These sources address the halakhic principles governing absorbed flavor in vessels and the conditions under which utensils may be used for both meat and dairy foods. The sources explore taste transfer, vessel status, and methods of kashering that inform contemporary applications like dishwashers.
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16 sources · 13 verified
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What the sources say
The question of using a dishwasher for both meat and dairy touches several distinct halachic issues, each with its own body of sources and analysis.
Separation of meat and dairy
The foundational rule is that a pot used for meat may not be used to cook milk, and if both were cooked together within twenty-four hours the mixture is forbidden to the extent that flavor was imparted, as the Shulchan Arukh (Yoreh De'ah 93) rules that cooking dairy in a meat pot within that window renders the contents forbidden based on the principle of noten ta'am.
The Rambam (Mishneh Torah, Forbidden Foods 9:1–24) establishes that the operative threshold for prohibition is whether one substance imparts its flavor to the other, and that sixty-times nullification is required once absorbed forbidden matter has been discharged and mixed into the permissible substance.
The concern about indirect flavor transfer between meat and dairy contexts extends even to steam: the Shulchan Arukh (Yoreh De'ah 92:8) rules that steam rising from an uncovered dairy pan into a meat pot above it renders the meat pot forbidden when the steam is hot enough that the hand recoils at the height of the upper vessel, though covering the lower vessel or maintaining insufficient heat resolves the problem.
The Gemara establishes the foundational principle that the method of kashering a utensil follows the method by which it was used: the Gemara (Avodah Zarah 75b–76a) rules that vessels used with cold require rinsing and immersion, those used with hot liquid require hagaalah (purging with boiling water), and those used directly over fire require libun (white-hot heating).
The Shulchan Arukh (Orach Chayim 451:5) rules that one follows the majority use of a vessel to determine the required kashering method, so that plates normally used with poured hot water (irui) require hagaalah by irui, though the custom recorded there is to be stringent and kasher plates in a kli rishon; large vessels that cannot be immersed in a kli rishon may have a heated stone placed inside them with boiling water poured over.
The Gemara (Pesachim 30b–31a) articulates the principle that 'as it absorbs, so it releases' (ke-volo'o kakh polto), meaning hagaalah in boiling water in a kli rishon is the proper method to reverse hot-liquid absorption, which the Gemara applies to wooden utensils as well.
The Shulchan Arukh (Yoreh De'ah 95:3) directly addresses washing meat dishes in a dairy boiler filled with water hot enough to scald the hand: it rules that both the boiler and the dishes remain permitted even if both are ben yomo (used within twenty-four hours), because the absorbed flavor has passed through a permitted intermediary (noten ta'am bar noten ta'am de-heter), provided there is no residual fatty substance on the dishes; if fatty residue is present, the water must contain sixty times the volume of that substance.
The gloss of the Shulchan Arukh (Yoreh De'ah 95:3) records a significant machlokes: many authorities forbid even without fatty residue unless at least one of the vessels is not ben yomo, and where both are ben yomo and washed simultaneously in a kli rishon, the accepted custom is to prohibit everything, so one may not deliberately wash meat and dairy vessels together under those conditions.
The Arukh HaShulchan (Yoreh De'ah 95) explains the theoretical basis: noten ta'am bar noten ta'am (a secondary flavor transmission) is treated leniently only in the meat-and-dairy context because the second-level flavor is already permitted matter that has become further attenuated, whereas absorbed flavor from a genuinely forbidden substance never loses its forbidden status through secondary transmission and must be nullified against sixty times the entire water volume.
The Shulchan Arukh (Yoreh De'ah 95:4) adds a practical mechanism for leniency: if ash is placed into the hot water before the vessels are immersed, the flavor imparted is considered pagum (spoiled/degraded) and the vessels are permitted even when fatty residue is present, since the ash alters the flavor.
The principle that absorbed flavor in a utensil can persist and transfer to subsequent contents is illustrated by the Gemara (Pesachim 30a), which records that an oven smeared with meat fat and then used to bake bread renders that bread permanently subject to concern, such that Rava bar Ahilai forbade eating it even with salt lest one come to eat it with a dairy condiment.
