פסק המחבר והרמ״א · הכרעת נושאי הכלים · פסיקת הספרדים והאשכנזים בזמננו
⚖️ פסק הלכה ולמעשה ⚖️
✦ ❖ ✦
Halakha le-ma'asse — the practical psika
A ben yomo pot (נותן טעם) vs after 24 h (נותן טעם לפגם), evaluating the sixty,
the status of the lid (כיסוי), תתאה גבר and קליפה — from the ruling of the Mehaber
and the Rama, to the arbitration of the Shach, the Taz and the Pitchei Teshuva,
all the way to the contemporary poskim
Subject:
שולחן ערוך יורה דעה סימן צ״ג (סעיף אחד)
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 93.
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 (was the pot used within 24 h, is the lid narrow or wide, metal or earthenware, hot or cold, yad soledet or not) that only a posek who sees your situation can decide.
A meat pot, milk forbidden. A pot in which one cooked meat: one may not cook milk in it. And if one cooked (milk) within 24 hours (a ben yomo pot) → forbidden on account of imparted taste (נותן טעם). [Rama: and one must evaluate (the 60) against the whole pot.]
But if 24 hours have passed before cooking in it (a non–ben yomo pot) → the taste is נותן טעם לפגם (degraded) and the dish is permitted; the pot itself, however, remains forbidden.
— Shulchan Aruch, Yoreh De'ah 93:1 · talmudic basis: Avodah Zarah 75-76 (גיעולי עכו״ם, נותן טעם לפגם) and Chullin (טעם in meat and milk) · Sefaria YD 93:1
1. שורש הסימן — the pot, the taste, and the 24 hours
The foundation. Siman 93 does not deal with taste transmitted by a falling food (as Siman 92 did), but with taste absorbed by the pot itself: meat absorbed into the walls (בְּלִיעַת הכלי), then re-exuded into the milk one cooks in it. The whole single seif turns on one hinge: בן יומו or not. As long as the absorbed taste is "good" (within 24 h) → נותן טעם, it forbids; after 24 h → נותן טעם לפגם, degraded, it no longer forbids the dish — but it still forbids the pot le-chatchila.
Two distinct questions in the seif (never to be conflated). (a) Is the dish permitted? — this depends solely on ben yomo / נותן טעם / 60. (b) Is the pot itself permitted for use? — no: even after 24 h (dish permitted), the pot remains forbidden le-chatchila to re-cook meat as well as milk. Two levels answering to two logics: the dish belongs to the ביטול of the taste; the pot belongs to the איסור בלוע that must be driven out by הגעלה.
Why the seif is so rich despite its single paragraph
A single seif, yet it condenses the major axes of all of issur ve-heter: the distinction between נותן טעם and נותן טעם לפגם, the principle "סתם כלים אינן בני יומן" that grounds our everyday use of dishes after 24 h, evaluating the sixty against the whole pot, the status of the lid, and, in the Rama's long gloss, the mechanics of תתאה גבר and קליפה. It is the conceptual matter — not the number of seifim — that carries the depth.
2. פסק המחבר והרמ״א — the map of the siman
Siman 93 has only one seif, but accompanied by a long gloss of the Rama. The Mehaber lays the frame (the dish according to ben yomo; the pot always forbidden); the Rama (הגה) glosses extensively: evaluating against the whole pot, other foods permitted, the status and the חומרא of the lid, then תתאה גבר and קליפה. Here is the overall map, as it emerges from the text itself.
Part
Topic
Psak (anchored in the text)
Mehaber
The basic rule
A pot that served for meat: one does not cook milk in it. Ben yomo (≤24 h) → dish forbidden if there is נותן טעם. After 24 h → נותן טעם לפגם, dish permitted, but the pot remains forbidden (meat and milk).
Rama (1)
The evaluation
One must evaluate the 60 against the whole pot (וצריך לשער נגד כל הקדרה) — for we do not know how much it absorbed (Shach s.k. 1).
