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Chapter 88:

Eating meat and milk on the same table

 

1. Eating meat on the same table as one who is eating milk or vice versa:[1]

It is Rabbinically forbidden to eat meat on the same table as one who is eating milk products.[2] This applies even towards Rabbinical meats, such as poultry and wild animal meat.[3] The same applies vice versa, that one may not eat milk products on a table which one is eating meat, poultry, or wild animal meat.[4] This law contains two exceptions as will be explained in Halacha 2!

 

Q&A May one who is within 6 hours of eating meat sit near a person eating milk products?[5] Yes.

 

2. The exceptions:[6]

A. If one does not know the other person and does not feel comfortable eating from the other person’s food:[7]

The above prohibition against eating meat on the same table as another who is eating dairy only applies if the two people are acquainted with each other[8] to the point that they are not ashamed of eating from each other’s plates.[9] This applies even if the two people are [generally] particular against one taking things from the other, [but not to the point that they will prevent one from tasting the other’s food[10]].[11] This applies even if the two people who are particular against one taking from the other are not relatives.[12] [This applies even if the other person is a gentile who is eating Kosher dairy or meat.[13]] If, however, the two people are strangers who are not acquainted with each other, [and one does not feel comfortable to take from the other’s plate without permission[14]] then it is permitted for one to eat meat and the other to eat dairy on the same table.[15] [From some Poskim[16] it is evident that this applies whether the other person is a stranger or an acquaintance who one does not feel comfortable taking from his food. However, some Poskim[17] are stringent in all cases that the two people are acquainted, even if they do not feel comfortable eating from each other’s plate.[18]]

If a person makes a vow not to eat another’s food, may they eat at the same table?[19] One who made a vow not to eat from another’s food, may eat with on the same table, one meat and the other dairy.[20]

Practical Examples of valid reminders [if not normally sitting on one’s table]: · A picture frame or album · Standing a wallet on the table, · Bottle of oil that is never usually on the table   Q&A If one is currently in a fight with the other person, may they eat on the same table, one meat and one milk?[21] Even if the two acquaintances that are eating together are currently in a fight, nevertheless they are forbidden to eat on the same table, one meat and the other milk, unless they place a reminder between them, as will be explained in the next exception. Thus, a couple who are in the midst of an argument, may not eat on the same table, one meat and the other dairy, unless a reminder is placed between them.

B. Placing a reminder between the two eaters:[22]

Even if the two people know each other and would not be embarrassed to eat from each other’s plate, if they place a Heker/reminder on the table then it is permitted for them to eat together on the same table, one meat and the other milk.

The definition of a reminder and what reminders are Halachically valid:[23] Any item, including a food utensil, which is not normally on the table is considered a valid reminder. This applies even if one uses the unusual utensil as a food dish during the current meal.[24] [Thus, one may use a pot that contains food as a reminder even if it is being served from during the meal, if one does not usually place the pot on his table.] Certainly, other unusual items which are not used during the meal at all, such as a candelabra [during day time[25]], is a valid reminder.[26] However, items that are usually on the table, even if they are not food related, such as a candelabra which is usually on the table at night[27] [or a flower vase], are invalid reminders.[28] With regards to using food as a reminder-see next!

Placing food as a reminder: It is a valid reminder to place [a whole loaf[29] of] bread between the two people eating.[30] This, however, only applies if neither eats from this bread during the meal. If, however, they partake in eating from the bread, then it is an invalid reminder.[31]

The height of the reminder?[32] In all cases the reminder must be of a great enough height that it is visible to the eaters.

Where on the table is the reminder to be placed?[33] In all cases, the reminder is to be placed between the two eaters.

Is a reminder valid if they are eating at a restaurant and are paying the same bill? See E!

 

Q&A May a key or ring be used as a reminder?[34] No, as it is not tall enough to be visible to the eaters.   If an item normally sits on one side of the table and it is now positioned to sit between the two eaters, is it a valid reminder?[35] Yes.

