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Chapter 89

Waiting between meat and milk and vice versa

 

Introduction from the Talmud:[1] The Gemara[2] states “Rav Chisda said, one who eats meat may not eat cheese. However, if he ate cheese he may eat meat. How long shall he wait between cheese and meat? Not at all. Mar Ukva stated I am unlike my father in this matter, as when my father would eat meat he would not eat cheese until the next day, however, I merely abstain from eating it in the same meal, however, I do eat cheese by the next meal.” From this Gemara one can learn several things: a) There is a difference between eating dairy after meat and eating meat after dairy. b) From the letter of the law one who ate meat may eat cheese by the next meal. However, this latter statement remains ambiguous, as it leaves us no revelation as to how much time one must wait before beginning the next meal, and if at all one must wait. Practically, this ambiguity is the cause for the different understandings amongst the Rishonim and Poskim regarding if one must wait between eating meat and milk, and if so then how long. The Rambam[3] understands the Talmudic statement to be referring to a waiting period between meals, and since the three meals of the day are usually eaten at six-hour intervals[4], therefore, one who ate meat may not eat dairy until the passing of six hours. Tosfos[5], however, negates this approach and rather understands the Gemara to refer simply to separating the meals, and hence so long as one has ended his previous meat meal, cleared the table, and recited an after blessing, he may then immediately begin eating a dairy meal. With this in mind, we will now approach the ruling of the codifiers in the Shulchan Aruch and see how they navigated and arbitrated this dispute.

1. Waiting between eating meat and milk-The general rule:

A. How much time must one wait-The opinions?[6]

• Michaber and other Poskim:[7]

Wait 6 hours: One who ate meat must wait 6 hours prior to eating milk products. This applies whether one ate meat of a domestic animal, or even meat of a wild animal or poultry [or organs such as the udder[8]].[9] [One who waits six hours is not required to perform Kinuach and Hadacha between meals.[10] Even one who waits six hours must remove himself from the meat meal[11] and recite an after blessing on his meat meal prior to eating cheese.[12] An after blessing must be said even if he did not wash on bread and simply ate a piece of meat.[13] If, however, one ate less than a Kezayis of meat/food and thus cannot say an after blessing, then simply waiting six hours suffices.[14]]

• Rama:

After blessing & clean mouth-No need to wait: Some Poskim[15] rule that there is no need for one to wait six hours between eating meat and dairy. Rather, it suffices for one to simply finish the meal[16], recite an after blessing[17] and then clean his mouth with Kinuach [and Hadacha[18]] [See Halacha 5]. He may then eat dairy. [An after blessing must be said even if he did not wash on bread and simply ate a piece of meat.[19]]

Intentionally saying an after blessing in middle of a meat meal:[20] According to some opinions, one may not say an after blessing in middle of a meat meal simply in order to be allowed to eat cheese. However, people are not careful in this. [Some Poskim[21] rule that those who are lenient in this matter have no basis for their actions and are hence to be protested.[22] Accordingly, as a sign of protest, one is to refuse joining a meal of a person who does so. However, some Poskim[23], defend this practice.]

The Practical custom: Practically, the widespread custom is to wait 1 hour between eating meat and milk.[24] It makes no difference whether one waits the hour before or after reciting the after blessing. Even in such a case, one must say an after blessing after the meat meal, prior to eating dairy.[25] [Regarding if one must perform Kinuach and Hadacha if one waits one hour: Some Poskim[26] rule that even those who are accustomed to wait one hour must clean and wash their mouths prior to eating milk products.[27] Other Poskim[28], however, rule that those who wait an hour do not need to clean or rinse their mouth prior to eating milk products. However, according to all, if one then found meat in between his teeth he must clean and wash his mouth prior to eating milk products, as will be stated in B]

The suggested practice: Nevertheless, despite the above custom which follows the lenient opinion, there are those who are meticulous to wait six hours between eating meat and milk and it is proper to follow this.

• Shach[29]/Taz[30]:

Anyone with a radiance[31] of Torah is to wait 6 hours.[32] It is proper to protest one who does not wait six hours, especially if he is a Ben Torah.[33]

• Final ruling:[34]

The Halacha and custom follows the opinion that requires one to wait 6 hours, and one may not break the accepted ruling. One who does not wait six hours is considered a Poretz Geder, in all its severity.[35]

B. The reason behind waiting six hours and the practical ramifications?[36]

• Rashi:[37]

Fatty taste lasts six hours: The reason one is required to wait six hours after eating meat prior to eating cheese, is because meat that is swallowed regurgitates its fat and taste for up to six hours after consumption.

• Rambam:[38]

The reason one is required to wait six hours after eating meat prior to eating cheese, is because meat becomes stuck between the teeth and all meat that remains in one’s teeth retains its meat status up until 6 hours.

The practical ramifications-Nafka Mina:

There are several practical ramifications between the two reasons mentioned:[39]

1. Chewed but did not swallow:[40] If one chewed the meat but did not swallow it, as is commonly done on behalf of small children [i.e. one chews the meat and then gives it to the child], then according to the Rambam one will nevertheless have to wait the full six hours being that the meat was chewed and possibly got stuck between his teeth. However, according to the reason of Rashi there is no need to wait at all as the meat was not swallowed and will not release any fat. See Halacha 2C!
2. Found meat in teeth after six hours:[41] If one found meat in-between his teeth after 6 hours then according to the Rambam this residue between the teeth is no longer considered meat and hence does not need to be removed. However, according to Rashi, it would need to be removed and one would need to clean[42] and wash out his mouth prior to eating milk products.[43]

The final ruling:[44]

One is to be stringent like both opinions. Hence, one is to wait 6 hours after chewing meat for a child, and is to remove any meat found in the teeth after 6 hours have passed.

Compilation & Summary Must one wait six hours between eating meat and milk? It is a Rabbinical obligation to separate one’s meat and dairy meals from each other.[45] It is disputed amongst Poskim as to how the two meals are to be separated. Some Poskim[46] rule one is Rabbinically required to [recite an after blessing[47] and] wait six hours between eating meat and then dairy [and so is the ruling of Sephardic Jewry]. Other Poskim[48] however rule one is not required to wait any time between eating meat and then dairy, and rather is to simply clean and wash his mouth and hands, and recite Birchas Hamazon, and he may then eat dairy.[49] Based on this, the Ashkenazi custom [in previous times[50]] was to wait [only] one hour between meat and dairy.[51] Nevertheless, the meticulous [even amongst Ashkenazi Jewry] were particular to wait six hours between eating meat and dairy and so is the proper custom.[52] Practically, today, every person who has a spirit of Torah is to wait six hours[53] [and so is the widespread custom today amongst all Jewry[54], with exception to Ashkenazim of certain European regions, such as the Deutsch, who only wait three hours]. One who does not wait six hours is to be protested, especially if he is a Ben Torah.[55] One who does not wait six hours is considered a Poretz Geder, in all its severity.[56]   Q&A on opinion of Rama According to the Rama, must one wait one hour from after he Bentches or from when he finishes eating?[57] One may begin counting the time from right after he finishes eating the meat, even though it is prior to Bentching.   Q&A on the meat If one accidently ate non-Kosher meat must he wait 6 hours prior to eating dairy products?[58] If he ate meat of a Kosher species, then he must wait 6 hours. If he ate meat from a non-Kosher species he does not need to wait.   Q&A on cleaning the mouth Must one perform Kinuach and Hadacha after waiting 6 hours?[59] After six hours have passed we assume that one’s mouth is cleaned of meat. If, however, he suspects that there may be meat stuck between his teeth then he must clean his mouth.   If one has cavities, must he floss and clean his mouth prior to eating, even if he waited 6 hours?[60] No, unless he has reason to suspect that meat has gotten stuck to his teeth.   May one who has fillings eat hot milk after eating hot meat or vice versa?[61] Yes. One who has fillings follows the same laws as one with regular teeth. [This leniency likewise applies for metal braces.[62]]   Must one have separate dentures for eating meat and dairy?[63] There is no need to have a separate set of dentures for meat and dairy foods, and so is the custom.[64] However, some Poskim[65] rule that it is proper for every G-d fearing Jew to do so.   Q&A on finding meat in teeth What is the law if one finds meat in between his teeth after 6 hours?[66] If one finds meat in between his teeth after waiting 6 hours he must remove the meat[67] and clean[68] and wash out his mouth prior to eating milk products.[69] One however does not have to re-wait the 6 hours from the time the meat is removed.[70]   If one found meat in between his teeth and swallowed it must he wait another set of 6 hours?[71] No. Seemingly, this applies even if he swallowed the meat within the six hours, so long as it was swallowed unintentionally, without knowing that it was meat.[72]   Q&A on from when to wait 6 hours From when does one begin to count the six hours-from the time he finished eating the meat or from after saying the after blessing for the meal? The six hours is counted starting from the time he finished eating the meat, even if the meal itself concluded at a much later time.[73]  However, some Poskim[74] rule one is to wait six hours from the end of the meal, from when the after blessing was said and onwards, even if he finished eating the meat much time earlier.[75] Practically, the custom is like the first opinion.   May one begin eating a dairy meal within the 6 hours, if he will abstain from eating actual dairy products until 6 hours have passed? Yes.[76] However, some Poskim[77] rule one is to wait six hours prior to beginning the dairy meal, even if he will not eat actual dairy until after six hours.[78]   If one is eating a very long meal [i.e. wedding feast, all-nighter Farbrengen] and six hours have passed since last eating meat, may he now eat dairy during this meal prior to reciting Birchas Hamazon?[79] No. One must always say an after blessing for the meat prior to eating milk products even if 6 hours have already passed from the time that he ate the meat. This applies even if he did not eat bread in the meat meal.[80] [If, however, too much time has passed, and he is no longer Halachically able to say the after blessing[81], then he is to eat dairy without saying it so long as he has removed himself from the meat meal.[82]]   Q&A on calculating the 6 hours Must one wait 6 full hours, or does it suffice to wait “into” the 6th hour, which is after 5 hours have passed? One must wait six full hours.[83] However, there are Poskim[84] who permit waiting into the start of the 6th hour which is as soon as five hours have passed. The final ruling and custom is like the former opinion.   Are the six hours calculated as 60 minutes each or as Zmaniyos hours?[85] The hours are not Zmaniyos and contain 60 minutes each during all times of the year.   Must one wait six hours between meat and dairy even in the winter months?[86] Yes. One is required to wait six hours both in winter and summer. However, some Poskim[87] are lenient to allow waiting 4 hours in the winter. We do not rule like this opinion.   If one slept after eating meat may he wait less than six hours prior to eating dairy? No. However, there are Poskim[88] who are lenient and allow waiting 1-2 hours less.   If one is unsure how much time has passed since he ate meat, what is he to do?[89] Some Poskim[90] rule that if one is in doubt as to whether six hours have passed then he must wait until he is certain the time has passed.[91] Other Poskim[92], however, rule that one may be lenient. Practically one who chooses to be lenient has upon whom to rely.[93]

2. The cases in which waiting six hours is required:

A. Tavshil Shel Basar: One who ate a food that was cooked with meat [i.e. chicken soup]:[94]

Definition of Tavshil Shel Basar:[95] A “Tavshil Shel Basar” refers to a food which was cooked with meat. The question is raised regarding the status of such food and whether one who eats from it is required to wait six hours prior to eating cheese, even if he did not eat any of the actual meat. For example, if one ate the broth and vegetables of a chicken soup, but did not eat any actual chicken, is he Fleishig? Practically, this matter is disputed amongst the Poskim [see opinions] and the final custom is to wait six hours even after eating even a Tavshil Shel Basar. 

Status of meat soup:[96] A meat stew is considered a Tavshil Shel Basar if the soup is liquidly. If, however, the soup is thick then it is considered like actual meat. [The above, however, only refers to a soup that no longer contain pieces of meat due to disintegration or removal, or alternatively to one who is eating only the broth of the soup. If, however, it contains pieces of meat and one eats the meat, then it has the same status as all meat.[97]] 

Status of the fat of the meat:[98] The fat of meat [and poultry[99]] is defined as meat.

 

The ruling and opinions:

• Michaber:

One who ate a “Tavshil Shel Basar” is not required to wait 6 hours prior to eating dairy.[100] Rather, it suffices for him to wash his hands and he may then eat a dairy meal, as explained next.

Washing the hands: One who ate a “Tavshil Shel Basar” is required to wash his hands prior to eating actual cheese. If, however, one desires to eat a “Tavshil Shel Gevina” and not actual cheese [i.e. a food that contains a milk ingredient] then even washing the hands in between is not required.[101] [However, some Poskim[102] [i.e. Rama] rule that one must wash his hands even if he plans on eating a Tavshil Shel Gevina. Practically, the custom today amongst even Sephardic Jewry is to be stringent like the Rama to wait 6 hours as brought next.[103]]

• Rama:

The custom is to be stringent not to eat any dairy products after eating even a “Tavshil Shel Basar” just as is the law regarding one who ate actual meat.[104] One may not swerve from this custom. [This applies even if one ate a Tavshil of chicken. Thus, one who eats the broth or vegetables of the chicken soup must wait 1 or 6 hours depending on his custom of waiting between meat and cheese.[105]]

Chewed the Tavshil and spat out: See Halacha C!

Summary & Final Ruling: Some Poskim[106] rule that one who ate meat gravy, but not actual meat, is not required to wait 6 hours prior to eating dairy, although he is required to wash his hands if he plans to eat actual cheese. Other Poskim[107], however, rule that one is required to wait 6 hours prior to eating cheese even if he only ate the gravy of the meat or chicken, and so is the final ruling and custom.   Q&A If one drank the broth of chicken soup must he wait six hours? Yes.   If one ate a potato from a meaty Chulent must he wait six hours? Yes.   If one ate an egg which was cooked in a meat dish with its shell, must he wait 6 hours?[108] Yes.

B. If Pareve food was cooked in a meat pot must one wait six hours after eating it?[109]

If Pareve food was cooked in a meat pot it is permitted to eat dairy products after eating that food without waiting at all. There is no custom to be stringent. [This applies even if the pot is Ben Yomo.[110] One is not even required to wash his hands or clean his mouth prior to eating dairy.[111] One may even eat the food in the same meal as actual dairy, without needing to recite Birchas Hamazon beforehand.[112] However, if the pot was Ben Yomo one may not eat the food with actual dairy, as will be explained in chapter 95.]

If the pot was dirty with meaty leftovers:[113] Even if the pot was not washed well and contained some leftover meat when the Pareve food was cooked inside it, one does not need to wait six hours prior to eating milk products [and one is also not required to wash his hands or mouth or to recite an after blessing beforehand[114]], although one may not eat this food with dairy products.[115] [Some Poskim[116], however, rule that this only applies if the food contains 60x versus the meat, and there is no meat taste felt in the food. Other Poskim[117] rule that this applies even if the food did not have 60x the meat.[118] Even in their opinion, however, this only applies if there is very small amount of meat fat or gravy in the food, while if there is a large amount, then one must wait six hours.[119] Likewise, it only applies if one does not eat any actual meat.[120] Likewise, this only applies if one did not intentionally leave the meat in the pot to be mixed with the Pareve food, however if one purposely did so then he needs to wait six hours.[121] However, some Poskim[122] are lenient even in the case that one intentionally added a small amount of meat. In all cases, one is to clean and wash his mouth prior to eating dairy.[123]]

Summary: Pareve food that was cooked in a meat pot one does not need to wait six hours prior to eating dairy. This applies even if the pot contained a small amount of leftover meat gravy/fat, in which case although it may not be eaten together with dairy, one does not have to wait six hours prior to eating dairy. However, in such a case, one should clean and rinse his mouth prior to eating dairy. If the pot contained a large amount of meat gravy, or one ate actual pieces of meat, he must wait six hours.   Q&A If a dirty meat spoon was used to mix a Pareve food, must one wait six hours? Ø  Example: One used a spoon that was used to mix chicken soup to mix or serve the rice/spaghetti that was cooked as Pareve in a meat pot. Must one wait six hours? No. [If, however, one sees pieces of meat in his food and eats them, he is to wait six hours.]   If one placed Pareve spaghetti in a pot that contains a small amount of meatball sauce, must he wait six hours? If one did so intentionally, so the spaghetti gain taste of the sauce, then he must wait six hours irrelevant of the amount of sauce added. If he did so simply due to lack of desire to clean the pot, then if the amount of sauce was minute, he is not required to wait six hours.  If one deep fried falafel or French fries in oil that was used to deep fry chicken, must one wait six hours prior to eating dairy? Yes.[124] If one ate pastries which were partially in contact with meat gravy must he wait 6 hours?[125] If the pastry contains a nice amount of gravy, or one intentionally dipped the pastry in the gravy, then one must wait six hours. If, however, it contains a minute amount of gravy which just happened to contact it, then seemingly one is not required to wait 6 hours. Q&A on eating Pareve cut or cooked with dairy/meat utensils May one eat Pareve food cooked in a milk pot if he is within six hours of eating meat?[126] Some write it is permitted for one who is within 6 hours of eating meat to eat Pareve foods that were cooked in a milk pot, even if the pot was dirty with leftover milk.   Must one wait six hours after eating a Davar Charif which was cooked or cut with meat utensils?[127] No.[128] However, there are Poskim[129] who rule that one is to be stringent to wait six hours after eating a Davar Charif that was cut with a meat knife. May one eat onions that were cut with a dairy knife during a meat meal and vice versa? Seemingly it is forbidden to do so due to leftover meat that remains in the mouth. May one eat a Davar Charif which was cooked or cut with dairy utensils within 6 hours of eating meat? Yes.[130] However, some Poskim[131] rule one is not allowed to eat a Davar Charif which was cut with dairy utensils, within six hours of eating meat. If the knife was not Ben Yomo, one may certainly be lenient.[132]

C. If one tasted a meat food must he wait 6 hours prior to eating dairy?

Chewed but did not swallow:[133] One who chews meat is required to wait [6 hours[134]] prior to eating dairy even if he did not swallow the meat.[135] See Halacha 2B! [The same applies towards any food cooked with meat, that if one chewed that food, even if he did not swallow it and did not chew actual meat, he must wait six hours prior to eating dairy.[136] Thus, if one chewed a potato that was cooked in a chicken soup or Chulent, he must wait six hours even if he did not swallow it and immediately spat it out.]

