Waiting between milk and meat

Today is the 5th of Shebat, 5770

As we explain last week, the general Sephardic Minhag is not to requiring a waiting period from dairy to meat, you’re just required to wash your hands, wash your mouth or drink water or soda, and eat a solid Parve food (such as bread or a fruit) before eating meat. However, many families of our community still hold the original Mashadi Minhag to wait from dairy three hours before eating meat, especially after eating hard cheese. As we’ve already explained, everyone should strictly keep and follow his or her own Minhaguim.

Obviously, every Kosher kitchen has to have a total separation between dairy and meat utensils, silverware etc. For Sephardim, glassware is an exception and technically, they could be used for meat or dairy, after washing them thoroughly, taking care that no residues or even particles of any food would be left over. It is always recommended to be more cautious and have a completely separate set -even of glassware- for meat and for milk.
If one has only one sink for meat and milk, one may wash immediately one type of dishes after the other, even with hot water, as long as one is using soap. (The soap renders any residues inedible).

In following weeks we will explain BH how to use the oven, the microwave and the dishwasher for meat and dairy products.




Milk after Meat


27 Shebat, 5770

Besides the prohibition of eating them together, our Rabbis indicated that it is necessary to wait between eating meat or a meat product and eating milk or a diary product.

The prevalent Sephardic Minhag is to wait six hours between meat and milk. The Rabbis gave different reasons for this prohibition, which equally applies after eating red or white meat.

There are other Minhaguim which indicate that the waiting period between meat and milk is 3 or 4 hours. This is mainly the Ashkenazi custom as well as the tradition of some families in our community. The general rule in Minhaguim is that everyone should follow the custom of his parents and families and also be respectful of other’s Minhaguim.

If necessary, one could be lenient with a child, especially an infant, and allow him or her to have milk or dairy one or two hours after eating meat .

It is permissible to eat meat after eating a dairy product, with no waiting period. Yet, you are required to wash your hands, wash your mouth or drink water or soda, and eat a solid Parve food before eating meat.




List of Some reliable Kosher Symbols

FROM: http://www.crcweb.org/agency_list.php

Directory of Kosher Certifying Agencies

Updated April 2010

As a public service, the Chicago Rabbinical Council is presenting
a list of common acceptable kosher symbols and their agencies’
contact information. The fact that a particular agency does not
appear on this list does not imply that the cRc has determined it to
be substandard.

Note: There are more than 1000 kosher certifying agencies

around the world! For a complete list of Kashrus agencies

(which includes both cRc recommended and non-recommended

agencies) visit Kashrus Magazine Online (or call 1-718-336-8544).

Special thanks to Rabbi Yosef Wikler, editor of Kashrus Magazine.



UNITED STATES and CANADA
California
Igud Hakashrus of Los Angeles
(Kehillah Kosher)
Rabbi Avraham Teichman
323-935-8383
186 North Citrus Ave.,
Los Angeles, CA 90036
Vaad Hakashrus of Northern California

Rabbi Levy Zirkind
510-843-8223

2520 Warring St.
Berkeley, CA 94704

Rabbinical Council of California (RCC)
Rabbi Nissim Davidi
213-389-3382
3870 Wilshire Blvd. #420
Los Angeles, CA 90010
Colorado
Scroll K
Vaad Hakashrus of Denver
Rabbi Moshe Heisler
303-595-9349
1350 Vrain St.
Denver, CO 80204
District of Columbia
Vaad HaRabanim of Greater Washington

Rabbi Kalman Winter
301-593-0336

11161 New Hampshire Ave.
Suite #402
Silver Spring, MD 20904

Florida
Kosher Miami
Vaad HaKashrus of Miami-Dade
Rabbi Mordechai Fried
Rabbi Manish Spitz
786-390-6620

PO Box 403225
Miami, FL 33140
Florida K
and Florida Kashrus Services
Rabbi Sholom B. Dubov
407-644-2500
708 Lake Howell Rd
Maitland, FL 32751
Orthodox Rabbinical Board of Browand and Palm Beach Counties
(ORB)
Rabbi Pesach Weitz
305-206-1524
PO Box 640326
Miami, FL 33164
Georgia
Atlanta Kashrus Commission Rabbi Reuven Stein
404-634-4063
1855 La Vista Rd. N.E.
Atlanta, GA 30329
Illinois
q
Chicago Rabbinical Council
(cRc)
Rabbi Sholem Fishbane
www.crcweb.org
773-465-3900
2701 W. Howard
Chicago, IL 60645
Midwest Kosher

