The decree "lest one come to eat it with meat" (שמא יבוא לאכלה עם בשר), the exceptions of small quantity (כדי אכילה בבת אחת) and distinct form (שינה צורת הפת), the grease-coated oven (אליה), and baking bread, roast, and fish together with meat (ריחא) — Shulchan Aruch, Yoreh De'ah 97 — 3 seifim
סימן צ״ז · הלכה למעשה
שֶׁלֹּא לָלוּשׁ עִיסָּה בְּחָלָב
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״ז (ג' 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 97.
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 (amount of dough, the actual form, type of oven, grease present or absorbed, oven open or closed) that only a posek who sees your situation can decide.
📑 תוכן העניינים
שורש הסימן — גזירה, לא איסור בליעה ממש (סעיף א')
פסק המחבר והרמ״א — מסגרת ההלכה בג' סעיפים
הגזירה ושני ההיכרים — כדי אכילה בבת אחת / שינה צורת הפת (סעיף א')
גבולות ההיכר — בבית ולא לשוק, ובשעת האפייה (פת״ש ס״ק ג)
שוגג ופלאדן / פשטידא — דין השוגג ופת עם פשטידא (פר״מ, פת״ש ס״ק ב)
תנור הנמשח באליה — ליבון ולא קינוח, ובוכיא (סעיף ב')
ריחא — פת עם צלי, דגים עם בשר, תנור גדול / מכוסה (סעיף ג')
נ״ט בר נ״ט ועומד במקומו — פני אריה ; מהרי״ט / חוות דעת (פת״ש ס״ק ד', ו')
פסיקת הספרדים בזמננו — Yabia Omer, Yalkut Yossef, Or LeTzion
פסיקת האשכנזים — Iggrot Moshe and the acharonim
מקרים מודרניים — Milk breads, pastries, oven and trays, bourekas
The decree (גזירה). One does not knead dough with milk, lest one come to eat it with meat; and if one kneaded, the entire bread is forbidden, even to eat it alone.
But if it was a small quantity, enough to eat in one go (כדי אכילה בבת אחת), or if one changed the form of the bread (שינה צורת הפת) so that it be recognizable — permitted.
The foundation. Siman 97 does not deal with a taste that transfers and is nullified by 60. Kneading dough with milk yields a thoroughly dairy bread in itself; the problem lies elsewhere: it is a decree (גזירה) "שמא יבוא לאכלה עם בשר" — lest one come, out of habit, to eat this bread with meat and transgress bassar be-halav. Because it is a preventive decree, the bread is forbidden even to eat it alone (Shach): one does not wait for an actual mixture.
The reason (Shach). The Shach explains the Mehaber's "אפילו לאכלה לבדה": the reason is גזירה שמא יאכלנה עם בשר. The bread absorbed nothing forbidden; it becomes forbidden by the decree, so that one not grow accustomed to a "dairy" bread that one would end up setting beside meat. Hence the pivot of the whole siman is not nullification (the 60), but the היכר — a sign that removes the risk of confusion.
Why the grease-coated oven belongs to the same siman
The Mehaber attaches to the same seif bread baked in a grease-coated oven (אליה): "its status is that of dough kneaded with milk." There, there is indeed grease in substance (בעין) that imbues the bread; but the Mehaber places it under the same chapter because the result is identical — a "meaty" bread one will risk eating with milk. The Taz (s.k. 1) even extends the principle to a mortar (מדוכה) in which one pounded garlic with goose-fat broth: one no longer pounds spices in it, shema yochal b'chalav, and a הכשר is required — proof that it is indeed a preventive decree.
2. פסק המחבר והרמ״א — the map of the siman
Siman 97 contains 3 seifim. The Mehaber lays down the decree and its two distinguishing signs (seif 1), the law of the grease-coated oven and its remedy the ליבון (seif 2), and the law of ריחא — joint baking (seif 3). The Rama (הגה) glosses seif 1: he validates the custom of kneading milk bread on Shavuot and with fat for Shabbat (small quantity, distinct form), permits פלאדן / פשטידא, but forbids baking another bread together with them in one oven (lest the grease seep). Here is the overall map, as it emerges from the text.
