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Chapter 90
Cooking and eating the udder
| Introduction:
The udder is the milk providing organ found in female mammals. The udder of a slaughtered Kosher animal presents an interesting Halachic paradox regarding the laws of meat and milk, as the udder itself is defined as meat, although it is saturated with milk. The question thus rises as to how the udder can be cooked and eaten, if at all, without transgressing meat and milk. Practically, under certain conditions, one may cook and eat the udder after ensuring that its milk was removed in the methods mandated by Halacha. However, various opinions exist regarding the exact Halachic methods necessary to remove the milk from the udder. Furthermore, there exist certain limitations as to the method of cooking that it may have done to it, such as cooking versus roasting. Other issues discussed are whether the udder may be cooked or roasted together with other meats, and the law if one transgressed and cooked the udder with its milk, or with other meat. In many of these legal issues the Michaber and Rama differ in their opinion, with the Rama taking a much more stringent approach, although not in a clearly organized format.[1] Likewise, the custom differs from the letter of the law. This makes an already multifaceted and complex discussion become even more intellectually challenging, requiring one to mentally juggle various scenarios, opinions and customs. In this chapter, we have clearly organized all the cases, scenarios, opinions, and customs, so the student can study and review its content in an organized fashion. One of the main fundaments that will escort the student throughout this chapter is the fact that in truth, the milk filled udder does not present a Biblical Basar Bechalav prohibition but rather Rabbinical, as explained in 1B. For this reason, various leniencies not regularly accorded to other Basar Bechalav situations have been licensed to the case of the udder.
Recommended videos to understand the physiological makeup of the udder: |
1. The status of an Udder regarding milk and meat:
A. The milk found in the udder:
The milk found in the udder of a slaughtered Kosher animal is Biblically permitted to be cooked and eaten together with meat.[2] Nonetheless, it is [Rabbinically[3]] forbidden to cook or eat it together with meat.[4] Thus, if it became mixed with meat, the mixture is forbidden [unless it contains 60x against it] just as is the law regarding regular milk.[5]
B. The flesh of the udder:[6]
The flesh of the udder is Biblically considered meat and is hence Biblically forbidden to be cooked with milk, and Rabbinically forbidden to be cooked with its own milk that is absorbed in the udder. [One who eats the udder is required to wait six hours prior to eating meat.[7]] Accordingly, to be allowed to cook and eat an udder, one must first remove from it all its absorbed milk, and it is forbidden to cook and eat it without doing so. This applies to all udders, whether of a cow which has nursed, or a young cow that has yet to nurse.[8] The following will discuss how this can be achieved.
2. How to remove the milk from the udder:
Prior to cooking the udder, its milk must be removed in order to prevent a Rabbinical Basar Bechalav prohibition, as stated above. There exist a variety of methods of removing the milk from the udder, some removing more milk than others. In general, in order to be allowed to cook the udder, one must remove all of its milk until no moisture remains. However, this only applies if one intends to cook the udder in a pot in which case all of the moisture that it secrets remains with it in the cooking process. However, if one intends to roast the udder, allowing the excreting moisture to drip out, then the quality of removal of its milk is not as strict. We will now explain the detailed differences between roasting and cooking the udder, and what actions must be done prior.