Rabbi Yehoshua H. Eichenstein
Rabbi Chaim Tzvi Goldzweig
773-761-4878

2857 W. Pratt
Chicago, IL 60645

Indiana
Indianapolis Orthodox Board of Kashrus

Rabbi Yisrael Gettinger
317-253-5253

6510 Hoover Rd
Indianapolis, IN 46260
Indianapolis Beth Din

Rabbi Abraham Grossbaum
317-251-5573

1037 Golf Lane
Indianapolis, IN 46260
Iowa
Iowa “Chai-K” Kosher Supervision Rabbi Yossi Jacobson
515-277-1718
943 Cummins Pkwy
Des Moines, IA 50312
Kansas
Vaad Hakashruth of Kansas City Rabbi Daniel Rockoff
913-649-4300
P.O. Box 12542
Overland Park, KS 66282
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Kentucky
Louisville Vaad Hakashrut Rabbi Avrohom Litvin
502-459-1770
PO Box 5362
Louisville, KY 40205
Louisiana
Louisiana Kashrut Committee Rabbi Yossie Nemes
504-957-4986
4141 W Esplanade Ave
Metairie, LA 70002
Maryland
Star-K Kosher Certification
(chalav Yisrael)

Dr. Avram Pollack
410-484-4110

122 Slade Ave. #300
Baltimore, MD 21208
Star-D Certification
(non-chalav Yisrael)
Dr. Avram Pollack
410-484-4110
122 Slade Ave. #300
Baltimore, MD 21208
Massachusetts
Diamond -K Rabbi Rachmiel Liberman
617-469-5000
100 Woodcliff Road
Chestnut Hill, MA, USA 02467
New England Kashrus LeMehadrin Rabbi Aaron Hamaoui
617-789-4343
75 Wallingford
Brighton, MA 02135
Michigan
Council of Orthodox Rabbis of Greater Detroit
Rabbi Doniel Neustadt
248-559-5005 x101
18877 West 10 Mile Rd, Suite 101 Southfield, MI

Minnesota
United Mehadrin Kosher (UMK)
Note: unless the meat states that it is glatt, it is certified not-glatt by the UMK. The cRc only accepts Glatt Kosher meats.
Rabbi Asher Zeilingold
651-690-2137
1001 Prior Ave. South
St. Paul, MN 55116
Missouri
Vaad Hoeir of Saint Louis Rabbi Zvi Zuravin
314-569-2770
4 Millstone Campus
St. Louis, MO 63146
New Jersey
Badatz Mehadrin -USA 732-363-7979 1140 Forest Ave.
Lakewood, NJ 08701
Rabbi Shlomo Gissinger
“CHES K”
732-364-8723 170 Sunset Rd.
Lakewood, NJ 08701
Kashrus Council of Lakewood N.J. Rabbi Avrohom Weisner
732- 901-1888
750 Forest Ave.
Suite #66
Lakewood, NJ 08701
Kof-K Kosher Supervision Rabbi Zecharia Senter
201-837-0500
201 The Plaza
Teaneck, NJ 07666
Rabbinical Council of Bergen County Rabbi Binyomin Taub
201-287-9292
PO Box 1233
Teaneck, NJ 07666
New York-Bronx
Rabbi Zevulun Charlop 718-365-6810 100 E. Mosholu Parkway South
Bronx, NY 10458
New York – Brooklyn
Rabbi Yechiel Babad
(Tartikover Rav)
718-951-0952/3 5207 19th Ave.
Brooklyn, NY 11204
Central Rabbinical Congress
(Hisachdus HaRabanim)
Rabbi Yitzchak Glick
718-384-6765
85 Division Ave.
Brooklyn, NY 11211
Rabbi Yisroel Gornish 718-376-3755

1421 Avenue O
Brooklyn, NY 11230

Rabbi Nussen Naftoli Horowitz 718-234-9514 1712 57th St.
Brooklyn, NY 11204
Kehilah Kashrus
(Flatbush Community Kashrus Organization)
Rabbi Zechariah Adler
718-951-0481
1294 E. 8th St.
Brooklyn, NY 11230
The Organized Kashrus Laboratories (OK) Rabbi Don Yoel Levy
718-756-7500
391 Troy Ave.
Brooklyn, NY 11213

