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Waiting between Meat and Milk: Difference between revisions
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===Unsure if Six Hours Passed=== | ===Unsure if Six Hours Passed=== | ||
# If one is unsure whether 6 hours passed, some say that one should wait until 6 hours surely passed and some say that one may be lenient and certainly in a case where one only ate chicken and not meat. <Ref>Hilchot Baser BeChalav 1:20. Badei Hashulchan 89:9 writes that someone who is lenient doesn't lose anything. Mishneh Halachot 5:97:3 writes that initially one should be strict to wait a complete 6 hours.</ref> Sephardim are lenient.<ref> | # If one is unsure whether 6 hours passed, some say that one should wait until 6 hours surely passed and some say that one may be lenient and certainly in a case where one only ate chicken and not meat. <Ref>Hilchot Baser BeChalav 1:20. Badei Hashulchan 89:9 writes that someone who is lenient doesn't lose anything. Mishneh Halachot 5:97:3 writes that initially one should be strict to wait a complete 6 hours.</ref> Sephardim are lenient.<ref> Yad Yehuda 89:1 is strict because of dvar shyesh lo matirin but Darkei Teshuva 89:5 argues based on the Tzlach Pesachim 9b that anything that you can do multiple times isn't dvar sheyesh lo matirin. Similarly, eating dairy isn't considered a dvar sheyesh lo matirin since it is possible to have dairy now and later. Badei Hashulchan 89:1 s.v. shesh disagrees with the Darkei Teshuva. Yalkut Yosef Isur Vheter v. 3 p. 386 accepts the Darkei Teshuva. He cites the Zer Hashulchan 89:29 who is strict and says that it isn't comparable to the Tzlach since one isn't going to eat that piece of cheese twice. He also points out that Rabbi Akiva Eiger Megillah 5b seems to disagree with the Tzlach. | ||
* Regarding the application of the Tzlach see Taharat Habayit v. 3 p. 268 who quotes the Pri Hasadeh 2:38 and Maharam (Daat Torah YD 199) who limit the Nodeh Beyehuda YD 53 to say that it would not be considered a dvar sheyesh lo matirin for a woman to go back to mikveh if she had to wait an entire night. Similarly, Nodeh Beyehuda EH 2:38 applies his own concept to a woman be able to get married within 24 months if there's a doubt if she was pregnant from a Jew or non-Jew since she could be married now and later and it isn't considered a dvar sheyesh lo matirin to wait.</ref> | * Regarding the application of the Tzlach, see Taharat Habayit v. 3 p. 268 who quotes the Pri Hasadeh 2:38 and Maharam (Daat Torah YD 199) who limit the Nodeh Beyehuda YD 53 to say that it would not be considered a dvar sheyesh lo matirin for a woman to go back to mikveh if she had to wait an entire night. Similarly, Nodeh Beyehuda EH 2:38 applies his own concept to a woman be able to get married within 24 months if there's a doubt if she was pregnant from a Jew or non-Jew since she could be married now and later and it isn't considered a dvar sheyesh lo matirin to wait.</ref> | ||
===Sick=== | ===Sick=== | ||
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==Waiting Between Milk and Meat== | ==Waiting Between Milk and Meat== | ||
# After one eats or drinks dairy one doesn't have to wait before eating meat. It is permitted to eat meat as long as one has washed one's hands, ate something that cleans one's teeth such as bread or fruit, and drank some liquid.<ref>Shulchan Aruch YD 89:2</ref> | # After one eats or drinks dairy one doesn't have to wait before eating meat. It is permitted to eat meat as long as one has washed one's hands, ate something that cleans one's teeth such as bread or fruit, and drank some liquid.<ref>Shulchan Aruch YD 89:2</ref> | ||
# If used silverware | # If one used silverware, he doesn't have to wash one's hands but it is proper to do so since it is easy.<Ref>The Pri Chadash 89:6 (cited by Bear Heitiv 89:5) holds that one doesn't have to wash one's hands if one ate with a fork. Pri Megadim Siftei Daat 89:20 adds that it is proper to be strict since it is easy to do so.</ref> | ||
# The halacha is that one doesn't need to separate between a meal of dairy and meat with a bracha achrona.