Seif
Subject
Psak (anchored in the text)
1
The decree and the two signs
One does not knead dough with milk — שמא יבוא לאכלה עם בשר; if one kneaded → the whole bread forbidden even alone. Exceptions: small quantity (כדי אכילה בבת אחת) or distinct form (שינה צורת הפת) → permitted. Likewise, a grease-coated oven → like kneaded with milk. Rama: hence the custom of milk bread on Shavuot, and with fat for Shabbat (mu'at + distinct form); all the more so פלאדן / פשטידא permitted; but do not bake another bread with them (יזוב תחתיו); טפילה at the oven's mouth; מחבת → stringent lechatchila.
2
Grease-coated oven (אליה)
One does not bake bread in it until heating it inside until it whitens (עד שיתלבן) — ליבון. And even a בוכיא (earthenware heated from below, on which cakes are baked) → has no permission through external heating.
3
ריחא — joint baking
Bread baked with a roast, fish roasted with meat in one oven → forbidden to eat with milk. And this in a small oven; but a large oven of twelve esronim, with an open mouth → permitted. A covered roast, or a פשטידא with a covered opening → permitted even in a narrow oven. (See siman 108 — כיצד נוהגין.)
כלל הפסק של הסימן :
יסוד אחד החותך את כל הסימן: גזירה שמא יבוא לאכלה עם בשר — ולכן הפת אסורה אפילו לאכלה לבדה, ואין הביטול בששים מעלה ומוריד, אלא ההיכר: או כדי אכילה בבת אחת, או שינה צורת הפת. ובאליה בעין — היתר רק על ידי ליבון ; ובריחא — תנור גדול ופתוח, או מכוסה.
3. הגזירה ושני ההיכרים — the barrier and its two openings
אין לשין עיסה בחלב, שמא יבוא לאכלה עם בשר ; ואם לש, כל הפת אסורה אפילו לאכלה לבדה. ואם היה דבר מועט כדי אכילה בבת אחת, או ששינה צורת הפת שתהא ניכרת — מותר.
— שולחן ערוך יו״ד צ״ז:א
Two signs, one purpose. The decree is lifted by a distinctive sign that removes the confusion: (1) כדי אכילה בבת אחת — so small a quantity that it will be eaten at once, without leaving a "dairy" bread lying around that one might inadvertently set near meat; (2) שינה צורת הפת — an unusual form (braid, mark, design) that reminds, at a glance, that this bread is not ordinary and is not eaten with meat. This is the seif's practical axis: one does not dilute a taste, one installs a marker.
Rama (הגה). This is why the custom is to knead milk bread on Shavuot, and with fat (שומן) in honor of Shabbat: all this is considered a small quantity and its form differs from other breads. All the more so פלאדן (a cheese pastry) or פשטידא (a meat pie), which are permitted. But one bakes no bread together with a fladen / pashtida in an oven, lest the grease seep (יזוב) onto the bread; and if it seeped beneath it (תחתיו) → it is as if kneaded with it.
Le-ma'asse (the signs). To render a milk bread (or a fat bread) permitted, a real sign is needed: either a quantity eaten in one go, or a clearly distinct form. But a bread kneaded with milk without a sign is forbidden even alone, and cutting it afterward does not help (see §5). To assess what counts as "small quantity" or "recognizable form" in your kitchen — For the application to your precise situation, consult your Rav (or a competent Dayan).
4. גבולות ההיכר — at home, and at the time of baking
Two decisive limits of the שינוי (Pitchei Teshuva s.k. 3, in the name of the Mahari"t)
Only at home, not for the market. The distinct form lifts the decree only for one who knows why it was made — that is, at home. For selling at the market, the sign does not avail: the buyers will not recognize that this form signals a dairy bread.
Only at baking. The שינוי must be made at the time of baking. A פשטידא or a form shaped after the bread is already forbidden does not help.
One does not divide a bread that has already become נבילה (Chavot Daat / Pri Megadim, PT s.k. 3). Once the bread is forbidden (for lack of a sign at the proper time), dividing it into small portions "כדי אכילה בבת אחת" does not permit it retroactively: the leniency of the small quantity acts beforehand, as a marker, and not as a means of "saving" after the fact a bread that has become forbidden. This is a major practical point: the exception is prepared, it is not recovered.
Le-ma'asse (limits of the sign). The distinctive sign assumes that it is understood (hence at home, not for sale) and made in time (at baking, not after). Knowing whether a given form "speaks" to those who will eat the bread, and whether it was made at the right moment, are questions of fact. For the application to your precise situation, consult your Rav (or a competent Dayan).
