From the ruling of the Mehaber and the Rama, to the arbitration of the Taz, the Shach, the Rambam
and the Arukh HaShulchan, all the way to the vessels in our kitchens
Subject:
שולחן ערוך יורה דעה סימן קכ״ב (י״ב סעיפים)
עם נושאי הכלים: ט״ז, ש״ך, פתחי תשובה, ערוך השולחן
⚠ Level disclaimer:
This level is not "Da'at HaRav": the Shulchan Aruch HaRav
(the Admur HaZaken) does not cover Yoreh De'ah, hence not Siman 122.
It is a level of practical psika: what one does, and whom to ask.
Writing and iyun:
הרב יוסף חיים סממה · DAAT
How to read this level. Every statement is anchored either in the text of the Shulchan Aruch and its nossei kelim (Taz, Shach, Pitchei Teshuva), or in a named and checkable posek (Rambam, Arukh HaShulchan). On Yoreh De'ah there is neither a Mishnah Berurah (which comments only on Orach Chaim), nor a Shulchan Aruch HaRav / Da'at HaRav (the Admur HaZaken did not write the YD). Every concrete application (le-ma'asse) concludes with the referral to your Rav: real kashrut cases blend factual details — which vessel, which material, which prohibition, how long, hot or cold, lekhatchila or after the fact — that only a posek who sees your situation can decide.
דין נותן טעם לפגם בכלים. ובו י״ב סעיפים:
נותן טעם לפגם מותר:
קדירה שאינה בת יומא דהיינו ששהתה מעת לעת משנתבשלו בה האיסור הויא נותן טעם לפגם ואפילו הכי אסרו חכמים לבשל בה לכתחלה גזירה אטו בת יומא בין שבלועה מאיסור ובא לבשל בה היתר ובין שבלועה מחלב ובא לבשל בה בשר או איפכא:
The principle (seif 1). A taste that spoils is permitted: when a prohibited substance mingles with permitted food and degrades it rather than improving it, it forbids nothing.
Its application to vessels (seif 2). A pot that is no longer "of the day" — that is, one in which twenty-four hours (מעת לעת) have elapsed since the forbidden food was cooked in it — is a case of a taste that spoils. And nonetheless the Sages forbade cooking in it lekhatchila, by decree, lest it be confused with a pot used that same day. This holds both for a pot saturated with a prohibited substance in which one wishes to cook permitted food, and for a pot saturated with milk in which one wishes to cook meat, or the reverse.
— Shulchan Aruch, Yoreh De'ah 122:1-2 · Sefaria YD 122:1 · 122:2
The Rambam states both tiers and then shuts the door more firmly than the other Rishonim: after writing that the Torah forbade only the pot of the day, he adds summary: by rabbinic word, one shall never cook in it, and one therefore never buys from a non-Jew old earthenware vessels that were used with hot food — but if one did and cooked in them from the second day onward, the dish is permitted (רמב״ם הלכות מאכלות אסורות פרק י״ז הלכה ב). The Arukh HaShulchan notes that the Rambam is the only one who does not accept the presumption "their vessels are not of the day" (ערוך השולחן יורה דעה קכ״ב סעיף י״ג); the halakha of the Mehaber and the Rama follows the other Rishonim here.
Siman 122 has 12 seifim. The Mehaber lays down the doctrine (taste that spoils, 24 hours, presumptions); the Rama (הגה) glosses three times — on sharp foods, on vessels left with a non-Jew, and on buying vessels. Here is the overall map, as it emerges from the text itself.