Rabbi Avraham Kleinman
( Margaretten Rav)

718-851-0848 1324 54th St.
Brooklyn, NY 11219
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Rabbi Shlomo Stern
( Debraciner Rav)
718-853–9623 1641 56th St.
Brooklyn, NY 11204
Rabbi Aaron Teitelbaum
(Nirbater Rav)

718-851-1221

1617 46th St.,
Brooklyn, NY 11204
Rabbi Nuchem Efraim Teitelbaum
(Volver Rav)
718-436-4685 5808 11th Ave.
Brooklyn, NY 11225
Bais Din of Crown Heights
Vaad HaKashrus
Rabbi Yossi Brook
718-604-2500
388 Kingston Ave
Brooklyn, NY 11225
Vaad Hakashrus Mishmeres L’Mishmeres Rabbi Yitzchok Zeide
718-680-0642
1157 42nd. St.
Brooklyn, NY 11219
Kehal Machzikei Hadas of Belz 718-854-3711 1435 51st St
Brooklyn, NY 11219
Vaad Harabanim of Flatbush
Rabbi Meir Goldberg
718-951-8585
1575 Coney Island Ave.
Brooklyn, NY 11230
New York – Manhattan
K’hal Adas Jeshurun
(Breuer’s)
Rabbi Moshe Zvi Edelstein
212-923-3582
85-93 Bennett Ave
New York, NY 10033
Orthodox Jewish Congregations (OU)

Rabbi Menachem Genack
212-563-4000

11 Broadway
New York, NY 10004
New York-Queens
Vaad HaRabonim of Queens Rabbi Chaim Schwartz
718-520-9060
141-49 73rd Ave
Flushing, NY 11367
New York-Long Island
Vaad Harabanim of the Five Towns and Far Rockaway
Rabbi Yosef Eisen
516-569-4536
597A Willow Ave.
Cedarhurst, NY 11516
New York-Upstate
Vaad HaKashrus of Buffalo
Rabbi Moshe Taub
716-634-3990
3940 Harlem Rd.
Amherst, NY 14226
Rabbi Mordechai Ungar 845-354-6632 18 N. Roosevelt Ave.
New Square, NY 10977
Vaad Hakashrus of Mechon L’Hoyroa Rabbi Y. Tauber
845-425-9565 ext. 101
168 Maple Ave.
Monsey, NY 10952
Rabbi Avraham Zvi Glick
845-425-3178 34 Brewer Road
Monsey, NY 10952
Rabbi Yitzchok Lebovitz
845-434-3060 P.O. Box 939
Woodridge, NY 12789
New Square Kashrus Council
Rabbi C.M. Wagshall
845-354-5120
8 Truman Ave
Suite #2
New Square, NY 10977
Vaad Hakashruth of the Capital District Rabbi Dr. Moshe Bomzer
518-489-1530
877 Madison Ave.
Albany, NY 12208
Rabbi Menachem Meir Weissmandel
845-352-1807 1 Park Lane
Monsey, NY 10952
Ohio
Cleveland Kosher
Rabbi Shimon Gutman
440-347-0264
P.O. Box 181476
Cleveland Heights, OH 44118
Pennsylvania
Community Kashrus of Greater Philadelphia Rabbi Dov Brisman
215-871-5000
7505 Brookhaven
Philadelphia, PA 19151
Texas
The Houston Kashruth Association

Rabbi Yehoshua Wender
713-398-0267

P.O. Box 35225
Houston, TX 77235

Texas-K
Chicago Rabbinical Council (cRc)
Rabbi Sholem Fishbane
773-465-3900
2701 W. Howard
Chicago, IL 60645
Dallas Kosher
Rabbi Sholey Klein
214-739-6535
7800 Northaven Rd.
Dallas, TX 75230
Virginia
Vaad Hakashrus of Tidewater