The Shulchan Arukh (Yoreh De'ah 98:5) further clarifies how to measure absorption: a new spoon or one that is not ben yomo that stirred a forbidden substance and absorbed a known quantity (such as a kezayit of milk) need only sixty times that absorbed quantity to nullify it in a subsequent meat pot, whereas an old, ben-yomo spoon requires sixty times the entire spoon because the total volume absorbed is unknown.
The Talmud establishes the principle of kashering utensils according to their mode of use and discusses immersion and cleaning of vessels. Its treatment of heat-transfer mechanisms informs, but does not by itself settle, contemporary dishwasher cases.
MISHNA: One who purchases cooking utensils from the gentiles must prepare them for use by Jews in the following manner: With regard to those utensils whose manner of preparation is to immerse them in a ritual bath, as they require no further preparation, he must immerse them accordingly. With regard to those utensils whose manner of preparation is to purge them with boiling water, as those utensils are used with boiling water, e.g., pots, he must purge them accordingly. With regard to those whose manner of preparation is to heat until white-hot in the fire, as they are used for grilling, he must heat them until white-hot in the fire. Therefore, with regard to the spit [hashappud] and the grill [veha’askela], he must heat them until white-hot in the fire. With regard to the knife, he must polish it and it is rendered pure. § The Sages taught: One who purchases utensils from the gentiles must prepare them for use in the following manner: With regard to items that the gentile did not use, one immerses them, and they are pure. With regard to items that the gentile used for cold food or drink, such as cups and jugs and flasks, one rinses them and immerses them, and they are pure. With regard to items that the gentile used for hot food or drink, such as large pots, small kettles [hakumkamusun], and samovars, one purges them with boiling water and immerses them, and they are pure. With regard to items that the gentile used with fire, such as spits and grills, one heats them until white-hot and immerses them, and they are pure.
The sugya discusses absorbed hametz and methods of koshering utensils, including the principle that vessels are koshered according to the manner in which they absorbed. This is a key Talmudic basis for understanding heat, steam, and water in a dishwasher.
Ravina said to Rav Ashi: With regard to these knives, how do we prepare them for use during Passover? Rav Ashi said to him: For me, personally, we craft new ones. Ravina said to him: It works out well for Master, as you are able to afford new knives. However, what should one who is unable to purchase new knives do? He said to him: I was speaking of making them like new by thoroughly cleaning them in the following manner: One should cover the wooden handles in mud, so that they will not be burned, and heat the metal with fire until it is white-hot. And then I place the handles of the knives in boiling water in order to remove anything that had been absorbed into the wood. And the halakha is that with regard to both this, the blade, and that, the handle, it is sufficient to immerse them in boiling water, so long as this water is still in a primary vessel. The water must still be in the original pot in which it was boiled and not poured from another pot. Rav Huna, son of Rav Yehoshua, said: A wooden ladle should be purged in boiling water in a primary vessel in order to remove the flavor of the forbidden food that it absorbed. The Gemara states: He holds in accordance with the principle: As it absorbs the flavor of the forbidden substance, so it emits it. The same cooking method and level of heat that caused the flavor of the forbidden substance to be absorbed in the vessel suffices to discharge the flavor of that substance from the vessel. Therefore, a ladle that absorbed flavor of leavened bread from a pot of boiling water which was over a fire will discharge the flavor of leavened bread once it is placed in the boiling water again.
The passage discusses a case where an oven absorbed meat flavor and was subsequently used to bake bread; Rava bar Ahilai prohibited eating such bread even with salt forever due to concern one might eat it with dairy seasoning, and the Gemara cites a parallel ruling that dough kneaded with milk is entirely prohibited lest one habitually eat it with meat.
