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״ו (ה' 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 96.
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 (the actual sharpness of the davar charif, whether the knife is ben yomo, wiped or not, a fine or coarse cut, fat or lean meat) that only a posek who sees your situation can decide.
The radish cut with a knife (נטילת מקום). A radish (צנון) or a beet (סילקא) cut with a meat knife that is ben yomo or not wiped → forbidden with milk, until one removes at the cut the thickness of a finger (נטילת מקום), or tastes it without detecting any meat taste — in which case a mere rinse (הדחה) suffices.
And if one neither removed nor tasted, and cooked them in milk → one needs 60 against what the knife touched. The same law applies to a non-Jew's knife.
— Shulchan Aruch, Yoreh De'ah 96:1 · talmudic basis: the sugya of Chullin (הנהו בני גלילא, the davar charif and the קורט של חלתית) · Sefaria YD 96:1
1. שורש הסימן — the sharpness, and the pressure of the knife
The foundation. Siman 96 deals with a transfer of taste without cooking: a sharp food (davar charif) cut with a meat knife. Two forces act together: the sharpness of the food (חורפיה) and the pressure of the knife (אגב דוחקא דסכינא). Through them, the davar charif does not merely absorb a little taste: it extracts the taste congealed in the blade and diffuses it as substance (ממש) into all it touches — hence the siman's stringency relative to an ordinary food.
Why the davar charif "awakens" even a pâgum taste. An ordinary knife that cut meat then a non-sharp food gives only a נ״ט בר נ״ט (a taste of a taste, attenuated — cf. siman 95); and a knife that is not ben yomo gives only a pâgum (spoiled, permitted) taste. But the davar charif, by its חורפיה, transforms this faint or spoiled taste into a full, forbidden taste: it "awakens" the blade's absorbed taste. This is the yessod that explains the whole siman, and why one is stricter here than in siman 95.
The קורט של חלתית — the archetype of sharpness
Asafetida (קורט של חלתית) is the paradigmatic davar charif of the Gemara. The whole machloket of the siman (see §3) turns on the extension: is only the חלתית fully charif (forbidding even with a knife that is not ben yomo), or is every davar charif so? This is the axis of psak between the Mahara"m (and the Mehaber) on one side, the Sefer ha-Terumot and the Rashba on the other.
2. פסק המחבר והרמ״א — the map of the siman
Siman 96 contains 5 seifim. The Mehaber lays the framework (the radish, then the other sharp foods, the mortar, the imported foods, and the scale גרידה / הדחה); the Rama (הגה) glosses, and above all hardens seif 1 — cut fine (דק דק) or even not, the whole radish may be forbidden. Here is the overall map, as it emerges from the text itself.
Seif
Subject
Psak (anchored in the text)
1
צנון / סילקא with a meat knife
Radish or beet cut with a ben yomo / not-wiped knife → forbidden with milk, until נטילת מקום (a finger's thickness), or taste (then הדחה). Without removal or taste, cooked in milk → 60 against what the knife touched. Non-Jew's knife likewise. Rama: cut דק דק → 60 against the whole radish; Rashba/Ran → all forbidden lechatchila, bedieved נטילה alone; the leaf → no concern; doubt → leniency.
2
Other sharp foods
Garlic (שומין), onions (בצלים), leeks (כרישין), horseradish (תמכא = קריי״ן), sour foods (חמוצים), salted fish (דגים מלוחים) → same law as the radish. Rama: the sharp preserves of non-Jews (ginger…) remain permitted (dedicated utensils or תולשין).
3
תבלין במדוכה (mortar)
Spices pounded in a ben yomo meat mortar (מדוכה) → forbidden with milk. Rama: יש אומרים even not ben yomo (Rashba 449; cf. end of seif 2 of siman 95).
4
ביטול ברוב; imports
Lemon juice (מי לימוני״ש) and salted fish brought by non-Jews in barrels → permitted. Rama: much together, so even the forbidden part is nullified (נתבטל) by the rest; sliced cabbage (כרוב) tolerated in some places; apples, dried turnips (non-sharp) → permitted without any stringency.
5
קישואים / לפת (גרידה / הדחה)
Squash/cucumbers (קישואים) cut with a meat knife → permitted with milk by גרידה (scraping the cut). Turnip (לפת) → even גרידה unnecessary: a mere הדחה. More: a radish cut after the turnip → permitted by הדחה like the turnip, its different taste nullifying the knife's taste. Rama: only the turnip (different taste), only once, unless turnip is cut between each radish.