A. Roasting:
Letter of law:[9] In order to be allowed to roast the udder over a flame, allowing its liquids to drip out, one must first tear the udder open and squeeze out as much milk as possible. One may then roast it and eat it. Custom: From the letter of the law, a single tear suffices. However, the custom is to tear it open in two directions, horizontally and vertically [i.e. +].[10] Furthermore, the custom is to press the udder against a wall [or other item[11], or roast it fully[12], or perform one of the other alternatives in C, to the point that no moisture of milk remains].[13] [This is to be followed even by the Sephardim.[14]]
Roasting with meat: If the above form of removal of milk was done, then from the letter of the law the udder may even be roasted together with other meat.[15] It is to be roasted under the meat.[16] Nonetheless, initially it is not to be roasted at all together with other meat [unless one can insure that neither piece touches each other and they are not on top of each other but side by side[17]].[18] If one transgressed and roasted it together with meat, then if it was properly cut and squeezed as required according to the custom [i.e. torn horizontally and vertically, and pressed against a wall] then everything remains permitted [whether the under was roasted on top of the meat or under it[19]].[20]
Eating with meat after roasting:[21] Once the udder is roasted after it has been properly cut and squeezed according to the custom, then it may even be eaten together with hot meat. [However, it is not initially to be cooked with meat even after it is properly cut squeezed and roasted, although Bedieved the mixture remains Kosher.[22] This applies to Ashkenazim, Sephardim however, may cook it with meat even initially after the proper cutting and roasting process.[23]] If, however, one transgressed and roasted it without properly cutting it, then it may not initially be eaten with other meat [even according to the Sephardim], although Bedieved if one mixed it with hot meat everything remains permitted.
B. Cooking:[24]
Letter of law: In order to be allowed to cook the udder in a pot one must first tear the udder open in two directions, horizontally and vertically [i.e. +], and then press the udder against a wall [or other item[25], or perform one of the other alternatives in C, thereby squeezing out all the milk], to the point that no moisture of milk remains. One may then cook it and eat it.
Custom:[26] The custom [of Ashkenazim[27]] is to forbid cooking the udder in a pot, or frying it, [even if it had its milk properly removed[28]], and even if it is cooked alone. This applies even if the udder became dry. [Thus, according to the custom, an udder may only be roasted alone without meat.] Nevertheless, if one transgressed the custom and cooked the milk removed udder [alone without meat], then the udder is permitted [even without 60x against it[29]].
Cooking it with other meat: If the above form of removal of milk was done, then [from the letter of the law[30]] the udder may even be cooked together with other meat.[31] Nonetheless, the custom is not to cook the udder with other meat at all [even if it was properly cut and squeezed from all milk[32]].[33] If one transgressed the custom and cooked the milk removed udder together with meat, then some Poskim[34] rule everything remains Kosher [even if there isn’t 59x versus the udder], as is the letter of the law. Other Poskim[35], however, rule that the mixture is forbidden [if there isn’t 59x versus the udder[36]] unless it is a case of great loss. [If there is 59x versus the udder, then the meat is permitted in all cases, although the udder remains forbidden unless it is a case of great loss.[37]]
C. Alternatives to pressing udder on wall:
An alternative to pressing against the wall is to cut it and tear it horizontally and vertically throughout the entire surface area of the udder. This helps even more than pressing it against the wall.[38] [Even better is to cut the udder to small pieces.[39] Nonetheless, even when cut small, one is to press and squeeze the pieces to remove any absorbent milk hiding in the ducts.[40] It, however, does not require pressing against a wall.[41]] Another alternative is to place the [horizontally and vertically torn[42]] udder under an oil press.[43] Another alternative is to roast it well after it is torn, having the roasting take the place of the pressing.
D. A dried udder:[44]
If the udder was dried out for a period of thirty days [or less, but is recognizably dry[45]], then although it is initially forbidden to cook it even alone, if one transgressed and cooked it, even if he cooked it with meat, everything remains permitted. [This applies even if the udder was not torn at all.[46]]
E. Found milk in udder after roasting properly:[47]
If the udder was properly cut and squeezed, and then after the roasting one found ducts of milk hiding within it, the udder [and milk[48]] nevertheless remains permitted.[49] [If, however, the udder was not torn at all prior to the roasting, then it is forbidden.[50]]
F. Removing the milk from the udder before the passing of 24 hours:[51]
There is no need to remove the milk from the udder prior to the passing of 24 hours.
