Michaber: If a person removed the meat from the pot before it had a chance to give off its newly absorbed milk taste, which is defined as that it was removed prior to the food stopping to boil. However if one removed it after this point of time, and thus the meat was able to give off its newly absorbned milk taste to the milk, then one can no longer rely on a gentile, as its possible to differentiate between the Treif milk and Kosher milk. 2. Milk fell into a pot of stew:678 A. If it fell onto the gravy of the stew: One is to mix the entire pot and have a gentile taste it, or if there is no gentile available then one is to measure 60x against the drop. The entire pot joins against the drop of milk to measure 60x. The reason why one needs to mix the pot: -Shach: If the gravy contains 60x against the drop then in truth there is no need to mix it, as the drop has become automatically nullified to the 60x gravy. However if the gravy does not contain 60x alone then one needs to mix it in order so also the solids in the gravy join to nullify the milk taste. 679 -Taz: In truth there is no need to mix it, however the Michaber writes that one is to mix it in order so when the gentile tastets it he does not taste an area of the dish which has a greater concentration of the milk, aqnd thus come to mistakenly say it its Treif. -Yad Avraham: However others explain that one is only required to mix the pot when the gravy is thick, as in that case its not for certain that the taste has spread out to the rest of the pot, however if its liquidly then no mixing is required as the taste automatically spreads out into the entire pot.680] B. The drop of milk fell onto a piece of meat sticking out from the gravy:
676

677677 678 679 680

Rama 91/5 Michaber/Rama 92/1 Shach Yad Avraham

-If one did know which piece of meat the drop fell on and mixed it right away: 681 Michaber: Then if one mixed it in right away from beginning to end or covered it with the pot cover from the beginning to end then the entire pot joins to nullify the drop of milk, [and if there if there is 60x then even the pice which it fell on Kosher]. What is the meaning behind beginning to end: Some682 learn that until the end is not to be taken literally, and rather also the Michaber agrees that when mixed right away then whole pot joins to nullify the drop. However others683 learn that it is literal. Rama: Then if one mixed it in right away after it fell in or covered it with the pot cover right away then the entire pot joins to nullify the drop of milk, even if one did not mix it from beginning to end, [and if there if there is 60x then even the piece which it fell on Kosher]. -If one did know which piece the milk fell on and did not mix it right away or cover it right away: If the meat is partially in and partially out of the gravy: Rishonim: Rashi: The individual piece that the milk fell on needs 60x the milk. [According to some Poskim684, Rashi holds that the rest of the food in the pot itself in turn now needs to have 60x the entire piece of meat, even if that piece of meat was removed and never mixed in. Others685 however rule that if one removed the piece of meat and never mixed it back in then the remaining food does not require 60x.] Riy: Then we consider it as if the drop has fallen into the gravy and the entire stew joins to nullify the drop of milk. The Ruling in Shulchan Aruch: Michaber: The piece of meat on which the drop fell on needs 60x the drop 686, and if not becomes Chanan, in which case if one went ahead and mixed the pot later on or put the cover on later on [meaning not right away] then one needs 60x in the pot versus that Chanan piece. [Implies that if it was removed prior to being mixed then no bittul is needed in the pot unlike Taz in Rashi.] Rama: If the meat which the drop fell on was removed prior to mixing or covering the pot, then that piece of meat itself requires 60x versus the drop, and in addition the entire pot also requires 60x versus the pot. The reason behind the ruling of the Rama: Shach: The Rama holds like Rashi, as do most Poskim, that the piece of meat is Chana, however he rules that is also to be stringent like the Riy and require 60x in the pot versus the drop. Taz: The Rama rules like the Riy that one needs 60x versus the drop [as according to Rashi-as learns taz-one would need 60x the piece of meat in the pot and not the drop] and he rules that one is also to be stringent like Rashi and forbid to eat the individual piece of meat that it fell on.

Final Ruling: If one mixed the meat into the pot later on [meaning not right away] then one needs 60x versus that piece and that piece is still Treif. If one removed it before mixing it then the piece of removed meat is Treif and the pot requires 60x the drop.

If the meat in the stew is completely out of the gravy, such as it is stacked on a piece of meat which is half out of the gravy: One removed it before mixing: That piece needs 60x the drop and any piece of meat which came into contact with that piece in the stew, requires Netilah removed from it.687
681 682

92/2 TaZ/Mahri Chaviv 683 Shach 92/8 684 Taz 685 Darkei Moshe 686 The reason why according to the Michaber the piece of meat requires 60x the milk and not just merely a fingers width, as he does rule in Taaruvos that when Issur falls on Heter, the heter only needs a finger worth and not 60x, is because a) the liquid in the pot penetrates the entire piece of meat or b) because there are opinions which hold that milik is a fatty substance which thus absorbs itself completely into the piece. [Shach/Taz] However to the Rama all pieces of meat are considered fatty and thus he always requires 60x by any case of Issur falling on Heter meat. 687 Shach 92/7

One mixed it before removing: Then he needs 60x versus the meat and even then the meat itself remains forbidden.688 -If one does not know which piece the milk fell on:689 Michaber690: One is to mix the entire pot and have a gentile taste it, or if there is no gentile available then one is to measure 60x against the drop. The entire pot joins against the drop of milk to measure 60x. The Reason for why mixing helps even if one does not mix it immediately: 691 Is because we only say Chanan when one knows the piece which the milk fell on. However if one does not know then the piece does notr become Chanan and thus mixing always helps to have the entire pot join to nullify that drop of milk Rama692: It only helps if one stirs immediately after the drop of milk has fallen in [otherwise one is to measure 60x versus the largest piece and even then may not eat any of the pieces?????] The reason:693 Because if one delay in mixing the stew then the possible piece which the milk fell on becomes Chanan and one now requires 60x that piece rather than the mere drop of milk. Now, although we only say Chanan when one knows which piece it fell on, nevertheless since one can have a gentile taste which piece the milk fell on, its not considered. General summary: Whenever the pot was mixed immediately or had its cover placed in it, after the drop fell, the entire pot is Kosher if it has 60x the drop, irrelevant to whether the drop fell on a piece of meat or on gravy. If one did not mix it immediately then see above. 2. If a Chanan piece of meat got mixed up with Kosher Pieces: If you know which is the Treif piece then throw it out. If not, then if the piece is Charal then all the pieces in the mixture are Treif. 3. Milk falls on outside wall of pot of meat: A. The drop fell below food level If a drop of milk fell onto the external wall of a pot of meat below food level then it is considered as if it fell within the food itself, and thus the food requires 60x versus the drop of milk. 694 However the actual pot, even there was 60x in the pot, remains forbidden695. Therefore one is required to immediately pour out the food from the opposite side of which the drop fell on.696 Rashal:697 However the Rashal holds that the pot is Kosher as if the drop of milk has entered completely into the food then it is has become nullified, and if it has not spread into the food but rather spread into the pot, then it has become nullified in 60x within the wall of the pot, and if one holds that the drop does not spread at all, then it will not spread when one cooks in the pot, and thus the pot should be Kosher. Nevertheless the Rashal concludes that on is to be stringent and so rules the Taz. B. The drop fell above food level: -A pot which is Ben Yomo [it was used with hot meat within 24 hours from the current cooking of meat]. 698

688 689

92/2-3 92/2 690 92/2 691 Shach/Taz 692 92/2 693 Shach/Taz 694 Michaber 92/5 695 Rama 92/6; The reason why the pot is Treif according to the Rama is because we suspect that the drop of milk absorbed in the pot, dissipates very slowly into the food, and thus we suspect that there is still some milk taste left in the in the pot which has not spread. [Shach 92/27] 696 Rama 92/6
697 698

Rama 92/5 as explained in Shach 92/22-23.However the Michaber does not mention any differentiation between Ben Yomo and not Ben Yomo

From the letter of the law699: The area of the pot where the drop fell on becomes Neveila/Treif. This means that up to 60x of pot wall encompassing the drop becomes Neveila. 700 However the food itself remains permitted from the letter of the law. Nevertheless one may not pour out the food, [even from the opposite side of the drop, and even to make a hole on the bottom of the pot701], until the food cools off. Furthermore, one should not even touch the food at all until it cools off. [The reason for why one is to wait for the food to cool off: Because we suspect that if one were to move the pot the food would accidently contact the wall of the pot which became Treif, and thus prohibit the food, unless the food has 60x that pot area.702] The Custom: Nevertheless the custom is to prohibit the food in the pot due to suspicion that perhaps the food in the pot has splashed upwards and come into contact with the Treif area. 703 [However if the food contains 3,540x the drop, or 60x the 59x drop Treif area. 704] In a time of need, such as Erev Shabbos [or one has guests, or great loss, or one is poor705], there are opinions which allow one to eat the food706 so long as it has 60x versus the drop in the food707, and so is the custom708. In such a case of need one is nevertheless to wait until the food cools down before pouring out however if one needs the food right away such as his guests are waiting, then one pour from the other side. [However the Shach/Taz brings opinions which rule that one may always allow the food to be eaten by letting the food cool down.709] -If the pot is not Ben Yomo [it was not used with hot meat within 24 hours from the current cooking of meat].710 Then the area where the drop fell does not become Chanan, as there is no Ben Yomo meat taste in the walls of the pot which is above the food. Thus if one were to pour out the food from that side he would only 60x the drop of milk in the food. Nevertheless Lechathcilah one may not pour it out from the pot, as it is forbidden to initially nullify a prohibition. [Must one wait for the food to cool down or may he pour it out from the other side?] The reason why if its not Ben Yomo the drop does not forbid the pot even though one is currently cooking meat:711 Because if one holds the taste spreads, and thus the pot is Ben Yomo due to the current cooking, then one must say that the milk also spreads into the food level, and it is thus nullified in 60x. And if one says that taste does not spread above/below level, then the meat or the milk taste did not spread and no Chanan. -If the drop fell by an area of the pot where the blazing fire is in contact with: 712 If a drop fell by such an area then even the pot itself is permitted because the fire dries out the drop before it has a chance to spread. Therefore one may pour out the food even immediately. However if a lot of milk fell then it makes no difference if it that area had contact with the fire, and the pot itself is now Treif, and has same law as previous case. -If the pot was covered while the drop fell on the side: Then it is considered that the drop has fallen inside the food, and thus if there is 60x food versus drop then everything is Kosher, including the pot.713 4. Milk falls on cover of meat pot:

