פסק המחבר והרמ״א · הכרעת נושאי הכלים · פסיקת הספרדים והאשכנזים בזמננו
⚖️ פסק הלכה ולמעשה ⚖️
✦ ❖ ✦
Halakha le-ma'asse — the practical psika
From the ruling of the Mehaber and the Rama, to the arbitration of the Shach, the Taz, the Pri Megadim
and the Pitchei Teshuva, all the way to the contemporary Sephardic and Ashkenazi poskim
Subject:
שולחן ערוך יורה דעה סימן צ״א (ח' סעיפים)
עם נושאי הכלים: ש״ך, ט״ז, פרי מגדים, פתחי תשובה
⚠ 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 91.
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 (Shach, Taz, Pri Megadim, Pitchei Teshuva), or in a named responsum of the contemporary poskim. 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 cases blend factual details (exact temperature, utensils, proportions, lean/fat) that only a posek who sees your situation can decide.
📑 תוכן העניינים
שורש הסימן — מעבר טעם בלא בישול (אכילה ולא הנאה)
פסק המחבר והרמ״א — מסגרת ההלכה בח' סעיפים
נגיעה בצונן — הדחה, יבש ולח (סעיף א'–ג')
תתאה גבר — חם וצונן, וקליפה (סעיף ד')
הכרעת נושאי הכלים — ש״ך, ט״ז, פר״מ, פתחי תשובה
מחלוקת ריב״א — ס' נגד הקליפה למעשה
דין המליח והציר — כרותח (סעיף ה')
שמן וכחוש; צלי רותח — (סעיף ו'–ז')
פסיקת הספרדים בזמננו — Yabia Omer, Yalkut Yossef, Or LeTzion
פסיקת האשכנזים — Iggrot Moshe and the acharonim
מקרים מודרניים — Fridge, cutting board, cured meats, microwave
Cold contact. Meat and cheese that have touched each other (cold) are permitted; one need only rinse the point of contact (להדיח מקום נגיעתן).
And it is permitted to wrap them in a single cloth — we do not fear that they may come to touch each other.
— Shulchan Aruch, Yoreh De'ah 91:1 · talmudic basis: the sugyot of Chullin (contact, מליח כרותח) and Pesachim 76a (תתאה גבר) · Sefaria YD 91:1
1. שורש הסימן — transfer of taste without cooking
The foundation. Siman 91 never deals with cooking (studied in Siman 87): it deals with the three other avenues of taste transfer — cold contact, communicated heat (תתאה גבר), and salting / salted brine. The rule that crowns the siman (seif 8) follows from this: "אין בשר בחלב נאסר על ידי מליחה או על ידי כבוש אלא באכילה, אבל לא בהנאה."
Akhila vs hana'a. The Shach (s.k. 27, the last in the siman) refers explicitly "לריש סימן פ״ז": only what is cooked together (דרך בישול) is forbidden by the Torah, hence forbidden even for benefit. Salting and soaking are not a cooking; they may forbid (derabbanan) for consumption, but the mixture remains permitted for benefit. This is the key to reading the entire siman.
A question of the Acharonim on kavush (worth knowing)
The Pitchei Teshuva (on "אפוי ומבושל," final s.k.) reports the Minchat Yaakov (kelal 22), who asks whether a food soaked for a full day (כבוש כמבושל) must, for this stringency, be treated as cooked. The siman itself (seif 8) rules that melicha and kavush do not forbid for benefit — proof that "כבוש כמבושל" applies to the force of absorption, not to the status of "cooking" of the Torah.
2. פסק המחבר והרמ״א — the map of the siman
Siman 91 contains 8 seifim. The Mehaber lays the framework; the Rama (הגה) glosses for the Ashkenazi minhag. Here is the overall map, as it emerges from the text itself.
Seif
Subject
Psak (anchored in the text)
1
Cold contact
Cold meat + cheese that touch: permitted, rinse the contact; one may wrap them together. Shach s.k. 1: dry → nothing.
2
Permitted food in a utensil of the forbidden (cold)
Forbidden לכתחילה (lest one eat without rinsing), permitted bedi'avad and for what one usually rinses anyway (raw meat). Rama: dry + a utensil imbued cold → nothing.
3
Bread
Take care that meat/cheese do not touch the bread; otherwise it is forbidden to eat it with the other category without rinsing (Shach s.k. 4).
