Taste, sixty, stirring and covering, steam — to discover and understand
יורה דעה · סימן צ״ב
דינין אם נפל חלב לקדירה של בשר
🌱 Introduction Level · מתחילים
✦ ❖ ✦
A first approach to Siman 92: the 9 seifim of the Mehaber and the glosses of the Rama, the Hebrew text with a fluent English translation. What happens when milk falls into a pot of boiling meat? The role of tasting (טעימת קפילא), of nullification by sixty (ביטול בס׳), of stirring (ניער) and covering (כיסה), the principle of chatikha naasit nevila, the drop on the wall, tata'a gavar, steam (זיעה) and the tallow candle.
Topic: Milk that fell into a meat pot — taste, sixty, stirring, steam Source: שולחן ערוך יורה דעה סימן צ״ב
Compiled by: הרב יוסף חיים סממה DAAT · daattorah.com
📑 Study outline
1.The text of the Mehaber: the 9 seifim, by thematic groups
2.Context: why this siman follows the one on contact and salting
5.The Shach and the Taz: who they are, a few key entries
6.The gloss of the Rama (הגה)
7.Chatikha naasit nevila: what the piece really becomes
8.Modern practical cases: milk splash, drop on the pot, steam
9.Summary and comprehension questions
1. The text of the Mehaber — the 9 seifim
Siman 92 directly continues the laws of בשר בחלב (meat and milk). After Siman 91 (contact, salting), the Mehaber (Rabbi Yossef Karo) deals here with a very concrete situation: milk — or a piece of meat — that falls into a boiling pot. Everything depends on the measure (is there sixty?), the timing (was it removed in time?), and whether one stirred or covered. The Rama (Rabbi Moshe Isserles) adds his glosses (הגה) for Ashkenazi practice — notably the refusal to rely on a non-Jew's tasting. Let us explore the seifim by groups.
Group A — The taste, the timing, the tserouf (seifim 1-2)
Seif 1 — The non-Jew's taste and the timing of removal
A kazayit of meat that fell into a pot (יורה) of boiling milk: a non-Jew tastes the pot; if he says there is a taste of meat, it is prohibited; if not, it is permitted — even with less than sixty; but that piece is prohibited. All this provided one removed the piece before it re-discharged the milk it had absorbed (קודם שתפלוט חלב שבלעה), that is, before the pot stops boiling (קודם שתנוח היורה מרתיחה). But if one did not manage to remove it and it was able to re-discharge that milk, even though the non-Jew senses no taste at all, it is prohibited, unless there is sixty. Gloss of the Rama: see Siman 98 — we do not have the practice of relying on a non-Jew's tasting (אין אנו נוהגין לסמוך אטעימת עובד כוכבים), and we require sixty in all cases (בעינן ס׳ בכל ענין).
The central idea: there are two moments here. As long as the pot boils, the piece first discharges the meat taste it spreads into the milk — which the non-Jew may or may not perceive. But if left in, it re-discharges the milk it itself had absorbed: this second exchange is no longer perceptible and requires sixty. The Taz (s.k. 1) precisely distinguishes these two prohibitions. And above all: the Rama rules that we never taste via a non-Jew and always require sixty.
Seif 2 — Stirring (ניער), covering (כיסה) and the tserouf of the whole pot
Milk that fell into a pot of meat: one tastes the piece on which the milk fell; no taste of milk → all is permitted; taste of milk → that piece is prohibited. Gloss of the Rama: and for us, who do not rely on the non-Jew, we require sixty in the piece against the milk — otherwise it is all prohibited. One assesses against everything in the pot (pieces, vegetables, broth/מרק, spices/תבלין): if the whole is sixty times this piece, only the piece is prohibited, the rest permitted. All this if one did not stir at the start (but only at the end) and did not cover. But if one stirred from start to finish, or covered from the moment of falling until the end → everything combines (הכל מצטרף) to nullify the milk taste. Gloss of the Rama: likewise, if one neither stirred nor covered at all, as long as there is sixty against the drop, only the piece is prohibited (B"Y in the name of the Raavad and the Maggid Mishneh in the name of the Rambam); and if one stirred or covered immediately at the start, the whole pot combines — provided it is immediately. Likewise, if the milk falls into the broth or onto pieces without knowing which one, one stirs the whole pot until it remixes; taste of milk in the whole → prohibited; if not → permitted; lacking a non-Jew → one assesses at sixty (Rambam). Gloss of the Rama: some disagree: stirring helps only if one stirred right at the fall — and such is the practice (והכי נהוג).