699 700

92/5 As we suspect that the drop spread, but not enough to become nullified in 60x 701 Shach 702 Shach 703 Michaber 92/6 704 Shach 705 Shach 706 Although the pot itself remains forbidden [Rashal] 707 Michaber 92/7 708 Rama 92/7 709 Shach 92/24 Taz 92/20 710 Rama 92/5 as explained in Shach 92/22-23.However the Michaber does not mention any differentiation between Ben Yomo and not Ben Yomo, and rather rules plainly as staed by the Ben Yomo case. 711 Shach 92/23 712 Michaber 92/6 713 Peri Chadash [Brought in Beir Heiytiv]

Rama: If the pot has begun to boil then it is considered as if the drop has fallen into the food 714 [and thus if there is 60x everything is Kosher], as the steam of the boiling food causes the drop to travel from above to below into the food. However if it is not boiling then the food is completely permitted even without 60x, although the cover itself is Treif.715 Mahrshal: If the food boiled, then if the cover has 60x the drop, then everything is Kosher. If not then the entire cover becomes Chanan and one now needs in the food 60x the entire cover. Taz: The Taz sides with the Mahrashal, as its possible that the food did not begin steaming until some time after the drop fell, thus giving the cover time to become Chanan. Thus rules the Taz, that by a Biblical case of Basar Bechalav one is to be stringent, while by a Rabbinical case one may be lenient like the Rama. 5. Keli sheiyni mixtures-Hot milk spilled on the counter from a Keli Rishon and a pot with meat was placed on it: Pot is hot: If the meat pot is hot [meaning it was on the fire] then the pot bottom requires a Kelipha removed from it, and the food is Kosher.716 The Reason: As Keli Sheiyni milk is not considered hot, and thus Tatatah Gavar against the hot pot, and thus only allows milk to get absorbed into a peels worth of the metal on the bottom of the pot. Cold Pot: Then the pot and the food is Kosher, as the Keli Sheiyni milk is considered cold. 717 Pot is very hot: If the pot is boiling hot then even if the milk is cold the food in the pot requires 60x the milk, and if not then its all Treif, both the food and the pot.718 Milk spilled on hot stove top719: If milk spilled on a hot stove top, and one then placed a pot of meat on it, then the food requires 60x and if not everything is Treif720. Davar Gush: See chapter 94 6. Iruiy Keli Rishon-Milk spilled from a hot Keli Rishon onto pot of meat: Spilled onto hot pot of meat:721 If the meat pot is hot [and the milk spilled onto the side below food level 722 or bottom of the pot723] then everything is forbidden, even if the milk is cold, unless there is 60x in the pot versus the milk. The Reason: Because Tatah Gavar. If the hot Keli Rishon milk spilled onto cold pot of meat: Then if the stream was broken from its origin by the time it hit the pot [Nifsak Hakiluach] then the milk is considered a Keli Sheini and everything is permitted. However if the stream of milk was still attached to the milk pot when it hit the meat pot [Lo Nifsak Hakiluach] then the pot is forbidden a Kelipahs worth, while the food is Kosher. If however the milk which spilled from the keli Rishon is not Yad Soledes then everything is Kosher. 7. Baking Meat and Milk simultaneously in the same oven: The meat is on top and the milk is on bottom: If the milk pot is covered then everything is Kosher724. If it is not covered725, then the meat pot requires 60x versus the amount of milk in the milk pot, as the vapor from the milk hits the bottom of the meat and pot and penetrates into the food.726 However if the steam of the milk is no longer Yad

714 715

Rama Shach/Taz/Peri Megadim 716 Rama 92/7 717 Beir Heiytiv 718 Shach 33 in name of Rashal; as the boiling hot pot cooks the milk. 719 Shach 92/32 720 As the stove top itself is considered a Keli Rishon and thus cooks the spilled milk. 721 Rama 92/7 722 As if it only hit above food level, its Halacha has already been discussed above that it is not always Treif. 723 Shach 92/34. Even though in these cases the milk is not techinacally on top of the meat up, nevertheless its considered that the meat pot is the Tatatah while the milk is the Ilaha because the milk spilled from above. [Shach ibid] 724 As when covered no vapor can leave and it is thus similar to two pots touching each other 725 Rama 92/8 726 Michaber/Rama 92/8

Soledes by the time it makes contact with the bottom of the meat pot, such as when the two pots are distanced from each other, then everything is Kosher. 727 Lechatchilah728: One is to avoid baking both milk and meat in the same oven even if they are covered and the steam will not be Yad Soledes by the time it hits the top pot. 8. The laws of Chanan:729 A. By Keli Rishon Yaveish Belach Basar Bechalav: Whenever meat has been cooked with milk without 60x, that entire mixture becomes Chanan, which means tthat it becomes its own essential Issur. Thus if that meat then fell into a new pot of meat, the food in the pot would 60x the entire piece of meat even if it has 60x the original milk that it was cooked with. Shaar Issurim/Other non-Kosher foods: Michaber730: We do not apply the law of Chanan by other non-Kosher foods, and thus if a drop of pork gravy became cooked with kosher meat and that piece of meat then fell into another pot of meat it suffices for the food in the pot to have 60x the drop of pork gravy rather then 6ox the meat, for the food in the pot to be Kosher. Does the original piece of meat become Kosher when there is 60x in the food in the pot versus the drop? Even the original piece of meat which became Treif now becomes Kosher, as its non-Kosher taste has dissipated, and it thus joins the 6ox needed to nullify the drop of pork gravy. 731 However the above applies only if the piece of now Treif meat which fell in is no longer recognizable, however if one can tell which was the piece that fell in, then it is forbidden to eat that piece because we suspect perhaps some of the Issur which it absorbed has remained there without spreading and becoming nullified.732 Rama733: Whenever Kosher meat became cooked with Treif meat and there is no 60x then the non-kosher meat becomes Chanan, and thus if that meat falls into another mixture one needs 60x all that piece, and having 60x the original Treif does not suffice. Furthermore one alwya must throw out the original Channa piece if it is recognizable.. If Treif drop fell onto a piece of meat sticking out of gravy: Then the entire pot joins to nullify the drop of Treif, however it is proper to be stringent to not eat the piece of meat which it fell on. 734 The reason why we are stringent not to eat the piece of meat it fell on is because the Rama is in doubt whether to rule like Rashi or like the Riy. 735 If Treif was Davuk/attached to kosher piece of meat736 and was then cooked in mixture: Then if that piece of meat does not have 60x the attached issur, then it becomes Chanan and one now needs 6ox in the mixture versus the entire piece. B. Cold Issur Lach fell into cold Heter Lach: Example: Such as non-kosher cold gravy mixed into Kosher gravy. The Law: There are opinions which rule that although the mixture is forbidden it does not become Chanan, as they rule that the rule of Chanan does not apply by Lach Lach. Thus if this mixture fell into other Kosher food one needs 60x only versus the Treif gravy and not versus the entire mixture which fell in. The Final ruling: The Rama rules that by Lach Belach mixtures of Basar Bechalav one is to be machmir, even in a case of great loss, to consider it Chanan. However by other non-kosher mixtures then one may be lenient in a case of great loss to not say Chanan. 737 [However if the liquids were cooked together then they become Chanan according to all in all cases.738] C. Cold Yaveish Beyaveish [dry with dry]:739
727 728

Rama 92/8 Rama 92/8 729 92/4 730 92/4 731 Michaber 92/4 732 Shach 92 based Michaber 106 733 92/4 734 Rama 735 Shach 736 Such as a piece of meat with cheilev attached to it 737 Rama 92/4 738 Rashal, brought in Taz 15 739 Rama 92/4

Example: Piece of cold Nevela meat got mixed with a piece of cold Kosher meat, and one does not know which is which. The law: Chanan is never said by a cold mixture of Yaveish Beyaveish, even by Basar Bechahlav. Thus if in the above example both pieces fall into a pot of food one only needs 60x versus the treif piece and not versus both pieces. D. Do we say Chanan by vessels?740 Example: If a Ben Yomo meat dish absorbs milk, is the dish now chanan and thus if one were to cook meat in it he needs 60x the entire dish, or would he only need 60x versus the original milk. The same question applies if a kosher dish absorbs non-kosher food. The Halacha: By prohibitions other than Basar Bechalav we do not say Chanan. By Basar Bechalav we do say Chana.

