The status of Pareve foods cooked in a meat pot or vice versa:

If a Pareve food was cooked in a meat or dairy pot [or was cut with a meat or dairy knife while the Pareve food was hot[1]] then the law regarding whether the food remains Pareve, and one may eat the Pareve food with the opposite type of food that the pot [or knife] belonged to, is dependent on the following factors:

1. Was the Pareve food a Davar Charif or does it contain a Davar Charif?
2. Was the pot [or knife] clean from residue of meat/milk?
3. Is the pot [or knife] Ben Yomo?

Pareve food is Charif:[2] If a Pareve Charif/sharp food was cooked in a meat pot then even if the pot was clean and not Ben Yomo, the food becomes meaty and is forbidden to be eaten with milk.[3] Bedieved, if one cooked this sharp food with dairy, one requires 60x in the dairy food versus the sharp food in order for the dish to be Kosher.

Pot contains meat/dairy residue:[4] If the meat pot contained meat residue [i.e. fat and oil] upon the non-Charif Pareve food being cooked in it, then the Pareve food is meaty and may not be eaten with milk. If, however, the Pareve food contains 60x versus the meat residue and the pot was not Ben Yomo[5], then the food remains Pareve. [In general, we assume that the Pareve food in the pot contains 60x versus the fat residue unless one knows for certain that it does not.[6] However, if one only cooked a small amount of Pareve in the pot, then we assume it does not contain 60x, unless one knows for certain that it does.[7]]

Pot is Ben Yomo:[8] Some Poskim[9] rule that a Pareve non-Charif food [whether dry or with gravy[10]] which was cooked or roasted[11] in a clean[12] meat pot, remains Pareve and is permitted to be eaten with milk products, even if the pot was Ben Yom.[13] Other Poskim[14] rule that a Pareve food which was roasted or cooked in a clean Ben Yomo meat pot, is forbidden to be eaten with milk products, even if the food is not sharp.[15] Practically, the custom [of Ashkenazim[16]] is like this opinion and to initially prohibit eating or cooking such food with milk products.[17] However, Bedieved, if one already cooked it with milk products, the mixture is permitted [even if the food does not contain 60x].[18] [This applies whether the Pareve food was roasted or cooked in the meat pot.[19]] Nonetheless, the food may even initially be eaten [and cooked] with dairy utensils, even if the pot was Ben Yomo.[20] [The same applies vice versa. This applies even according to the stringent opinion above.[21]] However, one may not initially pour the hot Pareve food directly from the meat pot onto a milk utensil, rather a second utensil is to be used to transfer the food from the meat pot into the milk utensil.[22]

Pot is not Ben Yomo:[23] If a Pareve non-Charif food was cooked in a clean non-Ben Yomo meat pot then the custom even according to the Rama, is to allow eating the Pareve food together with milk products even initially.[24] [Regarding if this may be even initially be done, see Q&A!]

 