Swallowed but did not chew:[137] If one swallowed meat he is required to wait 6 hours prior to eating dairy even if he did not chew the meat. [The same applies towards any food cooked with meat, that if one swallowed that food, even if he did not eat or chew actual meat, he must wait six hours prior to eating dairy.[138] Thus, one who swallows some chicken soup for the sake of tasting it must wait six hours.]

Did not chew or swallow:[139] If one licked a meat food, or entered a meat food or dish into his mouth and immediately spat it out without even chewing or swallowing it, then he does not need to wait 6 hours prior to eating milk.[140] [However, one is to clean and to rinse his mouth before eating dairy.[141] Hence, one may taste a meat soup or chicken soup, or lick a piece of meat, to see if it needs spices, and spit out the liquid and then rinse his mouth and eat dairy.]

Blessing:[142] A blessing must be recited prior to eating and swallowing any amount of food even if he is eating it for mere taste, to see if it needs spices. If, however, one plans to spit out the food, a blessing is not recited unless he chews/tastes a Kezayis/Revius or more of the food.

Summary: One who chews or swallows a meat food or dish is required to wait six hours before eating dairy. If one did not chew or swallow the food, and simply licked it, or entered it into his mouth and spat it out prior to chewing, then he is not required to wait and is to simply rinse his mouth prior to eating dairy.   Q&A If one tasted the broth of a soup and spat it out must he wait 6 hours? No. If one tasted a meaty food and immediately spat it out then he does not need to wait 6 hours prior to eating milk long so as he did not chew any of the vegetables. Hence, one may taste a meaty soup or chicken soup and then spit it out if he wants to eat dairy within the next 6 hours.   If one chewed a potato from the meat cholent and spat it out, must he wait 6 hours? Yes. Thus, if one chewed a potato that was cooked in a chicken soup he must wait six hours.

Final Summary: One must wait 6 full hours, and say an after blessing, between eating meat or chicken products and eating dairy products. This applies even if one did not eat any actual chicken or meat but rather a food that was cooked with chicken or meat. One must wait six hours even if one desires to eat a dish that contains cheese or milk which is not its main ingredient.   Q&A on children waiting 6 hours How long are children to wait between eating meat and milk?[143] Introduction: The accustomed six-hour wait between meat and dairy is not a Biblical requirement and is even debated as to if it is a Rabbinical requirement or a mere custom.[144] Either way, whether it is Rabbinical or a mere custom, the question is asked regarding to its implementation regarding children. Did the Sages decree this delay also upon children? Was the custom accepted also upon children? Although, in general, all matters of Kashrus, whether Biblical or Rabbinical, apply equally to children, from the day that the child is born, and it is the responsibility of the parent to prevent a child from eating non-Kosher[145], nevertheless, in regard to waiting six hours between meat and milk, it is possible that the Sages never implemented their decree upon children, being that a) in general, decrees that involve fasting from food were not placed onto children; and b) The decree was not placed onto people who are sick[146], and in Halacha, children are viewed in the same status as one who is sick[147]; and c) Children eat their meals in closer proximity than adults and have a faster metabolism.[148] The following is the law regarding this matter as discussed in Poskim: The law: Some Poskim[149] rule that a child is not required to wait six hours between meat and dairy, and rather may eat dairy after meat so long as his mouth has been cleaned. Other Poskim[150], however, rule that the accepted custom is for children to gradually wait sometime between meat and milk, depending on their age, and so is the final ruling. The following suggested practice is recorded in Poskim: ·         Below age three:[151] Children who are below the age of three do not need to wait at all, although should have their mouths rinsed out prior to eating dairy.[152] ·         From age three to six:[153] Children who are above the age of three begin waiting 1 hour between meat and dairy and then gradually wait 2/3 hours as the child gets older, until the age of six. ·         From 6 to Bar/Bas Mitzvah: Some[154] write that all children who are above the age of six are ideally to wait 6 hours. If, however, the child is hungry and is below the age of 9, then if he has waited three hours and refuses to eat other foods, one may be lenient to give him dairy. If, however, the child is above age nine, then he must wait six hours.[155] Others[156] state that from age 5-10 the child is to wait up to 3 hours, while from age 10 he is to wait 6 hours. Others[157] write that all children who are under Bar and Bas Mitzvah are ideally to wait six hours, although if there is difficulty for them to wait 6 hours, can be lenient to wait 3-4 hours.[158] Others[159] write that in a time of need, all children may be lenient to wait one hour between poultry and dairy. ·         A weak or sick child:[160] All children of all ages who are weak or sick, and need to eat dairy foods, may be lenient to wait one hour and clean out their mouths between meat and dairy.   Q&A on the sick waiting 6 hours May one who is sick and is in need for milk products, eat them within 6 hours of eating meat?[161] One who is [weak[162] or] slightly ill and is in need for milk products may be lenient to recite an after blessing, wash out the mouth, and wait one hour between milk and meat. [The same applies for a nursing or pregnant woman who is in need of milk.] Need one wait 6 hours before taking a dairy medicine?[163] Medicines which contain dairy ingredients [such as pro-biotics] may be taken within 6 hours of eating meat by one who is sick and needs to take them within this time. If one ate a meat meal and vomited must he still wait six hours before eating milk? Yes. He must wait from the time he originally finished eating meat[164] [and not from the time he vomited].   Q&A on transgressed If one said a blessing over a milk product within 6 hours of eating meat what is he to do?[165] He may taste and swallow[166] the food in order to prevent the blessing from being said in vain. This however, may only be done if he already recited an after blessing after his meat meal [and he has cleaned his mouth or at least one hour has passed].[167] If one remembered in middle of a dairy meal that he is still within 6 hours of eating meat, what is he to do? Some Poskim[168] rule that he may continue eating, and he does not need to atone for his mistake.[169] Others[170], however, rule he is to stop eating immediately.

3. Eating meat after dairy:[171]

A. Waiting period and actions required for eating meat after eating dairy:

• Michaber:

No wait-Clean hands and mouth: One may eat meat products immediately after eating dairy products so long as one verifies that his hands are clean [See Halacha 4], and he performs Kinuach and Hadacha to his mouth [See Halacha 5].[172]

Poultry-No requirements:[173] The requirement to wash the hands and perform Kinuach and Hadacha only apply if one desires to eat animal[174] meat after eating dairy. However, if one desires to eat poultry, then there is no need to wash the hands or do Kinuach and Hadacha. [However, some Poskim[175] rule it is proper to be stringent and wash the hands and perform Kinuach and Hadacha even prior to eating poultry. Practically, so is the custom.[176]]

Separation between eating a dairy dish [i.e. Tavshil Shel Gevina] and meat:[177] One who ate a dairy dish is to wash his hands in the interim if he plans to eat actual meat. [This requirement of washing the hands applies even during the day.[178] If, however, he merely plans to eat a Tavshil Shel Basar afterwards and not actual meat, then washing the hands is not required. Practically, the custom is to wash the hands and perform Kinuach and Hadacha to the mouth before eating even a poultry dish, if one ate cheese or a cheese dish.[179]]

• Rama:

Wait after eating hard cheese: There are those who are stringent to wait between eating cheese and then eating meat.[180] Practically, the custom is to avoid eating any meat, including poultry, after eating hard cheese, for the same amount of time that one waits between eating meat and cheese, [which is 6 hours according to our custom[181]]. However, there are those who are lenient and do not wait prior to eating meat, even after eating hard cheese. Practically, one should not protest their custom so long as they wash their hands and clean and wash their mouths prior to eating the meat. Nevertheless, it is best for one to be stringent.[182] [However, after eating soft cheese, the custom is to be lenient to not wait at all[183], unless one is accustomed like the Zohar, as brought next. Likewise, if one plans on eating only the broth of the meat or chicken, and not the actual meat or chicken itself, [i.e. chicken soup] then there is no need to wait 6 hours even after eating hard cheese, and it suffices to wash the hands and clean and wash one’s mouth.[184]]

The definition of hard cheese: See B!

Separation between eating a dairy dish [i.e. Tavshil Shel Gevina] and meat:[185] The custom is to allow eating meat after eating a dairy dish that contains cheese or milk [i.e. Tavshil Shel Gevina]. [This applies even according to the stringent opinion above.[186] This applies even if the dish contains hard cheese, so long as it is dissolved.[187]] However, if one’s hands touched the cheese, then one is to wash his hands [and perform Kinuach and Hadacha[188]] in the interim even if he plans to merely eat a Tavshil Shel Basar afterwards and not actual meat. [This requirement of washing the hands applies even during the day.[189] This requirement applies even if he plans to eat a poultry dish, such as chicken soup.[190]]

 

• Custom of Zohar-Wait one hour:[191]

According to the Zohar[192], one is required to wait one hour between eating dairy and meat. [This applies by all dairy products, even by soft cheese and milk.[193] Some Poskim[194] conclude that it is proper for every G-d fearing individual to be stringent like this opinion. Whatever the case, even if one plans to wait an hour, one is to perform Kinuach and Hadacha and wash his hands, prior to eating meat.^[195]]

Summary: From the letter of the law, one is not required to wait at all between eating cheese and meat, and he is simply required to wash his hands and clean and wash his mouth in the interim. However, after eating a piece of hard cheese [as opposed to a dish that contains dissolved cheese], one is to wait six hours [prior to eating an actual piece of meat or chicken, as opposed to chicken soup]. Furthermore, according to the Zohar, one is to wait one hour even after eating soft cheese [in addition to cleaning the hands and mouth]. Practically, the custom is to be lenient, although every G-d fearing Jew is to wait an hour as writes the Zohar.   Customs The Sephardic Custom: The Michaber ibid rule there is no requirement to wait between eating any kind of cheese, even hard, and meat. Accordingly, there is no need at all for Sephardim to wait even after eating hard cheese and meat.[196] However, due to the Kabalistic ruling, some Sephardim are accustomed to wait one hour between eating any dairy and meat.[197] By hard cheese, some Sephardim are accustomed to wait one hour per month of its age.[198]    Custom of Chabad: The Chabad custom is to follow the Zohar and wait one hour [and clean the hands and mouth] after eating or drinking dairy products and eating meat.[199] This applies even after eating soft cheese and drinking milk. [Those cheeses which are defined as hard cheese are subject to a six hour wait, as will be explained.] Custom to wait a half hour:[200] Some Chassidic communities have a custom to wait 30 minutes between milk or cheese and meat, rather than an hour.   Q&A Does one have to say an after blessing between eating dairy and meat? Some Poskim[201] rule one does not have to say an after blessing between dairy and meat and he may thus eat meat within the same meal as cheese [unless he is required to wait 6 hours, such as after eating aged cheese]. Other Poskim[202], however, rule one is required to recite an after blessing after all dairy products, prior to eating meat, and so is the custom. This applies even if one ate the cheese outside of a meal.[203] Does one have to wait an hour from the end of the dairy meal until the start of the meat meal, or does it suffice for there to be an hour lapse between the dairy and meat foods? Some[204] write that one may begin the meat meal within one hour from eating dairy so long as he does not eat meat until one hour passes from his conclusion of eating dairy. However, others[205] write that based on the Zohar’s requirement of waiting an hour between meals, one must delay the start of the meat meal until an hour passes from the conclusion of the dairy meal. Practically, those who suspect for the words of the Zohar are to follow this opinion. If a Davar Charif was cooked in a dairy pot must one wait prior to eating meat?[206] No.

 

B. The definition of hard cheese:

• Shach:[207]

Aged: Cheese that has been aged approximately 6 months [or is wormy[208]] is defined as hard cheese.[209]

• Taz:[210]

Fat and pungent-not aged: Cheese which is aged six months is not considered hard cheese and there is thus no need to delay eating meat after eating this cheese, and rather it suffices to wash one’s hands and perform Kinuach/Hadacha.[211] However, cheese which is wormy[212] [i.e. larva or maggot cheese, known as Casu Marzu[213]] is defined as hard cheese due to the fat that it releases[214], and hence one must wait [six hours] between eating wormy cheese and meat.[215] Likewise, all cheese which has been catalyzed using stomach [milk] is considered hard cheese. One who is extra meticulous can be stringent even regarding old cheese.

Final ruling: Summary & Compilation For what cheeses must one wait six hours before eating meat? The law: From the letter of the law there is no requirement to wait six hours after eating any form of dairy.[216] Nevertheless, the Ashkenazi custom is to be stringent and wait [six hours[217]] after eating [certain forms of] hard cheese, prior to eating meat. Practically, although one is not to protest those who are lenient, it is proper to be stringent.[218]  The definition of hard cheese: The definition of hard cheese in this regard is disputed as to whether it is dependent only on the cheeses fat quality and content[219], or is alternatively also dependent on its dryness and toughness of the cheese which causes it to get stuck between the teeth.[220] Some Poskim[221] rule like the former approach and conclude that hard cheese is defined as maggot cheese[222] [i.e. Casu Marzu] or pungent cheese produced from a very sharp enzyme, such as the stomach[223], which makes its fat content be extremely potent. It, however, does not apply to cheese that is simply aged.[224] [This fat quality is measured not by the percentage of fat in the cheese but by the quality and sharpness of the fat found in the cheese.[225]] Other Poskim[226], however, rule like the latter approach and conclude that also cheese which has aged approximately six[227] months is considered hard cheese and requires a six hour wait.[228] [Practically, the final ruling follows the latter opinion that any cheese which is either aged six months, produced with worms or a very strong enzyme which makes it pungent, requires a six hour wait according to the custom.[229] Thus, certain Swiss and Holland cheeses require a six hour wait.[230]]  The practical application by today’s cheeses: Aged or pungent cheese: All cheeses which are aged six months or are pungent, require a six hour wait, in accordance to the ruling and custom stated above. A partial list of such cheeses can be found below. An extensive list of these cheeses can be found on the OU website.[231] All other hard cheeses: Hard cheeses which have not aged 6 months and are not pungent, such as typical yellow cheese[232] and the majority of forms of hard cheeses sold today on the market, do not fall under the hard cheese definition and thus do not require a 6 hour wait.[233] However, some of today’s Poskim[234] are stringent to require a 6 hour wait by all hard cheeses sold today, including yellow cheese [i.e. pizza cheese].[235] Practically, the widespread custom is to be lenient, although some follow the stringent opinion. Soft cheeses: All soft cheese such as cream cheese, sour cream, yogurts, cottage cheese are all considered soft cheese which [from the letter of the law] one does not need to wait at all before eating meat. One must however wash his hands and clean and wash his mouth prior to eating meat.   Q&A Must one wait six hours after eating aged cheese which is melted? Some Poskim[236] rule that aged [non-pungent] cheese [i.e. 6 months] which is melted does not require one to wait six hours.[237] Must one wait six hours if he eats cheese which is questionably defined as hard [i.e. six-hour] cheese?[238] No.

List of cheeses and their status:

List of hard 6 month or pungent cheeses that require 6 hour wait:

* Provided on the OU website. See there for extensive listing.