Rabbi Sholom Mostofsky
757-627-7358

420 Spotswood
Norfolk, VA 23517

Wisconsin
Kosher Supervisors of Wisconsin
Rabbi Benzion Twerski
414-442-5730
3100 North 52nd St.
Milwaukee, WI 53216
CANADA
Kashrus Council of Canada
(COR)
Rabbi Sholom Adler
416-635-9550
3200 Dufferin St
Toronto, Ontario M6A 3B2
Montreal Vaad Hair
(MK)
Rabbi Saul Emanuel
514-739-6363
6825 Decarie Blvd.
Montreal, Quebec H3W3E4
Rabbinical Council of British Columbia
Rabbi Avraham Feigelstak
604-731-1803
401-1037 W Broadway
Vancouver, B.C. V6H 1E3
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INTERNATIONAL
ARGENTINA
Achdus Yisroel

Rabbi Daniel Oppenheimer
5411-4783-2831
or 4784-6719

Moldes 2449
Buenos Aires 1428

Rabbi Yosef Feiglestock
54114-961-9613 Ecuador 821
Buenos Aires Capital 1214
Argentina
BELGIUM
Machsike Hadass
Rabbi Eliyahu Shternbuch
323-233-5567
Jacob Jacobstraat 22
Antwerp 2018
BRAZIL
Communidade Ortodoxa Israelita Kehillas Hachareidim Departmento de Kashrus Rabbi A.M. Iliovits
5511-3082-1562
Rua Haddock Lobo 1091,
S. Paulo-SP, 01414-003
CHINA
HKK Kosher Certification Service Rabbi D. Zadok
852-2540-8661

18 Floor, V. Heun Building
138 Queen’s Road
Central, Hong Kong

ENGLAND

The Joint Kashrus Committee of England
Mr. Yitzchok Feldman
44208-802-6226
140 Stamford Hill
London N16 6QT
Machzikei Hadas Manchester
Rabbi M.M. Schneebalg
44161-792-1313
17 Northumberland St.
Salford M7 4RP
Gateshead Kashrus Authority
Rabbi Elazer Lieberman
44191-477-1598

37 Grasmere Street West
Gateshead-Tyne & Wear NE8 1TS

FRANCE
Rabbi Mordechai Rottenberg
(Chief Orthodox Rav of Paris)
3314-887-4903 10 Rue Pavee
Paris 75004
Adas Yereim of Paris
Rabbi Y.D. Frankfurter
3314-246-3647

35 Rue Miguel Hidalgo
Paris 75019

Kehal Yeraim of Paris
Rabbi I Katz
33-153-012644
13 Rue Pave
Paris 75004




Kosher work out

Last week I mentioned Maimonides 4th chapter on Hilkhot de’ot and his advices for keeping a strong and healthy body, preventing sickness , etc.
In his Mishne Tora Maimonides wrote:
“Maintaining a healthy and sound body is among the ways of God (=habits which lead to God)- for one cannot understand or have any knowledge of the Creator, if he is ill.”
Maimonides also wrote on the advantages of working out.
Today I like to share with you some of Maimonides’ guidelines on exercises. I will quote from the book: ‘The life transforming diet’, by David Zulberg, which is based on Maimonides’ medical principles.
“Hippocrates taught that exercise is the cornerstone in the preservation of health and the repulsion of most illness. There is nothing that can substitute for exercise in any way” (pg. 99)

‘Hippocrates said that someone who is used to physical activity, even if he has a sick body or is old, is able to tolerate it better than a strong person who is not used to this activity” (102)


“Without exercise diet alone is not sufficient for the preservation of health and eventually medical treatment will be needed” (100)


“As to what you mentioned that you feel weak after exercises, the cause of this is the omission of regular exercises. If you resume exercising gradually, little by little, you will achieve…strength and vitality…” (102)


“A person who does not exercise will suffer from pain and depleted energy levels, even if the correct food s are eaten and all the rules of [preventive] medicine are followed” (De’ot 4:15)

List of Maimonides’ medical works https://rcpt.yousendit.com/991161011/548d0052e966765cf1910d714af34204


Rabbi Yosef Bitton. YMJC | 130 Steamboat Rd. | Great Neck | NY | 11024




Financial support to one’s parents

8th of Kislev, 5771

The Mitzva of honoring ones’ parents consists of assisting one’s parents and devoting to them part of our time and our physical effort. As we mentioned before (http://rabbibitton.blogspot.com/2010/10/kibbud-horim-how-to-honor-our-parents.html), this Mitzva applies mainly when our parents are older and need our help.

