Waiting Between Meat and Milk Yoreh Deah 89

/ve ;s ihkuj ,fxn hkcc sunk, vbhcd kuftk ruxt rac kft tsxj cr rnt rac kuftk r,un vbhcd rack vbhcd ihc vvah vnf tkt oukf tku k"t rac kuftk r,un vbhcd vbhcd kuftk ruxt rac kft tsxj cr rnt tpud tsxj crk ;xuh rc tjt cr vhk rnt uvn ohbhav ihca rac ovhbha ihc ubsug racv vhkg hre tct hcdk trnj rc tkj t,kn tvk tbt tceug rn rnt t,av sg rjnk sg vbhcd kft vuv tk tbshtv trac khft vuv hf tct ukhts tbkhft t,hrjt t,sugxk tbkhft tks tuv t,sugx tvc tbt ukhtu /ve ;s ihkuj h"ar :vbhcd kuftk vmuru rac kfta gnan - vbhcdk rac ihc :ungyc lhrtnu vpc ecsb tuvu inua thmun racs ouan - vbhcd kuftk ruxt :ubkyha sg ung vbhcd kuftk tka rac chaj hn - ohhbhav ihca rac :rac hrehn tnkt - ubsug racv :ihh ic .nujf hctn gurd hbt vz rcsk - trnj rc tkj t,khn tvk tbt :,gk ,gn - t,av hf rjnk y erp ,uruxt ,ukftn ,ufkv - vezjv sh o"cnr hsf ivhbhc vhvha sg ckj uhrjt kfth tk ;ug rac ihc vnvc rac ihc vkj,c rac kfta hn (jf) :jubhec rx ubhta ohbhav ihc ka racv hbpn ,uga aa unf tuvu ,rjt vsugx rugha /ve ;s ihkuj ,upxu, ukhpt tkt ,hcrg ,jtu ,hrja ,jt ,uagk ihkhdra t,sugxc utk - tbkhft t,hrjt t,sugxk :ibcr dukp tks r,un lrhcu ijkuav ekhx ot r,ktk

Waiting Between Meat and Milk Yoreh Deah 89

dge inhx ohhj jrut ruy kfutvu vkhybu jube h"g shn vbhcd uhrjt kuftk r,un rac kfutva ,ukusd ,ufkvc kgc c,f /// vkhybu jube tkc ;t shn rac kuftk r,un vbhcd tuv ukhpt racv rjt vbhcd kuftk tka ihdvub tkt if okugv udvb tku k"z a"trv t"t c,fu dvbnv ,ubak ihtu ;ug rac ,sugx inz sg recv ,sugx inzn rughaf tvaha sg racv rjt vbhcd kuftk iht lfkhv urhxvk lhrm ohbhav ihc rac ah otucrgv vkhyb m"t ,uheb uhsha vturu ouh tuv otu h"ybu uhp ,jsvu jube h"g shn r,un vbhcd rjt racu ecsbu lr tuva hbpn trgas tjnen .uj rcs kfc ut vph uhp jbehu ,p xugkha tuv jubhevu :(ohngp wc t"x) ihhc ut ohnc uhp jhsh jubhev rjtu terhu trn,c tk ifu ohbhac

The Rishonim and poskim argue about how to understand Rav Chisda when it says in the gemara (Chullin 105a) vbhcd kuftk ruxt rac kft tsxj cr rnt. Approach #1 According to Rav Chisda if one ate meat it is forbidden to eat cheese without washing the hands and rinsing the mouth, but, with washing and rinsing, it is permitted to eat cheese immediately. The Rishonim who accept this approach are: Baal Halachot Gedolot (quoted in the Tur) Tosfot (quoted above) Rosh (quoted in the Tur) in the name of Rabbeinu Tam and Bahag says with washing and rinsing permitted to eat cheese after meat, but The minhag is to not eat cheese after meat at all. Rosh concludes that it is best to follow this minhag.

Approach #2 According to Rav Chisda if one ate meat it is forbidden to eat cheese even with washing and rinsing. In other words, it is necessary to wait between meat and cheese. The Rishonim who accept this approach are: Rambam Rashba Rabbeinu Chananel Baal HaItur Ran claims this is also shitat HaRif

