NON-KOSHER MEAT OR MILK
Cooking meat in milk where either the meat or the milk are
from a non-kosher species is prohibited by Rabbinic Law according
to many Poskim because of Mares Ayin, even where the mixture is
not subsequently eaten. (Ramah 87:1)
Those who hold that Mares Ayin is inapplicable regarding
cooking prohibitions (see #3 above) hold that cooking meat and
milk with either non-kosher meat or milk is permitted.
IS KOSHER ALWAYS BETTER??
We said it is forbidden by Torah law for a woman to take a
cooking course if she has to cook Basar Behema in milk. This
would be true, though, only if the class cooks with kosher
animals. A course that practices its recipes exclusively with
pig's milk, for instance, would be Halachicly better, though
still forbidden by Rabbinic law (Mares Ayin) according to many
EATING AND DERIVING BENEFIT FROM COOKED BASAR B'CHOLOV
We know that the Torah never speaks superfluously. Every
phrase, every utterance in Tanach has its own important meaning
and context. And so when the Torah repeats verbatim the Posuk of
”Lo sevashel gedi" three times (Shemos 23, Shemos 34, and again in Devarim 14), Chazal knew that the Torah actually has three different things to tell us regarding cooking meat and milk.
The three things are as follows:
1) It is forbidden to cook meat together with milk, even
without eating it afterwards (as above),
2) If meat and milk were cooked together, even by accident,
it is forbidden to eat that mixture,
and 3) Not only is it forbidden to eat cooked meat and milk, but
it is forbidden to derive ”any type of benefit or pleasure from
the mixture. Here too, the prohibition applies even if the meat
and milk were cooked together by accident.
Of course, meat of Chaya, fowl, or non-kosher animals are
not included in the Torah's three admonitions, and so the
prohibitions of eating and deriving benefit do not apply to them
(see below). Eating fowl or Chaya meat that was cooked in milk is
prohibited by Rabbinic Law. Y.D. 87:3
The Maharshal quoted in Shach and Taz 87:1, and according to some Poskim, the Bach quoted in Shach 87, the Rambam, hold that the meat of fowl is indeed
included in the prohibition of Hanoah. Although this is a minority opinion, Poskim write that a Bracha (blessing) will be granted to those who
refrain from deriving benefit even from meat of fowl. (Pri Megadim quoting Levush) It is advisable, therefore, to be stringent in this respect.
See Taz Y.D. 95:18, "Certainly educated people of rank
('Chashuvim') do not remove themselves from the category of
[those who incur a] Bracha." Also, Divrei Yoel Y.D. 45, regarding
waiting six hours after Flaishig soup, a subject of disagreement
in the Poskim, the Pri Megadim promising a Bracha for those who
are stringent, "And who does not want to qualify for the
Bracha?". See also Taz O.H. 585:7, and Divrei Yoel O.H. 13:9
Example: œInstead of whiskey, Mrs. Smith accidently put strawberry yogurt in her
beef teriyaki. Realizing her mistake, she called her Rav to ask if she has to give her supper away to her gentile friend next door. The Rav told her that she is NOT ALLOWED to give it away to her gentile friend, as the gratitude she would
procure from him by doing so would constitute benefit from meat cooked with milk and is forbidden. Mrs. Smith must throw supper in the garbage.
Example: Reuven owns a grocery store. He may not sell "Tasty Boy" dog food - even to gentiles - as this product is made with beef and milk cooked together.
Needless to say, Reuven is also forbidden to feed his dog with "Tasty Boy," as that would also be considered deriving benefit from Basar B'Cholov. "Tasty Boy Lite," on the other hand, which is made from chicken cooked in milk, would be permitted to be fed to Reuven's pets according to most Poskim.