Issue Number 21 --- 8 Elul, 5755
Compiled and Published by Kollel Menachem - Lubavitch (Melbourne, Australia) in the zechus of the Lubavitcher Rebbe, o.b.m.
The following issues are discussed:
The Gemora [1] states that meat may be eaten after cheese, but not cheese after meat. Two opinions are given as to how long one must wait between meat and cheese: one opinion is 24 hours, the second that they be a meal apart. The halacha is according to the second opinion [1a].
The Rambam [2] explains that 'a meal apart' means the time between the morning meal, eaten just before noon (for Talmidei Chachomim - see Gemora Shabbos 10a), and the evening meal, eaten at night. This amounts to an interval of six hours.
The Shulchan Aruch [4] rules to wait six hours, in accordance with the Rambam.
The Remo states that the custom in his country is to wait one hour, but adds that it is appropriate to wait the full six hours. The present, universal practice is to wait six hours except in Holland, where, following the custom of their forefathers, they wait one hour.
The Maharshal [5] rules that according to all opinions if one did not say birkas hamozon after concluding the meat meal one may not eat a dairy meal later for the rest of the day since it is not considered a separate meal.
If meat is eaten not within a meal, the Shach [6] states that a brocha achronah must be said to make it a separate eating. If a quantity too small to require a brocha achronah was eaten [7] or if one forgot to bentch after a meat meal and the food has already been digested (so that it is no longer permitted to bentch) [8], then as long as it is apparent that the eating has been concluded, it is considered separate.
Rashi [9] writes that when one eats meat the fattiness of the meat adheres to the mouth and so its taste lingers for this period of time.
The Rambam [10] explains that meat remains stuck between the teeth.
Rashi does not agree with the reason of the Rambam since meat stuck between the teeth can be removed. Accordingly, if it is not removed, dairy may not be eaten.
The Rambam, however, maintains that cleaning will not suffice to remove all the meat from between the teeth. Only after six hours when the meat has been denatured - and lost its status as meat - can dairy be eaten. [11]
The Tur [12] mentions practical differences between the reasons of Rashi and the Rambam. If meat were found between the teeth after six hours, according to Rashi it would have to be removed (because Rashi would still consider it meat) but not according to the Rambam. On the other hand if the meat were only chewed (e.g. to soften it for a child) then only according to the Rambam is there a need to wait.
According to Rashi, however, the fattiness of the meat comes out only when the meat is eaten, not when it is only chewed.
We follow the stringencies of both opinions [13]. If meat is found between the teeth after six hours it needs to be removed, the mouth needs to be cleaned (kinuach) and rinsed (hadocho), and then dairy may be eaten.
As to whether one must in the first instance check the teeth after the six hours there are differing opinions.
The Maharshal states [14] that only where there is doubt that there may still be meat there, must one check; otherwise there is no obligation to do so. If meat is only chewed, one still needs to wait six hours and remove remaining pieces of meat. One must also wait the full period even if a tavshil shel bosor - i.e. a dish which has in it merely the juice, and not the substance, of meat - was consumed. Even though there is no problem of meat caught between the teeth, and no taste will be left in the mouth since it was not eaten, nevertheless no distinction is made. [15]
If however meat was only tasted - not chewed - and immediately ejected from the mouth, no waiting period is required [16], but only cleaning and rinsing of the mouth (kinuach and hadocho - see below). [17]
There is a third reason for waiting. The Plaisi [18] writes that it is to allow the meat to be digested. On this basis, the Chasam Sofer [19] thought to rule that, since during sleep the food digests more quickly, one may wait less than six hours.
Once, upon waking in the morning to learn, he went to prepare a cup of coffee with milk, even though it was less than six hours since his meat meal the previous night, since he estimated that the food had already been digested. While placing the coffee on the fire the vessel broke, spilling the coffee. He took this as a sign from heaven that no compromise was to be made on the six hour standard.
However, there are some opinions which are lenient in regard to the six hour waiting period.
The Yad Ephraim [20] quotes opinions which maintain that the hours are to be estimated as fractions of the length of the day (sho'os z'manios).
Accordingly, the German custom of waiting about 3 hours is understood, as this is six hours (- half -) of daylight during winter and what is sufficient in winter will be sufficient in summer. [21]
Other opinions are that dairy may be eaten after five and a half hours or within the sixth hour. [22]
Some allow for these leniencies only in pressing circumstances. However, many authorities rule that the six hour period is exact, regardless of season. [24]
According to the Aruch Hashulchan [25] these times commence from the conclusion of the meat meal to the beginning of the dairy meal even if the meat were eaten at the beginning of the first meal and the dairy at the end of the second meal.
According to the Damesek Eliezer [26] (and it appears, also the Remo [27]), however, these times are between the actual eating of the meat and the dairy.
All agree, however, that within the same meal they may not be eaten - even after six hours. [28]
If in doubt whether a full six hours have passed, it would appear that the Darkei T'shuvah permits eating dairy. [29]
If one said a brocha on dairy and immediately recalled that it was less than six hours since eating meat - raising the question of a brocha said in vain - there are different opinions. Some forbid one to eat the dairy food, [30] while others [31] allow it if four hours have passed. There is a view which allows a small taste in such a case even immediately after eating meat (providing it is considered a separate meal or eating - see above). [32]
Meat may be eaten immediately after dairy providing the following three conditions [33] are met:
1) One's hands are washed with water. (If the dairy was eaten with cutlery the Pri Chodosh rules that it is not necessary, while the Pri Megodim rules that it is [34]).
2) Kinuach - cleaning the mouth by eating something (other than something which sticks to the palate such as flour, dates or herbs). The Darchei T'shuvah [35] writes that kinuach is not required where one has only drunk milk.
