Kosher Guidelines for Vacation Rentals & Guesthouses – Koshering an Airbnb, Tzimmer, Hotel room:[1]

A. Introduction:

Whether staying in a rental apartment, Tzimmer, or hotel room, maintaining kosher standards while away from home requires careful planning and attention to detail. These accommodations are designed to service guests from all backgrounds, Jew and Gentile, Orthodox and unobservant, and hence it is almost certain that the kitchen facilities have in the past been used for non-kosher foods. Indeed, due to this reason, all of the kitchenware and appliances are considered to be not kosher and either require Koshering prior to use, or the following of restricted usage.[2] Nonetheless, there are certain appliances and kitchenware utensils that despite the above do not have Kashrus concerns, and from the letter of the law may be used as they are. Likewise, different techniques can be used to make use of appliances even without Koshering then beforehand. Below is a full synopsis on the subject, delineating the status of common appliances and kitchenware found in a guesthouse for the kosher abiding guests, and under what circumstances they may be used.

B. Foods provided by Guesthouse:

Often guesthouses and hotel rooms provide complementary snacks and beverages, including fruits, tea, coffee, sodas, and even wine. As a rule, one should only use sealed products that contain a reliable Hashgacha. Products which require kosher supervision that are not sealed and have been previously opened should be avoided.[3] Certainly, only kosher wine that has not been opened may be consumed.[4] It goes without stating that all homemade complementary baked goods must be avoided unless the service provider is an Orthodox Jew. However, certain common complementary products do not require any kosher supervision and may be consumed without worry. Such products include:

1. Fruits and vegetables: Fresh fruits and vegetables if one is outside of Israel. [In Israel, it is problematic to eat these foods as they require supervision for Terumos Umaasros, as well as Arla supervision for fruits. However, regarding vegetables and fruits that do not have a worry of Arla, one can simply remove the Teruma Umaaser himself without a blessing.]
2. Coffee:[5] Coffee grinds, including coffee pods, do not require a Hashgacha so long as they are unflavored. However, instant coffee requires a Kashrus supervision being that some factories use the same machinery for nonkosher food production. All flavored coffee need a Kashrus supervision for their flavoring to make sure that only kosher ingredients are used. Accordingly, flavored coffee and espresso pods need a Hashgacha and hence one must check the ingredients of the pod prior to using it.
3. Tea:[6] All unflavored and natural teas may be used without a Hashgacha. All scented teas, herbal teas, decaffeinated teas, and instant tea, must have a Hashgacha.

• Water: Unflavored water bottles do not need kosher supervision.

C. Kitchenware utensils

As a rule, and as stated above in the introduction, all kitchenware utensils are considered to have been used in the past with nonkosher foods, and hence need to either be cleaned and/or Kashered prior to using them, depending on the utensils. For this reason, it is best for one to bring with him his own disposable or personal utensils for use while staying in the guesthouse. Nonetheless, if necessary, the following guidelines apply regarding using the utensils that are found there:

Pots and pans: Cooking pots and pans must be properly cleaned and Kashered prior to use with either Hagalah or Libun, depending on their prior use for cooking or baking.[7] Due to lack of Kashering equipment [i.e. a large Hagalah pot], it is usually unfeasible for one to properly Kasher these items during one’s stay and hence they must be avoided.[8] Non-stick cookware, according to many authorities cannot be Koshered and therefore may not be used.[9]

Plates, bowls, dishes, Chinaware: All porcelain or china dishes are considered not kosher and cannot be koshered.[10] They hence may only be used for cold foods[11] that are not Charif[12] [i.e. spicy] and even then only after a thorough cleaning. It is forbidden to use them for hot foods.[13] However, glass plates and bowls may be used even for hot foods after a thorough cleaning.[14] Plastic utensils, are debated if they are Kasherable and should preferably be avoided.[15]

Cutlery: Cutlery, such as forks, knives, and spoons, should be considered non-Kosher and require thorough cleaning and proper Kashering in order to use. Hence, unless they are Koshered, they may only be used for cold foods[16] that are not Charif[17] [i.e. spicy] and even then only after a thorough cleaning.

