Laws of Bein Hazmanim and Vacation Sites
Kashrut of the Kitchen in Vacation Sites
When using utensils in vacation sites, attention must be paid to two matters:
[A] The kashrut of the utensil: A utensil about which there is concern that it was used for prohibited food must be kashered, or used only in permitted ways, as will be explained below.
[B] Immersion of the utensil: Utensils in vacation sites owned by a non-Jew do not require immersion, but utensils in vacation sites owned by a Jew do require immersion (see more on this below in the responsa, question 19).
Countertops, faucets, sinks, and dishwashers
1. Countertop — One must ensure that the countertop is clean, and then hot pots and the like may be placed on it. However, hot food without a utensil may not be placed on it, even after cleaning.
2. Faucets — According to the basic halachah during the year, one may be lenient and use them, and there is no need to kasher them. One who wishes to be meticulous should open the hot-water faucet and pour boiling water over the outside, but there is no obligation to do so.
3. Sinks — Most sinks commonly found today are made of ceramic, and therefore they cannot be kashered (for earthenware never releases its absorbed taste). Therefore, one may not wash dishes in the sink with hot water at a temperature of yad soledet bo [40°C], and likewise one may not leave utensils inside it with water for 24 hours, so that they should not become kavush.
4. Dishwasher — A dishwasher may not be used.
Ovens and toaster ovens [trays and racks]
5. Oven — It may be used by covering the food with two coverings, or by turning the oven on to its highest heat for one hour; after doing so, it is sufficient to cover the food with one covering.
6. Oven trays — Regarding immersion: if they are owned by a non-Jew, they do not require immersion; if they are owned by a Jew, they require immersion. Regarding kashering: the trays are generally coated with enamel, and they can be kashered by placing them for one hour in an oven operating at the highest heat setting. However, if there is concern that these trays were used for non-kosher food, they require severe libun, and therefore they cannot be kashered.
In pressing circumstances, one may place a disposable tray on the oven trays.
7. Oven rack — It can be kashered by placing it for one hour inside an oven operating at the highest heat setting [and if the rack is owned by a Jew, and the food is placed on the rack itself, or even with baking paper as a separation, it may be used after kashering only when it is known that the rack was immersed].
Electrical appliances
8. Electric / ceramic / induction stovetops — According to the basic halachah it is sufficient that they be clean; some are meticulous to cover them with aluminum foil, but there is no obligation to do so.
9. Microwave — Food should be heated with two sealed coverings [for example, placing the food in a closed container inside a tied bag]. If one wishes to kasher it, he should do as follows: after 24 hours of non-use, place a plate with water inside and run it for fifteen minutes. Some are meticulous that even after this kashering, foods should be heated only when covered. [It should be noted that in a home microwave, ideally one should not use it for both meat and dairy, even with two coverings].
10. Microwave plate — Food may not be placed on the plate itself, but only inside a covered utensil [covering with a plastic bag is not effective in this case, unless the plate is immersed without a blessing].
11. Toaster / sandwich press — Kashering is not effective for it, and it may not be used.
12. Electric kettle — It is permitted to use it, and there is no need to kasher it. Regarding immersion: if the owner is a non-Jew, it is not obligated in immersion; but if the owner is a Jew, it is obligated in immersion, and it may not be used without immersion.
Using kitchen utensils — vacation sites in Eretz Yisrael [owned by one who does not observe Torah and mitzvot]
Tables
13. Table [all types of tables] — If it is clean, it may be used as usual, and there is no need to kasher it.
Eating and drinking utensils
14. Cutlery — It may be used only after hagalah and immersion.
15. Glass cups — They may be used for cold items, but they require immersion.
16. Plastic cups — They may be used for cold items, and there is no need to kasher them.
17. Plates and serving dishes — They may not be used without hagalah and immersion. There are utensils for which hagalah is not effective, such as porcelain utensils, and glass utensils according to the Rema; regarding plastic utensils as well, some are stringent that hagalah is not effective for them.
Kitchen utensils
18. Peeler — It may be used after immersion, and there is no need for hagalah.
19. Cutting board — It may be used if it is clean, but hot and sharp foods may not be cut on it.
20. Saltshaker — A saltshaker made of glass or metal requires immersion without a blessing before use, but one made of plastic does not require immersion.
21. Can opener — It requires neither hagalah nor immersion.
22. Sponge used for non-kosher utensils — It may be used only with cold water.
Barbecues
23. All types of barbecues — The base may be used without any concern, but the grates must be kashered by severe libun; since it is difficult to perform severe libun on them [as they must become red-hot], they should not be used, and new grates are required and must be immersed.
A reusable barbecue grate requires immersion even for its first use, and even if one uses it once and then discards it [and according to the practice of being stringent to perform hagalah on new utensils, one should place it on the fire for a few minutes. See below (in the responsa, question 17) regarding one who is in a place without a nearby mikveh: he may declare the utensil ownerless in the presence of three people and use it for less than one day.