BH Chapter 93 1. Cooking milk products in a meat pot without the cover: A. Lechatchilah: It is forbidden to cook milk in a meat pot even if it is clean and not Ben Yomo. 741 B. Bedieved: The food: If the pot is clean and not Ben Yomo then [if the food is not defined as a sharp food] then the food is Kosher. [However if the food is sharp then everything is Treif even if the pot is not Ben Yomo.] If the pot is Ben Yomo then the food is Treif unless there is 60x in the food versus the amount of meat which one cooked in the past 24 hours. The pot: If the pot was Ben Yomo then the pot is Treif and needs Hagalah. If the pot is not Ben Yomo then it is initially forbidden to cook either milk or meat in this pot even after 24 hours 742, however it is permitted to cook even initially parev foods in this pot. Nevertheless the custom is to forbid using the pot even for Parev. 743 C. How does one measure the 60x: -Michaber: A gentile could taste the food to see if it has a meat taste, and if it does not it is Kosher even with less than 60x. -Rama: If one knows how much meat the pot absorbed within the past 24 hours, then one can choose to either measure verses the meat or the pot, which is less. If one does not know then he must measure versus the entire pot, in which case there will always never be 60x unless it is a very wide pot. 2. One cooked milk in a non-Ben Yomo meat pot with its cover: A. Cover is not Ben Yomo:744 From the letter of the law the food is Kosher as the pot and cover is not Ben Yomo. However there are those which are stringent to give the cover a status of Ben Yomo, even if it truth is not, and thus the food needs 60x versus the cover745. Practically some places are accustomed to be stringent. The Rama himself is Machmir due to this custom, even though its a stringency that has no logical basis. Nevertheless one may be lenient for a Shabbos need or in a case of loss, or there is another leniency involved. [Furthermore in a case that a flat cover which has no cracks etc , was cleaned and then used, there is no need to be stringent even in no time of need, if the cover was not Ben
740 741

Rama 92/4 Michaber 93/1 742 As the pot now contains milk and meat taste which will enter into the meat milk which one cooks inside. Now, even past 24 hours it is forbidden as its forbidden to Lechatchilah give a spoiled meat/milk taste to milk/meat. 743 Shach based on Rama in 94 744 Rama 93/1 745 Rama, and Shach rule one needs 60x the cover however the Taz rules that one needs only 60x the food remnant on the cover.

Yomo.746 Furthermore there are opinions which hold that even according to the stringent opinion one measures 60x versus the possible food residue and not versus the entire pot cover. 747] The reason behind the stringency: -Rama: The Rama says its illogical. -Shach: The Rashal explains that it is difficult to clean the covers of pots properly, due to their nitches and cracks, and crannies. We thus suspect that some meat residue has remained in the cracks and it now has mixed with the rising milk vapor and become Basar Bechalav and then treif up the cover if the cover does not have 60x. Thus in a case that a flat cover which has no cracks etc , was cleaned and then used, there is no need to be stringent. Does one measure 60x versus the entire cover or versus the possible food residue: The Rama/Shach rule one needs 60x versus the entire cover. The Taz rules one only needs 60x versus the possible food. Practically many Poskim rule like the Taz, as anyways the entire law is a mere stringency, however others rule like the Shach. B. Cover is Ben Yomo: The one needs 60x versus the cover [if the food began to boil748]. 3. Placed a meat cover on a milk pot: 749 A. Cover is hot and Ben Yomo and there is milk cooking in the pot: Then one needs 60x in the milk versus the cover, otherwise everything is Treif. This applies even if one immediately removed the cover from the pot, as since the cover was hot it instantly gave off meat taste to the pot upon contact. B. Cover is cold and Ben Yomo and pot is hot milk: If the cover remained on the pot to the point that it began to moisten on its bottom side, then everything is Treif unless there is 60x, even if the cover is cold, as the rule of Tatta Gavar applies here. C. If the cover is hot but the pot is cold: Rama: If the cover is hot but the pot is cold then everything is Kosher 750, although one is to remove a peels worth from the food751 if possible, and if its not possible then its ok without a peels worth. Shach: The pot itself [not the food] should be Treif, as the moisture of the cover automatically transfers taste into the pot by the area of contact. However this only applies if the cover is wet, however if the cover is dry then everything is Kosher as ruled the Rama. D. Placed hot cover on hot pot with no food inside 752: Then everything is Kosher as taste cannot transfer without liquid, and it is thus similar to two pots touching each other. [However some opinions753 rule that when both are hot then the pots are Treif due to the moisture of the cover.]

BH Chapter 94
746

Shach Taz 748 See chapter 92 749 Rama 93/1 750 Because Tatah Gavar 751 Because the heat of the upper item has ability to penetrate a peels worth of the lower. 752 Beir Heiytiv 6 explains how even if both are hot it all remains Kosher. 753 Rav Akivah Eiger. He concludes that he does not understand Rama.
747747

1. One used a milk spoon to mix hot meat in a Keli Rishon or vice versa: A. The law of the food and pot: -If the spoon was clean and not Ben Yomo: Then the food and pot is Kosher.754 -If the spoon is Ben Yomo: Michaber: If one placed the spoon in one time and then removed it then one requires 60x the amount of the spoon which one entered into the pot.755 If one removed the spoon and before noticing that it was really milchig one replaced it into the pot, then one requires 120x versus the amount of the spoon which was entered into the pot. However if one did notice that the spoon was milchig and then forget and replaced it in the pot then one only requires 60x the amount of spoon which was stuck in. 756 [Some opinions write that if when the spoon was placed in a second time it contained food, then it one needs 60x also the food, irrelevant to whether one knew in between or not.757 Regarding if one placed in the spoon more than twice then the Shach rules that one still only needs 120x the spoon as the Michaber does not hold of Chanan by other prohibitions. However the Peri Chadash rules that one needs 60x the amount of times one has stuck in the spoon, as even according to the Michaber it becomes a new Neveila each time. Practically the Kaf Hachayim concludes that a Sefradi may be lenient pike the Shach as in any event the Rama is completely lenient.] The Reason that one needs 120x when stuck in twice 758: Because the first time the spoon was stuck in one requires 60x against the milk thats in it. Now, we suspect that the spoon retained some milk taste inside and that milk taste has now become Chanan/Treif, and thus when one renters the spoon into the meat pot he now needs another 60x versus the new Chanan prohibition that entered into it. However if one knew in the interim of replacing the spoon that the spoon was Milchig then the original milk which entered the food has become already nullified in 60x, and thus when he realizes after the second replacing that the spoon is Treif he now needs a single 60x versus this prohibition.759 However if one did not know in the interim that the the spoon was Milchig then when he notices he requires to nullify the first milk taste and the second treif taste for a total of 120x versus the spoon. Rama:760 There are opinions that even in a case that the Ben Yomo milk spoon was stuck in twice and one did not know in between that it was milky, nevertheless only 60x is needed and not 120x, and so is the custom. The Reason is: Since there are opinions which hold that we never say Chanan by the taste absorbed in the walls of a vessel, therefore here we are lenient even if one did not have knowledge in between. If one knows the amount of milk that the spoon absorbed within 24 hours may he measure against the food?761 If one knows the amount of milk that the utensil absorbed with 24 hours then one can choose to measure either 60x versus the milk or 60x versus the spoon. If the amount of milk is less than the amount of the spoon then he can measure versus the milk. If the amount of milk is more than the amount of the spoon stuck in, then one can measure the 60x verusus the spoon. Thus when one knows how much milk it absorbed one can choose how to measure his 60x in accordance to the method that works best for him. When measuring against the spoon, how much does one measure 60x against? 762 Michaber: One measures 60x versus the area of the utensil that was stuck into the pot. [There is a dipute amongst Poskim if this means the amount stuck into the pot763 or the food in the pot.764]

754 755

Michaber 94/4 Michaber 94/1 756 Michbaer 94/2 757 Beir Heiytiv in name of Keneses Hagedola 758 Shach 94/5; Taz 94/2 759 Now although regarding when two same size pieces of Treif meat falls in a pot one after the other the Michaber requires 120x the second piece of meat even if one knew in the interim, nevertheless here he is lenient and its only considerd to be a second milk falling in the pot because of the rule of Chanan, as in truth no physical second milk fell in, and thus we are lenient when one had knowledge in the interim. 760 Rama 94/2 761 Shach/ Michaber in 98 762 Michaber/Rama 94/1 763 As in the pot above the food there is steam of the food.
764

However there is an opinion which rules that since by metal when part of is heated it becomes hot entirely, therefore by a metal spoon you would need 60x the entire spoon. Rama: The main Halachic opinion is like the first opinion and so is the custom. [and so also rules the Michaber. 765] The reason behind the 1st opinion:766 Is because although of course the entire spoon becomes hot nevertheless aponly the part stuck in the pot has the ability to give off taste. If one does not know how much of the spoon was stuck into the pot: Then we measure 60x of the spoon until the head767 of the spoon, which is normally the amount of a spoon that a person typically sticks in. B. The law of the spoon Not Ben Yomo: It is forbidden to initially use the spoon for either meat or milk. [However parev is permitted from the letter of the law.] If one went ahead and used the spoon for milk then if its within 24 hours from mixing the hot meat with it, then that milk needs 60x. However if one mixed it with meat, or with milk from after 24 hours from the meat, then its all kosher, as 24 hours have already passed from the original milk. 768 Ben Yomo: 769 Then even if there is 60x in the pot versus the spoon the spoon is Treif due to Basar Bechalav and may not be used even with parev. Bedieved if one went ahead and used the spoon with hot Keli Rishon Kosher 770 food, then if its within 24 hours then the food is Treif unless it has 60x. If it is past 24 hours then the food is Kosher. [Regarding from when this 24 hours are counted, whether we count from when it was mixed with meat and became Treif or we count from the original time that it absorbed milk, the Bach rules that one counts the 24 hours from the first food [in our case milk] that that the spoon absorbed. However the Shach rules that we count the 24 hours from the time it has become Chanan. Practically there is a dispute amongst the Poskim regarding who we rule like. 771] 2. What is considered Ben Yomo? A utensil that was used within 24 hours for hot milk/meat of a Keli Rishon.772 24 Within a parev food that was used within 24 hours of milk/meat: If 24 hours has passed from the original time one used it with milk, although it was used within those 24 hours for hot parev, then nevertheless it is no longer considered Ben Yomo once the 24 hours from the milk use passes. 773 However this only applies by meat or milk however by other prohibitions then placing the utensil in hot kosher food within 24 hours of the original prohibition reinstates the original 24 hours774.775 Placed the spoon in a keli Rishon of meat/milk thats not Yad Soledes: The Rashal rules that one is to be stringent to nevertheless consider the utensil Ben Yom, however the main opinions is like those which are lenient that it cannot become Ben Yomo unless the food in the Keli Rishon was Yad Soledes.776 If one spilled hot keli rishon water onto a spoon which contained milk 777: Then it is cosndieerd Ben Yomo [unless Nifask Hakiluach]

