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1) L'Chatchilah, care must be taken not to cook or fry meat dishes and dairy dishes at the same time on one stove top.

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1) When using one stovetop for both food classes (which is OK, M'Ikar Hadin as we learned yesterday), the following guidelines must be followed:

·         The entire surface of the stovetop must be treated as anon kosher utensil and no food may be placed directly onto this surface.

·         If any food fell onto this surface while cooking or frying, it becomes prohibited to eat.

·         When cleaning any part of the stovetop it may not be done  together with or on top of any other kosher utensils, and separate cleaning gear are required to clean any part of the stovetop.

·         No utensils (e.g. a stirring spoon) that aren't totally dry on the bottom may be placed on a stovetop that is used for both food classes. (See Rama Yoreh Deah Siman 92:8 and Chochmas Adam 45:19. See also Shu"t Sh'eilas Ya'avetz Vol. 1 Siman 113)

Care must be taken at all times to keep this shared stovetop clean, especially after using it for frying food, where it is usual for splashing to happen all over the stovetop. (See Kaf HaChaim Yoreh Deah Siman 97:29. See also Taz Yoreh Deah 97:4)

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1) It is proper, if possible, for Stovetops [both gas and electric ranges] that are used for cooking, frying and warming up food to be designated for one class of food, and to have a separate cooking element for the opposite class of food. (See Chochmas Adam 74:4 and Shu"t Ksav Sofer Yoreh Deah Siman 54 where he writes that G-d fearing individuals should be stringent with this)

Another option is to have separate grates to use when cooking the opposite food class on the same range.

If this is too difficult, it is best to at least designate one of the flames on the range for the opposite food class. (Shu"t Ksav Sofer ibid. See also Shu"t Teshuvos V'Hanhagos Vol. 2 Siman 387)

2) M'Ikar Hadin (according to the letter of the law) if one wants (or needs) to use the stovetop for both meat and dairy, it is permissible as long as certain guidelines are followed, which we will outline tomorrow B'Ezras Hashem. (See Mishna Berura Siman 451:34 for the reasoning. See also Igros Moshe Yoreh Deah Vol. 1 Siman 59 and Yoreh Deah Vol. 1 Siman 40 and Orach Chaim Vol. 1 Siman 124)

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SPECIAL DOUBLE PORTION L'KAVOD SHABBOS KODESH

Halachos for Erev Shabbos Kodesh

1) It is proper for every kosher kitchen to have separate towels for use with meat, dairy or pareve.

 They should be easily identifiable as to avoid using them with the opposite food type.

[It is common to use blue towels for dairy and red for meat, but of course any colors or other identifiable features are sufficient as long as they are recognized by all who will use the towels.]

The reason for this is that towels are not only used to wipe clean dishes; they are commonly used in ways that come in contact with the actual food, such as  to wipe greasy hands and food spills as well as to assist in removing hot pots and pans  from the stove and the oven.

2) If a towel of one food type was inadvertently used for handling the opposite food type, it can be laundered and continued to be used without a problem. (See Darchei Teshuva Yoreh Deah 121:66, Rama Orach Chaim Siman 442:11 and Shulchan Aruch Siman 453:6)

Halachos for Shabbos Kodesh

1) It is  proper to have separate dish racks, where dishes are placed to dry after being washed, in order to avoid inadvertently using dishes for the opposite food type.

If clean dishes of the opposite classes were dried together in one dish rack, however, even if they touched one another, there is no concern at all with their kashrus and they may continue to be used.

2) Having separate drying racks is especially important for the cup shaped drying receptacles that are used to dry the silverware, as they are more likely to have food particles in them, due to their shape.

Thus,  in this type of drying rack, where there may be  food and water sitting at the bottom, if silverware of both classes were sitting in that water together for more than 24 hours, it may indeed  be a problem, and a Rav should be consulted if this happens (This is due to the concept of Kavush K'Mevushal, anything soaking for 24 hours may be Halachically considered as cooked. See Darchei Teshuva Yoreh Deah 121:1)

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1) It is imperative to have separate cleaning equipment (e.g. soaps, sponges, brushes, rubber gloves etc.) for washing meat, dairy and parve dishes.