| Seif | Subject | Ruling (anchored in the text) |
|---|---|---|
| 1 | the principle | נותן טעם לפגם מותר — a taste that spoils does not render forbidden. |
| 2 | קדירה שאינה בת יומא | 24 hours (מעת לעת) since the prohibited food was cooked = a taste that spoils; and nonetheless the Sages forbade cooking in it lekhatchila, a decree for fear of the pot of the day — whether the pot is saturated with a prohibited substance, or with milk for meat and the reverse. |
| 3 | rinsing · sharp foods | י״א: the pot is deemed spoiled only if it was well rinsed and every trace of forbidden fat stuck to it has gone; if forbidden matter remains בעין, 24 hours do not spoil it. Rama: but if there is sixty against what is stuck, all is permitted. Rama: for דברים חריפים we do not say נותן טעם לפגם (cf. simanim 95 and 96) — a dish mostly of vinegar, spices or other sharp ingredients cooked in a forbidden pot that is not "of the day" is forbidden; but a little seasoning does not make the dish חריף. Conversely, if it was the prohibited substance that was sharp, then 24 hours passed and non-sharp permitted food was cooked in it — permitted. |
| 4 | בשר בחלב | A pot saturated with meat-and-milk: if before one night passed water was heated in it, it is as though the prohibited substance had been cooked in it again, and the 24 hours are counted from the heating of the water — which is not so for other prohibitions. |
| 5 | איסור מועט | A little forbidden matter absorbed in a vessel never used for small quantities (a large pot, a barrel): permitted to use lekhatchila even on the same day, since it can never impart taste. But a vessel used for small quantities (a bowl): forbidden — אין מבטלין איסור לכתחלה, even a minute prohibition, even an absorbed one. |
| 6 | סתם כלי נכרי | A non-Jew's vessels are presumed not of the day; so if one transgressed and used them before kashering them, the dish is permitted. Rama: but heating water in their vessel in order to knead bread — it is forbidden to knead with that water: for this it is still lekhatchila, the benefit not having begun; whereas a product already made by the non-Jew is מקרי דיעבד, and one may buy it lekhatchila. It remains forbidden to tell a non-Jew "cook me vegetables in your pot" — whoever says "cook for me" is as though he cooked with his own hands; perhaps through craftsmen it is permitted, since every craftsman keeps clean vessels for his trade so as not to spoil his work; ובעל נפש יחוש. |
| 7 | סתם כלים שלנו | Just as their vessels are presumed not of the day, our own vessels are presumed not of the day. |
| 8 | a vessel mixed in | A vessel rendered forbidden by absorption, mixed with others and unrecognizable: בטל ברוב. |
| 9 | vessels left at a non-Jew's | Take care not to leave tableware at a non-Jew's, lest he use it. Rama: even entrusted to a craftsman for repair, make a mark on it; otherwise, hagala on return — and only if it stayed some time, about half a day; for a brief moment, no concern. All this when one wishes to use it the same day (there is then only one doubt); but if he retrieves it only later — or if it waited 24 hours with one or the other — we incline to leniency and do not worry bediavad. Retrieved the same day and used without hagala: יש אוסרים the dish; ובמקום צורך יש להקל בדיעבד; lekhatchila be vigilant in every case, including with non-Jewish household staff. |
| 10 | bowls sent with food | Bowls a Jew sent to a non-Jew with food, which stayed there: if the food sent is still recognizable in them — permitted; if not — forbidden if they are accustomed to washing dishes in hot water, lest they were washed together with forbidden vessels. |
| 11 | buying tableware | Tableware in a non-Jew's hands who says, unprompted (מסיח לפי תומו), that it is new, and it appears so: one may buy it from him. Rama: יש מחמירים — he is not trustworthy, and one buys only from someone who sells many vessels; such is the practice lekhatchila, but in pressing need (a traveller lodged without dishes) one follows the first opinion, and that is the main view. |
| 12 | bowls from overseas | יש מי שאומר: bowls that come from overseas, hollow, greenish or reddish, must never be used with hot food, since they are not new — non-Jews use them without its being visible. |
Le-ma'asse (the 24 hours). "It has not been used for 24 hours" is not a licence to use: it is a mitigation that works after the fact, not before. Facing a non-kosher vessel, the practical question is never "how long since it was used?" but "can it be kashered, and how?" — which belongs to siman 121. The 24 hours answer the other question: "it is already done, what becomes of the dish?". For the application to your situation, consult your Rav.