How to Kasher the cutlery: One can facilitate the Kashering of the cutlery by boiling water in a water urn, or non-Ben Yomo clean pot[18], together with some soap and then immerse the cutlery inside while the water is boiling. This may be done even if one is not certain that the vessel is not Ben Yomo.[19] It is obvious that one must clean the cutlery well prior to this Koshering. It is not necessary for the cutlery to be entirely simultaneously immersed into the boiling water, and it suffices if one does one side at a time.[20] The cutlery should be placed into cold water after it is removed from the boiling water.[21]

Tevilas Keilim by Jewish owned guesthouse: In the event that the guesthouse is owned by a Jew, then in addition to the need to Kasher the kitchenware utensils, it may also require Tevila in a Mikveh. The general rule is that metal and glassware utensils need immersion in a mikvah, while wood utensils do not. Nonetheless, many are accustomed to be lenient to not require immersion for utensils purchased for the sake of use in a guesthouse, as they are considered business utensils [as opposed to utensils of personal use] which some Poskim[22] exempt from requiring immersion. Once again, while those who are lenient have upon whom to rely, it is best for one to bring with him disposable kitchenware in order to avoid the necessity of using their non-immersed items.

Peeler:[23] A peeler may be used without restriction, and in general does not require immersion even if the guesthouse is owned by a Jew.

Can opener:[24] A can opener may be used to open cans so long as it is properly cleaned beforehand to get rid of any nonkosher remnants that it may contain from previous opening of cans.

Cork opener: A Cork opener should be properly washed and may then be used to open a kosher bottle of wine, despite the fact that it has been used in the past to open nonkosher wine bottles.

Beer bottle opener: A beer bottle opener may be used without restriction.

Cutting board: Although it is preferable to not use a cutting board due to the difficulty in cleaning it properly, nonetheless, if one does clean it properly especially in the areas that contain slits from the knives then it may be used to cut non-Charif foods. It is however proper not to use it to cut Charif foods.[25]

Tablecloths: Towels and table cloths may be used without regulation, so long as they are clean having come through a fresh wash.

Oven mitts and gloves and potholders: Oven mitts and gloves and potholders may only be used if they are clean, which is often not the case, and hence one should avoid using them in direct contact with food or one’s kosher utensils.

D. Barbecue Grill and Equipment:[26]

When considering the use of a guesthouse barbecue grill it is important to recognize that such grills are typically presumed to be non-kosher due to prior use with non-kosher meats and products including pork and non-slaughtered animal meat. However, this does not mean that all of its parts require Koshering, as only the parts that actually touch the food need to be Kosher, as there is no way for nonkosher taste that is absorbed within a vessel to jump in the air into one’s food that is not touching it. Accordingly, the actual grates or racks of the barbecue may not be used unless thoroughly koshered through Libun Gamur—a process wherein the metal is heated until it is red hot throughout, which is often difficult to achieve on location. [However some suggest resting the grate on burning coals and then placing coals on top of the grate, hence sandwiching it, and burning it from both sides. In order to achieve a red-hot blaze throughout the entire grate, it would need to be literally buried within the coals.] Therefore, it is recommended to bring your own kosher racks and ensure that the guesthouse grill is cleaned of any leftover coals, food, and debris. Additionally, the areas where the racks will rest, as well as any sides of the grill that could come into contact with kosher food, should be covered with tinfoil to create a protective barrier. The interior walls of the grill that will not be directly exposed to new coals should also be lined with tinfoil to prevent any residual non-kosher vapors from affecting the food. Prior to use, the grill should be filled with new coals and ignited at a high temperature for several minutes to burn off any remaining residue or fat. Once these precautions are taken, one may place the kosher racks on the prepared grill and proceed with barbecuing, confident that the food will remain kosher and uncontaminated by prior non-kosher use.

Summary of steps:

Barbecue grills in guesthouses are presumed non-kosher due to prior use with non-kosher food. However, only the grill parts that contact food require koshering. The following are the Koshering steps:

1. The grates or racks should not be used unless they undergo Libun Gamur (heating until red hot), which is often difficult on site. [Some suggest burying the grate in coals to achieve Libun Gamur, but this is challenging in practice.] It is hence best to bring your own kosher racks for use.
2. The grill should be thoroughly cleaned of old coals, food, and debris.
3. Fill the grill with new coals and ignite at high temperature to burn off remaining residue or fat.
4. Areas where racks rest and grill sides likely to touch kosher food should be covered with tinfoil as a barrier.
5. Interior grill walls should be lined with tinfoil to prevent non-kosher vapors from affecting food.
6. After these steps, place kosher racks on the grill and use as needed.