Even if the soap dispenser is closed or covered, it is still praiseworthy to have two separate units, as it is quite probable that the tip of the dispenser is touched by a sponge with grease on it and that grease can then be transferred to a utensil of the opposite classification.

If one class of dishes was mistakenly washed with a sponge of the other class, in most cases the dishes do not become non Kosher, as the water is usually not hot enough. However, the utensil should immediately be re-rinsed with cold water and with the proper cleaning apparatus.

If the dish in question is glass, there is room for even more leniency. As always, whenever in doubt, a Rav must be consulted.

When only one sink is present in the Kitchen, extra care must be taken after each time dishes are washed, to rinse off the faucets and the handles lest any residue remain on them which  may be transferred to dishes of the other class.

2) Many Poskim require the dish soap that is used to wash dishes to have a Kosher certification as not to transfer any non kosher ingredients in the soap (very common for there to be oils/fats from non kosher animals in there) onto the utensils being washed.

Other Poskim, however, are lenient and do not require a Hechsher on dish soap. (See Igros Moshe Yoreh Deah Vol. 2 Siman 30)

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1) If only one sink is present in a kitchen, no utensils should be placed directly on the sink surface.

Rather, separate inserts should be bought, each with a distinct color and/or another clear indentifying feature, one for meat and one for dairy, and they should be inserted into the sink for each respective use. (See Shu"t Igros Moshe Yoreh Deah Vol. 1 Siman 42:4 and Shu"t Minchas Yitzchok Vol. 2 Siman 100)

Additionally, it is best if this single sink is kept covered when not in use, in order to avoid anything from falling onto its uncovered surface, as for all practical purposes the uncovered sink surface is considered unkosher. (The various reasons why this sink is considered Unkosher are a) hot liquids from a Kli Rishon of both meat and dairy are spilled into this sink b) It is common for small particles of food - both meat and dairy- to be smeared or left sitting in the sink. c) Oftentimes, these particles can sit on the surface of a wet sink for more than 24 hours and soak, and this soaking, even in cold water, can have a status of being cooked (Kavush K'Mevushal) d) pots, pans or other cooking/baking utensils that may have been placed in the sink while hot may have had particles of hot food on them which will be absorbed into the sink's surface. See Shu"t Minchas Yitzchok ibid.)

2) If utensils fell into such a [wet] sink, if they were there for more than 24 hours they need to be koshered.

If they were there for less than 24 hours, they just need to be rinsed off well. (ibid.)

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1) A Kosher kitchen should ideally contain 2 sinks, one for meat and one for dairy.

If the two sinks can be on to opposite ends of the Kitchen, or as separated from one another as possible, it is praiseworthy.  (See Shulchan Aruch Yoreh Deah Siman 95:3, Shu"t Igros Moshe Yoreh Deah Vol. 1 Siman 42:4 and  Shu"t Minchas Yitzchok Vol. 2 Siman 100)

If the 2 sinks are adjacent to one another (as is common in many homes to have a "double sink") it is proper to have a [large enough and permanent] separation between them to prevent splashing of hot water from one sink to the other, which often will happen  when washing dishes.

2) Additionally, when the two sinks are adjacent it is best to at least have separate faucets, as often there is food residue on the hands which when moving the faucets will be transferred onto it and when using the same faucet with hot water for the opposite type of food it is possible for the food that is stuck to the faucet to then be transferred onto the dishes of the opposite kind. This is especially so when washing meat and dairy dishes consecutively (common in many households on Motzaei Shabbos)

Also, two sinks that share one drain can present some Halachic problems if the drain ever gets stuffed up and the hot water (with particles of meat and dairy in it) backs up into both sinks.

If this ever happens, any utensils that are in the sinks should immediately be removed and rinsed with cold water. The sinks should also be cleaned and not used for 24 hours. A Rav should be consulted for Halacha L'ma'aseh of course. (See Shu"t Igros Moshe and Shu"t Minchas Yitzchok ibid.)

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1) One who buys or rents an  apartment whose kitchen was not kept Kosher, must not use the countertops  as they are, for food preparation  as we must  assume that non Kosher  was absorbed into the countertops and will thus be re-absorbed into any food that is now prepared on them.

