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Semicha-Basar Bechalav-Chapter 94-Used a dairy

pot for meat or vice versa-Part 2 Daily Learning

Created November 30, 2016 | Author Rabbi Yaakov Goldstein | From the Ravs
Category Semicha Aid-Basar Bechalav Desk: Latest
articles and Q&A
[Sunday 27th Iyar
5785] May 25,
2025

This article is an excerpt from our Sefer The Bracha for Ice
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Introduction:

This chapter continues the theme discussed Daily Halacha

in the previous chapter regarding the same Whatsapp
utensils being used for cooking meat and Audio
milk. In the previous chapter the scenario of Join the Daily
pots were discussed, such as if a meat pot Halacha Whatsapp
was used for cooking milk, or vice versa. In Audio Group

this chapter we will discuss the scenario of

a dairy spoon being used for mixing hot
meat, or vice versa.
Ask a
Question

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1. A dairy spoon was used in a hot pot of

Product
meat, or vice versa: categories

The law in such a case is dependent on the fol‐ Select a cat…

lowing factors:

1. Was the spoon Ben Yomo?

2. Was the spoon clean?
3. How many times was the spoon stuck in?
4. Does one know how much milk the spoon
absorbed within the past 24 hours?
In Halacha A we will discuss the status of the
food and pot, while in Halacha B we will dis‐
cuss the status of the spoon.

A. The law of the food and the pot:

Scenario A: If the spoon was clean and not

Ben Yomo:[1]

If one used a dairy spoon to mix a hot pot of

meat, then if the spoon was clean from milk
and was not Ben Yomo, both the food and pot
remain Kosher. The spoon, however, must be
Koshered as will be elaborated on in Halacha
B!

Scenario B: If the spoon is Ben Yomo:[2]

If one used a dairy spoon to mix a hot pot of

meat, then if the spoon was Ben Yomo[3] and
one only stuck it into the pot one time, then
one requires 60x in the food versus the spoon.
[4] If indeed the food contains 60x, then the
food and pot are Kosher while the spoon must
be Koshered, as will be elaborated on in
Halacha B!

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When measuring against the spoon, how

much of the spoon does one measure 60x
against?[5]
Michaber:
First Opinion:[6] One measures 60x versus the
volume of the area of the spoon that was in‐
serted into the pot.[7] [Some Poskim[8] rule
one measures 60x versus the amount of the
spoon inserted into the volume of the pot, in‐
cluding the parts that were not inserted into the
actual food. Other Poskim[9], however, rule
one measures 60x only versus the amount of
the spoon inserted into the actual food in the
pot.]

Second Opinion:[10] Some Poskim rule that if

a metal dairy spoon was inserted into a meat
pot, one must measure 60x versus the entire
spoon.[11]

Final ruling of Michaber: Some Poskim[12]

rule that the final ruling of the Michaber fol‐
lows the lenient opinion. However, other
Poskim[13] rule the final ruling of the
Michaber is to initially follow the stringent
opinion to measure 60x versus the entire metal
spoon, however, in a case of great loss, one
may be lenient like the former opinion to mea‐
sure simply versus the amount of material
inserted.

Rama:[14]

The main Halachic opinion is like the first

opinion [to measure only versus the area of the
spoon inserted] and so is the custom.

If one does not know how much of the spoon

was inserted into the pot:[15] If one is unsure
as to how much of the spoon was inserted into
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the food, then we measure 60x versus the head

of the spoon, which is normal amount that a
person sticks in. [This refers to the round area
of the spoon, as opposed the handle of the
spoon.[16] However, if the pot is very full, and
in order to be properly mixed it requires also
part of the handle to be inserted, then one is to
measure also versus this amount of the handle.
This especially applies if one sees that part of
the handle is dirty with food, thus proving that
it was inserted.[17]]

Summary on how much of the spoon to

measure against:

If a [cold] vessel was inserted into a Keli

Rishon, it dissipates its absorbed taste of
food throughout the entire area of the vessel
that is in the pot. One must thus measure
60x versus the area entered into the pot.
This applies even by a metal vessel. See be‐
low for the final summary which includes
crucial details taken from the Q&A below!

Q&A

How does one measure the size of the

spoon?[18]

The measurement is done based on volume

and not weight.[19] The measurement is
done as follows: One fills a pot/vessel to ca‐
pacity with water and inserts the spoon [or
the area of the spoon inserted]. The excess
water that spills out of the vessel upon do‐
ing so is the volume of the spoon which one
is to measure 60x against.

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Q&A on Cham Miktzaso Cham Kulo

According to the opinion [and final rul‐

ing] who says that we do not say Cham
Miktzaso Cham Kulo, is this even re‐
garding absorbing taste or only regard‐
ing dissipating taste?

Some Poskim[20] rule that even according

to the opinion who rules that we do not say
Cham Miktzaso Cham Kulo, this is only
with regards to dissipating taste, however
regarding absorbing taste, it can spread its
taste to the other side. Other Poskim[21],
however, rule that according to this opinion,
the taste does not absorb or dissipate. The
practical ramification is in a case that the
spoon was inserted into hot Keli Rishon
milk, and within 24 hours one inserted the
opposite side into hot Keli Rishon meat.
According to the former opinion, the meat
requires 60x the spoon area while according
to the latter opinion, the meat remains
Kosher.[22] Practically, one may be lenient
in a case of great loss.[23]

According to the opinion [and final rul‐

ing] who says that we do not say Cham
Miktzaso Cham Kulo, does this apply
even if the entire vessel is hot?[24]
The above law only applies by a cold ves‐
sel. However, if a hot vessel was inserted
into a pot of food, then everyone agrees that
taste can penetrate, spread and dissipate to
and from the entire vessel, by all materials.
Thus, if a hot Yad Soledes dairy spoon was
removed from a hot pot of milk and then in‐

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serted into a pot of meat, then one would re‐

quire 60x versus the entire spoon.[25]

According to the opinion who says Cham

Miktzaso Cham Kulo, does this apply
even if the other side of the vessel is cold?
[26]
Yes.

Q&A on Cham Miktzaso Cham Kulo by

foods

If one partially stuck a chunk of meat

into a hot pot of milk, against how much
meat must one measure 60x?[27]

The above dispute of measuring only versus

the area that became submerged into the
food is relevant only towards vessels, being
that they are hard. However, by food, being
that it is soft, everyone agrees that one must
measure 60x versus the entire food even if
only part of it was stuck into the milk. Thus,
if one entered the tip of a 250-gram steak
into a pot of hot milk, one requires 60 x
versus 250 grams.

Summary of Q&A:

If a cold non-metal vessel was inserted into

a Keli Rishon, it absorbs the taste of the
food throughout the entire area of the vessel
that is in the pot. Likewise, the vessel dissi‐
pates its absorbed taste throughout the area
that is in the pot. If a metal vessel was in‐
serted into a Keli Rishon, according to
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some Poskim it absorbs the taste of the food

throughout the entire area of the vessel,
even if it is above contact with the food and
even if it is cold. However, the vessel only
dissipates its absorbed taste from the area
that was entered into the pot if it was cold
while inserted.

If one knows the amount of milk that the

spoon absorbed within the past 24 hours,
may he measure the 60x against the
milk?[28]

If one knows the amount of milk that the dairy

spoon absorbed within the past 24 hours, then
one can choose to measure 60x either versus
the milk or the spoon. If the amount of milk is
less than the volume of the area of the spoon
stuck in, he can measure versus the milk. If the
amount of milk is more than the amount of the
area of the spoon stuck in, one can measure
60x versus the spoon. Thus when one knows
how much milk the spoon absorbed, one can
choose how to measure his 60x in accordance
to whatever amount is less. [If the Ben Yomo
dairy spoon was inserted into a food that con‐
tains only some milk, and one knows the
amount of milk that it contained, and the milk
was not nullified in 60x, then one can measure
simply versus the estimate of diluted milk, and
does not need to measure versus the entire
spoon, milk, or food that contained the milk.
[29]]

For example: If one melted a 2-gram sliver of

butter in a milk pan, and used a 10-gram milk
spoon, and then used that milk spoon to mix
hot meat[30], the meat requires 60x versus the
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2 grams of butter rather than 60x the 10-gram

spoon, as one knows that the spoon did not ab‐
sorb more than 2 grams of butter.

What is the law if the spoon was inserted

twice into the pot of hot meat?[31]
Michaber:

If one inserted the dairy spoon into the meat

pot one time and then removed it, one requires
60x in the food versus the area of the spoon
which one entered into the pot, as explained
above.[32] If, however, one removed the
spoon, and before noticing that it was dairy
one re-inserted it into the pot, one requires
120x versus the amount of the spoon that was
inserted into the pot. However, if one did no‐
tice that the spoon was dairy and then forgot
and re-entered it into the meat, one only re‐
quires 60x the area of the spoon which was
stuck in.[33]

The reason one requires 120x the spoon when

inserted twice:[34] The reason the Michaber
requires 120x the spoon when it was inserted
twice is because there are two Issurim of milk
which have entered into the meat. The explana‐
tion: The first time the spoon was inserted it
dissipated its absorbed milk into the meat, and
one hence requires 60x against that milk. Now,
we suspect the spoon retained some of it ab‐
sorbed milk taste, as perhaps it only dissipated
some, but not all, of its taste into the meat.
Consequently, when this spoon is removed
from the meat, the entire spoon becomes
Chanan, as the leftover absorbed milk taste
joins the newly absorbed meat taste and be‐
comes a new Issur of Basar Bechalav. Thus,
when one reinserts the spoon into the meat pot,
he now requires another 60x versus the new
Chanan prohibition that entered into it, for a
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total of 120x.[35] Now, although we rule that

when two different Issurim fall into a pot each
one joins to nullify the other[36], and hence if
there is 60x the spoon everything should be
Kosher irrelevant of how many times the
spoon was inserted. Nevertheless, in truth, here
since the milk of both Issurim contain the same
taste[37], it is similar to two of the same Issur
falling in one after the other, of which the rul‐
ing is that their taste join each other to require
120x the Issur.[38] This however only applies
if one placed the spoon in twice without know‐
ing in the interim that the spoon was dairy, as
when he notices after the second insertion he is
now required to nullify the first milk taste and
the second Treif taste for a total of 120x versus
the spoon. However, if one knew in the interim
of replacing the spoon that the spoon was
dairy, then the original milk which entered the
food has already become nullified in 60x, and
thus when he realizes after the second replac‐
ing that the spoon is Treif he now needs a sin‐
gle 60x versus this prohibition.[39]

The spoon was dirty with food prior to rein‐

serting:[40] If when the spoon was removed
the first time it contained food, and the spoon
was then inserted a second time together with
this food, one requires 60x also versus this
food, irrelevant to whether one knew in be‐
tween that the spoon was dairy. [This applies
even according to Rama, as if food was left on
the spoon, it becomes Chanan, as it has ab‐
sorbed meat and milk.]

If one entered the spoon more than twice: If

one entered the spoon into the pot more than
twice, some Poskim[41] [i.e. Shach] rule one
requires only 120x the spoon, as the Michaber
does not hold of Chanan by other prohibitions.
However, other Poskim[42] rule one requires
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60x the amount of times one inserted the

spoon, as even according to the Michaber it be‐
comes a new Neveila each time. Practically,
even Sephardim may be lenient like the Shach,
as in any event the Rama is completely lenient.
[43]
Rama:[44]

There are opinions who rule that even in a case

that the Ben Yomo dairy spoon was inserted
twice [or more times[45]] and one did not
know in between that it was dairy, neverthe‐
less, one only requires 60x versus the spoon
and not 120x.[46] Practically, the
[Ashkenazi[47]] custom is to follow this latter
opinion.

B. The law of the spoon:

Not Ben Yomo:[48] If a non-Ben Yomo dairy

spoon was inserted into a hot pot of meat, it is
forbidden to initially use the spoon for either
meat or milk.[49] [However, from the letter of
the law, it is permitted to be used with Pareve
foods.[50] Nonetheless, the custom is to pro‐
hibit its use with any food until it is Koshered.
[51]] Bedieved, if one went ahead and used the
spoon with meat a second time, the meat nev‐
ertheless remains Kosher.[52] [If, however,
one went ahead and used the spoon for hot
Keli Rishon milk within 24 hours of mixing
the hot Keli Rishon meat, then the milk re‐
quires 60x versus the area of the spoon in‐
serted into it [or versus the amount of meat
used, whatever is less[53]]. If, however, one
only mixed it with milk after 24 hours passed
from when it was used with the meat, then the
milk remains Kosher.[54] The same applies
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vice versa if a meat spoon was stuck into a pot

of hot milk. If it was used with Pareve food,
the food remains Kosher in all cases, even if
the spoon was within 24 hours of being stuck
into the meat.[55]]
Ben Yomo:[56] If the spoon was Ben Yomo,
then even if there is 60x in the pot versus the
spoon, the spoon is forbidden due to Basar
Bechalav and may not be used even for Pareve
foods.[57] Bedieved if one went ahead and
used the spoon with a Kosher[58] hot Keli
Rishon food, then if it is within 24 hours of be‐
coming Treif, the food is forbidden [to be
eaten[59]] unless it contains 60x the area of the
spoon that was inserted. If it is past 24 hours,
the food remains Kosher. [Regarding from
when the 24 hours are counted, whether from
when the spoon was mixed with meat and be‐
came Treif or from the original time that it ab‐
sorbed milk, some Poskim[60] rule that one
counts the 24 hours from the first food that that
the spoon absorbed [i.e. the milk]. However,
other Poskim[61] rule that we count the 24
hours from the time that it became Chanan,
which is from when it absorbed the second
food [i.e. the meat]. Practically, we rule like
the latter opinion.]