כלל הפסק של הסימן :
שני כוחות מצרפים את הסימן — חורפיה (חריפות המאכל) ודוחקא דסכינא (לחץ הסכין) — שעל ידם החריף מוציא ומפעפע את הבלוע בלהב כממש. ולמעשה: צנון וכל דבר חריף שנחתך בסכין של בשר בן יומו או אינו מקונח — צריך נטילת מקום כעובי אצבע (ובדק דק או לרמ״א אף בלאו הכי, כל הצנון אסור) ; וסולם ההיתר יורד מנטילה לקליפה לגרידה להדחה לפי חריפות הדבר.
3. צנון וסילקא — נטילת מקום, דק דק, כולו אסור
צנון או סילקא שחתכם בסכין של בשר בן יומו או שאינו מקונח — אסור לאכלם בחלב, עד שיטול ממקום החתך כדי נטילת מקום שהוא כעובי אצבע, או שיטעמנו ולא יהא בו טעם בשר, שאז מותר בהדחה.
— שולחן ערוך יו״ד צ״ו:א · הגה: ואם חתכו דק דק צריך ס' נגד כל הצנון... ויש אומרים דאם חתך צנון בסכין של איסור, כולו אסור.
The scale of removal (Taz s.k. 14). The radish is very sharp and dry: the knife's taste sinks deep, hence the requirement of נטילת מקום — removing at the cut a finger's thickness (far more than a mere peel). The Taz thus fixes the gradation of the whole siman: נטילת מקום (radish, the most severe) > קליפה (peel) > גרידה (scraping, less than a peel — for the moist squash, seif 5) > הדחה (rinse — for the turnip, seif 5). The sharper and drier the food, the deeper one removes.
60 against the whole blade (Taz s.k. 4, in the name of the Rash"al). When one cooks the radish in milk without having removed or tasted, one needs 60 — but 60 against all that the knife may have touched, and one estimates the volume of the entire blade (excluding the handle, חוץ מהקתא), for "one does not know where the knife touched" (מילתא דלא רמיא — one does not pay attention to the exact contact zone).
דק דק and כולו אסור — the Rama's stringency (seif 1)
דק דק (cut fine): if one cut the radish into small pieces, the cut is everywhere — there is no "cut spot" left to remove: one needs 60 against the whole radish (Beit Yossef in the name of the Sma"k).
Rashba / Ran (Rama, יש אומרים): even cut normally, a radish sliced with a knife of issur → the whole is forbidden (the sharpness diffuses through the entire radish); likewise with a meat knife, all is forbidden with milk. And so is the custom lechatchila.
Bedieved: but after the fact (בדיעבד), one forbids only כדי נטילה (a finger's thickness) — returning to the Mehaber's base ruling.
The leaf, and the doubt: all this applies to the radish itself; but cutting the greenery on the radish → no concern. And in case of doubt whether it was cut with a knife of issur → one is lenient (לקולא); this is why one prefers to buy radishes whose cuts are at the tail end (made with a hoe, מרא וחצינא, not a knife).
הכרעה (chatichah na'asit neveilah). For us, one says חנ״נ in every issur: if one were to cook this radish with something else, one would need 60 against the whole place of the נטילה. But here everything is heter (radish and knife) before cooking: as long as there is 60 against what the knife touched, there is no need to remove (Taz s.k. 5-6). Where only knife-cut radishes are available, the custom is to buy them and permit by נטילת מקום.
Le-ma'asse (radish / beet). A meat knife that is ben yomo or not wiped, which cut a radish → do not eat it with milk before removing a finger's thickness (נטילת מקום). Cut fine → one reasons with 60 against the whole radish; and the Ashkenazi custom (Rama, Rashba) forbids the whole radish lechatchila. Doubt knife/hoe → leniency. Whether the knife was ben yomo, wiped, the cut fine or not, is a question of fact. For the application to your precise situation, consult your Rav (or a competent Dayan).
4. שאר דברים חריפים — the other sharp foods (seif 2)
חתך בו שומין או בצלים או כרישין וכיוצא בהם מדברים חריפים, וכן אם חתך בו דבר חמוץ או דגים מלוחים — דינם כצנון.
— שולחן ערוך יו״ד צ״ו:ב · הגה: ומכל מקום מותר לאכול מרקחת של גוים... שיש להם כלים מיוחדים או שתולשין.