The Arukh HaShulchan sets out the machloket: some Rishonim hold that an unrinsed pot is also spoiled after 24 hours, because what remains is not true fat but a film on the wall — and he reports that this is also the Rambam's view in chapter 17; whereas the Tur and the Shulchan Aruch require rinsing (ערוך השולחן יורה דעה קכ״ב סעיף ז׳). He then rules practically, and this is decisive for our kitchens: even according to the Tur and the Shulchan Aruch, the film that prevents the pgam is only true fat — a pot in which much fatty meat was roasted; but in an ordinary kitchen, where one mostly cooks water with groats, potatoes or fritters, what remains on the wall has no substance and is barely fit to eat, so that it must be reckoned נותן טעם לפגם after 24 hours in every case (ערוך השולחן יורה דעה קכ״ב סעיף ח׳).
Le-ma'asse (rinsing and sharp foods). Two concrete reflexes. (1) A doubtful vessel that is poorly cleaned, still showing fat or residue, does not benefit from the 24-hour mitigation: visible residue is treated on its own terms. (2) Facing an acidic or sharp dish — vinegar, lemon, mustard, chilli, strong onion and garlic, brine — the 24-hour mitigation falls away, and it can no longer be relied upon even after the fact. Whether your dish is חריף, and whether the residue was בעין, is a question of fact. For the application to your situation, consult your Rav.
Le-ma'asse (meat-and-milk). Remember this unusual rule: in a meat-and-milk mishap, boiling water in the pot does not clean it — it resets the clock. The reflex gesture ("I'll boil water in it to clean it") is precisely the one that prolongs the problem. Do nothing, and ask. For the application to your situation, consult your Rav.
This is one of the rare places in the siman where both principal commentaries set aside the Mehaber's ruling together. The Shach writes that the Ra'ah and the Tur objected and that so ruled the Bach (ש״ך יו״ד קכ״ב ס״ק ג). The Taz refers to what he established at siman 99 seif 7: summary — as to halakha, we do not hold thus (ט״ז יו״ד קכ״ב ס״ק ג). The Tur's objection, as reported by the Arukh HaShulchan, is an a fortiori argument: if a pot that is not of the day, though permitted, was forbidden by decree on account of the pot of the day, all the more must one decree here, lest one come to use that very vessel for a small quantity (ערוך השולחן יורה דעה קכ״ב סעיף י׳).
Le-ma'asse (the large vessel). Do not rely on the reasoning "in such a large pot there is sixty anyway" in order to knowingly use a problematic vessel: that is precisely the move the Taz, the Shach and the Bach refuse. The sixty calculation belongs to bediavad, once the deed is done. For the application to your situation, consult your Rav.
The Maharshal holds that the presumption only exempts one from asking; if one asked and learned that the vessel was indeed used today, one must ask further what was cooked in it, and if it is something that does not spoil, there is no longer a ספק ספיקא and it is not fitting to permit — so report the Shach (ש״ך יו״ד קכ״ב ס״ק ד) and the Taz (ט״ז יו״ד קכ״ב ס״ק ד). The Taz refuses at length: a doubt remains, since a non-Jew commonly lies, and one does not follow the vessel's presumption while abandoning that of the dish cooked in it, which stands in a presumption of kashrut. He does add a reservation: if the non-Jew says so of his own accord, unasked and without aiming at the Jew, there is room to be strict. The Arukh HaShulchan concludes that there is no general rule here and that everything depends on the case (ערוך השולחן יורה דעה קכ״ב סעיף ט״ז).
