If Youre Jewish Can You Eat Beef

Topic in Jewish dietary law

Milk and meat in Jewish law

Halakhic texts relating to this article
Torah:	Exodus 23:nineteen Exodus 34:26 Deuteronomy 14:21
Babylonian Talmud:	Hullin 113b, 115b

Mixtures of milk and meat (Hebrew: בשר בחלב, basar bechalav, literally "meat in milk") are forbidden co-ordinate to Jewish law. This dietary law, basic to kashrut, is based on 2 verses in the Book of Exodus, which forbid "boiling a (goat) kid in its mother's milk"^[1] and a third repetition of this prohibition in Deuteronomy.^[ii]

Explanations for the law [edit]

The rabbis of the Talmud gave no reason for the prohibition,^{[3] [4]} simply after authorities, such every bit Maimonides, opined that the law was connected to a prohibition of idolatry in Judaism.^[5] Obadiah Sforno and Solomon Luntschitz, rabbinic commentators living in the late Middle Ages, both suggested that the law referred to a specific foreign [Canaanite] religious exercise, in which immature goats were cooked in their ain mothers' milk, aiming to obtain supernatural assistance to increment the yield of their flocks.^{[6] [7]} More recently, a theogonous text named the birth of the gracious gods, establish during the rediscovery of Ugarit, has been interpreted as proverb that a Levantine ritual to ensure agricultural fertility involved the cooking of a immature caprine animal in its mother's milk, followed by the mixture beingness sprinkled upon the fields,^{[8] [9]} though still more than contempo sources argue that this translation is incorrect.^{[ten] [11]}

Some rabbinic commentators saw the law equally having an ethical attribute. Rashbam argued that using the milk of an animal to melt its offspring was inhumane, based on a principle like to that of Shiluach haken.^[12] Chaim ibn Attar compared the practise of cooking of animals in their mother's milk to the barbaric slaying of nursing infants.^[13]

The Biblical law equally understood past the rabbis [edit]

Three singled-out laws [edit]

The Talmudic rabbis believed that the biblical text but forbade cooking a mixture of milk and meat,^[14] but because the biblical regulation is triplicated they imposed three distinct regulations to stand for information technology:

• not cooking meat and milk together (regardless of whether the effect was eaten)^[14]
• non eating milk and meat together (regardless of whether information technology was cooked together)^[xiv]
• not benefiting from the mixture in any other manner^[14]

Jacob ben Asher, an influential medieval rabbi, remarked that the gematria of do non boil a kid (Hebrew: לא תבשל גדי) is identical to that of it is the prohibition of eating, cooking and deriving do good (Hebrew: ובישול והנאה), a detail that he considered highly meaning.^[xv] Though deriving do good is a superficially vague term, it was after clarified by medieval writers to include:

• Serving mixtures of milk and meat in a restaurant, even if the clientele are non-Jewish, and the restaurant is not intended to comply with kashrut
• Feeding a pet with food containing mixtures of milk and meat^[16]
• Obtaining a refund for an adventitious purchase of mixtures of milk and meat, every bit a refund constitutes a form of sale^[17]

The classical rabbis only considered milk and meat cooked together biblically forbidden, simply Jewish writers of the Middle Ages also forbade consumption of annihilation merely containing the mixed tastes of milk and meat.^[18] This included, for instance, meat that had been soaked in milk for an extended menses.^[19] The prohibition confronting deriving benefit, on the other hand, was seen as beingness more nuanced, with several early modern authorities (including Moses Isserles^[twenty] and Taz^[21]) arguing that this restriction only applied to the milk and meat of yard'di, non to the much wider range of milks and meats prohibited past the rabbis; other prominent medieval rabbis, similar Solomon Luria, disagreed, believing that the prohibition of deriving benefit referred to mixtures of all meats and milks.^[22]

The term "thousand'di" [edit]

The Volume of Genesis refers to young goats by the Hebrew phrase k'di izim,^[23] simply the prohibition confronting boiling a kid... only uses the term g'di (גדי). Rashi, one of the well-nigh prominent talmudic commentators, argued that the term g'di must actually have a more than general meaning, including calves and lambs, in addition to immature goats.^[24] Rashi also argued that the meaning of g'di is still narrow plenty to exclude birds, all the undomesticated kosher animals (for example, chevrotains and antelope), and all of the non-kosher animals.^[25] The Talmudic writers had a similar analysis,^[26] but believed that since domesticated kosher animals (sheep, goats, and cattle) accept similar meat to birds and to the non-domestic kosher land-animals, they should prohibit these latter meats too,^[27] creating a full general prohibition against mixing milk and meat from any kosher creature, excepting fish.^[14]

Consumption of not-kosher animals (due east.g., pigs, camels, and turtles) is prohibited in general, and questions about the status of mixtures involving their meat and milk would exist somewhat academic. Nevertheless, the lack of a classical conclusion almost milk and meat of non-kosher animals gave ascent to argument in the belatedly Middle Ages. Some, such every bit Yoel Sirkis and Joshua Falk, argued that mixing milk and meat from non-kosher animals should be prohibited,^{[28] [29]} but others, like Shabbatai ben Meir and David HaLevi Segal, argued that, excluding the general ban on non-kosher animals, such mixtures should non be prohibited.^{[30] [31]}

The term "halev immo" [edit]

