Hot answers tagged basar-bechalav
16
The short answer is no. Waiting between consuming meat and consuming dairy has nothing to do with how much time we perceive to have elapsed but with the experience of the person who consumed it. Spaceman Ploni, who decided to eat meat immediately prior to takeoff (a revolting thought), can still taste it when he returns to earth, despite the fact that his ...
9
Although the Torah says not to cook "in the milk of the mother", this is a common example, since the mother's milk is at hand. In actuality any meat is forbidden with any milk. (Tur Yore De'a 87, Shulchan Aruch YD 87:2)
8
It is subject to current societal standards.
Aruch HaShulchan YD 101:21:
כבר נתבאר דחה"ל תלוי לפי המקום ולפי הזמן והכל לפי ראות עיני המורה
It has already been explained that chaticha hare'uya lehischabed
depends on the place and the time, and it all goes according to the
way it appears before the [particular] rabbi.
An important aside, the ...
7
http://www.star-k.org/kashrus/kk-kosher-cons-handbk.htm (footnote 10):
One must also wait six hours if he ate french fries that were fried in oil previously used to fry chicken. Therefore, if one eats
french fries (or other deep fried items) prepared in a fleishig
restaurant, he should assume that he is fleishig unless the
certifying agency of ...
6
According to the Mishna B'rura (494:16), one does not need to recite a b'racha acharona in between the dairy and the meat, but the tablecloth must be changed in between the dairy and the meat if both are eaten at the same table. (Nevertheless, he must clean his mouth from the dairy before eating meat).
If the dairy food was hard cheese or the equivalent, ...
6
After-the-fact, Ashkenazim rule that glass never "treifs" up food. The question is whether I may go eat at his house in the first place, is that called "choosing to use glass dishes"?
An easy way out is Rabbi Moshe Heinemann's view (shlit'a). From the Star-K:
Q: There are many varieties of glass on the market. Do arcoroc,
duralex, pyrex, corelle and ...
6
http://ohr.edu/ask_db/ask_main.php/38/Q1/
I spoke to Rav Chaim Pinchas Scheinberg, Zatzal, about the Halacha in
this case. He told me that Sephardic Jews rule according to Rav Yosef
Karo, and therefore use glass dishes for both meat and milk, while
Ashkenazic Jews conduct themselves according to the opinion of Rav
Moshe Isserlish, therefore ...
6
Waiting six hours is not based on the scientific definition of digestion. The Talmud (Chullin 105a) says that one must wait from one meal to the next. There is a disagreement among the Rishonim if that actually means from one meal to the next, or if it means the amount of time between the morning and evening meals, which would mean approximately six hours. ...
6
The sefer "Zikaron L'Moshe" (pg. 65) writes that the Chasam Sofer originally understood that the reason one must wait six hours after meat, is because that is how long it takes to digest the food, and therefore this only applies to one who ate a meal in the day. However, when one sleeps the food digests quicker, and he may eat milk even before six hours are ...
5
If he eats meat, gets onto a fast plane and flies east, and lands before six hours have elapsed for him, I don't think anybody would say that he can now eat dairy just because the clock shows a later time. For that matter, he doesn't get to jump the gun when switching to Daylight Saving Time. (But citation needed.) I would expect the same logic to apply ...
5
The Chasam Sofer (Y.D. Siman 92) writes that the prohibition of cooking meat and milk together is on the act of cooking, not the outcome. This is in contrast to cooking on Shabbos, which (according to him) is only forbidden if the object being cooking remains in the world. Based on this he explains the ruling of the Meil Tzedoka (Kanfei Yonan Siman 87) that ...
4
Abarbanel explains (in my own loose translation):
…and so gave another rule related to Sukos, saying "You shall not boil a kid in its mother's milk".…
It seems to me… that idolators would do this when they got together: that is, they'd boil kids in milk when they harvested grain, thinking that they would thereby appeal to their ...
4
For Ashkenazim at least, the halacha is like Tosafot, that once one finishes the meat meal, if he starts a new meal he may consume dairy. However, in the common case, people follow their minhag of how long to wait. See the Rama in Shulchan Aruch Yoreh Deah 89:1, as I've seen it traditionally understood -- that he paskens like the יש אומרים that one needs not ...
3
http://www.ok.org/Content.asp?ID=115
The Sink: Separate sinks for washing dishes and preparing foods are
recommended. If the two sinks are adjoining, there should be an
effective separation between them so that no water or food splashes
from one sink to the other.
If there is only one sink, it may be used after it has been completely
...
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 ...
2
Tosafos on the g'mara that is the source of this discussion (Chulin 100a) says that even if this criterion is not always objective, there are objective (dis)qualifications, such as isur. If eating the food in question is prohibited it is automatically not ra'ui l'hiskabed.