Rama (2)
Other foods
The pot (non–ben yomo) remains permitted to cook other foods (שאר דברים מותר) — Rivash 126 in the name of the Sma"k.
Rama (3)
The lid
The lid (כיסוי) has the same status as the pot. Some treat it as always ben yomo (חומרא); "I follow this practice because of the custom, though it is a חומרא בלא טעם." But where there is another ground to permit, or for Shabbat or a הפסד → one permits.
Rama (4)
תתאה גבר / קליפה
A hot meat lid on a milk pot (and vice versa): both hot with food → forbidden; cold lid + hot pot (steaming) → forbidden (תתאה גבר); hot lid + cold pot → permitted, except קליפה of the food; no food → permitted (שתי קדירות שנגעו).
כלל הפסק של הסימן :
ציר אחד חותך את כל הסימן — בן יומו או לא. בן יומו → נותן טעם, התבשיל אסור (ומשערים נגד כל הקדרה) ; לאחר מעת לעת → נותן טעם לפגם, התבשיל מותר אבל הקדירה אסורה לכתחילה לבשר ולחלב. ודין הכיסוי כדין הקדרה ; ובחם וקר — תתאה גבר וקליפה.
3. בן יומו — נותן טעם, and evaluating against the whole pot
קדרה שבשלו בה בשר, לא יבשלו בה חלב ; ואם בשל בה בתוך מעת לעת — אסור בנותן טעם. הגה: וצריך לשער נגד כל הקדרה.
— שולחן ערוך יו״ד צ״ג:א ; הגה
The Mehaber and the Rama. For the Mehaber, a ben yomo pot (which cooked meat within 24 h) forbids the milk cooked in it if there is נותן טעם — the absorbed meat taste is still "good." Originally, the taste was evaluated by טעימת קפילא (a non-Jew's taste, cf. the beginning of 92 and 98); but the Rama, faithful to his position (we do not rely on a non-Jew's taste), writes that one must evaluate against the whole pot (וצריך לשער נגד כל הקדרה).
"Against the whole pot" (Shach s.k. 1). The Shach explains: since we do not know how much the pot actually absorbed, we evaluate the 60 against the whole volume of the pot, and not only against the absorbed taste. In practice this is almost always impossible to reach — hence, for a ben yomo pot, the dish is de facto forbidden. The Shach notes, however: if one knows how much was absorbed, one evaluates only against that bloua' (cf. 92:5 הגה and 94:6), and he mentions the case "נחושתה דק ורחבה גדול" — a pot with thin walls and a large capacity.
Pitchei Teshuva (s.k. 1): cites the Shach and the Merkevet ha-Mishneh on "נחושתה דק" — the precision regarding a pot of thin walls and large capacity, which could in theory reach 60. A detail to know, not to decide alone.
Le-ma'asse (a ben yomo pot). A meat pot that was used within 24 hours: the milk (or dairy dish) cooked in it receives a forbidden נותן טעם, and since we evaluate against the whole pot, the dish is in practice forbidden, except in a special case (thin walls, very large volume) that only a Rav can establish. Computing the 60, and knowing whether the pot was indeed ben yomo, are factual questions. For the application to your precise situation, consult your Rav (or a competent Dayan).
4. לאחר מעת לעת — נותן טעם לפגם: the dish permitted, the pot forbidden
אבל אם שהה מעת לעת קודם שבשל בה, הוי ליה נותן טעם לפגם ומותר התבשיל, אבל הקדרה אסורה.
