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Answer: Let us analyze your question. If a tea bag becomes fleishig in a fleishig cup, perhaps it makes the holder fleishig. Then, possibly, another tea bag could similarly become milchig, and treif up the holder and/or have the holder make the tea bag treif. It would then presumably be forbidden to reuse the tea bag. (We will skirt the issue of whether it is a problem of cooking basar b’chalav even if not reusing the tea bag, which should not be a problem here - see Pri Megadim, Siftei Da’at 87:19).
We start by analyzing the status of pareve tea that is used in a fleishig (or milchig) tea cup. In general, the tea can pick up fleishig taste on the level of nat bar nat (twice removed taste, e.g., from the chicken soup into the cup, then from the cup into the tea). The gemara (Chulin 111b) cites a machloket whether hot fish that was placed on a fleishig plate may be eaten with milchig sauce. While many "know" this to be a machloket between Ashkenazim (stringent) and Sephardim (lenient), this is inaccurate. All actually agree that in the gemara’s case, the fish may be eaten with milchig food (Shulchan Aruch, Yoreh Deah 95:1). The stringency of the Rama (YD 95:2)/Ashkenazim is when the pareve food was cooked or roasted in a fleishig pot. In that case, a more powerful taste is transferred than when hot fish is put on a fleishig utensil, where no flame is present. Our case is equivalent to that of the gemara, as putting hot water into a fleishig cup will extract no more than nat bar nat taste, which all agree remains pareve.
However, the matter is not that simple. Many say that even according to the Shulchan Aruch, who says that pareve food with nat bar nat fleishig taste can be mixed with milk, that is only once the nat bar nat food exists. However, one should not purposely put hot pareve food in a fleishig utensil if he plans to eat it with milk, (see Pri Chadash 95:1; Kaf Hachayim, YD 95:1; Yalkut Yosef is lenient). The idea is that we do not rely on nat bar nat on a l’chatchila level. In your case, you are ostensibly asking whether you can use the holder l’chatchila in a way that the foods will remain kosher only because of nat bar nat, raising this problem.
One could claim this depends on the following machloket among Acharonim. Ashkenazim are allowed to put "meat-equipment" pareve food, which they may not eat with milk, into a milchig utensil (Rama, YD 95:2). If you know you in advance you want to put a pareve food into an empty milchig utensil, may you cook it first in a fleishig pot, or is that using nat bar nat l’chatchila? The Pri Megadim (MZ 95:4) and Badei Hashulchan (95:30) rule stringently, and the Bach and Igrot Moshe (YD III:10) are lenient. Your case sounds the same – you want to use nat bar nat to allow a hot food to be exposed both to fleishig and milchig utensils.
P'ninat Mishpat (829)
Various Rabbis
435 - Dampness
436 - Kashrut of a Tea Bag Holder
437 - Too Late to Renew Rental? – part I
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There are further possible grounds for leniency, especially the fact that the heat sources that might transfer taste from cups to tea bag and between tea bag and holder are once or more removed from a flame. Water poured into the cup is iruy mikli rishon, the tea bag often enters at the point of kli sheni and the hot tea bag is removed from the kli sheni before going to the holder. There is much to discuss on these topics, but the matter is permitted fundamentally anyway. (If the holder lost its pareve status by direct contact with milchig or fleishig food, these issues could be relevant.)
P'ninat Mishpat P'ninat Mishpat: Agricultural Water Rights – part II
based on ruling 84122 of the Eretz Hemdah-Gazit Rabbinical Courts
P'ninat Mishpat P'ninat Mishpat: Undoing a Problematic Partnership – part II
based on ruling 84061 of the Eretz Hemdah-Gazit Rabbinical Courts
P'ninat Mishpat P'ninat Mishpat: Smoking Rights in a Rental? – part I
based on ruling 85076 of the Eretz Hemdah-Gazit Rabbinical Courts
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