C. Two separate tablecloths:[36]

If the person eating meat and the person eating dairy eat on two separate tablecloths, it is considered a valid reminder, and they may thus eat the meat and milk on the same table, each on his tablecloth without placing any other reminder between them. [The same applies if one eats on the table cloth and the other lifts the table cloth and eats on the bare table, or if they eat on the same table cloth but one of the two eats on top of a place mat. However, they may not eat on the same tablecloth, even if it is new, and will remind them not to take from each other’s food.[37] When eating on the same table cloth with a reminder between them, as explained in B, they are to be distanced from each other to the point that there is no worry that one person’s food will fall into the others. Likewise, the tablecloth must be clean of any leftovers.[38]]

Q&A If the two were already eating on two separate tablecloths, and then the meat and dairy dish was brought, does it serve as a valid reminder?[39] Yes. The reminder of two separate tablecloths remains valid even if they were already accustomed to eating this way from the beginning of the meal.

D. Eating on opposite ends of the table:[40]

If the two people are eating on opposite sides of the table, in a way that one’s hand cannot reach the others plate, a reminder is not needed, and they may eat on the same table, one meat and the other dairy.

E. Eating at a restaurant:

Paying separate bills:[41] If two acquaintances are eating on the same table in a restaurant, one meat and the second dairy, they require a reminder even if they are paying separate bills.[42] If, however, they do not know each other, then a reminder is not required, as stated above.

Paying same bill: If the two people are eating together in a restaurant, one meat and the second dairy, and are paying for both of their meals in one bill, some Poskim[43] rule that in such a case a reminder is invalid, and they may not eat on the same table. Other Poskim[44], however, rule the fact they are paying separate bills does not constitute a reminder and they must thus place an item between them or eat on separate table cloths. Practically the final ruling is like the latter opinion that even in such a case a Heker is valid.[45]

 

Summary and Practical Ruling: It is forbidden to eat meat or poultry on the same table as one who is eating milk products, or vice versa, unless one of the following exceptions apply. 1. One does not feel comfortable enough with the person to eat from his food: If one does not feel comfortable taking from the other person’s food without his permission, then it is permitted for the two to eat on the same table, one meat and the other dairy, as there is no suspicion that one will come to take food from the other. However, some Poskim learn that this only applies if the two people are strangers. If, however, they know each other, then a Heker is always needed, as explained next. 2. One places a reminder between the eaters: If one places a Halachically valid Heker/reminder on the table between himself and the other eater, then they may eat together, one meat and the other milk. Any item, including food utensils, which are not normally on the table during the meal, are considered a valid reminder even if one uses the item to serve the food at the current meal. However, items which are usually on the table, even if they are not food related, such as a candelabra, are invalid reminders. If [a loaf of] bread is placed between the two people eating and neither eats from this bread during the meal, it is a valid reminder. In all cases the reminder must be of a certain height, so it is visible to the eaters. In all cases the reminder is to be placed between the two eaters. 3.  Two separate tablecloths: If the two eaters eat the milk and meat on two separate tablecloths, it serves as a valid reminder, and allows them to be able to eat meat and milk on the same table. 4. Eating on opposite ends of the table: If the two people are eating on opposite sides of the table, in a way that one’s hand cannot reach the others plate, a reminder is not needed, and they may eat on the same table, one meat and the other dairy.   Q&A May two people eat on the same table, one meat and one milk, if they appoint someone to stand guard to make sure they do not take from each other’s food? Some Poskim[46] rule that a guard is not considered a valid reminder, and they must either eat on separate table cloths or place an object of reminder between them.