3. Cooked/roasted udder without removing milk:[52]
If one transgressed and cooked [or roasted[53]] the udder without first removing its milk, then [from the letter of the law] it nevertheless remains permitted to be eaten if it was cooked by itself [without other meat, even if it was cooked with water and Pareve foods[54]].[55] However, according to the above-mentioned [Ashkenazi[56]] custom in Halacha 2B, if the udder was cooked [as opposed to roasted] it is forbidden [even if it was cooked alone without meat] unless there is 59x in the water/food versus the udder [in which case even the udder is permitted[57]].[58] However, if it was roasted, it remains permitted.[59] [According to the Sephardic custom, it remains Kosher in all cases, as is the letter of the law.[60]]
If cooked with other meat:[61] If the milk filled udder was cooked together with other meat, then the udder is forbidden [to be eaten[62] in all cases, even if it has 1000x against it[63]]. Furthermore, the meat requires 60x versus the entire udder[64] for it to be Kosher.[65] However, the udder is included in the ratio of meat, and hence in conclusion, one needs to have 59x the udder for the food to remain Kosher.[66] The udder itself remains forbidden even in such a case [and even if it has 1000x against it[67], due to Maras Ayin[68]]. If there isn’t a total of 59x the udder in the food, then everything [i.e. meat and udder] is forbidden from the letter of the law.[69]
If roasted with other meat:[70] If the non-milk removed udder was roasted together with other meat, then if the udder was below the meat, then the udder is forbidden [to be eaten but permitted in benefit[71]], and the meat is permitted. If, however, the udder was on top of the meat, then the meat is forbidden [to be eaten] while the udder is permitted.
Eating with meat after roasting:[72] If one transgressed and roasted the udder without properly cutting it, then it may not initially be eaten with other meat, although Bedieved if one mixed it with hot meat everything remains permitted.
|
What is the law if the udder was cooked in milk?[73] If one cooked the udder in milk, everything is forbidden unless there is 60x in the milk versus the udder. In such a case we require 60x versus the udder [and not 59x] even if the udder was still filled with milk at the time of the cooking. |
4. The status of the utensils used for cooking and cutting the udder:[74]
It is permitted to cut a hot [properly cut, squeezed, and roasted[75]] udder using even a [dirty[76]] meat knife.[77] It is certainly permitted to cut a raw udder using a meat knife even if though it contains milk.[78] This knife may then be used again for cutting meat. The same applies for other meat vessels, that all meat vessels used for cooking and eating the udder may in return be used for other meat.[79] This applies even to the skewers used for roasting, that they may be used for roasting an udder and then used to roast meat [if they were salted for blood beforehand, according to Ashkenazim[80]].[81]
If the udder was not properly cut and squeezed beforehand:[82] If one transgressed and roasted the udder without properly cutting it beforehand, then it may not initially be eaten with meat utensils, although Bedieved if one did so everything remains permitted.
5. Salting the udder:[83]
It is permitted to salt an udder for it blood even prior to removing its milk.
Salting with meat:[84] It is permitted to salt other meat on top of an udder. However, it is initially forbidden to salt the udder on top of other meat. Other Poskim[85], however, rule that it is permitted to salt it even on top of meat. Practically, we are initially stringent [not to salt it at all with other meat[86]], although Bedieved, everything remains permitted [even if it was salted without being torn at all, and was salted on top of meat[87]].[88]
6. The status of the stomach:[89]
The stomach of an animal is considered like regular meat once it is washed and cleaned from all of its internal milk. [It may hence be salted and cooked with other meat.[90]]
Udder charts-Michaber & Sephardim versus Rama & Ashkenazim
A. Lechatchila how to cook:
| Cooking | Roasting | |
| Michaber | Tear the udder open in two directions, horizontally and vertically, and then press against a wall until no milk remains | Letter of law: Tear the udder open and squeeze out.