Summary:[25] If one cooked Pareve food in a dairy pot then if the pot is Ben Yomo or one cooked a Davar Charif in the pot [in a way that is defined as a Davar Charif as explained above], such as onions or garlic, or the pot was dirty with dairy residue, then it is forbidden to eat the food together with meat. Nevertheless, one may eat the food on meat vessels if the pot was clean and the food is not defined as a Davar Charif. Likewise, one may eat the food during a meat meal. If the pot is clean, not Ben Yomo and does not include a Davar Charif, one may eat it together with meat.   Q&A on Charif What is the law if one cooked a sharp food in a non-Ben Yomo meat pot and used a dairy vessel to mix it?[26] If the dairy vessel is Ben Yomo everything is forbidden unless there is 60x in the food versus the vessel, in which case only the vessel is forbidden. If the vessel was not Ben Yomo, then if the sharp food was already cooked and no longer sharp by the time the dairy vessel was inserted, the food is Kosher while the dairy utensil must be Koshered. If the sharp food was still sharp by the time the vessel was inserted, everything is forbidden unless there is 60x in the food versus the vessel, in which case the vessel is to be Koshered and the food is Kosher. If one cooked a Pareve food in a non-Ben Yomo meat pot may he then cook it together with onions in a dairy pot?[27] Yes, as explained in the end of this Halacha in the Q&A! If one cooked lemon juice in a non-Ben Yomo meat pot may he drink it with milk? No.   Q&A on residue If a hot Pareve food was placed on top of a cold meat vessel which contains meat fat, what is the law of the food?[28] The Pareve food is considered meaty even if it contains 60x versus the fat being that the food only absorbs the fat into a Kelipa worth of itself, and it does not spread to become nullified in 60x. Does leftover fat or oil residue on a vessel become not Ben Yomo after 24 hours?[29] No.   Q&A on Ben Yomo Does the concept of Nat Bar Nat Dihetera apply also to foods that have absorbed meat/milk taste and were then cooked with Pareve? Some Poskim[30] rule that the concept of Nat Bar Nat applies only to vessels and not to foods. [Thus, if a potato from a chicken soup became cooked with Pareve and that Pareve food then became cooked with dairy, the food is forbidden unless it contains 60x versus the potato.] Other Poskim[31], however, rule we do apply Nat Bar Nat even by foods, [and hence, in the above case, the dairy food is permitted and according to the Michaber, the Pareve food may even initially be eaten with dairy]. However, even accoridng to this opinion, this only applies to solid foods which have absorbed taste of meat or milk, however liquids that have absorbed milk or meat gravy, are considered like actual meat/milk according to all.[32] Practically, we rule like the former opinion.[33] Is a pot considered Nat Bar Nat Dihetera if it had a Pareve food which absorbed meat cooked in it?[34] Ø  Example: One heated a potato from a chicken soup inside of a pot. Is that pot now considered Ben Yomo of meat, and if one cooks dairy in it, he requires 60x? If the pot was Pareve, is that pot now considered meaty? The concept of Nat Bar Nat Dihetera only applies when meat taste has traveled to a vessel and from a vessel then traveled to a food. However, if it was vice versa, that the meat taste traveled to a food and only then traveled to a vessel, then the vessel is treated as if it had received fresh meat taste and is considered Ben Yomo. Thus, in the above example, the pot is now considered Ben Yomo of meat for all purposes and laws. If dairy or meat spilled on the walls of a hot pot which contains Pareve food, is the Pareve food considered Nat Bar Nat? Ø  Example: One cooked pasta in a dairy pot or in a Pareve pot, and milk splashed onto the wall of the pot. May the pasta initially be eaten with dairy [according to the Michaber] and Bedieved, if the pasta was mixed with dairy, does it remain Kosher? Some Poskim[35] rule that the concept of Nat Bar Nat does not apply during cooking.[36] Thus, if milk fell on the side of a pot that contained Pareve, within food level, it is considered according to all [i.e. Michaber and Rama] that the Pareve has absorbed direct milk taste, and if it does not contain 60x versus the milk, it is forbidden to eat it with meat and if one does so the mixture requires 60x. Other Poskim[37], however, rule that we apply the rule of Nat Bar Nat even in such a case, and hence according to the Michaber, the food remains Pareve even if it did not contain 60x versus the milk, and according to the Rama it remains Kosher Bedieved if it was mixed with meat, even if it does not contain 60x. Practically, one is to initially be stringent like the former opinion not to eat/cook the Pareve with meat, although Bedieved, if one already cooked it with meat, one may be lenient in a case of great loss to permit the mixture.[38]   If one cooked Pareve food in a dairy pot, may it be eaten together with Pareve food that was cooked in a meat pot? Ø  Example: One cooked rice in a clean Ben Yomo dairy pot and non-Charif soup in a clean Ben Yomo meat pot, may they be eaten together during the meal? It is permitted to eat a Nat Bar Nat dairy food with a Nat Bar Nat meat foods although one may not pour the content of either pot directly into each other.[39]   Q&A on not Ben Yomo May one even initially cook Pareve food in a non-Ben Yomo meat pot with intent to eat it with the opposite food? Some Poskim[40] rule it is forbidden to initially cook Pareve food in a non-Ben Yomo meat pot with intent to eat the food with milk products, or vice versa. Other, Poskim[41], however, rule that it is permitted to do so even initially with intent to eat with the opposite food.[42] Practically, Sefaradim may be lenient even initially[43], and Ashkenazim may be lenient in a time of need, such as if there is no other pot available.[44] According to all, if one already cooked the Pareve food in a non-Ben Yomo meat pot with intent to eat with milk, he may eat it with milk.[45]  May one cook Pareve in a non-Ben Yomo meat pot in order to eat with dairy if he has no other pots available?[46] Yes, as explained above. Having a special water pot:[47] Some are particular to have a special Pareve water pot for the sake of heating up water that will be used with other foods, and they do not heat up the water in a meat or dairy pot. General Q&A If one cooked Pareve food in a dairy pot, may it be eaten together with Pareve food that was cooked in a meat pot? Ø  Example: One cooked rice in a dairy pot and soup in a meat pot, may they be eaten together during the meal? Matters the Rav must verify from the asker: The answer to this question depends on whether the pots were Ben Yomo and whether a Davar Charif ingredient was cooked in the pots. Thus, when a Rav is addressed this question he must verify these matters. Were onions and garlic placed in the foods? Was lemon added? Even if a Davar Charif was cooked in the pot, one must verify whether it was cooked first plain, without the food and then had the food added to it, or if it was all cooked simultaneously or after the food already began cooking. If it was cooked plain and then one added the other ingredients it has the status of a Davar Charif.[48] If it was all cooked together then it does not have a status of a Davar Charif unless it is the majority ingredient[49] or is strongly felt in the food[50]. The Law: If one cooked a Davar Charif in both pots [in a way that is defined as a Davar Charif as explained above], such as onions or garlic, then it is forbidden to eat them together or during the same meal. [Thus if in the example the soup and rice were both cooked with onions, they may not be eaten in the same meal, even if both pots were not Ben Yomo.] If both pots are not Ben Yomo and do not include a Davar Charif they may be eaten together. If one of the pots contain a Davar Charif and the other does not, then if the other pot is Ben Yomo it is forbidden to be eaten together. If the other pot is not Ben Yomo it may be eaten together. If none of the pots contain Charif but one of the pots is Ben Yomo, then it may be eaten together. However one may not pour the Ben Yomo content into the non-Ben Yomo. If both pots did not contain a Davar Charif but both pots are Ben Yomo then it is permitted to eat the foods together but one may not pour the content of either pot directly into the other pot.[51] See the chart below for a table of ruling and scenarios! What is the law if a hot Yad Soledes Pareve food was cut with a meat/dairy knife? See Chapter 96 Halacha 2 in Q&A! May a Nat Bar Nat food be cooked in a Davar Charif?[52] Ø  Example: One cooked rice in a clean dairy pot may one heat it with onions in a meat pot? Yes. It is permitted to do so even if the meat and dairy pot are Ben Yomo.[53]

