6. Question:I was cooking parev soup in a milky pot and I accidentally stirred the soup with a meaty ladle. Does either the pot and/or the ladle require kashering? Introduction: Nat bar nat is an abbreviation for nosein ta’am bar nosein ta’am. An example of nat bar nat is when dairy food is cooked in a pot, it imparts dairy bliyos into the pot. These bliyos are defined nat (nosein ta’am) rishon or nat. When parev food is subsequently cooked or heated up in this pot, these dairy bliyos are discharged by the pot into the food and are now classified nat bar nat (nosein ta’am bar nosein ta’am) d’hetero (because they originate from a permitted food item). Nat bar nat bliyos have a more lenient status than the food item from which they were imparted, since they originated from a permitted food item. The halochos pertinent to nat bar nat are discussed in Yoreh De’ah Siman 95. Discussion: The Shulchan Aruch (Yoreh De’ah Siman 95 Se’if 3) writes that if one rinsed clean meaty dishes in hot water inside a clean dairy pot, all the utensils are permitted. From context, it appears that the Shulchan Aruch is even lenient if the pot in question is a kli rishon. The Shulchan Aruch explains that the reason for this is because the transfer of bliyos is classified nat bar nat d’hetero. I.e. both the milky pot and the meaty dishes are absorbed with nat rishon bliyos of dairy and meat respectively. When rinsing the meaty dishes in hot water inside the milky pot, both the meaty dishes and the milky pot will discharge bliyos that they contain and these bliyos will now be classified nat bar nat d’hetero which cannot detrimentally affect the other set of utensils. Therefore, according to the Shulchan Aruch both sets of utensils are permitted to be used and do not need to be kashered. [It should be mentioned that this leniency of the Shulchan Aruch is regarding an ex post facto situation specifically; the Shulchan Aruch does not permit causing nat bar nat l’chatchilo (c.f. Shach s.k. 3; Pri Chodosh).] The Remo (ibid) in the above situation (where one rinsed clean meaty dishes in hot water inside a clean milky pot) quotes an opinion that forbids the utensils, if both sets of utensils were bnei yomon. The reason that the regular leniency of nat bar nat d’hetero does not apply over here according to the Remo (who is generally lenient regarding nat bar nat d’hetero ex post facto ) is because there exists the possibility that there was direct contact between the meaty dishes and the dairy pot. If direct contact occurred then the leniency of nat bar nat d’hetero does not apply, because as soon as the nat bar nat bliyos leave one of the utensils, they immediately are absorbed into the other utensil, which results in a forbidden combination of bosor and cholov bliyos (see Taz s.k. 8 quoting Tosfos). In summary: If one rinsed dairy dishes in hot water inside a meaty pot, and all utensil were bnei yomom, according to the Shulchan Aruch this situation is classified nat bar nat d’hetero and all utensil remain permitted and do not require kashering. The Remo however maintains that this cannot be classified nat bar nat d’hetero and therefore both the dairy dishes and the meaty pot will require kashering. There are however a few important exceptions to the above that should be noted: • Chorif – if the food inside the pot is classified dovor chorif (particularly sharp or spicy) this may have major ramifications on the potency and transfer of bliyos in this situation, also according to the Shulchan Aruch and also regarding an clean eino ben yomo utensil. A Rav should be consulted. • One further detail that should be mentioned is if soap was used while washing up and was placed on the cutlery before the cutlery were rinsed with hot water. According to the Shulchan Aruch (ibid Se’if 4) the presence of ash (which was once used as a cleaning agent) causes bliyos and even food residue to be rendered pogum (pogum denotes an unfavourable taste) and thus will not become forbidden. Although several major authorities (Shach ibid s.k. 21, Taz 15) take up issue with this leniency of the Shulchan Aruch, other authorities (c.f. Chochmas Odom Klal 48 Se’if 15, Aruch Hashulchan Siman 95) do rely on this leniency in certain situations. Therefore, the presence and quantity of soap used may be a factor in determining whether or not a utensil becomes forbidden during washing up. A Rav should be consulted. Conclusion: Regarding one who cooked parev soup in a clean dairy pot and stirred the soup with a clean meaty ladle, according to the Shulchan Aruch the transfer of bliyos is termed nat bar nat d’hetero and both pot and ladle remain fit to use and do not require kashering. According to the Remo if both the pot and ladle were bnei yomon then both the utensils and the food within will become prohibited because of the forbidden combination of bosor and cholov bliyos and the utensil will require kashering. |
Bosor B’cholov
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