1. Appenzeller Extra (Swiss-made)
2. Appenzeller Surchoix (Swiss-made)
3. Asiago d´Allevo/Mezzano (Aged)
4. Asiago d´Allevo/Stravecchio
5. Asiago d´Allevo/Vecchio
6. Blue/bleu cheese [pungent][239]
7. Brick (pungent cheese)
8. Caciocavallo (Aged)
9. Caciocavallo (Semi-aged)
10. Caciotta Alpina
11. Cheddar (Medium, Sharp, Aged)
12. Chevre/ Goat Cheese (Aged)
13. Dry Monterey Jack
14. Emmental/ Swiss Cheese-Switzerland
15. Fiore Sardo
16. Fontina (Aged)
17. Gorgonzola [not found in OU listing]
18. Havarti (Aged)
19. Fiore Sardo
20. Fontina (Aged)
21. Kashkaval (Aged)
22. Kashkaval (Young)
23. Maggot cheese or Casu Marzu[240]
24. Marble Cheese (Aged)
25. Mochego Curado
26. Montasio (Aged)
27. Parmesan[241]
28. Pecorino Romano
29. Pecorino Sardo
30. Pepper Jack (Foreign Market)
31. Piccante Provolone
32. Provola dei Nebrodi
33. Provolone, Piccante
34. Reggianito
35. Romano
36. Speedy Piccante
37. Stravecchio

List of soft cheeses that do not require 6 hour wait

1. Milk
2. Leben
3. Sour cream
4. Yogurt
5. Pudding
6. Cream cheese
7. Cottage cheese
8. Ricotta

List of unaged hard cheeses under Rabbinical debate if they require 6 hours:

1. Yellow-American cheese[242]
2. Appenzeller Classic (Swiss-made)
3. Asiago d´Allevo/Mezzano (Young)
4. Asiago Pressato (Fresh)
5. Bastardo del Grappa
6. Brie
7. Caciocavallo (Fresh)
8. Caciotta al Tartufo
9. Caciotta di Pecora
10. Colby
11. Edam
12. Feta (Goat or Sheep Milk)
13. Fontina (Young)
14. Golden Jack
15. Gouda (Baby)
16. Gouda (Regular)
17. Havarti (Regular)
18. Kashkaval (Young)
19. Leyden
20. Montaggio

  

Why we wait six hours after meat but not after milk & Its connection to eating dairy on Shavuos-A fascinating explanation of the Alter Rebbe: Introduction: The Halacha is that while one is required to make a separation between his meat and dairy meals[243], and wait six hours[244], one is not required to make a separation between his dairy and meat meal[245] and wait six hours[246], with exception to certain hard cheeses in which Ashkenazim are accustomed to wait six hours.[247] The Halachic reason behind this is because meat gets stuck between the teeth and regurgitates its fat odor for up to six hours, as opposed to [most] cheese.[248] The Alter Rebbe, in a tradition recorded in the Sefer Pardes Haaretz[249] [written by Rav Yeshaya Horowitz, a Lubavitcher Rav in Tzfas in the early 1900’s] sheds deeper light onto the reason behind this distinction and explains that this distinction served as the fundamental principal to allow us to receive the Torah. This explanation is based on the following Midrash: The Midrash:[250] The Midrash[251] famously states that the supernal angels attempted to litigate against the giving of the Torah to the Jewish people for various reasons. The final rebuttal, or comeback, which closed all litigation and allowed the Torah to be given involved the Mitzvah of not eating meat and milk together. The argument was as follows:[252] After the angels told Hashem that they desired to keep the Torah for themselves, Hashem answered the angels that it states in the Torah “Thou shall not eat a kid in its mother’s milk.” Now, you angels surely remember the meal you ate in the home of Avraham Avinu? You ate meat and milk together during that meal as the verse[253] states “Vayikach Chema Vechalav,” so how can you now ask to receive the Torah? This, states the Midrash, was the final comeback which refuted any claims from the angels, and allowed the Torah to be given. Accordingly, we eat dairy and then meat on Shavuos to emphasize the reason why we received the Torah over the angels, as they did not keep the dietary laws of separating between meat and milk.[254] The Alter Rebbe’s explanation: An even deeper approach is stated in the name of the Alter Rebbe:[255] The law is that while one may not eat dairy after meat, one may eat meat after dairy.[256] The above Midrash is hence puzzling, as the verse explicitly states that it offered first dairy and then meat to the guests, and they therefore performed no transgression. The explanation is as follows: The reason for the prohibition against eating meat and milk together is because milk is from Chesed and meat is from Gevura, and their combination can be catastrophic. However, this only applies if the Gevura overpowers the Chesed, while if the Chesed overpowers the Gevura then it is actually a positive matter. Now, we have a general rule of Tatah Gavar, the bottom overrules, and hence if one first eats dairy, he may eat meat afterwards, as the bottom which is dairy/Chesed, overrules the meat/Gevura. However, if one eats meat first, then the Gevura overpowers the Chesed. This system however only applies in this world, in which we hold that the lower realms are of greater importance than the higher realms, and hence the lower item overpowers. However, in the Heavens, they believe that the higher realm is greater than the lower realms, and therefore the rule of Tatah Gavar does not apply. Accordingly, Hashem told the angels that if the Torah is given to them, and thus the higher realms prevail, it would end up that they ate meat and milk together, hence transgressing the Torah. Furthermore, by the mere fact that by Avraham they agreed to eat first dairy and then meat shows that they too agree that the lower realms overpower, and hence they have no claim to receive the Torah. [Accordingly, we can explain the custom of eating a dairy meal on Shavuos, and then eating a meat meal, as this commemorates the victorious rebuttal which gave us the Torah to begin with. It also emphasizes that the purpose of the Torah is for the lower realms.]

4. Washing hands between eating dairy and meat?

In Halacha 3 we explained that from the letter of the law one may eat meat even immediately after eating cheese, and there is no need to wait 6 hours in between [with exception to hard cheese, in which the Ashkenazi custom is to wait six hours]. This creates a situation where the leftover cheese that remains on one’s hands or mouth may mix with the meat he will now eat, and he will come to transgress Basar Bechalav. Accordingly, the Poskim give certain regulations regarding cleaning the hands and the mouth prior to eating the meat course. In this Halacha we will discuss the requirement to wash the hands while in the next Halacha we will discuss the requirement to clean and wash the mouth.

A. The opinions:[257]

• Michaber:

Examine the hands: Although one who eats cheese may eat meat immediately afterwards, prior to doing so, he is required to examine his hands to verify that they are clean from any cheese substance. [However, there is no need to wash them if they appear clean.]

At night and no light-Wash: At night, if [good quality[258]] light is not available to properly perform the visual examination, then one is required to wash his hands prior to eating meat.[259]

Tavshil Shel Gevina-Wash:[260] The above exemption of washing the hands is only regarding one who ate a piece of cheese, however, one who ate a cooked dish which contains cheese [i.e. Tavshil Shel Gevina] is required to wash his hands prior to eating meat, and a simple examination does not suffice.[261] [This requirement of washing the hands applies even during the day.[262] If, however, he merely plans to eat a Tavshil Shel Basar afterwards and not actual meat, then washing the hands is not required. Practically, the custom is to wash the hands and perform Kinuach and Hadacha to the mouth before eating even a poultry dish, if one ate cheese or a cheese dish.[263]]

Poultry-No requirements:[264] The requirement to wash the hands only apply if one desires to eat animal[265] meat after eating dairy. However, if one desires to eat poultry, then there is no need to wash the hands or do Kinuach and Hadacha. [However, some Poskim[266] rule it is proper to be stringent and wash the hands and perform Kinuach and Hadacha even prior to eating poultry. Practically, so is the custom.[267]]

• Shach:[268]

Always wash: Some Rishonim[269] rule that after eating cheese, prior to eating meat, one is to wash his hands even if they appear clean, and one cannot rely on a simple examination.[270] Practically, the Poskim[271] conclude that so is the custom to always wash the hands in between and not rely on a mere visual examination.

• Rama:[272]

Always wash: The Rama rules that one is required to wash his hands prior to eating meat, after eating cheese. This certainly applies after eating a cheese dish [i.e. Tavshil Shel Gevina].

Compilation & Final Ruling: A cooked dairy dish [i.e. Tavshil Shel Gevina] and meat:[273] One who ate a dairy dish is to wash his hands in the interim if he plans to eat actual meat. [This requirement of washing the hands applies even during the day.[274] If, however, he merely plans to eat a Tavshil Shel Basar afterwards and not actual meat, then washing the hands is not required. Practically, the custom is to wash the hands and perform Kinuach and Hadacha to the mouth before eating even a poultry dish, if one ate cheese or a cheese dish.[275]] Piece of cheese: If one ate a piece of cheese [as opposed to a cooked dairy dish] then some Poskim[276] rule that it suffices to simply examine the hands in front of light to make sure that they are clean, and one is not required to wash them with water, unless it is at night and proper lighting is not available. Other Poskim[277], however, rule one is required to wash the hands even if they appear clean, whether he ate a piece of cheese or a cheese dish, and so is the final ruling and custom of all Jewry. Poultry: From the letter of the law, one is not required to wash his hands between eating cheese and poultry.[278] Nonetheless, the custom is to do so.[279] Summary: One who eats dairy, or a dairy product, is to wash his hands prior to eating meat or a meat product. This applies even if the hands appear clean. Cleaning the nails:[280] It is proper to clean under one’s nails prior to eating meat after eating cheese.   Q&A What is one to do if no water is available? In a time of need, if liquids[281] are not available to be used to wash one’s hands, then one may rely on the first opinion to examine his hands in the light and make sure they do not contain any dairy residue.[282] One is to also wipe his hands on a towel and the like.[283] [The above, however, only applies if one ate a piece of cheese. If, however, one ate a cooked dairy dish, then he is required to wash his hands according to all, and hence is to eat with a plastic bag and the like if water is not available.]   Must one wash his hands if he ate the milk product with a fork? One who eats dairy with a fork is not required to wash his hands prior to eating meat.[284] Nevertheless, it is proper to be stringent to wash one’s hands even in such a case being that doing so does not contain much difficulty.[285] Practically, the custom is to wash the hands even if one ate the dairy food with a fork.[286] Must one wash his hands if another person fed him the dairy foods? Some Poskim[287] rule that seemingly one is not required to wash his hands between eating dairy and meat if he was fed by another person and did not touch the cheese with his hands.

B. The laws of the washing:

Which liquids may be used to wash one’s hand? Some Poskim[288] rule that water is the only valid liquid that can be used for the washing of the hands between dairy and meat. Other liquids, such as fruit juice and the like, are invalid.[289] Other Poskim[290], however, rule that all liquids are valid for this washing.[291] [Practically, one is to be stringent like the former opinion to use only water for this washing.[292] However, in a time of need that water is not available, then one may use other liquids.[293]]

Hot water:[294] One may not wash the hands using hot water [that is above Yad Soledes[295]].[296]

Drying the hands:[297] One is required to dry his hands after the washing.

Pouring it into a vessel: Some Poskim[298] rule that one is not to pour the washing water onto the ground and is hence to wash into a basin which is later discarded. Other Poskim[299], however, rule it is not necessary.

Dipping versus pouring?[300] For the washing between cheese and meat, one may dip his hands into a vessel of water and it is not necessary to specifically pour the water onto his fingers.

C. Must the waiter wash his hands in between serving cheese and meat?

• Rama:[301]

The waiter who previously served cheese and is now serving meat is not required to wash his hands prior to doing so, as this requirement was only made for those who are eating.

• Shach:[302]

Obviously, the waiter is also required to wash his hands in between serving the next course of the opposite food, as perhaps his hands have become dirty from the previous food.

Summary and Final Ruling of C: Some Poskim[303] rule the waiter is required to wash his hands between serving dairy and meat. Other Poskim[304], however, rule he is not required to do so.

 

5. Kinuach and Hadacha-Cleaning and rinsing the mouth between eating cheese and meat?[305]

In Halacha 3 we explained that from the letter of the law one may eat meat even immediately after eating cheese, and there is no need to wait 6 hours in between [with exception to hard cheese, in which the Ashkenazi custom is to wait six hours]. This creates a situation where the leftover cheese that remains in one’s mouth may mix with the meat he will now eat, and he will come to transgress Basar Bechalav. Accordingly, the Poskim required one to perform two types of cleansing of the mouth prior to eating meat. The first is called Kinuach [i.e. cleaning] and the second called Hadacha [i.e. washing].

A.  How to perform Kinuach:[306]

One is to chew bread, or another food, in order to clean his mouth [from any dairy residue]. The following foods, however, may not be used for this cleaning being that they stick to the gums and thus do not clean well:

1. Flour [of all types[307], from all grains and legumes,] is invalid for performing Kinuach.
2. Dates are invalid for performing Kinuach.
3. Vegetables are invalid for performing Kinuach.
4. Fruits: Some Poskim[308] rule that fruits are not valid to be used to perform Kinuach. Practically, we rule that fruits are valid, and one may thus eat a fruit to perform Kinuach to his mouth.[309]

B. How to perform Hadacha:[310]

One is to rinse his mouth using water or wine. [Possibly, all liquids are valid for this washing.[311]]

 

C. The Order-What should be done first; the cleaning or rinsing?[312]

It makes no difference as to the order that the cleaning is done in. One can first clean his mouth by chewing a food and then rinse it with liquid, or first rinse it with liquid and then clean it by chewing a food. [However, some Poskim[313] rule it is better precede the cleaning through eating food and only then do the rinsing.[314]]

Q&A When performing Kinuach [i.e. chewing bread] is one also required to swallow the food? Some Poskim[315] rule one is required to both chew and swallow the food when performing Kinuach, and merely chewing it and spitting it out does not suffice. Other Poskim[316], however, rule it is not necessary to swallow the chewed food. Practically, one is to swallow it.[317]   Is brushing one’s teeth considered like Kinuach and Hadacha?[318] The act of brushing one’s teeth consists of both aspects of Kinuach and Hadacha.   If one drank milk, must he wash his hands and mouth prior to eating meat?[319] If one drank milk it suffices for him to simply rinse out his mouth or take a drink prior to eating meat.   Flossing one’s teeth:[320] It is proper to floss one’s teeth prior to eating meat after eating cheese. This especially applies to one who has cavities and holes in his teeth.[321]

6. Having a separate tablecloth for milk and meat:[322]

It is forbidden to eat meat on a tablecloth that was used to eat cheese.[323] The same applies vice versa.[324]

A long tablecloth:[325] If one has a long tablecloth, he may designate one side to be used for meat and the other side for milk.

If one only eats on plates:[326] Today the custom is to eat on plates and not directly on the tablecloth. Accordingly, from the letter of the law, one is not required to have separate tablecloths for both milk and meat. Nonetheless, the custom is to be stringent. It suffices, however, to simply designate one side of the tablecloth for milk and the other side for meat.

Q&A May one use one side of the tablecloth for dairy and the other side for meat?[327] If the tablecloth is made of a durable material which prevents leakage to the other side, one may use one side for meat and the other for dairy.

7. Cleaning the table from the bread of the previous meal:[328]

Prior to eating meat on a table used to eat dairy, one must remove from the table any leftover bread which was used to eat with the cheese. The same applies vice versa.

8. Having separate knives for milk and meat:[329]

In continuation of the discussion in this chapter regarding precautions against having milk and meat come in contact with each other, the Shulchan Aruch now discusses the law concerning sharing knives for meat and milk, and under what circumstances it may be done. The custom that a Kosher kitchen contains a separate set of cutleries for milk and meat is well known, having been practiced for many generations. This Halacha serves as the source and background of this custom and is presented regarding knives. Knives, as opposed to forks or spoons, carry an extra worry when sharing between meat and milk, as the grooves of a knife tend to collect food residue as result of the pressure placed on a food upon being cut. Hence, using a meat knife for dairy foods, or vice versa, raises the worry that perhaps some meat residue will now carry onto the dairy food.[330] Accordingly, the Poskim rule that it is forbidden to use a meat knife for dairy or vice versa. This prohibition possibly extends to even if the knife is clean, due to worry that if we allow one to use a clean meat knife for dairy, one may come to forget and use it even when dirty.[331] The Poskim discuss various scenarios of cleaning, and as to what it may allow one to perform [i.e. cutting actual cheese, or cutting only Pareve that will be eaten with cheese], as will be discussed below.

Important clarification:[332] All the laws below are in reference to whether one may Lechatchila use a meat knife for dairy or vice versa. However, Bedieved that the knife was already used, all the classical rules of Issur Viheter apply and hence even in the worst-case scenario, so long as the meat and cheese were cold and a non-Charif Pareve was cut, the food and knife remain permitted, as will be explained.

 

The Opinions:

• Michaber:
  It is forbidden to cut cheese with a meat knife [i.e. a knife used in the past to cut meat]. This applies even if the cheese is cold.[333] Furthermore, it is forbidden to cut even bread which one plans to eat with cheese, using a meat knife.

 

• Rama:

The same applies vice versa [that it is forbidden to cut meat, or even bread which one plans to use with meat, using a dairy knife].

Neitza: If one performs Neitza to the knife it is permitted to be used for the opposite food.[334] [Neitza is a form of cold Kashering usable for knives which entails stabbing the knife ten times into hard ground, in ten different areas.[335] Thus, if one stabs a meat knife into ten areas of hard earth he may then use it to cut cheese.]

Custom: Despite the above ability to perform Neitza, the custom of all Israel is to designate separate knives for milk and meat and to make a mark on one of the knives as a recognition of their designation. The custom is to make a mark on the dairy knives.[336] One may not divert from this custom of Jewry.[337]

• Shach:[338]

Neitza permits cutting Pareve, not the actual meat or cheese: The intent of the allowance of the Rama to use a meat knife for dairy after the performance of Neitza, refers to using the knife to cut bread and other [non-Charif[339]] Pareve foods that will be eaten with the cheese. [However, the cheese itself remains forbidden to be cut with the meat knife even after Neitza is performed.[340]] Furthermore, due to the custom mentioned in Rama, one may not cut even Pareve foods with a meat knife that had Neitza performed, if he plans on eating the foods with dairy, unless no other knife is available.[341]

• Taz:[342]

Neitza permits cutting even the actual meat or cheese: The intent of the allowance of the Rama to use a meat knife for dairy means to say that it is permitted to cut even cheese with the meat knife.[343] However, due to the widespread Jewish custom to designate separate knives for meat and cheese, it is forbidden to [initially] do so [unless no other knife is available].[344]

Simple cleaning permits the cutting of Pareve: It is permitted to use a clean meat knife to cut bread and other [non-Charif[345]] Pareve foods that will be eaten with the cheese even if the knife did not have Neitza performed.

• The three areas of dispute between the Shach and Taz:[346]

Cutting cheese or meat with Neitza: According to Taz is permitted from letter of law, and hence may be done in a time of need. according to Shach is forbidden in all cases.

Cutting Pareve to eat with meat/dairy: According to Taz is permitted a) so long as the knife is clean b) even according to the custom. According to Shach it is forbidden unless a) Neitza is performed and b) even then is forbidden due to the custom unless it is a time of need. 