The Gemara recounts: There was a certain oven that they smeared with grease from meat, and consequently the flavor of meat was absorbed into it, and then they used it to bake bread. Rava bar Ahilai prohibited eating this bread even with salt, and not just with milk. This status would apply forever to bread baked in this oven, even during subsequent baking, lest one eat such bread with kutaḥ, a dairy-based seasoning, which would be a violation of the prohibition against eating meat with milk. The Gemara raises an objection to this statement: It was taught that one may not knead the dough with milk, and if he did knead the dough with milk, then all of the bread is prohibited due to concern that he will commit a habitual transgression. As one habitually eats bread with meat, there is a concern that one will come to eat this bread with meat as well, unwittingly transgressing the prohibition against eating meat with milk. Similarly,
Rambam codifies the prohibition of meat cooked with milk and the laws of absorbed taste in vessels, including when prohibited flavor is transferred from one utensil or food to another. This supplies the major halakhic categories underlying dishwasher analysis.
When meat falls into milk or milk falls into meat and they are cooked together, the minimum measure [for which one is liable is] enough for one substance to impart its flavor to the other. What is implied? When a piece of meat falls into a bubbling pot full of milk, a gentile should taste [the contents of] the pot. If it has the flavor of meat, it is forbidden. If not, it is permitted, but the piece of meat is forbidden. When does the above apply? When he hurried and removed the piece of meat before it discharged the milk that it absorbed. If he did not remove it [that quickly], we require 60 times its volume, because the milk that it absorbed became forbidden. It was discharged and then mixed together with the remainder of the milk. When milk falls [onto a piece of] meat [being cooked] in a pot, we taste the piece on which the milk fell. If it does not have the flavor of milk, everything is permitted. [More stringent rules apply] if the piece of meat has the flavor of milk. Even though if the piece of meat was pressed to remove [the absorbed liquid], the flavor [of milk] would not remain, since it has the flavor of milk now, it is forbidden and we must measure its entire volume. If everything in the pot - the other meat, the vegetables, the sauce, and the spices - is great enough so that the piece is one sixtieth of the entire [volume], that piece of meat is forbidden and the remainder is permitted. When meat has been cooked in a pot, milk should not be cooked in it. If one cooked [milk] in it, [it is forbidden] if it imparted its flavor.
Rambam discusses the status of forbidden mixtures and absorbed taste, including practical distinctions affecting vessels and food. The section provides a broader framework for evaluating whether washing removes or redistributes taste.
[The following rules apply when] a person purchases metal or glass dinnerware from a gentile. Utensils that [the gentile] did not use at all should be immersed in the waters of a mikveh. Afterwards, it is permitted to eat and drink with them. Utensils that he used for cold [food and drink], e.g., cups, flasks, and pitchers, he should wash them thoroughly and immerse them. [Afterwards,] they are permitted. Utensils that he used for hot food: large pots, kettles, and pots used to heat food, should be purged through hagaalah, and immersed in the mikveh. Afterwards, they are permitted. Utensils that he used by exposing them to fire, e.g., spits and grills, should be exposed to fire until they become white-hot and their outer surface falls off. They may then be immersed and become permitted for use. How is [the purging process of] hagaalah achieved? A small pot is placed into a large pot and they are filled with water until the smaller one is submerged. Then one must boil it very thoroughly. If a large pot was [forbidden], one should place dough or mud along its edge [so that] he could fill it with water so that it will flow over its edge.He [then] boils it. In all instances, if he used them before boiling [water in them for hagaalah], washing them thoroughly, making them white hot, or immersing them, [the food] is kosher. For any fat [absorbed] in them imparts an unpleasant flavor, as explained.
שולחן ערוך, יורה דעה צ״ה — ד"ה קערות של בשר שהודחו ביורה חולבת
Shulchan Arukh, Yoreh De'ah 95:3
This governing siman discusses meat and milk absorbed in or transferred through dishes, including the status of utensils used with meat and dairy and the concern of taste transfer. It is the foundational codified framework for evaluating whether one vessel may be used for both categories.
