The ladle (כף) ben yomo and evaluating the sixty against what was dipped, נותן טעם בר נותן טעם of heter, the knife (סכין) that cuts hot meat, קליפה, הגעלה and נעיצה — Shulchan Aruch, Yoreh De'ah 94 — 9 seifim
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״ד (ט' 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 94.
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 (a utensil ben yomo or not, how deep the ladle was dipped, kli rishon / sheni / shlishi, יד סולדת, metal or not) that only a posek who sees your situation can decide.
📑 תוכן העניינים
שורש הסימן — לשער במה שנתחב, וכלי שני (סעיף א')
פסק המחבר והרמ״א — מסגרת ההלכה בט' סעיפים
כף בן יומו ולשער במה שנתחב — וחם מקצתו חם כולו (סעיף א')
תחבה שתי פעמים — שני שישים או אחד (סעיף ב')
יש שישים לבטל הכף — איסור הנאה ובדיעבד (סעיף ג'–ד')
נותן טעם בר נותן טעם דהיתרא — קדרה חדשה ודבש (סעיף ה', ט')
The ladle (כף). One who dips a dairy spoon into a meat pot — or vice versa — one evaluates the sixty against the entire part of the ladle that was dipped into the pot, provided the ladle is ben yomo, that is, it was used in a kli rishon within the past twenty-four hours.
Some say that if the ladle is metal, one evaluates against the whole ladle, because "חם מקצתו חם כולו" (partly hot, hot throughout). Rama: the first opinion is the essential one, and so we conduct ourselves.
— Shulchan Aruch, Yoreh De'ah 94:1 · and see siman 98 (how one evaluates) · Sefaria YD 94:1
1. שורש הסימן — measuring against what was dipped
The foundation. Siman 94 no longer deals with a prohibition that fell into the dish (siman 92, milk into the pot), but with a utensil imbued with the other type coming into contact with a hot food: a dairy ladle (כף חולבת) dipped into a meat pot, a knife (סכין) cutting boiling meat, cheese in a meat dish. The whole siman turns on two questions: is the ladle ben yomo (used in a kli rishon within 24 h) — and then against what does one measure the sixty: against the dipped part alone, or against the whole ladle?
לשער במה שנתחב (Shach s.k. 1). The Mehaber rules that one evaluates the 60 against the part of the ladle that was dipped into the pot. Why not against its whole absorbed volume? The Shach (s.k. 1) explains: לא ידעינן כמה נפיק מיניה — we do not know how much the ladle exudes, so we take as our measure what entered. And if one does not know how deep it was dipped, the Shach (in the name of the Rash"al) says: one assumes up to the top of the ladle (עד ראש הכף). The Pitchei Teshuva (s.k. 1, in the name of the Noda BiYhouda II YD 16) adds: one believes the person who says how deep he dipped, "דבר שהאדם עצמו עושה" — it is a fact the person himself knows.
חם מקצתו חם כולו — the rejected view
The Mehaber's "yesh omrim": for a metal ladle, one would evaluate against the whole ladle, because "partly hot, hot throughout" — the heat would run through all the metal and make it all exude. But the Rama rules: "הסברא הראשונה עיקר, וכן נוהגין" — one evaluates only against the dipped part. The Shach (s.k. 3, in the name of the Mahara"m of Tiktin) confirms: we do not hold חם כולו here. Nafka mina (PT s.k. 3): if one dipped the handle (קתא) of a ben-yomo metal ladle — a dispute between Beit Hillel / Magen Avraham (451) and the Shach: חם מקצתו חם כולו may apply to absorbing but not to exuding.
2. פסק המחבר והרמ״א — the map of the siman
Siman 94 contains 9 seifim. The Mehaber lays the framework of the ladle (כף) and the knife (סכין); the Rama (הגה) glosses: the definition of "ben yomo," "וכן נוהגין" on the dipped part, a single 60 for the double dipping, and the great leniency of נותן טעם בר נותן טעם דהיתרא. Here is the overall map, as it emerges from the text itself.