3. May a person eat meat on a table which contains milk foods?[47]

It is forbidden to eat meat on a table which contains milk products, or vice versa, due to the same reasons explained in Halacha 1, that we suspect one may come to eat from the milk product that is on the table. Accordingly, one may one place meat on a table that another person is using to eat milk products on.[48]

Q&A May one eat meat on a table which contains dairy utensils?[49] Yes.   May a single person eat meat on a table which contains dairy or vice versa if a Heker is placed on the table [i.e. separate table cloth or unordinary item]? Some Poskim[50] rule that a reminder is invalid for a single person eating on a table which contains the opposite food, and he must rather remove the opposite food from the table or eat elsewhere. Other Poskim[51], however, rule that a reminder is valid just as we rule regarding two people eating on the same table. May a single person eat meat on a table which contains dairy or vice versa if a person is appointed as a Shomer to prevent him from eating the opposite food? It is not considered a valid reminder to have someone stand guard [i.e. Shomer] that one does not take from the dairy foods.[52] However, if one has both a Heker on the table and appointed a guard then it is a valid reminder.[53]

4. May one place meat and milk items on the same table if one is not eating on it?[54]

It is permitted to place meat and milk on the same serving table, one next to the other, so long as no one is eating on the table. [The foods, however, are to remain a far enough distance from each other so they do not spill or splash on to the other.[55]]

Q&A May one place meat and milk on the same shelf in a fridge or shelf of a closet?[56] Yes. This is allowed so long as the foods are not touching each other. May one place meat and milk on the same counter top?[57] Yes. This is allowed so long as they are not touching each other, and the counter is clean from any of the opposite food.

5. Eating Kosher food on the same table as a gentile who is eating non-kosher food:

Non-Kosher meat:[58] It is permitted to eat Kosher meat or other foods on the same table as one who is eating non-Kosher meat.[59] [Thus seemingly it is even allowed to eat cheese on such a table.]

Non-Kosher bread:[60] One may not eat on the same table as one who is eating non-kosher bread [i.e. Pas Baal Habayis, or bread that was kneaded with non-Kosher ingredients].[61]

Chametz:[62] On Pesach, it is forbidden to eat on the same table as the gentile who is eating Chametz.[63] This applies even if one will be eating on a different tablecloth. [Accordingly, when eating on a park picnic table, one may not eat on the table while a gentile is eating Chametz there even if the table is very long and one is on the opposite side. Certainly, one may not eat there while there are Chametz leftovers on the table.[64]]

Mudar Hana’ah:[65] One who made a vow against eating a certain food may not place it on the table [while eating].

Gentile is eating Kosher meat/cheese: Some Poskim[66] rule that one may always eat milk/meat on the same table as a gentile, even if he is acquainted with him, and the gentile is eating Kosher meat/milk. Other Poskim[67] rule that even if the other person is a gentile who is eating Kosher dairy or meat, if one is acquainted with him then all the laws of separation apply.]

6. Sharing foods and utensils if one is eating meat and the other is eating dairy:[68]

Sharing cups:[69] Two people who are eating, one meat and the other dairy, may not share cups, as food gets stuck to the cups while one is drinking. [This applies even if they are eating on two separate tables, and do not know each other.[70] If, however, they clean their mouths well prior to drinking then it is allowed.[71] The same applies if the cup is washed in between.]

Sharing Bread:[72] Two people who are eating, one meat and the other dairy, may not share the same bread.[73] [This applies even if they are eating on two separate tables, and do not know each other.[74] If, however, they clean their hands prior to touching the bread and use a Pareve knife then it is allowed.[75]]

Sharing salt plates:[76] The custom is to designate separate salt dishes for dairy and meat, as the salt dish may contain residue of the food dipped in it.