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[1] Chavas Daas 95:5; Pischeiy Teshuvah 95:4; Kaf Hachaim 95:23

[2] Rama 95:2; Implication of Aruch 24; Rashba 449; See also Michaber 103:6

Other opinions & Ruling of Michaber: Some Poskim rule that according to the Michaber [mentioned in 96:1 regarding a knife which cut a Davar Charif that if it was not Ben Yomo it remains Pareve according to the first opinion then] if the pot was clean and not Ben Yomo, Bedieved if it was cooked with the opposite food it does not require nullification. [Hakashrus 10:113; See Kaf Hachaim 96:11] Other Poskim argue on the Rama’s conclusion based on Rashba and Aruch ibid and suggest that even according to the Rashba and Aruch who rule regarding a knife that Charif turns non-Ben Yomo into Ben Yomo, by a pot the rule is different and Charif does not make non-Ben Yomo into Ben Yomo. The reason is because the concept of Nat Bar Nat still applies even by Charif, and hence only when there are two Nats, such as by a knife, do we say the taste is Beiyn, however when there are three Nats, such as the case in the case of a pot, then it is permitted. Practically, this opinion concludes that by definite Charif one is to be stringent like the Rama while by questionable Charif one may be lenient. [Makom Shmuel 89, brought in Pischeiy Teshuvah 95:4]

Is the concept of a Davar Charif a Biblical or Rabbinical concept? See Chapter 96 Halacha ??