Having set out the whole presumption, the Arukh HaShulchan refuses to let it become a licence to use: « ומימינו לא שמענו לסמוך על היתר זה ולא יעשה כן בישראל לאכול אף המותר מכליהם על סמך זה דאינם בני יומן » (ערוך השולחן יורה דעה קכ״ב סעיף ט״ז). And he gives an example from his own time, transposable to ours: in coffee houses where people drink with milk, they drink at every hour, and the vessels are certainly of the day; tea, on the other hand, is permitted, since for that everyone has dedicated vessels.
Le-ma'asse (the presumption). The presumption "the vessels are not of the day" serves not to forbid after the fact — a dish already cooked, a purchase already made, a vessel found. It does not serve to decide to go and eat in a non-kosher kitchen: the Arukh HaShulchan writes this plainly, and in any case a vessel used today voids the leniency. At home, in doubt about one's own vessel, the presumption applies — but if the master of the house is there, one asks him. For the application to your situation, consult your Rav.
The Rama closes his long הגה with: ובמקום צורך יש להקל בדיעבד. The Taz opposes him head-on: having shown, from the Mordechai, that when the object is returned the same day there is only one doubt — "perhaps he used it with something that spoils" being here not a doubt but the ordinary case — he concludes that there is no leniency bediavad even in great need, against what the Rama wrote, and that even bediavad it is forbidden (ט״ז יו״ד קכ״ב ס״ק ח), then repeats it in a word in the next ס״ק (ט״ז יו״ד קכ״ב ס״ק ט). The Shach defends the Rama throughout and specifies what אין חוששין בדיעבד means: not that the dish is permitted after the fact — that is obvious — but that once the vessel has waited and 24 hours have passed, one may use it even lekhatchila (ש״ך יו״ד קכ״ב ס״ק ח).
Le-ma'asse (vessels entrusted, washed, bought). (1) Tableware entrusted to a repairer, a craftsman, a non-Jewish neighbour: put a mark on it, and avoid retrieving it the same day. (2) Tableware returned clean from a non-kosher place: the very cleanliness is the evidence that gives concern, for it signals a hot wash. (3) Second-hand tableware: newness declared by the seller suffices by law, the practice asks for more, and old glazed ceramic does not become fit for hot use again. Each of these cases depends on the material, on hot or cold use, on כלי ראשון or כלי שני. For the application to your situation, consult your Rav.
Methodological note. The streams that follow extend the principles of siman 122 set out above to contemporary cases. They are not part of the siman's corpus; they are cited as recognised streams of psika, without a precise responsum reference, and to be confirmed with a Rav before any application.
| Concrete case | Sephardic orientation (to be verified) |
|---|---|
| Food cooked by mistake in a non-kosher vessel unused for 24 h | The dish is permitted bediavad (seif 6 in the text itself); the vessel remains forbidden and requires kashering (siman 121). |
| A doubtful vessel at home | The presumption of seif 7; but one asks the master of the house if he is present (Pitchei Teshuva sk 6 in the name of the Be'er Sheva). |
| An acidic or sharp dish | No נותן טעם לפגם (Rama, seif 3); one does not rely on the 24 hours. |
| Cutlery and plates used as a כלי שני | Lighter treatment than pots — rinsing (the Arukh HaShulchan formulates it; Sephardic poskim reason likewise about כלי שני). |
Methodological note. Here, unlike in other simanim, the Ashkenazi stream is documented in the corpus itself: the Rama, the Taz, the Shach, the Pitchei Teshuva and above all the Arukh HaShulchan, who devotes 22 seifim to our siman and deals explicitly with the situations of his day. The references below are real and verifiable.