5. שוגג, פלאדן ופשטידא — the error, and the permitted pastries
The שוגג is forbidden (Pri Megadim, PT s.k. 2). Even if one kneaded with milk by error (בשוגג), the bread is forbidden according to the majority of poskim reported by the Pitchei Teshuva. The decree is not a sanction on intent: the dairy bread exists, and the risk of confusion one sought to avert remains. This cuts squarely against the notion that one "did not do it on purpose" so one could be lenient.
פלאדן / פשטידא — why they are permitted, and the limit of the oven
Permitted (Rama): a פלאדן (cheese pastry) or a פשטידא (meat pie) are permitted — their quantity is limited and their form manifestly distinct; nobody confuses them with ordinary bread.
Not another bread in the same oven: one does not bake a "neutral" bread with a fladen / pashtida, lest the grease seep beneath the bread (זב תחתיו). The Taz (s.k. 2) specifies: there is no need for the grease to be visible beneath the bread — as soon as it overflows the pashtida and soaks into the oven, one fears it reached the bread.
"זב תחתיו" = beneath the bread itself (PT s.k. 5, Maharar Ozer): if the grease flowed precisely beneath the bread → like kneaded with it; otherwise, what is merely an absorbed taste remains נ"ט בר נ"ט, permitted bedieved (the Chavot Daat distinguishes the cases).
Taz (s.k. 3): a woman who bakes a cheese fladen directly on the floor of the oven, then sets a hot meat pot on it → no prohibition: the milk-soaked floor is like two pots that touch each other (cf. צ״ב:ח). And the stringency of the מחבת (pan) is only lechatchila.
Le-ma'asse (שוגג / פלאדן / פשטידא). Kneading with milk by error does not ease the prohibition. Fladen and pashtida are permitted in themselves; the sensitive point is the shared oven — one does not bake a neutral bread with them, for fear of "זב תחתיו." Distinguishing "grease beneath the bread itself" from a mere absorbed taste (נ"ט בר נ"ט) is delicate. For the application to your precise situation, consult your Rav (or a competent Dayan).
6. תנור הנמשח באליה — the grease-coated oven, and the ליבון
תנור שנמשח באליה, אין אופין בו פת עד שילבננו מבפנים ; ואפילו הוא בוכיא (כלי חרס שמסיקין אותו מלמטה ואופין עליו עוגות) — אין לו היתר בהיסק מבחוץ.
— שולחן ערוך יו״ד צ״ז:ב
ליבון, not קינוח (Taz s.k. 4). Unlike the dairy bread (where there is no grease in substance, only absorption), the oven coated with אליה carries grease בעין: a real greasy layer, which a mere wiping (קינוח) does not remove — the oven "does not wipe well." The grease remains בעין as long as one has not burned it off. Hence the Mehaber's requirement: ליבון, heating the inside until it whitens (עד שיתלבן). This is the fundamental difference from the fladen (where there is only an absorbed taste).
בוכיא: no permission through external heating (Taz s.k. 5). A בוכיא is an earthenware vessel, hollow like the seat of a pot, heated from below and on which cakes are baked. Since one bakes inside it, heating it from outside does not avail: the fire does not reach the greasy surface on which the dough rests. One therefore needs a ליבון on the working side; external heating is ineffective.
Taz (s.k. 6) and Chavot Daat / Beit Efraim (PT s.k. 6). The Mahari"t: grease on the oven or on the bread, even in a quantity less than כדי נ"ט, is forbidden, for the איסור עומד במקומו (the prohibition "stands in its place") and is not nullified. The Chavot Daat: the 60 do not help for grease laid on the bread, but help for milk kneaded into the dough. The Beit Efraim: the 60 help everywhere, but a נטילה (removing a layer) is required.
Le-ma'asse (אליה / ליבון / בוכיא). An oven or a surface bearing grease in substance has no remedy except by ליבון (heating to whitening), not by wiping, and the ליבון must reach the surface on which one bakes (external heating of a בוכיא does not suffice). Knowing whether a layer is בעין or merely absorbed, and which ליבון fits your appliance, are questions of fact. For the application to your precise situation, consult your Rav (or a competent Dayan).
7. ריחא — bread, roast, and fish in one oven
פת שאפאה עם הצלי, וכן דגים שצלאן עם בשר בתנור אחד — אסורים לאכלם בחלב ; והוא בתנור קטן, אבל בתנור גדול שמחזיק י״ב עשרונים ופיו פתוח — מותר. ואם היה הצלי מכוסה, וכן פשטידא שפיה מכוסה — מותר אפילו בתנור צר. (ועיין לקמן סימן ק״ח כיצד נוהגין.)