4
תתאה גבר (hot × cold)
Hot below → everything forbidden; cold below → the peel of the meat, the liquid entirely permitted. Fallen cold → rinsing. Rama: unpeeled then cooked → permitted bedi'avad (the nivlal case — Shach s.k. 8).
5
Salting; מליח / תפל; ציר
"Inedible because of the salt" = scalding hot → peel. The salted causes penetration into the unsalted and does not absorb. Rama: ציר always scalding hot; utensil → הגעלה / breaking (חרס) / peeling (wood); one evaluates in 60.
6
Lean vs fat
Peel only if nothing is fat; otherwise everything is forbidden because "השומן מפעפע." (Cross-reference siman 105.)
7
Scalding-hot roast, cracks, spices
A scalding-hot roast fallen onto something salted → peel even if it was edible. Cracks / spices + scalding-hot roast → everything forbidden. Rama: also baked / boiled, and even cold (without significant loss).
8
Melicha / kavush and benefit
They forbid only for consumption, not for benefit (in the absence of cooking — link to siman 87).
כלל הפסק של הסימן :
ארבע דרגות מעבר טעם בלא בישול — צונן בצונן (הדחה, וביבש כלום), תתאה צונן ומליח (קליפה), תתאה רותח ושמן (הכל אסור בלא ס'), וציר (כרותח אף בכלי). וכל הסימן סובב על מדידת חוזק המעבר, ועל ההבחנה שבסעיף ח': אין כאן איסור הנאה, שאין כאן בישול.
The gradation of rinsing. The Shach (s.k. 1, in the name of the Bach): rinsing is required only if one of the two is moist; dry, one does not even rinse ("אם שניהם יבשים אפילו הדחה אין צריך"). The Pitchei Teshuva (s.k. 1) specifies the nature of the rinsing: it is "הדחה בעלמא בלא שפשוף" — a mere passing under water, without rubbing — except where the food has touched a fatty forbidden thing (שמנונית), where one must rub until one feels that the fat is gone. The Chavat Da'at and the Beit Efraim refine it further: only the friction of a knife (דוחקא דסכינא) together with fat requires a true rubbing.
The utensil of the forbidden (seif 2). The Taz (s.k. 1) and the Shach (s.k. 3, the longest in the siman) build the decisive criterion: a utensil that absorbed the forbidden cold (through salting, soaking…) may be used for cold permitted food lechatchila; only a utensil imbued through heat (חמין) is forbidden. The Shach concludes: with a thorough wiping (קינוח יפה), one does not even need to rinse, "דהא לא נגע באיסור ומה שבלע בו אינו מפליט בצונן." The Taz emends the text of the Rama and spells out the same principle.
Le-ma'asse (fridge, cold contact). Two cold and dry foods that have touched each other: nothing to do. One is moist: rinse the point of contact. One has touched a fatty spot: rub. But as soon as there is heat, salt, or significant fat, one leaves this regime — and that is where the details count: ask your Rav.
4. תתאה גבר — hot and cold, and the peel
בשר וחלב רותחין שנתערבו יחד... הכל אסור משום דתתאה גבר. אבל חלב רותח שנפל על בשר צונן, או בשר רותח שנפל לתוך חלב צונן — קולף הבשר ושאר הבשר מותר, והחלב מותר כולו.
— Shulchan Aruch YD 91:4 · Pesachim 76a
Situation
Who is below
Measure
Source
Cold into hot
The hot
Everything forbidden (no 60)
Mehaber s.4; Shach s.k. 5
Hot onto cold
The cold
Peel; the liquid permitted
Mehaber s.4; Shach s.k. 7
Fallen cold
—
Rinsing
Mehaber s.4
The mechanism (Shach s.k. 6-7). "תתאה גבר": "the scalding-hot below warms the cold above" → everything is absorbed → everything forbidden. Conversely, "the cold below cools the one above, but before cooling it absorbed a little" → a mere peel. The Taz adds a major practical point: תתאה גבר applies only to a forbidden thing in itself (איסור מחמת עצמו); a taste already absorbed "does not pass from one piece to another without liquid" (in the name of the Torat Chatat, kelal 23).