| Question | Ashkenazi position, with its source |
|---|---|
| Earthenware after 24 h | No leniency: earthenware was not distinguished from metal — וחלילה לומר כן (ערוך השולחן יורה דעה קכ״ב סעיף ב׳); likewise Pitchei Teshuva sk 1, against the sages of Venice. |
| An absorbed rabbinic prohibition | לא פלוג רבנן — no easing (ערוך השולחן יורה דעה קכ״ב סעיף ג׳), against the doubt raised by the Noda BiYehuda (reported by the Pitchei Teshuva sk 2). |
| Twelve months | No leniency for ordinary prohibitions; leniency for the chametz of Pesach (ערוך השולחן יורה דעה קכ״ב סעיף ד׳ · Chacham Tzvi 75). |
| An unrinsed pot | The Tur and the Shulchan Aruch require rinsing; but in an ordinary kitchen the deposit is negligible and one reckons נותן טעם לפגם in every case (ערוך השולחן יורה דעה קכ״ב סעיף ח׳). |
| Vessels returned from a non-Jew's house | The Taz forbids even bediavad when they come back the same day (ט״ז יו״ד קכ״ב ס״ק ח–ט); the Shach (ס״ק ח) and the Arukh HaShulchan (סעיף כ׳) follow the Rama and permit bediavad, and place plates, spoons, forks and knives under simple rinsing. |
| Eating from their vessels on the strength of the presumption | No — an explicit warning (ערוך השולחן יורה דעה קכ״ב סעיף ט״ז). |
| Modern case | Tool from the siman | Orientation (to be confirmed with your Rav) |
|---|---|---|
| A vessel has not been used for 24 hours | Seif 2 (מעת לעת) | The 24 hours are counted from the cooking of the prohibited food, not from the last wash. This does not permit using it knowingly: the Sages' decree stands (seif 2). It serves not to forbid after the fact. |
| One cooked by mistake in a non-kosher vessel | Seif 6 (בדיעבד) | If the vessel was not "of the day", the dish is permitted bediavad. The vessel itself remains forbidden and requires kashering (siman 121). If the dish was acidic or sharp, the leniency falls away (seif 3). |
| An acidic or spicy dish (vinegar, lemon, mustard, chilli, brine) | Seif 3 (דברים חריפים) | The taste becomes לשבח again: neither the 24 hours nor the presumption saves the dish. A little seasoning does not suffice to make a dish חריף. |
| Kosher dishes washed with non-kosher dishes (sink, basin, dishwasher) | Seif 10 · Arukh HaShulchan 122:18-19 | This is the case of seif 10: the risk is not what the non-Jew ate from them, but the joint hot wash — and that concern holds even bediavad. The Arukh HaShulchan distinguishes: washing in a כלי שני plus a doubt as to the fact → permitted bediavad. A dishwasher that heats the water inside its own tub is not a כלי שני; the question, for a machine, must be put as such to a Rav. |
| Soap and detergent | Seif 1 (נותן טעם לפגם) — contemporary application | The siman supplies the principle (a spoiled taste does not forbid) but says nothing about detergent. Contemporary poskim debate whether dish soap renders the taste pagum to the point of counting as פגום or even נפסל מאכילת כלב, and they do not all draw the same conclusions. This point is not settled from the text of the siman: it is a question for your Rav. |
| Oven, hob, grill, plancha | Seif 2 (24 h) · Rambam MA 17:3 (ליבון) · siman 121 | Siman 122 supplies only the temporal dimension: an oven or a rack unused for 24 hours is נותן טעם לפגם, with the same lekhatchila / bediavad gap. Kashering belongs elsewhere: the Rambam places spits and grills under ליבון באור — מלבנן באור עד שתנשר קלפתן (רמב״ם הלכות מאכלות אסורות פרק י״ז הלכה ג) — and modern detail (pyrolytic oven, ceramic hob, induction, steam oven) is nowhere treated in our siman. To be put to a Rav. |
| Eating in a non-kosher place "since their vessels are not of the day" | Seif 6 · Arukh HaShulchan 122:16 | No. The presumption is a bediavad leniency; the Arukh HaShulchan explicitly rejects using it to eat from their vessels, and notes that where food is served at all hours they are certainly "of the day". |
| Vessels left with a repairer, a craftsman, a non-Jewish cleaner | Seif 9 | Put a mark on them; avoid retrieving them the same day. After 24 hours the Rama, the Shach and the Arukh HaShulchan are lenient; the Taz is strict even bediavad when the object returns the same day. |
| Buying second-hand tableware | Seifim 11-12 | A seller who spontaneously states that it is new is trustworthy by law (Shach sk 10); the lekhatchila practice is more demanding (Rama). Old glazed ceramic remains forbidden with hot food (seif 12). Do not forget tevilat kelim, which is another siman (ק״כ · 120). |
Le-ma'asse. These situations blend questions of fact — which material, which prohibition, which temperature, כלי ראשון or כלי שני, a sharp dish or not, lekhatchila or after the fact — that only your Rav can decide upon seeing the case. The practical rule: reconstruct precisely what was absorbed, when, into what, and at what heat, wash nothing and heat nothing in the meantime, then consult your Rav.