Seif
Subject
Psak (anchored in the text)
1
לשער במה שנתחב; metal כף
Dairy ladle in a meat pot (or vice versa): 60 against the dipped part, if the ladle is ben yomo (kli rishon within 24 h). Yesh omrim: metal → against the whole ladle (חם מקצתו חם כולו). Rama: "ben yomo" = kli rishon within 24 h; the 1st opinion is the עיקר — וכן נוהגין; and see siman 98.
2
dipped twice
Dipped twice without knowing in between: two times 60. Rama: some say a single 60 suffices — וכן נוהגים (Terumat ha-Deshen 183).
3
there is 60; איסור הנאה
60 to nullify the ladle → pot and dish permitted, the ladle forbidden (imbued with bassar be-halav), and even bedieved it forbids while it is bat yoma. No 60 → everything forbidden even for benefit (בהנאה), including the pot; one may nonetheless place fruit / cold items in it.
4
ladle not ben yomo
Ladle not ben yomo: pot and dish permitted, the ladle forbidden lechatchila (meat or milk); but bedieved it does not forbid, not having been bat yoma.
5
NEW pot + נ"ט בר נ"ט
New pot, water + dairy ladle, then water + meat ladle (bnei yomam, never 60) → forbidden for meat/milk, but one may cook other foods in it (it was new). Rama: if one transgressed and cooked meat/milk in it → permitted, נ"ט בר נ"ט (Hagahot Maimoniot). Pot of vegetables/water + ben-yomo ladle while it is not bat yoma (or vice versa), or 60 in the dish → all permitted. The custom is חומרא (to eat "from the side" of the ben yomo) — but מי-דינא all is permitted.
6
vegetables imbued with meat; no חנ״נ
Onions/vegetables imbued with meat cooked in a dairy pot: if one knows how much meat is imbued → 60 against the meat alone. Rama: one does not say חתיכה נעשית נבילה here (all is heter); a fortiori a dairy pot where one cooked water (within 24 h) then meat → 60 against the milk imbued in the pot, not against all the water (Tur / Beit Yossef).
7
סכין: hot meat cut
Boiling meat cut with a dairy knife: the whole slice forbidden without 60 against the spot of the knife. Not ben yomo (or doubt) → כדי קליפה. Rama: all this in kli rishon; ben yomo without 60 → all forbidden, the knife requires הגעלה; kli sheni → meat קליפה, knife נעיצה; even not ben yomo, peel a little (the knife's שמנונית).
8
גבינה in a meat dish
Cheese, even moist, fallen into a panad"s oven (of meat), or hot cheese into a bowl of meat bat yoma → only כדי קליפה.
9
דבש; נ"ט בר נ"ט דהיתרא
Honey cooked in a meat pan bat yoma and poured hot into a bowl of milk bat yoma → permitted, because נותן טעם בר נותן טעם דהיתרא (taste of a permitted taste).
כלל הפסק של הסימן :
היסוד החותך — משערים בכל מה שנתחב (לא בכל הכלי), שלא קי״ל חם מקצתו חם כולו לפליטה ; והבן יומו הוא הקובע: בן יומו אוסר אף בדיעבד, ושאינו בן יומו לכתחלה בלבד. ולגבי כלי שעבר דרך מים / כלי ניטרלי — נותן טעם בר נותן טעם דהיתרא, ובדיעבד מותר ; ובסכין — שישים כנגד מקומו, ובכלי שני קליפה ונעיצה.
3. כף בן יומו ולשער במה שנתחב — the ladle and the measure
התוחב כף חולבת בקדרה של בשר, או איפכא, משערים בכל מה שנתחב ממנו בקדרה, אם הכף בן יומו, דהיינו ששמשו בו בכלי ראשון תוך מעת לעת.
— שולחן ערוך יו״ד צ״ד:א ; הגה: והסברא הראשונה עיקר, וכן נוהגין ; ועיין לקמן סימן צח.
The Mehaber and the Rama. The first practical rule of the siman: one measures the 60 against the dipped part alone (לשער במה שנתחב), provided the ladle is ben yomo. The Rama (הגה) sharpens the definition — "ben yomo" = it was used in a kli rishon within 24 h — and rules against the metal "yesh omrim": "הסברא הראשונה עיקר, וכן נוהגין." For the actual calculation (against which volume), the Rama refers to siman 98.