— שולחן ערוך יו״ד צ״ז:ג
Situation (one oven)
Small / narrow oven
Large oven (12 esronim) or covered
Bread baked with a roast
Bread forbidden to eat with milk (ריחא)
Large oven with open mouth → permitted; covered roast → permitted
Fish roasted with meat
Forbidden to eat with milk (ריחא); see also the danger of fish + meat, siman 108
Open mouth of the large oven → permitted; covered meat → permitted
פשטידא with covered opening
Permitted even in a narrow oven (the smell does not escape)
Permitted
ריחא מילתא — the smell transfers taste. In joint baking, the smell / vapor circulating in the oven carries the taste of one food to another: bread baked with a roast takes on a taste of meat, and is therefore forbidden to eat with milk. Two factors mitigate the ריחא: a large open oven (twelve esronim, open mouth) where the smell dissipates before imprinting, and the covering of the roast (or the pashtida) which encloses the smell. The Mehaber refers to siman 108 for "כיצד נוהגין" — the customary conduct on ריחא, and the concern of fish + meat.
The "twelve esronim" (PT s.k. 7). What does one measure: the floor of the oven, or the whole cavity (the inner space)? The Pitchei Teshuva reports a dispute (Yad Eliyahou / Pri Megadim). Le-ma'asse, one needs an oven that is truly large and open to rely on the leniency — hence the importance of not deciding the measure alone.
Le-ma'asse (ריחא). Baking bread and meat, or fish and meat, together renders the result forbidden with milk in an ordinary oven; the leniency assumes a large open oven or a covered food. The exact size, the actual "openness" of the oven, and the customary conduct (siman 108, including fish + meat) are questions of fact. For the application to your precise situation, consult your Rav (or a competent Dayan).
8. נ״ט בר נ״ט ועומד במקומו — taste of taste, and the prohibition "in its place"
נ"ט בר נ"ט (Pitchei Teshuva s.k. 4, in the name of the Pnei Aryeh). A bread baked near a dough that has only an absorbed taste (without grease בעין) retains the status of נ"ט בר נ"ט ("taste of a taste"): a taste weakened to the second degree. This bread is therefore bedieved permitted even with milk, and with meat, permitted even lechatchila — for bedieved there is no prohibition, and the decree does not bite where there is no איסור (connection to the principle of siman 95). This is the chapter's major leniency for faint tastes.
הכרעה. One must clearly distinguish two situations: (1) grease בעין (on the oven, or seeped beneath the bread — "זב תחתיו") → the איסור עומד במקומו, it is not nullified, remedy by ליבון / נטילה; (2) a mere absorbed taste without grease in substance → נ"ט בר נ"ט, permitted bedieved. The entire dispute of the acharonim (Mahari"t, Chavot Daat, Beit Efraim) bears on the tracing of this boundary, and on the efficacy of the 60.
Do the 60 help? (PT s.k. 6 — three voices)
Mahari"t: grease on the oven / the bread, even less than כדי נ"ט, forbidden — the איסור עומד במקומו and is not nullified.
Chavot Daat: the 60 do not help for grease laid on the bread (it stays בעין, in its place), but help for milk kneaded into the dough (mixed into the whole).
Beit Efraim: the 60 help everywhere, but a נטילה (removing a layer) remains required.
Le-ma'asse (נ"ט בר נ"ט / עומד במקומו). A faint absorbed taste (נ"ט בר נ"ט) is treated leniently bedieved; grease in substance in its place is not nullified and requires ליבון or נטילה. Deciding whether a real case falls under one or the other, and applying (or not) the 60, depends on the poskim and the facts. For the application to your precise situation, consult your Rav (or a competent Dayan).
9. פסיקת הספרדים בזמננו — contemporary Sephardic psika
Methodological note. The responsa that follow (Yabia Omer, Yechaveh Da'at, Yalkut Yossef, Or LeTzion) extend the principles of siman 97 above to modern cases. They are not in the corpus of the siman; they are cited as recognized streams of psika, to be confirmed with a Rav before any application.
Contemporary Sephardic psika (the school of Rav Ovadia Yossef, Rav Ben-Tzion Abba Shaul) starts from the Mehaber: the decree "שמא יבוא לאכלה עם בשר" and its two signs (small quantity, distinct form). In practice, the Sephardic school broadly permits milk breads and milk pastries as long as the form is clearly distinct and the quantity limited, and insists — with the Mahari"t / the Chavot Daat — that the sign avails only at home and at baking. On faint tastes, it readily relies on נ"ט בר נ"ט (permitted bedieved); on grease בעין, it requires the ליבון.
