פסק המחבר והרמ״א · הכרעת נושאי הכלים · פסיקת הספרדים והאשכנזים בזמננו
⚖️ פסק הלכה ולמעשה ⚖️
✦ ❖ ✦
Halakha le-ma'asse — the practical psika
The נותן טעם בר נותן טעם דהיתרא (the taste of a permitted taste), the Mehaber / Rama
machloket (Sephardic / Ashkenazi), meat and dairy utensils washed together, the דבר חריף
and proximity in storage — from the Mehaber and the Rama to the contemporary poskim
Subject:
שולחן ערוך יורה דעה סימן צ״ה (ז' 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 95.
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). This siman carries a Sephardic / Ashkenazi machloket that is especially sharp: the Mehaber (Sephardic) permits נותן טעם בר נותן טעם broadly, the Rama (Ashkenazi) is stringent lechatchila; so, more than anywhere, the halakha le-ma'asse depends on your community and your Rav. Every concrete application (le-ma'asse) concludes with: "For the application to your specific situation, consult your Rav (or a competent Dayan)."
📑 תוכן העניינים
שורש הסימן — נותן טעם בר נותן טעם דהיתרא (סעיף א')
פסק המחבר והרמ״א — מסגרת ההלכה בז' סעיפים
מחלוקת ספרד ואשכנז — להתיר עם המין האחר (סעיף ב')
בישול וצלייה ; עלו ואינו בן יומו — קולות הרמ״א (סעיף ב')
דבר חריף — מבטל את הנ״ט בר נ״ט (סעיף ב' ; וסימן צו)
נותן טעם בר נותן טעם דהיתרא. Fish cooked or roasted in a meat pot that is well washed, with no stuck fat (שומן) → permitted to eat with כותח (dairy), for it is a taste of a permitted taste: the meat gave its taste to the pot, the pot to the fish.
If it was not well washed: if there is substance (ממש) of fat on the surface of the pot at more than one sixtieth of the fish → forbidden to eat with כותח.
— Shulchan Aruch, Yoreh De'ah 95:1 · talmudic basis: the sugya of Chullin (111b, dagim she-alu ba-ke'ara) on נותן טעם בר נותן טעם · Sefaria YD 95:1
1. שורש הסימן — the taste of a permitted taste
The foundation. Siman 95 deals with a case that is never true meat-and-milk: fish (or an egg) cooked in a pot of meat — not with meat. The taste of meat arrives there second-hand: the meat gave its taste to the pot (first נ"ט), then the pot gave it to the fish (second נ"ט). The whole siman turns on this yesod: נותן טעם בר נותן טעם דהיתרא — "a taste of a permitted taste" — and on its limits (real stuck fat, דבר חריף, utensils washed together, proximity).
Why נ"ט בר נ"ט stays permitted (Taz s.k. 1). The Taz sets the definition: the taste passing this way is קלוש (faint) and was permitted at each stage — the meat alone is permitted, its taste in the pot is permitted, this taste in the fish is permitted. There is a prohibition only when one joins this fish to milk. But — the Taz's crucial point — this holds only for a permitted taste (דהיתרא): with an actual איסור (prohibition), even several נ"ט בר נ"ט remain forbidden, since the taste, however faint, is a taste of a prohibition.
"רחוצה יפה" and the real fat (Shach s.k. 1)
Seif 1 distinguishes two states of the pot. Well washed (רחוצה יפה) → the only taste is this faint נ"ט בר נ"ט, and everything is permitted. Not well washed, with substance of fat (ממשות שומן) stuck at more than one sixtieth → there is here a body of meat, no longer a mere taste: forbidden. The Shach (s.k. 1) specifies: for a pot in which one cooked, one presumes there was no stuck fat — "רחוצה יפה" only comes to exclude the case where one knows it was not well washed (unlike the הדחה of seif 3, where one presumes the opposite, שומן דבוק).
2. פסק המחבר והרמ״א — the map of the siman
Siman 95 contains 7 seifim. The Mehaber (Sephardic) lays the lenient framework of נ"ט בר נ"ט; the Rama (הגה), in seif 2, imposes a stringency lechatchila that becomes the heart of the Sephardic / Ashkenazi machloket of the whole siman. Here is the overall map, as it emerges from the text itself.
