May one cook fish in a clean meat pot?[1]
It is even initially permitted to cook fish in a clean meat pot. This applies even if the pot is Ben Yomo.[2] However some Poskim[3] are stringent to initially forbid cooking fish in meat pots and hence they require having separate pots for meat and fish.[4] Practically, the widespread custom is to be lenient.[5] However, some are meticulous and designate separate pots for fish and do not to use the meat pots for fish products.[6] [The Hashgacha of Rav Landau in Bnei Brak has separate utensils for fish and meat, including pots, pans, knives, cutlery, grinders, microwaves, and mittens.] Nevertheless, even according to those who are accustomed to being stringent, Bedieved if they cooked fish in a meat pot, the fish remains permitted even if the meat pot was Ben Yomo.[7]
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Summary: It is permitted to cook fish in a clean meat pot, and so is the widespread custom, although some are meticulous not to do so. Q&A May one cook fish in a meat pot if it contains a Davar Charif? Some Poskim[8] rule that one may not cook fish is in a meat pot together with sharp foods, such as onions.[9] However, the widespread custom of the world is to be lenient regarding this.[10]
May one cook and eat onions that are cut with a meat knife together with fish? Some Poskim[11] rule that Lechatchilah one is to be stringent not to cut onions with a meat knife and cook them together with fish.[12] However, the widespread custom of the world is to be lenient regarding this.[13] |
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[1] See Michaber 95:1; Taz Y.D. 95:3; Darkei Teshuvah 116:27; Halacha Berurah 173:9
[2] Implication of Michaber 95:1 and Chulin 111a “One who roasts fish in a meat pot may eat it”; Taz 95:3 “One can learn from here that there is no danger in eating fish that contains the taste of meat through being cooked in a Ben Yomo pot of meat”; Issur Viheter 39:26 “All secretion of taste of meat that is absorbed in a vessel into fish is not Bedieved forbidden due to danger”; Rashal Kol Habasar 9; Kneses Hagedola 116:18; Minchas Yaakov 57:1 concludes “The custom is to be lenient [even initially-Kaf Hachaim 116:20] if the pot is clean”; Peri Megadim 95 M.Z. 3 defends the ruling of the Taz ibid; Lechem Hapanim 116:3; Beis Lechem Yehuda 116:4; Chochmas Adam 68:1; Eidos Biyihosef 2:46; Divrei Hilel 2:32; Daltei Teshuvah 95:5; Ikareiy Hadat Y.D. 14:10; Zechor Leavraham 3:186; Darkei Teshuvah 116:27; Kaf Hachaim 116:20; Sheivet Halevi 6:111 writes it is the custom of the world to be lenient.
The reason: As the danger of eating fish with meat only applies if it contains substance of the meat, and does not apply towards the indirect taste transferred through a pot. [Taz ibid; Issur Viheter ibid]
The proof: As the Gemara Chulin ibid discusses the law of fish that was cooked in a meat pot and whether it may be eaten with dairy, thus proving that regarding Sakana there is no issue. [Issur Viheter ibid, brought in Taz ibid]
[3] Tur 116:2 “Some are stringent to designate vessels for fish” [brought in Chochmas Adam 68:1, Omitted from Michaber 116:2]; Rashal Chulin 7:15, as understood by Minchas Yaakov 57:1, that it is forbidden to eat it [brought in Derisha 116:5; Taz ibid; P”M ibid; However, see P”M ibid who vehemently negates this understanding of Rashal concluding “I wonder at this great Rav , as seemingly he did not look at the words of the Rashal”]; See Issur Viheter ibid who implies that it is only permitted Bedieved
[4] The reason: As the danger of meat and fish applies even by mere taste that is transferred through a pot. Now, although the Gemara and Michaber ibid write that it is permitted to eat fish cooked in a meat pot, that is referring to the laws of meat and milk, as in truth due to Sakana, it is forbidden. [See Rashal ibid; Taz ibid in his initial explanation]
[5] Minchas Yaakov ibid; Chut Hashani 67; Sheivet Haleivi ibid “The custom of the world is to do so”; Halacha Berurah ibid
[6] Sheivet Halevi ibid
[7] See Tur ibid; Minchas Yaakov ibid
[8] Daltei Teshuvah 95:5 and other Poskim brought in Darkei Teshuvah 116:27; Hakashrus page 425
[9] The reason: As a Davar Charif that is cooked in a meat pan carries the actual taste of the meat, and the meat is considered Beiyn.
[10] Conclusion of Darkei Teshuvah ibid “Pashut there is no need to be stringent in this”; Sheivet Halevi ibid; Darkei Teshuvah ibid in name of Megadim Chadashim that from the letter of the law one may be lenient like the opinion who does not consider onions Charif
The reason: As only the actual taste from a piece of meat is a Sakana o eat with fish, however, the taste of meat that is carried in a Davar Charif, even though its Beiyn, is not problematic regarding Sakana. [ibid]
[11] Darkei Teshuvah 116:27 in name of Megadim Chadashim 116:3 to initially be stringent; See Poskim in Darkei Teshuvah ibid regarding cooking a Davar Charif in a meat pot with fish; Hakashrus 10:111 [page 425]
[12] The reason: As a Davar Charif that is cut with a knife carries the actual taste of the meat, and the meat is considered Beiyn.
[13] Sheivet Halevi ibid; Darkei Teshuvah ibid in name of Megadim Chadashim that from the letter of the law one may be lenient like the opinion who does not consider onions Charif
The reason: As only the actual taste from a piece of meat is a Sakana o eat with fish, however, the taste of meat that is carried in a Davar Charif, even though its Beiyn, is not problematic regarding Sakana. [ibid]
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