Food cut with a meat knife
Status
Remark
Garlic (שומין), onions (בצלים), leeks (כרישין)
Like the radish: נטילת מקום or taste
דברים חריפים in the full sense
Horseradish / krein (תמכא = קריי״ן)
Like the radish
Very sharp; see the doubt (PT, below)
Sour foods (חמוצים), salted fish (דגים מלוחים)
Like the radish
Acidity / salt act like sharpness
Sharp preserves of non-Jews (ginger זנגביל…)
Permitted (Rama)
Dedicated utensils, or non-Jews תולשין (pluck)
The breadth of the category. Seif 2 generalizes: every davar charif (garlic, onion, leek, horseradish) and everything whose taste is cutting by acidity or salting (sour foods, salted fish) follows the law of the radish. The common factor is not the radish itself but the ability to extract and diffuse the knife's taste. The Rama tempers for imported preserves: one eats them, for non-Jews have dedicated utensils (or pluck the fruit without a forbidden knife).
Pitchei Teshuva (s.k. 3): the Rav Daniel distinguishes small onions, less sharp than large ones — in case of הפסד (loss), one may be lenient if the knife is not ben yomo. Not to be decided alone: the qualification "less sharp" is factual.
Le-ma'asse (garlic, onion, horseradish, lemon, salted fish). The great practical point of kitchens: reserve a meat knife for these sharp foods, or else remove the cut before pairing them with milk. Sharp commercial preserves remain permitted per the Rama. The exact degree of "sharp," and the threshold of הפסד, are questions of fact. For the application to your precise situation, consult your Rav (or a competent Dayan).
5. תבלין במדוכה — spices pounded in a mortar (seif 3)
תבלין שדכן במדוכה של בשר בן יומו — אסור לאכלם בחלב.
— שולחן ערוך יו״ד צ״ו:ג · הגה: ויש אומרים דאפילו אינו בן יומו (רשב״א סימן תמ״ט ; ועיין סימן צ״ה סוף סעיף ב').
The mortar (מדוכה). Spices (תבלין) — themselves דברים חריפים — pounded in a ben yomo meat mortar become forbidden with milk: the pestle presses and the sharpness extracts the taste absorbed in the mortar, exactly as the blade extracts the knife's taste. The Rama reports the יש אומרים (Rashba, responsum 449): even a non-ben-yomo mortar forbids, for the חריפות awakens even a taste that would otherwise be pâgum — the Ashkenazi custom tends toward this stringency (cf. the gloss at the end of seif 2 of siman 95).
Taz (s.k. 10): the Taz is astonished (תמוה) that the Mehaber requires "ben yomo" here, whereas at siman 103:6 he writes that the davar charif forbids even with a non-ben-yomo utensil. This internal tension in the Shulchan Aruch is precisely what the Rama resolves with the יש אומרים — hence the mortar's practical stringency.
Le-ma'asse (spice mortar). A meat mortar that pounded sharp spices: per the Mehaber, forbidden with milk only if ben yomo; per the Rama (and in light of 103:6), one is strict even when not ben yomo. In practice, one dedicates a mortar (or grinder) per category. Whether the utensil was ben yomo, and the degree of the spices' sharpness, is a question of fact. For the application to your precise situation, consult your Rav (or a competent Dayan).
6. ביטול ברוב — imported lemon, salted fish (seif 4)
מי לימוני״ש שמביאים העובדי כוכבים, וכן חתיכות דגים מלוחים שמביאים העובדי כוכבים בחביות — מותרים.
— שולחן ערוך יו״ד צ״ו:ד · הגה: לפי שמביאין הרבה ביחד... ונתבטל מה שנאסר ברוב.
Imported product
Status
Reason (Rama)
Lemon juice (מי לימוני״ש) in quantity
Permitted
Much together; the forbidden part is nullified (ביטול ברוב)
Salted fish in barrels
Permitted
Likewise; the knife's taste, already nullified in the first pieces, no longer forbids the next
Sliced cabbage (כרוב / קומפש״ט)
Tolerated in some places
Same reason; others are stringent — do not change the local custom
Apples, dried turnips (non-sharp)
Permitted without any stringency
Not a davar charif — like the lemon, without reservation
The Rama's ביטול ברוב. Non-Jews bring these products in great quantity. Even if the first piece (cut first with their knife) received the forbidden taste, it is nullified (נתבטל ברוב) by all the others cut afterward — which do not become forbidden, the knife's taste being already nullified in the first. So the whole is permitted. For cabbage, some places eat even the sliced, others are stringent: one follows the local custom.