The countertops must be covered before using them.

Alternately, if they are constructed of marble or stainless steel or other materials that can be Koshered (made Kosher), they can be koshered and then used regularly without a covering.

The method to Kosher such countertops is as follows, based on the Halachic concept of "K'Bolo Kach Polto- the way it became non Kosher (i.e. through hot food) is the  way it becomes Kosher (i.e. with hot water):

* Clean them thoroughly, including all the corners and joints, in order to remove any particles of food that may be in there.

*It is ideal for the countertop not to be used for 24 hours before beginning the Kashering process.

*Pour boiling water onto the countertop from a kettle of water [that is still plugged into the wall] to the point that the water is bubbling when it touches the countertop. The water should be dried and new boiling water poured onto the countertop in the same fashion, until every spot on the countertop has been touched with boiling water.

An alternate method to do this [especially if no water kettle is available with a long enough plug to be plugged in and reach every area of the countertop] is to pour boiling water over a heated stone or hot iron that is directly above the countertop and thus the water will boil and bubble and this will Kosher the countertop.

2) If the countertop was not used for 12 months, it possibly does not require Kashering at all. (See Darchei Teshuva Yoreh Deah Siman 122. See also Shu"t Igros Moshe Yoreh Deah Vol. 2 Siman 46 and Shu"t Shevet Haleivi Vol. 6 Siman 56)

If the countertop is made out of Formica or wood [especially if it has scratches in it ], a Rav must be consulted regarding which Koshering methods are acceptable, if any.

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We will now B'Ezras Hashem begin learning some of the many intricate Halachos related to Kashrus (Keeping Kosher) in the Kitchen and beyond.

Keeping Kosher is of primary importance in living a Torah-True life and often a simple lack of knowledge leads to not keeping Kosher properly. Eating food that isn't 100% Kosher leads to souls being tainted Chas V'Shalom as it causes Timtum HaLev, stuffing up of the spiritual arteries and can lead to developing bad character traits as well as to being unable to absorb Torah knowledge and Mussar. (See Gemara Yoma 39a, Shulchan Aruch and Rama Yoreh Deah Siman 81:7, Aruch HaShulchan Yoreh Deah 81:34, Kaf HaChaim Siman 81: 64,   See also Rabbeinu Bachya  Parshas Mishpatim 23:19, Shu"t Chasam Sofer Orach Chaim Siman 23 and  Lev Eliyahu Parshas Shmos page 8 Ma'amar Metzius HaTeva HaRuchni B'Olam on  Perek 2 Posuk 7)

 Thus, I hope that a review of the Halachos ahead will strengthen us all in our observance of the laws of kashrus and  help keep our Neshamos clean and  make us better people and bring us all closer to our Father in heaven, which is the ultimate goal of each and every Jew.

  I will endeavor to keep the Halachos as simple and practical as I can, and of course if there is anything I write that needs clarification, please never hesitate to contact me at HalachaForToday@Yahoo.com

1) Keeping a Kosher kitchen- and beyond-  requires more than just purchasing Kosher ingredients and not eating milk and meat together.

The preparation of the food must be done in such a way that the Kosher status of the food is not compromised.

Thus, every Kosher Kitchen should have two separate work areas (i.e. countertops), one for preparing dairy foods and one for preparing meat foods, as there are many ways in which foods can be absorbed into a countertop and render it meat/dairy and thus be re-absorbed into a food that is prepared on that countertop, and if it is a food of the opposite classification it will become problematic.

Ideally, these two areas should be at two opposite sides of the kitchen, or at a minimum at opposite sides of the sink(s). (See Pri Megadim, Aishel Avraham Orach Chaim beginning of Siman 173, Darchei Teshuva Yoreh Deah Siman 88:9-11, Kaf HaChaim Yoreh Deah 88:8)

If one is of means and is able to afford it, it would be best to have two additional areas, one for preparing Parve foods and one for preparing Pesach foods.

2 ) In a kitchen that  is very small and only has one work area, a noticeable and permanent  separation should be made  on that work area and each side should be designated for one kind of food.