The Talmud (Kiddushin 32) asserts that children are not obligated to support their parents financially when the parents have the means to support themselves.

However, when the parents cannot work because they are too old, and they don’t have the means to support themselves, and the children have the means to do so, it is a Mitzva to support one’s parents financially and provide them with food, clothing, shelter, and to provide them at least with the minimum necessary for a livelihood with dignity.

It is imperative for a child who is providing support to his parents, to do so in the most honorable way possible.

The obligation to support parents in these circumstances, must be divided amongst the children based upon each one’s ability.

If the parents have the means to support themselves but they don’t want to spend from their own assets and/or they choose to live in a very low standard of living, then the children are not obligatedto provide additional financial assistance to their parents. The children, however, should not discouragetheir parents from spending more to improve their own standard of living.

For a interesting article comparing Jewish Law and American Law in assisting one’s
parents, click here http://www.yousendit.com/download/dklvN3RUY1NVVGxFQlE9PQ

INVITE A FRIEND. SEND AN EMAIL TO: HALAKHAOFTHEDAY@GMAIL.COM

Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024




Meat and dairy and the oven.

19th of Shebat, 5770

Using the same oven for meat and dairy

If one has only one oven for meat and milk, it is forbidden to bake at the same time in the same oven meat and dairy products. However, if one of the foods is completely covered -food on an aluminum tray well covered with aluminum foil, for example- then the covered food could be placed to warm or cooked in a meat or dairy oven.

That is why we can eat Kosher food that was cooked or warm up on the airplane’s kitchen, because the food is hermetically covered, preventing an exchange of taste between the Kosher food and possible particles of non Kosher food absorbed on a non Kosher oven’s walls.

The same rule would apply in a case that we have a non Kosher oven and we need to cook or warm up in it Kosher food: Using hermetic aluminum cover (Some rabbinical authorities require a double cover in all these cases).

In normal circumstances, when you need to use the same oven for meat and dairy you need to:
1. Clean the oven thoroughly
2. Leave it without use for twenty four hours
3. Leave the oven on maximum temperature for 1 hour. After this process the oven is considered Parve because all particles of meat or dairy taste absorbed on its wall, disintegrated after this process and it can be used for meat or milk.




Microwave and dishwasher for meat and dairy

MICROWAVE: There are different opinions among the rabbis, for using the same microwave for meat and dairy foods. According to one opinion, one could use one single  microwave for meat and dairy, sealing or covering the foods in such a way that the steam cannot escape. Plastic wrap or a cardboard box –depending on the type of food- might be used for this purpose. Another opinion is that between meat and dairy or vice versa, one should boil water until the microwave is filled with its steam, so that the vapor penetrates the walls of the microwave rendering it Parve and suitable to be used for meat or dairy.  Other rabbis would require a 24 hours waiting period -same as the oven- before boiling the water.
DISHWASHER: Rab Obadia Yosef, Shelita, allows using the same dishwasher for meat and dairy utensils, provided one is certain no substantial food particles –food residue that can migrate from one dish to another-would be present on the dishes/pots/pans. Other rabbis require running an empty cycle in between meat and dairy utensils, to clean the dishwasher of all food residues. They will also recommend to change the dishwasher racks between the cycles or to use some kind of an added base to cover the racks, because unlike an oven or a microwave, where only the absorbed vapor has to be eliminated, in the dishwasher tangible food residues might be present which makes its cleaning more difficult.




Activation, activation, activation!

5th day of Kislev, 5771

Last week we discussed the use of automatic electrical appliances on Shabbat, and concluded that before Shabbat begins it is permitted to program a timer to turn on and off the lights on Shabbat .

The same principle would apply to a sprinkler system. It is permitted to program it in a way that it will be automatically activated on Shabbat. Again, it is forbidden for a ‘person’ to perform a melakha (any activity forbidden by Tora on Shabbat is called melakha), but when that melakha is done by itself, there is no prohibition.

Same principle would apply to a Shabbat automatic elevator. I can use it on Shabbat because I’m not activating it on Shabbat.

To clarify this principle of ‘activation’, let me compare it with a few more complicated cases.

1. A microphone. Even when a microphone is turned on from before Shabbat, there is a principle of activation by the speaker who ‘activates’ the conversion process: sound (acoustical waves )> electrical waves >amplified sound. Not good for Shabbat!