Q&A May one eat leftover bread from a meat meal for a dairy meal?[77] One may not use a piece of leftover bread which he ate during a meat meal for a dairy meal. However, the remaining pieces from the loaf which one never used for meat may be used for dairy even if they were on the meat table, so long as they did not come into contact with meat and were not cut with a meat knife. Nevertheless, it is a Mitzvah Min Hamuvchar to not use any of the items that were on a meat table for milk. [Thus, if one desires to keep bread Pareve he is not to place it directly on a dairy or meat area and is to cut it with a Pareve knife. If the bread is in a bag it may be placed on a meat table, although care should be taken when removing bread to not get food on the remaining pieces. Practically, experience shows that people are not always careful in the above and enter their dirty hands into the loaves, thus dirtying the bread with the foods on their hand, and it is thus best to avoid using the same bread of meat and dairy.]   May one use the same cup for both dairy and meat meals if the cup is washed in between?[78] Glass cups: From the letter of the law, glass cups may be used for dairy and meat meals so long as they are washed well in between. They may even be used for hot drinks.[79] Practically, the widespread custom today amongst many is to initially be stringent and designate separate glass vessels for both meat and milk, however those who are lenient may continue their custom.[80] Other materials: Cups made of materials other than glass [i.e. porcelain] are not to be used for the opposite meal if they are used for hot foods of meat or milk [i.e. hot milk/chicken soup], or washed with hot water together with meat or milk. However, if no other cups are available, then one may use the cups for cold drinks. If the cup is only used for cold drinks, then from the letter of the law it may be used meat and dairy meals so long as they are washed in between. Nevertheless, the custom is to designate separate cups for both milk and meat meals in order to avoid any possible stumbling of a prohibition. Summary: The custom is to designate separate cups for both milk and meat meals. If only one set of cups is available, then one may use it for cold drinks during both milk and meat meals, so long as the cups are washed well in between. Glass cups may be used for hot drinks by both dairy and meat meals so long as the cups are washed well in between.    May a water bottle from which one drinks directly from its opening, be used during both a meat and dairy meal? A water bottle from which one drinks directly from [i.e. by placing his mouth on the opening] is not to be used by both a meat and dairy meal unless it is washed in between.    May a salt shaker/ketchup/mustard be used for both dairy and meat foods?[81] From the letter of the law, it may be used for both meat and dairy foods so long as they remain clean from any contact with meat or milk. However, it is a Mitzvah Min Hamuvchar, and so is the custom, to designate one for meat and one for milk, being that at times one dips the shaker/ketchup into the food, and at times hot food vapor enters the shaker. This especially applies in a home with children. It goes without saying that if one sees that the salt or ketchup made contact with the meat or dairy food that it may not be used with the opposite food unless it is cleaned in-between.

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[1] Michaber 88:1; Beis Hillel in Mishneh Chulin 104b

[2] The reason: The reason for the above restriction is because one may come to eat the opposite food which is on the table and thus transgress the prohibition of eating meat and milk. [Michaber ibid]

[3] The reason: Although poultry and wild animal meat is only Rabbinically forbidden, they may nevertheless not be eaten on the same table as cheese due to a Rabbinical decree that one may come to eat them with cheese. Now, although eating meat and milk which have not been cooked together is itself only Rabbinically forbidden, nevertheless the Sages made a decree upon a decree in this case. [Taz 88:1; See P”M 88 M”Z 1; To note that regarding eating chicken on a table with milk is a triple Derabanan and thus is in itself a decree [chicken] upon a decree [not cooked] upon a decree [same table].] The Levush explains that the reason this is not considered a decree upon a decree is because it was included in the original decree being that if one eats chicken and milk on the same table it is very common that the mixture will occur. Thus, this decree is considered like one decree. [Levush brought in Kaf Hachaim 88:6]

Other opinions in Talmud: Beis Shamaiy in Chulin ibid rules that chicken and cheese may be eaten on the same table.