Summary:[62]

If one used a dairy spoon to mix a hot pot

of meat, if the spoon was Ben Yomo, one
requires 60x in the food versus the area of
the spoon which was stuck into the food, in
which case the food and pot are Kosher
while the spoon must be Koshered. This ap‐
plies even if the spoon was inserted many
times into the pot until one realized it was
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dairy. If the spoon was clean from milk and

was not Ben Yomo, both the food and the
pot remain Kosher. The spoon however
must be Kashered.

Q&A

What is the law if a piece of

meat/cheese/Issur falls into a pot of
milk/meat/Heter and after removing it, it
fell in again?[63]

Although the cheese/meat becomes forbid‐

den after falling in even one time, one only
requires 60x in the food versus the
cheese/meat even if it fell in numerous
times. Perhaps this applies even according
to the Michaber.[64]

What is the law if one is unsure if the pot

of meat was Yad Soledes at the time that
the dairy spoon was inserted?[65]

In any case of doubt of whether the food

was Yad Soledes at the time of insertion,
one must be stringent and measure 60x ver‐
sus the spoon.

Compilation & Final Ruling

Used a dairy spoon with pot of hot Keli

Rishon meat or vice versa:

Not Ben Yomo:[66] If one used a dairy

spoon with a hot [Yad Soledes] Keli Rishon
pot of meat, then if the spoon was clean
from milk and was not Ben Yomo, then
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both the food and the pot remain Kosher.

The spoon, however, must be Koshered.[67]

Ben Yomo:[68] If one used a dairy spoon to

mix a hot pot of meat, if the spoon was Ben
Yomo, one requires 60x in the food versus
the area of the spoon which was stuck into
the food/pot.[69] If indeed the food con‐
tains 60x, then the food and pot are Kosher
while the spoon must be Koshered.[70] This
applies even if the spoon was inserted more
than one time into the food.[71]
Keli Sheiyni: If a Ben Yomo meat spoon
was used to mix a hot Keli Sheiyni bowl of
milk, then this is subject to the debate men‐
tioned in the introduction to Chapter 95
Halacha 5 regarding a Keli Sheiyni, in
which we concluded that one may be le‐
nient in a case of great loss.

2. What is considered Ben Yomo?[72]

A utensil which is within 24 hours of being
used with hot milk or hot meat of a Keli
Rishon is considered Ben Yomo. If, however, it
was used with hot meat or milk of a Keli
Sheiyni the vessel is not considered Ben Yomo
even within 24 hours of its use.[73] [However,
the Taz[74] rules the vessel is considered Ben
Yomo even if used with hot milk or meat of a
Keli Sheiyni, if the Keli Sheiyni was Yad
Soledes. If one knows that a vessel was used
with hot meat/dairy within the past 24 hours,
but is unsure if it was a Keli Rishon or Keli
Sheiyni, then we assume that it was used with
a Keli Rishon if it is common to do so, and it is
considered Ben Yomo.[75]]

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Utensil was used with a Pareve food within 24

hours of milk/meat:[76] Once 24 hours has
passed from the vessels original use with hot
milk or meat, it is no longer considered Ben
Yomo even if it was used with hot Pareve
foods within those 24 hours.[77] This applies
even if the Pareve food was Charif, such as if
one cooked onions in the pot within 24 hours
of cooking meat, nevertheless after 24 hours
from the original meat use, the pot is no longer
Ben Yomo.[78] This, however, only applies by
a Kosher meat or milk vessel, that after 24
hours it is never considered Ben Yomo.
However, by other prohibitions, such as a
spoon which absorbed Treif meat, then if the
utensil was placed in a hot Kosher food within
24 hours [and prior to the passing of a
night[79]] of its absorption of the forbidden
food and it did not have 60x, then the 24 hours
become reactivated and is now calculated from
the last use the vessel had with a Keli Rishon.
[80] [However, according to the Sephardim
who do not apply Chanan by other Issurim, the
24 hours never restart unless the spoon became
forbidden due to Basar Bechalav.[81]]
However, once 24 hours have passed from the
hot use, an Issur vessel is no longer considered
Ben Yomo even if it had Charif foods cooked
in it.[82]
Inserted utensil in a Keli Rishon of meat/milk
that’s not Yad Soledes:[83] If a Keli Rishon is
not Yad Soledes and is not on the fire, the uten‐
sil inserted into it is not considered Ben Yomo.
[84] If the Keli Rishon is on the fire, some
Poskim[85] rule one is to be stringent to never‐
theless consider the utensil Ben Yom even if
the food was not Yad Soledes. Thus, if one in‐
serted a utensil into a meat or milk Keli Rishon
which is not Yad Soledes that is on the fire,
one is to be stringent to nevertheless consider
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the utensil Ben Yom. Other Poskim[86], how‐

ever, rule a utensil can never be considered
Ben Yomo if the food was not Yad Soledes,
even if the pot is on the fire. Practically, the
main opinion follows those who are lenient
and rule a utensil cannot become Ben Yomo
unless the food in the Keli Rishon was Yad
Soledes.
If one spilled hot Keli Rishon water onto a
spoon which contained milk:[87] If one spilled
hot Keli Rishon water onto a spoon which con‐
tained milk, the spoon is considered Ben Yomo
even if the milk was cold, as Iruiy Keli Rishon
has ability to cook and absorb. [This, however,
is with exception to if the stream of water was
not attached to its source by the time it hit the
utensil (Nifsak Hakiluach) in which case we
rule the spoon remains not Ben Yomo.[88]]

See Chapter 93 Halacha 2 in Q&A for fur‐

ther details on non-Ben Yomo!

3. Benefiting from food and utensils which

have become forbidden due to Basar
Bechalav:
See chapter 87 Halacha 1C!

4. Inserted a dairy spoon into Pareve which

was cooking in a meat pot:[89]
Michaber:[90]

If a dairy spoon was inserted into a meat pot

that had a Pareve food cooking inside, every‐
thing remains Kosher. This applies even if both
the spoon and the pot were Ben Yomo.[91]
[The food remains Pareve and may be eaten
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with either meat or milk.[92] The above, how‐

ever, only applies if the spoon did not touch
the walls of the pot. If, however, the spoon
touched the walls of the pot, then if both the
pot and spoon were Ben Yomo, everything is
forbidden unless there is 60x in the pot versus
the spoon.[93]]
Rama:[94]

If both are not Ben Yomo: If a dairy spoon was

inserted into a meat pot that had a Pareve food
cooking inside, then if both the spoon and pot
were not Ben Yomo, everything remains
permitted.
If either the spoon or pot is not Ben Yomo: If a
dairy spoon was inserted into a meat pot that
had a Pareve food cooking inside, then if either
the spoon or pot is not Ben Yomo, then from
the letter of the law everything remains Kosher
[and the food remains Pareve[95]].[96]
Nevertheless, when one of the vessels is Ben
Yomo and one is not Ben Yomo [and there
isn’t 60x in the food versus the spoon[97]] the
custom is to be stringent to forbid using the
non-Ben Yomo vessel [even with Pareve foods,
and it hence must be Koshered[98]].[99]
Furthermore, the custom is to be stringent and
not to eat the Pareve food which was in the pot
with the type of [vessel[100]] that the non-Ben
Yomo vessel belonged to. [This means that ini‐
tially the food should not be eaten with either
meat or dairy, and may only be placed in a ves‐
sel of the Ben Yomo type.[101] Thus, if in the
above example the dairy spoon was Ben Yomo
and the meat pot was not Ben Yomo, then the
Pareve food cannot be eaten with meat or milk
and may only be placed in a dairy vessel, and
the pot is to be Koshered. If, however, there is
60x in the food versus the spoon, then the food
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may be eaten with meat, and the pot remains

permitted.[102]] This is a mere stringency, as
from the letter of the law everything is
permitted.
If the Pareve food is mere water:[103] If a
dairy spoon was inserted into a meat pot that
had water cooking inside, then if either the
spoon or pot is not Ben Yomo, the custom is to
prohibit the water.[104] [However, the vessels
remain permitted.[105]]
If both are Ben Yomo:[106] If both the spoon
and pot were Ben Yomo, then everything is
forbidden [unless there is 60x versus the
spoon, in which case everything, including the
spoon, is permitted[107]]. [From some
Poskim[108] it can be understood that this ap‐
plies even according to the above-mentioned
custom to prohibit the spoon. However, other
Poskim[109] rule that according to the
Ashkenazi custom to prohibit the non-Ben
Yomo vessel, then the spoon is forbidden even
in a case that the food contains 60x against it.
[110]]

Compilation & Final Ruling

Inserted a dairy spoon into Pareve which

was cooking in a meat pot:

Neither vessel Ben Yomo: If a dairy spoon

was inserted into a meat pot that had a
Pareve food cooking inside, then if both the
spoon and pot were not Ben Yomo, every‐
thing remains permitted.

One vessel Ben Yomo:[111] If a dairy

spoon was inserted into a meat pot that had
a Pareve food cooking inside, then if either
the spoon or pot is not Ben Yomo [and there
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isn’t 60x versus the spoon[112]] then the

custom is to require the non-Ben Yomo ves‐
sel to be Koshered.[113] Furthermore, the
custom is to be stringent and not to eat the
Pareve food with either meat or dairy, and it
may not be eaten with the non-Ben Yomo
vessel.[114] If, however, the Pareve food
was mere water, then the custom is to pro‐
hibit the water [however, the vessels remain
permitted[115]].[116] This is a mere strin‐
gency, as from the letter of the law every‐
thing is permitted.

Both vessels Ben Yomo:[117] If both the

pot and the spoon were Ben Yomo [and
there wasn’t 60x versus the spoon[118]],
everything is forbidden.

If the food contains 60x versus the spoon:

In all cases that the food contains 60x ver‐
sus the spoon, the pot, food and spoon re‐
main permitted.[119] From some
Poskim[120] it is implied that this applies
even according to the above-mentioned cus‐
tom to prohibit the spoon. However, other
Poskim[121] rule that according to the
Ashkenazi custom to prohibit the non-Ben
Yomo vessel, then the spoon is forbidden
even in a case that the food contains 60x
against it, if the pot was Ben Yomo.[122]

Q&A

What is the law if one cooked a sharp

food in a non-Ben Yomo meat pot and
used a dairy vessel to mix it?[123]

If the dairy vessel is Ben Yomo, everything

is forbidden unless there is 60x in the food
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versus the utensil, in which case only the

utensil is forbidden. If the vessel was not
Ben Yomo, then if the sharp food was al‐
ready cooked and no longer sharp by the
time the dairy vessel was inserted, the food
is Kosher while the dairy utensil must be
Koshered. If the sharp food was still sharp
by the time the vessel was inserted, every‐
thing is forbidden unless there is 60x in the
food versus the vessel in which case the
vessel is to be Koshered and the food is
Kosher.

5. Pareve pot used with both meat and dairy

spoon in intervals:[124]
The case: One cooked water in a new pot,
and mixed the water with a Ben Yomo
meat spoon. One then emptied the pot and
re-cooked water and placed in it a Ben
Yomo dairy spoon. What is the law of the
pot? May the pot be designated for meat
or dairy use?

Michaber/Rama:[125]
Pot may not be used for meat or milk: If both
spoons were Ben Yomo and the water never
had 60x versus any of the spoons, it is forbid‐
den to use the pot for either meat or milk. It is
however permitted to cook Pareve in the pot.
[126]

Bedieved:[127] In the event that one went

ahead and cooked meat or milk in this pot, ev‐
erything remains permitted.[128]

Shach:[129]

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Pot may be used for meat or milk: The Shach

questions the ruling of the Michaber/Rama re‐
garding why the pot should be forbidden with
meat or milk, being that this case involves
three Nat Bar Nats. In a case of three Nat Bar
Nats all agree there is not enough taste to for‐
bid an item. The three Nats are: 1) Meat to the
spoon; 2) Spoon to the water; 3) Water to the
pot. Furthermore, the Michaber[130] himself
permits the vessels in an even more severe
case where Ben Yomo meat and milk utensils
were washed together in a Keli Rishon, in
which case there is only two Nat Bar Nat’s.
Accordingly, in this case, it should be permit‐
ted even according to the Rama as it involves
three Nat Bar Nat’s. Thus, their ruling is con‐
tradictory and puzzling. The Shach concludes
with a Tzaruch Iyun.[131] The Shach leans to
permit the pot to be used for meat/milk al‐
though suggests that initially one is to desig‐
nate the pot for the last type of food utensil in‐
serted.[132]

Taz:[133]

Defends Michaber/Rama: The Taz defends the

ruling of the Michaber/Rama. He explains as
follows: The reason the Michaber rules that the
pot is forbidden with meat/milk is because it is
a new pot which has never been used before
for either meat or milk. Since the pot is new,
the moment a Ben Yomo milk spoon is entered
into it, it must be designated for milk use, even
though the pot itself is not yet considered dairy
due to actual milk. Now, when one goes ahead
and enters a Ben Yomo meat spoon into the pot
he is now required to designate the pot [which
was already required to be designated for
dairy] for meat use. This forms a contradiction
in the pots designation, thus resulting in the

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ruling that Lechatchilah it may not be used for

either milk or meat.

Beir Heiytiv:[134]

We assume that since the milk and meat

spoons were Ben Yomo perhaps some food
was left on them, and hence it is as if milk and
meat were actually cooked in the pot within 24
hours of each other.