| Question | Measure (in practice) | Source |
|---|---|---|
| Definition of אינו בן יומו | 24 hours (מעת לעת) since the cooking of the prohibited food | שו״ע יו״ד קכ״ב:ב ; ערוך השולחן יורה דעה קכ״ב סעיף א׳ |
| Status of such a vessel | Permitted מן התורה ; forbidden מדרבנן lekhatchila | עבודה זרה ע״ו ע״א ; שו״ע יו״ד קכ״ב:ב |
| Food cooked in it by mistake | Permitted bediavad | שו״ע יו״ד קכ״ב:ו |
| The vessel itself | Remains forbidden — kashering (siman 121) | ערוך השולחן יורה דעה קכ״ב סעיף ב׳ |
| Earthenware (חרס) | No distinction ; no leniency after 24 hours | ערוך השולחן יורה דעה קכ״ב סעיף ב׳ ; פתחי תשובה ס״ק א |
| An absorbed rabbinic prohibition | The same — לא פלוג | ערוך השולחן יורה דעה קכ״ב סעיף ג׳ ; פתחי תשובה ס״ק ב |
| Twelve months | No leniency (except chametz on Pesach) | ערוך השולחן יורה דעה קכ״ב סעיף ד׳ ; פתחי תשובה ס״ק ג |
| An unrinsed vessel, residue בעין | Not spoiled ; but sixty against what is stuck suffices | שו״ע יו״ד קכ״ב:ג + הגה |
| A חריף dish | No נותן טעם לפגם — forbidden | הגה יו״ד קכ״ב:ג ; ערוך השולחן סעיף ט׳ |
| A חריף prohibition, then 24 h, then a mild dish | Permitted | הגה יו״ד קכ״ב:ג ; ש״ך יו״ד קכ״ב ס״ק ב |
| בשר בחלב + water heated before nightfall | The 24-hour count restarts | שו״ע יו״ד קכ״ב:ד ; ט״ז ס״ק ב |
| A large vessel, איסור מועט | The Mehaber permits ; we do not rely on it | שו״ע יו״ד קכ״ב:ה ; ט״ז ס״ק ג ; ש״ך ס״ק ג |
| סתם כלים (theirs and ours) | Presumed not "of the day" — a bediavad leniency | שו״ע יו״ד קכ״ב:ו–ז ; ש״ך ס״ק ד |
| A forbidden vessel mixed with others | בטל ברוב | שו״ע יו״ד קכ״ב:ח ; ערוך השולחן סעיף י״ז |
| Tableware left at a non-Jew's | A mark ; hagala ; 24 h ease it (Taz: strict) | הגה יו״ד קכ״ב:ט ; ט״ז ס״ק ח ; ש״ך ס״ק ח |
| Tableware hot-washed with forbidden vessels | Forbidden even bediavad ; כלי שני eases | שו״ע יו״ד קכ״ב:י ; ערוך השולחן סעיפים י״ח–י״ט |
| Buying tableware from a non-Jew | מסיח לפי תומו suffices by law ; the practice is stricter | שו״ע יו״ד קכ״ב:יא + הגה ; ש״ך ס״ק י |
| Old glazed ceramic | Never with hot food | שו״ע יו״ד קכ״ב:יב |
| Posek | Decisive contribution (anchored in the corpus) |
|---|---|
| Mehaber (seifim 1-12) | The principle (s.1); the 24 hours and the decree (s.2); rinsing (s.3); meat-and-milk and the restarted count (s.4); איסור מועט in a large vessel (s.5); the two presumptions (s.6-7); ביטול ברוב (s.8); deposit with a non-Jew (s.9); washed tableware (s.10); purchase (s.11); ceramic from overseas (s.12). |