Concrete case
Sephardic orientation (to verify)
Milk bread / pastry
Permitted if the form is clearly distinct or the quantity small; the sign must be understood (home) and made at baking.
Bread kneaded with milk by error (שוגג)
Forbidden (Pri Megadim); one does not "save" it by dividing afterward.
Grease-coated oven / tray
Permitted by ליבון (whitening), not by mere wiping; external heating does not suffice for the working surface.
Faint absorbed taste (נ"ט בר נ"ט)
One relies on the leniency bedieved; with meat, permitted even lechatchila.
Anchoring in the siman. All this flows from the text: the decree and its signs (seif 1, Rama), the ליבון of the grease-coated oven (seif 2), the ריחא and its leniencies (seif 3, ref. 108). The contemporary responsa apply these rules to today's kitchens.
10. פסיקת האשכנזים — Ashkenazi psika
Methodological note. Same remark: these streams extend the Rama and the nossei kelim; they are cited as landmarks of psika, to be confirmed with a Rav.
Ashkenazi psika starts from the Rama and the acharonim (Hokhmat Adam, Aruch HaShulchan YD, and for the 20th century the Iggrot Moshe). Two traits dominate this siman: (1) one validates the custom of milk bread on Shavuot and fat bread for Shabbat (small quantity + distinct form), while keeping the stringency of the מחבת lechatchila; (2) on grease בעין, one follows the Mahari"t / Chavot Daat — the איסור עומד במקומו, ליבון or נטילה required, where mere נ"ט בר נ"ט remains permitted bedieved.
Concrete case
Ashkenazi orientation (to verify)
Milk bread (Shavuot) / fat bread (Shabbat)
Custom validated (Rama) with distinct form + small quantity; not a neutral bread in the fladen / pashtida oven.
שינוי: limits
Only at home (not for the market) and only at baking (Mahari"t, PT s.k. 3).
Grease-coated oven
ליבון required (the grease is בעין); no permission through external heating of a בוכיא.
ריחא
Large open oven or covered food → leniency; otherwise forbidden with milk (ref. 108).
Chabad — only through real sources. The Shulchan Aruch HaRav does not cover Yoreh De'ah; there is therefore no "Da'at HaRav" on siman 97. For Chabad practice on these questions, 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 psak he did not write here.
11. מקרים מודרניים — today's kitchen
How siman 97 illuminates the kitchen. Four tools of the siman serve to decide modern cases: (1) the decree and its signs (seif 1); (2) the limits of the שינוי — home / baking (PT s.k. 3); (3) the ליבון for grease בעין (seif 2); (4) the ריחא of joint baking (seif 3).
Modern case
Tool of the siman
Orientation (to confirm with the Rav)
Milk breads and pastries (brioche, milk sandwich bread)
Seif 1 (decree; signs)
Permitted if the form is clearly distinct (braid, mark) or a small quantity eaten in one go; the sign must be understood at home and made at baking.
"Dairy" bread made for sale / bakery
Seif 1; PT s.k. 3 (Mahari"t)
The distinct form does not suffice for the market (the customers do not "read" it); conduct to verify — clear labeling, etc.
Tray or oven coated with grease, baking paper
Seif 2 (אליה; ליבון)
Grease בעין → ליבון, not a mere wiping; new baking paper avoids direct contact. Real case to verify.
Bread and a meat dish in one home oven
Seif 3 (ריחא); ref. 108
Ordinary closed oven → one fears the ריחא (forbidden with milk); covered food or large open oven → leniency. Customary conduct: siman 108.
Bourekas: distinguishing cheese from meat
Seif 1 (פלאדן / פשטידא; sign)
The widespread custom is precisely to give them a distinct form (square for cheese, triangle for meat…) — a direct application of שינה צורת הפת.
Le-ma'asse. These situations blend questions of fact — is the form truly distinct and understood, is the quantity "כדי אכילה בבת אחת," is the grease בעין, is the oven "large and open" — that only your Rav can decide upon seeing the case. The practical rule: reconstruct what was kneaded or baked, with which sign, at home or for sale, in which oven. For the application to your precise situation, consult your Rav (or a competent Dayan).