E. Baking Oven:

There are two methods in how one can make use of a guesthouse oven, one is through Koshering the oven and the second is through covering the food.

Koshering:[27] An oven that has a self-clean cycle may be Koshered using self-clean, which is equivalent to Libun Chamor. If self-clean is not available, then it is best not to be used, being that ideally it requires Libun Chamur to be Koshered, which is not really feasible by an oven. Nonetheless, you may choose even initially to do the following steps to Kosher it if you desire:

1. Get rid of all the oven racks/inserts and purchase new ones
2. Clean the oven wall using bleach or oven stain remover and turn on the oven to burn any leftover residue that may remain.
3. Wait 24 hours prior to Kashering. [If one does not know the last time the oven was used, then one can assume that it was not used for 24 hours.[28]]
4. Turn the oven on for a period of about an hour to its highest temperature or blow torch the oven from the inside. Some Poskim write that one is to also place a pot of water inside and have its steam Kosher the oven.

Covering food without Koshering:[29] In a time of need[30], if one does not have ability to Kosher the oven beforehand, it is permitted to cook Kosher food in the Treif oven if the food is hermetically sealed in a way that it will not release any vapor [i.e. wrapped in tinfoil]. If one wraps the entire food in two coverings, such as in two sheets of tinfoil [or one wraps the entire pot in two sheets of tinfoil], then it suffices to bake it in the oven even if the oven was not cleaned of meat residue.[31] If, however the food or pot was only wrapped one time, then the oven must be cleaned beforehand from any meat residue.[32] This can be accomplished by turning the oven on to a hot temperature and having it burn out any leftover residue.[33] It does not suffice to merely clean the oven with a sponge and water without also turning it on and burning any leftover residue that is inside.[34] The above option of a double wrapping is valid even for a small toaster oven.[35]

F. Toaster oven:

The above option of cleaning and Koshering is only valid for a classic baking oven, however a small toaster oven with interior coils is very difficult to clean and is not Kasherable, and hence cannot be used unless the food is properly covered, as stated above.[36]

G. Bread toasting machine:

While some have written that bread toasting machines an be used without restriction being that they are only used for plain bread, seemingly, it is best to beware against doing so, as there does exist nonkosher bread due to it containing fats and oils that come from nonkosher animals, and there is no way of telling what kind of bread previous guests have used. Nonetheless, if one still wishes to make use of it, then he should shake it out from its crumbs and have it run a few cycles hence burning and Kashering its various parts.      

H. Microwave:[37]

There are two methods in how one can make use of a guesthouse microwave, one is through Koshering it and the second is through covering the food.

Koshering: Whether or not it is possible to Kasher a microwave is subject to debate. Some Poskim[38] rule that it is not possible to Kasher a microwave.[39] Other Poskim[40] rule it can be Kashered through steaming water inside it.[41] This is accomplished through the following steps: The microwave is to be cleaned, not used for 24 hours and have water with bleach placed in it and heated for about 10-20 minutes, until it steams out.

Cooking in a hermetically sealed container:[42] In all cases, it is permitted to cook in a microwave food that is contained within a hermetically sealed container which does not allow any vapor to escape or enter. This applies even if the microwave has not been Kashered, and certainly if it has been Kashered in the method mentioned above.[43] Some Poskim[44] however discourage using the microwave in this method as it occurs that the hermetic sealing tears or opens during the cooking, which would then pose a Kashrus issue. It is therefore best to only use the microwave in this method after first Kashering it.

I. Gas Stovetops:[45]

From the letter of the law, it is permitted to use the grates of a non-Kosher stove top for cooking so long as certain guidelines are followed:[46]

1. Clean: One must verify prior to each use that there is no residue of food left on the grates [or bottom of the pot].[47] [Thus, the grate should be cleaned with soap and water. A mere glance does not suffice to detect oil and fat residues. One is not to suffice with simply turning on the flame to burn any residue, as often the flame does not reach all areas of the grates.[48]]
2. Dry: One must verify that both the grates, and the pots being placed on the grates, are completely dry.[49] [The pot bottom should be dried with a towel if wet, while the grates can be placed on the stove top and dried through turning on the flame, prior to resting the pot on it. It is advisable to leave a towel in close distance from the stove top to use for the drying.]
3. Spillage: The pot is not filled and heated in a way that will cause spillage onto the grates upon it reaching a boil. If in the event of the cooking the food boiled over and spilled towards the grates, hence making them wet, then the food remains Kosher.
4. One may never place any foods [as opposed to pots] directly on the grates, as the grates themselves are considered Treif and can transfer forbidden taste to the food even without liquid.[50] One may, however, place the food on tinfoil and then rest it on the grate.

