May one bake Challahs directly after he baked meat or chicken in the oven? Do the Challahs remain Pareve in such a case?[1]

Meat residue in oven:[2] One may not bake bread on a surface that contains meat residue [unless 1) one will not eat the bread with dairy, and 2) is only baking enough to last that day, or is forming the Challahs in a special shape that reminds him of its meat status, so he does not come to eat it with dairy]. If one transgressed and did so, then the bread receives the same law as bread that was kneaded with milk/meat [in which case we rule that the bread is forbidden to be eaten[3]].

How to clean an oven of residue:[4] A meat [or dairy] oven must be cleaned of residue prior to baking bread inside of it, as explained above. The only way a proper cleaning can be accomplished is through performing Libun [even Kal] inside of the oven. [This can be accomplished by turning the oven on to a hot temperature and having it burn out any leftover residue.[5]] 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.[6]

No meat residue in oven:[7] If there is no residue of meat/dairy in the oven, and one preheats the oven to burn any meat/dairy residue that it may contain, then one may bake the Challahs in the oven even if it was previously used to bake meat/dairy.[8] In such a case the Challahs remain Pareve.[9] Some Poskim[10] rule that this applies even if the oven is Ben Yomo of meat/dairy use at the time of the baking.[11] However, other Poskim[12] rule that one may never bake bread in a meat or milk oven which is Ben Yomo and if one did so, then one may not eat the food together with the opposite food but may eat it before or afterwards.[13] Practically, one is to be stringent like this approach if possible and wait 24 hours from meat use prior to baking bread[14], however, in a time of need one may suffice with turning on the oven for 15 minutes and “Koshering” its walls from its Ben Yomo use, and then bake Pareve Challahs in the meat oven.[15]

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[1] See Igros Moshe 1:40; Pischeiy Halacha p. 27; 157; Hakashrus 1:40; Kinyan Torah 1:24; Minchas Yitzchak 5:20 or “A Semicha Aid for Learning the Laws of Taaruvos” chapter 108 Halacha 2I and 3A

[2] Michaber 97:1 and 3

[3] Minchas Yaakov 60:1; Kaf Hachaim 97:18; This is referring to the bread baking of previous times in which the oven was often fueled with fat of the tail of an animal, and the bread would then be placed directly on the oven wall for baking. The same would apply today if one placed the pan on top of meat gravy and the like

[4] Michaber 97:2

[5] Kinyan Torah 1:24

[6] 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]

[7] See Igros Moshe 1:40; Pischeiy Halacha p. 27; 157; Hakashrus 1:40; Kinyan Torah 1:24; Minchas Yitzchak 5:20 or “A Semicha Aid for Learning the Laws of Taaruvos” chapter 108 Halacha 2I and 3A

[8] Kinyan Torah ibid writes that one is to simply turn the oven on for some time prior to baking the Pareve food and this will verify that any leftover food in the oven has become destroyed.

[9] See Igros Moshe 1:40; Pischeiy Halacha p. 27; 157; Hakashrus 1:40

[10] Igros Moshe 1:40; All Poskim who rule Nat Bar Nat is even initially permitted

[11] The reason: As Challahs are dry and hence do not release vapor. [Igros Moshe ibid] This also follows those Poskim who rule that dry foods do not release a problematic vapor: Toras Chatas 35:6 [See Minchas Yaakov ibid]; Masas Moshe 4:30; P”M O.C. Hanhagos Horaos Issur Viheter Seder Sheiyni 37, brought in Pischeiy Teshuvah 92:6 that only liquids release vapor; Beis Meir 461; Poskim in Darkei Teshuvah 92:164; Igros Moshe 1:40 unless one sees that it released vapor; See Tzemach Tzedek ibid who brings the P”M but then negates his conclusion as being not substantive; See Admur 451:42 regarding a Chararah who states the pot requires Libun because it touches it most of the time, and does not mention the aspect of Zeiah [brought in Tur and Bach ibid], however seemingly, this is simply because Admur is explaining why it needs Libun, and not simply Hagala due to the vapor; Likewise, see Admur 447:9 who permits

[12] See Pischeiy Halacha p. 27; 157; Hakashrus 1:40; This follows the ruling of those Poskim who rule that Nat Bar Nat is initially forbidden. [See Rama 95:2; Chapter 4 Halacha 1];

Other opinions-Sephardic custom: According to the Sephardic custom, and the Poskim who rule that Nat Bar Nat is initially permitted, the bread remains Pareve even if the oven is Ben Yomo. [See Michaber 95:1]

[13] The reason: As according to most Poskim, even dry foods release vapor. [See Tur 451:15 regarding Charara “And it releases vapor”; Bach 451:13; M”A 451:30; Yad Yehuda 92 Aruch 53; Masas Binyamin 42:58; Chacham Tzvi 20; P”M 451 A.A. 30; Rivash 295; Tzemach Tzedek O.C. 43; Shoel Umeishiv Chamisha 4; Beis Shlomo Y.D. 1:162 and 164; Maharsham; Daas Sofer; Levushei Mordechai; Poskim in Darkei Teshuvah 92:164; Rav Elyashiv in Beis Yitzchak; See Peri Haretz Y.D. 2:14]

[14] It does not initially suffice to Kosher the oven before the 24 hours have passed through turning it on, as most modern oven walls are covered with enamel and require Libun Chamur. [See Admur 494:1 [and 461:1; 451:7 regarding Chametz] that an earthenware oven requires Libun Gamur to be Koshered from meat to milk and our oven interiors are plated with enamel which some Poskim rule have the same status as earthenware [Tuv Taam Vadaas Kama 183] However, if one has a self-cleaning oven, then it suffices for one to perform a self-cleaning cycle to clear it of its Ben Yomo status and bake Pareve bread.

[15] As some Poskim [See Piskeiy Teshuvos 451:49] rule that even enamel is Kosherable with Libun Kal, unlike earthenware, and here regarding Nat Bar Nat one may be lenient like their opinion.