קערות של בשר שהודחו ביורה חולבת בחמין שהיד סולדת בהן אפילו שניהם בני יומן מותר משום דהוה ליה נותן טעם בר נותן טעם דהתירא והוא שיאמר ברי לי שלא היה שום שומן דבוק בהן ואם היה שומן דבוק בהן צריך שיהא במים ס' כנגד ממשות שומן שעל פי הקערה: הגה ויש אוסרים אפילו אין שומן דבוק בהן (טור בשם סה"ת וסמ"ג וסמ"ק וש"ד והר"ף ותוס' ומרדכי ור"ן והגמ"יי ופסקי מהרא"י ואו"ה) אלא א"כ אחד מן הכלים אינן בני יומן מבליעת כלי ראשון ואז כל הכלים מותרים והמים נוהגין בהן איסור לכתחילה אבל אם שניהם בני יומן והדיח אותן ביחד בכלי ראשון הכל אסור והכי נוהגין ואין לשנות ודוקא שהודחו ביחד ובכלי ראשון אבל אם הודחו זה אחר זה או בכלי שני אפילו ביחד הכל שרי (בארוך כלל ל"ד) ואם עירה מכלי ראשון של בשר על כלי חלב דינו ככלי ראשון ואוסר אם היה בן יומו אבל אם עירה מים רותחים שאינן של בשר ולא של חלב על כלים של בשר ושל חלב ביחד ואפילו שומן דבוק בהם הכל שרי דאין עירוי ככלי ראשון ממש שיעשה שהכלים שמערה עליהם יבלעו זה מזה (שם) . ואם נמצא קערה חולבת בין כלי בשר לא חיישינן שמא הודחו ביחד בדרך שנאסרים (הגהות ש"ד ואו"ה):
When dishes used for meat are washed in a boiler used for milk and filled with hot water that burns the hand, both are permitted, the boiler and the dishes, even if they are from the same day, as the absorbed flavor has passed through a permitted intermediary. But provided the person who washed them assures that there was no fatty substance on the dishes; if there was, the water must contain sixty times the amount of the substance. GLOSS: Some forbid even in the absence of any fatty substance unless one of the vessels has served as a first vessel within twenty-four hours, in which case all the vessels are permitted. Deliberately, the water is declared forbidden. But if both are from the same day, all are forbidden if washed together in a first vessel. Such is the custom which should not be deviated from. But provided they were washed together and in a first vessel; whereas they are permitted if washed one after the other or in a second vessel. The stream from a first vessel of meat onto a dairy vessel is comparable to a first vessel and renders it forbidden if it is from the same day. But if hot neutral water is poured onto vessels used for both foods, all are permitted, even if they present fatty residues; for the stream is not quite similar to the first vessel to cause absorption between the vessels. When one finds a dairy dish among the meat dishes, one does not fear that they were washed together in a forbidden manner.
שולחן ערוך, יורה דעה קכ״א — ד"ה סדר הכשר כלים הנקנים מן העובד
Shulchan Arukh, Yoreh De'ah 121:1
Addresses the koshering of vessels and the principles by which absorbed taste is removed. These principles are central to any proposed method of switching a dishwasher between meat and dairy use.