3. Food and Utensils which have become Treif due to Basar Bechalav [no 60x in mixture of meat/milk]:
765 766

Shach Shach 767 The Peri Megadim writes that this refers to the top of the round part of the spoon. Vetzaruch Iyun Gadol as people usually enter a lot more of the spoon inside the food. 768 Michaber 94/4 as explained by Shach 94/14; Taz 94/5 769 Michaber 94/3 770 The Michaber writes its forbidden with meat or milk, however the Shach [94/9] explains that it is forbidden even with other foods, as the spoon has become Neveila. 771 Sharreiy Yoreh Deah 772 Rama 773 Shach 94/2 774 As the middle food has become Chanan and reneterd back into the utensil, as opposed to meat and milk where the concept of Chanan does not yet apply being that in the middle food there is no Issur yet involved. 775 Shach 94/2 776 Taz 777 Taz

May one sell the food? No, as it is forbidden in benefit. May one sell the vessel? May one place cold foods in a treif Basar Bechalav vessel: Yes one may, as one is not benefiting from the actual Basara Bechalav which is absorbed within the walls of the pot.778 Furthermore one may even use the pot for wet Kosher foods.779 May one use the pot for heating up water for his bath: Yes as one is not benefiting from the Basar Bechalav taste. 780 If one went ahead and cooked in a treif basar bechalv utensil past 24 hours may he benefit from that food: The Rashal rules that one must throw away the amount of moneys worth he received from using the pot, and then one may eat the food. However the Taz argues that according to the Rama there is no need to throw away any money, and the food may be eaten. 4. One stuck a milk spoon into water cooking in a meat pot: Michaber781: Everything is Kosher even if both the spoon and pot were Ben Yomo because it is Nat Bar Nat Dehetera. Rama: If either the spoon or pot is not Ben Yomo: Then everything is Kosher. Nevertheless when one of the vessels are Ben Yomo and one is not Ben Yomo, the custom is to be stringent to consider the non-Ben Yomo vessel to be Treif and we forbid eating it even parev. Furthermore the custom is that we do not eat the parev food in the pot with the type of food that the non-Ben Yomo vessel belonged to. This is a mere stringency as from the letter of the law everything is permitted.782 Taz/Shach:783 We do not eat the parev food with either milk or meat and we also only use a utensil that is the same food type as the Ben Yomo utensil to eat it with. If the parev food is mere water784: Then the water is forbidden as since it is so easily attainable it has the same status as Lechatchilah. If both are Ben Yomo: Then everything is Treif unless there is 60x versus the spoon. [Nevertheless the spoon is Treif even if there was 60x in the water.785] 5. Cooked water in a new parev pot, and mixed the water with a Ben Yomo meat spoon, and then emptied the pot and re-cooked water and placed in it a ben Yomo milk spoon: Michaber/Rama: If both spoons used were Ben Yomo and the water never had 60x versus any of the spoons then it is forbidden to use the pot for either meat or milk, however it is permitted to cook parev in the pot.786 In the event that one went ahead and cooked meat or milk in this pot then everything remains Kosher because it is Nat Bar Nat.787 Shach: Questions the Michaber/Rama regarding why the pot should be forbidden with meat or milk, as this case involves 3 Nat Bar Nats [1)meat to the spoon, 2) the spoon to the water, 3) the water to the pot] Furthermore the Michaber himself permits the vessels in an even more severe case where Ben Yomo meat and milk utensils were washed together in a Keli Rishon, and in that case its only two Nat Bar Nat. And even according to the Rama it should be permitted as it involves three Nat Bar Nat. Thus their ruling is contradictory and puzzling. Taz: The reason why the Michaber here holds that the pot is forbidden with meat/milk is because its a new pot which has never been used before for either meat or milk. Meaning since its a new pot, the moment a Ben Yomo milk spoon is entered into it, it must be designated for only milk use and not meat, even though the pot itself is not yet Milchig due to actual milk. Now, when one goes ahead and sticks into it a Ben Yomo meat spoon he is now required to designate the already milk designated pot for only meat use. Thus forming a contradiction in the pots designation. Thus resulting in the ruling that Lechatchilah it may not be used for either milk or meat.
778 779

Michaber 94/4 Shach 94/12; As although in 91 the Michaber rules that one may not use a Treif vessel for wet foods, nevertheless here it has a status of Bedieved and is thus permitted. [Beir Heiytiv] 780 Taz 94/4 in name of Shareiy Dorah, however the Mordechaiy rules its forbidden. 781 Michaber 95/??; Shach 94/8 782 Rama 94/5 783 Shach 94/18; Taz 94/8 784 Taz, 94/9 based on Rama 95 785 As is the Halacha when a ben yomo milk spoon was stuck into meat and there is 60x. 786 Michaber 94/5 787 Rama 94/5

Practically: Many Poskim788 rule like the Shach and permit the pot with either meat or milk. The Peri Megadim rules that the custom is to be stringent like the Michaber/Rama. Other Poskim rule like the Michaber but say one can be lenient in case of great loss. Other sside completely like the Michaber/Rama. 6. One cooked in milk a food which absorbed meat: 789 One needs 60x versus either the food or the amount of meat that the food absorbed from, whichever one is less. If one does not know how much meat the onion absorbed from then one must measure the 60x against the food. Does the food that absorbed meat itself remain Kosher if there is 60x 790: Even the food itself which absorbed meat remains Kosher if there is 60x in the pot. However this only applies when a food absorbed from a kosher food, however if it absorbed Treif then even when there is 60x one must throw out that food. 7. One cooked milk in a parev pot and then cooked water and then cooked meat in the pot within 24 hours of the milk: The meat must have 60x the original milk791, as although the water in between has removed and reentered the milk taste, which is thus Nat Bar Nat, nevertheless we suspect that some of the milk never left into the water to begin with.792 8. Cooked water in a Ben Yomo Treif pot and then cooked kosher food within 24 hours of the water but past 24 hours of Treif:793 The food is Treif, as the water becomes Chanan and then reenters a new Treif taste into the pot thus restarting the 24 hour count. 9. Cut hot meat with milk knife: A. Meat is in a Keli Rishon: -Knife is Ben Yomo: Michaber/Rama: Then the meat requires 60x794 versus the area blade of the knife which was used to cut the meat 795, and the knife is Treif and needs to be Kashered796. If one does not know how much of the blade he used to cut then he is to measure against the entire blade.797 [Thus the Michbaer/Shach holds like the opinion which says that when one knows how much of the vessel was used one need not measure against the entire vessel but rather only against the area which came into contact with the meat. However Rashal rules that one needs to measure 60x the entire blade, as even if one does not hold of the logic Cham Miktzaso Cham Kulo people do not pay attention to how much of the blade they use to cut with. 798 ] -Knife is not Ben Yomo: Michaber/Rama/Bach: If the knife is not Ben Yomo, or one is in doubt whether or not it is Ben Yomo 799, then one must remove a peels worth from the meat800, and the remaining meat is Kosher. 801

788 789

Peri Chadash/Gra Michaber 94/6 790 Shach 94/23

791 792 793

Beri Heiytiv Shach 794 Although when one used a Treif knife to Shecht an animal one only requires a Kelipah, this is because only the neck area is hot and not the rest of the cow. [Shach] Furthermore, although in chapter 105 the Michaber rules that if Treif meat falls on hot Kosher meat one only requires to remove a fingers worth from the meat, and does not require 60x, this is because a) A knife applies pressure to the food which makes it absorb more [Duchka Desakina], b) the knife contains fat which causes the milk taste to spread within the entire piece of meat, c) The piece of meat in discussion is fatty. [Shach] 795 Michaber 94/7; and so rules Shach that if one knows for certain the area of the blade used to cut then he only needs to measure against that area. 796 Rama 94/7 797 Shach 798 Taz 94/12 799 Because a stam vessel is not considered to be Ben Yomo.