Compilation & Final Ruling A. The general law: It is forbidden to cut cheese, or even bread or other Pareve food which one plans to eat with cheese, using a knife which is usually used to cut meat [i.e. a meat knife].[347] The same applies vice versa.[348] Accordingly, the custom of all Jewry is to designate separate knives for milk and meat and to make a mark on the dairy knives to distinguish them from the meat knives. One may not divert from this custom of Jewry.[349] [The above prohibition, however, only refers to a knife that has not been properly cleaned or Kashered. However, if the knife has been properly cleaned [B] or Kashered [C], then the matter is subject to debate amongst the Poskim, and is dependent on whether other knives are available, and as to what one desires to use it for, as will now be explained.] B. If the knife was cleaned [No Neitza]: Cutting actual meat and cheese:[350] It is forbidden to use a meat knife to cut cheese even if the knife was cleaned. Cutting Pareve for a meat/dairy meal: Some Poskim[351], rule that it is permitted to use a clean meat knife to cut bread and other [non-Charif[352]] Pareve foods that will be eaten with the cheese. One is not required to perform Neitza to the knife and a simple cleansing suffices. This applies even according to the above custom to designate separate knives for meat and milk, nevertheless, one may even initially[353] use a clean meat knife to cut bread [or other Pareve foods] which he plans to eat with cheese.[354] Other Poskim[355], however, rule that it is forbidden to use a clean meat knife to cut even bread and other foods which will be eaten with dairy, unless Neitza was performed to the knife. Furthermore, due to the custom, one may not use a meat knife to cut Pareve which will be eaten with dairy even if Neitza was performed, unless no other knife is available.[356] Practically, the custom of the world is not to cut Pareve foods that will be eaten with dairy with a meat knife even if clean, however in a time of need one be lenient to do so [even if Neitza was not performed due to inability to do so[357]].[358] C. If the knife had Neitza performed: Cutting actual meat and cheese: Some Poskim[359] rule that from the letter of the law, if one performed Neitza[360] to a meat knife, it may be used to cut cheese.[361] However, due to the widespread Jewish custom to designate separate knives for meat and cheese, it is forbidden to [initially] do so [unless no other knife is available].[362] Other Poskim[363], however, rule that it is forbidden to use a meat knife to cut cheese even if Neitza is performed, and even if no other knife is available.[364] Cutting Pareve for a meat/dairy meal: From the letter of the law, one may use a meat knife to cut bread [or other Pareve foods[365]] which he plans to eat with cheese, if Neitza was performed to the knife.[366] Some Poskim[367], however, rule that due to the custom, one may not use a meat knife to cut Pareve which will be eaten with dairy even if Neitza was performed, unless no other knife is available.[368] Other Poskim[369], however, rule that to cut bread, or other non-Charif Pareve food which will be used for dairy, using a meat knife, it suffices for one to clean the knife well, and Neitza is not required. Furthermore, this applies even according to the above custom to designate separate knives for meat and milk, nevertheless, one may even initially[370] use a clean meat knife to cut bread [or other non-Charif Pareve foods] which he plans to eat with cheese.[371] Practically, the custom of the world is not to cut Pareve foods that will be eaten with dairy with a meat knife even if Neitza was performed, however in a time of need one be lenient to do so if the knife is clean [even if Neitza was not performed due to inability to do so[372]].[373] D. The law Bedieved if a meat knife was used to cut cheese or vice versa: All the laws below are in reference to whether one may Lechatchila use a meat knife for dairy or vice versa. However, Bedieved that the knife was already used, all the classical rules of Issur Viheter apply and hence even in the worst-case scenario, so long as the meat and cheese were cold and a non-Charif Pareve was cut, the food remains permitted. If the knife was washed and cleaned prior to cutting the cheese, then the cheese may be [washed[374] and] eaten the way it is even if Neitza was not performed to the knife.[375] If, however, the knife was dirty from meat then one is to remove a peel[376] worth from the cheese.[377] The law of the knife:[378] If a meat knife was accidently used to cut cold hard cheese [or cold dry meat], it suffices to perform Neitza to the knife and then return it to its designated use. [Furthermore, some Poskim[379] rule it suffices to simply wash the knife well and even Neitza is not required.] If it was used to cut regular cold meat [which is soft, or soft cheese], then a mere rinse suffices.[380]    Summary: The custom of all Jewry is to designate separate knives for milk and meat and to make a mark on the dairy knives to distinguish them from the meat knives. One may not divert from this custom of Jewry. Cutting meat/cheese: It is initially forbidden to cut meat with a dairy knife, or vice versa, even if the knife is clean and Neitza was performed. In a time of need, such as no other knife is available, it is disputed amongst the Poskim as to whether one may cut meat/cheese if Neitza was performed. Cutting Pareve to eat with meat/dairy: The custom is to avoid cutting Pareve foods with a dairy knife if one intends to eat those foods with meat. The same applies vice versa. If, however, no other knife is available, then one may be lenient to use the knife for cutting non-Charif foods after a thorough cleansing.   Q&A Are there any alternatives to Neitza?[381] Some[382] suggest that a very thorough cleansing of soap and water is equivalent to Neitza that was performed in previous times. Others suggest that as an alternative to Neitza one can clean the knife well and then pour on it hot water from a Keli Rishon.

Having three sets of knives-Pareve knives:[383] Those who are meticulous are accustomed to have three sets of knives; one for meat, one for milk, and one for Pareve. [Practically, so is to be followed by all in order to allow Pareve foods that are cut to be used for meat/dairy without issue.[384]] Having separate china and cutlery for meat and milk:[385] One is to have a separate set of meat and milk plates, bowls, forks and spoons. The dairy[386] set is to be marked in order to distinguish it from the other set and prevent any mix-up from occurring. So is the custom of all Israel. [This especially applies in commercial kitchens, and home’s which contain many family members, visiting relatives, and guests. This can be accomplished by purchasing chinaware and cutlery of different styles for meat and dairy. If the vessels are identical, then the dairy utensils are to have some kind of sign on them to distinguish them from the meat. In the IDF, all dairy cutlery have a hole perforated into their handle, thus distinguishing them from the meat cutlery.]

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[1] See Shach 89:5

[2] Chulin 105a

[3] Rambam Machalos Assuros 9:28

[4] See Degul Merivava 89:1

[5] Chulin ibid “Leseudasa”

[6] 89:1

[7] Michaber 89:1; Rambam Machalos Assuros 9:28; Ran Chulin 37b that so is opinion of Rif; Rabbeinu Chananel; Baal Haitur 2:13; Tur O.C. 173 in name of Rosh; Tur Y.D. 89; Rosh Chulin 5 that so is custom; Taz 89:2 in name of Shaareiy Dura that custom is like Rambam and not like Tosfos; Rashal Kol Habasar 70 wonders why Ashkenazi Jewry became accustomed to being lenient against the Rambam and Rif; Shut Min Hashamayim 55 that so is opinion of majority of Poskim, and in Heaven there is no dispute in this, as everyone now agrees its forbidden

Custom of Arizal and father of Mar Ukva: The father of Mar Ukva would not eat dairy until the next day. [Chulin ibid] The Arizal was accustomed to avoiding eating milk products until the next Halachic day, which is after nightfall. Likewise, after he ate cheese, he would not eat meat until the next Halachic day [i.e. nighttime]. [Shaar Hamitzvos Parshas Mishpatim; Kaf Hachaim 89:10; see Darkei Teshuvah 89:2] Some Poskim however explain that this refers specifically to eating hard cheese, while after soft cheese, the Arizal would not wait. [Kaf Hachaim ibid]

[8] Beis Yosef 90 in name of Shibulei Haleket; Toras Chatas 30; Kneses Hagedola 90:69; Shulchan Gavoa 90:14; Zivcheiy Tzedek 90:35; Kaf Hachaim 90:59

[9] The novelty: Although poultry and wild animal meat is only Rabbinically forbidden to be eaten with milk, and hence we would think should be more lenient in this law, nevertheless, no differentiation is made. [Shach 89:1; Lechem Hapanim 89:1; Kaf Hachaim 89:1]

[10] See Taz 89:2

[11] Damasek Eliezer p. 311; Kneses Hagedola 89:3; Darkei Teshuvah 89:13; Kaf Hachaim 89:18; However, see Chamudei Daniel Taaruvos 2:15 [brought in Kaf Hachaim 89:25] that the concept of Siluk only applied in previous times when the table was moved during meal times, while today saying an after blessing takes the place of Siluk.

[12] Shach 87:5; Rashal, brought in Shach ibid, “Although many people are lenient in this, they are making a mistake”; Rashal Kol Habasar 9; Kneses Hagedola 89:3; Peri Chadash 89:6; Beis Lechem Yehuda 89:3; Halacha Pesuka 89:1; Damasek Eliezer p. 311; P”M 89 S.D. 5; Birkeiy Yosef Shiyurei Bracha 89:9; Erech Hashulchan 89:3; Chochmas Adam 40:13; Beis Yitzchak 89:8; Mikdash Me’at 89:5; Darkei Teshuvah 89:13; Kaf Hachaim 89:15

The reason: As everyone agrees that one is required to separate the physical meals, and if one does not recite Birchas Hamazon it is all considered the same meal even if six hours has passed since eating the meat. [Rashal ibid]

[13] Shach 89:6 “It appears that if he ate meat outside of a meal he needs to say an after blessing beforehand”; Peri Chadash 89:3; Lechem Hapanim 89:6; Beis Lechem Yehuda 89:4; Kreisi 89:5; P”M 89 S.D. 6; Chochmas Adam 40:13; Beis Yitzchak 89:9; Zivcheiy Tzedek 89:10; Kaf Hachaim 89:23

[14] Mikdash Me’at 89:6; Chamudei Daniel Taaruvos 2:5; Darkei Teshuvah 89:16; Kaf Hachaim 89:25

[15] Opinion in Rama ibid; Tosfos Chulin 104b and 105a [however does not mention the need to clean mouth and hands]; Ravaya; Bahag Brachos 6:9; Rosh Chulin 5 in name of Rabbeinu Tam

The basis of this pinion: The basis of this dispute is the words of the Talmud which requires one to wait from meal to meal between eating meat and milk. The first opinion rules “from meal to meal” refers to from the morning meal to the evening meal which is 6 hours. The second opinion rules it simply refers to two different meals separated by an after blessing. [Shach 89:5]

[16] This is called “Sileik”; Some Poskim understand this to mean that he has cleaned the table from the meat meal, and is hence an intendent condition to that of reciting Birchas Hamazon. [See Damasek Eliezer p. 311; Kneses Hagedola 89:3; Darkei Teshuvah 89:13; Kaf Hachaim 89:18]; However, see Chamudei Daniel 89 [brought in Kaf Hachaim 89:25] that the concept of Siluk only applied in previous times when the table was moved during meal times, while today saying an after blessing takes the place of Siluk.

[17] The reason: The reason for why an after blessing is required is because this is what separates the two meals. If one does not say an after blessing, then it is considered as if he is eating meat and milk in the same meal according to all. [Rama 89:1; Shach 89:5]

[18] Shach 89:4; Beis Yosef O.C. 173 in name of Ran; Toras Chatas 77:1; Kneses Hagedola 89:8; Peri Chadash 89:4; Lechem Hapanim 89:4; Beis Lechem Yehuda 89:2; Halacha Pesuka 89:1; Kreisi 89:4; P”M 89 S.D. 4; Chochmas Adam 40:12; Beis Yitzchak 89:1; Mikdash Me’at 89:3; Aruch Hashulchan 89:5; Zivcheiy Tzedek 89:7; Kaf Hachaim 89:14

[19] Shach 89:6 “It appears that if he ate meat outside of a meal he needs to say an after blessing beforehand as otherwise he has not removed himself [from the meat]”

[20] Rama ibid

[21] Taz 89:3; Some Poskim rule that Sileik and Bireich are two separate conditions and hence it does not help to recite Birchas Hamazon if he did not remove himself from the table and meat meal. [See Damasek Eliezer p. 311; Kneses Hagedola 89:3; Darkei Teshuvah 89:13; Kaf Hachaim 89:18]; However, see Chamudei Daniel Taaruvos 2:15 [brought in Kaf Hachaim 89:25] that the concept of Siluk only applied in previous times when the table was moved during meal times, while today saying an after blessing takes the place of Siluk.

[22] The Taz ibid writes that one who is not careful to avoid saying an after blessing just in order to eat dairy is going against the Talmud, as according to all opinions one must remove himself from his previous meal in order to eat the next meal. Here, however, not only are they not removing themselves from eating more but they are preparing to eat more by saying this after blessing. It is hence not considered “removal from the previous meal” on any basis and it thus remains forbidden according to all to eat cheese afterwards.

[23] Bechor Shur Chulin p. 105; Pischeiy teshuvah 89:2; Kaf Hachaim 89:27

[24] So was the custom in Holland. In many other European countries, the custom was to wait three hours between meat and milk.

The basis of this custom: This custom does not really have any basis and simply became widespread as a commonly accepted form of compromise between the two opinions of whether a six-hour wait is required. [Mahariy, brought in Taz 89:2]

[25] Rama ibid “However, one must recite an after blessing after eating the meat, as then it is considered like a separate meal, in which case it is permitted to eat dairy according to the lenient opinion. However, without Birchas Hamazon  it does not help to wait an hour”

[26] Taz 89:2

[27] The reason: As those who wait an hour are only an offshoot of the opinion who does not require waiting at all, and according to that opinion Kinuach and Hadacha is required. [Taz ibid]

[28] Shach 89:7; Peri Chadash 89:7; Lechem Hapanim 89:8; Beis Lechem Yehuda 89:5; Kaf Hachaim 89:26

[29] Shach 89:8 in name of Rashal

[30] Taz 89:2 in name of Shaareiy Dura

[31] Lit. Reiach/smell

[32] Shach ibid in name of Rashal

[33] Taz ibid in name of Shaareiy Dura

[34] P”M 89 S.D. 5 and 8; Elya Raba O.C. 173:6; Chochmas Adam 40:13; Aruch Hashulchan 89:7; Kaf Hachaim 89:20 and 28

[35] Aruch Hashulchan ibid

[36] These reasons are recorded in Taz 89:1; Shach 89:2; Tur 89

[37] First reason and opinion in Tur ibid, Taz ibid and Shach ibid, which follows the opinion of Rashi in his reasoning behind waiting six hours; Beis Yosef 89; P”M 89 M”Z 1 “The opinion of Rashi is that it lasts..”

[38] Rambam Machalos Assuros 9:28, brought in Tur ibid, Taz 89:1 and Shach 89:2

[39] Another ramification-Waiting six hours after very fatty cheese: One who ate very fatty cheese, according to Rashi is required to wait six hours as it expels fat, while according to the Rambam is not required to wait six hours as cheese does not get stuck between the teeth. [P”M 89 M.Z. 1; See Halacha 3]

Another ramification-Swallowed but did not chew: One who swallowed a piece of meat without chewing it, according to Rashi is required to wait six hours as it expels fat, while according to the Rambam is not required to wait six hours as meat has not gotten stuck between the teeth. [See Halacha 2C; Vetzaruch Iyun why the Poskim ibid [Shach, Taz, P”M 89 M”Z 1,] omit this ramification between the reason of Rashi and the Rambam]

Another ramification-Ate a Tavshil Shel Basar: One who ate chicken broth without chewing any meat or chicken, according to Rashi is required to wait six hours as it expels fat, while according to the Rambam is not required to wait six hours as meat has not gotten stuck between the teeth. [See P”M 89 M”Z 1; Halacha 2A; Vetzaruch Iyun why the Poskim ibid [Shach, Taz, P”M 89 M”Z 1,] omit this ramification between the reason of Rashi and the Rambam]

[40] Tur ibid, Taz ibid and Shach ibid

Other opinions: Some Poskim rule that even according to Rashi one must wait six hours after chewing meat as the meat in the teeth can expel a fatty taste for up to six hours. [Levush 89; Issur Viheter 40:7] The Shach ibid negates this approach.

[41] Taz 89:1; See P”M 89 M.Z. 1

[42] Shach 89:4

[43] Rama 89:1

[44] Shach ibid; Taz ibid; Tur ibid “It is proper to follow both Chumros”; Michaber 89:1 regarding chewing meat; See P”M 89 M.Z. 1; Kaf Hachaim 89:2

[45] Rav Chisda in Chulin 105a

[46] Michaber 89:1; Rambam Machalos Assuros 9:28; Ran Chulin 37b that so is opinion of Rif; Rabbeinu Chananel; Baal Haitur 2:13; Tur O.C. 173 in name of Rosh; Tur Y.D. 89; Rosh Chulin 5 that so is custom; Shut Min Hashamayim 55 that so is opinion of majority of Poskim, and in Heaven there is no dispute in this, as everyone now agrees its forbidden; Taz 89:2 in name of Shaareiy Dura that custom is like Rambam and not like Tosfos; Rashal Kol Habasar 70 wonders why Ashkenazi Jewry became accustomed to be lenient against the Rambam and Rif

Custom of Arizal and father of Mar Ukva: The father of Mar Ukva would not eat dairy until the next day. [Chulin ibid]The Arizal was accustomed to wait until the night [next Halachic day] until he would eat meat/dairy. [Shaar Hamitzvos Parshas Mishpatim; Kaf Hachaim 89:10]

[47] Shach 87:5; Rashal, brought in Shach ibid, “Although many people are lenient in this, they are making a mistake”

The reason: As everyone agrees that one is required to separate the physical meals, and if one does not recite Birchas Hamazon it is all considered the same meal even if six hours has passed since eating the meat. [Rashal ibid]

[48] Opinion in Rama ibid; Tosfos Chulin 104b and 105a [however does not mention the need to clean mouth and hands]; Ravaya; Bahag Brachos 6:9; Rosh Chulin 5 in name of Rabbeinu Tam

[49] The reason: The basis of this dispute is in the words of the Talmud which requires one to wait from meal to meal between eating meat and milk. The first opinion rules “from meal to meal” refers to from the morning meal to the evening meal, which is 6 hours. The second opinion rules it simply refers to two different meals separated by an after blessing. [Shach 89:5]

[50] So was the custom in Holland. In many other European countries, the custom was to wait three hours between meat and milk.

[51] Rama ibid

The reason: This hour wait is not required from the letter of the law according to any Posek, as it does not suffice for the first opinion who requires a six hour wait and is not required by the second opinion. Nonetheless, it became widespread as a form of compromise between the two opinions. [Taz 89:2 in name of Mahariy]

[52] Rama ibid

[53] Shach 89:8 in name of Rashal; Taz 89:2 in name of Terumos Hadeshen and Shaareiy Dura; Rashal Kol Habasar 70 wonders why Ashkenazi Jewry became accustomed to be lenient against the Rambam and Rif

[54] P”M 89 S.D. 5 and 8; Chochmas Adam 40:13; Aruch Hashulchan 89:7; Kaf Hachaim 89:20; See Shut Min Hashamayim 55 in Heaven there is no dispute in this, as everyone now agrees one must wait six hours

[55] Taz ibid in name of Shaarei Dura

[56] Aruch Hashulchan ibid

[57] Rama 89:1: “It does not make a difference if one waits the hour before or after he bentches.”