Seif
Subject
Psak (anchored in the text)
1
נ"ט בר נ"ט: fish in a meat pot
Fish cooked/roasted in a well-washed meat pot, no stuck fat → permitted with כותח (נ"ט בר נ"ט דהיתרא). Not washed, substance of fat at more than 1/60 → forbidden with כותח.
2
egg; Mehaber / Rama machloket; דבר חריף
Egg cooked in water in a dairy pot → permitted in the poultry even lechatchila; but cooked with meat, even כדי קליפה → forbidden with כותח. Rama: some are stringent on נ"ט בר נ"ט in roasting/cooking; custom forbids lechatchila, permits bedieved; only eating with the other kind (not in their own utensils); עלו (without cooking) or non-ben-yomo pot → permitted lechatchila. But דבר חריף → forbidden even bedieved until 60 (cf. siman 96); חריף גמור = רובו ככולו.
3
הדחת כלים: meat utensils washed in a dairy pot
Meat plates washed in a dairy יורה with boiling water (יד סולדת), even both ben yomo → permitted (נ"ט בר נ"ט), if one can say ברי לי that no fat was stuck; otherwise 60 against the fat. Rama: some forbid even without fat, except if one is not ben yomo; both ben yomo + together + כלי ראשון → forbidden, and such is the custom. One after the other, or כלי שני → permitted. עירוי of meat = כלי ראשון. A dairy bowl found among the meat utensils → no concern.
4
אפר; neutral water
Ash (אפר) in the hot water of the יורה before placing the utensils, even stuck fat → permitted (נותן טעם לפגם). Neutral boiling water (neither meat nor milk) poured on meat and dairy together, even stuck fat → all permitted (the עירוי is not a true כלי ראשון).
5
כותח near salt / vinegar
One does not place a vessel of כותח next to a vessel of salt; permitted next to vinegar (חומץ). Rama: only if uncovered; and even so, if one transgressed and set them together → permitted.
6
meat jug near a dairy jug
Permitted to place in a chest a meat jug (כד) next to a dairy one. Rama: some are stringent lechatchila; good to be careful where it is not necessary.
7
salt from a meat dish into milk
Salt set in a meat bowl → permitted to put it into milk. Rama: one who is stringent on this too, a blessing upon him (some forbid lechatchila — Tosafot, Sma"g, Or Zaroua).
כלל הפסק של הסימן :
היסוד החותך את הסימן הוא נותן טעם בר נותן טעם דהיתרא — טעם קלוש שהיה היתר בכל שלביו ; ועיקר המחלוקת שבסימן: המחבר (ספרד) מתיר אף לאכלם עם המין האחר, והרמ״א (אשכנז) מחמיר לכתחילה בבישול וצלייה ומתיר בדיעבד, בעלו, ובאינו בן יומו. ושני המבטלים: דבר חריף ושומן ממשי דבוק.
3. מחלוקת ספרד ואשכנז — the heart of the psak
ביצה שנתבשלה במים בקדרה של חלב, מותר ליתנה בתרנגולת אפילו לכתחלה ; אבל אם נתבשלה בקדרה עם בשר, אפילו כדי קליפה — אסור לאכלה בכותח. הגה: ויש מחמירין בצלייה ובישול לאסור הנ״ט בר נ״ט... ונהגו לאסור לכתחלה ולהתיר בדיעבד בכל ענין.
— שולחן ערוך יו״ד צ״ה:ב ; הגה בשם ריב״ן בשם רש״י, מרדכי ואור זרוע
The Mehaber (Sephardic) permits broadly. For the Mehaber, the נ"ט בר נ"ט דהיתרא is permitted even to eat it with the other kind: fish cooked in a meat pot may be eaten with dairy, lechatchila. An egg cooked in water in a dairy pot may even be put lechatchila into the poultry. The only prohibition in seif 2 is when the egg was cooked with the meat itself (and not merely in its pot), even to the thickness of a peel (כדי קליפה): there the taste comes directly from the meat, and it is no longer a נ"ט בר נ"ט.