Compilation & Final ruling:

Both Ben Yomo & no 60x: If one cooked
Pareve in a new Pareve pot, and mixed the
water with a meat spoon and then emptied
the pot and re-cooked Pareve and placed in
it a dairy spoon, then if both of the spoons
were Ben Yomo and the Pareve food did not
contain 60x the spoon, then from the letter
of the law, the pot remains Pareve.
However, some Poskim[135] rule that ini‐
tially one is to only use this pot for Pareve
foods.[136] Other Poskim[137], however,
rule the pot may even initially be desig‐
nated for either milk, meat, or Pareve. Other
Poskim[138] rule the pot is to initially be
used with the food type of the last utensil
inserted. Practically, the Ashkenazi custom
is to be stringent like the first opinion to ini‐
tially not use the pot for meat or milk, while
the Sephardic custom is to be lenient to use
it for whatever one desires.[139]

Only one Ben Yomo:[140] If one cooked

Pareve in a new Pareve pot, and mixed the
water with a meat spoon and then emptied
the pot and re-cooked water and placed in it
a dairy spoon, then if one of the spoons [ei‐
ther meat or dairy spoons] was not Ben
Yomo, or they were both Ben Yomo but
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there is 60x in the water versus one spoon,

then according to the stringent ruling above,
the pot becomes the status of the spoon that
is Ben Yomo and did not have 60x against
it.
Neither Ben Yomo or there is 60x:[141] If
one cooked Pareve foods in a new Pareve
pot, and mixed the Pareve with a meat
spoon and then emptied the pot and re-
cooked water and placed in it a dairy spoon,
then if neither spoon was Ben Yomo, or
they were both Ben Yomo but there was
60x in the water versus the spoon, then the
pot remains Pareve.

Q&A
What is the law if a hot Keli Rishon meat
pot touched a cold Pareve vessel?

If the pot was wet and contained Pareve

food cooking inside, then if the meat pot
was not Ben Yom the Pareve vessel remains
Pareve. If the pot was Ben Yomo, seem‐
ingly this would be subject to the same dis‐
pute as mentioned above.[142]

If one stuck a Ben Yomo meat spoon into

a Pareve pot that had Pareve cooking in‐
side, what is the law of the Pareve pot?
[143]

If there is 60x versus the spoon, everything

remains Pareve. If there isn’t 60x versus the
spoon, then the food may only be eaten
with dairy, and the pot becomes dairy.

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If one stuck a Pareve spoon into a Ben

Yomo meat pot that had Pareve cooking
inside what is the law of the Pareve
spoon?
The spoon becomes meaty, as stated in the
previous Q&A.

6. A food which absorbed meat was cooked

in milk:[144]
If a food [i.e. onion or vegetable] absorbed
meat [through cooking, or cutting with a meat
knife[145]] and was the cooked in milk, one
requires 60x in the milk versus either the food,
or the amount of meat that the food absorbed.
He is to measure versus whichever amount is
less.[146] [If one does not know how much
meat the food absorbed, one must measure 60x
versus the food.]

Example: If one cooked a 30-gram onion

with 10 grams of meat and then placed the
onion in a hot dairy Keli Rishon, one re‐
quires 60x versus the 10 grams of meat
and not 60x versus the 30-gram onion. If
one cooked a 10-gram onion with 30
grams of meat and then placed the onion
in a hot dairy Keli Rishon, one requires
60x versus the 10 grams of onion and not
60x versus the 30-grams of meat. If, how‐
ever, one does not know how much meat
the onion was cooked with, the milk re‐
quires 60x versus the onion in all cases.

Does the food which absorbed the meat remain

Kosher if there is 60x:[147] If a food which ab‐
sorbed meat was cooked in milk, then if there
is 60x in the milk versus the food, or versus the
meat that it absorbed, then even the food itself
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which absorbed the meat remains Kosher. This

only applies when a food absorbed the taste of
a Kosher food, such as an onion absorbing
meat, however if it absorbed the taste of a for‐
bidden food, then even if there is 60x versus it,
one must discard the food.
A food which absorbed Issur:[148] According
to the Rama who holds of Chanan by other
Issurim[149], if a Kosher food absorbed an
Issur it becomes innately forbidden and one al‐
ways requires 60x versus the food even if the
Issur is of smaller size. Furthermore, even in
such a case the food remains forbidden as ex‐
plained above. [However, according to the
Michaber, this only applies by a food which
became forbidden due to Basar Bechalav,
while a food which became forbidden due to
other Issurim, one can always suffice with 60x
versus the original Issur.[150]]

7. One cooked milk in a Pareve pot and then

cooked water and then cooked meat in the
pot within 24 hours of the milk:[151]
If one cooked water in a Ben Yomo dairy pot
and then cooked meat in the pot [within 24
hours of the milk[152]], the meat must have
60x versus the original milk.[153] It does not
need to have 60x versus the water, even if the
water was a greater amount than the milk.[154]

8. Cooked water in a Ben Yomo Treif pot

and then cooked Kosher food within 24
hours of the water but past 24 hours of
Treif:[155]
If one cooked water in a Ben Yomo Treif pot
and then cooked Kosher food within 24 hours

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of the water [but past 24 hours of Treif] the

food is forbidden.[156]

9. Cut hot meat with dairy knife:[157]

In chapter 89 the law of using a meat knife to
cut cheese or vice versa was discussed in re‐
gard to initially using it to cut cold foods. In
this Halacha we will discuss the law of
Bedieved, if the knife was used to cut the
meat/cheese. The law is as follows: If one cut a
hot piece of meat using a dairy knife the ruling
is dependent on the following matters:
1. Is the Knife Ben Yomo?
2. Is the meat hot or cold?
3. Is the meat a Keli Rishon or a Keli
Sheiyni?

A. Meat is in a Keli Rishon:

Knife is Ben Yomo:[158] If a hot Keli Rishon

piece of meat was cut with a Ben Yomo dairy
knife, the meat requires 60x[159] versus the
area of the blade that was used to cut the meat.
[160] [In addition, even if there is 60x versus
the blade, one must remove a Kelipa’s worth
from the meat.[161]] Likewise, the knife is for‐
bidden and needs to be Koshered with Hagala.
[162] [This applies whether the knife was on
top of the meat, or under the meat, during the
cutting.[163] This applies also in the opposite
case, if a Ben Yomo meat knife was used to cut
hot Keli Rishon cheese.[164]] If one does not
know how much of the blade was used to cut,
then one is to measure 60x versus the entire
blade, up until the handle.[165]

Knife is not Ben Yomo:[166]

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If a hot Keli Rishon piece of meat was cut with

a non-Ben Yomo dairy knife, it is disputed as
to the status of the meat:

Michaber/Rama/Bach:

Kelipa: If a hot Keli Rishon piece of meat was

cut with a non-Ben Yomo dairy knife, then one
must remove a peels worth from the meat, and
the remaining meat is Kosher.[167] [The knife,
however, is customarily forbidden and requires
Hagalah.[168] If one cooked the meat without
removing a Kelipa, it remains Kosher.[169]] If
one is in doubt whether or not the knife was
Ben Yomo, it assumed to not be Ben Yomo.
[170]

Taz[171]/Shach[172]:

60x and Kelipa: Even if the knife is not Ben

Yomo, the meat requires 60x versus the residue
of fat that is on the blade of the knife.[173] In
addition, one must remove a peels worth from
the meat.[174]

Compilation & Final Ruling on Non-Ben

Yomo knife:

Some Poskim[175] rule if a hot Keli Rishon

piece of meat was cut with a non-Ben Yomo
dairy knife, then one must remove a peels
worth from the meat, and the remaining
meat is Kosher. Other Poskim[176], how‐
ever, rule the meat requires 60x versus the
residue of fat that is on the blade of the
knife. In addition, one must remove a peels
worth from the meat.[177]

Q&A
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What is the law if the non-Ben Yomo

knife was completely clean?[178]

If the knife was not Ben Yomo then the

meat is Kosher even without removing a
Kelipa.

B. Davar Gush-Meat is in a Keli Sheiyni:

[179]
The knife is Ben Yomo:

If one cut a hot Keli Sheiyni[180] piece of

meat with a Ben Yomo dairy knife, the ruling
is disputed amongst the Poskim:

Rama:

Kelipa and Neitza: One is required to remove a

peels worth from the meat and it does not re‐
quire 60x versus the blade.[181] The knife it‐
self requires Neitza[182] to be Koshered. [If
one cooked the meat without removing a
Kelipa, the food remains Kosher.[183]]

Issur Viheter/Rashal:[184]
A Keli Sheiyni only has the ability to cool
down a liquid food, however, a Davar Gush
which was placed in a Keli Sheiyni has the
same status as a Keli Rishon. Accordingly, if
one cut hot Keli Sheiyni meat with a Ben
Yomo dairy knife, one requires 60x in the meat
versus the knife, and the knife requires Hagala.

Shach:[185]

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The Shach rules like the Rashal, and thus re‐

quires 60x in the meat versus the blade, and
the knife must have Hagalah performed.

Taz:[186]

Although in general the Taz holds like the

Rama that a Davar Gush in a Keli Sheiyni can‐
not cook, nevertheless, in this case he rules
like the Rashal being a knife is involved, and
the pressure of the knife adds to the absorbing
of the taste into the meat, and thus 60x is
required.
Admur:

See Compilation below!

Knife is not Ben Yomo:[187]

If one cut hot Keli Sheiyni meat with a non-

Ben Yomo dairy knife, the meat requires a
small peel removed due to the fat remnant that
is found on the blade of the knife.

Compilation & Final Ruling of B

Ben Yomo dairy knife was used to cut

Keli Sheiyni meat:

Some Poskim[188] rule that a solid item

which is Yad Soledes retains its Keli Rishon
status even if placed in a second or third
vessel. Accordingly, if one cut hot Yad
Soledes meat with a Ben Yomo dairy knife,
one requires 60x versus the blade in addi‐
tion to removing a Kelipa, and the knife is
forbidden. Other Poskim[189], however,
rule that any food placed in a Keli Sheiyni
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no longer contains ability to cook or trans‐

fer taste, and hence if Keli Sheiyni meat
was cut with a dairy knife, the meat re‐
quires a mere Kelipa and knife remain per‐
mitted. Practically, one is to be stringent
like the first opinion, although in a time of
great loss, one may be lenient.[190]
Meat was in a stew:[191] If the meat was
within a stew and was poured into a Keli
Sheiyni together with the broth/gravy, then
the food is considered a Keli Sheiyni ac‐
cording to all.[192]

Q&A

If a Ben Yomo meat spoon was used to

mix a hot Keli Sheiyni bowl of thick
dairy porridge, what is the law?[193]

This matter is subject to the above debate

regarding the status of a solid Keli Sheiyni.
According to the stringent approach, every‐
thing is forbidden unless the food contains
60x versus the spoon, in which case only
the spoon is forbidden.[194] Practically, ac‐
cording to the final ruling one may be le‐
nient in a case of great loss to remove only
a Kelipa from the meat, although the spoon
requires Hagalah.

Summary & Final ruling of Halacha 9:

Ben Yomo knife-Keli Rishon meat: If a Keli

Rishon piece of hot Yad Soledes meat was
cut with a Ben Yomo dairy knife one must
have 60x in the meat versus the area of the
blade used to cut. In addition, one must re‐
move a peels worth from the area of contact
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on both halves of the meat. If the meat does

not contain 60x the area of the blade which
came into contact with the meat, the meat is
forbidden.
Ben Yomo knife-Keli Sheiyni meat: If a
Keli Sheiyni piece of hot Yad Soledes meat
was cut with a Ben Yomo dairy knife, its
status is disputed amongst the Poskim and
practically it follows the same law as a Keli
Rishon meat. However, in a case of great
loss, it suffices to remove a peel’s worth
from the meat. The knife must be Koshered,
or at the very least have Neitza done to it.
Not Ben Yomo knife: If a Keli Sheiyni
piece of hot Yad Soledes meat was cut with
a non-Ben Yomo dairy knife, then if it the
knife was not thoroughly cleaned, the meat
requires a peels worth removed, and some
Poskim also require in the meat 60x the fat
that remained on the blade. The knife itself
must be Koshered.

Q&A

What is the law of the knife if it was used

to cut cold meat or cheese?[195]

If a meat knife was accidently used to cut

cold hard cheese [or cold dry meat], it suf‐
fices to perform Neitza to the knife and then
return it to its designated use. [Furthermore,
some Poskim[196] rule it suffices to simply
wash the knife well and even Neitza is not
required.] If it was used to cut cold soft
meat [or soft cheese], then a mere rinse suf‐
fices.[197]

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10. Cheese fell onto a clean Ben Yomo meat

pot:[198]
The previous Halacha dealt with using a dairy
knife to cut meat. The following will discuss
the law if a meat vessel simply contacted
cheese. Such as case is more lenient than the
previous case of cutting with a knife[199], al‐
though remains under debate.
Michaber:

Kelipa: If hot cheese falls onto a Ben Yomo

meat vessel one is required to remove a peel’s
worth from the cheese in the area of contact.
[This applies whether the plate is hot or cold.
[200] However, if the plate is hot from a Keli
Rishon, then even if cold cheese falls onto it, a
peel’s worth is required.[201] The above only
applies to a solid food, however, if a liquid,
such as milk, falls into a hot Ben Yomo Keli
Rishon meat vessel, the milk requires 60x ver‐
sus the vessel.[202] In all the above cases, the
vessel is forbidden.]