Custom: Tear it open in two directions, horizontally and vertically. |
| Rama | Custom is to forbid cooking the udder in all cases. However, Bedieved is permitted. | Custom: Tear it horizontally and vertically and press the udder against a wall. |
| Final ruling [Sephardim versus Ashkenazim] | Sephardim follow Michaber, Ashkenazim Rama. | Sephardim also follow the Rama. |
B. Bedieved if cooked:
| Cooked with tearing | Cooked without tearing | Roasting without tearing | |
| Michaber | Permitted even Lechatchila | Permitted | Permitted |
| Rama | Permitted Bedieved | Forbidden unless 59x the udder | Permitted |
| Final ruling [Sephardim versus Ashkenazim] | Sephardim follow Michaber, Ashkenazim Rama. | Sephardim follow Michaber, Ashkenazim Rama. |
C. Cooking with other meat:
| Cooked with tearing | Cooked without tearing | Roasted with tearing | |
| Michaber |
Permitted from letter of law, however, the custom is not to do so. Bedieved all remains Kosher |
Udder forbidden. Meat permitted if has 59x against udder |
|
| Rama |
Forbidden unless is a case of great loss, or there is 59x the udder. [However udder remains forbidden unless great loss] |
Same as Michaber |
If the udder was below the meat, the udder is forbidden, and the meat is permitted. If the udder was on top of the meat then the meat is forbidden while the udder is permitted.
|
| Final ruling [Sephardim versus Ashkenazim] | Sephardim follow Michaber, Ashkenazim Rama. |
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[1] See Shach 90:1; Lechem hapanim 90:1; Beis Lechem yehuda 90:1; P”M 90 S.D. 1
[2] Michaber 87:6 “One is exempt, and one does not receive lashes due to Basar Bechalav”; Braisa Chulin 114
[3] Shach 87:16 “Milk of a slaughtered animal we hold is Rabbinical”
[4] Rama 87:6 “Chalav Meisa forbids the meat just like actual milk and it is Lechatchilah forbidden to even cook them together”; Implication of Michaber ibid who writes “exempt” which implies that it is nevertheless Rabbinically forbidden [See Shach 87:16]; Shach 87:13; Kneses Hagedola 87:21; Peri Chadash 87:12; Peri Toar 87:14; Beis Lechem yehuda 87:10; Chochmas Adam 40:6; Beis Yitzchak 87:7; Zivcheiy Tzedek 87:33; Kaf Hachaim 87:43
[5] Rama ibid; Implication of Aruch 31
[6] See Michaber 90:1; Shach 90:20; Kneses Hagedola 90:52; Peri Chadash 90:17; Lechem Hapanim 90:22; Beis Lechem Yehuda 90:17; P”M 90 S.D. 20; Birkeiy Yosef 90 Shiyurei Bracha 4; Chochmas Adam 41:11; Beis Yitzchak 90:7; Zivcheiy Tzedek 90:21; Kaf Hachaim 90:38
Kaf Hachaim 90:38
[7] Beis Yosef 90 in name of Shibulei Haleket; Toras Chatas 30; Kneses Hagedola 90:69; Shulchan Gavoa 90:14; Zivcheiy Tzedek 90:35; Kaf Hachaim 90:59
[8] Michaber ibid; All the laws to be mentioned apply equally to all udders, whether of a mom or child. [Shach 90:2; Peri Chadash 90:2; Lechem Hapanim 90:2; P”M 90 S.D. 2; Beis Yitzchak 90:1; Zivcheiy Tzedek 90:1; Kaf Hachaim 90:4]
[9] Michaber 90:1