The pivot of the seif: did one stir (ניער) or cover (כיסה) immediately? If so, the milk mixes into the whole pot → everything combines and one counts sixty against the single drop. If not (stirred only at the end, or not at all), the milk concentrated in a single piece → it is that piece that must be nullified. The Rama follows the strict practice: stirring helps only immediately at the fall.
Group B — Chatikha naasit nevila (seifim 3-4)
Seif 3 — The piece becomes nevila; ra'ui le-hitkabed
When the piece has been prohibited because of the milk, the whole piece becomes prohibited (נעשית כל החתיכה איסור). If it is cooked with others, one needs sixty to nullify the entire piece. If one recognizes it → one discards it, the others are permitted. If one does not recognize it → the broth is permitted, but all the pieces are prohibited if the prohibited piece is ra'ui le-hitkabed ("worthy of being served to guests").
Why sixty against the whole piece? Because it is no longer "a piece of meat with a little milk": it has become itself a full-fledged prohibition. And if it is ra'ui le-hitkabed — a fine piece one would present to a guest — it is a davar hashuv (important item) that does not become nullified in a dry mixture (referred to Siman 101): all the pieces one can no longer distinguish remain prohibited.
Seif 4 — Chnn: the din is only in meat-and-milk; the Rama extends it to every prohibition
They said "the piece itself becomes nevila" only in meat-and-milk, not in other prohibitions. For example: a kazayit of cheilev (forbidden fat) absorbed in a piece without sixty to nullify it → the piece is prohibited; cooked afterwards with others, one needs only sixty against the single kazayit of cheilev (not against the whole piece), and then even the piece itself becomes permitted again. Gloss of the Rama: some (Tosafot, Sma"g, Sma"k, Mordechai, Acharonim) apply chnn to all prohibitions — and such is the widespread practice, one does not deviate; but only if the prohibition is stuck (דבוק) to the permitted piece, or if the piece is entirely out of the broth and the prohibition fell on it. But if part of the piece is in the broth and the prohibition is not stuck to it → we do not say chnn, and the whole pot combines to nullify it — yet one should be stringent on that piece (Issur ve-Hetter ha-Aroch, kelal 28). All this in other prohibitions; but in meat-and-milk, even unstuck and even part in the broth → we say chnn. Some hold that we do not say chnn when a liquid prohibition mixed into a liquid permitted item (לח בלח) and then the whole into another permitted item: one needs only sixty against the prohibition that fell; one may rely on this in other prohibitions in case of great loss (הפסד גדול), but not in meat-and-milk. If dry mixed with dry (יבש ביבש) → no prohibition causes chnn. A utensil that absorbed a prohibition does not cause chnn: sixty against the absorbed prohibition alone suffices (Mordechai; see Siman 98).
חתיכה נעשית נבילה (chnn) — "the piece becomes nevila": a piece of permitted food that absorbed a prohibition without sixty becomes itself a prohibition in its entirety. It is a din specific to meat-and-milk according to the Mehaber, extended by the Rama (per the practice) to all prohibitions — with precise conditions (stuck, out of the broth).
Group C — The drop on the outer wall (seifim 5-7)
Seif 5 — A drop opposite the broth / opposite the empty part; mefa'ape'a; new or old pot
A drop of milk that fell on the meat pot, from the outside, near the fire. If it falls opposite the contents (at the level of the broth) → one needs only sixty against the drop, for it diffuses inward (מפעפעת לפנים): it is as if it had fallen into the dish. If it falls on the empty part (כנגד הריקן, above the level) and diffuses in the thickness of the wall up to near the broth, without sixty against the drop at that spot → that spot of the pot becomes prohibited; and if one pours out the dish through that prohibited spot, the dish becomes prohibited. The remedy: leave it as is, do not touch it until it cools (עד שתצטנן). Gloss of the Rama: this only if the pot is old (ישנה, already saturated); if it is new (חדשה), in all cases sixty against the drop suffices (cf. Siman 94, regarding the ladle/כף).