[4] Shach 88:1; Kneses Hagedola 88:1; Lechem Hapanim 88:1; Beis Lechem Yehuda 88:1; P”M 88 S.D. 1; Birkeiy Yosef 88 Shiyurei Bracha 1; Beis Yitzchak 88:1; Zivcheiy Tzedek 88:1; Kaf Hachaim 88:1

[5] P”M 88 N”Z 2; Birkeiy Yosef in Shiyurei Bracha 88:8; Kanfei Yona; Teshuvah M’Ahavah 88; Aruch Hashulchan 88:11; Zivcheiy Tzedek 88:18; Darkei Teshuvah 88:18; Kaf Hachaim 88:21

Other opinions: Some Poskim rule it is forbidden for one who is within 6 hours of eating meat to sit on the same table as one who is eating dairy. [Beis Yaakov 12, brought and negated in Birkeiy Yosef ibid]

[6] Michaber 88:2

[7] Michaber ibid; Mishneh Chulin 107b

[8] Michaber ibid

[9] Shach 88:3; Peri Chadash 88:2; Lechem Hapanim 88:4; Beis Lechem Yehuda 88:4; Peri Toar 88:2; Kaf Hachaim 88:9 and 15; See Taz 88:2 in name of Rashal “Makirin means that they love each other without being particular”

[10] Peri Toar ibid defines this to mean that they will be upset if one takes from the other, but not to the point that it makes one feel uncomfortable in doing so, as one will not come to stop the other from tasting his food; Kaf Hachaim 88:15; However, see Rashi on Chulin 106b who defines Makpidim as “They will not eat from each other”; Vetzaruch Iyun!

[11] Michaber ibid “Makpidim Zeh Al Zeh”

[12] Taz 88:2; Shach 88:4; Peri Chadash 88:3; Peri Toar 88:2; Lechem Hapanim 88:5; Beis Lechem Yehuda 88:5; Minchas Yaakov 77:22; P”M 88 S.D. 3 and 4; Beis Yitzchak 88:3; Zivcheiy Tzedek 88:6 and 12; Aruch Hashulchan 88:8; Kaf Hachaim 88:9

Other opinions: Some Poskim rules that only by brothers who are Makpid on each other and will be upset if one takes from the other, do we nevertheless prohibit one to eat meat and the second dairy on the same table. However, acquaintances [non-siblings] who are Makpid on each other not to allow one to take from the other, are allowed to eat on the same table. [Maharshal Kol Habasar 43, brought in Taz 88:2, in his understanding of the Gemara in Chulin 107b “Two brothers who are particular on each other”]

[13] Implication of Admur 440:3; Yad Yehuda  88 Aruch 2; Poskim brought in Darkei Teshuvah 88:15; See Piskei Admur p. 117

Other opinions: Some Poskim rule that one may always eat milk/meat on the same table as a gentile, even if he is acquainted with him, and the gentile is eating Kosher meat/milk. [Pleisi 88:1; Poskim brought in Darkei Teshuvah 88:15]

[14] See Shach 88:3; Peri Toar ibid; Kaf Hachaim 88:15

[15] Michaber ibid; Mishneh ibid “Two guests/strangers may eat on the same table one meat and the other milk” Shmuel in Chulin ibid “this only applies if they do not know each other”

The reason: As there is no suspicion that one will come to take from food from the other, as they are shamed to do so.

[16] Implication of Shach 88:3; Peri Toar ibid; Kaf Hachaim 88:15

[17] Poskim in Darkei Teshuvah 88:14; See Taz 88:2 who implies that by acquaintances it is forbidden due to a Lo Pelug even if they will not come to eat from each other. See also Rashi on Chulin 106b who defines Makpidim as “They will not eat from each other”; Vetzaruch Iyun!

Background: The Michaber 88:2 writes that the prohibition only applies if the two people “Know each other.” The Shach 88:3 defines this to mean that they feel comfortable eating from each other’s food, thus implying that if they do not feel comfortable, then it is permitted to eat on the same table even if they know each other. The Peri Toar ibid explicitly makes this clear, that even acquaintances may eat together if they are particular not to allow each other to even taste from the food. However, from the simple implication of the Michaber 88:2 it implies that any two people which are acquainted with each other have the prohibition of eating on the same table even if they are uncomfortable with each other, and only regarding strangers does the prohibition not apply.