[3] The reason: As the sharp food enriches the meaty taste of the pot and effects that its taste be considered Beiyn [direct taste from meat] and is thus no longer considered Nat Bar Nat. [Shach 95:7]

[4] Michaber 95:1

[5] This follows the ruling of Rama 95:2, however according to the Michaber, the food remains Pareve even if the pot was was Ben Yomo, as explained next.

[6] Issur Viheter 33:2; Minchas Yaakov 57:11; P”M 95 S.D. 1; Zivcheiy Tzedek 95:11; Kaf Hachaim 95:13

Other opinions: Some Poskim rule that we do not assume the food contains 60x the residue, unless one knows for certain. [Peri Toar 95:3]

[7] Zivcheiy Tzedek 95:11; Kaf Hachaim 95:14

[8] 95:1-2; See Chulin 111b; Beis Yosef 95 and Aruch Hashulchan 95:1-14 for all the opinions in Rishonim

[9] Michaber 95:1; Rambam Machalos Assuros 9:23; Rashi, brought in Tur 95:1 [unlike understanding of Rivan]; Rabbeinu Tam; Riy Hazakein; Sefer Hateruma 61, and Rosh Chulin Kol Habasar 29, brought in Tur ibid regarding cooking [as opposed to roasting]

According to the Michaber, may one initially cook Pareve foods in a meat vessel in order to eat with Milk? Even according to the Michaber, it is initially forbidden to cook Pareve food in a Ben Yomo meat pot with intention to eat that Pareve food with dairy products. [Admur 494:16; Shach 95:3; Taz 95:4; Rabbeinu Yerucham 15:28, brought [and negated] in Beis Yosef 95:1 in Bedek Habayis; Semak 213 and 198, brought in Beis Yosef ibid; Peri Chadash 95:1; Minchas Kohen 1:12; Lechem Hapanim 95:3; Beis Lechem Yehuda 95:3; Kreisi 95:1; Erech Hashulchan 95:5; Kehilas Yehuda 95:1; Zivcheiy Tzedek 95:2; Ben Ish Chaiy Korach 13; Kaf Hachaim 95:1 and 21 that the Michaber ibid retracted from his ruling in the Beis Yosef which was written before his Shulchan Aruch [see Yad Melachi 15; Chida in Shem Hagedolim Sefarim 75], and therefore the ruling in Michaber ibid is written in the form of Bedieved; Rav Shalom Mashash in Mizrach Shemesh 95 and Shemesh Umagen 1:8; 2:42] Thus, one may not heat water in a Ben Yomo meat pot for the sake of kneading dough, as one often eats bread with dairy. [Devar Moshe Y.D. 9; Shulchan Gavoa 1; Zivcheiy Tzedek 95:3; Kaf Hachaim 95:2] The same applies vice versa. However, some Poskim  rule that according to the Michaber it is permitted to even initially cook Pareve foods in Ben Yomo meat pot with intent to eat with dairy. [Beis Yosef 95:1 in Bedek Habayis, printed and his commentary on the Tur, writes that one may even initially cook in the Ben Yomo pot with intent to eat with the opposite food [However, the Poskim ibid say the Beis Yosef retracted this ruling in his Shulchan Aruch and rules that it is only allowed Bedieved.]; Maharah Even Tava in Shut Tashbatz Chut Hameshulash, Hatur Hasheleshi 33; Beis David 42; Pnei David Papau 2; Beis Yehuda 2:92; Yabia Omer 4:4; 94; Rav Yitzchak Yosef] Even according to the first approach, if one already cooked the Pareve food in a Ben Yomo meat pot with intent to eat with dairy, he may go ahead and eat it with dairy. [Peri Chadash 95:1; Lechem Hapanim 95:3; Kreisi 95:1; Kehilas Yehuda 95:1; Zivcheiy Tzedek 95:5; Kaf Hachaim 95:5 unlike Minchas Kohen 1:12] 