No "כבולעו כך פולטו." The Taz (on "צריך לקלוף") and the Shach (s.k. 13) insist: we say "as it absorbed, so it will expel" only for blood. For other forbidden things — including meat-and-milk — the absorbed taste remains; hence the necessity to peel, and not to rely on a spontaneous expulsion.
5. הכרעת נושאי הכלים — the arbitration of Shach / Taz / Pri Megadim / Pitchei Teshuva
On Yoreh De'ah, it is these nossei kelim — and not the Mishnah Berurah, which exists only on Orach Chaim — that constitute the jurisprudence. Here are the arbitrations that weigh le-ma'asse, all anchored in the corpus of the siman.
א. The salting "inedible because of the salt" (seif 5)
When salt renders something "scalding hot." The Mehaber (following the Ran) holds that a food becomes "כרותח" once it has been salted "כדי מליחה לקדירה" and has rested for that length of time. The Shach (s.k. 11 — one of the most developed in the siman) discusses at length the Terumat haDeshen (resp. 159), who wished to be lenient "after the time of salting" (the salt having finished drawing out the blood). The Shach distinguishes: the force of the salt "falls away" only with respect to the blood ("כי דרך המלח להפליט דם ולא שאר דברים"); for meat-and-milk, the salt remains active permanently. Le-ma'asse, he nevertheless concludes not to be lenient except in הפסד מרובה and סעודת מצוה (because of the Hagahat Semak / ריב״א, who maintains "scalding hot").
ב. The salted brine (ציר) — always scalding hot (seif 5, Rama)
The Rama rules: "כל ציר מבשר שנמלח, אפילו לא נמלח רק לצלי — חשוב רותח." The Shach (s.k. 18) draws from it the practice for the utensil: a utensil (metal) touched by the ציר requires הגעלה; in earthenware (חרס), one must break it; but if the ציר fell only on one spot of a wooden utensil, one peels the spot and that suffices — for "ציר מלוח אינו נבלע אלא כדי קליפה," unlike what is absorbed through heat (siman 121). The Pitchei Teshuva (on "קולף מקומו") adds, in the name of Maharar Daniel: if one does not know where the ציר fell and it is a minority of the utensil, בטל ברוב.
ג. Mar'it / above-below in salting (seif 5)
The Shach (s.k. 12) resolves an apparent contradiction with siman 105 (where the Rashba distinguishes the salted above from the salted below): the above/below distinction applies only to forbid the whole piece (the fatty case, שמן); for the peel alone (the lean case, כחוש), there is no distinction — "נהי דתתאה גבר, מכל מקום קליפה מיהא בעי." The Taz emends the text ("לחין" — these are moist salted things): dry, even salted, a rinsing suffices (Shach s.k. 17).
Le-ma'asse (salting, cured meats). A salted meat "inedible as is" that touches cheese is treated as a scalding-hot thing → peel (and 60 against the peel, see §6); the salted brine that drips from it forbids the utensil (הגעלה / breaking / peeling). But the exact degree of salting, and whether the food is still "אינו נאכל מחמת מלחו," are questions of fact: ask your Rav.
6. מחלוקת ריב״א — is 60 against the peel required, le-ma'asse?
The central machloket of psak
Mehaber (seif 4): following the Rambam, Rabbenu Chananel, and the Ri — "החלב מותר כולו," no need for 60 against the absorbed peel.
Ribba (and Maharai, Maharshal pkh 25): one needs 60 against the peel that was forbidden first.
The Taz (on "והחלב מותר כולו") rules with Ribba, with a long series of proofs (Mordechai, חילתית siman 96, ציר on a utensil…), and concludes: "וכן הלכה למעשה" — in practice, 60 against the peel.
The Shach (s.k. 8) reaches the same result le-ma'asse: the leniency of the Rama ("מותר בדיעבד") applies only in the nivlal case (where the peel can no longer be distinguished); "מכירו ושייך קליפה — צריך ס'."
הכרעה. Shach and Taz converge: where the piece can be distinguished and where a peel would have been required, one requires 60 against that peel before cooking. The Pitchei Teshuva (on "בדיעבד," in the name of the Teshuot Chen, resp. 11) qualifies for pouring (עירוי): if the stream was not interrupted (לא נפסק הקילוח), it is strict (60 required); if it was interrupted, one may be lenient, "ובפרט בבשר בחלב דכל היכא דליכא בישול הוא מדרבנן."