How deep was the ladle dipped? (Shach s.k. 1). If one knows the depth of the dipping, one measures against it. If one does not know, the Shach (in the name of the Rash"al) says: one assumes up to the top of the ladle (עד ראש הכף) — stringently, since we do not know. The Pitchei Teshuva (s.k. 1) brings the Noda BiYhouda (II YD 16): one believes the person who reports how deep he dipped, "דבר שהאדם עצמו עושה" (unlike the שוחט, about whom one is in doubt); and the Taz (s.k. 2, in the name of Chavot Yair 101): a kli rishon removed from the fire remains a kli rishon as long as it keeps its heat.
Le-ma'asse (the ladle). One measures the 60 against the part of the ladle that was dipped, not against the whole ladle (even of metal). If the depth is unknown → one assumes up to the top of the ladle. And everything depends first on "ben yomo or not" (used in a kli rishon within 24 h). Estimating the dipped volume, the heat, and the ben-yomo status are questions of fact. For the application to your precise situation, consult your Rav (or a competent Dayan).
4. תחבה שתי פעמים — the ladle dipped twice
תחב הכף בקדרה שתי פעמים, ולא נודע לו בינתיים — צריך שני פעמים ששים. הגה: ויש אומרים דסגי בפעם אחת ששים, וכן נוהגים.
Two times 60 (each dipping re-absorbed the prohibition)
A single 60 suffices — וכן נוהגים
Dipped, the defect was discovered, then re-dipped
One counts each dipping separately (one knew)
Why two times 60? (Taz s.k. 2). The Taz explains the Mehaber (in the name of the Terumat ha-Deshen 183): at the first dipping, the ladle exudes into the dish; the dish re-imbues the ladle; at the second dipping, it exudes again — hence the idea of requiring 60 for each time. But the Taz then develops the reasoning of the היתר בלוע שאינו נעשה נבילה: an absorbed heter that exudes does not itself become נבילה, so the custom (Rama) settles for a single 60 against the whole.
Le-ma'asse (double dipping). Our custom as ruled by the Rama: a single 60 suffices even if the ladle was dipped twice without one having known in between. Reconstructing "how many times," "did one know in between," and the available volume, are questions of fact. For the application to your precise situation, consult your Rav (or a competent Dayan).
5. יש שישים לבטל הכף — איסור הנאה and bedieved
Seif 3 (there is 60) and seif 4 (not ben yomo) — the grid of psak
Mehaber (seif 3), there is 60: the pot and dish are permitted, but the ladle itself is forbidden (with meat as with milk) — it is imbued with bassar be-halav; and even bedieved it forbids if one re-dips it, as long as it is bat yoma.
Mehaber (seif 3), no 60:everything is forbidden even for benefit (בהנאה), including the pot (bassar be-halav is אסור בהנאה); one may nonetheless place fruit or cold items in it, since one does not benefit from the body of the prohibition itself.
Mehaber (seif 4), not ben yomo: the pot and dish are permitted, and the ladle is forbidden lechatchila (meat or milk); but bedieved it does not forbid, since it was not bat yoma (נותן טעם לפגם).
איסור הנאה (Pitchei Teshuva). Without 60, the mixture is full bassar be-halav: forbidden even for benefit. The Pitchei Teshuva (s.k. 5) brings the dispute about the dog: may one feed it to a dog? The Taz forbids (it is a benefit), while the Mekor Hayim / the Vilna Gaon permit (except חמץ בפסח). The Pitchei Teshuva (s.k. 6) brings the Chatam Sofer (responsa 98): selling to a non-Jew a pot imbued with bassar be-halav is permitted even be-yoma (the profit of the sale is not benefit from the forbidden body).
Le-ma'asse (there is 60 / not ben yomo). With 60: pot and dish permitted, ladle forbidden (and it still forbids bedieved while bat yoma). Without 60: all forbidden even for benefit; one may place fruit / cold in it, and one may sell the pot to a non-Jew (Chatam Sofer 98). Ladle not ben yomo: forbidden lechatchila only, and bedieved it does not forbid. For the application to your precise situation, consult your Rav (or a competent Dayan).