The Rama (Ashkenazi) and the "יש מחמירין"
Stringency lechatchila: some (Rivan in the name of Rashi, Mordechai, Or Zaroua) forbid נ"ט בר נ"ט in cooking and roasting (צלייה ובישול). The Ashkenazi custom: forbid lechatchila, but permit bedieved בכל ענין.
Only "with the other kind": this stringency bears only on eating the fish with milk (or with the meat itself). To put it into THEIR own utensils (fish cooked in a meat pot → into the meat utensils) is permitted lechatchila.
עלו (without cooking): if they were merely "raised" (עלו) — set hot without cooking — into a utensil of the other kind → permitted lechatchila to eat them even with the other kind.
Non-ben-yomo: if the utensil in which they cooked/roasted was לפגם (non-ben-yomo, the absorbed taste being degraded after 24h) → custom permits lechatchila to eat them with the other kind.
הכרעה le-ma'asse (the most important of the siman). Here, conduct differs by community: a Sephardi follows the Mehaber and may, lechatchila, eat with the other kind fish cooked in a well-washed meat pot (Yalkut Yossef, Yabia Omer); an Ashkenazi follows the Rama — he refrains lechatchila in cooking/roasting, but remains permitted bedieved, and permitted when it is only עלו or when the pot is non-ben-yomo. This is one of the few simanim where the practical psak clearly diverges by origin.
Le-ma'asse (Sephardic / Ashkenazi). First identify which custom you follow. Sephardic: the נ"ט בר נ"ט דהיתרא is permitted even with the other kind, well-washed pot. Ashkenazi: one refrains lechatchila (in cooking/roasting), permits bedieved, and permits עלו / non-ben-yomo. For the application to your specific situation, consult your Rav (or a competent Dayan).
4. בישול וצלייה ; עלו ואינו בן יומו
Cooking (3 נ"ט) vs roasting (2 נ"ט) — Pitchei Teshuva s.k. 2 in the name of the Shach. In cooking, the taste passes through the water: meat → pot → water → fish, that is three נ"ט — more lenient, and bedieved one permits readily. In roasting (dry), there are only two נ"ט: meat → pot → fish, without the intermediate water — more severe per the stringent ones. The juice / rotav that comes out of the roasted fish follows the status of the roast. The Chamudei Daniel adds (PT) that a meat knife that cuts the fish while hot is like the roast (only 2 נ"ט).
עלו vs נתבשלו / נצלו (Taz s.k. 3-4). The Taz distinguishes clearly. נתבשלו / נצלו (cooked / roasted): this is where the Rama forbids lechatchila. עלו (merely "raised" — a hot fish taken off the fire set on a cold meat utensil, or vice versa, without real cooking): permitted even lechatchila to eat them with the other kind — it is lighter, the blua did not truly transfer (Sefer ha-Terumot, Taz s.k. 4). The Taz (s.k. 9) adds: a single non-ben-yomo utensil in the chain → all permitted.
Le-ma'asse (cooking / roasting / עלו). In practice: cooking = the most lenient case (3 נ"ט, permitted bedieved without difficulty); roasting = more severe (2 נ"ט); עלו (hot contact without cooking) = permitted even lechatchila; non-ben-yomo = permitted. Classifying "cooked / roasted / merely raised," "ben yomo or not," is a question of fact. For the application to your specific situation, consult your Rav (or a competent Dayan).
5. דבר חריף — the sharp food that nullifies the נ"ט בר נ"ט
וכל זה כשאין הדבר חריף ; אבל אם הוא דבר חריף, כגון דברים חריפים שנתבשלו בכלי של בשר אפילו אינו בן יומו, או תבלין שנידוכו במדוך של בשר — אסור לאכלן בחלב אפילו בדיעבד עד שיהא ס' כנגד הבשר הבלוע.
— שולחן ערוך יו״ד צ״ה:ב, הגה ; ועיין סימן צו
The דבר חריף carries the taste like a body. The Rama closes seif 2 with a major reservation: all the leniency of נ"ט בר נ"ט holds only for a non-sharp food. A דבר חריף — a sharp thing cooked in a meat utensil even non-ben-yomo, or spices pounded in a mortar (מדוך) of meat — nullifies the "lightness" of the faint taste: the sharpness brings out and carries the taste like substance. Hence: forbidden to eat it with milk even bedieved, until there is 60 against the absorbed meat (an explicit referral to siman 96).