2
although we dont seem to pasken like this baal haitur, yet rav moshe (igros moshe yd2, 36) combines this hetter with that of chacham tzvi - see pischei teshuva y"d 93 that bleeyos are dead after 12 months and therfore concludes bmakom hefsed meruba one may kasher porcelain after 12 months by 3X hagalah.
2
There is an excellent comprehensive article here from Rabbi spitz's halacha column that pretty much goes through this whole inyan and debunks many of the popular muths surrounding this topic.
basically, it is not so simple to find 6-hour milchigs unless one wants to be machmir on a minority opinion of questionable origin.
2
There are four options here:
The "meat" is made from plant matter, arranged in the same shape as meat (proteins, fat, etc), but there are no animal cells. The "meat" is vegetarian.
The meat comes from animal cells, and the starting animal cell was not kosher. The meat is then not kosher, despite the huge bitul in the growth medium. This is because the ...
2
According to the P'ri Chadash (89:6), six hours is not meant literally, and a person should just wait from one meal until the time for the next meal. In the winter, the P'ri Chadash writes, this could be approximately four hours. (Disclaimer: I haven't noticed many people follow this opinion in practice).
It seems reasonable to interpret the P'ri Chadash as ...
2
The simple answer is that that wasn't one of the arguments of Mosheh Rabeinu: It isn't mentioned in the gemara (Shabbas 88b-89a).
Addition: I saw that you added the source in the Midrash Shocher Tov which I previously hadn't seen. According to this, I think there is still room for two answers:
Rashi chooses contradictory midrashim (the approach often ...
2
The Zohar, Mishpatim, 125 (right column) writes that it is forbidden to eat meat and milk within a single meal, regardless of order, and that one must make a Berachah between them.
See also RaM"A and GR"A (11) to Y"D 89:2.
(H/t to Double AA)
2
One can use the same tablecloth for both meat and milk meals if the tablecloth is clean.
Even though the Shulchan Aruch Yoreh Deah 89:4 writes that you must change tablecloths between meat to dairy meals, the Pitchei Teshuvah elaborates that the reasoning no longer applies.
This is what the Pitchei Teshuvah (89:8) writes:
עיין מ"ש רדב"ז ח"ב סי' תשכ"א ...
2
The Aderet in his sefer עובר אורח records the following incident:
ביום ב' נשא היה פה הרב ר' יוסף יצחק ראבינאוויץ נ"י הרב אב"ד קהילת טורעץ והרבה היה לנו שיחות בדברי תורה וארשום רק מעט בזה הוא סיפר לי כי פעם אחת נתארחו הרב ר' יום טוב ליפמאן הכהן ז"ל שהיה אב"ד קהילתינו מח"ס מלבושי יו"ט ויבדל לחיים טובים הרב ר' אליהו הלוי פיינשטיין נ"י האב"ד קהילת פרוזאנא מח"ס ...
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 ...
1
Edit:
I just learnt a Maamar of the Lubavitcher Rebbe as printed in the weekly Dvar Malchus booklet (see p5) and there, the Rebbe points out that it is mashma from the Zohar [Parshas Toldos 144a] that the angels actually ate , because:
1) The Midrash which Rashi cites [Bereishis Rabba 48:14] learns a lesson from the angels that when you come to a city - ...
1
Since "ein issur chal al issur," you cannot have a prohibition on top of a prohibition, and since eating neveilah is already prohibited, you are not violating the prohibition of eating basar-chalav if you were to eat it with milk. Therefore, since eating basar-chalav does not apply to it seems that it would not make you fleishig.
The Rambam goes even ...
1
The Badei Hashulchan (87:101) brings the Pri Megadim and Aruch Hashulchan who suggest that soft skin such as the skin of a שליל (fetus), the tail of an animal where there is no hair and the womb of the female should be considered Basar B'Chalav mi'doraysa. This is based on Rambam (Hil Ma'achlos Assuros 4:21) that such edible skins are considered meat in ...
1
For Reference: the Case being discussed (Remah to Shulchan Aruch 92:7) is what is the law if someone put a hot pot on top of spilled milk.
The Chavat Daat (92:20) is not discussing whether or not liquid spreads through the walls of the pot. He is discussing whether one need to take into account the milk that didn't directly touch the pot when calculating ...
1
It is not a נבילה.* (Nafka Mina if one gave warning to someone who was about to eat an אבר מן החי that he would be חייב because of לא תאכלו כל נבילה, he would be פטור.) Food cooked with it would have the law of אבר מן החי, not נבילה. They are two separate דינים.
*This is what seems to be from ’שולחן ערוך יו''ד סי’ סב סע’ ב, as it says that אמ''ה is a ...
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