[18] The reason: The reason for this is because we suspect one may offer the other some of his food. [Darkei Teshuvah ibid]

[19] Shach 89:2 in name of Rosh; Minchas Yaakov 77:21; Peri Toar 88:2; P”M 88 M”Z 2; Zivcheiy Tzedek 88:8; Aruch Hashulchan 88:2; See Pischeiy Teshuvah 88:3 and Kaf Hachaim 88:11 who understands the case as that both people made a vow not to eat from the other.

[20] The reason: As they probably hate each other and won’t be tempted to partake of each other’s food. [Poskim ibid]

[21] So is understood from Michaber ibid who rules that even if Makpidim Zeh Al Zeh it is forbidden; See Taz 88:2

Is there a difference between brothers and friends? This applies whether the two people are brothers or simply mere acquaintances [Taz 88:2; Shach 88:4] This contrasts the opinion of the Maharshal who rules that only brothers which are in a fight are forbidden to eat together, one meat and one dairy. However, others [which are not brothers] who are in a fight are allowed to eat on the same table. 

[22] Michaber 88:1; 195:3 regarding Niddah; 1^st Pirush in Tosfos Chulin 107b on words of Gemara “Tefisa Achas”

Other opinions: Some Poskim rule that placing a Heker as a reminder between the eaters does not help to allow them to eat on the same table, one meat and the other dairy. [2^nd opinion in Tur 88, as explained in Taz 88:3 and Bach 88; 2^nd Pirush in Tosfos ibid]

[23] Rama 88:2; Beis Yosef 173

[24] Rama ibid; Beis Yosef ibid; Shach 88:6; Peri Chadash 88:5; Halacha Pesuka 88:2; Beis Yitzchak 88:6; P”M 88 S.D. 6; Zivcheiy Tzedek 88:19; Aruch Hashulchan 88:9; Kaf Hachaim 88:22

Other opinions: Some Poskim rules that if one uses the vessel during the meal [such as to drink from it] then it is not a valid reminder even if it is not normally on the table. [Bach 88] Practically the main Halacha is like the Rama. [Shach 88:6; Poskim ibid]

[25] Shach 88:7

[26] Rama ibid

[27] During the day the candelabra is valid as it is not normally there. However, during the night it is not valid as it is normally there. [Shach 88:7; Poskim in next footnote]

[28] Shach 88:7; Taz 88:4; Kneses Hagedola 88:13; Peri Chadash 88:6; Lechem Hapanim 88:8; Beis Lechem Yehuda 88:9; Minchas Yaakov 77:23; Kreisi 88:4; P”M 88 S.D. 7; Chochmas Adam 40:11; Beis Yitzchak 88:7; Zivcheiy Tzedek 88:22; Aruch Hashulchan 88:9; Kaf Hachaim 88:24

[29] Levush O.C. 173; Kneses Hagedola 88:21; Beis Lechem Yehuda 88:7; Birkeiy Yosef 88 Shiyurei Bracha 7; Kaf Hachaim 88:20

The reason: As it is common for sliced pieces of bread to be on the table and it is hence not a Heker. [Kneses Hagedola ibid]

Other opinions: Some Poskim rule that it is a valid Heker even if the loaf is not whole and one uses a mere slice. [P”M 88 S.D. 8; See Birkeiy Yosef ibid]

[30] Michaber 88:2

[31] Rama 88:2; See Kaf Hachaim 88:20

[32] Taz 88:4; Darkei Moshe 88:1; Issur Viheter 40:13; Kaf Hachaim 88:26; Hakashrus 10 footnote 59

[33] Michaber ibid “If they place bread between them”; Michaber 195:3 regarding Niddah “An item that separates between his and her plate”; Rama ibid “If they placed between them a vessel”; Tosfos Chulin ibid “Between the two eaters”; Hakashrus 10 footnote 59; See Kaf Hachaim 88:24-25