"חריף גמור" — not every spiced food (Pitchei Teshuva s.k. 4)
The Rama himself specifies: a food is not "חריף" because of a little spice; it must be entirely sharp — רובו ככולו (its major part like the whole). The Pitchei Teshuva (s.k. 4) reports the Makom Shmuel who disputes the stringency: the חריף has only 2 נ"ט, so in cooking (where there are 3 נ"ט) one would permit even a חריף; but for a חריף גמור, the practical conclusion is to follow the Rama per custom. The line "lightly sharp / חריף גמור" is itself a question of fact.
Le-ma'asse (דבר חריף). Note: onion, garlic, horseradish, lemon, strong pounded spices — a חריף גמור nullifies the נ"ט בר נ"ט and is no longer permitted even bedieved without 60 against the absorbed meat (siman 96). A barely spiced dish is not "חריף." Deciding whether a food is "רובו ככולו" sharp is delicate. For the application to your specific situation, consult your Rav (or a competent Dayan).
6. הדחת כלים — meat and dairy washed together
קערות של בשר שהודחו ביורה של חלב ברותחין — אפילו שניהם בני יומן — מותר, דהוי נ״ט בר נ״ט, ובלבד שיוכל לומר ברי לי שלא היה שום שומן דבוק בהן. הגה: ויש אוסרים אם שניהם בני יומן והודחו יחד בכלי ראשון, וכן נהגו ואין לשנות.
— שולחן ערוך יו״ד צ״ה:ג
The central case of the washing-up (seif 3) — din and custom
Mehaber (Sephardic): meat plates washed in a dairy יורה with boiling water (יד סולדת), even both ben yomo → permitted (נ"ט בר נ"ט דהיתרא), provided one can say ברי לי that no fat was stuck on them. If fat was stuck → one needs 60 in the water against the substance of fat.
Rama (Ashkenazi): some forbid even without stuck fat (Tur in the name of many Rishonim), except if one of the utensils is not ben yomo — then all the utensils are permitted and only the water remains forbidden lechatchila. But if both are ben yomo, washed together in כלי ראשון → everything is forbidden, and such is the custom, one does not deviate from it.
The three cumulative conditions of the prohibition (Rama): one needs (1) both ben yomo, (2) washed together, (3) in כלי ראשון. Washed one after the other, or in כלי שני even together → all permitted.
עירוי: pouring from a meat כלי ראשון onto dairy utensils = like כלי ראשון, forbidden if ben yomo. But pouring neutral boiling water on meat and dairy together → see seif 4.
A dairy bowl found among the meat utensils: one does not fear they were washed together in a forbidding manner.
The reason of the "יש אוסרים" (Taz s.k. 8). Why does the Rama forbid two ben yomo washed together in כלי ראשון, when it is a נ"ט בר נ"ט? The Taz explains: in the same boiling water, the bowls touch one another, and the taste of milk in the water meets the taste of meat in the same water — the נ"ט בר נ"ט has turned into איסור within a single כלי (meat and milk meet directly in the water). This is different from the fish of seif 1, where the chain remains separate. The Shach (s.k. 1) also stresses that here, unlike seif 1, one presumes שומן דבוק.
Le-ma'asse (mixed washing). Practical rule: one avoids washing meat and dairy utensils together, in boiling water (כלי ראשון), both ben yomo — forbidden per Ashkenazi custom, and a Sephardi permits it only if he can say ברי לי "no fat stuck." On the other hand: one non-ben-yomo, or separately, or in כלי שני → permitted. Classifying "כלי ראשון / שני," "ben yomo," "together or not" is a question of fact. For the application to your specific situation, consult your Rav (or a competent Dayan).
7. אפר, עירוי, מים נקיים — ash and neutral water
Ash (אפר) — נותן טעם לפגם (seif 4). The Mehaber writes "it seems to me" (יראה לי): if one put ash into the hot water of the יורהbefore placing the utensils, then even if there was stuck fat → permitted, for through the ash everything becomes נותן טעם לפגם (degraded taste) — a spoiled taste does not forbid. This is the halakhic basis of detergents: the Taz (s.k. 15) notes that soap (בורית) made from fat likewise renders the whole פגום. The Pitchei Teshuva (s.k. 6) reports objections to the Shach on the exact contours of this leniency.