Le-ma'asse. The practice retained by the Acharonim (Taz כריב״א, Rama "בכל מליחה אנו משערין בס׳") is to require 60 times the volume against the forbidden part, as soon as the piece is identifiable. The concrete calculation of the 60 (which volume counts, lean/fat, liquid/solid) belongs to Siman 105 and to a case-by-case examination — ask your Rav.
7. שמן וכחוש; צלי רותח — fat, lean, and roast
Fat (seif 6). All the "peel" measures presuppose that no piece is fatty. The Shach (s.k. 19): "דאם היתה אחת מהן שמינה — או הגבינה או הבשר — הכל אסור, דאזיל האי ומפטם להאי" — the fat migrates and "fattens" the other, so everything is involved. This is the factor that tips it from "peel" to "everything forbidden."
The scalding-hot roast (seif 7) — three shitot (Shach s.k. 21)
Sefer haTerumot, Rosh, Tur, Maharil: a roast (even cold) fallen into milk → peel; cracks/spices even raw → everything forbidden.
Raavad, Rashba, Ran (and Rashi): a cold roast → rinsing suffices; scalding-hot → peel; cracks/spices + scalding-hot → everything forbidden.
Or Zarua, Hagahot Mordechai, Semak, Semag: a cold roast → peel; cracks/spices cold → everything forbidden, but raw not.
The Rama rules: "והוא הדין אפוי ומבושל," and "וי״א דאפילו הם צוננים דינא הכי, וכן יש לנהוג אם אין הפסד מרובה." The Taz is stricter: "תרי קולי לא מקלינן" — one does not combine the leniency "salting of a roast = edible" with the leniency "no total prohibition except for a scalding-hot roast."
Pitchei Teshuva (on "צלי רותח"): notes that the Gahot Maimoni and the Issur ve-Heter hold that a scalding-hot roast fallen into milk requires a netilah (and not a mere peel), "ולא קיימא לן הכי לדינא"; the Pri Chadash also judges this view "אינו מחוור." The Beit Efraim (YD 38) gives a reason for the stringency: a scalding-hot roast causes deeper penetration (כח רב).
Le-ma'asse. A scalding-hot roast / grilled food is more severe than raw meat, and cracks or spices can forbid everything. The Ashkenazi minhag (Rama) often treats a roast even when cold with severity, except for significant loss. The exact boundary (what is a "crack," is it "spiced," significant loss) depends on the case — ask your Rav.
8. פסיקת הספרדים בזמננו — the contemporary Sephardic psika
Note on method. The responsa that follow (Yabia Omer, Yehaveh Da'at, Yalkut Yossef, Or LeTzion) extend the principles of siman 91 above to modern cases. They do not appear in the corpus of the siman; they are cited as recognized streams of psika, to be confirmed with a Rav before any application.
The contemporary Sephardic psika (the school of Rav Ovadia Yosef, Rav Ben-Tzion Abba Shaul) begins exactly from the framework of the Mehaber: cold contact → rinsing (seif 1, Shach s.k. 1); תתאה גבר according to who is below (seif 4); salting "inedible" = scalding hot → peel (seif 5). On the question of 60 against the peel, the Sephardic school tends to follow the Mehaber more readily than the stringency of the Taz/Ribba, especially where the prohibition is only derabbanan (no cooking).
Concrete case
Sephardic orientation (to be verified)
Cold and dry meat + cheese (fridge)
Nothing to do (Shach s.k. 1); moist → rinsing. Lenient tendency when dry.
60 against the peel (חם על צונן)
One readily relies on the Mehaber ("החלב מותר כולו") in case of doubt or loss, especially for a rabbinic prohibition; but the minhag largely follows the practice of the 60.
Benefit from a mixture by salting/kavush
Permitted (seif 8) — only consumption is forbidden.
Scalding-hot roast / grilled food
Peel (scalding-hot roast); one does not systematically extend the severity to a cold roast as the Ashkenazi minhag does.
Anchoring in the siman. All of this follows from the text: the lightness of the cold (seif 1 + Shach s.k. 1), the mechanism of תתאה גבר (seif 4 + Shach s.k. 6-7), salting as scalding hot (seif 5), and the absence of a prohibition of benefit (seif 8). The contemporary responsa apply these rules to today's kitchens.
9. פסיקת האשכנזים — the Ashkenazi psika
Note on method. The same remark applies: these streams extend the Rama and the nossei kelim; they are cited as landmarks of psika, to be confirmed with a Rav.