J. Electric Stovetop:[51]

There are different types of electric stovetop which carry different laws.

Kashering elevated coils [i.e. coil cooktops]: The old-fashioned electric stove tops that are made with the electric coils raised above the surface area of the stove, are Kasherable by simply turning on the stove and have the coils turn bright red. This is synonymous with Libun Chamur, and helps to Kosher from non-kosher to kosher. The surface area of the stove however may nonetheless remain non-kosher depending on its material. However, this does not pose a problem for the pots being that the pots do not rest on the surface at all.

Kashering the modern flat electric stove tops [i.e. smooth top]: One who desires to Kasher it is to clean the surface very well and turn on the stove to the highest temperature for an hour. The surrounding area which does not get hot, but sometimes has a pot resting on it, should have boiling water poured over it and be covered with tinfoil. If one does not want to cover it with tinfoil then in addition to pouring boiling water over it, he is to make sure that it is always clean of any residue and that the pots placed on it are not wet on their bottom, and should also try to make sure that they don’t overflow during the cooking. Bedieved, so long as the surface area was clean, everything remains valid.

Induction cooktops: Induction cooktops are the most Halachically complex in terms of their Kashering. Practically, being that they share a glazed glass surface similar to a regular electric smooth top stovetop, therefore their leniency would be similar to that of the electric stovetop, although regarding Pesach Ashkenazim should avoid Koshering it. Practically, one who desires to Kosher it should place the special magnetic pot on it that covers the entire induction area, and thus have it be Koshered by the pot causing it to heat up, and having it remain there for about an hour. The surrounding area should then have boiling water poured over it and be covered with tinfoil, or done as stated above regarding a flat electric stovetop.

K. Electric Kettle:[52]

From the letter of the law there is much room for leniency to permit using an electric kettle even without Kashering, nonetheless, it is best to Kasher it to the best of one’s ability through filling it with water until it’s very top and putting it through a boiling cycle and spilling out the water.

L. Coffee Machine

Most coffee beans or capsules without added flavors do not require kosher certification. However, as previous users may have used non-kosher capsules or dairy powders, the machine should be kashered by running hot water through it. For smart machines requiring a capsule, empty one and run the system. For milk systems, run water with soap through the milk container once.

M. Shabbat Hot Plate:[53]

One is to clean the hot plate and then turn the hot plate on to its hottest setting for some time and then pour boiling water over it. One is to then cover the hot plate with a thick piece of tinfoil. [54] For extra care, one can place a second sheet of tinfoil or aluminum pan on the hot plate.

N. Sinks, Work Surfaces, Dining Tables

The first step is to make sure they are clean from any food residue. Now, since the previous use is unknown, one is to avoid placing hot items directly on them. Likewise, one should not pour hot water into a sink containing dishes. When placing a hot pot on a surface or table, use a separator underneath (like cardboard or a brick).

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[1] See Hakashrus Lemaaseh [Pinchasi] pp. 515-520; Koshorot Vol. 2

[2] See Michaberand Rama Y.D. 122:9; Shach 122:8; Taz 122:8; Igros Moshe Y.D. 3:61; To note, however, that when one rents his home or Tzimmer to a gentile, or non-religious Jew, all the vessels must be Koshered, and the leniency of waiting 24 hours does not apply. This is not similar to the case mentioned in the Poskim above where the gentile did not have permission to use the vessels as he wishes, in contrast to here where the gentile has become a temporary owner of the vessels and was able to use it for whatever he wishes. It is thus no different than purchasing a vessel from a gentile, in which the law is that it must be Koshered.