[58] Darkei Teshuvah 89:1

[59] Shach 89:7; Peri Chadash 89:7; See Taz 89:2; Rashal Kol Habasar 9; Kneses Hagedola 89:10; Lechem Hapanim 89:8; Beis Lechem Yehuda 89:5; Kaf Hachaim 89:26; 89:15 that there is no need to be Choshesh for meat if he waited six hours;

[60] Chasam Sofer Chulin 105a; See Kaf Hachaim ibid

[61] Darkei Teshuvah 89:11; Maharsham 1:197; Kaf Hachaim 89:22; Yabia Omer 3:24

[62] Although metal is able to absorb, nevertheless, we usually do not place Yad Soledes food in their mouth.

[63] See Darkei Teshuvah 89:11; Kaf Hachaim 89:22; Hakashrus 10 footnote 78

[64] Maharsham 1:197; Sheilas Shalom Tinyana 195 “There is no need to be stringent”; See Darkei Teshuvah ibid; Kaf Hachaim ibid

The reason: As the materials used to make the dentures are non-absorbent, similar to glass, as otherwise they would cause spoilage and illness within the teeth. In addition, food which is not Yad Soledes does not have power to transfer taste, and hence since people do not place hot Yad Soledes food into their mouths, therefore, the dentures do not absorb irrelevant of the material that they are made from. Furthermore, even those who may once in a while accidently place Yad Soledes food into the mouth, it is only a Keli Sheiyni which according to many Poskim cannot transfer taste. [Poskim ibid]

[65] Darkei Teshuvah 89:11 “I tell those who ask me that it is proper for every Yirei Shamayim to do so, and so I have seen done by some G-d fearing Jews..”; Kaf Hachaim ibid “One may rely on the above leniencies if he cannot attain two sets of dentures.”

The custom of the Rebbe Rashab: It has been claimed that the Rebbe Rashab had two sets of dentures, one for meat and the other for milk. However, Rav Yaakov Landau has vehemently denied this claim. [See Otzer Minhagei Chabad Nissan p. 65]

[66] Michaber and Rama 89:1

[67] Michaber 89:1

[68] Shach 89:4; Peri Chadash 89:7; Lechem Hapanim 89:8; Beis Lechem Yehuda 89:5; Kaf Hachaim 89:26

[69] Rama 89:1

[70] Shach 89:3; Beis Yosef O.C. 173 in name of Ran; Rashal Kol Habasar 9; Toras Chatas 77:1; Kneses Hagedola 89:8; Peri Chadash 89:3; Lechem Hapanim 89:3; Beis Lechem Yehuda 89:1; Kreisi 89:3; P”M 89 S.D. 3; Chochmas Adam 40:12; Beis Yitzchak 89:4; Mikdash Me’at 89:3; Aruch Hashulchan 89:5; Zivcheiy Tzedek 89:6; Kaf Hachaim 89:12

[71] See Hakashrus 10 footnote 78

[72] See Halacha 2B that if one ate a food that was cooked in a pot that had meat leftovers he does not need to wait 6 hours as he had no intent to eat the meat, and seemingly the same applies here.

[73] Rama 89:1:” It does not make a difference if one waits the hour before or after he bentches”; Degul Merivava on Shach 89:3; Darkei Teshuvah 89:4; Kaf Hachaim 89:9

[74] Aruch Hashulchan 89:4

[75] The reason: As the Gemara ibid emphasizes a wait between meals, and hence so long as the meal has not concluded, the six hours cannot begin. [Aruch Hashulchan ibid]

[76] Hakashrus 10 footnote 69 based on Poskim ibid that we follow the end of eating the actual meat

[77] Aruch Hashulchan 89:4; See also wording in Degul Mirivava ibid “From the end of eating the meat until the start of the dairy meal”

[78] The reason: As the Gemara ibid emphasizes a wait between meals, and hence so long as the six hours have not concluded a meal in which one eats dairy may not be eaten. [Aruch Hashulchan ibid]

[79] Shach 87:5; Rashal, brought in Shach 89:5, “Many people are lenient in this and it is a mistake in their hands”; Rashal Kol Habasar 9; Kneses Hagedola 89:3; Peri Chadash 89:5; Beis Lechem Yehuda 89:3; ; Halacha Pesuka 89:1; P”M 89 S.D. 5; Birkeiy Yosef Shiyurei Bracha 89:9; Erech Hashulchan 89:3; Chochmas Adam 40:13; Beis Yitzchak 89:8; Mikdash Me’at 89:5; Kaf Hachaim 89:15

[80] Shach 89:6; Peri Chadash 89:3; Lechem Hapanim 89:6; Beis Lechem Yehuda 89:4; Kreisi 89:5; P”M 89 S.D. 6; Chochmas Adam 40:13; Beis Yitzchak 89:9; Zivcheiy Tzedek 89:10; Kaf Hachaim 89:23

[81] One may not recite any after blessing [after eating a food or drinking a liquid] unless the food/liquid has yet to be digested by the abdomen. One who ate bread or meat [or other food] to the point of satiation [i.e. to the point that he no longer desires to eat anymore] may recite an after blessing so long as he has not yet begun to become hungry due to eating that food. This applies even if many hours have passed, as there is no 72-minute limitation applicable to a meal that one ate to satiation. However, from the moment that he has begun to become hungry, he may no longer say the after blessing. [See Seder 5:9; Admur 184:3] If, however, he did not eat a satiating meal, then an after blessing is to be said within 10 minutes from finishing the food, and if one did not do so then if 96 minutes have not yet passed he is to eat another food and say an after blessing. If 96 minutes have passed, he may no longer say an after blessing. [See Admur ibid; Ketzos Hashulchan 60 footnote 20]

[82] Kaf Hachaim 89:19

[83] Yabia Omer 1:4; 3:3; Mishneh Halachos 5:97

[84] Rav Elyashiv, brought in Hakashrus 10 footnote 76, based on wording of Meiri 5-6 hours.

[85] Kneses Hagedola 89:6; P”M 89 M”Z 1; Beis Lechem Yehuda 3; Kreisy 89:6; Perech Shushan 89:1; Gan Hamelech 154; Shulchan Gavoa 89:3; Birkeiy Yosef 89:4 [Shiyurei Bracha]; Erech Hashulchan 89:2; Chochmas Adam 40:12; Pischeiy Teshuvah 89:3; Mikdash Me’at 89:1; Zivcheiy Tzedek 89:2; Kaf Hachaim 89:5

[86] See Kaf Hachaim 89:5

[87] Peri Chadash

[88] Daas Kedoshim Butchach 89:2; It is told of the Chasam Sofer that he ruled this way as well and after twice having tried to drink milk after awakening to only have the milk spill, he retracted his ruling. [Hakashrus 10 footnote 77]

[89] Darkei Teshuva 89:5

[90] Yad Yehuda 89

[91] The reason: As this is consider a Davar Sheyeish Lo Matirin. [ibid]

[92] Darkei Teshuvah 89 based on that we do not say the concept of Davar Sheyeish Lo Matirin regarding a matter that one can do both today and tomorrow.

[93] Mishneh Halachos 5:97; Hakashrus 10:33

[94] 89:3

[95] See Kneses Hagedola 89:42; Zivcheiy Tzedek 89:35; Kaf Hachaim 89:58 that a Tavshil Shel Basar is the broth and gravy of the meat. However, if one eats the actual meat, then it is considered like meat itself and not like a Tavshil of meat.

[96] Taz 89:5 in the name of Rabbeinu Yona

[97] Kneses Hagedola 89:42; Zivcheiy Tzedek 89:35; Kaf Hachaim 89:58

[98] Rama 89:3

[99] Shach 89:18 [chicken fat]; Taz 89:5 [lit. goose fat]; Toras Chatas 77:4; Kneses Hagedola 89:8; Peri Chadash 89:17; Lechem Hapanim 89:22; Beis Lechem Yehuda 89:14; Kreisi 89:13; P”M 89 S.D. 18; Chochmas Adam 40:12; Zivcheiy Tzedek 89:30; Kaf Hachaim 89:51

Other opinions: Some Poskim rule that poultry fat is not considered actual meat as it does not have as strong taste. However, the fats of all animals, whether domestic or wild has a status of meat. [Levush 173:1 brought in Darkei Teshuvah 89:38]

[100] The reason: Seemingly, this is because we mainly rule like the Rambam that the entire reason for waiting six hours is due to the meat stuck in between the teeth, and hence if one did not eat any actual meat then there is no need to wait. [See P”M 89 M”Z 1 and Halacha 1B and 2B]

[101] Michaber ibid

[102] Rama 89:3

[103] Beis Yosef O.C. 173; Peri Chadash 89:18; Kneses Hagedola 89:42; Lechem Hapanim 89:23; Birkeiy Yosef 89:30; Zivcheiy Tzedek 89:31; Kaf Hachaim 89:50, 52, 53, 55, 58

[104] The reason: Seemingly, this is because we suspect for the ruling of Rashi that the entire reason for waiting six hours is due to the fat, and hence if one ate a meat dish he must wait 6 hours as he has certainly consumed the fat of the meat. [See P”M 89 M”Z 1 and Halacha 1B and 2B]

[105] Birkeiy Yosef 89 Shiyurei Bracha 89:30-31; Zivcheiy Tzedek 89:32-33; Kaf Hachaim 89:52-53

[106] Michaber 89:2

[107] Rama ibid; Beis Yosef O.C. 173; Peri Chadash 89:18; Kneses Hagedola 89:42; Lechem Hapanim 89:23; Birkeiy Yosef 89:30; Zivcheiy Tzedek 89:31; Kaf Hachaim 89:50, 52, 53, 55, 58

[108] See Michaber 95:2 that an egg absorbs even when it is within its shell

[109] Rama 89:3; Darkei Moshe 89:6; Beis Yosef O.C. 173

[110] Pashut as otherwise there is no novelty in the Rama, and so is evident from Shach 89:19.

[111] Elya Raba 173:4; Birkeiy Yosef 89 Shiyurei Bracha 34; Zivcheiy Tzedek 89:38; Kaf Hachaim 89:61

[112] See Birkeiy Yosef 89 Shiyurei Bracha 24; Zechor Leavraham 3 Y.D. 54:2; Zivcheiy Tzedek 89:39; Kaf Hachaim 89:62

[113] Shach 89:19; Bach 89; Minchas Yaakov on Toras Chatas 77:13; Peri Chadash 89:19; Beir Heiytiv 89:11; Lechem Hapanim 89:24; Beis Lechem Yehuda 89:15; Orach Mishar on Darkei Moshe ibid, brought in Darkei Teshuvah 89:42; Zivcheiy Tzedek 89:36; P”M 89 S.D. 19; Pischeiy Teshuva 89:7; Chochmas Adam 40:13; Aruch Hashulchan 89:13; Kitzur Shulchan Aruch 46:10; Kaf Hachaim 89:59; Igros Moshe Y.D. 2:26; Kitzur Yalkut Yosef 89:37 [Yalkut Yosef p. 426]

Other Opinions: Some Poskim rule that if the pot had leftover meat, one is required to wait [a full 6 hours] prior to eating dairy. [Elya Raba O.C. 173:4; Elya Zuta 173:3]

[114] See Poskim in Kaf Hachaim 89:61-62

[115] The reason: As since there is a very minute amount of meaty leftover inside, and one has no intent to eat and simply does not want to bother to clean it, therefore the Sages did not decree that one must wait six hours. [Yad Yehuda Pirush Haruch 89:5, brought in Darkei Teshuvah ibid]

The proof: The Rama states that one does not have to wait 6 hours after eating Pareve foods cooked in a meat pot. The source of this statement is in the Beis Yosef ibid. Now, if the Rama and Beis Yosef were referring to a case that the pot is clean, there is no novelty at all in this ruling, as according to the Beis Yosef it is even permitted to eat it with actual dairy. Hence, one must conclude that the case refers to a dirty pot, in which case the food may not be eaten with dairy, but nevertheless one does not need to wait six hours. [See Shach ibid; P”M 89 S.D. 19; Yad Avraham 89]

[116] Beis Lechem Yehuda 89:15; brought in Pischeiy Teshuvah and Darkei Teshuvah ibid; Megadim Chadashim 89:5; Yad Yehuda Pirush Haruch 89:5; Zivcheiy Tzedek 89:36; Ben Ish Chaiy Shelach 2:12 [rules to wait one hour if there isn’t 60x and one who waits 6 hours is blessed]; Kaf Hachaim 89:59

[117] Yad Avraham 89 and 95; Pischeiy Teshuva 89:7; Aruch Hashulchan 89:13

[118] The reason: As otherwise what would be the novelty of the ruling of the Rama. [ibid] As the entire issue of waiting six hours according to Ashkenazi ruling is a Minhag, and there is no custom to wait six hours after such a case. [Aruch Hashulchan ibid; See Darkei Moshe ibid]

[119] Orach Mishur ibid, and Yad Yehuda ibid, brought in Darkei Teshuvah; See there that it is implied that only when there remains a little bit of fat in the pot did the Shach/Bach rule that waiting is not required, while if there is a large amount of fat/gravy, or actual meat, then one must wait.

[120] So seems Pashut; See Darkei Teshuvah ibid

[121] Yad Yehuda ibid, brought in Darkei Teshuvah ibid

[122] Pischeiy Teshuvah ibid

[123] Ben Ish Chaiy ibid

[124] Such a food is considered a Tavshil Shel Basar and hence requires one to wait if chewed or swallowed.

[125] See Hakashrus 10 footnote 96

[126] Hakashrus 10:34

[127] Hakashrus 10:35 and 36

[128] Yad Yehudah 89 regarding cooking; Rav Akiva Eiger on Shach 89:19 regarding cooking. Hakashrus learns the same applies for if the Davar Charif was cut with a knife. However, see Darkei Teshuvah 89:42 that the Yad Yehudah differentiates between the two.

[129] See Darkei Teshuvah 89:42

[130] See Darkei Teshuvah ibid that the custom is to be lenient.

[131] Peri Megadim 494 A”A 6

[132] Yad Yehuda 89; Daas Torah 89

[133] Michaber Y.D. 89:1; Tur 89:1; Following reason of Rambam Machalos Assuros 9:28, brought in Tur ibid, Taz 89:1 and Shach 89:2; Levush 89 and Issur Viheter 40:7 that so applies even according to Rashi; P”M 89 S.D. 2; Kitzur SHU”A 9

Other opinions: Some Poskim rule that one is not required to wait six hours after simply chewing the meat if one did not swallow it, as the main reason for the wait is not due to the meaty getting stuck between one’s teeth but rather due to that after meat is swallowed it has the ability to give off a fatty taste for up to six hours after consumption. [First reason and opinion in Tur ibid, Taz ibid and Shach ibid, which follows the opinion of Rashi in his reasoning behind waiting six hours; However, the Levush 89 and Issur Viheter 40:7 rule that even according to Rashi one must wait six hours after chewing, although the Shach ibid negates this approach] We follow the stringent opinion in this matter. [Tur ibid; Poskim ibid]

[134] Beis Yitzchak 89:1; Kaf Hachaim 89:11

[135] The reason: As some Poskim rule that the entire reason for waiting six hours is due to the meat stuck between the teeth, and hence it makes no difference regarding this matter whether one goes ahead and swallows it afterwards. [Taz 89:1 and Shach 89:2 in understanding of Rambam ibid]

[136] Rama 89:3 that the custom is to wait six hours after Tavshil Shel Basar just like after meat itself; P”M 89 M”Z 1 that this applies even if one only chewed the food; Pischeiy Teshuvah 89:1 in name of Peri Megadim ibid; Levush 89 and Issur Viheter 40:7 in their understanding of Rashi that even chewing releases fat; Birkeiy Yosef Shiyurei Bracha 89:12; Zivcheiy Tzedek 89:4; Kaf Hachaim 89:3

The reason: Although in such a case that one did not chew actual meat and did not swallow it, neither the reason of Rashi or the Rambam behind the waiting of six hours is applicable, and hence one should not need to wait, nevertheless, one is to be stringent to wait six hours. This is due to a “Lo Pelug” [a non-negotiable status] and due to that so is the custom of the Jewish people who are holy and therefore one is to be stringent and not be Poretz Geder. [P”M ibid; Shaareiy Teshuvah ibid; Poskim ibid]

Other opinions: Some Poskim rule that one who ate a “Tavshil Shel Basar is not required to wait 6 hours prior to eating dairy, even if he chewed and swallowed it. [Michaber 89:3; Rav Nachman in Chulin 105] Practically, the custom today of even Sephardic Jewry is to be stringent like the Rama to wait 6 hours. [Beis Yosef 173; Peri Chadash 89:18; Zivcheiy Tzedek 89:31; Birkeiy Yosef 89:30; Lechem Hapanim 89:33; Kaf Hachaim 89:50 and 55] See however Peri Chadash 89:18 and Aruch Hashulchan 89:14 that tasting a Tavshil Shel Basar does not require waiting, and he does not differentiate between chewing and not chewing, Vetzaruch Iyun

[137] Following reason of Rashi, brought in Tur 89:1; Taz 89:1, Shach 89:2, that if one ate [i.e. swallowed] the meat, he must wait.

Other opinions: Some Poskim rule that one is not required to wait six hours after swallowing the meat without chewing it, as the main reason for the wait is not due to its ability to give off a fatty taste for up to six hours after consumption but rather due to that the meat gets stuck between one’s teeth. [So is implied from the reason of Rambam, brought in Tur ibid, Taz 89:1 and Shach 89:2] We follow the stringent opinion in this matter. [Tur ibid; Poskim ibid]

[138] Rama 89:3 regarding Tavshil Shel Basar that so is the custom; Aruch; Beis Yosef 173; Opinion of Rashi, Vetzaruch Iyun why the Poskim ibid [Shach, Taz, P”M 89 M”Z 1,] omit this ramification between the reason of Rashi and the Rambam

Other opinions: See previous footnotes.