Shach:[203]

Netila or 60x if moist and plate hot: If the

cheese or pot is even a little moist, and the Ben
Yomo plate is hot, [then according to the
Michaber[204]] one is required to remove a
fingers worth from the cheese [while according
to the Rama the cheese requires 60x[205]].
However, if they are both dry, only a peel’s
worth must be removed. [However, possibly if
the plate had absorbed fatty meat, the food is
forbidden even if they are both dry.[206] If the
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plate is cold, then only a Kelipa is required in

all cases.[207]]

Opinion of Admur:[208]

Everything forbidden if fatty Issur or Heter: If

a food was placed on a Ben Yomo hot plate,
according to Admur, the food is completely
forbidden if the food that was placed on it is
fatty, and we assume all foods are fatty unless
it never contains fat, such as Matzah. This ap‐
plies even if both the food and plate are dry.
[Certainly if the plate had absorbed fatty meat
or Issur, the Heter is forbidden.[209]]

Compilation & Final Ruling

Cheese or milk fell onto hot Ben Yomo
plate:

Dry cheese:[210] If dry hot cheese falls

onto a clean[211] Ben Yomo meat vessel
[whether hot or cold], or cold dry cheese
falls onto a hot Ben Yomo meat vessel, one
is required to remove a peel’s worth from
the cheese in the area of contact [and the
vessel is forbidden]. [If, however, the plate
had absorbed fatty meat, the food is forbid‐
den even if both the food and plate are dry.
[212] According to Admur, seemingly the
entire cheese is forbidden in all cases, as
meat and cheese are always considered fatty
as we are no longer an expert in this matter.
[213]]

Moist cheese: If the cheese or pot is even a

little moist [then according to the
Michaber[214]] one is required to remove a
fingers worth from the cheese [while ac‐
cording to the Rama the cheese requires
60x[215]].
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Milk:[216] If milk fell into a hot Ben Yomo

Keli Rishon meat vessel, or hot milk fell
into a cold Ben Yomo meat vessel, the milk
requires 60x versus the vessel.

The law if the meat vessel is cold:[217]

In all cases that the Ben Yomo meat vessel
was cold and hot dairy food fell on it, the
dairy food only requires a Kelipa worth re‐
moved. The vessel, however, is forbidden
and must be Koshered.

The law if the meat vessel is not Ben

Yomo:

If hot cheese falls onto a non-Ben Yomo

meat vessel, the vessel is forbidden while
the cheese remains Kosher. The same ap‐
plies vice versa, if the cheese was hot but
the vessel was cold. See Chapter 93
Halacha 1-2!

The law if the meat vessel and food is cold:

If one placed cold dairy food on a clean
cold meat plate, everything remains permit‐
ted, and the vessel requires a mere washing
in cold water.[218] If the food contains liq‐
uid [i.e. milk] and remained within the meat
vessel for 24 hours, then if the vessel was
clean, then although the milk remains per‐
mitted, the vessel is forbidden and must be
Koshered.[219]

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11. Cheese fell onto hot meat:[220]

Michaber/Sephardim: Some Poskim[221] rule
that [according to the Michaber] if even moist
cheese fell onto hot meatloaf, the meatloaf
only requires a Kelipa removed [while the
cheese requires a Netila[222]].[223] Other
Poskim[224], however, rule both the meat and
cheese require Netila, as is the general rule of
Tatah Gavar. [According to all, if the meat was
fatty, then the both foods are completely for‐
bidden unless one of them, contain 60x and
even in such a case, one must remove a
Netila’s worth from the food.[225]]
Rama/Ashkenazim:[226] According to the
Rama, both the meat and cheese are com‐
pletely forbidden. [Practically, Ashkenazim
may be lenient in a case of great loss [to re‐
move Netila] if the meat is not fatty.[227]]

12. Pouring hot honey from a Ben Yomo

meat pot onto a Ben Yomo milk pot:[228]
If one poured honey from a Ben Yomo meat
pot onto a Ben Yomo dairy pot, the [pots[229]
and] honey remain permitted.[230] [This ap‐
plies even if the pouring stream was Lo Nifsak
Hakiluach.[231] This applies even according to
the Rama.[232] Some Poskim[233] rule that
this applies even if there was actual meat
residue in the honey. However, other
Poskim[234] rule that in such a case it is only
permitted in a case of great loss.] Regarding
other foods which are poured from a Ben
Yomo meat pot to a Ben Yomo dairy pot-See
Chapter 95.
_____________________________________________

[1] Michaber 94:4

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[2] 94:1-2

[3] If the food contained only a small amount of milk: If the

dairy spoon was stuck into a pot of food that contained a mi‐
nority ingredient of dairy, then it is only considered Ben
Yomo within the 24 hours if the ratio between the milk and
the water was less than 1:60. If, however, the milk ingredient
was nullified 1:60 in the food, then the spoon is not consid‐
ered Ben Yomo at all. Accordingly, when a Rav is asked a
Shaala and is told that the spoon is Ben Yomo, he should in‐
quire as to what the spoon was used with. [See Kaf Hachaim
94:7] Likewise, in the case that one stuck a Ben Yomo meat
spoon into a dairy pot that contained 1:60 of milk, then the
milk is nullified in 60x and it is considered as if the spoon
was entered into a pot of Pareve food. [Birkeiy Yosef 94
Shiyurei Bracha 1; Zivcheiy Tzedek 94:6; Kaf Hachaim
ibid] The final ruling in such a case is debated between the
Michaber and Rama regarding if we apply Nat Bar Nat, as
explained in Halacha 4!

[4] The reason we measure versus the spoon and not versus
an estimated amount of milk: As we do not know how much
milk the spoon has absorbed and now expelled back into the
meat. Therefore one must measure 60x versus the entire area
of the spoon that was inserted into the food. We do not rely
on a mere estimation of how much taste dissipated from the
spoon. [Shach 94:1; Tur 94; Beis Yosef 94; Levush 94; Kaf
Hachaim 94:1] However, some Poskim rule that by a Safek
Issur one may rely on estimation. [Radbaz 296; Kneses
Hagedola 94:6] Other Poskim, however, rule we do not rely
on estimation even by a Safek Issur. [P”M 94 M.Z. 1; Kisei
Eliyahu 94:1; Erech Hashulchan 98:11; Zivcheiy Tzedek
94:9; Kaf Hachaim 94:11] Likewise, some Poskim we do
not rely on estimation even by a Rabbinical prohibition.
[P”M ibid; Rashab regarding Kechal] Other Poskim, how‐
ever, are lenient by a Rabbinical prohibition. [Erech
Hashulchan ibid; Ginas Veradim Y.D. 1:29; Kaf Hachaim
ibid is lenient in a case of great loss]

[5] Michaber and Rama 94:1 and 98:4

[6] First and Stam opinion in Michaber 94:1 and 98:4;

Smak; Shaareiy Dura
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If the spoon was hot before it was inserted: The above only
applies by a cold spoon. However, if a hot Yad Soledes dairy
spoon was removed from a pot of milk and then inserted
into a pot of meat, then one requires 60x versus the entire
spoon. [P”M 94 M.Z. 1; Chavas Daas 94 Biurim 1; Zivcheiy
Tzedek 94:11; Kaf Hachaim 94:13 and 18]

If one inserted the opposite side into the food: If one inserted
the opposite part of the spoon into the pot, then according to
this opinion 60x is not required at all, as the spoon had never
absorbed milk taste from that side. [P”M 94 S.D. 3]
However, some Poskim rule that although this opinion rules
that we do not say “Cham Miktzaso Cham Kulo”, this is
only regarding expelling taste, while regarding absorbing
taste we do apply this rule. [See Q&A!] Thus, one would re‐
quire 60x versus the area inserted, even if one inserted it
from the opposite side. [Chochmas Adam 46:6 and Binas
Adam 45; Zivcheiy Tzedek 94:13 and Kaf Hachaim 94:17
are lenient in a case of great loss]

[7] The reason this opinion does not apply the rule of Cham
Miktzaso Cham Kulo: Although a metal material is a con‐
ductor of heat and when part of it is heated the entire spoon
becomes hot, nevertheless, only the area of the spoon which
was directly heated from the food in the pot has the ability to
dissipate the milk taste which it absorbed. [Shach 94:3; Peri
Chadash 94:3; Minchas Yaakov 85:2; Lechem Hapanim
94:4; Kaf Hachaim 94:17]

Believing the asker: When one comes to ask a Shaala in the

above case, he is believed to say that he payed attention as to
how much of the spoon was inserted, and we do not say that
people do not pay attention to such things. The Rav is to rule
based on this information that he received regarding how
much of the spoon was inserted. [Rashal Gid Hanashe 42
and Issur Viheter Shelo 65; Bach 94; Noda Beyehuda
Tinyana Y.D. 16; Chochmas Adam 46:6; Zivcheiy Tzedek
94:2; Kaf Hachaim 94:3] The same applies for any detail
that the asker tells the Rav, such as how much food was in
the pot or how hot it was, that he is to be believed. This ap‐
plies even if the asker is a woman. This applies even by
Biblical prohibitions. [Tashbeitz 4 Chut Hameshulash 42;
Erech Hashulchan 94:3; Zivcheiy Tzedek 94:5; Kaf
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Hachaim 94:5] This is unlike the ruling of Beis Yehuda Y.D.

1:41 who rules that we do not believe a woman. [Poskim
ibid]

[8] Kreisy 94:1; P”M 94 M.Z. 1 based on Michaber ibid and

Peri Chadash 121:15 and Beis Lechem Yehuda 121:11;
Chavas Daas 94:2; Mateh Yehonason on Shach ibid

The reason: As the pot contains steam which causes the

spoon to absorb even if it is not inserted into the actual food.
[Poskim ibid]

[9] Issur Viheter Klal 37:2; Chochmas Adam 46:6 and Binas
Adam 44; Beis Yehuda Ashkenazi based on Shach and
Rashal; Implication of Semak 213; Shulchano Shel Avraham
94:2; Zivcheiy Tzedek 94:10; Kaf Hachaim 94:12

[10] Second opinion in Michaber 94:1 and 98:4; Rabbeinu

Peretz brought in Smak ibid

[11] The reason: As metal material is a heat conductor and

when even part of it is placed under heat, the heat spreads to
the entire piece of metal. This is formally known in Halacha
as “Cham Miktzaso Cham Kulo,” [Michaber ibid]

[12] Shach 94:3 and 28

[13] Machazik Bracha 55:4; 69:39 that whenever the

Michaber brings two opinions, one as Stam and the second
as Yeish Omrim, his intent is to be initially stringent and
only be lenient in a case of great need; Zivcheiy Tzedek
94:13; Kaf Hachaim 94:16

[14] Rama ibid; Admur 451:75

[15] Shach 94:1; Rashal Gid Hanashe 41-42 and Issur

Viheter Shelo 65; Peri Chadash 94:1; Beis Lechem Yehuda
94:1; Chochmas Adam 46:6; Kaf Hachaim 94:4

[16] Rashal ibid; Kneses Hagedola 94:4; Minchas Yaakov

85:1; Peri Megadim 94 A.A. 1; Kaf Hachaim ibid
[Vetzaruch Iyun Gadol as people usually enter a lot more of
the spoon inside the food. Seemingly one must say there is a
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difference between one who inserts the spoon for tasting

purposes in which case only the head is inserted, in contrast
to mixing the food in which case part of the handle is also
inserted.]

Other opinions: Some Poskim rule that the spoon area in‐
cludes more than just the round part, and includes part of the
handle that is nearest to the spoon. [See Shulchan Gavoa
94:1]

[17] Kaf Hachaim 94:4

[18] Issur Viheter 37:3; P”M 94 A.A. 1; Zivcheiy Tzedek

94:4; Kaf Hachaim 94:5

[19] Darkei Moshe 93:3; Mordechai end of Gid Hanashe in

name of Ravayah; Zivcheiy Tzedek 93:3; Kaf Hachaim
93:3; Hakashrus 10 footnote 8; Some Poskim record a cus‐
tom to weigh the vessel and then give it an approximate vol‐
ume based on that weight, such as 15 cc for every 100
grams. [See Ben Ish Chaiy Korach 2; Kaf Hachaim 93:4]

[20] 1st opinion in Admur 451:22 and 451:75; Michaber

121:7; Taz 121:7; M”A 451:24; Tur Y.D. 121; Rashba in
Toras Habayis Hakatzar 4:4; Beis Hillel 94; Kreisi 94:4;
Chochmas Adam 46:6 and Binas Adam 45

[21] 2nd opinion in Admur 451:22; 1st approach in M”A

451:24; Shach 94:3 and 28; 121:17; Teshuvah Maharam
Mitz; Rashal Chulin 41; Peri Chadash 94:3 and 24; 121:15;
P”M 94 S.D. 3

[22] See Chochmas Adam 46:6 and Binas Adam 45; are le‐
nient in a case of great loss; See Piskei Admur p. 166

[23] Zivcheiy Tzedek 94:13; Kaf Hachaim 94:17

[24] P”M 94 M.Z. 1; Chavas Daas 94 Biurim 1; Zivcheiy

Tzedek 94:11; Kaf Hachaim 94:13 and 18

[25] Seemingly, this only applies in this case that the spoon
was already hot [Yad Soledes] before being inserted, as in
such a case, its absorbed milk gets expelled from the entire
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hot area. However, if the spoon was cold and became hot
[Yad Soledes] only while in the pot, then that heat does not
have the power to expel taste from areas that are above
food/pot level. [See P”M ibid]

[26] P”M 94 M”Z 1; Kaf Hachaim 94:13 and 18

[27] Issur Viheter 28:3; Chavas Daas 105 Biurim 9; P”M 94

M.Z. 1; Zivcheiy Tzedek 94:1; Kaf Hachaim 94:2

[28] Shach 94:1; Michaber 98:5; Beis Yosef 95; Kaf

Hachaim 94:1

[29] Harav Shlomo Amar in Piskeiy Dinim; Birkeiy Yosef

94 Shiyurei Bracha 1; Erech Hashulchan 94:2; Pischeiy
Teshuvah 95:1 based on Taz 92:4; Zivcheiy Tzedek 94:7;
Kaf Hachaim 94:8-9; 93:8

Example: If one cooked 1000 grams of water with 100

grams of milk and then inserted a 10-gram dairy spoon, the
spoon is considered to have absorbed only 1 gram of milk,
as every ten grams of water contains 1 gram of milk.
[Poskim ibid] However, if the pot contained 1000 grams of
Kosher food with a 100 grams of Issur cooking inside, then
due to Chanan we consider the entire food as Issur, and one
must measure versus the entire food, or area of the spoon.