סדר הכשר כלים הנקנים מן העובד כוכבים. ובו ז' סעיפים: הלוקח כלים ישנים מן העובד כוכבים כדרך שנשתמש בהן העובד כוכבים כך הוא הכשרן לפיכך הלוקח כלי תשמיש ישנים שנשתמש בהם בצונן כגון כוסות וצלוחיות וכיוצא בהן מדיחן וצריך לשפשפן היטב במים בשעת הדחה כדי להסיר ולמרק האיסור שעל גביהן ואחר כך שוטפן במים ומטבילן והם מותרים: הגה יש מקומות שנהגו היתר לשום יין בכלים שנסריהם מדובקים בחלב משום שטבע היין לברוח מן החלב והחלב נקרש ועומד בעצמו ואינו נוגע כלל ביין (ריב"ש סימן קמ"ט): לקח מהם כלים שנשתמש בהם בחמין בין שהם של מתכת או של עץ או אבן מגעילן ואחר כך מטבילן אם הם של מתכת והם מותרים ואם הטבילן ואחר כך הגעילן מותרים ויש אומרים שצריך לחזור ולהטבילן: הגה דין כלי עצם עיין בהלכות פסח סי' תנ"א. אין להגעיל שום כלי כל זמן שהוא בן יומו (טור) ואין להשתמש במי הגעלה (ארוך) כל מקום שצריך הגעלה לא מהני אם קלפו לכלי בכלי אומנות (ת"ה סי' ק"ל ובמרדכי והגהת ש"ד) ועיין לעיל סימן ק"ח דין מרדה של איסור:
One who takes old (ie used) vessels from one who worships idols [lit. stars] - the way in which the idol-worshipper used them, this is how he kashers them. Therefore, one who takes a used old vessel which was used for cold, such as cups and plates and others like that - he washes them and he must scrub them well in water at the time of washing in order to remove and polish the issur (forbidden matter) which is on them, and afterwards rinse them in water and dip them (in a mikvah). Rema: There are places where the custom is to permit placing wine in vessels (ie barrels) where the planks of wood are smeared with fat because the nature of wine is to separate itself from the fat, and the fat congeals and stands by itself and does not touch the wine at all (Ribash 149). [He] took from them [the idol-worshipper] vessels which were used with heat, whether they were made of metal, wood or stone, he dunks them in boiling hot water and afterwards dips them in a mikveh (if they are made of metal) and then they are permitted. If you dipped them [ie metal vessels] in a mikveh [first] and then dunked them in boiling hot water - they are permitted. And there are those who say that they must be dipped in the mikvah again. GLOSS: This is also the rule regarding a vessel made of bones, see the laws of Passover 451. One should not dunk a vessel in boiling water when the vessel has been used within the past 24 hours (see the Tur) and one should not use the water from the boiling (Aruch). Every instance in which dunking in boiling water is required it doesn't help if you scrape them with a tool. And see above 108: The Law of a Bread Paddel which is Issur.
שולחן ערוך, יורה דעה צ״ב — ד"ה מחבת של חלב שנתנו בכירה תחת
Shulchan Arukh, Yoreh De'ah 92:8
Deals with meat and milk in cooking vessels and the possibility of taste transfer through heat and liquid. It is relevant to dishwasher spray, pooled water, and the interaction of residues with dishes.
מחבת של חלב שנתנו בכירה תחת קדירה של בשר הזיעה עולה ונבלע בקדיר' ואוסרת': הגה אם היה חלב במחבת בעינן ס' בתבשיל שבקדירה נגד החלב שבמחבת (ד"ע) וכל זה מיירי שהמחבת מגולה והזיעה עולה מן המאכל עצמו לקדירה שעליה (ארוך) וגם מיירי שהוא בקרוב כל כך שהיד סולדת בזיעה במקום שנוגע בקדירה אבל אם אין היד סולדת בזיעה הכל שרי ולכן תולין בשר לייבש על קדירות של חלב ולא חיישינן לזיעה שעולה (פסקי מהרא"י סימן ק"ג) וכן אם המחבת מכוסה הכל שרי מידי דהוי אשתי קדירות נוגעות זו בזו דאין אוסרין זו את זו בנגיעה כל שכן בזיעה (מרדכי פרק כ"ה) מיהו לכתחלה יש ליזהר בכל זה (הגהות ש"ד):
When one places a dairy pot in the oven below a meat pot, the steam from the dairy pot rises and renders the meat pot forbidden. GLOSS: If the dairy pot contains milk, the meat pot must present a quantity sixty times greater than the milk. But only if the dairy pot is uncovered so that the steam rises directly from the milk to the pot, and only if the pots are close enough that the steam burns the hand when held at the height of the upper pot; but everything is permitted if otherwise. That is why it is customary to hang meat to dry above milk pots, and one does not worry about the steam. Similarly, when the dairy pot is covered, everything is permitted because the case resembles two pots touching; since the contact presents no problem, it is even more so for the steam. However, deliberately, one should avoid all of this.
Expands the laws of meat-and-milk utensils in the same siman, analyzing absorbed flavor, washing, and circumstances in which vessels become prohibited. It is directly relevant to dishwasher racks, surfaces, and cleaning conditions, though a dishwasher's specific mechanics require application by a competent posek.