The neutral water poured (seif 4, end). If one poured neutral boiling water (neither meat nor milk) on meat and dairy utensils together, even with stuck fat → all permitted: the עירוי (the act of pouring) is not a true כלי ראשון that would make the utensils absorb one from the other — it acts only כדי קליפה on the surface, and does not unite meat and milk in one boiling mass. This is a key distinction for kitchens: water poured from a kettle does not have the severity of the water of a כלי ראשון on the fire.
Le-ma'asse (ash, soap, poured water). Modern detergent plays the role of the אפר: it renders פגום (degraded) what dissolves in the wash water, which greatly lightens the question — but it is a factor, not a general permission to wash everything together. Water merely poured (עירוי) is less severe than the water of a כלי ראשון on the fire. Assessing "כלי ראשון / עירוי," "with or without detergent" is a question of fact. For the application to your specific situation, consult your Rav (or a competent Dayan).
8. קירוב והנחה — salt, vinegar, jugs, salt into milk
אין מניחין כלי שיש בו כותח אצל כלי שיש בו מלח, אבל מניחין אותו אצל כלי שיש בו חומץ. הגה: ודוקא בכלים מגולים ; ואם עבר והניחן יחד — מותר.
— שולחן ערוך יו״ד צ״ה:ה
Proximity in storage (seifim 5-7)
כותח near salt / vinegar (seif 5): one does not place a vessel of כותח next to a vessel of salt (the salt draws, and the dairy could fall into it, and the salt, being visible, does not nullify); but permitted next to vinegar (חומץ) (which would nullify in 60). Rama: only if the vessels are uncovered; and even so, if one transgressed and set them together → permitted (one does not fear it fell in).
Meat jug near a dairy jug (seif 6):permitted to place in a chest a meat jug (כד) next to a dairy one (closed vessels, nothing passes). Rama: some are stringent lechatchila; good to be careful where it is not necessary.
Salt from a meat dish into milk (seif 7):salt set in a meat bowl → permitted to put it afterward into milk (salting alone did not make the taste penetrate enough). Rama: "one who is stringent on this too, a blessing upon him" (תבוא עליו ברכה), since some forbid lechatchila (Tosafot, Sma"g, Or Zaroua).
Stringency mainly in כלי חרס (Pitchei Teshuva s.k. 8). On seif 7, the Pitchei Teshuva reports the Radbaz: the Rama's stringency (not to put into milk the salt of a meat bowl) applies mainly to an earthenware (כלי חרס) bowl, which absorbs and exudes more; for metal or glass, it is lighter. A detail to know, not to decide alone.
Le-ma'asse (storage). In practice: do not store an open dairy next to open salt; vinegar → no concern; closed meat and dairy jugs side by side → permitted, but Ashkenazi custom avoids lechatchila when unnecessary; salt from a meat bowl into milk → permitted for the Mehaber, many are stringent (especially in כלי חרס). For the application to your specific 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 95 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 lenient framework of the Mehaber: the נ"ט בר נ"ט דהיתרא is permitted even to eat it with the other kind (Yalkut Yossef, Issur ve-Heter; Yabia Omer). Thus, fish cooked in a well-washed meat pot may, for a Sephardi, be eaten with dairy lechatchila — where the Ashkenazi refrains. The Sephardic school stresses the condition of real stuck fat (the only true prohibition of seif 1) and the status of modern washing in a dishwasher.
Concrete case
Sephardic orientation (to be verified)
Fish cooked in a well-washed meat pot
נ"ט בר נ"ט דהיתרא → permitted to eat it even with dairy lechatchila (Mehaber, Yalkut Yossef), as long as there is no real stuck fat.
Meat and dairy utensils washed together
Permitted if one can say ברי לי "no stuck fat"; otherwise 60 against the fat. Detergent (פוגם) greatly lightens it.
דבר חריף (onion, spices)
The חריף nullifies the נ"ט בר נ"ט → forbidden even bedieved without 60 against the meat (siman 96).
Mixed dishwasher
One relies on the neutral water + פוגם detergent + non-simultaneity; see the local responsum and the Rav.