Other opinions: Some Poskim rule one must measure versus

the actual amount of milk that was placed in the food, and
not versus its diluted amount. [Pnei Aryeh Chadashos 48,
brought and negated in Pischeiy Teshuvah ibid; Birkeiy
Yosef 94:3]

[30] And inserted more than 2 grams worth of the spoon into
the food.

[31] 94:2

[32] Michaber 94:1

[33] Michaber 94:2

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Must the Rav inquire as to how many times it was inserted?

Some Poskim rule the Rav is obligated to inquire as to how
many times the spoon was inserted. [Bach 94] Other Poskim
rule the Rav is not required to inquire as to how many times
the spoon was inserted. [Rashal Gid Hanashe 40; Kneses
Hagedola 94:20; Minchas Yaakov 85:5; Zivcheiy Tzedek
94:17 that so is the custom and so should be followed; Kaf
Hachaim 94:23]

Was entered into two pots of meat: If one was cooking two
pots of meat and one entered the spoon into one pot which
contained 60x and one then entered it into a second pot that
did not contain 60x and one then entered it back into the 1st
pot, the 1st pot now requires 120x the spoon. [Pischeiy
Teshuvah 94:4 in name of Chamudei Daniel; Kaf Hachaim
94:26]

[34] Based on Shach 94:4-5; Taz 94:2; Hagahos Mordechai

Chulin; Maharil 161; Terumas Hadeshen 183

[35] One requires 60x versus the milk which it absorbed the
first time, and 60x versus the Basar Bechalav Issur it ab‐
sorbed the second time.

[36] Such as if a Kezayis of Cheilev and a Kezayis of pork

fell into 59 Kezeisim of Kosher, everything is Kosher. Not
only do we not require 120x one Kezayis but each non-
Kosher piece helps join the 60x necessary to nullify the taste
of the other piece, as whenever there is 60x a food that food
is tasteless in the dish, and by Kashrus our concern of non-
Kosher is regarding the taste. [See 98:9]

[37] As the second Issur of Chanan is the leftover milk ab‐

sorbed within the spoon, which then dissipates into the meat.
This second milk has the same taste as the first milk, just
one being Kosher milk and the other Chanan milk.

[38] Such as if a Kezayis of Cheilev fell into a food and

there was 60x and then another Kezayis of Cheilev fell in,
then one requires 120x the second piece of Cheilev which is
60x 2 Kezeisim. The reason for this is because the taste of
the two Issurim join each other, as since they contain the
same taste there is now 2 Kezeisim of Cheilev taste within
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this food. Similarly, here, there is now two spoonful’s worth

of milk in this meat dish, the first spoonful from the first in‐
sertion, and the second spoonful from the leftover milk
which became Chanan and dissipated into the food during
the second insertion. Now, although here there was not actu‐
ally two spoonful’s of milk that entered into the food but
rather one, and it is just that the some of the milk left the
first time and the rest the second time, and it is hence not
similar to two different pieces of the same Issur which fell in
[in which case a new piece of Issur has been added, and not
the same original Issur]. Nevertheless, since the spoon ab‐
sorbed meat taste during its first insertion it effected that the
entire spoon has now become Chanan and not just the left‐
over area of milk, as the leftover milk in the spoon joins to
every part of the absorbed meat and now makes the entire
area Basar Bechalav. Hence, when one now enters this
spoon back into the meat, there is a new and stronger Issur
of milk entering into the pot and it hence joins the first milk.
[In other words, the making of Chanan in the spoon causes
us to view that the entire spoon is now filled with non-
Kosher milk, rather than simply view the leftover area of
milk is filled with non-Kosher milk]. Thus we require 60x
two spoonfuls of milk for a total of 120X.

[39] The reason: Now, although regarding when two same

size pieces of Treif meat fall in a pot one after the other the
Michaber requires 120x the second piece of meat even if one
knew in the interim, nevertheless, here he is lenient as its
only considered to be a second milk falling into the pot due
to the rule of Chanan, as in truth no physical second milk
fell in. Thus we are lenient when one had knowledge in the
interim to consider the first milk as nullified. [Shach 94:5]

[40] Tamim Deim 140 in name of Raavad; Kneses Hagedola

94:2; Minchas Yaakov 85:5; Beir Heiytiv 94:1 in name of
Keneses Hagedola; Beis Lechem Yehuda 94:8; Chavas Daas
94:6; Chochmas Adam 46:8; Beis Yitzchak 1:2; Zivcheiy
Tzedek 94:18; Kaf Hachaim 94:25

[41] Shach 94:4; Kneses Hagedola 94:12; Shulchan Gavoa

94:5; Shulchano Shel Avraham 94:3; Kanfei Yona 94; Aruch
Hashulchan 94:7; Beis Yitzchak 1:10; Kaf Hachaim 94:22

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[42] Peri Chadash 94:4; Smak, brought in Shach ibid; Beis

David Y.D. 38; Chochmas Adam 46:7

[43] Kaf Hachaim 94:22

[44] Rama 94:2 and so rules Taz 94:2 that so is the custom;
Terumas Hadeshen 183 that so is custom; Kneses Hagedola
94:20 in name of many Achronim; Shulchan Gavoa 94:6

[45] Aruch Hashulchan 94:10; Kaf Hachaim 94:20

[46] The reason: The reason for this is because there are
opinions who hold we never say Chanan by taste that is ab‐
sorbed in the walls of a vessel, therefore, here we are lenient
even if one did not have knowledge in between, to say the
second insertion does not dissipate a new Chanan Issur
which joins the first Issur. This case is thus similar to a case
that the same piece of Issur fell into a pot many times, in
which case we rule that one only requires 60x the Issur, even
though the Issur absorbed Heter taste which became Chanan
through each insertion. [Shach 94:6]

[47] However, the Sephardic custom is to be stringent like

the Michaber ibid to require 120x the spoon. [Zivcheiy
Tzedek 94:16; Kaf Hachaim 94:21]

[48] Michaber 94:4

[49] The reason: As the spoon is carrying the taste of both

meat and milk. [Shach 94:13; Lechem Hapanim 94:13] The
reason the meat pot remains Kosher while the spoon be‐
comes forbidden, is because the pot currently absorbed
Pagum taste of milk which does not have the power to pro‐
hibit its meat taste, however the spoon originally absorbed
fresh milk taste and has currently absorbed fresh meat taste,
and thus although the milk later became Pagum, neverthe‐
less, the spoon is treated Rabbinically as if it never became
Pagum. [Beis Yosef 94; Peri Chadash 94:12; Lechem
Hapanim ibid; Chavas Daas 94:11; Kaf Hachaim 94:42]

[50] Rama 93:1; Shach 94:13; Peri Chadash 94:12; Lechem

Hapanim ibid

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[51] Beis Lechem Yehuda 94:12; Chavas Daas 94:12; P”M

94 S.D. 13; Kaf Hachaim 94:43

[52] Michaber ibid as explained in Shach 94:14; Taz 94:5

[53] See P”M 94 M.Z. 5

[54] Shach 94:14; Taz 94:5; Beis Yosef 94; Kneses Hagedola
94:26; Peri Chadash 94:13; Lechem Hapanim 94:14; Beis
Lechem Yehuda 94:13; Halacha Pesuka 94:4; Chavas Daas
94:13; Shulchan Gavoa 94:16; P”M 94 S.D. 14; Chochmas
Adam 46:10; Beis Yitzchak 1:6; Aruch Hashulchan 94:15;
Zivcheiy Tzedek 94:32; Kaf Hachaim 94:44

[55] Shach ibid; Kneses Hagedola 94:27; Lechem Hapanim

94:14; Chavas Daas 94:13; P”M 94 S.D. 14; Aruch
Hashulchan 94:15; Zivcheiy Tzedek 94:34; Kaf Hachaim
94:45

[56] Michaber 94:3

[57] Shach 94:9; Kneses Hagedola 94:6; Peri Chadash 94:8;

Minchas Yaakov 85:2; Lechem Hapanim 94:9; Beis Lechem
Yehuda 94:7; Chavas Daas 94:8; P”M 94 S.D. 9; Chochmas
Adam 46:8; Beis Yitzchak 1:4; Kaf Hachaim 94:29

Hagalah: The Poskim discuss as to why we do not consider

the spoon as Koshered [i.e. Hagalah] if there was 60x times
against it in the food. [See Taz 94:3 and Beis Yosef 94 in
name of Semak; Kaf Hachaim 94:27] We do not view it as
Koshered even if the milk was boiling at the time that the
spoon was inserted, even Rabbinically. [P”M 94 M.Z. 3;
Zivcheiy Tzedek 94:20; Kaf Hachaim 94:31]

Pareve cooking in pot: According to the Rama in 95:3

[brought in Halacha 4 below], the dairy spoon is forbidden
even if Pareve food was cooking in the Ben Yomo meat pot
and there is 60x versus the spoon. However, according to the
Michaber, everything remains permitted even if the food did
not contain 60x. [Shach 94:8; Kneses Hagedola 94:5; Peri
Chadash 94:7; Lechem Hapanim 94:8; Halacha Pesuka 94:3;
Kaf Hachaim 94:28]

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[58] The Michaber writes its forbidden with meat or milk,

however the Shach [94:9] explains that it is forbidden even
with other foods, as the spoon has become Neveila.

[59] The food, however, remains permitted in benefit. [P”M

94 S.D. 9; Zivcheiy Tzedek 94:23; Kaf Hachaim 94:30]
This, however, only applies if it was inserted into Pareve
food. If it was inserted into meat/milk within 24 hours of the
previous milk/meat use, then it is forbidden even in benefit.
[See P”M 87 S.D. 18; Machazik Bracha 87:22; Zivcheiy
Tzedek 87:44; Kaf Hachaim 87:14 and 59]

[60] Bach 94, brought in Shach 94:10; See Shaareiy Yoreh

Deah

[61] Shach 94:10; Kneses Hagedola 94:7; Peri Chadash

94:9; Minchas Yaakov 85:14; Lechem Hapanim 94:10;
Kreisi 94:10; Chochmas Adam 46:8; Kaf Hachaim 94:33

Is the food forbidden in benefit? Regarding whether the food

is forbidden in benefit if one used a Ben Yomo spoon that
became Treif due to Basar Bechalav, there is a difference be‐
tween if 24 hours has passed from the first food. For exam‐
ple, if one inserted the spoon into milk and then within 24
hours inserted it into meat, the spoon becomes forbidden.
Now, if within 24 hours of the meat one inserted it into a
Pareve food, the food becomes forbidden in consumption
but permitted in benefit. If one stuck it into milk, then the
food becomes forbidden in benefit. If one stuck it into a sec‐
ond pot of meat, then if 24 hours have already passed since
the original milk, the food is permitted in benefit. [P”M S.D.
10; Zivcheiy Tzedek 94:25; Kaf Hachaim 94:34]

[62] See Hakashrus 10:76-77

[63] Shach 94:6 based on Rama 98:4, unlike Bach and

Rashal; Lechem Hapanim 94:5; Beis Lechem Yehuda 94:4;
Chavas Daas 94:6; Chochmas Adam 46:7; Aruch
Hashulchan 94:10;

[64] The reason: As it is Noda Beintayim, as one certainly

knows that the food is a piece of meat or cheese upon re‐
moving it. However, see Kaf Hachaim 94:24; However by
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Issur, the Michaber does not hold of Chanan and certainly

one would only require 60 x against the Issur. [Yad Yehuda
94 Aruch 7; Kaf Hachaim ibid]

[65] Issur Viheter 37:2 in name of Semak; Beis Yosef 94;

Minchas Yaakov 85:13; P”M 94 M.Z. 1; Zivcheiy Tzedek
94:8; Kaf Hachaim 94:10

[66] Michaber 94:4

[67] Letter of law: From the letter of the law, it is permitted

to be used with Pareve foods. [Rama 93:1; Shach 94:13; Peri
Chadash 94:12; Lechem Hapanim ibid] Nonetheless, the
custom is to prohibit its use with any food until it is
Koshered. [Beis Lechem Yehuda 94:12; Chavas Daas 94:12;
P”M 94 S.D. 13; Kaf Hachaim 94:43]

[68] Michaber 94:1-2

[69] Rama 94:1 that so is custom; First and Stam opinion in

Michaber 94:1 and 98:4; Admur 451:75; Smak; Shaareiy
Dura

Other opinions-Sephardim: Some Poskim rule that if a metal

dairy spoon was inserted into a meat pot, one must measure
60x versus the entire spoon. [Second opinion in Michaber
94:1 and 98:4; Rabbeinu Peretz brought in Smak ibid] The
final ruling of the Michaber is to initially follow the strin‐
gent opinion to measure 60x versus the entire metal spoon,
however, in a case of great loss, one may be lenient like the
former opinion to measure simply versus the amount of ma‐
terial inserted. [Machazik Bracha 55:4; 69:39 that whenever
the Michaber brings two opinions, one as Stam and the sec‐
ond as Yeish Omrim, his intent is to be initially stringent and
only be lenient in a case of great need; Zivcheiy Tzedek
94:13; Kaf Hachaim 94:16]

Is the 60x required versus the area stuck into food or area
stuck into pot: Some Poskim rule one measures 60x versus
the amount of the spoon inserted into the volume of the pot,
including the parts that were not inserted into the actual
food. [Kreisy 94:1; P”M 94 M.Z. 1 based on Michaber ibid
and Peri Chadash 121:15 and Beis Lechem Yehuda 121:11;
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Chavas Daas 94:2; Mateh Yehonason on Shach ibid] Other

Poskim , however, rule one measures 60x only versus the
amount of the spoon inserted into the actual food in the pot.
[Issur Viheter Klal 37:2; Chochmas Adam 46:6 and Binas
Adam 44; Beis Yehuda Ashkenazi based on Shach and
Rashal; Implication of Semak 213; Shulchano Shel Avraham
94:2; Zivcheiy Tzedek 94:10; Kaf Hachaim 94:12]