[3] See Michaber and Rama Y.D. 118:1 regarding when two signs are required versus one sign and the various opinions relevant; Rama 118:2 that we only suspect if there is benefit for the gentile to switch; Michaber 118:3 that each written letter is considered one Chosem; Rama 118:4 that signing on the outside of the sack is worthless; Michaber 118:8 that by Derech Harabim we do not worry; Michaber 118:10 regarding Yotzei Venichnas; See Pesakim Uteshuvos 118:6 [regarding the Geder of a valid Siman:Chosem], 7 [Deliveries which require Chosmos], 11 [Relying on Lo Meira Nafshei]

[4] See regarding its status of Yayin Nesech: Shach Y.D. 125:17; See regarding its status of needing Chosmos: Michaber Y.D. 118:1 that ideally non-Mevushal wine needs 2 Chosmos; Rama ibid that this especially applies by a Yisrael Chashud; Taz 118:4 that by wine today everyone agrees that one Chosem suffices [seemingly even initially] and so also rules Harokeiach 496, Or Zarua Piskei A.Z. 2:160, Aruch Hashulchan 118:13 and 18 that we rule like the Taz; Tzitz Eliezer 12:56-7; Shevet Halevi 8:187-5

[5] So I received from a representative of the Vaad Hakashrus of the Eida Hachareidis that roasted coffee beans and coffee grinds do not require a Hashgacha as they have no known Kashrus worry and that they therefore may be purchased from any store. When asked as to why then they provide a Hashgacha for ground coffee, they replied that this was requested by the company and is not due to a true Kashrus concern

[6] Madrich of the OU and CRC

[7] See Admur 451:36; 13; Michaber 451:4 and 15

[8] Ben Yomo: However, technically, it is not necessary for one to wait 24 hours before Kashering them, as Stam Keilim are not Ben Yomo. [Michaber Y.D. 122:4] If, however, one knows that they are not Ben Yomo, then when using Hagala one must wait 24 hours prior to Kashering. [See Admur 452:9-11]

[9] See Piskeiy Teshuvos 451:35; Pesakim Uteshuvos 121:7

[10] Admur 451:9

[11] See Admur 451:2; 450:13; Michaber and Rama 121:5; Pesakim Uteshuvos 121:15

[12] See Shach 91:3 and 121:10; P”M 91 S.D. 3; Pesakim Uteshuvos 121:15

[13] See Michaber 91:2; Taz 91:3

[14] See Darkei Teshuvah Y.D. 121:2; Kneses Hagedola Y.D. 121:25 [that even the Machmirim are only stringent regarding Pesach], recorded in P”M 451 M”Z 31 [see Minchas Yitzchak 1:86]; Kehal Yehuda Y.D. 121 “Regarding other Issurim the custom is not to be stringent at all”; Yad Yehuda Y.D. 69 Aruch 89 Katzar 17; Shevilei David Y.D. 121:6 [lenient to use for cold foods by opposite meal]; Aruch Hashulchan Y.D. 121:2 “So is the widespread custom to buy all forms of glass vessels from gentiles and use them without Kashering.”; Poskim in Darkei Teshuvah Y.D. 121:2; Mishneh Halachos 9:168 “The world is accustomed to use it for meat and milk and since this is the case, leave them be, as if they are not prophets they are the son of prophets.”; See Hakashrus 3:53 that the Ashkenazi custom is to be lenient to Kasher them; See Admur 87:2 regarding a glass potty and in Kuntrus Achron 87:2 “In 451 it is only an initial stringency”; See M”A 451:48 who contrasts the stringency of Chametz to the leniency by Yayin Nesech “Although we are stringent by Chametz, do not compare it to Yayin Nesech, as many leniencies apply by Yayin Nesech and not by Chametz”;

[15] See Piskeiy Teshuvos 451:53; Some Poskim rule it has the same status as earthenware, and is thus not Kasherable. [Igros Moshe 2:92; Kinyan Torah 2:84; Lehoros Nasan 6:69] Others rule it is Kasherable. [Chelkas Yaakov 2:163; Minchas Yitzchak 3:67; Tzitz Eliezer 4:6; Chazon Ovadia; Beir Moshe 2:53; ]

[16] See Admur 451:2; 450:13; Michaber and Rama 121:5

[17] See Shach 91:3 and 121:10; P”M 91 S.D. 3

[18] See Admur 452:8 and 12 that if the vessel used for the Kashering is not Ben Yomo, then from the letter of the law it does not to be Kashered beforehand. [Admur 452:12]