Taz (s.k. 9): sour apples are not a davar charif (Or Zarua) — hence their permission without reservation. By contrast the barsht (fermented beet, Russian מי סובין) is charif; see the Pri Megadim at the next seif (§modern).
Le-ma'asse (imports; ביטול). Imported lemon, salted fish in quantity → permitted (ביטול ברוב). Sliced cabbage → per the local custom. Apples, dried turnips and other non-sharp foods → permitted without reservation. Whether a product counts as a davar charif, and whether ביטול ברוב truly applies to a given batch, is a question of fact. For the application to your precise situation, consult your Rav (or a competent Dayan).
7. קישואים ולפת — גרידה and הדחה (seif 5)
קישואים שחתכן בסכין של בשר — מותר לאכלן בחלב על ידי גרידה. ואם חתך לפת — אין צריך אפילו גרידה, אלא בהדחה בעלמא. ואפילו צנון שחתך אחר הלפת — מותר בהדחה כלפת, מפני שטעם הלפת המשונה מבטל טעם הסכין.
— שולחן ערוך יו״ד צ״ו:ה · הגה: ודוקא לפת ששונה בטעמו, אבל לא ירק ופת... ואין מתירין לחתוך הצנון רק פעם אחת.
Why גרידה suffices for the squash (Taz s.k. 14). The squash (קישוא) is moist: the knife's taste does not sink deep, it stays at the surface. A גרידה (scraping, thinner than a קליפה) therefore suffices — and the Taz specifies that a mere הדחה (rinse) does not suffice here, since the moisture nonetheless drove a little in. This is one notch below the radish (נטילת מקום) and above the turnip (הדחה).
The turnip nullifies the taste (מבטל טעם). The turnip (לפת) has a different taste (משונה): it does not merely fail to absorb, its own taste nullifies the taste expelled from the knife — hence a mere הדחה. More strongly: a radish cut after the turnip is likewise permitted by הדחה, since the turnip's (different) taste has already neutralized the knife's taste. Rama: only the turnip (different taste), not any vegetable, bread, etc.; and even with the turnip, one permits cutting the radish only once, not several times — unless one cuts turnip between each radish.
Le-ma'asse (גרידה / הדחה). Retain the scale: radish → נטילת מקום (a finger's thickness); squash → גרידה (scrape); turnip → הדחה (rinse); and a radish cut right after the turnip → הדחה like the turnip (once). Distinguishing a "moist" food from a "dry and sharp" one, and recognizing the turnip's "different taste," are questions of fact. For the application to your precise situation, consult your Rav (or a competent Dayan).
8. פסיקת הספרדים בזמננו — the contemporary Sephardic psika
Method note. The responsa that follow (Yabia Omer, Yehavé Daat, Yalkut Yossef, Or LeTzion) extend the principles of siman 96 above to modern cases. They are not in 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 Chaoul) starts from the Mehaber's framework: the radish and the sharp foods cut with a meat knife require נטילת מקום (seifim 1-2); the mortar forbids (per the Mehaber) only when ben yomo (seif 3) — here the Sephardic school is more inclined to follow the Mehaber and to be lenient for the non-ben-yomo, especially in הפסד; and one readily relies on the מקילין who restrict the full davar charif to חלתית alone (Mishkenot Yaakov, PT s.k. 1). The ביטול ברוב of imports (seif 4) and the scale גרידה / הדחה (seif 5) are retained as is.
Concrete case
Sephardic orientation (to verify)
Radish / onion cut with a meat knife
נטילת מקום (a finger's thickness) if ben yomo or not wiped; otherwise taste then הדחה.
Non-ben-yomo spice mortar
Follows the Mehaber: tends to permit (the strict Rama is the Ashkenazi custom); greater leniency in הפסד.
Knife that cut an onion, then milk
One estimates 60 against the blade (חוץ מהקתא); small onions / הפסד → leniency (PT s.k. 3).
Imported lemon, salted fish
ביטול ברוב — permitted; apples / non-sharp turnips → permitted without reservation.
Anchoring in the siman. All this flows from the text: נטילת מקום and the "60 against the blade" (seif 1), the extension to the sharp foods (seif 2), the mortar (seif 3), the ביטול ברוב (seif 4), the scale גרידה / הדחה (seif 5). The contemporary responsa apply these rules to today's kitchens.