If one is unsure as to how much of the spoon was inserted

into the food: Then we measure 60x versus the head of the
spoon, which is normal amount that a person sticks in.
[Shach 94:1; Rashal Gid Hanashe 41-42 and Issur Viheter
Shelo 65; Peri Chadash 94:1; Beis Lechem Yehuda 94:1;
Chochmas Adam 46:6; Kaf Hachaim 94:4]

If one knows the amount of milk that the dairy spoon ab‐
sorbed within the past 24 hours: Then one can choose to
measure 60x either versus the milk or the spoon. [Shach
94:1; Michaber 98:5; Beis Yosef 95; Kaf Hachaim 94:1]

[70] Michaber 94:3; Shach 94:9; Kneses Hagedola 94:6;

Peri Chadash 94:8; Minchas Yaakov 85:2; Lechem Hapanim
94:9; Beis Lechem Yehuda 94:7; Chavas Daas 94:8; P”M 94
S.D. 9; Chochmas Adam 46:8; Beis Yitzchak 1:4; Kaf
Hachaim 94:29

[71] Rama 94:2 and so rules Taz 94:2 that so is the custom;
Terumas Hadeshen 183 that so is custom; Kneses Hagedola
94:20 in name of many Achronim; Shulchan Gavoa 94:6

Other opinions-Sephardim: Some Poskim rule that if one in‐

serted the spoon twice, then if one did not notice that the
spoon was dairy until after the two insertions, one requires
120x the area of the spoon which was stuck in. [Michaber
94:2] Practically, so is the Sephardic custom. [Zivcheiy
Tzedek 94:16; Kaf Hachaim 94:21] If one entered the spoon
into the pot more than twice, some Poskim rule one requires
only 120x the spoon, as the Michaber does not hold of
Chanan by other prohibitions. [Shach 94:4; Kneses
Hagedola 94:12; Shulchan Gavoa 94:5; Shulchano Shel
Avraham 94:3; Kanfei Yona 94; Aruch Hashulchan 94:7;
Beis Yitzchak 1:10; Kaf Hachaim 94:22] However, other
Poskim rule one requires 60x the amount of times one in‐
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serted the spoon, as even according to the Michaber it be‐

comes a new Neveila each time. [Peri Chadash 94:4; Smak,
brought in Shach ibid; Beis David Y.D. 38; Chochmas Adam
46:7] Practically, even Sephardim may be lenient like the
Shach, as in any event the Rama is completely lenient. [Kaf
Hachaim 94:22]

[72] Rama 94:1; Shach 94:1 and 95:13; Opinions in Taz

94:1; Taz 95:12; Issur Viheter; Toras Chatas 57:13 that so is
custom; Lechem Hapanim 95:22; Kaf Hachaim 95:47

[73] The reason: As a Keli Sheiyni does not absorb taste into
a utensil.

[74] Taz 105:4 [unlike Taz 95:12]; Peri Chadash 95:15;

Lechem Hapanim 95:18; Beis Lechem Yehuda 95:11 that the
custom is like the Peri Chadash ibid; See Kaf Hachaim
95:41; 68:39

[75] Chavas Daas 95:14; Kaf Hachaim 95:40-41; See also

Issur Viheter, brought in Toras Chatas ibid and Shach ibid

[76] Shach 94:2 and 22; Peri Chadash 94:2; Lechem

Hapanim 945:2; Beis Lechem Yehuda 94:2; Kreisi 94:2;
Chavas Daas 94:3; P”M 94 S.D. 2; M.Z. 1; Kaf Hachaim
94:14

[77] Hence, the 24 hours do not restart from the last use of
the vessel with a Keli Rishon food and is rather always cal‐
culated from the last use of the Keli Rishon milk or meat.

[78] Shach 122:2

[79] See Rama 103:7; 122;4; Kaf Hachaim 94:14

[80] As the Kosher food which was used within 24 hours of

absorption has become Chanan. Now this Chanan taste en‐
ters back into the utensil and hence is a new fresh Issur with
a new count of 24 hours. This is opposed to meat and milk
where the concept of Chanan does not yet apply being that
in the middle food there is no Issur yet involved.

[81] Kaf Hachaim 94:14

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[82] Shach 122:2

[83] Taz 94:1

[84] Taz ibid; Michaber 105:2; Kaf Hachaim 94:15 is lenient

in a case of great loss

Other Poskim-When to begin counting the 24 hours from a

Keli Rishon: Some Poskim rule that so long as the food is
hot, then it is considered a Keli Rishon even if it was re‐
moved from the fire and is below Yad Soledes. Thus, if one
cooked milk in a pot and then removed it from the fire, one
does not begin to count the 24 hours until the food has
cooled off to the point it is only defined as warm. [Chavos
Yair 101; Pischeiy Teshuvah 94:2; See Kaf Hachaim ibid]

[85] Rashal, brought in Taz ibid

[86] Toras Chatas and Issur Viheter, brought in Taz ibid

[87] Taz 94:1

[88] See dispute in Poskim in Chapter 91 Halacha 5B re‐

garding the status of Nifsak Hakiluach, and seemingly in
this case all would agree to be lenient.

[89] 94:5

[90] Michaber 95:3; See Shach 94:8; Peri Chadash 94:14;

Kaf Hachaim 94:56

[91] Michaber ibid [in seeming contradiction to Michaber

94:5-See Halacha 5!]; Zivcheiy Tzedek 95:30 and Kaf
Hachaim 94:49 and 95:45 that so is the Sephardic custom

The reason: As the Ben Yomo taste of meat and milk that
dissipate into the water is considered Nat Bar Nat Dihetera.
[Michaber ibid]

[92] Zivcheiy Tzedek 94:38; Kaf Hachaim 94:49

[93] Chochmas Adam 48:6; Hakashrus 10:98; See Taz 95:8;

Shach 95:5 in name of Ran.
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The reason: As now this is no longer a case of Nat Bar Nat

but a case of direct Issur. [Poskim ibid]

[94] Rama 94:5

[95] Michaber 95:2; Admur 494:16

[96] The reason: As this is a case of Nat Bar Nat Diheteira

according to all, as the Ben Yomo taste greets a non-Ben
Yomo in the water, which is then transferred to the
spoon/pot prior to having become forbidden.

[97] Shach 94:17; Peri Chadash 94:16; Lechem Hapanim

94:19; Beis Lechem Yehuda 94:17; Kaf Hachaim 94:51

[98] Shach 94:20; Peri Chadash 94:19; Lechem Hapanim

94:22; Beis Lechem Yehuda 94:20; Chavas Daas 94:17; Kaf
Hachaim 94:54

[99] The reason: As it would appear contradictory to require

the food to be eaten with the meat vessel, but continue using
the spoon for dairy. [Taz 94:6; 95:9]

[100] Shach 94:18; Taz 94:8; Toras Chatas 57:14; Chavas

Daas 94:16; P”M 94 S.D. 18; M.Z. 7; Biur Hagr”a 94:18;
Kaf Hachaim 94:52

Wording in Rama: The Rama ibid writes “To eat it like the
type of vessel that was Ben Yomo” implying that it may be
eaten with the Ben Yomo type of food, if meat then meat and
if dairy then dairy. The Poskim ibid clarify that this is a typ‐
ing error and in truth it should read “To eat it with the type
of vessel that was Ben Yomo.”

[101] Shach 94:18; Taz 94:8; Toras Chatas 57:14; Chavas

Daas 94:16; P”M 94 S.D. 18; M.Z. 7; Biur Hagr”a 94:18;
Kaf Hachaim 94:52

The reason: If one vessel is Ben Yomo and the other is not
Ben Yomo then we do not eat the Pareve food with either
milk or meat and we also only use for this food a utensil that
is the same food type as the Ben Yomo utensil. The reason
for this is as follows: The food may not be eaten with the
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non-Ben Yomo type food from the letter of the law [accord‐
ing To Rama 95:2], as it contains a Ben Yomo taste of the
opposite food. Likewise, one is not to eat it with even the
Ben Yomo type food as the Pareve food contains the non-
Ben Yomo taste, and Lechatchila one is not to mix even non-
Ben Yomo with Ben Yomo. [Taz 94:8]

Time of need and Bedieved: The above is only Lechatchila,

however, in a time of need one is able to eat the food with
the type of food of the Ben Yomo vessel. [Chochmas Adam
48:11; Kaf Hachaim 95:44] Certainly, if Bedieved the food
was mixed with meat or milk it remains permitted. [Rama
95:2; Kaf Hachaim ibid]

Simple understanding of Rama: The Rama ibid writes “To

eat it like the type of vessel that was Ben Yomo” implying
that it may be eaten with the Ben Yomo type of food, if
meat, then meat, and if dairy, then dairy. [See Hakashrus
10:97] The Poskim ibid clarify that this is a typing error and
in truth it is forbidden to be eaten with milk or meat, as the
Rama himself writes in Toras Chatas ibid

[102] Shach 94:17, as explained in P”M 94 S.D. 17; Peri

Chadash 94:16; Lechem Hapanim 94:19; Beis Lechem
Yehuda 94:17; Kaf Hachaim 94:51; However, in the oppo‐
site case where a non-Ben Yomo spoon was placed in a Ben
Yomo meat pot, and there is 60x versus the spoon, seem‐
ingly the spoon remains forbidden according to the custom.
[See Chavas Daas 94:15; Kaf Hachaim 94:55]

[103] Rama 95:3; Taz 94:9; Shach 94:19; Toras Chatas

57:14; Lechem Hapanim 94:209; Beis Lechem Yehuda
94:18; Chavas Daas 94:18; Kaf Hachaim 94:53

[104] The reason: As since it is so easily attainable it has the

same status as Lechatchilah.

[105] Rama 95:3; Taz 95:9; P”M 94 M.Z. 9; Kaf Hachaim

94:48

[106] Rama 95:3; Taz 95:8; Shach 94:16; Peri Chadash

94:15; Lechem Hapanim 94:17; Kaf Hachaim 94:49

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[107] Taz 94:7; Issur Viheter 37:9; Toras Chatas 85:5;

Darkei Moshe 94:5; Lechem Hapanim 94:18; Beis Lechem
Yehuda 94:16; Chavas Daas 94:15; P”M 94 M.Z. 7; Kaf
Hachaim 94:50

[108] Implication of Shach 94:17 [however see P”M 94 S.D.

17 how he understands the Shach, and thus one can say the
Shach never intended to permit the spoon if there was 60x];
Peri Chadash 94:16; Lechem Hapanim 94:19; Beis Lechem
Yehuda 94:17; Kaf Hachaim 94:51; Hakashrus 10:99

[109] Chavas Daas 94:15 based on custom in Rama 94:5;

Kaf Hachaim 94:55

[110] The reason: Even in such a case that there is 60x ver‐
sus the spoon, the spoon remains forbidden, as it has never‐
theless absorbed the Ben Yomo taste of the opposite food.
This follows the same ruling as when a non-Ben Yomo milk
spoon was stuck into a Ben Yomo pot of meat, in which case
the custom is to forbid the spoon as explained above. The
Taz 95:9 explains the reason for this is because it would ap‐
pear contradictory to require the food to be eaten with the
meat vessel, but continue using the spoon for dairy, and the
same would apply here.

[111] Rama 94:5

Other opinions-Sephardic Custom: Some Poskim rule that

everything remains Kosher and the food remains Pareve and
may be eaten with either meat or milk. [Michaber 95:3; Peri
Chadash 94:14; Kaf Hachaim 94:56]

[112] Shach 94:17; Peri Chadash 94:16; Lechem Hapanim

94:19; Beis Lechem Yehuda 94:17; Kaf Hachaim 94:51

If there is 60x: If there is 60x in the food versus the spoon,

then the food may be eaten with meat, and the pot remains
permitted. [Shach 94:17, as explained in P”M 94 S.D. 17;
Peri Chadash 94:16; Lechem Hapanim 94:19; Beis Lechem
Yehuda 94:17; Kaf Hachaim 94:51] However, in the case
where a non-Ben Yomo spoon was placed in a Ben Yomo
meat pot, and there is 60x versus the spoon, seemingly the

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spoon remains forbidden according to the custom. [See

Chavas Daas 94:15; Kaf Hachaim 94:55]

[113] Shach 94:20; Peri Chadash 94:19; Lechem Hapanim

94:22; Beis Lechem Yehuda 94:20; Chavas Daas 94:17; Kaf
Hachaim 94:54

[114] Rama ibid as explained in Shach 94:18; Taz 94:8;

Toras Chatas 57:14; Chavas Daas 94:16; P”M 94 S.D. 18;
M.Z. 7; Biur Hagr”a 94:18; Kaf Hachaim 94:52

Simple understanding of Rama: The Rama ibid writes “To

eat it like the type of vessel that was Ben Yomo” implying
that it may be eaten with the Ben Yomo type of food, if
meat, then meat, and if dairy, then dairy. [See Hakashrus
10:97] The Poskim ibid clarify that this is a typing error and
in truth it is forbidden to be eaten with milk or meat, as the
Rama himself writes in Toras Chatas ibid

[115] P”M 94 M.Z. 9; Kaf Hachaim 94:48

[116] Rama 95:3; Taz 94:9; Shach 94:19; Lechem Hapanim

94:209; Beis Lechem Yehuda 94:18; Chavas Daas 94:18;
Kaf Hachaim 94:53

[117] Rama 95:3; Taz 95:8; Shach 94:16; Peri Chadash

94:15; Lechem Hapanim 94:17; Kaf Hachaim 94:49

Other opinions-Sephardic Custom: Some Poskim rule that

everything remains Kosher and the food remains Pareve and
may be eaten with either meat or milk. [Michaber 95:3; Peri
Chadash 94:14; Kaf Hachaim 94:56]

[118] Shach 94:17; Peri Chadash 94:16; Lechem Hapanim

94:19; Beis Lechem Yehuda 94:17; Kaf Hachaim 94:51

[119] Taz 94:7; Issur Viheter 37:9; Toras Chatas 85:5;

Darkei Moshe 94:5; Lechem Hapanim 94:18; Beis Lechem
Yehuda 94:16; Chavas Daas 94:15; P”M 94 M.Z. 7; Kaf
Hachaim 94:50

[120] Implication of Shach 94:17 [however see P”M 94 S.D.