| Rama (הגה on s.3, s.6, s.9, s.11) | Sixty against the stuck residue; דברים חריפים and its limit ("not חריף for a little spice"); the reverse direction permitted; water heated for kneading; the already-made product = דיעבד; the mark on entrusted vessels, the half day, the 24-hour wait, ובמקום צורך יש להקל בדיעבד; the practice of buying among many vessels, and the traveller's leniency. |
| Taz (Turei Zahav, ס״ק א–ט) | ס״ק א: the מרדה, the leniency of siman 108; ס״ק ב: חתיכה עצמה נעשית נבילה, the reason for seif 4; ס״ק ג: at siman 99 s.7 we do not hold like seif 5; ס״ק ד: the ספק ספיקא, the refutation of the Maharshal, the reservation about the non-Jew who speaks of his own accord, the קנס of the Darkhei Moshe; ס״ק ז: each object according to its use — wine vessels are stricter than cooking vessels; ס״ק ח: the great כלל in four cases and the refusal of bediavad when the object returns the same day; ס״ק ט: לענין הלכה לא קיימא לן כן. |
| Shach (Siftei Kohen, ס״ק א–י) | ס״ק א: everything up to the end of seif 4 is explained at siman 103; ס״ק ב: the sharp dish in the name of the Orchot Chaim; ס״ק ג: the Ra'ah, the Tur and the Bach against seif 5; ס״ק ד: the ספק ספיקא and the debate with the Maharshal; ס״ק ה: water heated to be drunk; ס״ק ז: a duplicate of siman 102; ס״ק ח: a long defence of the Rama, אין חוששין בדיעבד = permitted even lekhatchila after 24 hours; ס״ק ט: people no longer guard against servants, since the Jew comes and goes; ס״ק י: מסיח לפי תומו is trustworthy on a rabbinic prohibition. |
| Pitchei Teshuva (ס״ק א–ז) | ס״ק א: earthenware after 24 hours — refused, even בהפסד מרובה; ס״ק ב: the Noda BiYehuda's doubt about a rabbinic prohibition; ס״ק ג: the Chacham Tzvi and the twelve months; ס״ק ד: where sellers are poor and own but one vessel, the presumption falls; ס״ק ו: the Be'er Sheva — our vessels only when the owner is absent; ס״ק ז: knives found in a public thoroughfare. |
| Rambam (הלכות מאכלות אסורות פרק י״ז) | הלכה א–ב: the pot of the day and the מדברי סופרים לא יבשל בה לעולם; הלכה ג–ד: the classification of kasherings (cold → הדחה, hot → הגעלה, fire → ליבון) and the reason — שכל השומן שבהן נותן טעם לפגם הוא. |
| Arukh HaShulchan (Yoreh De'ah 122, 22 seifim) | The modern commentary on the siman: the 24-hour measure (s.1), the absence of leniency for earthenware (s.2), for a rabbinic prohibition (s.3), for twelve months (s.4); the negligible deposit of ordinary kitchens (s.8); sharp dishes (s.9); the presumption and its reason (s.13), the bediavad (s.14), today's craftsmen (s.15), the warning against abusing the presumption (s.16); the mixture (s.17); washed tableware and נ״ט בר נ״ט (s.18-19); cutlery in a כלי שני (s.20); the shopkeeper (s.22). |
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