Taz/Shach: Even if the knife is not Ben Yomo, the meat needs 60x against the knife due to the residue fat on the knife, and in addition to that one must remove a peels worth from it due to the fat which remains on the area of contact by the meat. The final ruling: Some Poskim802 rule like the Taz, while others803 like the Michaber. The Tzemach Tzedek rules that one lenient like the Michaber. B. Meat is in a Keli Sheini: -If the knife is Ben Yomo: Rama: Then one needs to remove a peels worth from the meat and does not require 60x. The knife itself requires Neitzah to be Kosher. The Reason: The Rama holds that a Davar Gush, if placed in a Keli Sheiyni has the Din of a Keli Sheiyni, and its heat is thus no longer hot enough to cook. Issur Veheter/Rashal: They hold that a Keli sheiyni only cools down a liquid item, however a davar Gush in a Keli sheiyni has the same law as a Keli Rishon, and thus in our case if the knife Ben Yomo, one still requires 60x in the meat verses the knife. Shach: Rules like the Rashal, and thus requires 60x in the meat, and the knife must have Hagalah done to it. Taz: Although in general the Taz holds like the Rama that a Davar Gush in a keli Sheiyni cannot cook, nevertheless here he rules like Rashal in this case because a knife is involved and the pressure knife adds to the absorbing of the taste into the meat, and thus 60x is required. The Final Ruling: One is to be stringent and require 60x. -Not Ben Yomo: Then the meat needs a peel worth removed due to the fat left on the knife 804, [while the knife requires Hagalah. 805] 10. Cheese falls on a Ben Yomo clean meat pot: Michaber: If the cheese is hot [whether or not the plate is hot 806] one is only required to remove a peel worth from the cheese by the area of contact. [As well if the plate is hot from a Keli Rishon, even if the cheese is cold a peel worth is required.807] Shach: If the cheese or pot is even a little moist, and the plate is hot, then one needs to remove a fingers worth from the cheese. However if dry then only a peel worth need be removed. The reason why we are more lenient by a plate then by a knife: Because a knife has fat and gives pressure.808 11. Pouring honey from a Ben Yomo meat pot onto a Ben Yomo milk pot: All is permitted because Nat Bar Nat809, even if the pouring stream was Lo Nifsak Hakiluach 810. Furthermore even according to the Rama all is permitted because meat in honey is Nosen Tam Lepgam. 811 Foods other than oil: See Chapter 95

BH

800

The reason for why one must nevertheless remove a peels worth from the meat is because an ordinary knife has fat remnant on its blade. [Taz] Now this fat does not require one to require 60x because it is too minute an amount of fat to fully spread into the meat, and thus only a peels worth must be removed [Bach brought in Taz]. 801 Michaber 94/7 802 Shach 803 Bach/Peri Chadash 804 Rama 94/7 805 Shach 806 Shach 94/33, Vetzaruch Iyun from 95/2 in Shach there which explains that a parev food which fall son a meta plate only becomes meaty if they are both hot. 807 Shach ibid 808 Shach ibid; Taz 94/16 809 Michaber 94/8 810 Shach 811 Shach

Chapter 95 1. Cooked Parev in meat pot or vice versa: A. Parev food was Charif: If the parev food was a sharp food then even if the pot was clean and not Ben Yomo 812, the food becomes meaty813 and is forbidden to be eaten with milk, and bedieved if one then cooked this sharp food with milchigs then one needs 60x against the food in order for the dish to be Kosher 814. B. Parev food was not Charif: Pot was dirty:815 If the meat pot had meat residue in it when the parev food was cooked in it, then the parev food is meaty and may not be eaten with milk, unless it had 60x the residue. -Pot was clean816: Pot was Ben Yomo: Michaber817: Parev food which is not sharp which was cooked in a clean meat pot, even if the pot is Ben Yom, that food is permitted to be eaten with milk products. The reason for this is because the taste which the parev food absorbed is an indirect taste of meat which does not have suffices intensity to merge with milk and cause a fusion of Basar Bechalav. In short the taste if Nat Bar Nat. According to the Michaber may one initially cook parev food there in order to eat with Milk? It is forbidden to initially cook parev food in a ben yomo meat pot when one intends to eat that parev food with milk products. [Shach] However other opinions rule that it is permitted even initially. 818 Rama:819 Some opinions say that Parev food which is not sharp which was cooked in a clean meat pot which is Ben Yom, that food is forbidden to be eaten with milk products. Practically we rule that initially such food may not be eaten with milk products however bedieved if one already cooked it with milk products it is permitted even without needing 60x. [However the Rashal rules that even bedieved the mixture is forbidden unless there is 60x versus the food.820 Practically there is a dispute amongst the Poskim regarding whether we rule like the Rama or the Rashal however from Admur it appears that we are lenient like the Rama Bedieved.] The reason for why the Rama is stringent is because: He holds of Nat Bar Nat lechatchilah. Eating the parev food with milchig utensils:821 Parev food which was cooked in a meat pot, even if the pot is Ben Yomo, may be eaten with milk utensils. [However the Rashal rules that it is forbidden to initially eat the food with milk utensils. Practically one who is lenient like the Rama has not lost out.822] However one may not initially pour the parev food directly from the meat pot onto a milk utensil, rather a second utensil is to be used to transfer the food from the meat pot into the milk utensil. 823 Furthermore it is disputed amongst the later Poskim if one may initially cook parev food in a ben yomo meat pot with intent to eat the food with milk utensils. 824 Pot was not Ben Yomo: The custom, even according to Rama, is to allow to eat the parev food with milk products. [However the Rashal rules that initially one should be stringent to not eat even this food with milk products. 825] It is disputed amongst the
812 813

As the sharp food enhances and unspools the spoiled meat taste in the pot. [Shach] As the sharp food makes the meaty taste of the pot become intensified as if it the meat were beiyn [direct taste from meat] and is thus no longer considered Nat Bar Nat. [Shach] 814 However according to the Michaber [mentioned in 96 regarding a knife which cut a Davr Charif that if it was nit Ben Yomo it is ok] if the pot was clean and not Ben Yomo then bedieved if it was cooked with the opposite food it does not require nullification. [Hakashrus 10/113] 815 Michaber 95/1 816 A pot is assumed to be cleaned from any meat residue unless one knows for certain that it was not cleaned well. [Shach] 817 95/1 818 Beis Yosef in his commentary on the Tur, and so rules Rav Ovadiah Yosef. However other opinions say that the Beis Yosef retracted this ruling in his Shulchan Aruch and rules that it is only allowed bedieved. 819 Rama 95/2 820 Shach 95/3 821 Rama 822 Taz 823 Shach 824 Sharreiy Yoreh Deah 825 Taz

later Poskim if one may initially cook parev food in a non- ben yomo meat pot with intent to eat the food with milk products.826 The reason for this is because: The taste of the pot is considered spoiled and is Nat Bar Nat and thus we are lenient even initially. 3. May one cook fish in a meat pot? Dirty:If the pot had meat residue then the fish is forbidden. Clean: Then it is permitted to even initially cook fish in the pot even if the pot is Ben Yomo. 827 However there are Poskim which argue on the Taz and are stringent to initially avoid cooking fish in a meat pot, and some Poskim even rule that fish is forbidden even bedieved. The Peri Megadim rules leniently like the Taz. Practically many people are accustomed to designate pots for fish and not to use meat pots for them, however bedieved oif one did so the fish is permitted even if the meat pot was Ben Yomo. 4. Placed hot parev on meat utensil or vice versa may it be eaten with the opposite food: Pot/Plate was cold: If the plate was cold and clean then the parev food remains parev and may be eaten with the opposite food, even if the food was very hot and the plate was Ben Yomo. 828 Pot/plate was hot: If the pot or plate was hot [and is Ben Yomo], meaning that it had been removed from the fire and the Parev food was hot, then according to the Rama, the parev food becomes fleishig and may not be eaten with Milchig products.829 If the parev food was cold but the pot was hot: Then it remains parev according to all opinions. 5. Meat and milk utensils which were washed together simultaneously in water: A. Cold water: If the water was less thatn Yad Soledes everything is Kosher even if the vseels were dirty. B. Hot water in a Keli Rishon: Rule A: When vessels are being washed they are assumed to have food left on them unless one knows for certain that they were clean from their food.830 -If the water was Yad Soledes and came from a Keli Rishon If any of the vessels were dirty with either milk or meat831 and both are Ben Yomo: If either the milk or meat utensil had milkchig or fleshing food on them [and both vessels were Ben Yomo] then all the utensils become Treif unless there is 60x in the water verses the food that was on the utensils. The reason for why even if only one of the utensils were dirty with food that the entire mixture becomes Treif is because this is a case of Nat Bar Nat deissura as the indirect taste of the meat utensil directly fuses with the milchig water, as only when indirect taste first enters into a parev item does it not have the power to fuse. 832 If both of the utensils were dirty: Then everything is Treif even if both are not Ben Yomo. If one of the utensils were dirty and one were Ben Yomo833: If the meat vessel was dirty [whether or not it is ben yomo] and the milk vessel was ben yomo [even if it was clean], then nevertheless everything is Treif. If the meat vessel is dirty and Ben Yomo while the milk vessel is clean and not Ben Yomo then the meat vessels remain Kosher while the milk vessels are Treif. If the utensils were clean and one or both of them was not Ben Yomo834: If either the meat or milk vessels are not Ben Yomo then the vessels remains Kosher. [However lechatchilah one may not do so.] However the water is forbidden lechatchilah to drink being that since water is so easily attainable the water has a law of Lechatchilah. If the utensils were all clean but were both Ben Yomo Michaber: 835
826 827

Sharreiy Yoreh Deah Taz in name of Issur Veheter 828 Rama 95/2 as explained by Shach 829 Shach 95/6 830 Learned from Michaber 95/3 831 95/3 832 Shach 833 Shach 834 Rama 95/3 835 95/3