וזהו יסוד דין נ"ט בר נ"ט, דכל כי האי גוונא שהמאכל בלע מכלי בשר בן יומו מותר לאכול המאכל הזה עם חלב, משום דנקלש הטעם והוה נ"ט בר נ"ט, וכן להיפך. ואין דין זה רק בבשר עם חלב או חלב עם בשר, דכיון שטעם שני אכתי של היתר הוא ואיקלש כולי האי לא חשיב לאסור, אבל בדבר איסור כל היכא דאיכא טעמא אוסר עד סוף העולם (ר"ן על חולין מא א, ד"ה דגים), כלומר כגון קדירה שבישלו בה איסור, ואח"כ בישלו בה מים, ונתנו מן המים למאכל, צריך ששים נגד כל המים, דחשבינן להמים כגוף האיסור אע"ג דטעם שני הוא, וכן לעולם.
שולחן ערוך, אורח חיים תנ״א — ד"ה כלים שנשתמש בהם בחמין כפי תשמישן
Shulchan Arukh, Orach Chayim 451:5
The Shulchan Arukh codifies the laws of kashering utensils for Pesach: the principle of ke-bole'o kach polto (a vessel is purged in the same manner it absorbed), requiring hagalah for vessels used with boiling liquid and libun for those used with fire. This is the governing halachic framework for all dishwasher kashering discussions.
כל כלי הולכין בו אחר רוב תשמישו הילכך קערות אע"פ שלפעמים משתמשין בהם בכלי ראשון על האש כיון שרוב תשמישן הוא בערוי שמערה עליהם מכלי ראשון כך הוא הכשרן: הגה ויש מחמירין להגעיל הקערות בכלי ראשון (טור בשם אבי העזרי ומרדכי פ' כל שעה ותוס' סוף מסכת ע"ז) וכן הוא המנהג וכן בכל דבר שיש לחוש שמא נשתמש בו בכלי ראשון כגון כפות וכדומה לזה (הגהות מיימוני פ"ה ואגור) ויש מחמירין להגעיל כל כלי שתייה אע"פ שתשמישן בצונן משום שלפעמים משתמשין בהם בחמין (רבינו ירוח') וכן הוא המנהג להגעילן ובדיעבד סגי להו בשטיפ' וקערות גדולות שלא יוכל להכניס תוך כלי ראשון יתן עליהן אבן מלובן ויערה עליהם רותחין מכלי ראשון והוי ככלי ראשון וכן כל כיוצא בזה ויעביר האבן על כל הכלי שאז מגעיל כולו:
Continues the laws governing meat-and-dairy pots and absorbed flavor, including distinctions involving use, contact, and vessel status. These rules are frequently part of the analysis of shared dishwasher interiors and racks.
קדירה שבשלו בה בשר לא יבשלו בה חלב. קדירה שבשל בה בשר לא יבשל בה חלב ואם בישל בה בתוך מעת לעת אסור בנותן טעם (וצריך לשער נגד כל הקדירה) אבל אם שהה מעת לעת קודם שבישל בה הוי ליה נותן טעם לפגם ומותר התבשיל אבל הקדרה אסורה לבשל בה לא בשר ולא חלב:
When the quantity of forbidden substance is known—such as a new or less-than-one-day-old utensil into which a measure of dairy was absorbed and then shaken out, followed by use with a meat pot—sixty parts of permitted substance suffice to nullify the absorbed measure; but with an old utensil that is one day old or more, since the absorbed amount is unknown, the entire utensil must be evaluated, though some authorities hold that even an old utensil requires only sixty parts to nullify the known measure of absorbed dairy.
