פסק המחבר והרמ״א · נושאי הכלים · אחרונים ופוסקי זמננו
⚖️ פסק הלכה ולמעשה ⚖️
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The practical halakha of Siman 90: the ruling of the Mehaber and the Rama, the arbitration of the Shach, the Taz, the Pri Megadim and the Pitchei Teshuva on disgorging the milk, the ביטול בששים, hefsed merubeh and כבוש כמבושל — then the contemporary Sephardic and Ashkenazi streams of psika, presented as landmarks of method.
Subject: The keil — psak and halakha le-ma'asse Source: שולחן ערוך יורה דעה סימן צ׳
The keil (the udder) contains milk, but this milk comes from a slaughtered animal (חלב שחוטה). Now, as the Mehaber establishes in seif 1, meat cooked in the milk of a slaughtered animal is not forbidden by the Torah. The Taz (s.k. 1), citing Rashi, gives the reason: this milk לא בא לכלל חלב — it never attained the separate status of "milk," it is "absorbed within the flesh." Hence a prohibition of the Sages alone.
On the level of psak: because the prohibition is rabbinic, (1) the means of removing it (disgorging the milk) are effective; (2) in case of doubt or loss, one is overall more lenient than in deoraita bassar be-halav (Siman 87); (3) the keil is nullified in sixty and is itself counted.
2. פסק המחבר והרמ״א — the map of the 4 seifim
Seif
Ruling of the Mehaber
Gloss of the Rama (Ashkenazi)
1
Rabbinic; disgorging (incision to roast, incision+pressing to cook); ביטול בששים, כחל מן המנין.
If it first fell into < 60 and became forbidden → it no longer rejoins the count ("וכן עיקר").
Minhag: do not cook it alone, nor fry it, even without meat. Dried udder (30 days) = permitted after the fact. Pie permitted except in a frying pan.
3
A knife/dish that served for the other one: permitted; even raw/scalding hot.
The spit likewise; properly roasted = ordinary meat; no כבוש when cold.
4
Salting/roasting with meat = like the liver; some permit even above it.
Not lechatchila with meat; bedi'avad all is permitted. Skin of the abomasum = ordinary meat.
3. הכשר הכחל — disgorging in practice
To roast (צלי): a cross-shaped incision (קריעה שתי וערב). The bedi'avad is broad: even roasted alone without an incision, the keil is permitted (seif 1).
To cook / fry / pie in a pan: a cross-shaped incision + pressing against the wall (טיחה בכותל) until there is no remaining moisture of milk. The Rama adds: incising it several times is even preferable; a press is equivalent to the pressing (Shach s.k. 9).
To cook with meat: the minhag is not to do it at all.
In our kitchens, the keil practically never appears: commercial meat is deboned and trimmed, and the udder is hardly ever served as such anymore. This siman remains above all a conceptual model (rabbinic, disgorging, ביטול בששים, חתיכה נעשית נבילה) that sheds light on other laws (liver, salting, mixtures). For any real case, consult your Rav.
s.k. 6: all of seif 2 belongs to minhag, not to strict law (כל זה מצד המנהג).
s.k. 8: against the Bach — one permits after the fact (with meat) in a case of hefsed merubeh, relying on all the Rishonim.
s.k. 16: cooked alone, permitted after the fact only if it was incised AND pressed; otherwise forbidden short of sixty.
s.k. 17: the 30 days are a presumption; if it actually dries earlier = already eased.
Taz
s.k. 1: the underlying reason (the milk is not "gathered").
s.k. 4: the machloket Rambam / Rashba on חתיכה נעשית נבילה; following the Rama (like the Rashba), one applies חנ״נ even to a rabbinic prohibition.
s.k. 12: no כבוש כמבושל when cold for chalav shechuta (gezera ligzera).
Pri Megadim & Pitchei Teshuva
Pitchei Teshuva s.k. 1: in the name of the Pri Megadim, a qualification regarding the keil cooked alone without sixty (צ״ע).
Pitchei Teshuva s.k. 2: in the name of the Maharach Sasson (resp. 159) — cutting keil and meat together may be problematic (the milk diffuses under the force of the cut).
Pitchei Teshuva s.k. 5: in the name of the Pri Megadim — for a keil that remained with meat in a non-perforated vessel with juice (ציר), there would be grounds to be strict (כבוש), against the Taz.
Subject
Lenient
Strict
Decided
חנ״נ (< 60)
Rambam / Raa / B.Y.