[139] Hagahos Maharshak on P”M 89 M”Z 1; Peri Chadash 89:18 “Tasting a Tavshil is nothing”; Lechem hapanim 89:23; Ben Ish Chaiy Shlach 9; Zivcheiy Tzedek 89:5; Darkei Teshuvah 89:22; Aruch Hashulchan 89:14; Kaf Hachaim 89:4 and 56; Kapei Aaron 30

[140] The reason: As in such a case that one did not chew anything and did not swallow it, neither the reason of Rashi or the Rambam behind the waiting of six hours is applicable, and hence one does not need to wait. Now, although we ruled that one is to be stringent to wait six hours even if he simply chews a Tavshil Shel Basar. This is due to a “Lo Pelug” [a non-negotiable status] and due to that so is the custom of the Jewish people who are holy and therefore one is to be stringent and not be Poretz Geder. However, in this case that one did not even chew it, the Lo Plug and custom does not apply.

[141] Michaber 89:2 regarding eating meat after cheese and the same would apply here; Darkei Teshuvah 89:31 and Hakashrus 10:48 regarding one who drank milk that only Hadacha is required; Aruch Hashulchan ibid in name of Peri Chadash 89:18 that both Kinuach and Hadacha is required, however seemingly the case there is referring to one who chewed the food.

[142] See Topics in Practical Halacha Volume 1 Halacha 33 for the full details of this subject.

[143] See Beir Moshe 8:36; Sheivet Haleivi 4:84; Hakashrus 10:44

The ruling of Rav Zalman Shimon Dworkin [Koveitz Zalman Shimon p. 62]: Those who are very young and weak may be lenient to wait one hour after cleaning and washing the mouth. Those which are a bit older, but are under Bar and Bas Mitzvah can wait 3-4 hours if there is difficulty for them to wait 6 hours. The reason for this leniency is because there are opinions which hold that in the winter when the days are short the number of hours between meals is 3-4 hours. Now although we do not rule like this opinion, nevertheless for children one may be lenient.

[144] See Shulchan Aruch Yoreh Deah 89:1 for a dispute between the Rambam/Michaber [Rabbinical] and Tosfos/Rama [Custom].

[145] See Shulchan Aruch Orach Chaim 343

[146] Aruch Hashulchan 89:6; Chochmas Adam 40:11; Igros Kodesh Rashab Halacha 35; Sheivet Haleivi 4:84

[147] See Admur 328:22

[148] Meiri Chulin 105

[149] Opinion in Meiri Chulin 105 regarding all meat, and in his conclusion at least regarding poultry; Chelkas Yaakov 2:88 until age 12 there is no need to wait; Poskim brought in Bier Moshe 8:36 that there is no need to wait until age nine

[150] Beir Moshe 8:36; Sheivet Haleivi 4:84; Rav Zalman Shimon Dworkin in Koveitz Zalman Shimon p. 62

[151] Beir Moshe 8:36; Sheivet Haleivi 4:84 that by very young children there is no need at all to be Machmir; Rav Zalman Shimon ibid writes that the very young may be lenient to wait one hour after Kinuach and Hadacha. It is unclear if he refers here even to a child below age three.

[152] The reason: As below age three the custom was not to be particular in this matter, even regarding giving the child dairy immediately after eating meat. Nevertheless, the mouth is to be rinsed out, at the very least to follow the opinion of Tosfos in this matter. [Beir Moshe ibid]

[153] Beir Moshe 8:36; Sheivet Haleivi 4:84 that all children who still receive the status of Choleh Sheiyn Bo Sakana may be lenient after a short amount of time; Rav Zalman Shimon ibid writes that the very young may be lenient to wait one hour after Kinuach and Hadacha. It is unclear until what age a child is considered “very young”

[154] Beir Moshe 8:36; Rav Zalman Shimon Dworkin ibid that all children who are somewhat older are ideally to wait six hours; Sheivet Haleivi 4:84 writes that all children who still receive the status of Choleh Sheiyn Bo Sakana may be lenient after a short amount of time. There are various opinions in Poskim in this matter and some say that until age nine a child has a status of a Choleh Sheiyn Bo Sakana; Accordingly, some state that from 5-10 the child is to wait up to 3 hours, while from 10 he is to wait 6 hours.

[155] Beir Moshe 8:36

[156] Hakashrus 10:44 partially based on Sheivet Haleivi 4:84 that all children which are still considered a Choleh Sheiyn Bo Sakana regarding Shabbos are likewise able to be lenient to not wait 6 hours.

[157] Rav Zalman Shimon ibid

[158] The reason for this leniency is because there are opinions which hold that in the winter when the days are short the number of hours between meals is 3-4 hours. Now, although we do not rule like this opinion, nevertheless for children one may be lenient.

[159] Meiri ibid; Sheivet Haleivi 4:84

[160] Rav Zalman Shimon ibid; Poskim ibid

[161] Chochmas Adam 40:11; Igros Kodesh Rashab Halacha 35; Aruch Hashulchan 89:6; Amudei Hashulchan on Kitzur SHU”A 4; Ben Ish Chaiy Shelach 11; Zivcheiy Tzedek 89:11; Darkei Teshuvah 89:20; Kaf Hachaim 87:7 and 21 and 26; So rule regarding Meiy Chalav: Chasam Sofer Y.D. 73; Pischeiy Teshuvah 87:3

[162] Aruch Hashulchan ibid

[163] Based on above Q&A. See also Sheivet Haleivi 7:118

[164] As we are stringent like the opinion of the Rambam that the wait is due to the chewing. [Michaber/Taz/Shach 89:1]

[165] Zechor Leavraham Y.D .2; Zivcheiy Tzedek 89:3; Kaf Hachaim 89:6

[166] One is to swallow the food and not merely taste it and spit it out. [Zechor Leavraham ibid; Zivcheiy Tzedek ibid; Kaf Hachaim ibid; See Admur 167:9; Seder Birchas Hanehnin 9:1 that one must swallow the food when saying a blessing. This is unlike the ruling of Mur Uketzia 210; Shut Kol Gadol 72 who rule so long as one had intent to eat it, if he spits it out it is not a blessing in vain. See Piskeiy Teshuvos 210:9; Vetzaruch Iyun on his omitting the ruling of Admur brought above. See Topics in Practical Halacha Volume 1 Halacha 33 for the full details of this subject.]

[167] See Poskim ibid who depends the allowance on the opinions who rule it is permitted to eat dairy so long as one has recited Birchas Hamazon

[168] Daas Kedoshim 89:2; Mikdash Me’at 87:2; Kaf Hachaim 89:7;

[169] Vetzaruch Iyun if this allowance applies even prior to one saying a Bracha Acharona on the meat meal. Seemingly it does not.

[170] Hakashrus 10:43 in name of Rav Moshe Halbershtam.

[171] Michaber 89:2

[172] The reason: As neither reason behind the six hour wait is applicable by cheese, as a) it does not get stuck between one’s teeth and b) it is not that fatty. [Levush 89; Kaf Hachaim 89:29

[173] Michaber ibid; Peri Chadash 89:1 and Peri Megadim; This ruling of the Michaber that no washing is needed between cheese and chicken is not argued by the Rama or any of the Nosei Keilim. It is hence a conclusive ruling that after soft cheeses [as rules Rama] one does not even need to wash his hands in order to eat chicken.

[174] This applies whether the meat is from wild animals or domestic. [Michaber ibid] As although wild animal meat is only Rabbinically forbidden with milk, it appears similar to real meat of a domestic animal, and thus the Sages were strict to require proper cleansing of the mouth. [Shach 89:14; P”M 89 S.D. 14; Kaf Hachaim 89:44]

[175] Ben Ish Chaiy Shlach 14; Zivcheiy Tzedek 89:26; Kaf Hachaim 89:45

[176] Kneses Hagedola 89:42; Zivcheiy Tzedek 89:34; Kaf Hachaim 89:57

[177] Michaber 89:3

[178] Shach 89:20 that this applies according to all opinions; Toras Chatas 77:3; Kaf Hachaim 89:63

The reason: As a Tavshil of Gevina gets more stuck on one’s hands then other foods.

[179] Kneses Hagedola 89:42; Zivcheiy Tzedek 89:34; Kaf Hachaim 89:57

[180] Mordechai in name of Maharam; See Kneses Hagedola 89:18 that some are accustomed to wait one hour after cheese, while others wait six hours after cheese; Kneses Hagedola 89:42 that so is his personal custom to always wait 6 hours; See Birkeiy Yosef 89 Shiyurei Bracha 13 and Zivcheiy 89:12 that some wait three hours after cheese; See Kaf Hachaim 89:30 that all these Chumros are specifically for one who ate actual cheese and not just milk

[181] Taz 89:4; P”M 89 S.D. 16 and M”Z  3; Lechem Hapanim 89:18; Beis Lechem Yehuda 89:11; Kneses Hagedola 89:18 that so was accustomed many Gedolei Yisrael; Aruch Hashulchan 89:11; Kaf Hachaim 89:46

Other opinions: Some Poskim rule that according to the original Ashkenazi custom and Zohar there is no need to wait six hours after hard cheese, but rather only one hour. [Sefer Mitzaref Lechochma p. 27a; Implication of Shach 89:16; Minhag brought in Kneses Hagedola 89:18]

[182] Other opinions: Some Poskim rule that one who is stringent is doing an act of heresy. [Rashal, brought in Shach 89:17] The Shach 89:17 negates this opinion.

[183] P”M 89 S.D. 16

[184] Kneses Hagedola 89:42 that he would eat rice with meat gravy after eating cheese even though he generally waited 6 hours; Zivcheiy Tzedek 89:35; Kaf Hachaim 89:58

[185] Rama 89:3; See

[186] See Kneses Hagedola 89:42; Kaf Hachaim 89:58;

[187] See Kneses Hagedola 89:42; Zivcheiy Tzedek 89:35; Kaf Hachaim 89:58 that a Tavshil Shel Gevina refers to a dish that does not contain any Beiyn Cheese, and simply contains the gravy of the cheese, otherwise it is defined as actual cheese.

[188] Kneses Hagedola 89:42; Zivcheiy Tzedek 89:34; Kaf Hachaim 89:57

[189] Shach 89:20 that this applies according to all opinions

The reason: As a Tavshil of Gevina gets more stuck on one’s hands then other foods.

[190] Kneses Hagedola 89:42; Zivcheiy Tzedek 89:34; Kaf Hachaim 89:57

[191] Shach 89:16 in name of Mitzaref Lechochma “One meal and one hour”; Shelah Tractate Shavuos p. 30 “One hour”; Beis Yosef 173; Toras Chatas of Rama; Levush 173; P”M 89 S.D. 6; Darkei Teshuvah 89:19; Kaf Hachaim 89:10; O.C. 173:2

[192] Zohar Mishpatim p. 125a

[193] Kaf Hachaim ibid

[194] Kaf Hachaim ibid

[195] Shelah ibid; Taz 89:2; Darkei Teshuvah 89; Piskeiy Teshuvos 494 footnote 67; Shevach Hamoadim p. 241 writes one is to wash out the mouth.

Other opinions: Some Poskim rule that there is no need to perform Kinuach and Hadacha once one has waited an hour. [Shach 89:7; Hakashrus 10:48 write even according to the Taz. Vetzaruch Iyun Gadol as the Shelah explicitly writes to do so despite his ruling of waiting an hour, and so quotes Darkei Teshuvah 89.]

Opinion of Rebbe: In Igros Kodesh 20 p. 28 the Rebbe mentions the commentary of the Peri Megadim SD 89:7 that the Shach holds the delay of an hour takes the place of needing to clean the mouth. Vetzaruch Iyun if the intent of the Rebbe here is to rule that one who waits an hour does not need to clean his mouth, or is simply showing another source to the asker for the idea of waiting an hour, although in truth we also clean our mouth afterwards. To note the Peri Megadim himself on Taz 89:2 explains as the Taz that one is required to wash the mouth even after waiting one hour. Hence, one cannot deduce the opinion of the Peri Megadim from his commentary on the Shach.

[196] Yabia Omer 6:7

[197] Kaf Hachaim 89:10 concludes every G-d fearing Jew is to be stringent; Ruling of Rav Aba Shaul, brought in Hakashrus 10:49

[198] Ben Ish Chaiy Shlach 15 states this is the custom in Bagdad

[199] Rebbe in Igros Kodesh 20 p. 289; In the above letter the Rebbe mentions he is unsure if this custom of waiting an hour is meant for all to follow or only for select individuals. However, it is told the Rebbe mentioned this as a classical Chabad custom to the Bochurim learning Semicha in 1953. [See Otzer Minhagei Chabad Sivan]

[200] See Piskeiy Teshuvos 494:12 footnote 68; Hakashrus 10:47

[201] M”A 494:6; Levush 89; M”B 494:16; Kaf Hachaim 89:29; See Keren Ledavid 140; Mishneh Sachir 1:59

[202] Shelah Tractate Shavuos p. 30; Kneses Hagedola 89; Minchas Yaakov 76:5; Beir Heiytiv 89:2; P”M 89 S.D. 6 that so is custom on Shavuos, and so applies according to Zohar who requires one to wait between dairy and meat; Darkeiy Teshuvah 89:14 and 19; Beir Mayim Chaim Vayeira; Kaf Hachaim 89:10 and 24; See Beis Lechem Yehuda 89:4; Mikdash Me’at 89:6

[203] Beis Lechem Yehuda 89:4; Mikdash Me’at 89:6; Kaf Hachaim 89: 24; Shach 89:6 regarding eating dairy after meat outside of a meal

[204] Hakashrus 10 footnote 69; So rule regarding dairy after meat: Rama 89:1:” It does not make a difference if one waits the hour before or after he recites Birchas Hamazon”; Degul Merivava on Shach 89:3; Darkei Teshuvah 89:4; Kaf Hachaim 89:9

[205] Implication of Shelah Miseches Shavuos p. 30 and Darkei Teshuvah 89:19 “Say Birchas Hamazon, and then wait an hour and then eat the meat meal”; Olas Reiyah 59; Piskeiy Teshuvos 494:12; Aruch Hashulchan 89:4 rules one is to wait six hours from the end of the meat meal to the dairy meal. Seemingly here too he would hold that one needs to wait an hour from after he recites Birchas Hamazon until he washes for the meat meal.

[206] Hakashrus 10:51

[207] Shach 89:15; Toras Chatas 77:2 [p. 12]; Issur Viheter 40:8, brought in Taz 89:4 [however the Taz himself negates this definition, as stated above]; Peri Chadash 89:16; P”M 89 S.D. 15 and M”Z 4; Beis Lechem yehuda 89:12; Chochmas Adam 40:12; Beis Yitzchak 89:22; Zivcheiy Tzedek 89:27; Kaf Hachaim 89:47; This follows the reason of Rambam Machalos Assuros 9:28, brought in Tur ibid, Taz 89:1 and Shach 89:2

[208] Issur Viheter brought in Taz 89:4

[209] The reason: As these cheeses get stuck between one’s teeth just like meat. [see Taz 89:4; Peri Chadash 89; P”M 89 S.D. 15 and M”Z 4 that according to Shach 89:15 and Issur Viheter who hold aged cheese is a problem because it gets stuck between the teeth; Aruch Hashulchan 89:11; This follows the reason of Rambam Machalos Assuros 9:28, brought in Tur ibid, Taz 89:1 and Shach 89:2; See however Taz 89:4 who negates this issue according to Rambam and says it only applies regarding meat.]

[210] Taz 89:4

[211] The reason: As even cheese which has aged does not have a very sharp fat content and hence there is no need to wait between it and meat, as rules the Rosh and Tur. Now, although the Rambam rules that if the food gets stuck in between the teeth one must wait, and hard cheese does get stuck in between one’s teeth, nevertheless this only applied by meat as there is a verse brought in the Gemara which teaches us that meat in between one’s teeth is still considered meat. However, other foods are not considered food when they are in one’s teeth. [Taz 89:4]

[212] How is it permitted to eat wormy cheese, aren’t worms not-Kosher? Worms which are formed in the cheese [i.e. spontaneous generation] are permitted to be eaten. This applies even if they have come out of the cheese and are jumping on the cheese. [Rama 84:16] This applies even if they have jumped onto the plate. [Shach 84:46]

[213] i.e. Casu marzu cheese. This cheese is created by leaving whole Pecorino cheeses outside with part of the rind removed to allow the eggs of the cheese fly Piophila casei to be laid in the cheese. A female Piophila casei can lay more than five hundred eggs at one time. The eggs hatch and the larvae begin to eat through the cheese. The acid from the maggots’ digestive system breaks down the cheese’s fats, making the texture of the cheese very soft. By the time it is ready for consumption, a typical casu marzu will contain thousands of these maggots. There are several other regional varieties of cheese with fly larvae in Europe. For example, goat-milk cheese is left to the open air until Piophila casei larvae are naturally laid in the cheese. Then it is aged in white wine, with grapes and honey, preventing the larvae from emerging, giving the cheese a strong flavor. In addition, other regions in Europe have traditional cheeses that rely on live arthropods for ageing and flavoring, such as the German Milbenkäse and French Mimolette, both of which rely on cheese mites.