Anchoring in the siman. All of this follows from the text: נ"ט בר נ"ט דהיתרא (seif 1), permitted even with the other kind per the Mehaber (seif 2), הדחת כלים and the ברי לי (seif 3), the אפר / נותן טעם לפגם and neutral water (seif 4), the דבר חריף (seif 2, referral to 96). 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 (Shach, Taz, Pri Megadim, Chochmat Adam, Aruch HaShulchan YD). Two features of the Rama dominate this siman: (1) on נ"ט בר נ"ט in cooking/roasting, the custom is to forbid lechatchila eating them with the other kind, to permit bedieved, and to permit when it is only עלו or when the utensil is non-ben-yomo; (2) on the washing-up, the custom forbids two ben yomo washed together in כלי ראשון ("וכן נהגו ואין לשנות").
Concrete case
Ashkenazi orientation (to be verified)
Fish cooked in a meat pot, eaten with milk
Forbidden lechatchila (יש מחמירין, cooking/roasting); bedieved permitted בכל ענין; עלו or non-ben-yomo → permitted.
Fish cooked in a meat pot → meat utensils
Permitted lechatchila (it is their own kind, not "the other kind").
Washing: two ben yomo, together, כלי ראשון
Forbidden (Rama, "ואין לשנות"); permitted if one non-ben-yomo / separately / כלי שני.
דבר חריף / meat מדוך
Nullifies the נ"ט בר נ"ט; forbidden even bedieved without 60 (siman 96); חריף = רובו ככולו.
Chabad — only through real sources. The Shulchan Aruch HaRav does not cover Yoreh De'ah; there is therefore no "Da'at HaRav" on siman 95. 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.
11. מקרים מודרניים — today's kitchen
How siman 95 sheds light on the kitchen. Four tools of the siman serve to decide modern cases: (1) the נ"ט בר נ"ט דהיתרא and the Sephardic/Ashkenazi machloket (seifim 1-2); (2) cooking (3 נ"ט) vs roasting (2 נ"ט) and עלו (seif 2); (3) הדחת כלים and the status כלי ראשון / שני / עירוי (seifim 3-4); (4) the דבר חריף and the אפר / פוגם (seifim 2, 4).
A meat knife used to cut hot fish served with milk
Seif 2 (Chamudei Daniel, PT s.k. 2)
Like the roast (2 נ"ט); per custom, more severe than cooking — distinguish hot / cold, ben yomo / not.
Mixed dishwasher (meat and dairy in the same cycle)
Seif 3-4 (הדחת כלים, אפר/neutral water)
One relies on the פוגם detergent, the poured neutral water, and non-simultaneity; customs vary — Rav.
Onion or garlic cooked in a meat saucepan, then with milk
Seif 2 (דבר חריף)
חריף גמור → nullifies the נ"ט בר נ"ט, forbidden even bedieved without 60 against the meat (siman 96).
Yogurt stored next to salt; meat/dairy jugs side by side
Seif 5-7 (קירוב)
Not next to open salt; closed jugs → permitted (Ashkenazi avoids lechatchila if superfluous).
Le-ma'asse. These situations blend questions of fact — Sephardi or Ashkenazi, cooked or roasted or merely raised, ben yomo, real stuck fat, sharp food or not, כלי ראשון or עירוי — that only your Rav can decide upon seeing the case. The practical rule: reconstruct precisely what was cooked, in which utensil, at what heat, and with which other kind one wishes to eat it, then ask. For the application to your specific situation, consult your Rav (or a competent Dayan).