9. פסיקת האשכנזים — the Ashkenazi psika
Method note. The same remark: 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 starts from the Rama and the acharonim (Chochmat Adam, Aruch HaShulchan YD, and for the 20th century the Iggrot Moshe). Two traits of the Rama dominate this siman: (1) on seif 1, "כולו אסור" lechatchila — the radish (and all the more so cut דק דק) forbidden in its entirety; bedieved only נטילה; (2) on seif 3, the mortar forbids even when not ben yomo (יש אומרים, Rashba). One also follows the Terumat ha-Deshen / Sefer ha-Terumot, who hold every davar charif to be fully charif (Taz s.k. 3).
Concrete case
Ashkenazi orientation (to verify)
Radish cut with a meat knife
Lechatchila "כולו אסור" (Rashba / Rama); bedieved נטילת מקום (a finger's thickness).
Cut דק דק
60 against the whole radish (B"Y / Sma"k) — no isolated cut spot to remove.
Spice mortar
Strict even when not ben yomo (יש אומרים, Rashba 449; cf. 103:6).
Doubt knife / hoe (radish)
Leniency (לקולא) — but the Shach restricts this doubt to krein alone (see §11).
Chabad — only through real sources. The Shulchan Aruch HaRav does not cover Yoreh De'ah; there is therefore no "Da'at HaRav" on siman 96. For Chabad practice on these matters, one refers to the responsa of the Tzemach Tzedek and to the Sefer HaMinhagim Chabad when they explicitly treat a point — and one refrains from attributing to the Admur HaZaken a ruling he did not write here.
10. מקרים מודרניים — today's kitchen
How siman 96 illuminates the kitchen. Four tools of the siman serve to decide modern cases: (1) נטילת מקום / קליפה / גרידה / הדחה according to intensity (seifim 1, 5); (2) the "60 against the blade" when one cooked without removing (seif 1); (3) the spice mortar / grinder (seif 3); (4) the ביטול ברוב of imported products (seif 4).
Modern case
Tool of the siman
Orientation (to confirm with the Rav)
The daily meat knife cuts onion / garlic / lemon
Seif 1-2 (נטילת מקום)
If one then eats them with milk: remove the cut (נטילה); lechatchila one dedicates a "pareve" knife to sharp foods.
Lemon squeezed with a meat knife, then into a dairy dish
Seif 2 (חמוצים); seif 4
The lemon is charif → like the radish; but imported lemon juice in quantity is permitted (ביטול ברוב, seif 4).
Shared meat-dairy spice grinder / mortar
Seif 3 (מדוכה)
Mehaber: forbidden if ben yomo; Rama: strict even when not ben yomo. One dedicates a grinder per category.
Fish opened with a non-Jew's knife (fishmonger)
Seif 2; PT s.k. 5
Chavot Yair: rinse and rub hard (שפשוף) the contact spot; the fish is not always charif, but one acts out of caution.
Koshering a meat knife that became forbidden
Scale נטילה / הגעלה
For the knife itself: הגעלה (or sharpening as the case may be) — not the seif's subject, but a related practical point.
Pitchei Teshuva (s.k. 4): the Pri Megadim on the barsht / מי סובין (bran water, fermented beet) — if undrinkable raw, it is a davar charif like the radish; if drinkable, it is like sour foods (permitted in הפסד); and bran water alone is a נ״ט בר נ״ט. A distinction to know, not to decide alone.
Le-ma'asse. These situations blend questions of fact — was the knife ben yomo, wiped; is the food fully charif; the cut fine or not; the product imported in quantity — that only your Rav can decide upon seeing the case. The practical rule: reconstruct which knife, which food, ben yomo or not, and with what one pairs it. For the application to your precise situation, consult your Rav (or a competent Dayan).
11. סיכום מעשי — summary and tables
טבלה — the scale of removal, in practice
Food / case
Measure (for us)
Note
Radish, beet (very sharp, dry)
נטילת מקום — a finger's thickness
Lechatchila "כולו אסור" (Rama); bedieved נטילה
Radish cut דק דק
60 against the whole radish
No isolated cut spot (B"Y / Sma"k)
Garlic, onion, leek, horseradish, lemon, salted fish
Like the radish (נטילה or taste)
Imported preserves → permitted (Rama)
Spices in a mortar (מדוכה)
Ben yomo → forbidden; י״א even non-b.y.
