Waiting between milk and meat
Today is the 5th of Shebat, 5770
Today is the 5th of 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.
FROM: http://www.crcweb.org/agency_list.php
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List of Maimonides’ medical works https://rcpt.yousendit.com/991161011/548d0052e966765cf1910d714af34204
Rabbi Yosef Bitton. YMJC | 130 Steamboat Rd. | Great Neck | NY | 11024
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.
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Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024
19th of Shebat, 5770
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.
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
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!
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.