[34] Hakashrus 10 footnote 59

[35] Kisei Eliyahu 88:4; Kreisi 88:4; P”M 88 S.D. 7, M”Z 4; Beis Yitzchak 88:7; Zivcheiy Tzedek 88:23; Kaf Hachaim 88:24-25

[36] Michaber 88:2; 195:3 regarding Niddah; 1^st Pirush in Tosfos Chulin 107b on words of Gemara “Tefisa Achas”

[37] Issur Viheter 40:14; Kneses Hagedola 88:18; Zivcheiy Tzedek 88:15; Kaf Hachaim 88:18

[38] M”A 173:1 in name of Bach 173

[39] Kneses Hagedola 88:20; Birkeiy Yosef 88 Shiyurei Bracha 6; Zivcheiy Tzedek 88:16; Kaf Hachaim 88:19

[40] Bach in name of Rashal; Kneses Hagedola 23; P”M 88 S.D. 3; Aruch Hashulchan 88:8; Zivcheiy Tzedek 88:7; Pischeiy Teshuvah 88:3; Kaf Hachaim 88:10

[41] Taz 88:3 and Bach 88 that so applies according to both opinions in Tur 88 and Tosfos Chulin 107b, as even the 2^nd opinion in Tosfos agrees that if they know each other, paying two separate bills does not suffice

[42] The novelty: The fact they are paying separate bills does not constitute a reminder and they must thus place an item between them or eat on separate table cloths.

[43] Second opinion in Tur, as explained in Shach 88:5; Taz 88:3; 2^nd Pirush in Tosfos Chulin 107b

[44] First opinion in Tur 88, as explained in Taz 88:3 and Shach ibid

[45] Shach 88:5; Taz 88:3; Bach 88; Kneses Hagedola 88:22; Peri Chadash 88:20; Lechem Hapanim 88:6; Beis Lechem Yehuda 88:2; P”M 88 S.D. 5; Beis Yitzchak 88:8; Zivcheiy Tzedek 88:14; Kaf Hachaim 88:17

[46] Rav Akiva Eiger 88 in name of Gan Melech 71; Kaf Hachaim 88:2; See however Hakashrus 10:24 who writes a Shomer is valid; See Kaf Hachaim 88:16 who mentions from the Zivchei Tzedek 88:11 that a Shinui and Deios, such as a Heker and a Shomer for a single person is valid, perhaps the same would apply in this case as well.

[47] Implication of Michaber 88:1 [unlike implication of Michaber 88:2, see Darkei Teshuvah 88:13]; Beis Hillel 88:1; Peri Chadash 88 Kuntrus Acharon; Birkeiy Yosef 88 Shiyurei Bracha 5; Beis Yitzchak 88:3; Aruch Hashulchan 88:8; Zivchei Tzedek 88:10; Poskim brought in Darkei Teshuvah 88:13; Kaf Hachaim 88:13

[48] Michaber 88:1; This is the original case that the Michaber states in 88:1 and it includes the other two mentioned cases.

[49] Sheivet Hakehasy 5:133

[50] Maharam Merothenberg 12; Kehal Yehuda 88; Kaf Hachaim 88:16

[51] Chochmas Adam 40:11

[52] Rav Akiva Eiger 88 in name of Gan Melech 71 [brought in Kaf Hachaim 88:2]

[53] Zivchei Tzedek 88:11 brought in Kaf Hachaim 88:16; Hakashrus 10:24

[54] Michaber 88:1; Hakashrus 10:25

[55] Kaf Hachaim 88:8

[56] Hakashrus 10:25

[57] Hakashrus 10:25

[58] Shach 88:2; Peri Chadash 88:1; Peri Toar 88:1; Lechem Hapanim 88:3; Beis Lechem Yehuda 88:3; Kreisi 88:2; P”M 88 S.D. 2; Birkeiy Yosef 88 Shiyurei Bracha 3; Erech Hashulchan 88:1; Beis Yitzchak 88:1; Aruch Hashulchan 88:2; Zivcheiy Tzedek 88:3; Kaf Hachaim 88:3