Mefa'ape'a = "it diffuses." The drop does not stay where it falls: it migrates within the thickness of the wall. If it falls opposite the broth, it goes straight toward the dish (60 suffices). If it falls on the empty part, it travels through the wall up to the broth's level, and there — lacking 60 in that zone — it prohibits the metal itself at that spot.
Seif 6 — The practice to prohibit opposite the empty part; the fire side
The practice is to prohibit when the drop falls on the wall above the level (שלא כנגד הרוטב) — but only on the side that does not face the fire; on the fire side, it is permitted, for the fire burns and dries the drop (האש שורפו ומייבשו) — and then the pot too is permitted. And only for a small quantity (a drop); if a lot fell, there is no leniency even on the fire side, except opposite the broth and via sixty. Gloss of the Rama: in that case, the pot is prohibited even if there is sixty in the dish against the drop; one pours out at once by the other side, not on the side of the drop; and for a second cooking in this pot, the same rule as the first.
The role of the fire: unlike a seif 4 of tata'a gavar, here the fire's heat is protective. On the side facing the flame, the drop is burnt and dried before it can penetrate — so even the pot remains permitted. But this applies only to a drop: a large quantity overcomes the fire.
Seif 7 — Sha'at ha-dchak; tata'a gavar; keli sheni / iruy; a drop on the lid
One authority permits in a pressing situation (שעת הדחק), such as Shabbat eve (ערב שבת), even not opposite the broth and even not on the fire side — via sixty. Gloss of the Rama: such is the practice. — If milk (or another prohibition) boiling spilled on the ground and one placed a hot pot on it: if the spilled liquid is not near the fire, it is only a keli sheni (second vessel); the pot is therefore prohibited (it absorbs a little), but the dish inside is permitted because tata'a gavar (the lower one prevails). — A stream/kiluach flowing from a boiling pot toward a cold pot: if the stream broke off before reaching the cold one → keli sheni; if it did not break off → it is an iruy (pouring), and the cold pot is prohibited if yad soledet in the stream at contact — but the dish stays permitted, for iruy prohibits only kedei kelipa (a peel's depth). But if the pot is hot / keli rishon, all the more so near the fire, all is prohibited even if the stream is cold, because tata'a gavar, like "cold into hot" where all is prohibited (cf. Siman 91). — A drop that fell on the lid of the pot: it is like falling opposite the broth, provided the pot has begun to boil (then the steam rises to the lid and falls back into the broth).
This seif links 92 to 91: for a liquid that is hot, we find again the distinction keli rishon / keli sheni and iruy, and the rule tata'a gavar. A hot pot placed on a hot liquid prohibits everything (the hot lower one prevails); a hot liquid spilled and cooled is no more than a keli sheni.
Group D — Steam and the tallow candle (seifim 8-9)
Seif 8 — Steam (זיעה); yad soledet; covered / uncovered
A milk pan (מחבת של חלב) placed in the stove under a meat pot: the steam rises (הזיעה עולה), is absorbed by the pot and prohibits it. Gloss of the Rama: if there was milk in the pan, one needs sixty in the pot's dish against that milk. All this only if the pan is uncovered (מגולה), the steam rising from the food itself, and only if they are close enough that yad soledet in the steam at the point of contact; otherwise, all is permitted. This is why one hangs meat to dry above milk pots without fearing the rising steam (Pisqei Maharai). Likewise, if the pan is covered (מכוסה) → all is permitted, like two pots touching each other (mere contact does not prohibit, all the more so steam — Mordechai). Nevertheless, a priori (le-khatchila) one should be careful.
Steam (זיעה) prohibits only if it is boiling hot. The criterion is yad soledet: the hand would recoil at the steam's contact, at the precise point where it touches the pot. If the steam is too lukewarm, or if the pan is covered, nothing passes — hence the practice of drying meat above milk pots.