If the area isn't large enough to divide into two areas, it must be dedicated for one kind of food preparation only (Meat or Dairy, whichever is most prepared in that kitchen), and when necessary to prepare the other kind of food (Dairy or meat), the area must be covered with an acceptable cover (preferably made from material that doesn't conduct heat, such as  plastic, P.V.C., Formica etc.)

It is preferable that this cover always be accessible in a designated spot (away from the countertop) and be available at a moment's notice whenever preparing the food so as not to mistakenly prepare one kind of food   directly on an  area designated for the other kind of food.

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SPECIAL DOUBLE PORTION L'KAVOD SHABBOS KODESH

Halachos for Erev Shabbos Kodesh

1) The Bracha upon seeing a place where a miracle was performed is only recited when the actual site is seen (e.g. when the waters of the red sea are seen, as seeing the water conjures up the details of the miracle)

However, if only the general area of the site was seen, but the actual spot where the miracle occurred isn't seen, the Bracha is not recited.  (See Mishna Berura Siman 218:7)

If one isn't clear as to the exact location of the miracle, the Bracha should be recited in the general vicinity without Shem U'Malchus. (Kaf HaChaim 218:4)

However, even when only seeing the general area of the miracle, it is still praiseworthy to thank Hashem in your own words, without uttering the text of the Bracha.

2) When seeing a place where a miracle was performed for a well known personage, who is recognized by all or most of Klal Yisroel, the Bracha is recited as if it was a place where a miracle was performed for the entire Jewish nation.

Likewise, an individual who experienced a personal salvation, and through it a public Kiddush Hashem was facilitated, a Bracha is recited when seeing the site of their miracle. (See Shulchan Aruch Siman 218:7, Mishna Berura S"K 23 and 24 and Biur Halacha Dibur Hamaschil Al Nes and Dibur Hamaschil L'Fikach)

The text recited for the aforementioned Brachos is "Baruch Ata Hashem Elokeinu Melech HaOlam SheAsah Nes L'Tzadikim (or "L'Tzadik Ploni" or simply" L'Ploni") B'Makom HaZeh- Blessed Are You Hashem, Our G-d, Master of the world Who performed a miracle for the righteous (or "for this righteous person" or "for this individual") in this place" (Mishna Berura 218:25. See also Sha'ar HaTziyun S"K 21)

Halachos for Shabbos Kodesh

1) When someone R"L loses a parent [or another close relative], the following Bracha is recited: "Baruch Ata Hashem Elokeinu Melech HaOlam Dayan HaEmes- Blessed Are You Hashem, our G-d, Master of the world, the true judge".

This Bracha is also recited upon the passing of other people, even if they aren't relatives, if the news of their death causes distress. The prevalent custom, however,  in those instances is to recite the Bracha without Shem U'Malchus and simply say "Baruch Dayan HaEmes"

Upon hearing of the passing of a Talmid Chacham the Bracha should also be recited. Here too the prevalent Minhag has become to recite it without Shem U'malchus. (See Mishna Berura Siman 223:8 where he writes that this custom of saying it without Shem U'Malchus, especially when hearing of the passing of a Talmid Chacham, is not a right custom. See Halichos Shlomo Perek 23, Dvar Halacha 41 where he writes that although it isn't the custom, if one is intensely distressed at the passing of the individual he may indeed recite it with Shem U'Malchus)

2) If upon the death of one's father he is the lone person who receives an inheritance, the Bracha of "SheHechiyanu" is recited after the Bracha of 'Dayan HaEmes". (Even though, of course, he would rather his father still be alive and not get the inheritance, still the fact that he received new assets albeit via a sad method, the Bracha is recited. See Mishna Berura 223:9. See also Shu"t Shevet Haleivi Vol. 8 Siman 35:2. Some Poskim maintain that this SheHechiyanu is not recited at all. See Shu"t Teshuvos V'Hanhagos Vol. 2 Siman 140 where he gives reasons why many people do not recite this Bracha)

The same applies to one whose wife R"L dies and leaves behind her own money as an inheritance for him. (Mishna Berura 223:10)

If he is sharing the inheritance with other heirs, in place of SheHechiyanu, the Bracha of "HaTov V'hameitiv" is recited (as we have learned a while back that SheHechiyanu is for a personal Simcha and HaTov V'Hameitiv is for a shared Simcha. See Mishna Berura ibid.)