6. נותן טעם בר נותן טעם דהיתרא — the taste of a permitted taste
קדרה חדשה שבישל בה מים ותחב בה כף חולבת, וחזר ובישל מים ותחב בה כף של בשר, שניהן בני יומן ולא היה ששים — אסור לבשל בה בשר או חלב, אבל מותר לבשל בה דברים אחרים, הואיל וחדשה היתה.
— שולחן ערוך יו״ד צ״ד:ה ; וכן בסעיף ט' (דבש) · הגה: ואם עבר ובישל בה בשר או חלב, מותר, דהוי נ"ט בר נ"ט (הגהות מיימוניות)
The principle (seifim 5 and 9). A permitted taste that passed through a neutral intermediary (the water, the new pot, a utensil) before reaching the other type does not forbid bedieved: this is נותן טעם בר נותן טעם דהיתרא. In seif 5, the new pot received the ladle's taste only through the water; in seif 9, the honey received the meat's taste through the pan and was then poured into the milk. The Taz (s.k. 6 and s.k. 17) discusses its anchoring: for seif 9, the honey is permitted either by נ"ט בר נ"ט (Beit Yossef), or by נותן טעם לפגם (Mordechai) — nafka mina if there was meat בעין (in substance) in the pan (cf. siman 95, the egg cooked with meat).
The custom חומרא of eating "from the side" (Taz s.k. 8). The Mehaber reports a custom of stringency: to eat the dish "from the side" of the utensil that is ben yomo, and to forbid the utensil that is not ben yomo — but it is only a חומרא, for mi-dina all is permitted (נ"ט בר נ"ט). The Taz (s.k. 8, in the name of the Rash"al) illustrates with a new ladle. This is why lechatchila one does not use a pot thus imbued for the other type, although bedieved all is permitted.
Le-ma'asse (נ"ט בר נ"ט דהיתרא). When the permitted taste passed through a neutral intermediary (water, pot, utensil), the result is permitted bedieved; lechatchila one avoids it (the custom's חומרא). But if there was prohibition or meat in substance (בעין), it is no longer נ"ט בר נ"ט of heter (cf. siman 95). Recognizing "neutral intermediary" or "prohibition בעין" is a question of fact. For the application to your precise situation, consult your Rav (or a competent Dayan).
7. אין חנ״נ ; הסכין — the knife, קליפה, הגעלה, נעיצה
No חתיכה נעשית נבילה (seif 6). Onions or vegetables imbued with meat cooked in a dairy pot: if one knows how much meat is imbued in them, it suffices to have 60 against the meat (and not against everything). Rama: one does not say חתיכה נעשית נבילה here, since all is still heter (the meat and the vegetables are permitted); one therefore evaluates only against what was imbued. A fortiori a dairy pot where one cooked water within 24 h then meat: one evaluates only against the milk imbued in the pot, not against all the water (Tur / Beit Yossef).
הסכין — the knife that cuts hot meat (seif 7)
Mehaber:boiling meat cut with a dairy knife → the whole slice is forbidden without 60 against the spot of the knife that cut. A knife not ben yomo (or doubt) → it forbids only כדי קליפה (the thickness of a peel).
Rama (kli rishon): all this for boiling meat in a kli rishon; then, a ben-yomo knife and no 60 → all forbidden, and even the knife requires הגעלה.
Rama (kli sheni): in a kli sheni, the meat requires קליפה and the knife נעיצה (thrusting it into hard ground to clean it).
Rama (שמנונית): and even if the knife is not ben yomo, one must peel a little of the meat because of the fat (שמנונית) of the knife (Tur / Sma"k).
Taz (s.k. 12): the Tur (in the name of Rabbenu Peretz) evaluates against the whole blade of the knife, since one does not measure how much was cut; the Shulchan Aruch does not adopt this (it does not hold חם כולו). But the Rash"al joins the Tur: against the whole blade, because "מילתא דלא רמיא עליה דאינש לאו אדעתיה" — one is not attentive to the exact length cut. (s.k. 13): the קליפה for the שמנונית applies even if the knife is not ben yomo.