— שולחן ערוך יו״ד צ״ג:א
Status of the pot
The absorbed taste
The dish
The pot
Ben yomo (cooked meat ≤ 24 h)
נותן טעם ("good")
Forbidden (60 against the whole pot)
Forbidden
Non–ben yomo (24 h elapsed)
נותן טעם לפגם (degraded)
Permitted
Forbidden le-chatchila (meat and milk); other foods permitted
נותן טעם לפגם — the basis of our everyday practice. After 24 h, the taste absorbed in the walls has become rancid/degraded (לפגם): it can no longer forbid the dish cooked afterward. This is the principle "סתם כלים אינן בני יומן" — we presume that any utensil is not ben yomo, which grounds the everyday use of cooking in dishes not immediately re-used. But take note: this heter concerns only the dish cooked; the pot itself remains forbidden le-chatchila to re-cook meat as well as milk, for one does not knowingly cook in a utensil that mixes the two tastes.
The Taz (s.k. 1) and the view of the Baal ha-Ittur. The Taz discusses the view of the Baal ha-Ittur (cited by the Tur): if one cooked in a ben yomo pot of one kind, with 60, one could afterward cook the other kind in it. The Taz resolves this via the sugya of Pesachim 30 on the כלי חרס (earthenware) which "never escapes its absorption" (אינו יוצא מידי דופיו לעולם, Rashi) — hence the severity proper to earthenware, which is not koshered by הגעלה. The Pitchei Teshuva (s.k. 2) cites the Chatam Sofer (84) on this same point of the Ittur.
Le-ma'asse (after 24 h). If the pot was not ben yomo (24 h since the meat cooking), the dairy dish cooked in it by mistake is permitted (נותן טעם לפגם). But the pot remains forbidden until it is koshered (הגעלה), and one does not knowingly cook in it. Whether it was indeed non–ben yomo, and judging the type of material, are factual questions. For the application to your precise situation, consult your Rav (or a competent Dayan).
5. שאר דברים וההגעלה — other foods, and koshering the pot
What the pot (non–ben yomo) still remains permitted to do
Other foods (שאר דברים): the non–ben yomo pot, forbidden to re-cook meat or milk in it le-chatchila, remains permitted to cook other foods (parve / neutral) — Rama in the name of the Rivash 126 (himself in the name of the Sma"k). What we fear is the mixing of meat and milk, not the degraded bloua' in itself.
Rehabilitating the pot (הגעלה): to make it usable again for meat as well as milk, the bloua' must be driven out by הגעלה (scalding). This is the link to the principles of Siman 92 (and of Orach Chaim on koshering utensils).
A metal pot (Pitchei Teshuva 92 s.k. 3): a metal pot is not koshered by filling it with boiling water from within — it must be fully immersed in a larger יורה (cf. Magen Avraham 452). A major practical point for our kitchens.
An earthenware pot (כלי חרס): unlike metal, earthenware "never escapes its absorption" (Taz s.k. 1, Pesachim 30) — it is not koshered by הגעלה for bassar be-halav. This is the root of the siman's severity for earthenware.
הכרעה. Three statuses to keep distinct: (1) the dish — permitted if the pot was not ben yomo; (2) the pot for meat/milk — forbidden le-chatchila until koshered; (3) the pot for other foods — permitted even without koshering (if non–ben yomo). Koshering (הגעלה) depends on the material: metal → full immersion; earthenware → in principle not redeemable for these prohibitions.
Le-ma'asse (other foods / הגעלה). A "crossed" non–ben yomo pot may serve for neutral foods, but not, le-chatchila, to re-cook meat or milk before being koshered. The הגעלה of a metal pot is done by full immersion in a larger boiling water — not by a mere internal bath; earthenware is in principle not recoverable. The type of material and the exact method of הגעלה are factual questions. For the application to your precise situation, consult your Rav (or a competent Dayan).
6. דין הכיסוי — the lid has the status of the pot
ודין כסוי קדרה כדין קדרה עצמה ; ויש מחמירין בכסוי לעשותו כאילו הוא בן יומו אף על פי שאינו בן יומו, וכן נוהגין במקצת מקומות.
— שולחן ערוך יו״ד צ״ג:א, הגה
The lid = the pot (Rama). The Rama first lays down the simple rule: the status of the lid (כיסוי) follows that of the pot itself. The steam rising from the dish is absorbed by the lid exactly as by the walls; so a non–ben yomo lid does not forbid the dish, and a ben yomo lid forbids it. Logically one should apply "סתם כלים אינן בני יומן" to it as to any utensil.