2. ‘Motion activated lights’, do not belong into the same category of lights turned on and off by a timer. Because, while the timer will turn on the lights activated by its internal clock or by an electrical optical eye (there is no human ‘activation’ of any sort) the motion lights will be activated by ‘me’, by my motion. Not good for Shabbat!

Shabbat Shalom.

Candle Lighting in NY: 4:22 PM

Shabbat Ends in NY: 5:29

 

 

 

WATCH AND LEARN: ‘Burning Bridges’, by Charlie Harary.

http://www.aish.com/v/sp/84101077.html

 

 

Rabbi Yosef Bitton. YMJC | 130 Steamboat Rd. | Great Neck | NY | 11024




Traveling through the dateline

Dear Rabbi Bitton, I often travel to the Far East on business. When I’m done with my business dealings, I’m anxious to get back to New York as soon as possible and spend Shabbat with my family. One convenient flight that exists is a flight that leaves Hong Kong Friday at noon and arrives in New York Friday afternoon at 2:00 PM. My only concern is that during this long flight there is a time when I cross the International Dateline, and I believe, for the local Jewish community of the country I am flying over, it is Shabbat. Is this segment of the flight considered Shabbat for me as well? If so, should I avoid such a flight in order to avoid a desecration of Shabbat?

A: Dear friend, in the case you are describing, traveling from Hong Kong to New York, the plane flies against the sun, into the sunset and the plane is in the air during Friday evening (Shabbat). The question then becomes the following: do we consider Shabbat according to the personal situation of the passenger (in which case such travel will be forbidden), or according to the location where the passenger boarded and is going to land (in which case, since in both cities it is before Shabbat, such travel would be permitted).

Obviously, the Talmud could not possibly contemplate this technological scenario, and the contemporary authorities who dealt with the issue, differ in their opinions.

There is another consideration that you are mentioning, which is a bit more technical, and adds another element to the equation, and that is the issue of the International Dateline. This is the imaginary line that divides the planet in two hemispheres and determines the beginning and end of the day. So, are we allowed to cross this line into Shabbat if we are not in the land? If you want to know all the details involved in this fascinating discussion, I recommend you to read a very good summary in the book “Practical laws of Shabbat, Volume 1” (which we have in our Kanissah library!) pages 68 to 80.

Now, to answer your practical question, there are 3 opinions on the matter:

1. The first one strictly forbids traveling on such a flight because you are crossing the International dateline on Shabbat.
2. The second opinion holds that only for very special circumstances (i.e. Mitzvah, emergency or great financial loss) such travel will be permitted.
3. The third opinion allows such travel (according to such authorities as the Chazon Ish and Rav Pesach Frank) based on the fact that in their opinion the Torah does not establish a Halakhic dateline, and therefore the defining criteria is whether you board the plane before Shabbat and the plane landed before Shabbat.

In our Community, based on the ruling of Rabbi Eliyahu Ben Hayim Shelit’a we follow this third opinion.

Having said so, it is important to remember that in principle one should avoid taking flights on Friday because of the possibility of unexpected delays.

Shabbat Shalom!




Rice on Pesach

Why do Ashkenazi Jews consider rice as Chametz?

A: Rice is not Chametz. There are only 5 grains who could become Chametz: wheat, barley, oats, rye and spelt. The Ashkenazi tradition does not consider rice as Chametz. The reason for their abstention of rice has to do with the fact that it was very common to find grains of wheat in the bags of rice, since rice fields were often nearby or within the same fields where wheat was grown. To have wheat mixed with rice was a common problem in regions where they used to have whole wheat and whole rice, because in that state the grains look very similar. Even today, there are some places in the U.S.A., like Arkansas, where they rotate the wheat and rice crops yearly and it would not be unusual then to find grains of wheat in the rice. It’s important to note that this custom was not exclusively Ashkenazi. Moroccan Jews also refrain from eating rice during Pesach, due to the same reasons. As we have mentioned, in order to avoid the possibility of finding wheat in the rice, the Sephardic custom is to check the rice very carefully, three times, before using it for Pesach. Other rice related issues: Refrain from buying enriched rice, because it could contain wheat starch. Brown rice could be used, provided it has no additives.