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I read in the Kitzur Shulchan Aruch of the Yalkut Yosef that if one cooked dairy in a earthenware meat vessel, and if the vessel is valuable, then one can perform hagalah on the vessel three times after waiting 24 hours and the vessel is permitted.

ילקוט יוסף קצוש"ע יורה דעה סימן צח - קצת מהלכות תערובות יט. כלי חרס או פורצליין של בשר שבישל בהם חלב, ונאסרו, ויש שם הפסד מרובה, יש להגעילם ג' פעמים, לאחר שישהה אותם מעת לעת, (כ"ד שעות), ויחזרו להיתרם. [הליכות עולם חלק ז' עמוד ע].

1) What is the logic underlying the ruling? I had always assumed one cannot fix a treif earthenware vessel. 2) Does this ruling apply to Ashkenazim? Or are there similar rulings from Ashkenazic authorities?

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  • I think it's because he follows the opinion that glass can be kashered. Porcelain is coated with glass, so he says that it can be kashered. No source off the top of my head
    – ertert3terte
    May 16 '12 at 2:25
  • But he says כלי חרס או פורצליין which makes me think that both are included. And kli cheres is not usually assumed to be coated, is it? See Orach Chaim 451:23
    – Curiouser
    May 16 '12 at 2:27
  • Shulchan Aruch OC 451: 1
    – sam
    May 16 '12 at 2:33
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The Taz in YD 93:1 brings the Baal haItur that if I cooked milk in a ben yomo meat pot and there was 60x the meat taste, I can cook whatever I want to afterwards- milk or meat. [Assumptions: the milk was still boiling when it was poured out which defending itself from making the pot milky; from context, this is a kli cheres].

The question remains- how can one cook milk in this pot later, the taste of the meat that had previously been in the walls of the pot cannot be totally purged? (Beis Yosef 93)

The Taz answers that the Torah halacha that the walls retain taste is only by kodshim and cannot be applied to kashrus. However, the Rabbi's forbid kashering a kli cheres similar to kodshim. In the Baal haItur's case, he is not even violating the rabbinic decree since nothing ever became treif, so he's not "kashering".

Of course, the Taz forbids post facto even an unintentional kashering where there was actual issur as part of the rabbinic decree, so he would forbid Curiouser's case. But we have downgraded the laws of kli cheres retaining taste to a rabbinic level and is much easier to permit with other mitigating factors.

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although we dont seem to pasken like this baal haitur, yet rav moshe (igros moshe yd2, 36) combines this hetter with that of chacham tzvi - see pischei teshuva y"d 93 that bleeyos are dead after 12 months and therfore concludes bmakom hefsed meruba one may kasher porcelain after 12 months by 3X hagalah.

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