12. סיכום מעשי — summary and tables
טבלה — the נ"ט בר נ"ט in practice
Case
Sephardic (Mehaber)
Ashkenazi (Rama)
Fish cooked in a meat pot, eaten with milk
Permitted lechatchila (well washed)
Refrain lechatchila; bedieved permitted
עלו (hot without cooking) with the other kind
Permitted lechatchila
Permitted lechatchila
Non-ben-yomo pot (לפגם)
Permitted lechatchila
Permitted lechatchila
In THEIR own utensils
Permitted lechatchila
Permitted lechatchila
Real stuck fat > 1/60
Forbidden (except 60)
Forbidden (except 60)
דבר חריף גמור
Forbidden even bedieved without 60 (sim. 96)
Forbidden even bedieved without 60 (sim. 96)
Washing: 2 ben yomo, together, כלי ראשון
Permitted if ברי לי "no fat"
Forbidden (וכן נהגו)
Washing: one non-ben-yomo / separately / כלי שני
Permitted
Permitted
טבלה — who says what (the nossei kelim of the siman)
Posek
Decisive contribution (anchored in the corpus)
Mehaber (seifim 1-7)
נ"ט בר נ"ט דהיתרא permitted even with the other kind; real fat > 1/60 forbidden; הדחת כלים + ברי לי; אפר / נותן טעם לפגם; neutral water; כותח near salt / vinegar; jugs; salt from a meat bowl into milk.
Rama (הגה)
יש מחמירין in cooking/roasting — forbids lechatchila, permits bedieved, עלו and non-ben-yomo (seif 2); דבר חריף nullifies, רובו ככולו (seif 2); washing: 2 ben yomo together כלי ראשון forbidden (seif 3); jugs: be careful if superfluous (seif 6); stringent on salt into milk (seif 7).
Shach (Siftei Kohen)
s.k. 1: "רחוצה יפה" — one presumes no fat in a pot where one cooked (≠ הדחה of seif 3, where one presumes שומן דבוק); nuances of bishul / tzliyah.
Taz (Turei Zahav)
s.k. 1: definition of נ"ט בר נ"ט דהיתרא (faint, still heter; with issur even several נ"ט בר נ"ט forbidden); s.k. 3-4: עלו permitted even lechatchila (≠ cooking/roasting); s.k. 8: reason of the יש אוסרים of seif 3 (the bowls touch, the נ"ט בר נ"ט becomes issur in one כלי); s.k. 9: one non-ben-yomo → all permitted; s.k. 15: אפר / fat soap פגום.
Pri Megadim (פר״מ)
Cooking (3 נ"ט) vs roasting (2 נ"ט); the juice / rotav follows the roast (reported PT s.k. 2).
Pitchei Teshuva (פתחי תשובה)
s.k. 1: נ"ט בר נ"ט in a food or only a utensil (Pri Megadim / Shaarei Dura); s.k. 2: Shach — bedieved permitted mainly in cooking, roasting 2 נ"ט forbidden, rotav forbidden, knife cutting the fish (Chamudei Daniel); s.k. 4: דבר חריף, Makom Shmuel, חריף גמור → follow the Rama; s.k. 6: אפר; s.k. 8: salt into milk mainly in כלי חרס (Radbaz).
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 follow the Mehaber: the נ"ט בר נ"ט דהיתרא is permitted even to eat it with the other kind, well-washed pot; vigilance on real stuck fat and the דבר חריף.
Ashkenazi: Rama and the acharonim (Chochmat Adam, Aruch HaShulchan YD). They follow the Rama: forbid lechatchila eating with the other kind (cooking/roasting), permit bedieved, permit עלו and non-ben-yomo; strict washing (2 ben yomo together כלי ראשון).
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 yesod: נותן טעם בר נותן טעם דהיתרא — a faint taste, permitted at each stage; it is forbidden only if one joins it to the other kind, and only under the conditions of the siman.
In practice, conduct depends on your community: the Sephardi (Mehaber) permits even eating it with the other kind; the Ashkenazi (Rama) refrains lechatchila in cooking/roasting, permits bedieved, עלו and non-ben-yomo.
Two nullifiers: real stuck fat (> 1/60) and the דבר חריף (forbidden even bedieved without 60, siman 96). For the washing-up, one avoids two ben yomo washed together in כלי ראשון.
And for any real case — Sephardi/Ashkenazi, cooked/roasted/עלו, ben yomo, חריף, washing — halakha le-ma'asse goes through your Rav. For the application to your specific situation, consult your Rav (or a competent Dayan).
~ ~ ~ ~ ~ DAAT · הרב יוסף חיים סממה
תלמיד חכם · מעביר שיעורים בהלכה ובחסידות פסק והלכה למעשה בדין דגים וביצה שנתבשלו בקדרה של בשר · סימן צ״ה · ⚖️ 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.