[10] Issur Viheter 34:1; Kneses Hagedola 95:2; Beis Lechem Yehuda 95:2; Kaf Hachaim 95:7

[11] See Tur 95 and Beis Yosef 95:1 for opinions in Rishonim [Sefer Hateruma 61; Semak 213; Semag 140-141] who differentiate between cooked and roasted and rule that we permit only cooked foods and not roasted foods, as by cooked there are three Nat Bar Nat, while by roasted there are only two. However, the Beis Yosef ibid concludes that Lehalacha it is implied from the other Rishonim [Rambam; Rashi; Tosafus] that there is no difference at all, and so he rules here in the Shulchan Aruch.

[12] A pot is assumed to be cleaned from any meat residue unless one knows for certain that it was not cleaned well. [Shach ibid]

[13] The reason and explanation: The meat taste that the Pareve food contains has traveled from the meat to the pot and then from the pot to the Pareve food. This is called Nat Bar Nat Dihetera. The reason that this meat taste is not considered problematic with dairy is because the meat taste which the Pareve food absorbed from the Ben Yomo pot is so indirect and diluted that it does not have sufficient intensity to merge with milk and cause a fusion of Basar Bechalav. [Taz 95:1; Kneses Hagedola 95:24 in name of many Poskim; Peri Chadash 95:3; Lechem Hapanim 95:2; Chochmas Adam 48:17; Zivcheiy Tzedek 95:15; Kaf Hachaim 95:8]

[14] Opinion in Rama 95:2; Rivan in name of Rashi; Issur Viheter Aruch Klal 34 [brought in Darkei Moshe 95:1]; Mordechai; Or Zarua; Rabbeinu Yerucham 15:28, brought in Beis Yosef [Bedek Habayis 95:1]; Shach 95:3; Peri Chadash 95:4; Lechem Hapanim 95:4; Beis Lechem Yehuda 95:3; Kreisi 95:4

[15] The reason: The reason for why the Rama is stringent is because the Rama rules Nat Bar Nat Dihetera is initially forbidden.

[16] Kaf Hachaim 95:21; However, the custom of the Sefaradim is like the opinion of Michaber

[17] Rama ibid; Semak; Issur Viheter; Peri Chadash 95:5; Lechem Hapanim 95:6

Ruling of Admur: Admur in 494:16 rules that if one used a meat/dairy vessel [i.e. Marda] to remove bread from an oven then nevertheless the food remains Pareve and may be eaten with milk/meat, as it is Nat Bar Nat Dihetera, as explained in chapters 94 and 95. Vetzaruch Iyun, as here the Rama rules that it is forbidden to eat such food with meat as we hold that Nat Bar Nat is initially forbidden. Several suggestions have been offered into how to understand Admur: 1) Perhaps Admur’s case is an exception as when bread is placed on a meat/dairy vessel it is only penetrated a Kelipa’s worth. 2) The Rama ibid is only stringent by food that was cooked in a vessel, while Admur is referring to a vessel that contacted a food, which has a more lenient status as explained in Rama 95:2, brought in Halacha 4. 3) Perhaps Admur rules, unlike Shach, that even if both the food and vessel are hot, the food remains Pareve. 4) Perhaps Admur is referring to the letter of the law of why a decree should not be made to require one to use a Pareve Marda to remove the bread. [See Shaareiy Yoreh Deah p. 317; Piskeiy Admur Hazakein p. 194; Hearos Ubiurim Ohalei Torah 655 p. 25]

[18] Rama ibid; Semak; Aruch; Taz 95:4 that one who is lenient like the Rama has not lost out; Admur 494:16 [that we only suspect for Nat Bar Nat Lechtachila]; Peri Chadash 95:5; Lechem Hapanim 95:6