Seif 9 — The tallow candle (ner shel cheilev): scraping or scalding
A candle of cheilev (animal tallow — here cheilev = tallow/fat, not chalav = milk), made like a wax candle, a drop of which falls on a utensil → one needs only to scrape (גרידה). But hot melted tallow (חלב מהותך חם) a drop of which falls on a utensil → it requires hag'ala (scalding).
Beware the reading trap: in this last seif, חֵלֶב (vocalized cheilev) means tallow, the forbidden fat — not חָלָב (chalav), milk, the subject of the rest of the siman. A solidified tallow candle prohibits only on the surface (scraping); melted, hot tallow penetrates and requires scalding.
2. Context — where this siman fits
Siman 91 dealt with contact (cold, hot, salted). Siman 92 moves to the most common situation of a real kitchen: a mixture in a pot that is cooking. The question is no longer "should one rinse or peel?" but "is there sixty?", "against what does one count the sixty — against the drop, or against the whole piece?", and "what combines in the pot?".
The great questions of the siman
Question
Where?
Typical answer
Tasting, and the timing of removal
Seif 1
For us: always sixty (we do not taste via a non-Jew)
Stirring / covering and the tserouf
Seif 2
Stirred/covered at once → everything combines against the drop
The piece becomes nevila
Seifim 3-4
Chnn: 60 against the whole piece; extended by the Rama
The drop on the wall
Seifim 5-7
Opposite the broth → 60; opposite the empty part → the spot is prohibited
The steam and the tallow
Seifim 8-9
Steam prohibits if yad soledet; melted tallow → hag'ala
The cross-cutting idea: everything is a matter of measure (sixty) and of diffusion. How much milk? Against what volume? Did it concentrate (one piece) or disperse (the whole pot)? Could it penetrate (boiling, scalding steam, melted tallow) or not (solid tallow, lukewarm steam, new pot)?
3. The key concepts of this siman
To understand Siman 92, you need to master a small technical vocabulary that describes how taste is measured, combines, and diffuses in a pot.
טעימת קפילא — The taste of a non-Jew: having a non-Jewish cook (kapila / oved kochavim) taste the dish to learn whether there is a taste of the prohibition. The Mehaber admits it (seif 1); the Rama (seif 1, ref. Siman 98) rules that we do not rely on it and always require sixty.
ביטול בששים — Nullification by sixty: a taste of prohibition is nullified if drowned in sixty times its volume of permitted food. The whole question of the siman is: sixty against what? — against the drop that fell, or against the whole piece that became nevila.
ניער / כיסה — Stirring / covering: if one stirs or covers the pot immediately as the milk falls, it disperses through the whole contents, which combine (tserouf) to nullify it. Otherwise, the milk stays concentrated in the touched piece.
צירוף — Tserouf: "combination." That everything in the pot (pieces, vegetables, broth, spices) is counted together to reach the sixty. It depends on whether one stirred/covered (seif 2).
חתיכה נעשית נבילה (chnn) — "the piece becomes nevila": a piece of permitted food that absorbed a prohibition without sixty becomes itself prohibited in its entirety. A din specific to meat-and-milk (Mehaber), extended by the Rama to every prohibition, under conditions (seifim 3-4).
מפעפע — Mefa'ape'a: "diffuses." Here it is the drop that fell on the wall that diffuses through the metal — inward (opposite the broth) or through the thickness (opposite the empty part) — up to the dish (seif 5).
יד סולדת בו — Yad soledet: "the hand recoils." The heat threshold (≈ 45-71°C per the opinions) below which a liquid or steam no longer prohibits. Decisive for steam (seif 8) and iruy (seif 7).
Two concepts returning from Siman 91:תתאה גבר ("the lower one prevails") still governs a hot pot placed on a hot liquid (seif 7); and the distinction כלי ראשון / כלי שני / עירוי decides whether a poured hot liquid prohibits deeply or only kedei kelipa.
4. The tserouf — the stirred / covered table
All of seif 2 can be summed up in a table. We cross did one stir or cover? with at what moment?, and look at what one counts the sixty against.