The Ashkenazi psika begins from the Rama and the acharonim (Chochmat Adam, Aruch HaShulchan YD, and for the 20th century the Iggrot Moshe). Two features of the Rama dominate this siman: (1) "בכל מליחה אנו משערין בס׳" — one evaluates in 60, hence one largely follows the Taz/Ribba; (2) a roast even when cold is treated with severity ("אפילו הם צוננים," except for significant loss).
Concrete case
Ashkenazi orientation (to be verified)
60 against the peel
The Taz (כריב״א) and the minhag require 60 against the peel as soon as the piece can be distinguished; the Shach (s.k. 8) concurs le-ma'asse.
Salting / ציר
Strict: ציר always scalding hot (Rama); utensil → הגעלה / breaking (חרס) / peeling (wood) — Shach s.k. 18.
Roast / grilled food
Severity extended to the cold roast (Rama), except for הפסד מרובה; "תרי קולי לא מקלינן" (Taz).
Benefit
Like the Mehaber: melicha / kavush forbid only for consumption (seif 8).
Chabad — only through real sources. The Shulchan Aruch HaRav does not cover Yoreh De'ah; there is therefore no "Da'at HaRav" on siman 91. For the Chabad practice on these questions, one refers to the responsa of the Tzemach Tzedek and to the Sefer HaMinhagim Chabad when they explicitly address a point — and one refrains from attributing to the Admur HaZaken a ruling he did not write here.
10. מקרים מודרניים — today's kitchen
How siman 91 sheds light on the kitchen. Four tools of the siman serve to decide modern cases: (1) "אין צונן מפליט בצונן" (seif 1); (2) תתאה גבר (seif 4); (3) salting / the ציר as scalding hot (seif 5); (4) the fat that diffuses (seif 6).
Modern case
Tool of the siman
Orientation (to be confirmed with the Rav)
Meat and cheese that touch in the refrigerator
Seif 1 (cold); Shach s.k. 1 (dry)
Permitted; rinse the contact if moist; nothing if dry. Rubbing if contact with fat (PT s.k. 1).
Cutting board / knife used for meat, then for cold cheese
Seif 2 (cold utensil); PT s.k. 1
Cold and clean, cold absorption does not forbid; but the "דוחקא דסכינא" with fat requires rubbing. Lechatchila one separates the utensils.
Scalding-hot milk splashing onto a cold slice of meat (or the reverse)
Seif 4 (תתאה גבר)
Hot onto cold → peel of the surface, the liquid permitted. Cold into hot → everything forbidden for lack of 60.
Cured meat / brine (ציר) and cheese
Seif 5 (מליח / ציר)
Salted "inedible" = scalding hot → peel; the ציר forbids the utensil it touched (הגעלה / breaking / peeling). Fat → everything forbidden (seif 6).
Microwave / hotplate: "hot onto hot"
Seif 4 (תתאה רותח); seif 8 (benefit)
Hot against hot → everything forbidden (for lack of 60). But without true cooking together, the prohibition remains for consumption, not for benefit (seif 8) — whether microwaving qualifies as "cooked" is debated.
Le-ma'asse. These situations blend questions of fact — exact temperature, who is below, degree of salting, lean or fat, metal/earthenware/wooden utensil — that only your Rav can decide upon seeing the case. The practical rule: reconstruct precisely who was hot/cold/salted/fat and who was below, then ask your Rav.
11. סיכום מעשי — summary and tables
טבלה — the degrees of transfer, in practice
Mode of contact
Measure
Benefit
Level
Cold + cold (one moist)
Rinse the contact
✔
Light
Cold + cold (both dry)
Nothing
✔
None
Hot onto cold (cold below)
Peel; the liquid permitted
✔*
Peel
Cold into hot (hot below)
Everything forbidden (for lack of 60)
✔*
Total (consumption)
Salted "inedible" / ציר
Peel; utensil → הגעלה / breaking / peeling
✔
Peel (derabbanan)
A fatty piece (שמן)
Everything forbidden (the fat diffuses)
✔*
Total
Scalding-hot roast; cracks / spices
Peel / everything forbidden
✔*
Peel → total
* benefit remains permitted when there was no cooking in the Torah's sense (seif 8); but a mixture truly cooked together would itself be forbidden for benefit as well (siman 87).