[214] See P”M 89 M.Z. 4 that the eating of the worms which is considered like meat gives off a taste of fat for 6 hours just like meat. [See Darkeiy Halacha 89]

[215] See P”M 89 M”Z  4; Aruch Hashulchan 89:11 that certain hard cheeses have a lot of fat content and this is the reason for the six hour wait; This follows the first reason and opinion in Tur ibid, Taz ibid and Shach ibid, which follows the opinion of Rashi in his reasoning behind waiting six hours, that it is due to the fat

[216] Michaber Y.D. 89:2 “One may eat meat products immediately after eating milk products so long as he verifies that his hands are clean and he does Kinuach and Hadacha to his mouth.”; See Rama ibid in next footnote that it is only a custom to be stringent, and one is not to protest against those who are lenient

[217] Taz 89:4; P”M 89 S.D. 16 and M”Z  3

Other opinions: Some Poskim rule that according to the original Ashkenazi custom and Zohar there is no need to wait six hours after hard cheese, but rather only one hour. [Sefer Mitzaref Lechochma p. 27a; Implication of Shach 89:16]

[218] Rama ibid “There are those who are stringent to wait between eating cheese and then eating meat. Practically, the custom is to avoid eating any meat, including poultry, after eating hard cheese, for the same amount of time that one waits between eating meat and cheese. However, there are those who are lenient and do not wait prior to eating meat. One should not protest their custom so long as they wash their hands and clean and wash their mouths prior to eating the meat. Nevertheless, it is best for one to be stringent.”

The Sephardic Custom: Some Sephardim are accustomed to wait one hour between hard cheese and meat. [Ruling of Rav Aba Shaul, brought in Hakashrus 10:49] Others are accustomed to wait one hour per month of its age. [Ben Ish Chaiy Shlach 15 states this is the custom in Bagdad] Others rule it is not required to wait at all, as is the ruling of the Michaber. [Yabia Omer 6:7]

[219] Taz 89:4 “Due to the reason of fat”; P”M 89 M”Z  4; Aruch Hashulchan 89:11 that certain hard cheeses have a lot of fat content and this is the reason for the six hour wait; This follows the first reason and opinion in Tur ibid, Taz ibid and Shach ibid, which follows the opinion of Rashi in his reasoning behind waiting six hours, that it is due to the fat

[220] Peri Chadash 89; P”M 89 S.D. 15 and M”Z 4 that according to Shach 89:15 and Issur Viheter who hold aged cheese is a problem because it gets stuck between the teeth; Aruch Hashulchan 89:11; This follows the reason of Rambam Machalos Assuros 9:28, brought in Tur ibid, Taz 89:1 and Shach 89:2; See however Taz 89:4 who negates this issue according to Rambam and says it only applies regarding meat.

[221] Taz 89:4; Issur Viheter brought in Taz 89:4; This follows the first reason and opinion in Tur ibid, Taz ibid and Shach ibid, which follows the opinion of Rashi in his reasoning behind waiting six hours, that it is due to the fat

[222] See P”M 89 M.Z. 4 that the eating of the worms which is considered like meat gives off a taste of fat for 6 hours just like meat. [See Darkeiy Halacha 89]

[223] See Taz ibid; P”M ibid; Aruch Hashulchan ibid

[224] Taz ibid “In my opinion one is to only be stringent by maggot cheese, however cheese which is aged but not wormy is not considered hard cheese and there is thus no need to delay eating meat after eating this cheese, and rather it suffices to wash one’s hands and perform Kinuach/Hadacha, unless one desires to be extra scrupulous and holy.”

The reason: As even cheese which has aged does not have a very sharp fat content and hence there is no need to wait between it and meat, as rules the Rosh and Tur. Now, although the Rambam rules that if the food gets stuck in between the teeth one must wait, and hard cheese does get stuck in between one’s teeth, nevertheless this only applied by meat as there is a verse brought in the Gemara which teaches us that meat in between one’s teeth is still considered meat. However, other foods are not considered food when they are in one’s teeth. [Taz 89:4]

[225] Pashut! Butter contains 80% fat and all agree it is part of the soft cheese list which does not require a six hour wait. Hence we see it is the fat quality and not quantity that matters.

[226] Shach 89:15; Toras Chatas 77:2 [p. 12]; Issur Viheter 40:8, brought in Taz 89:4 [however the Taz himself negates this definition, as stated above]; Peri Chadash 89:16; P”M 89 S.D. 15 and M”Z 4; Beis Lechem yehuda 89:12; Chochmas Adam 40:12; Beis Yitzchak 89:22; Zivcheiy Tzedek 89:27; Kaf Hachaim 89:47; This follows the reason of Rambam Machalos Assuros 9:28, brought in Tur ibid, Taz 89:1 and Shach 89:2

[227] So writes Shach ibid; See Sheivet Haleivi 2:35 that some Achronim rule all hard cheeses require a 6 hour wait

[228] The reason: As hard cheese of this nature gets stuck between the teeth. [P”M 89 S.D. 15 and M”Z 4]

[229] Aruch Hashulchan 89:11

[230] Aruch Hashulchan ibid; See P”M 89 M”Z 4

[231] https://oukosher.org/blog/consumer-kosher/aged-cheese-list/

[232] These take approximately 1-2 months to be prepared. [Hakashrus 10 footnote 120]

[233] Hiskashrus 931 “Majority, if not all, cheeses on the Mehadrin market today are not hard, and one does not need to wait 6 hours after them.” Rav Y. Farkash rules one may be lenient by all hard cheese unless one knows it is aged six months. This is likewise the position of many Kashrus agencies.

The reason: As a) They are not as hard as 6 month aged cheese; b) Their fat content is not pungent; c) The widespread custom is to be lenient.

[234] See Sheivet Haleivi 2:35 that he is personally stringent; Rav Elyashiv; Rav S.Z. Labkowsky; Rav Eli Landa; See Hakashrus 10 footnote 125]

[235] The reason: Some are stringent being that although these cheeses are not wormy and have not aged 6 months, nevertheless they maintain a hard cheese quality due their ingredients, and high fat content which is result of the new technology in cheese processing. [See Hakashrus 10 footnote 120, 125 and 126. I heard this also from Rav S.Z. Labkowsky, and so he rules to be stringent by all hard cheeses.] Others are stringent because it is not written on the cheese as to how many months they have been aged and hence, due to doubt, one is to be stringent by all hard cheeses. [See Shevet Halevi ibid]

[236] Yad Yehuda 89:30

[237] The reason: As it does not get stuck between one’s teeth once it is melted.

[238] Daas Kedoshim 89:2; Mikdash Me’at 89:9; Kaf Hachaim 89:48

[239] Blue cheese is a general classification of cow’s milk, sheep’s milk, or goat’s milk cheeses that have had cultures of the mold Penicillium added so that the final product is spotted or veined throughout with blue, blue-gray or blue-green mold, and carries a distinct smell, either from that or various specially cultivated bacteria. Some blue cheeses are injected with spores before the curds form and others have spores mixed in with the curds after they form. Blue cheeses are typically aged in a temperature-controlled environment such as a cave. Blue cheese can be eaten by itself or can be crumbled or melted over foods.

[240] i.e. Casu marzu cheese. This cheese is created by leaving whole Pecorino cheeses outside with part of the rind removed to allow the eggs of the cheese fly Piophila casei to be laid in the cheese. A female Piophila casei can lay more than five hundred eggs at one time. The eggs hatch and the larvae begin to eat through the cheese. The acid from the maggots’ digestive system breaks down the cheese’s fats, making the texture of the cheese very soft. By the time it is ready for consumption, a typical casu marzu will contain thousands of these maggots. There are several other regional varieties of cheese with fly larvae in Europe. For example, goat-milk cheese is left to the open air until Piophila casei larvae are naturally laid in the cheese. Then it is aged in white wine, with grapes and honey, preventing the larvae from emerging, giving the cheese a strong flavor. In addition, other regions in Europe have traditional cheeses that rely on live arthropods for ageing and flavoring, such as the German Milbenkäse and French Mimolette, both of which rely on cheese mites.

[241] It takes a minimum of 12 months of aging to make Parmesan cheese. The Vecchio takes 18-24 months, while the Starvecchio takes 24-36 months.

[242] Made from cheddar that is aged 2-3 months

[243] Rav Chisda in Chulin 105a

[244] Michaber 89:1; Rambam Machalos Assuros 9:28; Ran Chulin 37b that so is opinion of Rif; Rabbeinu Chananel; Baal Haitur 2:13; Tur O.C. 173 in name of Rosh; Tur Y.D. 89; Rosh Chulin 5 that so is custom; Shut Min Hashamayim 55 that so is opinion of majority of Poskim, and in Heaven there is no dispute in this, as everyone now agrees its forbidden; Taz 89:2 in name of Shaareiy Dura that custom is like Rambam and not like Tosfos; Rashal Kol Habasar 70 wonders why Ashkenazi Jewry became accustomed to be lenient against the Rambam and Rif; Rama ibid that those meticulous are to wait six hours; Shach 89:8; P”M 89 S.D. 5 and 8; Chochmas Adam 40:13; Aruch Hashulchan 89:7; Kaf Hachaim 89:20

[245] Michaber Y.D. 89:2

[246] Some, however, wait one hour, and so is the Chabad custom. See Shach 89:16; Beis Yosef 173; Toras Chatas of Rama; Shelah Tractate Shavuos p. 30; Levush 173; P”M 89 S.D. 6; Darkei Teshuvah 89:19; Rebbe in Igros Kodesh 20 p. 289

[247] See Rama Y.D. 89:2

[248] See Tur 89; Taz 89:1 and Shach 89:2

[249] Sefer Pardes Haaretz [Horawitz] Vol. 3 p. 548 in footnote

[250] See Beir Heiytiv 494:8 [towards end]; Toras Menachem 5743 3:1579 [brought in Shulchan Menachem 3:41]

[251] Midrash Raba Yisro 28

[252] Midrash Tehilim 8; Daas Zekeinim on Vayeira ibid

[253] Vayeira 18:8

[254] Beir Heiytiv 494:8 [towards end] “I heard that we eat dairy and then meat, unlike what the angels did by Avraham in which they ate meat and milk, as due to this the Torah was given to the Jewish people”; Toras Menachem 5743 3:1579 [brought in Shulchan Menachem 3:41]

[255] Brought in Sefer Pardes Haaretz [Horawitz] Vol. 3 p. 548 in footnote

[256] See Michaber Y.D. Chapter 89

[257] 89:2

[258] Shach 89:9 explains that a mere candle does not suffice but rather a torch is required.

[259] The reason: Since it is not possible to properly verify whether there is remnant of cheese on one’s hands simply through looking at them, one is therefore required to wash them.

[260] Michaber 89:3 “To eat meat after a Tavshil Shel Gevina-it is an obligation to wash the hands.”; Rama 89:3; Toras Chatas 77:3; Shach 89:20

[261] The reason: Even the Michaber agrees the hands must be washed after eating a Tavshil of cheese and it does not suffice to examine the hands even by day to make sure that they are appear clean, as a cooked dish of cheese sticks more to the hands than does cheese itself. [Shach ibid]

[262] Shach 89:20 that this applies according to all opinions; Toras Chatas 77:3; Kaf Hachaim 89:63

The reason: As a Tavshil of Gevina gets more stuck on one’s hands then other foods.

[263] Kneses Hagedola 89:42; Zivcheiy Tzedek 89:34; Kaf Hachaim 89:57

[264] Michaber ibid; Peri Chadash 89:1 and Peri Megadim; This ruling of the Michaber that no washing is needed between cheese and chicken is not argued by the Rama or any of the Nosei Keilim. It is hence a conclusive ruling that after soft cheeses [as rules Rama] one does not even need to wash his hands in order to eat chicken.

[265] This applies whether the meat is from wild animals or domestic. [Michaber ibid] As although wild animal meat is only Rabbinically forbidden with milk, it appears similar to real meat of a domestic animal, and thus the Sages were strict to require proper cleansing of the mouth. [Shach 89:14; P”M 89 S.D. 14; Kaf Hachaim 89:44]

[266] Ben Ish Chaiy Shlach 14; Zivcheiy Tzedek 89:26; Kaf Hachaim 89:45

[267] Kneses Hagedola 89:42; Zivcheiy Tzedek 89:34; Kaf Hachaim 89:57

[268] Shach 89:9

[269] Tur 89 in name of Rabbeinu Peretz, brought in Shach ibid

[270] The reason: As cheese sometimes contains unnoticeable fat which gets stuck to one’s hands and can only be removed if the hands are washed. [Shach ibid; Tur ibid]

[271] Shach in name of Achronim; Levush 89; All Poskim brought in coming footnotes

[272] Rama 89:2 “However, there are those who are lenient and do not wait prior to eating meat, even after eating hard cheese. Practically, one should not protest their custom so long as they wash their hands and clean and wash their mouths prior to eating the meat.” 89:3 regarding a Tavshil Shel Gevina

[273] Michaber 89:3

[274] Shach 89:20 that this applies according to all opinions; Toras Chatas 77:3; Kaf Hachaim 89:63

The reason: As a Tavshil of Gevina gets more stuck on one’s hands then other foods.

[275] Kneses Hagedola 89:42; Zivcheiy Tzedek 89:34; Kaf Hachaim 89:57

[276] Michaber 89:2

[277] Rama 89:2-3; Shach 89:9; Tur 89 in name of Rabbeinu Peretz; Achronim; Levush 89; Kneses Hagedola 89:22 in name of many Poskim and 89:42 regarding Tavshil Shel Basar; Peri Chadash 89:9; Lechem Hapanim 89:11; Beis Lechem Yehuda 89:8; Shulchan Gavoa 89:8; P”M 89 S.D. 9; Erech Hashulchan 89:5; Beis Yitzchak 89:3; Zivcheiy Tzedek 89:16 that so is our custom to wash the hands even by daytime and 89:34 regarding Tavshil Shel Basar; Kaf Hachaim 89:32 and 89:57 regarding Tavshil Shel Basar

[278] Michaber ibid; Peri Chadash 89:1 and Peri Megadim; This ruling of the Michaber that no washing is needed between cheese and chicken is not argued by the Rama or any of the Nosei Keilim. It is hence a conclusive ruling that after soft cheeses [as rules Rama] one does not even need to wash his hands in order to eat chicken.

[279] Kneses Hagedola 89:42; Ben Ish Chaiy Shlach 14; Zivcheiy Tzedek 89:26, 34; Kaf Hachaim 89:45, 57

[280] Kneses Hagedola 89:23; Zivcheiy Tzedek 89:15; Kaf Hachaim 89:31

[281] See B regarding the valid liquids

[282] Peri Megadim 89 S.D. 9; Beis Yitzchak 89:18; Zivcheiy Tzedek 89:16; Kaf Hachaim 89:33

[283] Kaf Hachaim ibid

[284] Peri Chadash 89:9; Beir Heiytiv 89:5; Lechem Hapanim 89:11; Beis Lechem Yehuda 89:8; Shulchan Gavoa 89:8; Kaf Hachaim 89:34

[285] Peri Megadim S.D. 89:20; Kaf Hachaim ibid

[286] Birkeiy Yosef 89 Shiyurei Bracha 15

[287] Toras Yekusiel; Birkeiy Yosef 89:36; Zivcheiy Tzedek 89:42; Kaf Hachaim 89:66

[288] Shach 89:10 in name of Beis Yosef O.C. 173 in name of Orchos Chaim and Raavad; Toras Chatas 77:6; Lechem Hapanim 89:13; Beis Lechem Yehuda 89:9; Kreisi 89:10; Chochmas Adam 40:12; Beis Yitzchak 89:4; Mikdash Me’at 89:3; Aruch Hashulchan 89:5; Ben Ish Chaiy Shelach 11; Zivcheiy Tzedek 89:6; Kaf Hachaim 89:12

[289] The reason: For the sake of this washing of the hands between dairy and meat, one may only use water, as only water is capable of properly removing the fat of the cheese. Other liquids, however, are sticky and hence do not properly clean. [Shach ibid; Beis Yosef in name of Poskim ibid]

[290] Rashal Kol Habasar 10 [brought in Shach ibid]; Kneses Hagedola 89:19 in name of Damesek Eliezer; Peri Chadash 89:10 that so is implied from Rashba; Implication of Michaber 181 who rules that other liquids are valid for Mayim Acharonim and in 1763 ruled that the washing of Mayim Emtzaim and Acharonim are identical

[291] The reason: This is proven from the fact that we rule other liquids may be used for Mayim Achronim, as if we hold that other liquids can wash off the salt for Mayim Achronim then certainly it is valid to wash off the fat of the cheese. [Rashal ibid]

[292] Shach ibid negates the allowance of Rashal claiming it is easily attainable to wash with water, and hence one should not be lenient against the Raavad simply based on his argument.

[293] Birkeiy Yosef 89 Shiyurei Bracha 18; Zivcheiy Tzedek 89:18 and O.C. 173:20; Kaf Hachaim 89:35

[294] Admur 181:3 and Michaber 181:3 regarding Mayim Achronim; Peri Chadash 89:10; P”M 89 S.D. 13; Zivcheiy Tzedek 89:19; Kaf Hachaim 89:36

[295] Admur ibid records a dispute regarding this matter and concludes that one may be lenient by a Rabbinical matter to wash with water that is warm, but less than Yad Soledes

[296] The reason: As hot water swells the hand and does not remove the filth. [Admur ibid]

[297] Beis Yosef O.C. 173 in name of Orchos Chaim

[298] Raavad; Rashba; Implication of Michaber 173; Birkeiy Yosef 89 Shiyurei Bracha 19; Zivcheiy Tzedek 89:20; Kaf Hachaim 89:37

[299] Rashal; Peri Chadash; See Kaf Hachaim ibid

[300] Admur 181:5 in parentheses; M”A 181:1; Rashal Chulin 8:10

[301] Rama 89:3; Beis Yosef 89; Kreisi 89; Toras Yekusiel; Birkeiy Yosef 89 Shiyurei Bracha 35; Zivcheiy Tzedek 89:41; Kaf Hachaim 89:64

[302] Shach 89:21; Peri Chadash 89

[303] Shach 89:21; Peri Chadash 89

[304] Rama 89:3; Beis Yosef 89; Kreisi 89; Toras Yekusiel; Birkeiy Yosef 89 Shiyurei Bracha 35; Zivcheiy Tzedek 89:41; Kaf Hachaim 89:64

[305] Michaber 89:2

[306] Michaber ibid

[307] Shach 89:12; Kneses Hagedola 89:27; Peri Chadash 89:12; Minchas Yaakov 77:6; P”M 89 S.D. 12; Zivcheiy Tzedek 89:22; Kaf Hachaim 89:40

[308] Opinion brought in Kneses Hagedola ibid and Pischeiy Teshuvah 89:6

[309] Kneses Hagedola 89:28; P”M 89 S.D. 12; Birkeiy Yosef 89 Shiyurei Bracha 17; Pischeiy Teshuvah 89:6; Zivcheiy Tzedek 89:23; Kaf Hachaim 89:41

[310] Michaber 89:2

[311] Damesek Eliezer; Kneses Hagedola 89:29; Birkeiy Yosef 89 Shiyurei Bracha 21; Zivcheiy Tzedek 89:25; Kaf Hachaim 89:43

[312] Shach 89:11 and 13; Peri Chadash 89:11 and 13; Lechem Hapanim 89:14-15; Beis Lechem Yehuda 89:10; Minchas Yaakov 77:7; Chochmas Adam 40:12; Beis Yitzchak 89:4; Biur Hagr”a 89; Kaf Hachaim 89:38 and 42; Michaber 89:2 first lists the cleaning and only then the rinsing, however, the Poskim ibid explain that this to not be taken literally and rather one may do either one first.