The חומרא of the lid. But the Rama reports that some are stricter on the lid: they treat it as though it were ben yomo, even when it is not, and such is the custom in some places. The Rama adds: "and I myself follow this practice because of the custom, although it is a חומרא בלא טעם (a stringency without reason)." This is one of the rare times the Rama maintains a custom while acknowledging it has no legal basis — hence the importance of clearly delineating its limits and its heterim (§7).
Le-ma'asse (the lid). Fundamentally, the lid follows the pot: non–ben yomo → it does not forbid. But there is a custom of stringency (the lid "always ben yomo"), followed in some places and by the Rama himself — though he calls it a חומרא without reason. Whether your community follows this custom, and to which lid it applies, are questions of minhag and of fact. For the application to your precise situation, consult your Rav (or a competent Dayan).
7. גבולות החומרא והיתריה — limits and heterim of the lid's stringency
The machloket on the scope of the חומרא
Rama (explicit heterim): where there is another ground to permit, or for a Shabbat need, or a הפסד (loss) → one permits even a non–ben yomo lid, exactly like the pot. The חומרא yields before these three levers.
Rashal / Taz (s.k. 2): the חומרא applies only to narrow lids, with a cavity, impossible to wipe well — where one fears an איסור בעין (a residue of actual forbidden substance, not a mere bloua'). A wide, wipeable lid → permitted if non–ben yomo. The Taz even proposes evaluating whether there is 60 in the dish against the narrow part alone.
Levush: quite simply, no basis for this חומרא — the lid follows the pot, and that is all.
Pitchei Teshuva (s.k. 3): in the name of the Shvut Yaakov — after two months, one may permit even for the machmirim (the elapsed time dissipates the concern).
Pitchei Teshuva (s.k. 4): in the name of the Bnei Chayya — the חומרא applies only to a lid dedicated to covering; a mere plate / קערה of milk placed on a meat pot is permitted le-kulei alma (in everyone's view) if it is not ben yomo.
הכרעה. The lid's חומרא of "always ben yomo" is neither universal nor absolute: (1) it yields for Shabbat, a הפסד or any other ground to permit (the Rama himself); (2) it applies, per the Rashal/Taz, only to narrow non-wipeable lids; (3) the Levush rejects it; (4) it lapses after two months (Shvut Yaakov); (5) it does not concern a mere plate placed as a lid (Bnei Chayya). So many exits for a real need.
Le-ma'asse (limits of the חומרא). In case of need — Shabbat, a sensible loss, a wide and wipeable lid, a mere serving plate, or a two-month delay — one has solid heterim to treat a non–ben yomo lid like the pot (hence permitted). Qualifying the lid (narrow/wide, dedicated/plate), the extent of the הפסד and the custom followed are factual questions. For the application to your precise situation, consult your Rav (or a competent Dayan).
8. כיסוי חם וקדירה קרה — תתאה גבר, קליפה, שתי קדירות שנגעו
כסוי של קדרה של בשר חם שנתנו על קדרה של חלב... אם שניהם חמים — שניהם אסורים ; כסוי צונן וקדרה חמה והתחיל להזיע — שניהם אסורים (תתאה גבר) ; כסוי חם וקדרה צוננת — הכל מותר, אלא שהאוכל צריך קליפה ; ואם אין מאכל בקדרה — הכל מותר, דהוי כשתי קדירות שנגעו זו בזו.
