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Milk and Meat in the Kitchen: Difference between revisions
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→Salt Bowls
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===Salt Bowls=== | ===Salt Bowls=== | ||
# One shouldn't leave an open bowl or cup with salt next to<ref>Badei Hashulchan 95:92 writes that there's no fixed distance. It depends on where this is a concern that food might splatter from one utensil to the other.</ref> a dairy liquidy food<ref>Badei Hashulchan 95:90 writes that some say that it is only an issue with Kutach, some say that it is also true of milk, and he isn't sure if potentially it applies to any dairy solid food.</ref> since accidentally some of the dairy might splatter into the salt and later one might use that salt for meat.<ref>Gemara Chullin 112, Shulchan Aruch YD 95:5</ref> | # One shouldn't leave an open bowl or cup with salt next to<ref>Badei Hashulchan 95:92 writes that there's no fixed distance. It depends on where this is a concern that food might splatter from one utensil to the other.</ref> a dairy liquidy food<ref>Badei Hashulchan 95:90 writes that some say that it is only an issue with Kutach, some say that it is also true of milk, and he isn't sure if potentially it applies to any dairy solid food.</ref> since accidentally some of the dairy might splatter into the salt and later one might use that salt for meat.<ref>Gemara Chullin 112, Shulchan Aruch YD 95:5</ref> | ||
===Pots=== | |||
# If a person cooked parve food in a meat pot and then dairy food was cooked in that pot within 24 hours of the meat the dairy food is considered non-kosher and the pot needs to be koshered.<ref> The Rashba (Torat Habayit 38a) writes that if someone cooks vegetables in a meat pot we can treat that cooking like a mini-koshering of the pot and it can be used for dairy afterwards. His proof is Rava in Gemara Avoda Zara 76a who says that cooking korbanot in a pot koshers it from its previous absorptions. The Rashba explains that cooking is only a mini-koshering if the absorption was permitted such as milk or meat or korbanot. However, it isn’t a sufficient koshering for a forbidden absorption. Raah Bedek Habayit 38a agrees with the Rashba and Orchot Chaim Isurei Machalot s.v. hachamishi, Rabbenu Yerucham 15:28 138b, and Tur 93:1 codify it. | |||
* However, Ritva Avoda Zara 76a s.v. vyesh and Ohel Moed Pesach 3:3 argue with the Rashba. The Ritva has another reading of Rava and the Ohel Moed is bothered how cooking can serve as koshering if it didn’t kosher the rim of the pot. (The Gra 94:11 also argues that it could be that we reject the opinion of Rava altogether. See however many rishonim who quote Rava as being accepted: Rashba Torat Habayit 38a, Ritva Avoda Zara 76a s.v. vyesh citing Raah, Maharam Chalavah Pesachim 30b s.v. vhilchata, Mordechai Pesachim n. 563, Rosh Chullin 7:31, Or Zaruah Basar Bchalav 1:467, and Bartenura Vayikra 6:21.) | |||
* Bet Yosef 93 argues that we don’t follow the Rashba and demonstrates it from several places where we don’t assume that cooking is considered a mini-koshering. The Shach in Nekudat Hakesef 93:1 argues that the Rashba was talking about a complete koshering, that is, with cooking food up to the top of the pot and at a complete boil. He also thinks that this is completely accepted by the poskim to allow this as hagalah and hagalah is effective for a permitted absorption for everything. Either way, the idea of a mini-koshering because of cooking food isn’t accepted. This is also the conclusion of the Hagahot Shaarei Dura 85:10.</ref> | |||
==Food that was on the Table== | ==Food that was on the Table== | ||