Rashba
Rama: like the Rashba
Cooked + meat, bedi'avad
Maharshal
Bach
Rama / Shach: hefsed merubeh
כבוש (chalav shechuta)
Taz
Pri Megadim
Pitchei Teshuva cites both
Salting on the meat
Rosh / Tur
Issur ve-Heter
Rama: bedi'avad permitted
5. בישול עם בשר בדיעבד — the question of hefsed merubeh
Three positions, all within the corpus: the Maharshal permits after the fact with meat (after incision+pressing) even without any loss; the Bach forbids it even after the fact; the Rama and the Shach rule in the middle — permitted after the fact with meat in a case of substantial loss (הפסד מרובה), the Shach (s.k. 8) explicitly rejecting the Bach: ולא ירדתי לסוף דעתו, שהרי כל הפוסקים... מתירין בדיעבד.
The usual conduct follows the Rama / Shach: lechatchila one does not cook the keil with meat; bedi'avad, one refers to a Rav, who may permit especially in a case of substantial loss and after disgorging.
6. כחל מן המנין — the ביטול בששים in practice
If the keil cooked by mistake with meat, one looks for sixty times the whole keil (Shach s.k. 4), and the keil is itself counted. Sixty reached: the rest is permitted, the keil forbidden. Short of it: everything is forbidden, and the keil becomes a "forbidden piece" that will forbid another pot — except, according to the Rama, that it no longer rejoins the count of sixty once it has become forbidden.
7. כבוש כמבושל בחלב שחוטה — a point of the Acharonim
The Mehaber (Rama, seif 3) teaches that a keil left whole for a full day with its milk, when cold, is not subject to כבוש כמבושל. The Taz (s.k. 12) explains: since chalav shechuta is rabbinic, one does not apply to it the rule of soaking (that would be a גזירה לגזירה). But the Pri Megadim (via Pitchei Teshuva s.k. 5) opens a stricter side for a keil that remained with meat in juice.
This is a debate of the Acharonim on a technical case. The general rule remains that of the Taz (no כבוש כמבושל here), but the caution of the Pri Megadim is cited. For a real case — especially with juice (ציר) — consult your Rav.
8. פסיקת הספרדים בזמננו — Sephardic streams
The contemporary responsa below are outside the Sefaria corpus provided: they are presented as landmarks of method, not as a firm psak with a verified number. For any decision, confirm with your Rav.
The Sephardic stream (in the line of the Yalkut Yossef, Issur ve-Heter) fully follows the Mehaber: the keil is rabbinic, and the underlying law of seif 1 prevails. On questions of loss and bedi'avad, the Sephardic tendency — faithful to the Beit Yosef — readily relies on the many Rishonim who ease a rabbinic prohibition. Since the keil practically no longer appears in everyday consumption, the practical reach is mostly theoretical. For the halakha le-ma'asse, consult your Rav.
9. פסיקת האשכנזים — Ashkenazi streams
Likewise, landmarks of method (outside the corpus), to be confirmed with a Rav.
The Ashkenazi stream follows the Rama: one adds the layer of minhag (do not cook the keil at all, even alone), one applies the conduct of the Rama / Shach on hefsed merubeh, and one retains the Rama's decision on חתיכה נעשית נבילה (like the Rashba), which serves as a reference for other simanim (cf. סי' צ״ב). The Ashkenazi Acharonim (Pri Megadim, etc.) specify the borderline cases (dried udder, pie in a frying pan, כבוש). For the halakha le-ma'asse, consult your Rav.
10. סיכום מעשי — recap and golden rule
On the fundamentals: the keil is rabbinic (חלב שחוטה) — this is the key that makes the whole siman lenient after the fact.
Disgorging: incision to roast; incision + pressing to cook/fry/pie in a pan.
Minhag: do not cook the keil at all (gezera) — but this is a custom, not strict law.
Cooked by mistake: ביטול בששים, keil counted (כחל מן המנין); hefsed merubeh → refer to a Rav.
Eased cases: dried udder (30 days), emptied abomasum skin, contact of a knife/spit/dish.
And for any real case — proportions, utensils, juice, loss — halakha le-ma'asse goes through your Rav.
~ ~ ~ ~ ~ DAAT · הרב יוסף חיים סממה
תלמיד חכם · מעביר שיעורים בהלכה ובחסידות פסק והלכה למעשה בדיני כחל · סימן צ׳ · ⚖️ Level 4 — Halakha le-ma'asse
⚠️ This content is for study purposes. The contemporary streams of psika cited (Sephardic and Ashkenazi) are landmarks of method, not a personal psak. For any practical application (לְמַעֲשֶׂה), consult a qualified Rav.