Waiting Between Meat and Milk Yoreh Deah 89

yp inhx - vgs vruh g"ua vva ot ukhptu /,uga aa vvaha sg uhrjt vbhcd kfth tk ';ugu vhj ka ukhpt 'rac kft (t) :ih,nvk lhrm 'eubh,k xgukvu /urhxvk lhrm 'ohbhav ihc rac ah ot 'rughaf i"rv) vbhcd kftha osue uhp jhsvk lhrm 'urhxnu 'ohbhav ihca rac lf rjt tmn otu - vdv kg r,un 'iuznv ,frc lrhcu ekx ot shn er ',uga aa ih,nvk ihfhrm ihts ohrnut ahu /(v"fp dvbnvu /(v"hctru t"ns y"p hbunhhn v"dvu h"rhat ,uvdvu v"fp hfsrnu wxu,) vjsvu jube hsh ohfhrm uvhn /vbhcd lf rjt ihkfutu ',jt vga racv ,khft rjt ih,nvk 'ukt ,ubhsnc yuapv r,uns ',rjt vsugxf huv zts '(s"a ,uvdvu lurtv p"g) racv rjt iuznv ,frc if od lrck vgav ih,nv ot eukhj ihtu /vga ,b,nv hbvn tk 'iuznv ,frc tkc kct /ihkhenv hrcsk kuftk rjt 'uhbha ihc rac tmn otu /(v"ut heuptku h"trvnn g"s) lf rjt ut 'iuznv ,frc osue oac lurt) vbhcd kuftk ,bn kg iuznv ,frc lrck ihts ohrnut ahu /urhxvku urebk lhrm 'vgav iufb ifu 'vbhcdk rac ,khft rjt ,uga aa ih,nvk ohesesn ahu /vzc ihrvzb iht kct '(j"rvn :,uagk yk inhx (ojurh ubhcrk) r,hvu ruxht inuau racva hbpn tceug rn dvb ifu tsxj wrf ,rjt vsugx sg vbhcd kuftk ruxt rac kft ihc ubsug racv rntba rac hure ohhbav ihca racva hbpn o"cnr c,fu 'lurt inz vpc ecsb tk otu /vbhcd kfth ot ,rjt vsugxc uhbha rebk cuy vz ogynu h"arf ,uga wd tuvu ovhba ecsb ubhts uhsh ,jsvu vpv jubhec f"jt vbhcd kuftk r,un inuac iudhy ihgf er rac ukft /;"rn

Question: What is the source of the various customs concerning waiting between eating meat and milk foods? Why is there not a single accepted practice in this regard? Answer by Rabbi Shlomo Riskin: In three different places the Torah commands us, You shall not cook a kid in its mothers milk. The Sages explained the reason for this repetition as follows: once to teach us the prohibition of cooking meat and milk together, a second time to teach the prohibition of eating meat and milk together, and a third time to teach the prohibition of deriving benefit from such a mixture. The reason for the Torah formulating the command with the expression a kid in its mothers milk is to stress the attribute of mercy: although we are permitted to eat meat, it should ideally be kept within bounds, and we should do whatever we can to avoid causing pain to animals. The biblical prohibition, then, involves cooking or frying meat together with milk. An example of such a mixture would be cooked or baked lasagna containing both meat and milk. The rabbinical prohibition also involves joining meat and milk, for instance by spreading butter on bread and then putting meat on it as a sandwich. The Gemara adds that in order to keep ourselves far from any possibility of mixing meat and milk, it is forbidden to eat them together at the same meal - for instance, eating meat or chicken as an entre'e followed by a dessert containing whipped (milk) cream. Following the talmudic period it became customary to wait a certain time between eating meat and eating milk, even if they were not consumed at the same meal. In the Shulhan Arukh, the Rama mentions two different customs: one involves waiting six hours (or, according to some of the early authorities, waiting until within the sixth hour). The other custom is to wait one hour. The accepted explanation for six hours is that this is the ideal period required for meat to be digested in the intestines. The custom of waiting one hour is based on the calculation that one hour is the time required for the teeth to be cleansed of any remaining meat. The custom of waiting three hours between eating meat and milk, which originated with German Jewry (and has since become widely accepted in Israel and elsewhere), is not mentioned in this context, nor is either explanation suited to it: three hours is neither the time required to digest meat nor the time required for the mouth to be empty of remaining meat particles. Rav Elimelekh Bar-Shaul, of blessed memory - the previous Chief Rabbi of Rehovot - suggested a different explanation for each of the three customs. He claimed that each custom arose from the particular local habits concerning the wait between meals. In Poland and Russia it was customary to eat three meals each day, with a wait of five to six hours in between. Breakfast was eaten around 6:00 am, lunch at 12:30, and supper at about 19:00 pm. The custom was therefore to wait six hours between meat and milk. In Germany, meals were also eaten at 10:00 am and at 16:00 pm, and so the custom there (and perhaps also in Israel, in places where these meals were usually eaten) was to wait three hours between meat and milk. And in the Scandinavian countries, where it was customary to eat several smaller meals during the day, the custom is to wait one hour.