17 how he understands the Shach, and thus one can say the
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Shach never intended to permit the spoon if there was 60x];

Peri Chadash 94:16; Lechem Hapanim 94:19; Beis Lechem
Yehuda 94:17; Kaf Hachaim 94:51; Hakashrus 10:99

[121] Chavas Daas 94:15 based on custom in Rama 94:5;

Kaf Hachaim 94:55

[122] The reason: Even in such a case that there is 60x ver‐
sus the spoon, the spoon remains forbidden, as it has never‐
theless absorbed the Ben Yomo taste of the opposite food.
This follows the same ruling as when a non-Ben Yomo milk
spoon was stuck into a Ben Yomo pot of meat, in which case
the custom is to forbid the spoon as explained above. The
Taz 95:9 explains the reason for this is because it would ap‐
pear contradictory to require the food to be eaten with the
meat vessel, but continue using the spoon for dairy, and the
same would apply here.

[123] See Hakashrus 10:117

[124] 94:5

[125] Michaber 94:5; Implication of Rama 94:5, as ex‐

plained in Kaf Hachaim 94:47; Toras Chatas 85:5; Minchas
Yaakov 85:25 that so is custom even though that from the
letter of the law the pot is permitted

[126] The reason: As the pot was new and never had any‐
thing cooked in it [to give it the status of a meat or dairy
pot]. [Michaber 94:5]

[127] Rama 94:5

[128] The reason: As the taste that the pot absorbed from the
Ben Yomo spoons is Nat Bar Nat, and does not have ability
to join with a fresh meat or milk taste. [Rama ibid]

[129] Shach 94:15; See Kaf Hachaim 94:47

[130] Michaber 95:3, brought in Halacha 4 above!

[131] Beir Heiytiv 94:12

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[132] Shach ibid; Chochmas Adam 48:3; Kaf Hachaim

94:47 in opinion of Shach

This means that if the last spoon used was dairy, then the pot
may be used for Pareve and dairy. If the last spoon used was
meat, then the pot may be used for Pareve and meat.

[133] Taz 94:6

[134] Beir Heiytiv 94:12

[135] Michaber 94:5; Implication of Rama 94:5, as ex‐

plained in Kaf Hachaim 94:47; Toras Chatas 85:5; Minchas
Yaakov 85:25 that so is custom even though that from the
letter of the law the pot is permitted; Taz 94:9; Kreisi 94:14;
Beir Heiytiv 94:12; Peri Megadim 94 that the custom is to
be stringent like the Michaber/Rama; Kaf Hachaim 94:47
that Ashkenazim are to be stringent; Some Poskim rule like
the Michaber but say one may be lenient in case of great
loss-See Shaareiy Yoreh Deah

[136] The reason: The reason the Michaber rules that the pot
is forbidden with meat/milk is because it is a new pot which
has never been used before for either meat or milk. Since the
pot is new, the moment a Ben Yomo milk spoon is entered
into it, it must be designated for milk use, even though the
pot itself is not yet considered dairy due to actual milk. Now,
when one goes ahead and enters a Ben Yomo meat spoon
into the pot he is now required to designate the pot [which
was already required to be designated for dairy] for meat
use. This forms a contradiction in the pots designation, thus
resulting in the ruling that Lechatchilah it may not be used
for either milk or meat. [Taz 94:6] Alternatively, we assume
that since the milk and meat spoons were Ben Yomo perhaps
some food was left on them, and hence it is as if milk and
meat were actually cooked in the pot within 24 hours of each
other. [Beir Heiytiv 94:12]

[137] Peri Chadash 94:14 that according to Michaber is per‐

mitted; Gra 94; Chochmas Adam 48:3 in opinion of
Michaber; Kaf Hachaim 94:47 that Sephardim may be
lenient

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[138] Shach 94:15; Chochmas Adam 48:3; Kaf Hachaim

94:47 in opinion of Shach

[139] Kaf Hachaim ibid

[140] Implication of Michaber ibid; See P”M 94 M.Z. 9

[141] Pashut from Michaber ibid

[142] If, however, there is meat currently cooking inside

then seemingly the pot would become meaty according to
all, being that it is considered to have received direct meat
taste as opposed to Nat Bar Nat.

[143] Based on Michaber and Rama 94:5 as explained in Taz

94:6; See Hakashrus 10:99

[144] Michaber 94:6

[145] Such as if a Davar Charif was cut with a meat knife

into small pieces. If, however, it was simply sliced in half,
then one requires 60x only versus the Netila, or 60x versus
the blade, whatever is less. [Rama 96:1; Taz 94:10; Lechem
Hapanim 94:25; Beis Lechem Yehuda 94:22; P”M 94 M.Z.
10; Kaf Hachaim 94:57]

[146] The reason: As the food has not become Chanan, as it

absorbed the meat while it was still Heter, and therefore one
only needs to measure versus the meat. [Rama ibid]

[147] Shach 94:23; Taz 96:5; Maharam Melublin 28; Admur

447:60; M”A 447:38; Kneses Hagedola 96:2; Peri Chadash
94:21; Minchas Yaakov 61:6; Beis David Y.D. p. 16;
Lechem Hapanim 96:7; Beis Lechem Yehuda 96:5; Chavas
Daas 96:5 Biurim 1; Erech Hashulchan 96:5; Kaf Hachaim
94:60; 96:19

Other opinions: Some Poskim rule that the food is forbid‐

den even if there is 60x against it or its absorbed meat, as we
suspect that the food retains some taste of meat, and thus be‐
comes Neveila upon it absorbing the milk. [Pleisi 94:8;
Kreisi 94:16; P”M 94 S.D. 23].

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[148] Shach 94:23; Lechem Hapanim 94:25; Beis Lechem

Yehuda 94:22; P”M 94 S.D. 23; Zivcheiy Tzedek 94:39; Kaf
Hachaim 94:58-59; See Michaber 99:3; The Laws of
Taaruvos 99 Halacha 3

[149] See Chapter 92 Halacha 3

[150] P”M 94 S.D. 23; Zivcheiy Tzedek 94:39; Kaf

Hachaim 94:58

[151] Rama 94:6

[152] Taz 94:11; Lechem Hapanim 94:27; Beis Lechem

Yehuda 94:23; Chavas Daas 94:21; P”M 94 S.D. 24; Biur
Hagr”a 94:21; Kaf Hachaim 94:63

After 24 hours: If 24 hours had passed since the last use of

milk, then even if the meat was cooked within 24 hours of
the water, the meat remains permitted. [Chavas Daas ibid;
Kaf Hachaim ibid]

[153] The reason: Although the water has removed and reen‐
tered the milk taste, thus making the milk Nat Bar Nat, nev‐
ertheless, we require 60x versus the milk as we suspect that
some of the milk never escaped from the pot into the water
and has thus never been diluted in Nat Bar Nat. [Beir
Heiytiv 94:18]

[154] The reason: As in addition to the reason mentioned in

the previous Halacha that the water did not becomes
Chanan, in this case, in fact, the milk has become Nat Bar
Nat due to the water. [Shach 94:24; Lechem Hapanim 94:26;
Beis Lechem Yehuda 94:23; P”M 94 S.D. 24; Biur Hagr”a
94:21; Kaf Hachaim 94:61]

[155] Shach 94:22

[156] The reason: as the water becomes Chanan and re-en‐

ters a new Treif taste into the pot thus restarting the 24-hour
count. [Shach ibid; Kaf Hachaim 94:63 that this applies even
according to Michaber if the Issur was Basar Bechalav]

[157] 94:7
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[158] Michaber 94:7

[159] The reason 60x is required and not Kelipa: Although

when one uses a Treif knife to slaughter an animal one only
requires a Kelipah worth removed from the animal, this is
because only the neck area is hot and not the rest of the cow.
[Shach 94:26] Furthermore, although in chapter 105 the
Michaber rules that if Treif meat falls on top of hot Kosher
meat, one is only required to remove a fingers worth from
the meat, and does not require 60x, this is because a) A knife
applies pressure to the meat which causes it to absorb more
than a falling piece [Duchka Desakina]; b) the knife contains
fat which causes the milk taste to spread within the entire
piece of meat; c) The piece of meat in discussion is fatty.
[Shach 94:27]

[160] Michaber ibid; Taz 94:12; Shach 94:28; Lechem

Hapanim 94:29; Chavas Daas 94:23; Chochmas Adam 47:1;
Aruch Hashulchan 47:29; Zivcheiy Tzedek 94:48; Kaf
Hachaim 94:67

The reason one does not need 60x versus the entire blade:
The Michaber holds like the opinion [see Halacha 1 above]
who rules that when one knows how much of the vessel was
used, one does not need to measure against the entire vessel
but rather only against the area which came into contact with
the meat. Thus, we do not apply the rule of Cham Miktzaso
Cham Kulo. [Taz 94:12; Shach 94:28; See Beis Yosef 94;
Shulchan Gavoa 94:24]

Other opinions: Some Poskim rule that one needs to measure

60x versus the entire blade even if one does not hold of the
logic “Cham Miktzaso Cham Kulo”, as people do not pay at‐
tention to how much of the blade they use to cut with.
[Rashal, brought in Taz 94:12; Shach 94:28] Some Poskim
rule that in truth the Michaber initially suspects for the opin‐
ion of Cham Miktzaso Cham Kulo, and therefore one re‐
quires 60x versus the entire blade unless it is a case of great
loss. [Zivcheiy Tzedek 94:44; Kaf Hachaim 94:66]

[161] Taz 94:13; Shach in Nekudos Hakesef; Kneses

Hagedola end of 94; Lechem Hapanim 94:30; Beis Lechem

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Yehuda 94:25; Halacha Pesuka 94:7; Chochmas Adam 47:1-

2; Aruch Hashulchan 94:30; See Kaf Hachaim 94:68

The reason: The reason one must nevertheless remove a

peels worth from the meat is because an ordinary knife has
fat remnant on its blade. [Taz 94:13]

Bedieved: The above is only initially required, however,

Bedieved, if one cooked the meat without removing a
Kelipa’s worth, it remains permitted. [Kaf Hachaim ibid]

Other opinions: Some Poskim rule one is required to remove

a Netila’s worth from the meat. [Kreisi 94:21; Chavas Daas
94:23; P”M 94 M.Z. 13; Beis Yitzchak 3:1; See Kaf
Hachaim ibid]

[162] Rama 94:7

[163] Shach 94:25; Kneses Hagedola 94:14; Peri Chadash

94:22; Lechem Hapanim 94:28; Chavas Daas 94:22;
Chochmas Adam 47:1; Beis Yitzchak 3:1; Zivcheiy Tzedek
94:42; Kaf Hachaim 94:64

The reason: Although we generally apply the rule of Tatah

Gavar when the bottom item is cold, in this case since we
have Duchka Desakina, it makes no difference whether the
hot meat is on top of the knife or under the knife. [Poskim
ibid]

[164] Maharil 172; Kneses Hagedola 94:15; Zivcheiy

Tzedek 94:43; Kaf Hachaim 94:65

[165] Shach 94:28; Lechem Hapanim 94:29; Chavas Daas

94:23; Chochmas Adam 47:1; Aruch Hashulchan 47:29;
Zivcheiy Tzedek 94:48; Kaf Hachaim 94:67

[166] Michaber 94:7

[167] The reason: The reason one must nevertheless remove

a peels worth from the meat is because an ordinary knife has
fat remnant on its blade. [Taz 94:13; Shach 94:29] Now, this
fat does not require one to have 60x versus it, as it is too
minute an amount of fat to fully spread into the meat, and
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thus only a peels worth must be removed. [Bach 94 brought

in Taz ibid]

[168] From the letter of the law, the knife is only forbidden
with meat or milk, and is permitted with Pareve foods.
[Shach 94:31; Peri Chadash 94:27; Lechem Hapanim 94:32;
Beis Lechem Yehuda 94:27; Chavas Daas 94:25; Zivcheiy
Tzedek 94:49] However, the custom is to prohibit even
Pareve use, and it thus must be Koshered. [P”M 94 S.D. 31;
Kaf Hachaim 94:68; See Halacha 1B!]

[169] Beis David p. 18; Erech Hashulchan 94:12; Zivcheiy

Tzedek 94:47; Kaf Hachaim 94:69

The reason: As there is only a minute amount of fat on the

blade and certainly it is nullified in 60x. [Poskim ibid]

[170] Michaber ibid

The reason: As a Stam vessel is not considered to be Ben

Yomo. [Taz 94:13]

[171] Taz 94:13

[172] Shach in Nekudos Hakesef on Taz ibid

[173] In general, meat contains 60x the fat of a blade and

hence there was no need for the Michaber to mention this. If
however indeed it does not contain 60x, the meat is forbid‐
den. [Nekudos Hakesef ibid]

[174] Taz 94:13; Shach in Nekudos Hakesef; Kneses

Hagedola end of 94; Lechem Hapanim 94:30; Beis Lechem
Yehuda 94:25; Halacha Pesuka 94:7; Chochmas Adam 47:1-
2; Aruch Hashulchan 94:30; See Kaf Hachaim 94:68

The reason: As the fat remains in the area of contact of the

meat. [Poskim ibid]

[175] Michaber 94:7; Bach; Peri Chadash; Tzemach Tzedek

[176] Taz 94:13; Shach in Nekudos Hakesef

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[177] Taz 94:13; Shach in Nekudos Hakesef; Kneses

Hagedola end of 94; Lechem Hapanim 94:30; Beis Lechem
Yehuda 94:25; Halacha Pesuka 94:7; Chochmas Adam 47:1-
2; Aruch Hashulchan 94:30; See Kaf Hachaim 94:68

The reason: As the fat remains in the area of contact of the

meat. [Poskim ibid]

[178] Glosses of Rav Akiva Eiger 94:7; Aruch Hashulchan

94:31; Kaf Hachaim 94:74

[179] Rama 94:7

[180] Such as if the meat was placed from the pot onto a
plate and the like.

