From the Ravs Desk: Latest articles and Q&A [Monday 18th Tamuz 5785]

May one use an electric kettle found in a hotel room or Airbnb without Kashering?

Question:

Hotel rooms, as well as air B&B and other guest room accommodations usually contain an electric kettle in the room for the sake of heating up water for tea, coffee, and the like. I would like to know if there is any issue with using this urn to heat up water for my tea or coffee or must I Kasher it first, as perhaps it was used for nonkosher food by the other guests?

Answer:

From the letter of the law there is much room for leniency to permit using it 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.

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.

Sources: 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