<ref>Even though the Shlah and Zohar are strict, the Rama OC 494:3 and Mishna Brurah 494:16 don't require a bracha achrona after dairy before eating meat. Pri Megadim M"Z 89:3 writes that it is a chumra and even if one is strict it is sufficient to make a bracha achrona even if one's intention is to eat meat afterwards.</ref> | # The halacha is that one doesn't need to separate between a meal of dairy and meat with a bracha achrona.<ref>Even though the Shlah and Zohar are strict, the Rama OC 494:3 and Mishna Brurah 494:16 don't require a bracha achrona after dairy before eating meat. Pri Megadim M"Z 89:3 writes that it is a chumra and even if one is strict it is sufficient to make a bracha achrona even if one's intention is to eat meat afterwards.</ref> | ||
===Dairy Dish=== | ===Dairy Dish=== | ||
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===Dvar Charif=== | ===Dvar Charif=== | ||
# If one made a food with a sharp food in a dairy pot some say that one cannot eat it while one is waiting 6 hours. Others are lenient.<ref>Pri Megadim E"A 494:6 writes that since a sharp food is treated like the actual food itself if it is cooked in a dairy pot one shouldn't eat it within 6 hours. However, see Rabbi Akiva Eiger YD 89:4 who is lenient to allow not waiting 6 hours after eating a sharp food cooked in a meat pot. Sefer Dvar Charif p. 11 fnt. 45 quotes from the Sefer Knesset Chachmei Yisrael who says that in theory it is possible to distinguish between the Pri Megadim and Rabbi Akiva Eiger. Only to initiate the process of waiting 6 hours do we say that a sharp food isn't considered like the dairy itself but once one has to wait from eating real meat perhaps everyone would agree to disallow eating a sharp food cooked in a diary pot. He quotes Rav Elyashiv was being lenient against the Pri Megadim.</ref> | # If one made a food with a sharp food in a dairy pot some say that one cannot eat it while one is waiting 6 hours. Others are lenient.<ref>Pri Megadim E"A 494:6 writes that since a sharp food is treated like the actual food itself if it is cooked in a dairy pot one shouldn't eat it within 6 hours. However, see Rabbi Akiva Eiger YD 89:4 who is lenient to allow not waiting 6 hours after eating a sharp food cooked in a meat pot. Sefer Dvar Charif p. 11 fnt. 45 quotes from the Sefer Knesset Chachmei Yisrael who says that in theory it is possible to distinguish between the Pri Megadim and Rabbi Akiva Eiger. Only to initiate the process of waiting 6 hours do we say that a sharp food isn't considered like the dairy itself but once one has to wait from eating real meat perhaps everyone would agree to disallow eating a sharp food cooked in a diary pot. He quotes Rav Elyashiv was being lenient against the Pri Megadim.</ref> | ||
===Stuck in One's Teeth=== | |||
# If one finds cheese between one's teeth after some time some say that it isn't called cheese and one doesn't need to remove it if one wants to eat meat. However, most argue and hold that one must remove it.<ref>Isur Veheter 40:10 holds that only meat stuck in one's teeth is considered meat but not cheese. Taz 89:4 cites this. However, the Yad Yehuda Pirush Haaruch 89:4 points out that the Rashba Torat Habayit 3:4 86a disagrees. Aruch Hashulchan 89:11 also holds that cheese in one's teeth is like cheese.</ref> | |||
==Hard cheese== | ==Hard cheese== | ||
# Ashkenazim hold that one should wait six hours after eating hard cheese before eating meat. <ref>Teshuvat Maharam Rotenburg cited by Bet Yosef OC 173, Rama YD 89:2. Taz 89:4 explains that the two reasons for waiting between meat and milk is because of meat getting stuck in your teeth and the taste remaining in your mouth. The only reason that applies to waiting after having hard cheese is because of the lingering taste. Pri Chadash 89:16 argues on the Taz that reason of the food getting stuck in your teeth also applies to cheese. Aruch Hashulchan 89:11 agrees. | # Ashkenazim hold that one should wait six hours after eating hard cheese before eating meat. <ref>Teshuvat Maharam Rotenburg cited by Bet Yosef OC 173, Rama YD 89:2. Taz 89:4 explains that the two reasons for waiting between meat and milk is because of meat getting stuck in your teeth and the taste remaining in your mouth. The only reason that applies to waiting after having hard cheese is because of the lingering taste. Pri Chadash 89:16 argues on the Taz that reason of the food getting stuck in your teeth also applies to cheese. Aruch Hashulchan 89:11 agrees. | ||
* Darkei Teshuva 89:2 quotes the Arizal who wouldn't eat meat for the rest of the day after having eaten hard cheese. Yalkut Yosef YD 89:46 writes that it is permitted according to the strict halacha for Sephardim not to wait to have meat after having hard cheese as long as one washes out one's mouth and washes one's hands.