[181] The reason: The Rama holds that a Davar Gush which
is placed in a Keli Sheiyni has the status of a Keli Sheiyni,
and thus its heat is no longer hot enough to cook or cause
transference of taste.

[182] Neitza is a form of cold Koshering usable for knives

which entails stabbing the knife ten times into hard ground,
in ten different areas. [Michaber Y.D. 121:7]

[183] Beis David p. 18; Erech Hashulchan 94:12; Zivcheiy

Tzedek 94:47; Kaf Hachaim 94:69

The reason: As there is only a minute amount of fat on the

blade and certainly it is nullified in 60x. [Poskim ibid]

[184] Issur Viheter 36:7, Rashal Gid Hanashe 44, brought in

Shach 94:30

[185] Shach 105:8

[186] Taz 94:14

[187] Rama 94:7

[188] Shach Y.D. 94:30; 105:8; Issur Viheter 36:7; Rashal

Gid Hanashe 44; Taz 94:14 [regarding knife-Duchka
Desakina]; Beis Lechem Yehuda 94:26; Halachas Pesuka
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94:7; Chavas Daas 94:26; Beis Yitzchak 3:3; Toras

Hasheam, brought in Soles Lamincha on Toras Chatas 23:7;
Erech Hashulchan 94:14; Aruch Hashulchan 94:32 [unless
great loss]; Chochmas Adam 60:12 [is lenient in case of
great loss]; So rule regarding Shabbos: Magen Avraham
318:45 [although the Tzemach Tzedek explains that the
Magen Avraham himself does not hold of this opinion as the
final Halacha. Nevertheless the Peri Megadim seems to rule
to be stringent in this Lechatchilah]; Admur 253 Kuntrus
Acharon 11 “I did not record the words of the M”A as ac‐
cording to the Shach in Y.D. 94 a Davar Gush never be‐
comes a Keli Sheiyni..”; Implication of Admur 318:20 and
31 regarding roast and does not differentiate between Keli
Rishon and Sheiyni; M”B 318:45 and 65 and 118; Ketzos
Hashulchan 124 footnote 15 and 39; Seeming conclusion of
Igros Moshe; See Piskeiy Admur p. 180

[189] Rama Y.D. 94:7; Tzemach Tzedek Yoreh Deah 65;

Peri Megadim; Chavas Daas; Chasam Sofer; Aruch
Hashulchan; Igros Moshe from letter of law; Shabbos
Kehalacha Vol. 1 p. 88-91

[190] Aruch Hashulchan 94:32; Kaf Hachaim Y.D. 94:72;

Hakashrus 10:91

[191]Toras Hasham, brought in Soles Lamincha on Toras

Chatas 23:7; Kaf Hachaim 94:72; Ketzos Hashulchan 124
footnote 15; Shabbos Kehalacha Vol. 1 p 24

[192] The reason: As the liquid gets cooled off by the walls
of the second vessel which in turn cools off the solid.

[193] Kaf Hachaim 94:73

[194] Rashal Gid Hanashe 44, Taz 94:14; Kaf Hachaim

94:73

[195] Shach 94:31; Issur Viheter 58:4; Kreisi 94:23; Halacha

Pesuka 94:7; Erech Hashulchan 94:15; Chochmas Adam
47:4; Beis Yitzchak 3:18; Zivcheiy Tzedek 94:53; Kaf
Hachaim 94:76;

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[196] See Shulchan Gavoa 1; Zivcheiy Tzedek 89:45; Kaf

Hachaim 89:69 “One cleans the knife and returns it to its
designated use”

[197] Implication of Shach and Poskim ibid; Erech

Hashulchan ibid; Zivcheiy Tzedek 94:53; Kaf Hachaim
94:76; However, See Rama 94:7 regarding meat of a Keli
Sheiyni that was cut with a milk knife that the knife requires
Neitza, however, seemingly this is because the meat was hot,
while if cold the Poskim ibid explain that a mere rinse suf‐
fices; See Rashal Kol Habasar 8, brought in Shach 89:22
that Neitza is always required

[198] 94:8; According to some Poskim, this is the case the

Michaber 94:8 is referring to throughout the entire Halacha,
and hence his opening case of Pandash also refers to a vessel
and not a food. [See Taz 94:14; See P”M 94 M.Z. 15]
However, according to other Poskim, this scenario is the in‐
tent of 2nd case of discussion in the Michaber, while the 1st
case refers to an actual food, as explained in the next
Halacha. [See Shach 94:32; P”M ibid]

[199] The reason: The reason we are more lenient by a plate

than by a knife is because a knife has fat and applies pres‐
sure to the food. [Shach 94:33; Taz 94:16; Beis Hagoleh 94]

[200] Shach 94:33; Regarding how the ruling here does not
contradict the ruling of Shach in 95:5 that only if both the
food and vessel are hot is taste absorbed, seemingly this is
because there it is dealing with a case of Pareve of which the
rule of Nat Bar Nat applies, and hence even according to the
Rama we are more lenient.

[201] Shach ibid

[202] Peri Chadash 94:30; Lechem Hapanim 94:35; Aruch

Hashulchan 94:34; Kaf Hachaim 94:79

[203] Shach 94:33; Peri Chadash 94:30; Lechem Hapanim

94:35; Beis Lechem Yehuda 94:30; P”M 94 S.D. 33; Aruch
Hashulchan 94:34; Zivcheiy Tzedek 94:56; Kaf Hachaim
94:79

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[204] See Michaber 105:4-5 who rules that by Tatah Gavar it

prohibits a Netila worth.

[205] See Shach 105:23; Peri Megadim 94 S.D. 33; M.Z. 15

[206] Shach 105:23 suggests that even if the food is dry, if

the Issur is fatty, it requires 60x, although he concludes with
a Tzaruch Iyun. Vetzaruch Iyun why here does the Shach not
differentiate between whether the plate absorbed fatty meat
or lean meat; See Admur 451:66 regarding if the Heter is
fatty

[207] Rama 105:3; Shach 105:10; 105:23; Issur Viheter;

Rashba; Tosfos

Other opinions: Some Poskim rule that we do not apply the

rule of Tatah Gavar by vessels, and hence even if the plate
was cold, everything is forbidden if the plate was hot.
[Rashal in Perek Gid Hanashe 45, brought in Shach 105:10]

[208] Admur 451:66; See Admur 451:56 who implies that

even if it absorbed fatty Issur, the food is only forbidden a
Kelipa’s worth. However see Piskei Admur Yoreh Deah p.
182 who explains that the case there is referring to Chametz
which contains oil/fat, and not when the actual Issur itself is
fatty; See Beir Yitzchak Y.D. 11

[209] See Piskeiy Admur ibid and previous footnote that

when the Issur itself is fatty, Admur agrees to the ruling of
the Shach.

[210] Michaber 94:8; Shach 94:33

[211] A vessel is assumed to be cleaned from any meat

residue unless one knows for certain that it was not cleaned
well. [Shach 95:1; Kneses Hagedola 95:23; Peri Chadash
95:2; Minchas Yaakov 58:17; Admur 447:51; 452:7; Lechem
Hapanim 95:1; Beis Lechem Yehuda 95:1; Kehilas Yehuda
95:1; Beis Yitzchak 95:1; Zivcheiy Tzedek 95:6; Kaf
Hachaim 95:6]

[212] Shach 105:23 rules that even if the food is dry, if the
Issur is fatty, it requires 60x. [Vetzaruch Iyun why here does
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the Shach not differentiate between whether the plate ab‐

sorbed fatty meat or lean meat.] Implication of Admur
451:66 [However, see Admur 451:56 who implies that even
if it absorbed fatty Issur, the food is only forbidden a
Kelipa’s worth. However see Piskei Admur Yoreh Deah p.
182 who explains that the case there is referring to Chametz
which contains oil/fat, and not when the actual Issur itself is
fatty.]; P”M 105 S.D. 23 an Hanhagos Hashoel Seder 2:24;
Kreisi 105:17; Degul Merivava 108 based on Issur Viheter
39:7

Other opinions: Some Poskim rule that even if the plate ab‐
sorbed fatty meat/Issur, the cheese/Heter only requires a
Kelipa removed. [Possible understanding of M”A 451:37
and Admur 451:56; Peri Chadash 105:28; Chavas Daas
105:25; Noda Beyehuda Kama Y.D. 30, brought in Pischeiy
Teshuvah 105:13; Yad Yehuda 94 Aruch 40; Katzar 46; 105
Aruch 37, Katzar 54; Darkei Teshuvah 105:142; Kaf
Hachaim 105:84]

[213] Admur 451:66; See Beir Yitzchak Y.D. 11; Piskei

Admur Yoreh Deah p. 182

Other opinions: Some Poskim rule that even if the Heter is

fatty, it only requires a Kelipa removed. [P”M 105 S.D. 23]

[214] See Michaber 105:4-5 who rules that by Tatah Gavar it

prohibits a Netila worth.

[215] See Shach 105:23; Peri Megadim 94 S.D. 33

[216] Peri Chadash 94:30; Lechem Hapanim 94:35; Aruch

Hashulchan 94:34; Kaf Hachaim 94:79

[217] Rama 105:3; Shach 105:10; 105:23; Issur Viheter;

Rashba; Tosfos

Other opinions: Some Poskim rule that we do not apply the

rule of Tatah Gavar by vessels, and hence even if the plate
was cold, everything is forbidden if the plate was hot.
[Rashal in Perek Gid Hanashe 45, brought in Shach 105:10]

[218] See Taz 91:2; Rashal Kol Habasar 44

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[219] See Rama 105:1; Chapter 8 Halacha 7!

[220] This case follows the understanding of some Poskim

in the Michaber’s first scenario in 94:8 regarding the
Pandash. [See Shach 94:32; See P”M 94 M.Z. 15] However,
according to other Poskim, this scenario was never the intent
of discussion in the Michaber. [See Taz 94:14; P”M ibid]

[221] Shach 94:32 in his understanding of Michaber 94:8

and Rabbeinu Yerucham brought in Beis Yosef 94 regarding
Pandash; Peri Chadash 94; Beis Lechem Yehuda 94:29

[222] Shach ibid that the cheese requires a Netila. This fol‐
lows the ruling of Michaber 105:9 who differentiates be‐
tween lean and fatty, however, according to Rama 105:9, the
cheese requires 60x. [Kaf Hachaim 94:77]

[223] The reason: As it is not common for cheese to pene‐

trate more than a Kelipa’s worth into meat, even if the meat
is hot. [Poskim ibid; See P”M 94 M.Z. 15]

[224] Implication of Taz 94:15 and Beir Hagoleh 94 who in‐

terpret the Michaber ibid case of Pandash to be referring to
an empty vessel; P”M 94 M.Z. 15 “Never heard of this be‐
fore, and never heard anyone rule this way” and so is the
simple implication of the detailed laws of Tatah Gavar in
chapter 92 who never differentiated in this matter

[225] Degul Merivava 94 based on Michaber 105:7; Kaf

Hachaim 94:78

[226] Based on ruling of Rama in 105:9 who does not differ‐

entiate between fat and lean; Chavas Daas 94 Biurim 17;
Degul Merivava 94; Beis Yitzchak 3:6; P”M 94 M.Z. 15;
Kaf Hachaim 94:77

[227] Kaf Hachaim 94:77

[228] Michaber 94:9

[229] Shach 94:34 even according to Rama; Chavas Daas

94:29; Chochmas Adam 48:14; Aruch Hashulchan 94:35;
Kaf Hachaim 94:80
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[230] The reason: As this is a case of Nat Bar Nat Dehetera.

[Michaber 94:8] Alternatively, the reason is because meat is
Nosein Taam Lepegam in honey. [Mordechai, brought in
Shach ibid and Taz 94:17; The Taz ibid questions why the
Michaber does not record the reason of the Mordechai. The
ramification between the two reasons is regarding if there
was actual meat leftovers inside the pot in which the honey
was cooked. According to the reason recorded in Michaber,
the honey would be forbidden. According however to the
reason of the Mordechai it would be permitted.]

[231] Shach 94:34

[232] Shach 94:34; Chochmas Adam 48:14; Aruch

Hashulchan 94:35; Kaf Hachaim 94:80

Does this apply even according to the Rama? The Rama

[95:3] rules that Nat Bar Nat is forbidden in such a case, and
likewise rules that meat does not give a Pagum taste to
honey. [Rama 103:4] Nonetheless, this ruling applies even
according to the Rama being that many Poskim hold meat in
honey is Nosein Taam Lepegam, as well as many Poskim
hold of Nat Bar Nat, hence with both reasons together the
Rama is likewise agrees that the pot is permitted. [Shach
ibid]

Other opinions: Some Poskim rule that according to the

Rama 95:3, one is to initially be stringent. [Beis Lechem
Yehuda 94:32]

[233] Taz 94:17 that so applies according to Michaber

103:4;; Kneses Hagedola 94:43; Peri Chadash 94:32; Kreisi
94:26; Zivcheiy Tzedek 94:58; Kaf Hachaim 94:81

[234] Rama 103:4; Kaf Hachaim ibid

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