— שולחן ערוך יו״ד צ״ג:א, הגה
Lid / pot (opposite kinds)
Verdict
Principle
Both hot, with food on both sides
Both forbidden
Hot + hot + food → reciprocal transfer
Cold lid, hot pot (which steams, התחיל להזיע)
Both forbidden
תתאה גבר — the lower (the hot pot) prevails
Hot lid, cold pot
All permitted; the food needs קליפה (if possible)
תתאה גבר — the lower (cold) prevails; a surface film remains
No food in the pot
All permitted
שתי קדירות שנגעו — two empty utensils that touch do not forbid
תתאה גבר — "the lower prevails." When a hot object and a cold object meet, it is the lower object that determines. A hot pot below + a cold lid above → the heat rises, the lid "yields" to the hot pot that gives off steam: both forbidden. A hot lid above + a cold pot below → the cold of the lower prevails: all permitted, except that the food's surface may have received some heat → קליפה (peel the film), if possible; otherwise all is permitted.
"No food" = שתי קדירות שנגעו. If the pot is empty of all food at the moment of contact, the mere hot-cold rubbing of two utensils does not forbid — it is "two pots that touch one another" (שתי קדירות שנגעו זו בזו): bare contact, without food to carry the taste, transmits nothing forbidden. The Pitchei Teshuva (s.k. 5) brings here the Taz (at length) and the Chavot Yair 101, who agrees with the Taz against the Bach and the Levush in this case.
Le-ma'asse (hot-cold, תתאה גבר). The great principle: תתאה גבר — it is the lower object that decides. Lower hot → everything becomes forbidden; lower cold → permitted, sometimes with קליפה of the surface; and if the pot is empty, nothing is forbidden. But qualifying "hot / cold," "begins to steam," "food or not" is delicate and factual. For the application to your precise situation, consult your Rav (or a competent Dayan).
9. פסיקת הספרדים בזמננו — the contemporary Sephardic psika
Methodological note. The responsa that follow (Yabia Omer, Yechaveh Da'at, Yalkut Yossef, Or LeTzion) extend the principles of Siman 93 above to modern cases. They are not part of the siman's corpus; 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 Yossef, Rav Ben-Tzion Abba Shaul) starts exactly from the Mehaber's frame: a ben yomo pot forbids the dish (and we evaluate against the whole pot, טעימת קפילא no longer being practiced); after 24 h, נותן טעם לפגם renders the dish permitted; and the pot remains forbidden le-chatchila until הגעלה. The Sephardic school particularly stresses "סתם כלים אינן בני יומן" to be lenient on the dish in a doubt about ben yomo status, while keeping the pot to be re-koshered.
Concrete case
Sephardic orientation (to verify)
Milk cooked in a ben yomo meat pot
Dish forbidden (60 against the whole pot, almost never reached); we do not evaluate by טעימת קפילא.
Non–ben yomo pot (setam kelim)
Dish permitted (נ"ט לפגם); pot forbidden le-chatchila for meat/milk, permitted for other foods.
Status of the lid
Follows the pot; the machmirim keep the חומרא, but the heterim (Shabbat, הפסד, plate, wide) are widely accepted.
Re-koshering the pot
הגעלה of metal by full immersion (PT 92 s.k. 3); earthenware in principle not redeemable for these prohibitions.
Anchoring in the siman. All of this flows from the seif: ben yomo → נותן טעם, evaluate against the whole pot (Rama, Shach s.k. 1); after 24 h → נותן טעם לפגם, dish permitted, pot forbidden; lid = pot and limited חומרא; תתאה גבר / קליפה for hot-cold. The contemporary responsa apply these rules to today's kitchens.
10. פסיקת האשכנזים — the Ashkenazi psika
Methodological note. Same remark: these streams extend the Rama and the nossei kelim; they are cited as psika landmarks, to be confirmed with a Rav.
The Ashkenazi psika starts from the Rama and the acharonim (Taz, Shach, Pri Megadim, Pitchei Teshuva, then Chochmat Adam and Aruch HaShulchan YD). Two traits of the Rama dominate this siman: (1) "וצריך לשער נגד כל הקדרה" — we do not estimate the taste by a non-Jew, we evaluate against the whole volume; (2) the חומרא of the lid recognized as a custom but bounded by its own heterim (Shabbat, הפסד, Rashal on narrow lids, Shvut Yaakov on the two months, Bnei Chayya on the plate).