12. סיכום מעשי — recap and tables
טבלה — the decree and its liftings, in practice
Case
Measure (for us)
Note
Dough kneaded with milk, without a sign
The whole bread forbidden, even alone
גזירה שמא יבוא לאכלה עם בשר (Shach)
Small quantity (כדי אכילה בבת אחת)
Permitted
A sign; not recovered by dividing afterward (PT s.k. 3)
Distinct form (שינה צורת הפת)
Permitted
Only at home and at baking (Mahari"t)
Kneaded with milk by error (שוגג)
Forbidden
Pri Megadim (PT s.k. 2)
פלאדן / פשטידא
Permitted
But not a neutral bread with them (זב תחתיו)
Grease-coated oven (אליה)
ליבון (whitening)
Grease בעין; קינוח does not suffice (Taz s.k. 4)
בוכיא
No permission through external heating
One bakes inside it (Taz s.k. 5)
ריחא (bread+roast / fish+meat)
Forbidden with milk; large open oven / covered → permitted
Ref. siman 108
Faint absorbed taste (נ"ט בר נ"ט)
Bedieved permitted; with meat, lechatchila
Pnei Aryeh (PT s.k. 4)
טבלה — who says what (nossei kelim of the siman)
Posek
Decisive contribution (anchored in the corpus)
Mehaber (seifim 1-3)
The decree "שמא יבוא לאכלה עם בשר" and its two signs; the grease-coated oven → like kneaded with milk, remedy by ליבון; the ריחא (bread+roast, fish+meat), eased by a large open oven / covering; ref. 108.
Rama (הגה)
Custom of milk bread on Shavuot, fat bread for Shabbat (mu'at + distinct form); פלאדן / פשטידא permitted; no neutral bread in their oven (יזוב); טפילה at the oven's mouth; stringency of the מחבת lechatchila.
Shach (Siftei Kohen)
"אפילו לאכלה לבדה" — the reason: גזירה שמא יאכלנה עם בשר (the prohibition even alone).
Taz (Turei Zahav)
s.k. 1: extension of the decree (מדוכה in which garlic was pounded with fat broth); s.k. 2: "זב תחתיו" — no need for the grease to be visible; s.k. 3: fladen on the oven floor + hot pot → permitted (cf. צ״ב:ח), מחבת lechatchila; s.k. 4: ליבון since the שמנונית is בעין; s.k. 5: בוכיא, external heating ineffective.
Pri Megadim (פר״מ)
The שוגג is forbidden (reported PT s.k. 2); dispute on the measure of the "12 esronim" (PT s.k. 7).
Pitchei Teshuva (פתחי תשובה)
s.k. 2: Pri Megadim, שוגג forbidden; s.k. 3: Mahari"t — שינוי only at home and at baking, one does not divide a bread already נבילה (Chavot Daat); s.k. 4: Pnei Aryeh — נ"ט בר נ"ט; s.k. 5: "זב תחתיו" = beneath the bread itself (Maharar Ozer / Chavot Daat); s.k. 6: Mahari"t / Chavot Daat / Beit Efraim — עומד במקומו and the 60; s.k. 7: the 12 esronim (Yad Eliyahou / Pri Megadim).
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: the decree and its signs, the ליבון for grease בעין, the נ"ט בר נ"ט for faint tastes; they insist that the שינוי avails only at home and at baking.
Ashkenazi: Iggrot Moshe (Rav Moshe Feinstein) and acharonim (Hokhmat Adam, Aruch HaShulchan YD). They extend the Rama: custom of milk / fat bread in a distinct form, stringency of the מחבת lechatchila, ליבון for grease בעין (Mahari"t / Chavot Daat — עומד במקומו).
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.
In substance, retain that the siman is a decree (גזירה) (שמא יבוא לאכלה עם בשר), so the bread is forbidden even alone; the lever is not the 60 but the היכר.
In practice, one lifts the decree by a small quantity or a distinct form — but only at home and at baking; a bread already forbidden is not divided, and the שוגג is forbidden.
Grease in substance (oven / tray coated with אליה, "זב תחתיו") is treated by ליבון, not by wiping; a faint taste (נ"ט בר נ"ט) is more lenient. And the ריחא (bread+roast / fish+meat) is lifted only by a large open oven or a covered food (ref. 108).
And for any real case — truly distinct form, quantity, grease בעין, "large and open" oven — 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 שלא ללוש עיסה בחלב · סימן צ״ז · ⚖️ 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.