Cf. 103:6 (Taz תמוה)
Squash / cucumber (moist)
גרידה (scrape)
הדחה alone insufficient (Taz s.k. 14)
Turnip (different taste)
הדחה (rinse)
Nullifies even the taste of a radish cut after — once
Cooked in milk without removing
60 against the blade (חוץ מהקתא)
"One does not know where the knife touched" (Rash"al)
Imported lemon / fish in quantity
Permitted (ביטול ברוב)
Apples, dried turnips → permitted without reservation
טבלה — who says what (the siman's nossei kelim)
Posek
Decisive contribution (anchored in the corpus)
Mehaber (seifim 1-5)
צנון / סילקא → נטילת מקום or taste; other sharp foods likewise; מדוכה ben yomo; מי לימוני״ש / imported fish permitted; קישואים → גרידה, לפת → הדחה, the turnip nullifies the knife's taste.
Rama (הגה)
דק דק → 60 against the whole radish; Rashba/Ran → כולו אסור lechatchila, bedieved נטילה; leaf → no concern; doubt → לקולא; preserves permitted (seif 2); mortar י״א even non-b.y. (seif 3); ביטול ברוב, cabbage per custom (seif 4); turnip alone, once (seif 5).
Shach (Siftei Kohen)
סילקא = תרדין (beets / chard); disputes the Rama on the safek: the leniency in doubt applies only to the קריי״ן (where there is also the knife / hoe doubt), not to the ordinary צנון (reported PT s.k. 2).
Taz (Turei Zahav)
s.k. 1 (Mahara"m: only חלתית is charif even non-b.y.; the others → ben yomo / not wiped due to the שמנונית) ; s.k. 3 (Sefer ha-Terumot/Rashi: צנון like חלתית; קריי״ן crushed in a clean dairy bowl without a knife → permitted, no דוחקא) ; s.k. 4 (60 against the whole blade, Rash"al) ; s.k. 5-6 (חנ״נ: 60 against the whole נטילה; דק דק → all) ; s.k. 7 (Rashba: even not דק דק, diffuses throughout) ; s.k. 9 (apples not charif; barsht charif) ; s.k. 10 (מדוכה: SA ben yomo but 103:6 even non-b.y. — תמוה) ; s.k. 14 (גרידה < קליפה; הדחה insufficient).
Pri Megadim (פר״מ)
The barsht / מי סובין: undrinkable raw = davar charif like the צנון; drinkable = like sour foods (permitted in הפסד); bran water alone = נ״ט בר נ״ט (reported PT s.k. 4).
Pitchei Teshuva (פתחי תשובה)
s.k. 1 (Mishkenot Yaakov: gemara proof for the מקילין — only חלתית is ד״ח) ; s.k. 2 (debate Shach / Krof / Toldot Yitzchak on the safek and the חזקת היתר) ; s.k. 3 (Rav Daniel: small onions, lenient non-b.y. in הפסד) ; s.k. 4 (Pri Megadim on the barsht) ; s.k. 5 (Chavot Yair: fish with a non-Jew's knife → rinse and שפשוף).
טבלה — contemporary streams of psika (outside the corpus, to verify)
Sephardim: the school of Rav Ovadia Yossef (Yabia Omer, Yehavé Daat), Yalkut Yossef; Or LeTzion (Rav Ben-Tzion Abba Chaoul). They extend the Mehaber: נטילת מקום for the sharp foods, mortar ben yomo only, ביטול ברוב for imports, the scale גרידה / הדחה; more inclined to rely on the מקילין (חלתית alone fully charif) and to be lenient in הפסד.
Ashkenazim: Iggrot Moshe (Rav Moshe Feinstein) and acharonim (Chochmat Adam, Aruch HaShulchan YD). They extend the Rama: "כולו אסור" lechatchila for the radish, mortar strict even when not ben yomo, every davar charif fully charif (Sefer ha-Terumot).
Chabad: no Shulchan Aruch HaRav on the YD. One cites only real sources — responsa of the Tzemach Tzedek, Sefer HaMinhagim — when they explicitly treat the point.
On principle, retain the two forces (חורפיה + דוחקא דסכינא): the davar charif extracts and diffuses the knife's taste as substance, and "awakens" even a pâgum taste.
In practice, a radish (and any sharp food) cut with a meat knife that is ben yomo or not wiped requires נטילת מקום (a finger's thickness); and the Ashkenazi custom (Rama) forbids the whole radish lechatchila.
The scale descends with intensity: נטילת מקום (radish) > קליפה > גרידה (squash) > הדחה (turnip); and ביטול ברוב permits imported lemon and salted fish.
And for any real case — knife ben yomo or not, wiped or not, fine cut, degree of sharpness — halakha le-ma'asse passes 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 מאכל חריף שנחתך בסכין של בשר · סימן צ״ו · ⚖️ 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.