Situation
What combines
Result
Stirred / covered from start to finish (or at once on the fall)
The whole pot
🟢 Sixty against the drop (everything combines)
Neither stirred nor covered at all
The whole pot (Rama)
🟢 60 against the drop → only the piece prohibited, the rest permitted
Stirred only at the end, not covered
The single touched piece
🟡 Sixty against that piece, otherwise it is prohibited
The touched piece has no sixty
—
🔴 The piece becomes nevila (seif 3)
Milk fell without knowing where
One stirs everything, then tastes / 60
🟡 Taste of milk in the whole → prohibited; otherwise permitted
The logic in one sentence: stirring or covering at once = dispersing the milk → one nullifies it easily against the whole pot. Doing nothing (or acting too late) = the milk stays concentrated → it is the single touched piece that must be nullified, and if there is no sixty against it, it becomes nevila.
The Rama's point (seif 2): per the ruled practice (והכי נהוג), stirring helps only if one stirred at the very moment of the fall. Stirring later does not "make up": by then, the milk has already fixed itself in the piece.
5. The Shach and the Taz — the great commentators
In Yoreh De'ah, the Shulchan Aruch is never read on its own. Two great commentaries accompany it on every page and structure the practical study: the Shach and the Taz. These are the standard nos'ei kelim of Yoreh De'ah (no Mishna Berura here, which comments only on Orach Chaim).
The Shach (ש״ך) — an abbreviation of שפתי כהן, Siftei Kohen, by Rabbi Shabtai haCohen (Lithuania, 17th century). It is the standard commentary on Yoreh De'ah, of great analytical depth.
The Taz (ט״ז) — an abbreviation of טורי זהב, Turei Zahav, by Rabbi David haLevi Segal (Poland, 17th century). Often in dialogue — and sometimes in disagreement — with the Shach.
The Taz explains that there are in seif 1 two distinct prohibitions: (a) the taste of meat that the piece discharges at once into the milk (nullifiable by sixty, this is what the non-Jew tastes); (b) the milk that the meat absorbed and then re-discharges into the rest of the milk — which only appears after the pot has stopped boiling. For Rashi (min be-mino be-mashehu) sixty would not help, but we rule like Rabbenu Tam: min be-mino batel be-shishim (like in like is nullified by sixty).
A key entry of the Shach
Shach s.k. 3 — The Ran: the milk diffuses throughout the whole piece
The Shach cites the Ran: a piece resting in the pot — through the heat and the moisture — has the milk diffuse throughout the whole piece, even the part out of the broth. The Shach reconciles this with Siman 105:4 (the distinction איסור גוש / איסור צלול, "solid mass" vs "liquid" prohibition). The Pitchei Teshuva (s.k. 1) cites the Noda BiYhuda, who specifies: this applies only if the prohibition is not stuck / already cooked.
One sees the method: the Shach and the Taz do not repeat the Mehaber — they explain the mechanism (two prohibitions, diffusion through the piece) and rule (Rabbenu Tam: 60, not "mashehu"). This is exactly what is studied in depth at the Lamdan level, with the Rashi / R"I dispute on the tserouf and the Ran's debate.
6. The gloss of the Rama (הגה)
The Rama (Rabbi Moshe Isserles) adds to the text of the Mehaber glosses that reflect Ashkenazi practice and clarify how the law is applied. Here are his most notable interventions in our siman.
On seif 1 — we never taste via a non-Jew
Gloss of the Rama: וע״ל סימן צ״ח דאין אנו נוהגין לסמוך אטעימת עובד כוכבים ובעינן ס׳ בכל ענין — "see Siman 98: we do not have the practice of relying on a non-Jew's tasting, and we require sixty in all cases". This is the practical reversal of seif 1: where the Mehaber permits by taste even below sixty, the ruled practice requires always the sixty.
On seif 2 — stirring helps only immediately at the fall
Gloss of the Rama: ויש חולקין… דאינו מועיל מה שנוער הקדירה אם לא שניער מיד שנפל האיסור… והכי נהוג — "some disagree: stirring helps only if one stirred right at the fall of the prohibition… and such is the practice". The Rama also adds that, even without stirring or covering, as long as there is sixty against the drop, only the piece is prohibited (in the name of the Raavad / Rambam).