[19] See Michaber Y.D. 122:4 that Stam Keilim are not Ben Yomo. If, however, one knows that they are not Ben Yomo, then when using Hagala one must wait 24 hours prior to Kashering. [See Admur 452:9-11]

[20] Admur 451:37

[21] Admur 452:5

[22] Darkei Teshuvah Y.D. 120:70; Shevet Sofer Y.D. 67; Tuv Taam Vadas Telisa 2:22; Divrei Yatziv Y.D. 37; Yechaveh Daas 4:44; Pesakim Uteshuvos 120:35

Other opinions: Some Poskim rule that even such vessels require immersion. [Levushei Mordechai Y.D. 141:83; Igros Moshe Y.D. 3:22; Minchas Shlomo 2:66]

[23] Hakashrus Lemaaseh ibid

[24] Hakashrus Lemaaseh ibid

[25] See Chochmas Adam 56:2; Tuv Taam Vadaas 3:215; Daas Torah 96; Sefer Yehoshua Pesakim Ukesavim 122, brought in Daas Torah 96 [p. 260]; See Sefer Hakashrus 10:110; Sefer Davar Charif 1:13

[26] Toras Meir O.C. 96; Vayitzbar Yosef 5:349; Koveitz Beis Hillel 4 5762 p. 48; Hakashrus Lemaaseh p. 178; See regarding that grates require Libun Gamur: Admur 451:24; Michaber 451:4; Rav Wozner in Kuntrus Mibeis Levi 1:29; M”B 451:34; Igros Moshe 1:124;  See regarding vapor going from bottom to top and Treifing up a food: Michaber and Rama 92:8; Tur 92 in name of Rosh Kalal 20:26

[27] See Admur 461:1; Admur 451:27; Maharsham 3:208; Chelkas Yaakov 2:136; Minchas Yitzchak 5:20; Igros Moshe Y.D .1:40; Yabia Omer 5:7; Teshuvos Vehanhagos 1:430; Koveitz Mibeis Levi 3:21; Piskeiy Teshuvos 451:2; Hakashrus 1:42; here: https:::shulchanaruchharav.com:halacha:oven-koshering:

[28] See Michaber Y.D. 122:4

[29] Hakashrus 1:38

[30] Erech Hashulchan 92:15; Kaf Hachaim 92:103; 108:19; Darkei Teshuvah 108:39; Hakashrus 1:38

[31] The reason: As the vapor which is released from the residue only becomes absorbed in the external covering, and the internal covering does not absorb from the external one, being there is no moisture in-between, and is similar to two dry pots touching each other. [See Taz 92:29; 97:3]

[32] As otherwise there is suspicion one may place the pot of food on top of the residue and hence forbid the pot. Likewise, the residue releases vapor which becomes absorbed within the single external cover of the food, which is moist with the food:vapor of its own, and can hence penetrate into the food.

[33] Kinyan Torah 1:24

[34] Taz 97:4; Peri Chadash 97:4; Chavas Daas 97:9; Aruch Hashulchan 97:12; Kaf Hachaim 97:34]

The reason: As the fat does not clean off well and requires the oven to be lit in order to burn the fat. [Poskim ibid]

[35] Hakashrus 1:45

[36] Hakashrus 1:45

[37] See Piskeiy Tehsuvos 451:22; Sefer Hakashrus [Fuchs] 1:47-50 [pp. 48-49]; Nitei Gavriel 80:16; See also Hadarom Choveret 6 Nissan 5722; Kovetz Beis Ahron Yisrael 4:3

[38] See Piskeiy Teshuvos ibid; Siddur Pesach Kehilchaso that 8:3 that it can only be Kashered through Iruiy Keli Rishon and Even Meluban

[39] The reason: a) Although the walls of the microwave do not heat, nevertheless the steam and spills of the food inside make the walls absorb the food and hence it must be Kashered. Now, it is not possible to Kasher the microwave as one cannot blow torch it, place it in boiling water, and many Poskim rule an item cannot be Kashered through steaming water inside it. [See Shoel Umeishiv Telisa 3:125; Sdei Chemed Mareches Hei 24; Chmaetz Umatzah 17:12 that it is not possible to Kasher through vapor] It therefore has no viable path for Kashering. A second reason is b) As there is a vent duct in the microwave that contains actual steam of food, and that area is not cleanable or Kasherable. [Rav Neiman ibid]