[59] The reason: As one never eats non-kosher meat and there is thus no worry one will accidently come to eat it This is in contrast to meat and milk which are both Kosher and are accustomed to be eaten, and thus carries with it a suspicion that one may come to absentmindedly eat from it while eating the opposite food if they were to be on the same table. [See Shach ibid]

[60] Shach ibid; Peri Chadash 88:1; Lechem Hapanim 88:3; Beis Lechem Yehuda 88:3; P”M 88 S.D. 2; Zivcheiy Tzedek 88:5; Kaf Hachaim 88:5

Other opinions: Some Poskim rule it is permitted to eat food on the same table as non-Kosher bread, just as we rule by all non-Kosher foods. [Birkeiy Yosef 88 Shiyurei Bracha 3; Erech Hashulchan 88:1]

[61] The reason: As bread is the stable of the meal and is something which people are very used to eating. Thus, there is suspicion one may come to eat from that bread. [Shach ibid]

[62] Admur 440:3; Michaber 440:3

[63] The reason: The reason is because we suspect some Chametz may fall into the food of the Jew. [Admur ibid]

[64] Chayeh Adam 120:4; Kaf Hachaim 440:41

[65] Implication of Shach ibid; Pischeiy Teshuvah 88:2; Zivcheiy Tzedek 88:9; Kaf Hachaim 88:12

[66] Pleisi 88:1; Poskim brought in Darkei Teshuvah 88:15

[67] Implication of Admur 440:3; Yad Yehuda  88 Aruch 2; Poskim brought in Darkei Teshuvah 88:15; See Piskei Admur p. 117

[68] Rama 88:2

[69] Rama ibid; P”M 88 S.D. 6; Beis Yitzchak 88:6; Zivcheiy Tzedek 88:19; Kaf Hachaim 88:22

[70] Shach 88:8; Issur Viheter 1:14; Darkei Moshe 88; Kneses Hagedola 88:7; Peri Chadash 88:7; Lechem Hapanim 88:9; Beis Lechem Yehuda 88:10; Minchas Yaakov 77:24; Beis Yitzchak 88:9; Aruch Hashulchan 88:11; Zivcheiy Tzedek 88:24; Kaf Hachaim 88:27

[71] Aruch Hashulchan 88:11; Kaf Hachaim ibid

[72] Rama ibid

[73] The reason: As a) The bread gets dirty from the hands of each eater and b) one may not initially cut bread with a meat or dairy knife to eat with the opposite food. [See 89:4; Kaf Hachaim 88:28]

[74] Poskim ibid

[75] Aruch Hashulchan 88:11; Kaf Hachaim 88:28

[76] Rama ibid; Taz 95:19 in name of Rashal; Kneses Hagedola 88:8; Kisei Eliyahu 88:5; Birkeiy Yosef 88 Shiyurei Bracha 9; Zivcheiy Tzedek 88:25; See Kaf Hachaim 88:29-33

[77] Igros Moshe Yoreh Deah 1:38

[78] Hakashrus 2:39-41

[79] 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 supplement regarding Kitchen utensils and appliances in end of Sefer for other opinions

[80] See Mishneh Halachos ibid “I heard from one Gadol that when his wife desired to purchase a set of glass cups for meat and a set of glass cups for milk, he protested against her doing so stating that his mother did not keep such a Chumra, and she had a house visited by the Geonei and Tzadikei Hador, and so was practiced in the homes of other Gedolei Yisrael of the previous generation, and hence I do not want to swerve from the custom of my mother’s house.”

[81] Igros Moshe Yoreh Deah 1:38

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