Le-ma'asse (the knife). Boiling meat (kli rishon) cut with a knife of the other type: 60 against the cut spot (and per Taz/Rash"al, one is stringent to measure against the whole blade); ben yomo without 60 → all forbidden and הגעלה of the knife. In a kli sheni → meat קליפה, knife נעיצה. Even a knife not ben yomo → peel a little (fat). Classifying "kli rishon / sheni," "ben yomo," and the volume are questions of fact. For the application to your precise situation, consult your Rav (or a competent Dayan).
8. גבינה בכלי בשר — cheese, and כלי ראשון / שני / שלישי
גבינה, אפילו לחה, שנפלה לתוך תנור פנאד״ש (של בשר), וכן גבינה חמה שנפלה לקערה של בשר בת יומא — אינה אוסרת אלא כדי קליפה.
— שולחן ערוך יו״ד צ״ד:ח
Cheese (seif 8).Cheese, even moist, that falls into a panad"s oven (a meat dish), or likewise hot cheese fallen into a bowl of meat bat yoma → it forbids only כדי קליפה (one peels the contact surface). This is the application of touching without true cooking: there is no deep diffusion, so the קליפה suffices. (As for the hot cheese itself poured onto the meat, the analysis returns to the knife of seif 7: one looks at the kli rishon / sheni status and the ben yomo.)
Pitchei Teshuva (s.k. 7, in the name of the Chatam Sofer responsa 95): one is stringent for all utensils — even a kli shlishi — as long as there is יד סולדת (the hand recoils from it); one is lenient only in הפסד מרובה. The kli rishon / sheni / shlishi distinction governs the degree (deep הבלעה vs קליפה vs nothing), but the decisive criterion remains the יד סולדת.
Taz (s.k. 1) and Pitchei Teshuva (s.k. 2, in the name of the Chavot Yair 101): a kli rishon removed from the fire remains a kli rishon as long as it keeps its heat (יד סולדת) — the Rash"al adds that without יד סולדת there is no הבלעה, but that one imposes a הרחקה (distancing) for a kli rishon near the fire (Yerushalmi). A major practical point for our stovetops and ovens.
Le-ma'asse (cheese; kli rishon / sheni / shlishi). Cheese (even moist) fallen into a hot meat dish bat yoma → קליפה. The degree depends on the vessel's status: kli rishon (deep הבלעה, sometimes הגעלה), kli sheni (קליפה), kli shlishi (stringent as long as יד סולדת — Chatam Sofer 95). Classifying the exact status of the vessel and the יד סולדת is a question of fact. For the application to your precise situation, consult your Rav (or a competent Dayan).
9. 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 94 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: one measures the 60 against the dipped part (לשער במה שנתחב), one holds firmly to נותן טעם בר נותן טעם דהיתרא (seifim 5 and 9) — the Sephardic school is notably lenient bedieved here, and even the pot thus imbued returns to use, Rav Ovadia often ruling that the חומרא of eating "from the side" of the ben yomo does not bind mi-dina. On the knife and the kli sheni, one follows the Rama's degrees (קליפה / נעיצה).
Concrete case
Sephardic orientation (to be verified)
A ladle of the other type dipped into the dish
60 against the dipped part; if unknown → up to the top of the ladle (Shach). Ben yomo → forbids even bedieved; not ben yomo → bedieved permitted.
New pot / utensil via the water (נ"ט בר נ"ט)
Bedieved permitted (נ"ט בר נ"ט דהיתרא); one is readily lenient, the "from the side" חומרא being only minhag.
Knife that cut hot meat
60 against the spot (kli rishon); not ben yomo → קליפה for the fat; kli sheni → קליפה + נעיצה.
Re-koshering a metal pot
הגעלה by full immersion of the metal in boiling water; not a mere inner bath.
Anchoring in the siman. All of this follows from the text: לשער במה שנתחב (seif 1), a single 60 for the double dipping (seif 2, Rama), נ"ט בר נ"ט דהיתרא (seifim 5, 9), no חנ״נ as long as all is heter (seif 6), the knife and the קליפה / נעיצה (seif 7), the cheese's קליפה (seif 8). The contemporary responsa apply these rules to today's kitchens.