Other opinions: Some Poskim rule that even prior to roasting, from the letter of the law the udder must be torn in two directions, horizontally and vertically [i.e. +] and then pressed against a wall, to the point that no moisture of milk remains. [Rashal, brought in Shach 90:10]
[10] Michaber 90:2
[11] Aruch Hashulchan 90:1; Kaf Hachaim 90:3
[12] Shach 90:23; Rashal on Shaareiy Dura; Kneses Hagedola 90:62; Minchas Yaakov 30:42; Lechem Hapanim 90:27; Beis Lechem Yehuda 90:20; P”M 90 S.D. 23; Chochmas Adam 41:13; Beis Yitzchak 90:37; Zivcheiy Tzedek 90:25; Kaf Hachaim 90:5; Lechem Hapanim 90:26; Beis Lechem Yehuda 90:19; P”M 90 M.Z. 10; Beis Yitzchak 90:36; Kaf Hachaim 90:42
[13] Rama 90:2
[14] Kaf Hachaim 90:51
[15] Michaber 90:1 regarding cooking and certainly this applies to roasting
[16] Michaber 90:4 as clarified in Shach 90:28
[17] Beis Lechem Yehuda 90:11; P”M 90 S.D. 13; Beis Yitzchak 90:31; See Shach 90:12; Peri Chadash 90:11; Lechem Hapanim 90:16; Kreisi 90:7; P”M 90 S.D. 12; Chochmas Adam 41:6; Kaf Hachaim 89:28-29
[18] Rama 90:2; Michaber 90:2 regarding Minhag of cooking
[19] Shach 90:11; Peri Chadash 90:10; Lechem Hapanim 90:15; Kaf Hachaim 90:27
[20] Rama 90:2
[21] Rama ibid
[22] Taz 90:10; Rashal Kol Habasar 47; Lechem Hapanim 90:26; Beis Lechem Yehuda 90:19; P”M 90 M.Z. 10; Beis Yitzchak 90:36; Kaf Hachaim 90:42
Other opinions: Some Poskim rule it is permitted even initially to cook the roasted udder with meat. [Toras Chatas 30:14; Minchas Yaakov 30:41]
[23] Zivcheiy Tzedek 90:24; Kaf Hachaim 90:43
[24] Michaber 90:1
[25] Aruch Hashulchan 90:1; Kaf Hachaim 90:3
[26] Rama 90:2; Shach 90:7, 14 and 21; Taz 90:7; Lechem Hapanim 90:10; Peri Chadash 90:13; Lechem Hapanim 90:18; Beis Lechem Yehuda 90:13; P”M 90 S.D. 7 and 14
[27] However, Sephardim do permit to initially cook the udder alone without meat, so long as it is properly cut and squeezed. [Zivcheiy Tzedek 90:10 that so is custom in Bagdad; Ben Ish Chaiy Behalosecha 1; Kaf Hachaim 90:18 and 30]
[28] Shach 90:14 and 21; Taz 90:7; Rashi; Peri Chadash 90:13; Lechem Hapanim 90:18; Beis Lechem Yehuda 90:13; P”M 90 S.D. 14; Kaf Hachaim 90:30
The reason: This is due to a decree that one may come to cook the udder without tearing it first. [Shach ibid; Taz ibid; Lechem Hapanim ibid]
[29] Shach 90:8 and 16; Peri Chadash 90:8 and 13; Lechem Hapanim 90:11 and 19; Beis Lechem Yehuda 90:7; P”M 90 S.D. 8 and 16; Chochmas Adam 41:7; Kaf Hachaim 89:20 and 31
[30] Shach 90:6
[31] Michaber 90:1
[32] Kaf Hachaim 90:17
[33] Michaber 90:2; Zivcheiy Tzedek 90:10 that so is custom in Bagdad; Ben Ish Chaiy Behalosecha 1; Kaf Hachaim 90:18
[34] Shach 90:6 in understanding of Michaber 90:1-2; Peri Chadash 90:8; Peri Toar 90:9;
[35] Rama 90:2; Shach 90:8; Peri Toar 90:9; Minchas Yaakov 30:9; P”M 90 S.D. 3; Erech Hashulchan 90:1; Chochmas Adam 41:8; Aruch Hashulchan 90:10; Zivcheiy Tzedek 90:11; Kaf Hachaim 89:20