24. Disposable barbecue — A disposable barbecue does not require immersion, but upon reuse the grates require immersion without a blessing. If from the outset one intends to reuse them, they should already be immersed before the first use.
Using kitchen utensils in vacation sites owned by a non-Jew
(since they remain owned by a non-Jew, immersion is not required)
Eating and drinking utensils
25. Cutlery — It may be used, but it requires hagalah; however, it does not require immersion.
26. Glass cups — They may be used for cold items, and they do not require immersion.
27. Plastic cups — They may be used for cold items, and there is no need to kasher them.
28. Plates and serving dishes — They may not be used without hagalah. There are utensils for which hagalah is not effective, such as porcelain utensils, and glass utensils according to the Rema; regarding plastic utensils as well, some are stringent that hagalah is not effective for them.
Kitchen utensils
29. Peeler — It may be used, and requires neither hagalah nor immersion.
30. Cutting board — It may be used if it is clean, but hot and sharp foods may not be cut on it.
31. Saltshaker — It may be used and need not be kashered, nor does it require immersion; if it contains salt, one may sprinkle from it.
Barbecues
32. All types of barbecues — The base may be used without any concern, but the grates must be kashered by severe libun; since it is difficult to perform severe libun on them (as they must become red-hot), they should not be used, and new grates are required and must be immersed.
A reusable barbecue grate requires immersion even for its first use, and even if one uses it once and then discards it [and according to the practice of being stringent to perform hagalah on new utensils, one should place it on the fire for a few minutes]. See below (in the responsa, question 17) regarding one who is in a place without a nearby mikveh: he may declare the utensil ownerless in the presence of three people and use it for less than one day.
Laws of Blessings upon Seeing Special Sights (sections 227, 228)
Laws of the blessing “Oseh Ma’aseh Bereishit” on seas and rivers, mountains and deserts
33. One who sees the Mediterranean Sea, the Red Sea, or the Kinneret — recites “Oseh Ma’aseh Bereishit,” provided that he has not seen the sea for thirty days. If he has seen it, he does not recite the blessing, even if he did not recite it at the time of the first sighting.
Therefore, a person who saw the Kinneret, whether he recited the blessing or not, does not recite it again over the Mediterranean Sea within thirty days, and likewise vice versa.
34. One who sees the Dead Sea does not recite a blessing, because there is a doubt whether it was formed at the time of the creation of the world, or was formed only at the time of the overturning of Sodom, when Lot’s wife became a pillar of salt (these are two explanations in Rashi to Bereishit 14:3). One who wishes to recite the blessing should look at the Judean Desert, and then he may recite the blessing and exempt both — the desert and the sea — since over both one recites “Oseh Ma’aseh Bereishit.”
35. One who sees the Jordan River does not recite “Oseh Ma’aseh Bereishit,” because there is concern that it was diverted from its course over the years and does not flow in the place where it was created at the time of the creation of the world.
36. Over mountains and hills one does not recite “Oseh Ma’aseh Bereishit” except over a very high mountain whose sight impresses a person, such as the Alps and the like. Over Mount Hermon it appears that one should recite the blessing.
37. One who sees a desert recites “Oseh Ma’aseh Bereishit”; therefore, one who sees the Judean Desert, the Sinai Desert, or the Sahara Desert should recite “Oseh Ma’aseh Bereishit,” provided that he has not seen a desert during the previous thirty days.
Laws of the blessing over Jewish graves
38. One who sees Jewish graves recites the blessing “Asher Yatzar Etchem Badin.” This is provided that he has not seen another cemetery during the previous thirty days; if he has seen one, he does not recite the blessing, even if he did not recite it when he saw it the first time.
Therefore, one who left Bnei Brak for Jerusalem and, upon leaving, saw the cemetery but did not recite the blessing, has lost the opportunity for the blessing, and he does not recite it again when passing near Har HaMenuchot.
39. This blessing is also recited over the graves of tzaddikim, but it is not recited over a single grave, only over several graves located together.
40. The corrected and clarified text of the blessing: Baruch Atah Ado-nai Elo-heinu Melech ha-olam, asher yatzar etchem badin, vezan etchem badin, vechilkel etchem badin, vehemit etchem badin, veyode’a mispar kulchem, ve’atid lehachayotchem ulehakimchem badin lechayei ha-olam haba, Baruch Atah Ado-nai, mechayeh hametim (Sefer Beit David).
Laws of the blessing “Meshaneh HaBriyot”
41. This blessing is not very common, because it is not recited over animals unless one has never before seen an elephant or a monkey (see section 225 and the end of section 224).
42. One who has never seen them before should recite with the Name and Kingship: “Baruch Atah… Meshaneh HaBriyot.”
43. If one sees an elephant and a monkey together, he recites one blessing over both; but if he sees only an elephant or only a monkey, he should intend not to exempt the other, and then he will recite two blessings.
44. One does not recite the blessing over an owl, because there is a doubt regarding this blessing (see Tosafot, Chullin 63a).