</ref> | * Darkei Teshuva 89:2 quotes the Arizal who wouldn't eat meat for the rest of the day after having eaten hard cheese.</ref> Sephardim don't have this minhag and it is permitted to have meat after hard cheese as long as one washes out one's mouth and washes one's hands.<ref>Yalkut Yosef YD 89:46 writes that it is permitted according to the strict halacha for Sephardim not to wait to have meat after having hard cheese as long as one washes out one's mouth and washes one's hands. Horah Brurah 89:34 writes that the Sephardic minhag is not to be concerned for hard cheeses.</ref> | ||
## American cheese is not included in this custom. <ref>[http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Rav Hershel Schachter in a published pamphlet about Hilchot Shavuot] (p. 5) quoting Rav Soloveitchik</ref> | ## American cheese is not included in this custom. <ref>[http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Rav Hershel Schachter in a published pamphlet about Hilchot Shavuot] (p. 5) quoting Rav Soloveitchik</ref> | ||
# Many poskim define hard cheese as anything that was hardened for six months.<ref>Isur Veheter 40:10, Shach 89:15, Taz 89:4, Pri Chadash 89:16, Aruch Hashulchan 89:11, and Kitzur Shulchan Aruch 46:11 write that hard cheese is cheese that was aged for 6 months.</ref> | # Many poskim define hard cheese as anything that was hardened for six months.<ref>Isur Veheter 40:10, Shach 89:15, Taz 89:4, Pri Chadash 89:16, Aruch Hashulchan 89:11, and Kitzur Shulchan Aruch 46:11 write that hard cheese is cheese that was aged for 6 months.</ref> | ||
# Accordingly, many poskim hold that mild cheddar, feta, mozzarella, and muenster cheeses are considered soft cheeses, however, medium, sharp and aged cheddar, and Parmesan cheeses are considered hard cheeses. <ref>[http://www.oukosher.org/pdf/daf19-9c.pdf Rabbi Avrohom Gordimer in OU's Daf HaKashrus] Tamuz 5771 p. 55. </ref> However, some hold that any cheese that appears hard requires waiting six hours.<ref>Shevet Halevi 2:35 writes that one should be strict about any hard cheese even if it is aged for less than 6 months. Rav Elyashiv in Kovetz Teshuvot 1:58:2 writes that one should wait six hours after eating melted yellow cheese on pizza since the reason to wait for cheese is the sharp taste and that's true even if it melted.</ref> | # Accordingly, many poskim hold that mild cheddar, feta, mozzarella, and muenster cheeses are considered soft cheeses, however, medium, sharp and aged cheddar, and Parmesan cheeses are considered hard cheeses. <ref>[http://www.oukosher.org/pdf/daf19-9c.pdf Rabbi Avrohom Gordimer in OU's Daf HaKashrus] Tamuz 5771 p. 55. </ref> However, some hold that any cheese that appears hard requires waiting six hours.<ref>Shevet Halevi 2:35 writes that one should be strict about any hard cheese even if it is aged for less than 6 months. Rav Elyashiv in Kovetz Teshuvot 1:58:2 writes that one should wait six hours after eating melted yellow cheese on pizza since the reason to wait for cheese is the sharp taste and that's true even if it melted.</ref> | ||
# Some poskim are lenient that one doesn't need to wait after eating hard cheese which was melted.<ref>Yad Yehuda Pirush Hakatzar 89:30 writes that if the cheese was softened by being melted one doesn't have to be strict to consider the food a tavshil of cheese. See [https://oukosher.org/blog/consumer-kosher/aged-cheese-list/ OU Article fnt. 6] which says that the OU holds that the Yad Yehuda can only be applied to a case of a tavshil of cheese in that the cheese isn't noticeable. However, some apply the Yad Yehuda to any melted cheese. Badei Hashulchan 89:2 s.v. vechen seems to apply the Yad Yehuda to all cases but questions it since the softening only helps that it doesn't get stuck in one's teeth but not for the sharp taste.</ref> | |||
==Clearing off the Table== | ==Clearing off the Table== | ||