[40] Teshuvos Vehanhagos 2:212; Yalkut Yosef Pesach p. 360; Piskeiy Teshuvos ibid regarding Shaas Hadechak

[41] The reason: As we rule that it is possible to Kasher an item through steam, and just like the microwave absorbed the food through steam, so too it can be Kashered through steam. [See Peri Chadash 121; P”M  Y.D. 94 M”Z 1; Tevuos Hasadeh 3:3]

[42] Hakashrus ibid; Nitei Gavriel ibid in name of Rav Neiman

[43] Pischeiy Halacha Kashrus p. 28; Piskeiy Teshuvos ibid footnote 106

[44] See Kovetz Mibeis Levi 3:22-9; Hadarom ibid; Beis Ahron Veyisrael ibid

[45] See Rama 93:1; 92:8; Admur 451:41 and 67; Taz 92:29; 97:3; Kneses Hagedola 92:73; Peri Chadash 92:36; Minchas Yaakov 56:22; Lechem Hapanim 92:54; 97:1; Halacha Pesuka 97:1; Beis Lechem Yehuda 92:40; P”M 92 M.Z. 29; 97 M.Z. 1; Sheilas Yaavetz 1:103 and 113; Erech Hashulchan 92:15 that so is opinion of all Achronim; Chavos Daas 92; Chochmas Adam 45:19 and 50:2; Zivcheiy Tzedek 92:79; M”B 451:34; Kaf Hachaim 92:103; 97:29; See Tzemach Tzedek O.C. 43; Hakashrus 1:20; Pischeiy Halacha 1:30; Igros Moshe Yoreh Deah 1:40 and 2:59

[46] The reason: a) We do not suspect that milk and meat may have splashed onto the grate, as we are not Machzik Issur. b) Even if it did splash, taste cannot transfer between two materials unless there is heat and moisture in-between. Thus, if one abides by the conditions which verify cleanliness and dryness when placing the pot on the grates, there is no issue with the fact that one is cooking dairy on grates that are Treif or meaty. [Poskim ibid]

[47] See Beis David O.C. Pesach 208; Zechor Leavraham Y.D. 2; Zivcheiy Tzedek 87:48; Kaf Hachaim 87:65

[48] See M”B ibid that we can assume that the fire has burnt off all the residue. This was said regarding the grates of previous times, in which the coals completely surrounded the grates. However, by today’s gas stoves, this is not the case. Vetzaruch Iyun from Igros Moshe Y.D. 2:59 who extends the allowance even to today’s stoves!

[49] The reason: As if they are wet, the forbidden taste that is absorbed within the grates can enter the food.

[50] See Beis David O.C. Pesach 208; Zechor Leavraham Y.D. 2; Zivcheiy Tzedek 87:48; Kaf Hachaim 87:65; Chapter 8 Halacha 18!

[51] See Chelkas Yaakov 1:98; Emunas Itecha Tamuz 5773 p. 158; Piskeiy Teshuvos 451 footnote 99; Nitei Gavriel Pesach 7 and other Melaktim of today; See our online articles on the status of glass as well as on the use of a stove for meat and milk and that various leniencies apply even for Ashkenazim

[52] Vayehi Binsoa 36:11; Sefer Hakashrus See regarding that we give a Chezkas Kashrus to foods and Keilim unless there is ample reason for suspicion: Rama Y.D. 121:6; Rama 96:1; Michaber 114:4-10; See regarding the issue of Nitzuk: See Rama Y.D. 105:3; 92:8; Shach 105:11; Taz 105:6; Peri Megadim 105 M.Z. 6; Yad Avraham 105; Admur 451:59; Chavas Daas 91:6; Minchas Yaakov 57:24; Rashal Gid Hanasheh 37; Kneses Hagedola 95:54 in name of Masa Binyamin; Peri Megadim 95 M.Z. 13; Kanfei Yona based on Rashal Gid Hanashe 37, brought in Darkei Teshuvah 105:96; Zivcheiy Tzedek 95:32; Kaf Hachaim 95:50; Darkei Teshuvah 105:96-100; See regarding the issue of Zeiah: Rama 92:8; Terumos Hadeshen 2:103; Beis Yosef 92:8 Beis Yosef 92:8; Gloss of Rav Akiva Eiger on 92:8 in name of Mahariy; Pesakim Ukesavim 103; Levush 92; Shut Bach Hachadashos 24; Minchas Yaakov 56:27; P”M 92 M.Z. 29; Erech Hashulchan 92:14; Zivcheiy Tzedek 92:75; Kaf Hachaim 92:97; See regarding Tevila: Chelkas Yaakov Y.D. 41; Darkei Teshuvah Y.D. 120:70; Shevet Sofer Y.D. 67; Yechaveh Daas 4:44; Pesakim Uteshuvos 120:35; Mitziyon Teizei Torah 1:385; Ohel Yaakov 120:262

