Seif 1

Noten taam lifgam mutar -- Imparting a detrimental taste (from an unkosher source) is permitted,

Seif 2

A vessel which is not bat yoma, meaning that the vessel has sat for 24 hours since prohibited substance was cooked in it, this gives a detrimental taste, but even so, the sages forbade cooking in it ab initio. This is a decree on account of a bat yoma [vessel], whether it absorbed [taste] from a forbidden substance and one wanted to cook something permitted in it, or whether it absorbed some dairy and one wanted to cook meat in it, or the opposite [it absorbed some meat and one wanted to cook some dairy in it].

Seif 3

Some say considering [the taste] blemished when it's not bat yoma is specifically when it's thoroughly washed and removed from it is all forbidden oil stuck to it. But if not thoroughly washed, that the prohibited is visible, it's not blemished in 24 hrs. (Rashba, Tur and Raabad)

Rema: But anyhow if there's 60 parts versus what's stuck to the pot it's all permitted, since what's in the pot is already blemished and needs no nullifying (such is implied above, #95). Some say with sharp tasting foods the rule of noten taam lifgam doesn't apply, as explained above in #95-96. Therefore if he cooked in a pot, an issur that's not bat yoma, sharp, such as a food that's mostly vinegar or spice or other sharp things, it's forbidden. But not counted is food that's sharp due to a little spice in it (Mordekhai PA"M and Rashba #449). And that's the practice, and see above #95-96. But if the issur was a sharp food that stayed in the pot 24 hrs and he cooked in it permissible food that is not sharp it's permitted, as the first sharpness isn't carried over to it in benefit. (Arukh #38)

Seif 4

A pot that has absorbed meat and milk: if before a night has passed they heated water in it, it's counted as if he's again cooked the issur. So we count 24 hours from the time water was heated. This is not the case with other issurim. (Tur #121 and #94; and see above, #94 S"Q 22 and #103)

Seif 5

A bit of issur absorbed in a vessel that isn't normally used for a bit of heter in order to impart this taste to the heter in order to that they use it for a large kettle or barrel and so forth, behold it's permitted to use it ab initio even though it's ben yomo, as it's not possible to come to impart taste. But if it's a vessel that's used for a small quantity such as a bowl and so forth, it's forbidden to use it, since we don't nuffify an issue ab initio even a small amount, and even an absorbed issur.

Seif 6

Normal vessels belonging to an idol worshipper fall under the legal presumption that they are not benei yoman; therefore, if one transgressed and used them prior to making them suitable, the cooked substance is permitted.

Rema: But, if one warmed water in a vessel belonging to an idol worshiper with which to knead dough, it is forbidden to knead with that water, since this is called ab initio, since the individual has not yet begun to gain benefit from it, because he did not warm it to drink it. But, something that was made for that purpose and not for the sake of something else, even though it belongs to an idol worshipper, and a Jew purchases it from him, it is ab initio permitted, because since it was made by the idol worshipper it is called after-the-fact. Nonetheless it is forbidden to say to an idol worshipper “cook vegetables for me in your vessel,” and similarly one also cannot say to him, “make me a brew,” for any one who says “cook for me,” he is like one who actually cooked with his own hands, and it is possible that [if it was made by] druggists it is permitted, because all specialized craftsmen set aside clean dishes for their work so that their craft won’t be damaged. But a pious individual will be careful, for these things bring one to purity and cleanliness.

Seif 7

Just as general vessels belonging to idol worshippers are not considered benei yoman, so too are general Jewish vessels presumed to not be benei yoman.

Seif 8

A vessel that's become prohibited by absorbing issur and has become mixed with others and isn't recognized is nullified by a majority. (Tur in the name of Rashba)

Seif 9

We'd better be careful to not leave in an idolater's house a food implements, for there's reason to think he might use them.

Rema: And even if he gave them to a craftsman to repair them, he needs to put a sign on them (B"Y in the name of A"Ch) in order that the idolater not use them. But if...

יש ליזהר מלהניח בבית עובד כוכבים כלי סעודה דחיישינן שמא ישתמש בהם:

הגה: ואפילו אם נתנם לאומן לתקנם צריך לעשות בהם סימן (ב"י בשם א"ח) שלא ישתמש בהם העובד כוכבים ואם עבר ולא עשה כשחזר ולקחן מן העובד כוכבים צריכים הגעלה ודוקא אם שהו קצת אצל העובד כוכבים דהיינו כחצי יום אבל לפי שעה אין לחוש (מרדכי פא"מ) וכל זה כשרוצה להשתמש בו ביום שנתנו לו דליכא אלא חדא ספיקא שמא נשתמש בו העובד כוכבים או לא אבל אם לא לקחו מן העובד כוכבים עד לאחר זמן דנוכל לומר אף אם נשתמש בו העובד כוכבים כבר נפגם ונשתההה מעל"ע או נשתהה ביד ישראל לאחר שלקחו מן העובד כוכבים מעל"ע אזלינן לקולא ואין חוששין בדיעבד (סברת הרב) ואם לקחו מן העובד כוכבים באותו יום שנתנו לו ועבר ונשתמש בו בלא הגעלה יש אוסרים המאכל כמו בכלי שהוא בודאי בן יומו (ארוך) ובמקום צורך יש להקל בדיעבד ולכתחלה יש ליזהר בכל ענין אפי' בעבדים ושפחות העובדי כוכבים שבבית ישראל שלא לייחד כלים שלנו אצלן שמא ישתמשו בהן בדברים האסורים (שם במרדכי) ועיין לקמן סימן קל"ו.