Other opinions: Some Poskim rule that Pareve food which was roasted in a Ben Yomo meat pot, is forbidden to be eaten with milk products and even Bedieved the mixture is forbidden unless there is 60x versus in the milk versus the food. [Rashal Issur Viheter Shelo on Shaareiy Dura; Yam Shel Shlomo Kol Habsar 63, brought in Shach 95:4; Beis Lechem Yehuda 95:4 in name of Poskim; Kaf Hachaim 95:22 concludes that one who is stringent like the Rashal in a case that does not involve a great loss, is blessed.] The above Poskim are only stringent regarding a roasted food. However, a food that is cooked in liquid inside of a meat pot, or a food that is roasted in a meat pot that is Ben Yomo from meat that was cooked in liquid, is permitted Bedieved if it became mixed with dairy. [Chavas Daas 95:5; Pischeiy Teshuvah 95:4; Kaf Hachaim 95:2]

[19] Peri Chadash 95:5; Lechem Hapanim 95:6; See opinions in Beis Yosef 95:1

[20] Rama ibid; Taz 95:5; Semak 213; Semag 140-141; Lechem Hapanim 95:8; Biur Hagra 95:8; See Chulin 111b that fish that were placed on a meat plate may be eaten with dairy, and this applies according to all opinions

May one even initially cook in a meat pot with intent to eat with a dairy vessel: Some Poskim  rule one may even initially cook Pareve food in a Ben Yomo meat pot with intent to eat the food with milk utensils. [Peri Chadash 95:5; Lechem Hapanim 95:9] Other Poskim, however, rule it is forbidden to do so unless it is a time of need. [P”M 95 M”Z 5; See Kaf Hachaim 95:26; Chochmas Adam 48:2; Shaareiy Yoreh Deah] See Beis Yosef 95:1

Other opinions: Some Poskim rule that Pareve food which was roasted in a Ben Yomo meat pot, is initially forbidden to be eaten with milk utensils. [Taz 95:4 in understanding of Rashal ibid]

[21] Kaf Hachaim 95:24

[22] Shach 95:5 based on Rama 95:3; Kaf Hachaim 95:27

[23] Rama 95:2

Other opinions: Some Poskim rule that initially one may not eat Pareve foods cooked in a non-Ben Yomo meat vessel together with milk. [Rashal Issur Viheter Shelo on Shaareiy Dura; Yam Shel Shlomo Kol Habsar 63, brought in Taz 95:4]

[24] The reason: The reason for this is because the taste of the pot is considered spoiled and is Nat Bar Nat and thus we are lenient even initially.

[25] Hakashrus 10:94

[26] See Hakashrus 10:117

[27] Pleisi 96:4; Peri Megadim 96; Zivcheiy Tzedek 96:32; Kaf Hachaim 96:46

[28] Minchas Yaakov 57:11; Zivcheiy Tzedek 95:13; Kaf Hachaim 95:16

[29] Implication of Peri Chadash 95:18; Zivcheiy Tzedek 95:36; Kaf Hachaim 95:55;

[30] Shaareiy Dura 60:3; Kneses Hagedola 95:26; P”M 93 S.D. 4; 94 M.Z. 1; 95 M.Z. 1; Chavas Daas 95:2; Kehilas Yehuda 95:1; Zivcheiy Tzedek 95:8; Kaf Hachaim 95:10

[31] Pnei Aryeh 48-49, brought in Pischeiy Teshuvah 95:1 and 97:4 and Kaf Hachaim 97:28 and 95:10

[32] Poskim ibid

[33] Kaf Hachaim 95:10 as so rule majority of Poskim

[34] P”M 95 M.Z. 1; Zivcheiy Tzedek 95:9; Kaf Hachaim 95:11; However, according to the dissenting opinion in the previous Q&A seemingly here too the pot remains Pareve. Practically, we rule like the former opinion as explained there.