Explanation: The use of water kettle in a hotel room touches on two issues, the first being a Kashrus concern, and the second with regards to the laws of Tevila Keilim which would be relevant to a Jewish owned hotel or accommodation. We will first tackle the Kashrus issue. From the letter of the law, there is no requirement to Kasher a typical water kettle that is found in a hotel room in the like, being that it’s sole use and purpose is for the sake of heating up water. In fact, using the kettle for any other purpose may be a violation of the rules of the hotel or other room accommodation service. Hence, there is no need for one to suspect that someone has heated up and cooked a nonkosher food inside, such as pork sausages. This concept is known as Chezkas Kashrus, and is applied widely in the laws of Kashrus to many cases and instances. For example, we permit one to purchase vegetables that were cut with a knife even if the vegetable is Charif if it is typical to use a designated knife for this purpose, and we do not suspect that perhaps one time the knife was used to cut nonkosher meat. Likewise, we do not assume a nonkosher ingredient was added to a product unless there is reason to assume so, and hence many products back in the day did not have any rabbinical supervision being that they had a status quo of not having any nonkosher ingredients, even though no one knows for sure what was put inside that specific food. This applies even today to various foods in which we assume them to be kosher without a Hashgacha, such as plain tea and ground coffee. Obviously, if one sees evidence in the room that the kettle has been used for cooking food, then this would change the equation, and one would be required to Kasher it before using it. Now, there is another concern with a water kettle which is that perhaps [and in all likelihood this is most certainly the case when taking into account all the previous hotel room tenants] that it was used to pour hot water into a nonkosher food. Pouring boiling water into nonkosher food creates two Kashrus concerns, one known as Nitzuk and the second known as Zeiah. Practically, the Poskim rule the following regarding Nitzuk: While we initially suspect for the concept of Nitzuk Chibur, we rule that Bedieved if this was done everything remains permitted. Accordingly, the mere pouring alone into nonkosher food does not Treif up the water kettle. Now, for the concept of Zeiah, this would only be problematic if the nonkosher food itself releases steam to the point that it is Yad Soledes, and that this steam with this heat then reaches the actual kettle. This would be highly unlikely when pouring hot water into a cold food, and in the case of doubt regarding steam we are lenient. Accordingly, we have negated both Kashrus concerns of Nitzuk and Zeiah. Nonetheless, certainly it would be a proper Hiddur and Chumra, especially by those who eat only Mehadrin products to remove oneself from the doubt and Kosher the water kettle to the best of one’s ability. We will now address the concern of Tevilas Keilim in a Jewish owned accommodation: While in general all food utensil which are owned by a Jew require Tevila, several exceptions exist which exempt the item from this requirement. We will now study whether these exemptions apply to a water kettle. Some suggest that all electrical appliances are exempt from immersion, however practically, we do not rule like this approach and this alone cannot be used as a reason to exempt the water kettle. Another possible reason for exemption is the fact that the vessel is purchased for the sake of commerce and business for the use of others and not for personal use. This can be use as a joint reason to exempt the item from requiring immersion.

[53] Brought in Siddur Pesach Kehilchaso 7:4; Hagalas Keilim 13:381; Piskeiy Teshuvos 451:19; Hakashrus 6:22

[54] By doing so one secures that even if the Plata was not Kashered properly, such as according to those who require Libun Chamur, then it is nevertheless useable due to the metal interval. Nevertheless, one is to also Kasher the hot plate beforehand even though he plans to cover it as at times the tinfoil tears and liquid comes in between.