Then even if they are both Ben Yomo, they remain Kosher as this mixture is a mixture of Nat Bar Nat of which the Michaber rules that Nat Bar Nat does not have the power to create a prohibition of Basar Bechalav. [Nevertheless it is forbidden to initially wash them together even according to the Michaber. 836] Rama: There are those opinions which hold that even if both utensils were clean, if both were ben Yomo, then the entire mixture is Treif. The custom is like this opinion and one change from the custom. The reason:837 The reason why the Rama holds that the entire mixture becomes Treif is because a) Because perhaps the utensils came into contact with each other and thus dissipated taste into each other, and this transferring of taste is Nat Bar Nat Deissura. B) Since the water contains taste of both foods which it took out from the utensils, therefore when an opposite taste enters the water its considered Nat Bar Nat Deissura. C. Hot water in a Keli Sheini: If the utensils were washed together simultaneously in a Keli Sheini: Then even if they are dirty with food, and are Ben Yomo, and even if the water is very hot, everything remains Kosher.838 However lechtachilah one may not do so. 6. Meat and milk vessels which were washed in a Keli Rishon one after the other: If the vessels were clean: Then even if both are Ben Yomo the vessels remain Kosher 839, because the taste in the water is Nat Bar Nat Dihetera, of which the Rama rules that Bedieved it is permitted.840 If one of the vessels were dirty: Then if the first set of vessels were dirty then the second set becomes Treif. If however the first set was clean and the second set was dirty then everything remains permitted. 7. If one poured parev from a meat pot into a milk pot? -Both pots are Ben Yomo and Lo Nifsak Hakiluach: Michaber841: Everything is permitted because the taste in the parev food is Nat Bar Nat Dihetera. Rama: The parev food remains Kosher, although the milk pot is Treif842, because the stream connects both pots and considers it as if they were cooked together. 843 Shach844: Everything is permitted as rules Michaber although the custom is to be stringent like the Rama unless there is a great loss. -Both pots are Ben Yomo but Nifsak Hkiluach: Then everything remains Kosher as it has the law of a Keli Sheini. 845 -If one of the pots are not Ben Yomo: Then everything remains Kosher.846 8. If one poured hot parev food from a parev pot onto both a meat and milk Ben Yomo pot simultaneously: A. If the pots were both clean: Then everything remains Kosher, as the pouring of a Keli Rishon does not have the ability to cause the taste absorbed in the pots to come out. 847 B. If the pots are dirty:
836 837

838

Shach Shach/Taz

Rama 95/3 However the Maharshal would say it's all ossur because the water becomes treif and then makes the kelim treif.
839 840

Rama 95/3 Shach 841 94/9 842 Rama 95/3 says that its forbidden. However the Shach 94/34 explains that only the pot is Treif not the food. However the Peri Megadim asks on the Shach on how he can differentiate between the pot and the food, and thus he rules that the food is also forbidden unless its a case of great loss. 843 Taz 95/13 844 95/5
845 846 847

Taz Ramaa 95/3 and Shach/Taz.

Rama:848 Everything remains permitted, because the pouring of a Keli Rishon does not have the same ability as does a Keli Rishon to cause the pots to absorb from each other 849. Shach/Taz:850 If the vessels had food on them then they are forbidden. 851

If one accidently washed a milk utensil together with his meat utensils or vice versa what is the law?

9. Can one l'chatchilah kasher milchig and fleishig kelim together? Simutaneously: If there is 60x in the water versus the vessels: Then it is allowed even if both are Ben Yomo.852 If there is not 60x: Then it is only permitted if one of the vessels is not Ben Yomo [even according to the Michaber853].854 10. May one kasher a meat vessel to become a milk vessel? Through Libun: Is allowed according to Admur. 855 Through Hagalah: This matter is disputed in Poskim856, although the custom is not to do so857. Some Poskim however allow it to be done if the vessel has passed 12 months 858, or one is anyways Kashering it for Pesach 859, or one makes it Treif and then Kashers it860. According to all if it was already Kashered and used for the opposite food it is Kosher.861 [See also next question] 11. One found a milk vessel on his meat drying rack or meat drawer:

848 849 850 851

95

95/20 As the pouring of a Keli Rishon has the ability to cook and transfer taste into the pots. 852 Admur Orach Chayim 452/? 853 Shach there, as the even the Michaber holds that Nat Bar Nat in this case os forbidden initially. 854 Shach 95/9 855 In chapter 509 the Michaber and Admur rule that one may kasher through libun a skewer from milky to meat. However the PMG AA 451/30 rules that also by Libun one should be stringent, and so rules Shearim Hametzuyanim [56].
856

In chapter 509 the Michaber and Admur rule that one may kasher through libun a skewer from milky to meat. As well the Shach in Yoreh Deah 95/9 brings the Tur which rules that it is permitted.The Magen Avraham there [11] however writes that this only applies to Libun while to hagalah the world is accustomed to be stringent not to do so, because it can lead to getting mixed up with what status the vessel really is.
Some Poskim [Kitzur Shulchna Aruch 56/15; Chasam Sofer YD 110; PMG AA 509/11; Shearim Hametzuyanim 46] rule like the Magen Avraham while other Poskim [Shach Yoreh Deah 89/22 and 121/16; Shut Harash 20/25; Aruch Hashulchan 121/11] rule that it is completely permitted. [Shearim Hametzuyanim 46]

See sefer Hakashrus for the situations that it is allowed p. 83

857 858

Sefer Hakashrus ibid Shearim Hametzuyanim 46 in name of Shut Mahrsham 2/241 and Daas Kedoshim 859 Chasam Sofer ibid 860 PMG ibid 861 Shut Marsham 2/241 [Shearim Hametzuyanim 46]

Final Ruling: It remains Kosher in all cases as there is a rule that we do not assume a Kosher item became Treif in another item.862 Background: The milk vessels remains Kosher, as we do not assume that it was washed together with meat vessels in a Keli Rishon in a way that they would forbid each other 863, as there is a Sfek Sfeka [perhaps hot Keli Rishon water864 was not used, furthermore even if one for certain used hot water from a Keli Rishon] there is a doubt as to whether the meat and milk vessels were washed together simultaneously, furthermore even if they were washed simultaneously there is doubt as to whether they were Ben Yomo or not. 865 If one knew for certain that both vessels were Ben Yomo [or was dirty]:[Then if one always washes his dishes with hot Keli Rishon, then seemingly according to the Rama the milk should be treif as there is only one doubt, however in truth there is another reason to be lenient, as there is a rule of Ein Machzikim Issur Memamok Lemakom, and thus here we do not assume that the milk dish which is the drying rack was placed in the forbidden area of the sink, and thus even in such a case it is permitted.. 10. One found a milk vessel in his meat sink: Then according to all one requires the Sfek Sfeka for the milk vessel to be kosher, and thus if one knows for certain that the vessels were Ben Yomo, then its forbidden if one always washes in a hot Keli Rishon. 866 11. Does placing soap or other spoiled item in ones meat and milk dishes spoil the milk and meat taste: Michaber867: A spoiling agents placed in water destroys and spoils any meat or milk taste which it had absorbed and thus one may wash his dirty milk and meat vessels together in a hot Keli Rishon if he placed a spoiling agent into the water prior to placing the vessels in to it. Shach: The Shach questions strongly the ruling of the Michaber, and says that even according to the Michaber himself he is only lenient if there is minute amount of food on the vessels. If however there is a lot of food on the pots then even according to the Michaber the mixture would be Treif. The Shach himself concludes with a Tzaruch Iyun. Taz: The Taz learns that the Michaber permits washing the vessels together even if they contain a lot of food. However he himself concludes with a Tzaruch Iyun. Practically: Many Poskim868 rule like the Michaber, and others869 rule like the Michaber in a case of loss or need. 12. Placing Milk products near salt or vice versa: Salt which is designated for parev or meat may not be placed near milk products, if both the salt and the milk product is opne, due to worry that perhaps some milk will enter the salt and one will then come to use it with his meat.870 Bedieved: If one did leave the salt near the milk, it is neverghless permitted with meat as we do not assume that anything spilled into it.871 13. Placing milk products near meat products: Michaber: It is permitted to place milk near meat. The reason:872 Because people are more careful with actual meat and milk when they are near each other that they not come to spill into each other. Rama: Nevertheless there are those which are initially stringent to avoid doing so. Practically it is proper to suspect for this opinion if there is no need to be lenient in this. 873 In any event when either the meat or milk is covered there is no need to be stringent.874
862 863 864

Rama 95/3 Or Iruiy Keli Rishon water according to Shach/Taz which hold that it cooks and transfers. 865 Taz. 866 Yad Avraham 867 95/4 868 Chacham Tzevi 869 Peri Megadim/ Peri Chadash. 870 Michaber/Rama 95/5 871 Rama 95/2 872 Shach/Taz

14. Using salt which was placed in a meat vessel for milk: Michaber: It is permitted to use the salt for milk products.875 The reason:876 As salt does not have the ability to remove taste that is absorbed within the walls of a vessel. Rama: Nevertheless one who is stringent to avoid using this salt for the opposite will be blessed since there are those opinions which are initially stringent in this matter.

May a Davar Charif which was placed in a meat container be used for milk? Lechtchilah: It is forbidden to use Charif foods which were placed in a meat vessel, 877 for milk products, even if the meat vessel was not Ben Yomo878. Bedieved: May one use olives that were in a fleishig container for milk? 879 No.