אם ידוע כמה הוא האיסור כגון כף חדשה או שאינה בת יומא שניער בה ובלעה כזית חלב ואחר כך ניער בה קדרה של בשר אין צריך אלא ס' לבטל הכזית שבלעה (ולא אמרינן גבי כלי חתיכה נעשית נבילה אפילו אם ניערו בו איסור) אבל כף ישנה ובת יומא משערין בכולה (דכל מה שבלע נעשה איסור ולא ידעינן כמה בלע) (שם) ויש מי שאומר שגם בזו אין צריך אלא ס' לבטל הכזית שבלע: הגה והסברא ראשונה עיקר כמו שנתבאר לעיל גבי טיפת חלב שנפלה על הקדרה ויש שאינן מחלקין בין כף ישן לחדש רק בין כלי חרס לשאר כלים (מרדכי פ' ג"ה) ואומרים דבכלי חרס דאי אפשר להפריד האיסור על ידי הגעלה אמרינן הכלי נעשה נבילה אבל לא בשאר כלים וטוב לחוש לחומרא וע"ל סימן צ"ב:
The author argues that steam alone, even at high temperatures exceeding boiling point, cannot effect hag'alah of vessels, since absorbed prohibited flavor may not be released from the vessel's walls through dry heat or steam without explicit proof that steam functions equivalently to boiling water.
On this pageThis responsum begins discussing the halachic validity of kashering vessels using steam (heg'alah via steam) and the status of water condensed from steam. It addresses a specific inquiry concerning a factory that manufactures glycerin from non-kosher fat. The author discusses whether high-temperature steam (סטים) can be used to kosher (perform hag'alah on) machinery used for manufacturing glycerin. He argues that we cannot assume steam koshers like boiling water without explicit proof, as dry heat or steam alone may not cause the absorbed flavor to be emitted from the vessel's walls. Therefore, steam heat alone, even at temperatures well above boiling, is insufficient for hag'alah.
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recovered from “Shulchan Arukh HaRav, Yoreh Deah 95”
Shulchan Arukh, Yoreh De'ah
שולחן ערוך, יורה דעה צ״ה:ד׳
Shulchan Arukh, Yoreh De'ah 95:4
If ashes are placed in hot water and it boils before putting the pots in, it is permitted even though fat is stuck to them, because the ashes impart a defective taste.
יראה לי שאם נתנו אפר במים חמין שביורה קודם שהניחו הקדירות בתוכה אע"פ שהשומן דבוק בהן מותר דע"י האפר הוא נותן טעם לפגם:
It seems to me that if ashes are put into the water before immersing the dishes, they are permitted even if covered with fatty substances; for the ashes alter the flavor.
Most authorities forbid using a single dishwasher for both meat and dairy dishes, requiring instead that a dishwasher be designated exclusively for one category; however, some lenient opinions permit it under strict conditions such as separate racks and non-simultaneous washing.
האם מותר להשתמש במדיח כלים (דיש וואשאר) לכלים בשריים וגם לכלים חלביים? אסור להשתמש במדיח כלים לכלים בשריים וגם לכלים חלביים אלא צריך ליחד את מדיח הכלים רק לכלי בשר או לכלי חלב.
On this pageThe cited passage (Siman 518) discusses the halachic status of using a single dishwasher for both meat and dairy dishes. It primarily cites authorities who forbid this practice, requiring a dishwasher to be designated exclusively for one or the other, while also noting a lenient opinion that permits it under strict conditions (such as separate racks and non-simultaneous washing).
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Rabbi Feinster considers whether a single industrial dishwasher can serve both meat and dairy for a nursing home unable to afford a second machine, finding permissibility based on the fact that dishes are cleaned of actual food residue.
הנה בדבר המכונה (מאשין) להדיח כלי האכילה ואי אפשר להשיג עוד מכונה גדולה כזה שנצרך בהמושב זקנים מצד שעולה להרבה אלפים שאין ביכולת הצבור להוציא זה, הנה פשוט שמכיון שלא נשאר בעין
On this pageIn response to a query from a communal institution (a nursing home) that cannot afford to purchase a second large industrial dishwasher, Rabbi Feinstein begins to evaluate whether a single machine can be used for both meat and dairy dishes. He suggests that since the dishes are washed of any actual food residue, there is a strong basis to permit it under these constrained circumstances.
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