On seif 4 — chnn in every prohibition (the practice)
Gloss of the Rama: וי״א דאמרינן בכל האסורים חתיכה נעשית נבילה… וכן המנהג פשוט ואין לשנות — "some say that we apply chnn to all prohibitions… and such is the widespread practice, one does not deviate" — but under conditions: prohibition stuck (דבוק), or piece entirely out of the broth. And he distinguishes: liquid in liquid (לח בלח) → no chnn (60 against the prohibition), dry in dry (יבש ביבש) → never chnn.
On seifim 5-8 — new/old, fire side, keli sheni / iruy, steam
The Rama specifies further: a new pot needs only sixty against the drop (seif 5); on the fire side, the pot too is permitted (seif 6); he develops the cases of the keli sheni, the kiluach/iruy and tata'a gavar (seif 7); and for the steam (seif 8) he requires sixty against the milk, prohibits only if yad soledet, permits the covered pan, but concludes: מיהו לכתחלה יש ליזהר בכל זה — "a priori, one should be careful".
The Rama carefully distinguishes the basic law (the Mehaber) from the stricter Ashkenazi practice (always sixty, chnn everywhere, stirring only at once) — while preserving targeted leniencies (new pot, fire side, hefsed gadol for other prohibitions).
7. Chatikha naasit nevila — what the piece really becomes
Seifim 3-4 — the conceptual heart of the siman — deserve a pause. What exactly does "the piece becomes nevila" mean?
Everything rests on a distinction of measure. If a piece absorbed a prohibition without sixty, two paths open:
Without chnn (other prohibitions, per the Mehaber): one later nullifies the absorbed prohibition alone (e.g. a kazayit of cheilev), and the piece becomes permitted again.
With chnn (meat-and-milk always; every prohibition per the Rama): the piece has become itself a full prohibition — one now needs sixty against the whole piece.
Case
Chnn?
Sixty against what?
Meat-and-milk (Mehaber + Rama)
🔴 Yes (always)
Against the whole piece
Other prohibitions — per the Mehaber
🟢 No
Against the absorbed prohibition alone
Other prohibitions — Rama's practice (stuck / out of broth)
🟡 Yes
Against the whole piece
Lach be-lach (liquid in liquid)
🟢 No
Against the prohibition (except meat-and-milk)
Yavesh be-yavesh (dry in dry)
🟢 Never
(no chnn at all)
A utensil that absorbed
🟢 No
Against the absorbed prohibition only
And seif 3 adds the finishing touch: if this piece that became nevila is ra'ui le-hitkabed (a fine piece worthy of guests), it no longer becomes nullified in a mixture of pieces one cannot distinguish (davar hashuv, Siman 101) — all the pieces remain prohibited, even though the broth itself is permitted.
8. Modern practical cases
How do these rules apply in our kitchens today? Here are three common situations illuminated by our siman.
Case 1 — A milk splash in the meat pot that is simmering
Milk splashes into a boiling pot of meat stew. Seif 2 dictates: did one stir/cover at once? If so, the milk disperses → it suffices to have sixty against that drop in the whole contents (very easy to reach). If not, the milk stays concentrated in the touched piece → one needs sixty against that piece, and if there is no sixty, the piece becomes nevila (seifim 3-4). For practical halacha (halacha lema'asse), consult your Rav.
Case 2 — A drop of milk on the outside of the pot, near the fire
A drop of milk falls on the outer wall of a meat pot on the fire (seifim 5-6). If it falls opposite the broth (כנגד הרוטב), it is as if in the dish → sixty against the drop. If it falls above the level (כנגד הריקן), the practice is to prohibit that spot of the pot — except on the fire side, where the flame dries it. And be careful not to pour out the dish through the prohibited spot. For practical halacha (halacha lema'asse), consult your Rav.