Concrete case
Ashkenazi orientation (to verify)
Evaluating the 60
Against the whole pot (Rama, Shach s.k. 1); we do not rely on a non-Jew's taste.
סתם כלים אינן בני יומן
The dish cooked in a non–ben yomo pot is permitted (נ"ט לפגם); the pot remains forbidden le-chatchila.
חומרת הכיסוי
Custom followed (Rama), but yields for Shabbat / הפסד, applies only to narrow lids (Rashal/Taz), lapses after two months (Shvut Yaakov), does not touch a plate (Bnei Chayya).
הגעלה of a metal pot
Full immersion in a larger יורה (PT 92 s.k. 3, Magen Avraham 452).
Chabad — only through real sources. The Shulchan Aruch HaRav does not cover Yoreh De'ah; there is therefore no ruling of the Admur HaZaken on Siman 93. For 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.
11. מקרים מודרניים — today's kitchen
How Siman 93 illuminates the kitchen. Four tools of the seif serve to decide the modern cases: (1) ben yomo / נותן טעם (the dish according to 24 h); (2) נותן טעם לפגם and "סתם כלים אינן בני יומן"; (3) the status and the חומרא of the lid; (4) תתאה גבר and קליפה for hot-cold contact.
Modern case
Tool of the siman
Orientation (to confirm with the Rav)
Milk cooked by mistake in a meat pot used that very morning
Ben yomo (נותן טעם)
Ben yomo pot → the dish is forbidden (60 against the whole pot, almost never reached).
The same pot, but unused for more than 24 h
נותן טעם לפגם ; setam kelim
The dish is permitted; the pot remains forbidden le-chatchila for meat/milk until הגעלה.
The lid of the meat pot placed on a hot milk pot
תתאה גבר ; כיסוי
Lid = pot; according to hot/cold and who is below, apply תתאה גבר (and קליפה for a hot lid on a cold pot).
Rehabilitating a "crossed" metal pot
הגעלה (PT 92 s.k. 3)
הגעלה by full immersion in a larger pot of boiling water; not a mere internal bath (Magen Avraham 452).
A milk plate placed on a meat pot (non–ben yomo)
חומרת הכיסוי ; Bnei Chayya
A mere plate (קערה) is not covered by the lid's חומרא → permitted le-kulei alma if non–ben yomo.
Le-ma'asse. These situations blend factual questions — was the pot ben yomo, is the lid narrow or a mere plate, metal or earthenware, hot or cold, was there food — that only your Rav can decide upon seeing the case. The practical rule: reconstruct precisely what was cooked, in which pot, how long since it was used, and the hot/cold configuration, then ask. For the application to your precise situation, consult your Rav (or a competent Dayan).
12. סיכום מעשי — summary and tables
טבלה — the single seif, in practice
Case
Measure (for us)
Note
Ben yomo meat pot, milk cooked in it
נותן טעם → dish forbidden
60 against the whole pot (Rama; Shach s.k. 1)
Non–ben yomo pot (≥ 24 h)
נותן טעם לפגם → dish permitted
"סתם כלים אינן בני יומן"; pot forbidden le-chatchila
Cooking other foods in the crossed pot
Permitted (if non–ben yomo)
שאר דברים מותר — Rivash 126
Rehabilitating the pot (meat/milk)
הגעלה; metal → full immersion
Earthenware → in principle not redeemable
Lid (כיסוי)
Status of the pot
חומרא "always ben yomo," but bounded (Shabbat, הפסד, plate, wide, 2 months)
Hot lid / cold pot (opposite kinds)
Permitted; קליפה of the food
תתאה גבר — the lower (cold) prevails
Cold lid / hot pot (steaming)
Both forbidden
תתאה גבר — the lower (hot) prevails
No food in the pot
All permitted
שתי קדירות שנגעו זו בזו
טבלה — who says what (the siman's nossei kelim)
Posek
Decisive contribution (anchored in the corpus)
Mehaber (seif 1)
A meat pot → no milk; ben yomo → נותן טעם forbidden; after 24 h → נותן טעם לפגם, dish permitted, pot forbidden.