Opinion of Bach: The Bach rules that the mixture is forbidden even in a case of great loss. We do not rule like his opinion. [Poskim ibid]
[36] Taz 90:6
[37] Tur 90 in name of Rashi; Toras Chatas 30:3; Taz 90:6; Lechem Hapanim 90:12; Beis Lechem Yehuda 90:8; Kaf Hachaim 90:21
[38] Rama 90:2
The reason: As the more one cuts, the more milk ducts are opened and poured out. [Terumos Hadeshen 182; Toras Chatas 30:6; Kaf Hachaim 90:22]
[39] Zivcheiy Tzedek 90:2; Kaf Hachaim 90:23
[40] Kaf Hachaim ibid
[41] Zivcheiy Tzedek 90:14; Kaf Hachaim 90:25
[42] P”M 90 S.D. 9; Zivcheiy Tzedek 90:13; Kaf Hachaim 90:24
[43] Shach 90:9; Toras Chatas 30:6; Beis Yosef 90 in name of Rashba; Peri Chadash 90:9; Lechem Hapanim 90:13; Beis Lechem Yehuda 90:9; Chochmas Adam 41:2; Beis Yitzchak 90:6; Kaf Hachaim 90:24
[44] Rama 90:2
[45] Shach 90:17; Kneses Hagedola 90:44; Peri Chadash 90:14; Lechem Hapanim 90:20; Beis Lechem Yehuda 90:15; Minchas Yaakov 30:21; P”M 90 S.D. 17; Chochmas Adam 41:9; Beis Yitzchak 90:21; Zivcheiy Tzedek 90:18; Kaf Hachaim 90:33
[46] Shach 90:18; Toras Chatas 30:8; Peri Chadash 90:15; Lechem Hapanim 90:21; Beis Lechem Yehuda 90:16; Kreisi 90:1; P”M 90 S.D. 3; Chochmas Adam 41:6; Beis Yitzchak 90:5; Zivcheiy Tzedek 90:19; Kaf Hachaim 90:35
The reason: As the milk of an udder is only Rabbinically forbidden, and in a case that it was dried the sages did not apply their decree. [Issur Viheter 18:14; Gr”a 90:24; Kaf Hachaim 90:36]
[47] Rama 90:3
[48] Zivcheiy Tzedek 90:26; Kaf Hachaim 90:47
[49] The reason: As the milk of an udder is only Rabbinically considered milk, and they were lenient in this case. [Taz 90:11; Peri Chadash 90:19; Lechem Hapanim 90:29; Kreisi 90:8; P”M 90 M.Z. 11; Aruch Hashulchan 90:17; Kaf Hachaim 90:46]
[50] Taz 90:11; Peri Chadash 90:19; Lechem Hapanim 90:29; Kreisi 90:8; P”M 90 M.Z. 11; Aruch Hashulchan 90:17; Kaf Hachaim 90:46
[51] Rama 90:1
[52] Michaber 90:1
[53] Rama 90:1 “Certainly if roasted”; 90:2; Hagahos Maimanis; Shaareiy Dura
[54] Shach 90:3; Kneses Hagedola 90:3; Peri Chadash 90:3; Lechem Hapanim 90:3; Beis Lechem Yehuda 90:2; Kreisi 90:1; P”M 90 S.D. 3; Chochmas Adam 41:4; Aruch Hashulchan 90:9; Zivcheiy Tzedek 90:2; Kaf Hachaim 90:5
[55] Michaber ibid
The law of the pot: Some Poskim rule that the pot is now forbidden for cooking meat or milk. [Beis Lechem Yehuda 90:7] Other Poskim, however, rule the pot remains Kosher for cooking meat after 24 hours but may not be used to cook milk. [Kaf Hachaim 90:32]
[56] Peri Chadash 90:13; Lechem Hapanim 90:19; Beis Lechem Yehuda 90:7; Chochmas Adam 41:7; Kaf Hachaim 89:31
[57] P”M 90 S.D. 16; Beis Yitzchak 90:3; Kaf Hachaim 90:31
[58] Rama 90:2; Shach 90:16; Peri Chadash 90:13; Lechem Hapanim 90:19; Beis Lechem Yehuda 90:7; P”M 90 S.D. 16; Chochmas Adam 41:7; Kaf Hachaim 89:31
[59] Rama 90:2
If one went ahead and then cooked it with other meat: See Kaf Hachaim 90:45
[60] Peri Chadash 90:13; Lechem Hapanim 90:19; Beis Lechem Yehuda 90:7; Chochmas Adam 41:7; Kaf Hachaim 89:31