Case 3 — Steam of a dairy dish under a meat dish (and vice versa)
Two dishes in the oven, an uncovered dairy one under a meat one (seif 8). The steam (זיעה) prohibits only if it is boiling hot at the point of contact (yad soledet). If the dishes are far enough apart, or if the lower one is covered, all is permitted — which is why one would dry meat above milk pots. But a priori (le-khatchila), one is careful. For practical halacha (halacha lema'asse), consult your Rav.
The common thread of the three cases: before panicking, ask yourself three questions — how much milk, and is there sixty? did one stir/cover at once? is it hot enough to penetrate (boiling, scalding steam)? But the concrete decision always belongs to the Rav, who knows the details of the case.
9. Summary of Siman 92
The essence of Siman 92 in a few sentences:
The Mehaber admits the taste of a non-Jew (seif 1); but for us (Rama), one always requires sixty.
The timing matters: if one removes the piece before it re-discharges the absorbed milk, the issue is simpler (seif 1, Taz: two prohibitions).
Stirring / covering at once → everything combines (tserouf) → sixty against the drop. Otherwise → against the single piece (seif 2).
The prohibited piece becomes nevila entirely (seif 3); if it is ra'ui le-hitkabed, it is not nullified.
Chnn is a din only in meat-and-milk; the Rama extends it to every prohibition (stuck / out of broth), not in lach be-lach nor yavesh be-yavesh (seif 4).
A drop on the wall: opposite the broth → 60; opposite the empty part → the spot is prohibited; a new pot → 60 in all cases (seif 5).
On the fire side, the drop is dried → permitted (seif 6); in sha'at ha-dchak, one permits via 60 (seif 7).
The steam (זיעה) prohibits if yad soledet and the pan is uncovered; covered → permitted (seif 8).
The tallow candle (cheilev): solid → scrape (גרידה); melted hot → hag'ala (seif 9).
Memory table
Situation
Measure
Milk in the pot, stirred/covered at once
🟢 Sixty against the drop (everything combines)
Milk in the pot, without stirring (in time)
🟡 Sixty against the touched piece
Piece without sixty against it
🔴 Chatikha naasit nevila (and ra'ui le-hitkabed is not nullified)
Drop opposite the broth
🟢 Sixty against the drop
Drop opposite the empty part (off the fire side)
🔴 The spot of the pot is prohibited
Steam, yad soledet + uncovered pan
🟡 Prohibited (sixty against the milk)
Solid tallow / hot melted tallow on a utensil
🟢 Scrape / 🔴 Hag'ala
Comprehension questions
Check your understanding:
In seif 1, what are the two moments? What does the Rama rule about the non-Jew's taste?
What difference does stirring or covering at once make (seif 2)? Against what does one then count the sixty?
What is the צירוף? When does the whole pot combine?
Explain "חתיכה נעשית נבילה." Why sixty against the whole piece (seif 3)?
What is ראוי להתכבד? What is the consequence (seif 3, connection with Siman 101)?
Is chnn a din in all prohibitions? What does the Rama rule, and under what conditions (seif 4)?
A drop of milk כנגד הריקן: what status? And כנגד הרוטב (seif 5)? What changes on the fire side (seif 6)?
When does the זיעה (steam) prohibit? What is the role of יד סולדת and of being covered (seif 8)?
Distinguish חֵלֶב (tallow) from חָלָב (milk). When scraping, when hag'ala (seif 9)?
What does the Taz (s.k. 1) say about the two prohibitions of seif 1? And the Shach (s.k. 3) in the name of the Ran?
To go further
If you want to deepen this siman:
📚 Level 2 — Lamdan: the pilpul, the two prohibitions of seif 1 per the Taz, the yesod of chatikha naasit nevila, the Rashi / R"I dispute on the tserouf, the Ran's debate (Shach s.k. 3), anchored in the sugyot of Chullin
✨ Level 3 — Synthesis: the comparative tables (stirred-covered or not, opposite the broth / empty part), the golden rules, and quick memorization of the 9 seifim
⚖️ Level 4 — Halacha lema'asse: practical ruling (Shach, Taz, Pri Megadim, Pitchei Teshuva) and contemporary poskim on concrete cases
The sources for this level can be consulted on Sefaria: