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11

I do not have the precise location but I was taught that the Yalkut Yoseph brings down eight answers/considerations to this question. Here are some highlights: According to Rashi the milk was served first which is entirely permissable. According to the Maharal, Avraham only fulfilled the positive commandments while the Gra brings opinions that he wasn't ...


10

Rabbi Bleich is very well-respected in the kashrus industry, and he has a tremendous amount of practical industry know-how. I'm not sure how anything he said here would be "out on a limb." An "OU-D" can mean any of the following: Product is halachically dairy. Product was made on dairy equipment. (I.e. don't eat it with meat, but you could eat it ...


8

Just because something is called a "delicatessen" and serves traditional Eastern European fare does not mean that the restaurant and its food conforms to the ritual and dietary standards of Kosher laws. Under these laws, meat and dairy are consumed separately and a restaurant, if it wanted to have rabbinical supervision, would have to serve one or the other. ...


6

Babylonian Talmud, Hullin, 116a: עוף איכא בינייהו ר' עקיבא סבר חיה ועוף אינן מן התורה הא מדרבנן אסירי ור' יוסי הגלילי סבר עוף אפילו מדרבנן נמי לא אסיר תניא נמי הכי במקומו של רבי אליעזר היו כורתין עצים לעשות פחמין לעשות ברזל במקומו של רבי יוסי הגלילי היו אוכלין בשר עוף בחלב לוי איקלע לבי יוסף רישבא אייתו לקמיה רישא דטיוסא בחלבא ולא אמר להו ולא מידי כי אתא ...


6

Let's assume the people eating it are all non-Jews. At that point the only problems (that I can think of) are: cooking meat and milk together, and benefiting from meat-and-milk-cooked-together. If you're just doing the dessert, cleanup, or setup, I can't see that as tangible benefit from the main course. (Feeding it to your dog when you would otherwise ...


5

Your first question should be asked of somone who is an expert in animal slaughter such as the OU or the STAR-K (Baltimore Vaad Hakashrus) who can tell you if the 'humane' practices required by the FDA ensure that the meat is not 'living' when it is being cut up originally. It could be a matter of how long after the slaughter they wait to actually cut it ...


5

This is most certainly "a thing": Shopping Bag One should preferably not put meat and dairy foods in one shopping bag. Meat and dairy foods may drip on one another. The wrappers of packaged meats may be fatty and touch other foods. Cottage cheese and yogurt containers may open and spill. (The Laws of Kashurs, Rabbi Binyomin Forst, page 361) I have ...


5

I think the prohibitions on cooking or deriving benefit would not apply at all when either the meat or the milk comes from a non kosher species of animal (e.g. if the meat was pork), which might be the case here. See Milk and Meat of Non-Kosher Animal Species .


4

I sent an email to the OU (kosherq@ou.org) about this issue and received the following response: No, one cannot assume that these products are DE, as some companies are not concerned about allergen and will not write a dairy warning. They may still contain actual dairy. [emphasis mine] If a product lists dairy ingredients on the ingredient panel, it ...


4

Dr. Haym Soloveitchik notes this anomaly (that really there's no need to have separate dishware for cold foods) in the beginning of his famous essay, Rupture and Reconstruction (second paragraph): "The simple fact is that the traditional Jewish kitchen, transmitted from mother to daughter over generations, has been immeasurably and unrecognizably amplified ...


4

See the באר היטב in Shulchan Aruch Orach Chaim 186, s.q. 8: עד שיתעכל. ושיעור עיכול בשאכילה מועטת הוא כדי הילוך ד' מילין והוא שעה וחומש וכת' המ"א נ"ל דהאי עיכול תחלת עיכול הוא דסוף עיכול הוי' עכ"פ ו' שעות Until [the food] is digested. The measure for digestion for small eating is the time it takes to walk 4 mil, and that is one and one fifth hours. ...


4

From the Star-K: If one ate pareve food that was cooked in a fleishig pot, one is not required to wait six hours before eating dairy. However, one may not eat this food together with dairy or reheat it in a dairy pot. For example, if one cooked spaghetti in a fleishig pot he may eat cheese immediately after finishing the spaghetti. However, he may not ...


3

The Torah's prohibition: Don't cook mammal meat in mammal milk. To avoid confusion, the rabbis of the Talmud made the general rule: Don't cook any meat in mammal milk. So the simple answer is -- "because the rabbis didn't ban it." Presumably they were concerned that chicken-in-milk would get confused with beef-in-milk, but didn't feel that eggs ...


3

Rav Betzalel ben Shlomo from Slutzk (1640-1691) in his sefer עמודיה שבעה here says: An animal which is created using the Sefer Yetzirah, since it was not produced by real flesh and blood parents it is not called flesh and blood at all, but rather it is considered merely air. Therefore, it is not governed by any of the restrictions which apply to normal ...


3

Pot is Kosher. Spatula is Kosher. Eggs are Kosher. Note we are dealing here with a mistake, obviously a priori this should not be done. According to the question, both the utensils were not used in 24 hours and were clean. Therefore, neither one can give out a taste sufficient to prohibit anything else. (Y.D. 94:4) Ergo, neither the pot or spatula require ...


3

The RaMBa"M considers this point to be rather fantastic - and even says so. The underlying logic is as follows: There is a concept in Halachah of "אין איסור חל על איסור", which means, "a prohibition cannot apply to another prohibtion." In plain English, this means that, once something is prohibited, additional categories of prohibition cannot be applied ...


3

Regarding your main question: My question is: If the Geonic tradition is clear on this point, why did some Rishonim require one to wait no matter what? When there was a shift from one era to another, they were accompanied by major shifts in the world as well. One of the main differences between Geonim and Rishonim is the shift towards logical ...


3

In the Shulchan Aruch it was generally assumed that knives had some amount of residue on them, so the answer would be a simple "no." I know rabbis who you'd consider "modern Orthodox" who feel this still applies today -- if you look carefully at the serrations -- so the answer would still be "no." I know other rabbis who you'd consider "ultra-Orthodox" who ...


2

While you should check with your own local authority, this site (the Star K) makes the following two statements from which you could draw an inference: a. Q: There are many varieties of glass on the market. Do arcoroc, duralex, pyrex, corelle and crystal have the halachic status of glass? A: Yes, they do. b. Q: Can other glass dishes, such as salad bowls ...


2

According to the Shulhan 'Aruch (Y"D 87:9-11) and the RaM"A (ibid), liquid milk found in the stomach of a Kosher animal (Kosher for this purpose means all of the following: "clean" species and properly slaughtered and without invalidating blemishes which would make it a Treifah), that is either salted with the stomach or left standing in the stomach for 24 ...


2

IIRC my father explained to us once in the name of his Rav, HaRav Yaakov Peres (Posek in Yeshivat Midrash Sefaradi) that for example if one had a cholent with meat but didn't eat the meat he would not be Besari according to Maran (however, of course the Rama argues and Hacham Yishak writes Yalkut Yosef 89 that our Minhag is according to the Rama here).


2

Source for it being an issue: Shulchan Aruch Yoreh Deah Siman 105:3 in the Rema, where he discussed pouring oil onto a candle made out of non-kosher fats. Both the Shach and the Taz discuss this idea of nitzuk chibur (pouring creates a connection).


2

I asked my LOR and he showed me the mishnah in trumos (Perek 5 Mishnah 8) which is the original source of the machlokes. If 1 piece of chulin falls into a 100 pieces of chulin, it is batel. If a second piece of trumah falls in, then there is a machlokes as to whether it was now considered 2 in a 100 (1 in 50) and asur or 1 in 101 and batel again. This ...


2

The Ramban understands that Avraham knew they were angels (Ramban 18:3 s.v. אד-ני אם). If so, this would make it OK to serve them milk and meat. This would also explain why he was OK serving milk and meat but not serving something impure (see Rashi about not serving the dough) because angels are holy (refered to as kedoshim) and holiness is incompatible ...


1

See Sefer Pischei Halacha Kitzur Hilchos Kashrus (excellent sefer for the basics of kashrus)perek 1:20 brings the Shulchan Aruch 89:4 that forbids cutting bread with a meat knife by a dairy seudah and the opposite and the Rishonim were machmir when it came to cutting cheese even when cold with a meat knife .The reason for all this is because sometimes the ...


1

No, beer is not a "davar charif." Hops are somewhat bitter, I suppose you could potentially argue if they're called charif, but the overall product, beer, is not that pungent. (Similarly, some out there treat mayonnaise as davar charif because one of the ingredients on the label is lemon juice! But the product mayonnaise is not sharp-tasting! My father asked ...


1

ein issur chal al issur does not apply to an issur kollel which i belive bassar vecholov is to treifah (as in gid hanashe ) as far as i understand the gzeiros rabanim you mentioned, are to prevent misunderstanding between meats that are begeder "lo sevashel", and those that arent. theres a klal "ein gozrim al davar sheaino matzui", ( im paraphrasing dont ...



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