Yishun Yud Bet Chodesh for Non-Kosher Wine

TABC Talmidim Eli Lefkowitz and Ari Herman posed an interesting question. We learned that Ashkenazim follow the Chochmat Adam and refrain from cooking pareve food in a meat or dairy pot for eating at a meal of the “opposite gender,” even if the pot has not been used in the past 24 hours (“eino ben yomo”). Only in exceptional circumstances do Ashkenazim permit doing so.

Eli and Ari wanted to know if we could make an exception if the pot might not have been used for a year. The Shulchan Aruch (Y.D. 135:16) rules that utensils that absorbed ta’am from non-kosher wine become permitted if left unused for 12 months (“yishun yud bet chodesh”). The Shulchan Aruch explains that any ta’am absorbed in the utensils has disintegrated after 12 months.

The Gilyon Maharsha (ad. loc.), citing Teshuvot Noda BeYehuda (2 Y.D. 51), contrasts yishun yud bet chodesh with notein ta’am lifgam. In the former case, nothing remains of the original non-kosher wine ta’am. Regarding notein ta’am lifgam, the taste lingers but has become rancid. It can, however, be revived by a davar charif. After yud bet chodesh, since no flavor remains, a davar charif cannot rejuvenate it.

Yishun Yud Bet Chodesh For All Non-Kosher Food

Teshuvot Chacham Zvi (number 75), cited by the Shaarei Teshuva (451:1) and Pitchei Teshuva Y.D. 122:3), applies yishun yud bet chodesh to other areas of kashrut. Poskim’s reactions to the Chacham Zvi are mixed. On the one hand, the Aruch Hashulchan (Y.D. 122:4) rejects this leniency. On the other hand, the Chochmat Adam (55:4) accepts this leniency concerning all of kashrut. The Shaarei Teshuva articulates a middle approach—the Chacham Zvi’s view may be combined with other lenient considerations. Rav Moshe Feinstein (Igrot Moshe Yoreh Deah 3:27-29) follows the Shaarei Teshuva.

Yishun Yud Bet Chodesh For Meat and Milk

However, Rav Moshe permits yishun yud bet chodesh for meat and milk. He notes that nat bar nat is not approved for non-kosher wine, but yishun yud bet chodesh is allowed. Since nat bar nat is permitted for milk and meat, kal vechomer yishun yud bet chodesh is permitted for meat and dairy. Rav Hershel Schachter endorses Rav Moshe’s ruling.

Conclusion—Answering Eli and Ari’s Question

If the meat crock pot has not been used for12 months, it loses its “meaty” status and may be used to cook pareve food to serve at a dairy meal. I believe the same applies to a crock pot for which we are unsure if 12 months have passed since its last use.

In all circumstances, the Vilna Gaon permits cooking pareve food in an eino ben yomo meat pot to serve at a dairy meal. While we typically do not follow this view, when there is another lenient consideration, we may rely on it. The possibility—safek—that 12 months have passed since its last use serves as a legitimate prong of a s’fek s’feika. Perhaps the halacha follows the Vilna Gaon, and maybe the crock pot was not used for 12 months.

Verdict—Eli and Ari may use the crock pot to cook pareve food to serve at a milk meal.

Rabbi Jachter serves as the rav of Congregation Shaarei Orah, rebbe at Torah Academy of Bergen County, and a get administrator with the Beth Din of Elizabeth. Rabbi Jachter’s 17 books may be purchased at Amazon and Judaica House.