[313] Kneses Hagedola 89:29; Birkeiy Yosef 89 Shiyurei Bracha 20; Zivcheiy Tzedek 89:24; Kaf Hachaim 89:38

[314] The reason: As it is possible that the food used for the Kinuach will remain stuck in one’s mouth [with its cheese remnant], and will thus need to be rinsed down. [Poskim ibid]

[315] Peri Toar 89:7; Pischeiy Teshuvah 89:5

[316] P”M 89 S.D. 12; Darkeiy Teshuvah 89:30

[317] Peri Toar 89:5; Kaf Hachaim 89:39

The reason: As aside for the stringent opinion, there is also a prohibition against destroying food.

[318] Beir Moshe brought in end of Sefer Pischeiy Halacha

[319] Darkei Teshuvah 89:31; Hakashrus 10:48

[320] Kneses Hagedola 89:23; Zivcheiy Tzedek 89:15; Kaf Hachaim 89:31

[321] Vikuach Mayim Chaim; Birkeiy Yosef 89 Shiyurei Bracha 23; Zivcheiy Tzedek 89:28; Kaf Hachaim 89:49

[322] Michaber 89:4; Teshuvas Ramban 172

[323] Michaber ibid

The reason: As we suspect that perhaps some meat or cheese has remained stuck to the tablecloth and will now enter one’s food. [Yad Avraham 89]

[324] Rama 89:4

[325] Yad Avraham 89 that so is evident from the ruling that two people may eat milk and meat on the same table if there is a reminder between them; See M”A 173:1 in name of Bach 173

[326] Radbaz 2:721; Pischeiy Teshuvah 89:8; Kaf Hachaim 89:67

[327] Radbaz ibid; Pischeiy Teshuvah ibid; Hakashrus 10:20

[328] Michaber 89:4

[329] 89:4

[330] Nekudos Hakesef on Taz 89:6

[331] See Shach 89:22 and P”M 89 S.D. 22

[332] See Beis David Y.D. 35; Shulchan Gavoa 1; Zivcheiy Tzedek 89:45; Kaf Hachaim 89:68

[333] The reason: As we suspect there is fat leftover on the blade of the knife which will then get onto the cheese. [Nekudas Hakesef 89]

[334] The Shach and Taz ibid argue as to which case the Rama is discussing here in his allowance to stab the knife in the ground and then use it. Was he referring to using it for cheese, as understands the Taz, or was he referring to using it for the bread which one desires to eat with cheese, as understands the Shach. This matter will be explored below under their respective opinions.

[335] Michaber Y.D. 121:7

The reason the Rama requires Neitza and not a simple cleaning: Seemingly the Rama does not suffice with a simple cleaning and requires Neitza as: a) It is a more thorough form of cleaning and b) It takes greater effort and one will not come to forget to do it.

[336] The Poskim write that [in previous times] they were accustomed to make an indentation in the dairy knives as their unique sign. [Levush 89; Lechem Chamudos Chulin 28; Kneses Hagedola 89:15; Minchas Yaakov 77:19; P”M 89 S.D. 7; Birkeiy Yosef 89 Shiyurei Bracha 43; Zivcheiy Tzedek 89:48; Kaf Hachaim 89:76]

[337] Rama 89:4

The reason: The reason that one may not decide to mark the meat knives as opposed to the dairy knives is because the marking of the dairy knives has already become a universal custom, and if one switches the signs and makes an indentation on the meat knife, people who are unaware will come to use it for dairy. [Levush 89; Lechem Chamudos Chulin 28; Kneses Hagedola 89:15; Minchas Yaakov 77:19; P”M 89 S.D. 7; Birkeiy Yosef 89 Shiyurei Bracha 44; Beis Yitzchak 89:32; Aruch Hashulchan 89:16; Zivcheiy Tzedek 89:49; Kaf Hachaim 89:77]

[338] Shach 89:22

[339] See Chapter 96

[340] Implication of Shach ibid who establishes the entire allowance of Neitza Rama to cutting bread; P”M 89 S.D. 22 “Its implied that to cut cheese is forbidden even if Neitza was performed, and so is implied from Rama.”

[341] Shach ibid “All this is from the letter of the law, however the custom of all Jewry is to designate two knives, although in a time of need when no other knife is available, one may be lenient to follow the letter of the law.”; P”M 89 S.D. 22

[342] Taz 89:6-7

Serrated knife: See Michaber 121:7 who differentiates between serrated and non-serrated knives and that a non-serrated knife requires sharpening or Libun to be allowed to be used with cold foods; Vetzaruch Iyun on Taz ibid who make no mention of any differentiation.

[343] Taz 89:6

[344] Taz 89:7

[345] See Chapter 96 Halacha 3

[346] See P”M 89 S.D. 22

[347] Michaber 89:4; Teshuvah Ramban 172

The reason: As we suspect there is fat leftover on the blade of the knife which will then get onto the cheese. [Nekudas Hakesef 89]

[348] Rama ibid

[349] Rama 89:4

[350] Rama ibid and Taz ibid only permit with Neitza; Admur 451:2 regarding using Chametz knife for Pesach; Michaber Y.D. 121:7 regarding using non-Kosher knife for Kosher

[351] Taz 89:6 “However, regarding cutting bread, only a cleansing of the knife is required” and 89:7 “According to the custom, one may not use the knife to cut cheese even if Neitza is performed, however in my opinion, he may use it to cut bread if it is cleaned”; Implication of Beis Yosef 89 in name of Orchos Chaim in name of Rabbeinu Shimshon; Halacha Pesuka 89; Chochmas Adam 40:14; Aruch Hashulchan 89:16

Serrated knife: See Michaber 121:7 who differentiates between serrated and non-serrated knives and that a non-serrated knife requires sharpening or Libun to be allowed to be used with cold foods; Vetzaruch Iyun on Poskim ibid who make no mention of any differentiation.

[352] See Chapter 96 Halacha 3

[353] Meaning even if there is no pressing need to do so. [Taz 89:7]

[354] Taz 89:7

The reason: As the custom of Jewry was only against using the meat knife to cut actual cheese, and not against using it to cut Pareve. [Taz ibid “So appears obvious to me”]

[355] Shach 89:22; Nekudas Hakesef ibid “Even to cut bread to eat with cheese requires Neitza”; Toras Chatas 76:6; P”M 89 S.D. 22; Kneses Hagedola 89:16; Toras Yekusiel; Beis Yitzchak 89:7

Contradiction in Shach: Tzaruch Iyun from Shach 96:6 and 21 where he writes that if a meat knife is clean [and not Ben Yomo-6, although in 22 implies even if it is Ben Yomo] then a Pareve food that was cut with it may be used for dairy even without washing it in the interim, while here the Shach ibid writes that it may not be used! However, in truth, there is no contradiction at all as the entire law here is going on Lechatchila if one may use a clean meat knife for Pareve that will be used for dairy and on this the Shach rules that it may not. However, Bedieved, everyone agrees that the Pareve food remains permitted to be eaten with dairy so long as the knife was clean. [See Beis David Y.D. 35; Shulchan Gavoa 1; Zivcheiy Tzedek 89:45; Kaf Hachaim 89:68]

[356] Shach 89:22; Nekudas Hakesef ibid; P”M 89 S.D. 22

[357] See Kaf Hachaim in next footnote

[358] P”M 89 M.Z. 7; Kaf Hachaim 89:72 if can’t do Neitza; Kitzur Shulchan Aruch 46:12 rules one may not initially use even a clean knife to cut bread [i.e. Shach], although in a time of need one may be lenient to do so [i.e. Taz]; Hakashrus 10:18 writes that in a time of need one may clean the knife to use it to cut bread. See Hakashrus 10:87 he writes that today we consider a knife to be clean when washed with soap, and thus if the knife is clean, a Pareve food which was cut with that knife may be eaten with the opposite food even if the knife did not have Neitza done. One is not required to wash the Pareve food.

[359] Taz 89:6 in his understanding of Rama 89:4; Beis David Y.D. 35; Shulchan Gavoa 1; Zivcheiy Tzedek 89:45; Kaf Hachaim 89:68 and 73; Admur 451:2 regarding using Chametz knife for Pesach on occasion; Michaber Y.D. 121:7 regarding using non-Kosher knife for Kosher on occasion

[360] The definition of Neitza: Neitza is the act of stabbing a knife into ten different areas of hard ground. [Michaber 10:3; 121:7; Beis Hillel 89:3; Soles Lamincha in end of Toras Chatas 76:7; Birkeiy Yosef 89 Shiyurei Bracha 41; Zivcheiy Tzedek 89:46; Kaf Hachaim 89:70, unlike Chaguras Shmuel who rules that one time suffices]

[361] Serrated knife: See Michaber 121:7 who differentiates between serrated and non-serrated knives and that a non-serrated knife requires sharpening or Libun to be allowed to be used with cold foods; Vetzaruch Iyun on Poskim who make no mention of any differentiation.

[362] Taz 89:7

Other opinions: Some Poskim rule it is even initially permitted to cut cheese with a meat knife that had Neitza performed to it. [Beis David Y.D. 35; Shulchan Gavoa 1; Zivcheiy Tzedek 89:45; Kaf Hachaim 89:68] This applies even according to the custom, as in such a case one is doing an action to Kasher it and the custom is only regarding one who already has purchased a dairy knife and has it available. [Kaf Hachaim 89:74; Vetzaruch Iyun as to his intent]

[363] Implication of Shach 89:22; P”M 89 S.D. 22; Beis Yitzchak 89:30

Understanding of Shach: The Shach 89:22 learns that the allowance of Neitza brought in Rama ibid only refers to the cutting bread. This implies that to cut actual cheese would be forbidden according to the Rama even if Neitza is performed, and so learns Peri Megadim S.D. 89:22 in Shach]

[364] The reason: Although we permit one to use even a Treif knife if Neitza was performed, we are more stringent by meat and milk as we suspect that one may come to use it without performing Neitza. [P”M ibid]

[365] Regarding Charif foods, see chapter 96 Halacha 3 in Q&A!

[366] Rama 89:4; Shach 89:22; Nekudas Hakesef ibid “Even to cut bread to eat with cheese requires Neitza”; Toras Chatas 76:6; Peri Chadash 89:23; Minchas Yaakov 77:18 that so applies even according to Rashal; P”M 89 S.D. 22; Kaf Hachaim 89:71; This certainly applies according to Taz ibid and all Poskim who rule like him that even Neitza is not required

Other opinions: Some Poskim rule it is forbidden to use a meat knife to cut even Pareve foods which he plans to eat with cheese even if Neitza is performed, and even if no other knife is available. [Rashal Kol Habasar 8, brought in Shach and Nekudos Hakesef ibid; However, see Minchas Yaakov ibid]

[367] Shach 89:22; Nekudas Hakesef ibid; P”M 89 S.D. 22

[368] Shach ibid

[369] Taz 89:6 and so rules Chachmas Adam 40:14; unlike the Shach ibid

[370] Meaning even if there is no pressing need to do so. [Taz 89:7]

[371] Taz 89:7

The reason: As the custom of Jewry was only against using the meat knife to cut actual cheese, and not against using it to cut Pareve. [Taz ibid “So appears obvious to me”]

[372] See Kaf Hachaim in next footnote

[373] P”M 89 M.Z. 7; Kaf Hachaim 89:72 if can’t do Neitza; Kitzur Shulchan Aruch 46:12 rules one may not initially use even a clean knife to cut bread [i.e. Shach], although in a time of need one may be lenient to do so [i.e. Taz]; Hakashrus 10:18 writes that in a time of need one may clean the knife to use it to cut bread. See Hakashrus 10:87 he writes that today we consider a knife to be clean when washed with soap, and thus if the knife is clean, a Pareve food which was cut with that knife may be eaten with the opposite food even if knife did not have Neitza done. One is not required to wash the Pareve food.

[374] The following Poskim rule that if Pareve was cut with a clean meat knife, and one desires to eat the Pareve with dairy, rinsing is required: Beis David Y.D. p. 18; Yad Yehuda Aruch 96:4 and 34; Katzar 96:35; Zivcheiy Tzedek 96:40; Kaf Hachaim 96:59; Likewise, the following Poskim rule that if one cut meat using a clean Cheilev knife, nevertheless, washing is required: Chavas Daas 91:2; Erech Hashulchan 91:1; Pischeiy Teshuvah 91:1; Beis Yitzchak ibid; Zivcheiy Tzedek 91:3; Kaf Hachaim 91:3

Other opinions: Some Poskim imply that even rinsing is not required, being that the knife was clean. [Implication of Taz 89:6 and 89:7; Hakashrus 10:87]

[375] Beis David Y.D. 35; Shulchan Gavoa 1; Zivcheiy Tzedek 89:45; Kaf Hachaim 89:68; See Shach 96:6 and 22; See Hakashrus 10:87 that today we consider a knife to be clean when washed with soap, and thus if the knife is clean, a Pareve food which was cut with that knife may be eaten with the opposite food even if knife did not have Neitza done. One is not required to even wash the Pareve food.

[376] See Rama 94:7 regarding meat of a Keli Sheiyni that was cut with a dairy knife that it requires a slight Kelipa to be removed due to the fat that is on the knife. [Vetzaruch Iyun on Rama who agrees to the ruling in 96:5 that if a Pareve food was cut with a dirty meat knife it at most only needs Greida, and not a Kelipa.]; However, the Poskim in next footnote write that Kdei Netila is to be removed. On the other hand, other Poskim rule that if one cut meat using a dirty Cheilev knife, only washing and rubbing is required, and not even Greida or Kelipa. [Chavas Daas 91:2; Erech Hashulchan 91:1; Pischeiy Vetzaruch Teshuvah 91:1; Beis Yitzchak ibid; Zivcheiy Tzedek 91:3; Kaf Hachaim 91:3; See 91:1 where we rule that when cheese and meet contact each other they require a mere washing and the above Poskim explain that when there is Duchka Desakina, rubbing is also required.] Vetzaruch Iyun Gadol on the above two opinions as the Rama rules in 94:7 that even if the meat was hot, but a Keli Sheiyni, only a Kelipa’s worth needs to be removed. [Greida is less than a Kelipa, while Netila is more than a Kelipa. See Shach 96:21; Kaf Hachaim 91:17] Practically, as evident from all the above sources there is no need to remove a Kdei Netila, and rather at the very most a Kelipa is to be removed. 

[377] Shulchan Gavoa 1; Zivcheiy Tzedek 89:45; Kaf Hachaim 89:69

[378] Shach 94:31; Issur Viheter 58:4; Kreisi 94:23; Halacha Pesuka 94:7; Erech Hashulchan 94:15; Chochmas Adam 47:4; Beis Yitzchak 3:18; Zivcheiy Tzedek 94:53; Kaf Hachaim 94:76; Hakashrus 10:88

[379] See Shulchan Gavoa 1; Zivcheiy Tzedek 89:45; Kaf Hachaim 89:69 “One cleans the knife and returns it to its designated use”

[380] Implication of Shach and Poskim ibid; Erech Hashulchan ibid; Zivcheiy Tzedek 94:53; Kaf Hachaim 94:76; However, See Rama 94:7 regarding meat of a Keli Sheiyni that was cut with a milk knife that the knife requires Neitza, however, seemingly this is because the meat was hot, while if cold the Poskim ibid explain that a mere rinse suffices; See Rashal Kol Habasar 8, brought in Shach 89:22 that Neitza is always required

[381] See Hakashrus 10 footnote 225; See Shach and Taz 10:6 regarding the function of Neitza, although clearly in this case its function is simply for cleanliness; See Rabbeinu Shimshon brought in Beis Yosef 89

[382] See Sefer Hayashar of Rabbeinu Tam 790 “Lav Davka Neitza”; Re’eh 4a; Semak 213

[383] Rashal Kol Habasar 8; Kneses Hagedola 89:16; Peri Chadash 89:24; Lechem Hapanim 89:29; Beis Lechem Yehuda 89:20; Birkeiy Yosef 89 Shiyurei Bracha 42; Aruch Hashulchan 89:16; Zivcheiy Tzedek 89:47; Kaf Hachaim 89:75

[384] Hakashrus 2:4

[385] Aruch Hashulchan 89:16; Kaf Hachaim 89:79

[386] See Poskim ibid and Rama 89:4 that the custom of Jewry is to make a mark specifically on the dairy utensils; ; See Darkei Teshuvah 89:54 that one is not to swerve from this custom, and is to specifically mark the dairy vessels, as if one marks the meat vessels it can cause confusion amongst others. See there for other details of this custom; See Sefer Kur Hamivchan Teshuvah 41; Hakashrus 2 footnote 5

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