[61] Michaber ibid
[62] It however, remains permitted in benefit as is the rule by all Rabbinical Basar Bechalav. [P”M 90 S.D. 3; Zivcheiy Tzedek 90:4; Kaf Hachaim 90:9]
[63] Taz 90:3; Rashba Chulin 97; Peri Chadash 90:5; Lechem Hapanim 90:6-7; Beis Yitzchak 90:3; Zivcheiy Tzedek 90:4; Kaf Hachaim 90:8 and 11 and 31
[64] Regarding how to measure the udder, whether versus the time it fell or the time it was cooked-See Michaber 90:1; Kaf Hachaim 90:1
[65] The reason we require 60x versus the entire udder and not just against its milk: As we do not know how much milk the udder had absorbed within it that it expelled. [Shach 90:4; Peri Chadash 90:4; Peri Toar 90:4; Lechem Hapanim 90:5; Beis Lechem Yehuda 90:3; Kreisi 90:2; P”M 90 S.D. 4; Chochmas Adam 41:4; Beis Yitzchak 90:3; Aruch Hashulchan 90:18; Zivcheiy Tzedek 90:3; Kaf Hachaim 90:5]
[66] The reason: Some Poskim explain that the Sages only required 59x the udder in this case because the entire prohibition of the milk in the udder is only Rabbinical, and they thus desired to make a more lenient policy to emphasize this point. [Rashba in Toras Habayis in name of Rambam, brought in Taz 90:2] Other Poskim, however, negate this explanation and rule the reason is because the flesh of the udder was never forbidden at all and hence has no reason not to join the nullification. [Rashba in Toras Habayis, brought in Taz 90:2]
[67] Taz 90:3; Rashba Chulin 97; Peri Chadash 90:5; Lechem Hapanim 90:6-7; Zivcheiy Tzedek 90:4; Kaf Hachaim 90:8 and 11
[68] Taz 90:3 in name of Ran; Shach 90:5; Beir Hagoleh 90 based on Rama 90:1; Peri Toar 90:6; Lechem Hapanim 90:6-7; Beis Lechem Yehuda 90:5; Kaf Hachaim 90:11
[69] Regarding if the udder then fell into a second pot of meat-See Michaber and Rama 90:1; Kaf Hachaim 90:11-14
[70] Rama 90:2
[71] P”M 90 S.D. 3; Zivcheiy Tzedek 90:4; Kaf Hachaim 90:9
[72] Rama ibid
[73] Tur and Beis Yosef 90 in name of Rashba and Ran; Bach 90; Peri Chadash 90:4; Lechem Hapanim 90:5; Zivcheiy Tzedek 90:5; Kaf Hachaim 90:10
[74] Michaber 92:3
[75] Rama ibid; Zivcheiy Tzedek 90:22; Kaf Hachaim 90:39
[76] Beis Yosef 90 in name of Ran; Zivcheiy Tzedek 90:23; Kaf Hachaim 90:40, unlike Minchas Yaakov 30:43 who writes in name of the Ran that the knife must be clean
[77] Michaber 90:3
[78] Rama ibid
[79] Michaber 90:3
[80] Taz 90:9; Lechem Hapanim 90:25; Beis Lechem Yehuda 90:18; P”M 90 S.D. 9; Beis Yitzchak 90:35
[81] Rama ibid
[82] Rama ibid
[83] Michaber 90:4; Zivcheiy Tzedek 90:22; Kaf Hachaim 90:39
[84] Michaber ibid as clarified in Shach 90:28
[85] Yeish Mi Sheomer in Michaber ibid; See Shach 90:26; Poskim in Kaf Hachaim 90:54
[86] Shach 90:27; Rashal Kol Habasar 57; Kaf Hachaim 90:55
[87] Shach 90:27; Poskim in Kaf Hachaim 90:57
[88] Rama ibid; Shach 90:27; Rashal Kol Habasar 57; Kaf Hachaim 90:55
[89] Rama 90:4
[90] Shach 9028; Poskim in Kaf Hachaim 90:61
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