Q1) What is the reason an egg in its shell cooked with meat is forbidden with milk? Rashba says the egg is ossur because its shell is porous. Taz says that the eggshell absorbs the meat taste like another kli and should be o.k. with milk, but is afraid to go vs. Rashba. Q2) What is the argument between the Mechaber and Rema with respect to nat-bar- nat (what does each allow l'chatchilah, b'dieved)? Fish already cooked on fleishig kelim: Mechaber allows you to eat the fish with milk now l'chatchilah, but Rema only allows it with milk if already put together with milk. The Maharshal says that the fish is forbidden even after served with milchig. The only thing the Rema allows l'chatchilah is to cook the fish on parve kelim, serve it on fleishig kelim, and now eat it with dairy. Q3) What is the din if one cooked parve food in fleishig kelim and then placed it on milchig kelim? What changes if one poured the parve food into the milchig kelim? Rema allows one to take food cooked on fleishig kelim, and to serve on milchig kelim, as long as either the food or the kelim are cold. If the food is poured onto the milchig kelim, although the Rema allows this here, in halchah 3 he says it's ossur unless there is a hefsed merubah. Shach allows this only b'dieved, as we learn in halachah 3 that one pouring onto milchig and fleishig kelim together makes them ossur according to the Shach, and pouring water from a fleishig kli onto milchig kelim makes them ossur to Rema. Q4) When is food considered to be harif (spicy)? Food is considered harif (sharp, pungent) only if it is mostly sharp, not if it just has some spices in it. Cooking it in a not-ben-yomo kli with make the food as if it was cooked on ben-yomo kelim; kli itself remains not-ben-yomo.

Q6) If one rinsed milchig and fleishig kelim together, what is the din if one
873 874

Rama 95/6 Shach 95/24 875 Michaber 95/7 876 Shach 877 According to some opinions even if it only stayed there for 18 minutes it is considered cooked in the vessel. According to others it is considered cooked if it remained there for 24 hours. 878 As it is considered that it was cooked in the vessel [Kavush Kimivudhal], and when a Davar Charid is cooked in a meat vessel it is considered meaty even if it was not Ben Yomo. 879 Sefer Hakashrus 10/120

used kli rishon water, and what is the din if one used kli sheni? Is there an opinion that irui (a continuous spill) does not cook? The Issur v'Heter holds that a pour from a kli rishon doesn't cook, but all other opinions say it cooks a k'dei klipah. If one washed milchig and fleishig kelim together in kli sheni water, even if the kelim are not clean, the Rema would still say the kelim are o.k.,

BH Chapter 96 1. A cold non-spicy food which was cut with a meat knife or vice versa: If the knife was clean and not ben yomo880: Then the food may be used for the opposite food without even needing to wash it in between, in all cases.881 If the knife was not clean or is Ben Yomo: Then if the parev food is moist, such as a cucumber then one may not use it for the opposite unless one grades off the area which the blade came into contact with. If the parev food is dry then a mere washing suffices to be allowed to use it for the opposite food. 882 2. A spicy food which was cut with a meat or milk knife: First Opinion: If the knife was Ben Yomo or was not Ben Yomo but the knife was not clean then one must remove from the spicy food Kdei Netilah883 prior to using it for the opposite food.884 However if the knife was not Ben Yomo and is clean then one may use the spicy food for the opposite food.885 Second Opinion: Some opinions rule that even if the knife was not Ben Yomo and was clean one must still remove a fingers worth from the spicy food886 in order to be allowed to use it for the opposite food. 887 Third Opinion: Some opinions say that a spicy food entirely absorbs the taste absorbed within the knife and thus the entire food is forbidden from being used with the opposite food, and taking off a fingers worth does not help. Final Ruling: Lechatchilah the entire spicy is forbidden for being used for the opposite food [even if it were cut with a clean non-ben yomo knife888]. However bedieved if one cooked the spicy food with the opposite food then one only needs 60x versus the finger area of the spicy food.889

880

Peri Megadim 96 AA 21 writes that even if clean, if the knife is Ben Yomo, the food still needs Greida. The Shach [96/21] however seems to learn [as learns the Peri Megadim on Shach-and thus questions Shach] that even if the knife is Ben Yomo, if it is clean it is all permitted. However from Shach 96/6 it is implied that only if the knife is clean and not ben yomo is it permitted without washing or greida. Vetzaruch Iyun. In Sefer Hakashrus 10/87 no differentiation is made between Ben Yomo or not and so long as the knife is clean it is allowed. 881 Hakashrus 10/87; Taz 89/7; Shach 96/6; So is implied also from 96/21 that the entire problem is the fat on the knife, and so learns Per Megadim in Shach there that if it is clean according to the Shach it is completely ok. Vetzaruch Iyun from Shach 89/22 which writes that the knife must have neitzah done to it for it to be use with the opposite food even without washing it. Although perhaps one can answer that a) in 96 the Shach is referring to Bedieved while in 89 refers to lechatchilah [that bedieved it suffices if it was simply washed while lechatchilah it must have neitzah]. Or b) The intent of clean which the Shach uses in 96 is referring to Neitzah as without Neitzah it cannot be considered clean. 882 Michaber 96/5 883 As the sharpness of the food and the pressure of the knife together cause the taste within the knife to get absorbed within the food to the point of a thumbs width. [Shach] 884 The Stam opinion Michaber 96/1 885 Taz 886 As spicy food has the ability to unspoil the spoiled taste absorbed from the knife. [Taz] 887 Mivchaber 96/1 888 Shach-So si the custom 889 Rama 96/1

If the spicy food was cut into very small pieces: Then according to all opinions may not be used for the opposite food, and if one went ahead and cooked it with the opposite food, then one needs 60x versus the entire spicy food. 890 Tasting the spicy food to see if it absorbed taste: Alternatively to cutting off a thumb worth of the spicy food, one may taste it to tell if it has absorbed any taste from the knife, and if it does not contain any taste then it may be washed and used for the opposite food.891 However today we are no longer experts in this tasting and thus we always assume that it has absorbed the taste.892 However if one tasted the spicy food and based on his taste he went ahead and cooked it with the opposite food, then one may rely on his tasting to not prohibit the food.893 Placed spicy food on meat or milk plate: According to all opinions spicy foods placed on a meat or cheese plate whether dirty or not is permitted to be used with the opposite food, as only through the pressure of the cutting of a knife is actual taste absorbed into a food.894 Bedieved does one measure against the blade or the food? If one cut a sharp food with a meat knife and then cooked it together with milk then one needs to measure 60x the milky food versus the area of the knife which he used to cut with.895 If one is unsure how much of the blade was used to cut with then one is to measure 60x against the entire blade.896 [However according to some opinions one is to always measure against the entire blade even if he remembers how much of the blade he used to cut with.897] Alternatively one can measure 60x versus the netilah area of the food, if he knows its amount, rather than the blade. One can choose to measure against whichever amount is less.898 However if one cut the sharp into small pieces then one must measure 60x the entire onion 899, or alternatively 60x the blade of the knife. One can measure against whichever amount is smaller of the two. 900 If the food has 60x must one still remove the sharp food from the mixture? No. If there is 60x in the mixture then the sharp food itself is also allowed to be eaten.901 3. Food which was cut with a Treif knife: Lechatchilah: Has the same laws as does using a parev food which was cut with a milk knife for meat. Thus if a sharp food was cut with a Treif knife then the entire is forbidden to be eaten at all. If the food is not sharp then if the knife is clean the food is permitted, while if the knife is dirty then one needs to grade off the cut area of the food if the food is moist, or wash it off if the food is dry. Bedieved: If a sharp food which was cut very small with a Treif knife was cooked with other foods then one must measure 60x against the sharp food, even if the blade is a smaller size then the food itself, being that the food becomes Chanan. Similarly if the sharp food was cut in half one must measure 60x aginst the fingerswidth of the food even if the blade is smaller than that amount. If the food has 60x must one still remove the sharp food from the mixture? Yes. Even if there is 60x in the mixture the sharp food itself must still be removed as the sharp food has become Chanan. 902 4. Which foods are defined as a sharp food? - Radish903 - Onion904 -Garlic905 - Silka906
890 891

Rama Michaber 97/1 892 Taz 893 Shach 894 Taz 895 Michaber 96/1 896 Shach 897 Taz, as explained in Beir Heiytiv 898 Shach 899 Rama 96/1 900 Shach. 901 Taz 902 Taz 903 Michaber 904 Michaber 905 Michaber 906 Michaber

- Kerishin907 - Pickled fruits908, with exception to pickled apples.909 - Salted fish910. If the fish is very sharp then its considered a sharp food, however if its only slightly salted then it is not considered and if cut with a meat knife needs mere grading to be permitted with the opposite food. 911 - horseradish912 - Jalepino peppers - Lemon913 - Ginger914 - Salt915 -Vinegar916 - Alcohol917 - Pickles and olives:918 If the pickles and olives have been pickled to the point that they need bread to be eaten with them, then they are considered a sharp food. If they are not that sharp then lechatchilah one is to consider them sharp, although bedieved if it was cut with a non-ben yomo knife then one may be lenient. - Spices made from a sharp food: Are considered sharp. - Cooked Davar Charif: If onions were cooked then they no longer have a status of a sharp food. 919 Thus if onions were cooked parev and then cut with a meat knife one may use them for milk so long as he grates the cut area. However regarding other sharp foods there is a dispute amongst the Poskim 920 whether or not the food still maintains its sharpness. Practically we follow each food individually based on what we see regarding if the sharpness has remained in the food after it has been cooked or not.921 - A dish which contains sharp foods within its ingredients: One follows the majority of the food. If the majority of the food is not made up of sharp ingredients then it is not considered sharp. 922 - The tails of a sharp food: The tail of a radish is not sharp.923 Similarly the tail of an onion and garlic is not sharp.924 6. Sharp foods ground in a meat blender? Michaber: If the grinder was dirty, or Ben Yomo then the spices are forbidden to be eaten with Milk. 925 Rama: There are opinions which say that even if the grinder was not Ben Yomo and clean, it may not be used with milk products. Shach: The main opinion is like the Rama, and so is the practical ruling and custom. 7. May one buy cut sharp vegetables from gentiles? The vegetables were cut by the harvest area: If the vegetables were only cut in their area that they are cut during harvest, which is near their tail, then the vegetables may be eaten, as it is a mere doubt as to whether a forbidden