10. 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). Three features of the Rama dominate this siman: (1) "וכן נוהגין" on measuring against the dipped part alone (and not חם כולו); (2) a single 60 for the double dipping; (3) the חומרא לכתחלה of not reusing for the other type a pot imbued by נ"ט בר נ"ט, while permitting bedieved. For the knife, the Rama rigorously distinguishes kli rishon (הגעלה) and kli sheni (נעיצה).
Concrete case
Ashkenazi orientation (to be verified)
The ladle's measure
Against the dipped part (וכן נוהגין); one does not hold חם מקצתו חם כולו for exuding; if unknown → up to the top of the ladle.
נ"ט בר נ"ט דהיתרא
Bedieved permitted; lechatchila one avoids it (the custom's חומרא, eating "from the side" of the ben yomo).
Ben-yomo knife, kli rishon, no 60
All forbidden; הגעלה of the knife. Kli sheni → קליפה + נעיצה; even not ben yomo → peel for the fat.
הגעלה of a metal pot
Full immersion of the metal in boiling water (per the Magen Avraham's practices).
Chabad — only through real sources. The Shulchan Aruch HaRav does not cover Yoreh De'ah; there is therefore no "Da'at HaRav" on siman 94. For the Chabad practice on these questions (ladle, knife, נ"ט בר נ"ט), 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 94 sheds light on the kitchen. Four tools of the siman serve to decide modern cases: (1) לשער במה שנתחב + ben yomo (seif 1); (2) נ"ט בר נ"ט דהיתרא (seifim 5, 9); (3) the knife and the קליפה / הגעלה / נעיצה (seif 7); (4) the kli rishon / sheni / shlishi status and יד סולדת (seif 8).
Modern case
Tool of the siman
Orientation (to be confirmed with the Rav)
A dairy ladle dipped by mistake into a hot meat pot
Seif 1-4 (60; ben yomo)
One measures 60 against the dipped part; ben yomo and 60 → dish permitted, ladle forbidden; without 60 → all forbidden even for benefit. Not ben yomo → bedieved permitted.
A dairy knife cutting a meat roast still boiling
Seif 7 (סכין; קליפה)
Kli rishon: 60 against the spot (Taz: the whole blade); otherwise הגעלה of the knife. Kli sheni → meat קליפה, knife נעיצה. Not ben yomo → peel a little (fat).
A meat spoon dipped into a new pot in which only water was cooked
Seif 5 (נ"ט בר נ"ט)
Bedieved permitted (the taste passed through the water and a new pot); lechatchila one avoids it (חומרא).
Re-koshering a ladle / metal pot that became forbidden
Seif 3, 7 (הגעלה)
הגעלה by full immersion of the metal in boiling water. For a kli-sheni knife: נעיצה. Without 60 (be-yoma) one may sell to a non-Jew (Chatam Sofer 98).
Hot cheese fallen onto hot meat (or vice versa)
Seif 8 (גבינה; קליפה)
Bat yoma → קליפה (peel the surface); kli shlishi → stringent as long as יד סולדת, except הפסד מרובה (Chatam Sofer 95).
Le-ma'asse. These situations blend questions of fact — is the ladle ben yomo, how deep was it dipped, is the vessel kli rishon / sheni / shlishi, the metal, the יד סולדת — that only your Rav can decide upon seeing the case. The practical rule: reconstruct precisely which utensil, ben yomo or not, in which vessel, at what heat, how deep dipped. For the application to your precise situation, consult your Rav (or a competent Dayan).