[35] Chavas Daas 95 Biurim 1; Rav Akiva Eiger in Sefer Derush Vechidush, brought in Kaf Hachaim 95:12; Yad Yehuda Aruch 95:7; Darkei Teshuvah 95:7

[36] In other words, we do not say that we view the milk to have first entered the pot, and from the pot it entered the food, but rather we view it as if it fell directly into the food. [Poskim ibid]

[37] Beis Efraim Y.D. 37; Pischeiy Teshuvah 95:1; Hagahos Maharshak on P”M 95; Tuv Taam Vadaas Telisa 169; Divrei Yosef 658; Shem Aryeh C.M. Hosafos 10; Imrei Baruch on Chavas Daas ibid;

[38] Kaf Hachaim 95:12

[39] The reason: As this is a case of Nat Bar Nat Dihetera meeting a Nat Bar Nat Dihetera and what precedent do we have anywhere to say that the Rama forbids initially even in such a case. The Rama’s stringency was discussing only a case of Nat Bar Nat Dihetera with actual Taam! Furthermore, the Rama rules one may even initially eat the Nat Bar Nat Dihetera with Nat Bar Nat Deisura, as he rules one may eat it the Pareve food with a dairy vessel even if it is Ben Yomo! Likewise he rules one may wash clean Ben Yomo dishes one after the other in Keli Rishon [Vetzaruch Iyun if this is even Lechatchila in Rama] Thus, certainly he would be lenient in this case which involves a Nat Bar Nat Dihetera with a Nat Bar Nat Dihetera! Furthermore, based on above one can even enter one of the foods into another bowl and then enter it into the other food while still inside its Ben Yomo pot as then it is Nat Bar Nat Deissura meeting a Nat Bar Nat Dihetera which is similar to the case of the vessel. Vetzaruch Iyun!

[40] Devar Moshe Y.D. 9; Chochmas Adam 48:2

[41] Beis David Y.D. 42; Zivcheiy Tzedek 95:4; Kaf Hachaim 95:3

[42] The reason: As in such a case we have two reasons for leniency; 1) The pot is not Ben Yomo 2) The meat taste is Nat Bar Nat. [Kaf Hachaim ibid]

[43] Zivcheiy Tzedek ibid; Kaf Hachaim ibid

[44] Chochmas Adam ibid; See Rama 89:3 and Shach there; Hakashrus 10:95

[45] Peri Chadash 95:1; Lechem Hapanim 95:3; Kreisi 95:1; Kehilas Yehuda 95:1; Zivcheiy Tzedek 95:5; Kaf Hachaim 95:5

[46] Chochmas Adam 48:1

[47] See Shulchan Gavoa 1; Kaf Hachaim 95:4

[48] Darkei Teshuvah 95:39

[49] Rama 95:2

[50] Darkei Teshuvah 95:40

[51] The reason: As this is a case of Nat Bar Nat Dihetera meeting a Nat Bar Nat Dihetera and what precedent do we have anywhere to say that the Rama forbids initially even in such a case. The Rama’s stringency was discussing only a case of Nat Bar Nat Dihetera with actual Taam! Furthermore, the Rama rules one may even initially eat the Nat Bar Nat Dihetera with Nat Bar Nat Deisura, as he rules one may eat it the Pareve food with a dairy vessel even if it is Ben Yomo! Likewise he rules one may wash clean Ben Yomo dishes one after the other in Keli Rishon [Vetzaruch Iyun if this is even Lechatchila in Rama] Thus, certainly he would be lenient in this case which involves a Nat Bar Nat Dihetera with a Nat Bar Nat Dihetera! Furthermore, based on above one can even enter one of the foods into another bowl and then enter it into the other food while still inside its Ben Yomo pot as then it is Nat Bar Nat Deissura meeting a Nat Bar Nat Dihetera which is similar to the case of the vessel. Vetzaruch Iyun!

[52] Pleisi 96:4; Zivcheiy Tzedek 96:32; Kaf Hachaim 96:46

[53] The reason: As Charif does not have ability to resurrect the Nat Bar Nat taste in a food. [Poskim ibid] Seemingly this applies even accoridng to the Rama who is initially stringent by Nat Bar Nat, as the Rama even initially permits eating the food with the opposite utensil.

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