Rama (הגה)
לשער נגד כל הקדרה; שאר דברים מותר (Rivash 126); כסוי = קדרה and the חומרא "כבן יומו" (חומרא בלא טעם), with Shabbat / הפסד heterim; תתאה גבר and קליפה for hot-cold; שתי קדירות שנגעו.
Shach (Siftei Kohen)
s.k. 1: "נותן טעם" via טעימת קפילא; but the Rama writes לשער נגד כל הקדרה; we evaluate against the whole pot only when the absorbed volume is unknown (otherwise, against the bloua' alone — 92:5 הגה, 94:6).
Taz (Turei Zahav)
s.k. 1: the view of the Baal ha-Ittur (60 then the other kind), resolved via Pesachim 30 on the כלי חרס (אינו יוצא מידי דופיו); s.k. 2: "חומרא בלא טעם" — the lid's חומרא applies only to narrow non-wipeable lids (Rashal), and the Levush rejects it.
Pri Megadim (פר״מ)
Refines the distinctions of bloua' and פגם on the lid and the pot; frames the custom of the חומרא and its relation to נותן טעם לפגם.
Pitchei Teshuva (פתחי תשובה)
s.k. 1: Shach + Merkevet ha-Mishneh (נחושתה דק); s.k. 2: Chatam Sofer 84 (the Ittur); s.k. 3: Shvut Yaakov (lid permitted after 2 months); s.k. 4: Bnei Chayya (חומרא = dedicated lid, not a קערה); s.k. 5: Taz and Chavot Yair 101 ("no food" case).
טבלה — contemporary streams of psika (outside the corpus, to verify)
Sephardic: the school of Rav Ovadia Yossef (Yabia Omer, Yechaveh Da'at), Yalkut Yossef; Or LeTzion (Rav Ben-Tzion Abba Shaul). They extend the Mehaber: a ben yomo pot → the dish forbidden; נותן טעם לפגם after 24 h → the dish permitted; "סתם כלים אינן בני יומן" to be lenient in doubt; the pot to be koshered by הגעלה.
Ashkenazi: acharonim (Chochmat Adam, Aruch HaShulchan YD) and contemporary poskim. They extend the Rama: לשער נגד כל הקדרה, the lid's חומרא bounded by its heterim (Shabbat, הפסד, two months, plate), תתאה גבר and קליפה, הגעלה by full immersion.
Chabad: no Shulchan Aruch HaRav on YD. We cite only real sources — responsa of the Tzemach Tzedek, Sefer HaMinhagim — when they explicitly address the point.
Fundamentally, everything hinges on one thing: was the pot ben yomo? Ben yomo → נותן טעם, dish forbidden; after 24 h → נותן טעם לפגם, dish permitted.
Always distinguish the dish from the pot: even when the dish is permitted (24 h), the pot remains forbidden le-chatchila for meat/milk until הגעלה (permitted for other foods).
The lid follows the pot; the חומרא "always ben yomo" exists but yields for Shabbat, a הפסד, a wide lid, a plate, or after two months.
And for any real case — ben yomo or not, lid or plate, metal or earthenware, hot or cold — the halakha le-ma'asse goes through your Rav. For the application to your precise situation, consult your Rav (or a competent Dayan).
~ ~ ~ ~ ~ DAAT · הרב יוסף חיים סממה
תלמיד חכם · מעביר שיעורים בהלכה ובחסידות פסק והלכה למעשה בדין קדרה שבישלו בה בשר · סימן צ״ג · ⚖️ 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 ruling. For any practical application (לְמַעֲשֶׂה), consult a qualified Rav.