907 908

Michaber Michaber 909 Taz 910 Michaber 911 Shach 912 Rama 913 Michaber 96/4. However from Rama there it seems that he learns that lemons are not sharp. However see Shach 12 which questions this Rama and learns that it is a sharp food. 914 Rama 915 Shach/Hakashrus 916 Hakashrus 917 Hkashrus 918 Hakashrus 919 Beir Heiytiv 920 The Pischei Teshuva brings opinions to both sides of whether or not they retain their sharpness. 921 Kaf Hachayim 922 Rama 95/2 923 Rama 924 Shach 925 Vetzaruch Iyun as earlier the Michaber brought an opinion which is stringent even if the utensil was not Ben Yomo, and in chapter 103 the Michaber rules this way Bepashtus. Vetzaruch Iyun Gadol. [Taz]

knife was used or the harvest knife which is parev was used, and we assume that a harvest knife was used 926, as this matter is a sfek Sfeka as even if a non-kosher knife used a stam knife is not Ben Yomo, in which case there are opinions which rule that even a sharp food remains Kosher. If however one knows for certain that the non-kosher knife in question is Ben Yomo then one may not be lenient as it is no longer a sfek sfeka. However this only applies by a radish, however by other sharp foods, even if one knows that the knife is ben yomo, it still remains permitted as there are opinions which hold that only radishes are considered sharp foods, and thus the Sfek sfeka remains. 927 Summary: The vegetables may be eaten with exception to a radish in a case that the knife in question is ben yomo. If it was a cut in a non-harvest area such as in the middle of the vegetable: Then it is forbidden to eat it as we assume that it was cut with a treif knife. However if these vegetable are not available in any other area then the custom is to allow to buy these vegetables and cut off the finger width area of cut from the vegetables 928. Foods which are known to be cut with a parev knife:929 Those foods which are known to be cut with a knife which is used only for their produce, then it is permitted to buy those foods even if they are sharp. 8. May one buy salted fish or lemonade of a gentile which is in a barrel? 930 Michaber: Its permitted to drink the lemonade and eat the fish even without removing a finger worth. The reason931: Being that many fruits and fish are cut in one time, and the forbidden taste of the knife has already dissipated into the first few lemons and fish, it ends up that majority of the food in the barrel never absorbed the taste from the Treif knife, and thus the minority of food which did absorb is nullified to the majority which did. Thus all the lemonade and fish is kosher. Rama: Supports the Michaber. Nevertheless a place which is accustomed to be stringent may not be lenient to eat them without removing a fingers width. The reason932 behind those which are stringent is because they hold that the first few fruits and fish which were cut became Chanan and the forbidden taste of the knife never dissipated but rather became renewed with the cut of each new fruit. Nevertheless those which are lenient may do so because its is itself a question whether or not a treif knife is being used or a parev knife, and thus one can add thgis doubt to the opinion which holds that the forbidden taste dissipates and thus we can allow the entire food can be eaten. Shach: We follow the custom by each individual vegetable. However the Taz asks on this claiming that it is a contradictory way of acting. 9. Is a lemon considered a sharp food? Mechaber: Lemons are not as sharp as radishes, and therefore only the first few are treif from rubbing off the surface residue from the knife. But, when making a lot of lemonade, their contribution will be batel. Shach(20): Those that allow this lemonade also rely on the fact that they probably use special kelim. Ideally one shouldn't drink this lemonade. (Olives cut with a knife used for chametz may not be used for Pesach--this implies that they're either more sharp than lemons, or that they're not so sharp and therefore keep absorbing from the knife.) 10. A sharp food which was cut with a knife which had cut another food prior to this: A Lefes/Turnip: If a meat knife was used to cut a turnip and one then cut a sharp food the food remains parev as the turnip destroys the taste absorbed within the meat knife, and the sharp food needs to merely be washed in order to be used for the opposite food.933 However initially one may not cut a sharp food which he plans to eat with milk with a knife which was used to cut a turnip 934, and certainly it is forbidden to initially cut the turnip in order to then cut the

926 927

Rama Shach 928 As the Rama rules that Bedieved we follow the Michaber that only the Netilah area absorbs the taste, and here since the vegetable is unavailable anywhere else, then its considered like bedieved. [Taz] 929 Rama??? 930 96/4 931 Rama 96/4 932 Shach 933 Michaber 95/5 934 Shach However the Mahrshal allows to cut the sharp food once one had already used the knife to cut a turnip [Shach]

sharp food with the meat knife 935. Furthermore, only the first sharp food remains parev however any subsequent food cut after the first food does absorb the meat taste of the knife. Thus sharp foods will only remain parev if prior to cutting each individual food the meat knife was used to cut an onion. 936 Other foods:937 The knife remains meaty and all sharp food subsequently cut become meaty.

Q1) Is there a difference whether one cuts a crystallized drop of hiltith (assa foetida) with a treif knife as opposed to other sharp foods? Maharam: Drop of assa foetida is the only sharp food, in that if one cuts it with a treif, not ben-yomo, clean knife, nonetheless the food is treif. Taz, Shach: We hold like the Sefer HaTerumah that any sharp food has the din, and if cut with a not-ben-yomo, clean knife, the food (not the knife) gets ben yomo taste.
BH Chapter 97 1. Baking milky or meaty bread: It is forbidden to knead dough with milk [or meat] because of worry that perhaps the bread will then be eaten together with the opposite food.938 Bedieved if one kneaded dough with milk or meat: Then the bread is forbidden to be eaten even plain. 939 Baking enough bread to suffice for one meal: It is permitted to bake a small amount of milchig or fleishig bread which will be eaten [by ones entire household940] in one time [Michaber- within one meal; Rama-Within one day941]942. Making the bread in a shape which reminds one of its kashrus statuses: It is permitted to make milchig or fleishig bread which is shaped in a way which reminds one of its status of being milchig or fleishig.943

If the milk or meat is recognizable on the dough may they be kneaded together? Yes. As since the meat or milk is recognizable there is no chance that one may come to stumble and eat it with the opposite food. If one baked a small amount of milky bread for one meal and then had left overs may those leftovers be eaten?944 No. The bread must be thrown out. May one sell milky or meaty bread which he formed into a shape that he can tell that it is milky or meaty? Making a shape on the bread only helps for using the bread for personal use, as only the actual baker knows what his
935 936

Shach. This applies even according to the Mahrshal. Ram 95/5 937 Rama 95/5 938 Michaber 97/1 939 Michaber 97/1 940 Kaf Hachayim: If the entire household can finish the bread by the end of the day then it is considered a small amount. 941 The Peri Megadim brings the Rama from the Toras Chatas which rules that one may bake enough milky or meaty bread to last one days worth. Thus the Rama argues on the Michaber which only allows to bake one meals worth. A proof from the Rama in the shulchan Aruch that this is his opinion is from the ruling he writes that one may bake milchig bread for Shavuos even though there is more than one meal eaten on Shavuas. 942 Michaber 97/1 943 Michaber 944 Hakashrus

signs were. However the public which is unaware of the meaning of the shape may not eat such bread. 945 However if the shape is a sign well known to the public then it is permitted.

Baking bread in an oven which one is simultaneously baking meat or cheese: Lechatchilah: It is forbidden to bake bread at the same time that one is baking meat or cheese 946 due to worry that perhaps the meat or cheese will spill over into the bread and make the bread fleishig or milchig. 947 [Furthermore it is also forbidden because the vapor of the meat is initially considered to be meaty or cheesy and thus penetrates the bread.948] If the meat/cheese or bread is in an individual baking pan: Then nevertheless Lechatchilah the bread may not be baked simultaneously with it949, because we still fear that perhaps some of the meat will overflow into the bread, as well as because we initially rule that smell is considered a tangible substance. 950 If the meat or milk or bread is covered: If any of the foods are covered then its permitted [even lechtahcilah 951] to bake bread together with it, and the bread is considered parev and may be eaten with the opposite food. 952 Bedieved: If one sees that the meat or cheese dripped onto the oven then we suspect that it has touched the bread, even if the bread is a far distance from the meat 953, and thus the bread is considered milchigs or fleishegs and is forbidden to be eaten unless it has a special shape or is a small amount. If one does not find that the meat or cheese spilled into the oven then the bread is permitted to be eaten due to a sfek sfeka, as perhaps the meat or cheese did not drip, and even if it did drip one can eat the bread without the opposite food. However if both foods are not in a vessel and the meat is on the top of a slope while the bread on the bottom of the slope, then the bread is forbidden to be eaten even if one does not notice any spill. 954 May parev foods baked simultaneously in the same oven as meat or cheese be eaten with the opposite food? If the oven was small, or was large but closed and neither foods were covered, then the parev food may not be eaten with the opposite food. If one of the foods were covered, or if the oven was large and open then the food is parev may be eaten the food.

945 946

Pischeiy Teshuva Michaber/Rama 97/1 947 Rama 97/1 948 Peri Megadim; Shaareiy Yoreh Deah 949 Rama 97/1 950 Peri Megadim 951 Hakashrus 952 Michaber 97/3 953 Shach/Taz 97/ 954 Shach