Tam V'Nishlam Hilchos Birchos HaHoda'ah B'Rov Shevach L'Keil HaHoda'os.

 With this we have come to the end of the Halachos of thanks to Hashem as well as to the end of our voyage into the sea of Halachos of the many different Brachos that a Jew recites throughout his/her day and life.

With the help of Hashem, our Father, King and Rock of Strength, we shall begin a brand new topic on Sunday: Halachos of Keeping a Kosher Kitchen and beyond.

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1) One who had a miracle happen to him/her, should give Tzedaka to the best of their ability, especially to support Torah study.

When giving this Tzedaka it is good to say the following: "I am giving this Tzedaka; May it be the will of Hashem that this Tzedaka be considered in the place of a Korban Todah (Sacrifice of thanksgiving) which I would have been obligated to bring in the times of the Bais HaMikdash"

It is also praiseworthy, as a way of expressing thanks for the miracle to recite the portion of the Korban Todah (VaYikra 7:12. See Shulchan Aruch HaRav Siman 1:9), and also   to do (i.e. donate) something in the city which will benefit the population of the city.

Also, each year on the anniversary of the day of the miracle it is especially important to thank Hashem for being saved, and be happy and spread the word to other people about the kindness of Hashem. (Mishna Berura Siman 218:32. See commentary of S'forno to VaYikra 7:11 where he writes that the reason that the Torah required so much bread to be brought when bringing a Korban Todah, is in order to make the one bringing the offering call his friends to help him finish it all, and thus word of the  miracle will be spread. )

2) Some people have the custom to make a Seduas Hoda'ah, a feast of thanks, each year on the anniversary of the miracle. (See Kaf HaChaim 218:60.See also Chayei Adam Klal 155:41 for a lengthy discussion)

This Seudah is considered a Seudas Mitzvah, as any feast made to commemorate the wondrous ways of Hashem is a Mitzvah (See Mishna Berura Siman 697:2. See also Shu"t Chavas Yair Siman 70 and Shu"t Chasam Sofer Yoreh Deah Siman 233)

 

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1)The Bracha on miracles (after the initial Birchas HaGomel) is only recited [with Shem U'Malchus]on those kinds of miracles that transpired in an unnatural way, or in cases where one was in clear danger of dying, and was saved, even in a natural way. (See Mishna Berura Siman 218:29)

However, on a miracle which transpired in [a seemingly] natural way (Such as having  robbers break into a home at night and surviving unscathed) the Bracha is recited without Shem U'malchus. (Shulchan Aruch Siman 218:9. See also Mishna Berura S"K 31 and 32.)

Some Poskim, however, maintain that anytime one was saved from real danger, even if it was via a natural method, the Bracha is recited. (See Shu"t Minchas Yitzchok Vol. 6 Siman 64. See also Chayei Adam Klal 65:4 and Nishmas Adam S"K 1. This is also the ruling of Rav Shmuel Wosner shlita in Shu"t Shevet Haleivi Vol. 7 Siman 28. See also Shu"t Avnei Yashfe Siman 46 where he quotes Rav Shmuel Wosner shlita as ruling that if a few people were in a serious car collision, and some of the people R"L were killed, the remaining passengers are considered to have been in immediate danger and saved, thus they must recite the Bracha each time they pass the site of the crash.)

For each specific situation a Rav must be consulted, as there are many specific variables that will contribute to a Rav's deciding which situations merit a Bracha.

2) The Bracha on seeing the site of a miracle is only recited if the danger  from which the person was saved, was specifically due to their  being at that place at that time (i.e. had they been in a different place they would either a) not have been in danger or b) not have been saved)

However, if one was cured from a sickness, no Bracha is recited when seeing the hospital (or any other place) where they happened to be when they became cured, as their miracle had nothing specific to do with that place. (Of course, Birchas HaGomel is recited as we learned. We are only discussing the Bracha on seeing the place of the miracle at a later date)

The same applies to a woman after giving birth to a child; no Bracha is recited when seeing the place where she gave birth to the child, as she could have given birth anywhere. (Shu"t Shevet Haleivi ibid.)

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