3) Hadocho - rinsing the mouth by drinking something.
According to the Mogen Avrohom [36], meat may be eaten after milk with the above conditions even without birkas hamozon or a brocha achrona ending the eating of the dairy (unlike the case of dairy consumed after meat).
The Darchei T'shuvah [37], however, quotes opinions requiring these.
The Zohar [38] states that meat and dairy may not be eaten within the same hour or the same meal [39]. Hence many have the custom (as is the Chabad custom [40]) to wait an hour between dairy and meat. After waiting an hour kinuach etc. are not required [41].
On the other hand, after eating hard cheese, which was processed more than six months [42] or has matured and developed a culture (m'tula'as) [43], six hours' waiting is required before eating meat. The reason is that it exudes a fattiness which stays in the mouth so that its taste lingers [44]. If hard cheese is subsequently softened by cooking it no longer has the rule of hard cheese. [45]
The Remo [46] rules that cheese may not be eaten even after foods which have absorbed the juice - without the substance - of meat such as a meat soup. (The Kaf Hachaim [47] adds that the custom is that even foods cooked together with - absorbing simply the juice of - dairy are not eaten after foods cooked with meat.) However, if one who ate foods cooked with dairy then wants to eat meat or foods cooked with meat, only cleaning of the hands is required, not kinuach or hadocho. (The Kaf Hachaim adds that the custom is to require kinuach and hadocho as well.) According to the practice of the Zohar here, too, an hour's waiting is required.
The Igros Moshe [48] permits eating dairy after swallowing vitamins made out of liver (and similarly taking these vitamins after eating hard cheese). Foods, other than meat, cooked in vessels used for meat, may not be eaten with dairy. However, dairy may be eaten immediately afterwards, even without kinuach or hadocho. If in this case the vessels were not used with meat over the previous 24 hours, and the food is not sharp, then it may be eaten with dairy. [49]
The Kaf Hachaim [50] permits for the needs of a person with a minor illness, to eat dairy one hour after meat, after cleaning between the teeth.
If cleaning between the teeth is difficult for him, then the Darchei T'shuvah [51] allows hadocho (rinsing the mouth) instead.
The Chelkas Yaacov [52] permits a child under the age of nine to eat dairy one hour after meat if the child desires it greatly and will not eat anything else.
The Shevet Halevi [53] similarly permits infants to eat dairy one hour after meat and, if necessary, for older children under thirteen.
R. Dvorkin rules [54] that infants may eat dairy one hour after meat after kinuach and hadocho. Older children, up to the age of 13, may eat dairy after three or four hours if it is difficult for them to wait.
[1] Chulin 105a
[1a] Shulchan Aruch Yoreh Deah 89:1
[2] Hilchos Ma'acholos Asuros 9
[3] Chulin ibid, s.v. "lisudo"
[4] Yoreh Deah 89:1
[5] Yam Shel Shlomo, Chulin 8:9, quoted in Taz 89:2 and Shach 89:5
[6] 89:6
[7] Chamudei Daniel quoted in Darchei Teshuvo 89:16
[8] see Kaf HaChayim 89:19
[9] Chulin 105a s.v. "ossur"
[10] Ma'acholos Assuros 9:28
[11] Bach, Yoreh Deah 89 s.v. "ochal"
[12] Yoreh Deah 89
[13] Tur, Shulchon Oruch 89:1
[14] Yam Shel Shlomo, Chulin 8:9, quoted in Kaf HaChayim 89:15
[15] Pischei Teshuvo 89:1 from Pri Megodim
[16] Hagohas Maharshak on above Pri Megodim brought in Darkei Teshuvo 89:21, Oruch
HaShulchon 89:14
[17] Darkei Teshuvo ibid from Pri Chodosh 89:18
[18] 89:3 [19] quoted in Zichron Moshe p.79
[20] on 89:1
[21] Mizmor L'Dovid quoted in Darkei Teshuvo 89:6
[22] Responsa Yabia Omer Vol 1 Yoreh Deah 4:13
[23] Darkei Halocho quoting unpublished writings of the Divrei Chaim
[24] Dogul Mervovo (89), Yad Efraim (ibid), Pri Megodim, Pleisi (quoted in Pischei
Teshuvo 89:3) and others
[25] 89:4
[26] quoted in Darkei Teshuvo 89:13
[27] 89:1
[28] see Darkei Teshuvo ibid
[29] 89:5
[30] Levushei Mordechai Yoreh Deah 167
[31] Z'chor L'Avrohom Vol 2, Yoreh Deah Ch 2, quoted in S'dei Chemed, Asifas Dinim,
"Bossor B'Cholov" Ch 12
[32] Shulchon Melochim p.46a (He reasons that in this situation we can rely on the
opinion of Tosefos (footnote no. 3)
[33] Shulchon Oruch 89:2
[34] Pischei Teshuvo 89:4
[35] 89:31
[36] Orach Chaim 494:6
[37] Yoreh Deah 89:14
[38] Mishpotim Vol 2, p.125a
[39] see also Shach 89:16
[40] Sha'arei Halocho U'Minhag Vol 2 p.38
[41] Pri Megodim S.D. 89:7
[42] Pri Chodosh 89:16, Pri Megodim M.Z. 89:4 - see also Taz 89:4
[43] Taz ibid
[44] ibid
[45] Darkei Teshuvo 89:43
[46] 89:3
[47] 89:58
[48] Yoreh Deah Vol 2, Ch 26
[49] Remo 95:2
[50] 89:21
[51] 89:15
[52] Vol 2, Ch 88; Vol 3, Ch 147
[53] Vol 4, Ch 84
[54] Kovetz Razash p 62
The above is not intended to decide halachic questions, but rather to clarify them in a clear and concise form. Please refer all your practical questions to your local Rabbi.
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