12. סיכום מעשי — summary and tables
טבלה — the measure and the ben yomo, in practice
Case
Measure (for us)
Note
Ladle dipped into the dish (ben yomo)
60 against the dipped part
Not חם מקצתו חם כולו; if unknown → ראש הכף (Shach)
Ladle dipped twice
A single 60 (Rama)
וכן נוהגים (Terumat ha-Deshen 183)
There is 60
Dish permitted, ladle forbidden
Bedieved it forbids while bat yoma
No 60
All forbidden even for benefit
Fruit/cold OK; sale to a non-Jew (Chatam Sofer 98)
Ladle not ben yomo
Bedieved permitted
Forbidden lechatchila only
נ"ט בר נ"ט דהיתרא (water/new pot, honey)
Bedieved permitted
Lechatchila חומרא ("from the side" of the ben yomo)
Knife, boiling meat (kli rishon)
60 against the spot; otherwise הגעלה
The whole blade per Taz/Rash"al; שמנונית → קליפה
Knife, kli sheni
Meat קליפה, knife נעיצה
Hot cheese bat yoma → קליפה (seif 8)
טבלה — who says what (the nossei kelim of the siman)
Posek
Decisive contribution (anchored in the corpus)
Mehaber (seifim 1-9)
לשער במה שנתחב + ben yomo; double dipping = two times 60; there is 60 (ladle forbidden) / no 60 (issour hanaa); not ben yomo (bedieved permitted); נ"ט בר נ"ט דהיתרא (new pot, honey); no חנ״נ as long as heter; the knife and the קליפה; the cheese כדי קליפה.
Rama (הגה)
"ben yomo" = kli rishon within 24 h; הסברא הראשונה עיקר — וכן נוהגין (seif 1); a single 60 (seif 2); נ"ט בר נ"ט bedieved permitted (seif 5); no חתיכה נעשית נבילה (seif 6); ben-yomo knife → הגעלה, kli sheni → נעיצה, שמנונית → peel (seif 7).
Shach (Siftei Kohen)
s.k. 1: לשער במה שנתחב because לא ידעינן כמה נפיק מיניה; if unknown → עד ראש הכף (Rash"al); see 98:5 if one knows. s.k. 3: one does not hold חם מקצתו חם כולו (Mahara"m of Tiktin).
Taz (Turei Zahav)
s.k. 1: kli rishon even off the fire as long as the heat is in it (Rash"al, Yerushalmi); s.k. 2: Terumat ha-Deshen 183 and the היתר בלוע; s.k. 6: נ"ט בר נ"ט (from the כף to the water to the pot); s.k. 8: custom of eating "from the side" of the ben yomo; s.k. 12: knife against the whole blade (Tur / Rash"al); s.k. 13: קליפה for the שמנונית; s.k. 17: honey (Mordechai / Beit Yossef).
Pri Megadim (פר״מ)
Sharpens the status of the נ"ט בר נ"ט and the limit of the קליפה / נעיצה; to know, not to decide alone.
Pitchei Teshuva (פתחי תשובה)
s.k. 1: Noda BiYhouda II YD 16 (one believes how deep he dipped); s.k. 2: Chavot Yair 101 (kli rishon off the fire); s.k. 3: חם מקצתו for absorbing not for exuding (Beit Hillel / Magen Avraham vs Shach); s.k. 5: forbidden before the dog?; s.k. 6: Chatam Sofer 98 (sale to a non-Jew be-yoma); s.k. 7: Chatam Sofer 95 (stringent even kli shlishi as long as יד סולדת).
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: לשער במה שנתחב, ben yomo, נ"ט בר נ"ט דהיתרא; readily lenient bedieved, the "from the side" חומרא being only minhag.
Ashkenazi: Iggrot Moshe (Rav Moshe Feinstein) and the acharonim (Chochmat Adam, Aruch HaShulchan YD). They extend the Rama: measure against the dipped part, a single 60, נ"ט בר נ"ט bedieved permitted (lechatchila חומרא), knife הגעלה / נעיצה.
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 measure against what was dipped (not חם כולו) and the decisive role of the ben yomo: this is the grid that resolves the ladle, the knife and the cheese.
In practice, the נותן טעם בר נותן טעם דהיתרא (water, new pot, honey) permits bedieved — lechatchila one avoids it (the custom's חומרא).
The knife on boiling meat (kli rishon) → 60 against the spot, otherwise הגעלה; in a kli sheni → קליפה + נעיצה; and one peels for the fat even if the knife is not ben yomo.
And for any real case — ben yomo or not, how deep dipped, kli rishon / sheni / shlishi, יד סולדת — 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 התוחב כף חולבת בקדרה של בשר · סימן צ״ד · ⚖️ 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.