טבלה — who says what (the nossei kelim of the siman)
Posek
Decisive contribution (anchored in the corpus)
Mehaber (seifim 1-8)
Cold → rinsing; תתאה גבר; salting "inedible" = scalding hot; the salted causes penetration into the bland; fat → everything forbidden; scalding-hot roast; melicha/kavush = consumption only.
Rama (הגה)
Dry + cold utensil → nothing (seif 2); unpeeled then cooked → bedi'avad (seif 4); ציר always scalding hot + the rule of the utensil (seif 5); "בכל מליחה משערין בס׳"; roast even cold, and cooked/boiled (seif 7).
Shach (Siftei Kohen)
Dry → not even rinsing (s.k. 1); the mechanism of תתאה גבר (s.k. 6-7); the salt remains active in bb"h, not like blood (s.k. 11); above/below only for the fat (s.k. 12); utensil: ציר = peel, not הגעלה of everything (s.k. 18); 60 against the peel if מכירו (s.k. 8); three shitot of the roast (s.k. 21); benefit — see siman 87 (s.k. 27).
Taz (Turei Zahav)
Why forbidden לכתחילה although permitted bedi'avad (s.k. 1); תתאה גבר only איסור מחמת עצמו, not the blua; rules כריב״א — 60 against the peel, "הלכה למעשה"; "לא אמרינן כבולעו כך פולטו אלא בדם"; "תרי קולי לא מקלינן" on the roast.
Pri Megadim (פר״מ)
The nature of the rinsing (reported PT s.k. 1): הדחה without rubbing, except for fat → rubbing; a distinction regarding contact עם איסור בעין (PT s.k. 3).
Pitchei Teshuva (פתחי תשובה)
הדחה בעלמא בלא שפשוף, fat → rubbing (s.k. 1); on the מבטל במזיד (s.k. 2); עירוי and 60 against the peel, Teshuot Chen (s.k. בדיעבד); Chatam Sofer on the חלב מותר כולו (s.k. והחלב); ציר and בטל ברוב (s.k. קולף מקומו); scalding-hot roast → נטילה not retained, Beit Efraim (s.k. צלי רותח); kavush מעת לעת, Minchat Yaakov (s.k. אפוי ומבושל).
טבלה — contemporary streams of psika (outside the corpus, to be verified)
Sephardic: the school of Rav Ovadia Yosef (Yabia Omer, Yehaveh Da'at), Yalkut Yossef; Or LeTzion (Rav Ben-Tzion Abba Shaul). They extend the Mehaber: cold → rinsing, תתאה גבר, salting as scalding hot; more inclined to rely on the Mehaber ("החלב מותר כולו") in case of loss or rabbinic doubt.
Ashkenazi: Iggrot Moshe (Rav Moshe Feinstein) and the acharonim (Chochmat Adam, Aruch HaShulchan YD). They extend the Rama: 60 against the peel (Taz/Ribba), severity of the ציר and the roast, חומרות lechatchila / leniency bedi'avad.
Chabad: no Shulchan Aruch HaRav on the YD. One cites only real sources — responsa of the Tzemach Tzedek, the Sefer HaMinhagim — when they explicitly address the point.
In substance, retain the four degrees (cold → rinsing; תתאה צונן/salted → peel; תתאה רותח/fat → everything forbidden; benefit always permitted without cooking): this is the grid that resolves most cases.
In practice, the minhag follows the Taz/Ribba: 60 against the peel as soon as the piece can be distinguished (Rama: "משערין בס׳").
The ציר is always scalding hot: a touched utensil → הגעלה (earthenware: breaking; wood: peeling of the spot).
And for any real case — temperature, who is below, degree of salting, lean/fat, type of utensil — halakha le-ma'asse goes through your Rav.
~ ~ ~ ~ ~ DAAT · הרב יוסף חיים סממה
תלמיד חכם · מעביר שיעורים בהלכה ובחסידות פסק והלכה למעשה בדין בשר וחלב שנתערבו · סימן צ״א · ⚖️ Level 4 — Halakha le-ma'asse
⚠️ This content is for study purposes. The contemporary streams of psika cited (Sephardic and Ashkenazi) are landmarks, not a personal psak. For any practical application (לְמַעֲשֶׂה), consult a qualified Rav.