Rashi expressed the opinion that the reference to mother'south milk must exclude fowl from the regulation, since but mammals produce milk.^[32] According to Shabbethai Bass, Rashi was expressing the opinion that the reference to a mother was only present to ensure that birds were conspicuously excluded from the prohibition;^[33] Bass argued that Rashi regarded the ban on boiling meat in its mother'southward milk to really be a more than full general ban on humid meat in milk, regardless of the relationship between the source of the meat and that of the milk.^[33]

Substances derived from milk, such as cheese and whey, have traditionally been considered to fall under the prohibition,^{[34] [35]} but milk substitutes, created from non-dairy sources, practise not. However, the classical rabbis were worried that Jews using artificial milk might be misinterpreted, so they insisted that the milk exist clearly marked to signal its source. In the classical era, the main form of artificial milk was almond milk, then the classical rabbis imposed the rule that almonds must exist placed around such milk; in the Heart Ages, there was some argue well-nigh whether this had to be done during cooking as well as eating,^[36] or whether it was sufficient to merely practice this during the repast.^[37]

The term "bishul" [edit]

Although the biblical regulation literally only mentions humid (Hebrew: bishul, בישול), there were questions raised in the belatedly Middle Ages about whether this should instead exist translated as cooking, and hence exist interpreted as a reference to activities similar broiling, baking, roasting, and frying. Lenient figures like Jacob of Lissa and Chaim ibn Attar argued that such a prohibition would simply be a rabbinic addition, and not the biblical intent,^{[38] [39]} just others like Abraham Danzig and Hezekiah da Silva argued that the biblical term itself had this wider pregnant.^{[forty] [41]}

Though radiative cooking of meat with dairy produce is not listed by the classical rabbis equally being amid the biblically prohibited forms of cooking such mixtures, a controversy remains about using a microwave oven to cook these mixtures.^{[ citation needed ]}

Rabbinic additions to the Biblical police [edit]

The classical rabbis interpreted Leviticus 18:30 to hateful that they should (metaphorically) create a protective fence around the biblical laws,^[42] and this was one of the iii principle teachings of the Great Associates.^[43] Mixing of milk and meat is ane surface area of halacha where a particularly large number of "fences" have been added. Nonetheless, the rabbis of the classical and Middle Ages likewise introduced a number of leniencies.^{[ citation needed ]}

Minuscule quantities [edit]

The classical rabbis expressed the stance that each of the nutrient rules could be waived if the portion of food violating the regulations was less than a certain size, known every bit a shiur (Hebrew: size, שיעור), unless it was still possible to taste or smell it;^{[44] [45]} for the milk and meat regulations, this minimal size was a ke'zayit (כזית), literally pregnant anything "similar to an olive" in size.^{[44] [45] [46]} Notwithstanding, the shiur is merely the minimum amount that leads to formal punishment in the classical era, but even half a shiur is prohibited past the Torah.^[47]

Many rabbis followed the premise that taste is principle (Hebrew: ta'am g'ikar, טעם כעיקר): in the event of an accidental mixing of milk and meat, the food could be eaten if there was no detectable alter in gustation.^{[44] [45]} Others argued that forbidden ingredients could institute upwards to one-half of the mixture before being disallowed.^{[48] [49]} Today the rabbis apply the principle of batel b'shishim ^[l] (nullified in sixty; that is, permissible and then long equally forbidden ingredients plant no more than than 1/60 of the whole).^[51]

Due to the premise that gustatory modality is principle, parve (i.e. neutral) foods are considered to accept on the aforementioned meat/dairy produce nomenclature equally anything they are cooked with.^[52]

Physical proximity [edit]

Prominent rabbis of the Middle Ages insisted that milk should non be placed on a table where people are eating meat, to avert accidentally consuming milk while eating meat, and vice versa.^{[53] [54]} Tzvi Hirsch Spira, an early on 20th-century rabbi, argued that when this rule was created, the tables commonly in use were just large enough for i individual;^[55] Spira concludes that the dominion would not employ if the table being used was large, and the milk was out of reach of the person eating meat (and vice versa).^[56]

The rabbis of the Middle Ages discussed the issue of people eating milk and meat at the same table. Jacob ben Asher suggested that each individual should eat from different tablecloths,^[57] while Moses Isserles argued that a big and plainly unusual item should be placed between the individuals, every bit a reminder to avoid sharing the foods.^[58] After rabbinic writers pointed out exceptions to the dominion. Chaim ibn Attar, an 18th-century kabbalist, ruled that sitting at the aforementioned table equally a non-Jew eating non-kosher food was permissible;^[59] Yechiel Michel Epstein, a 19th-century rabbi, argued that the chance was sufficiently reduced if individuals sabbatum far enough apart that the only way to share food was to leave the table.^[threescore]

Classification of foods [edit]

To prevent the consumption of forbidden mixtures, foods are divided into three categories.^[61]

• "meat" (N America) or "meaty" (U.K.) (Yiddish: fleishik, פֿליישיק; Hebrew: basari, בשרי)
• "dairy" (Due north America) or "milky" (U.K.) (Yiddish: milkhik, מילכיק; Hebrew: halavi, חלבי)
• "parve" (or parv, pareve; from the Yiddish word parev (פאַרעוו), significant neutral)

Nutrient in the parve category includes fish, fruit, vegetables, salt, etc.; amid the Karaites^{[ commendation needed ]} and Ethiopian Jews information technology also includes poultry. The Talmud states that the Biblical prohibition applies only to meat and milk of domesticated kosher mammals; that is, cattle, goats, and sheep.^[62] It adds that according to the view of Rabbi Akiva, the Rabbis instituted a protective decree extending the law to the meat and milk of wild kosher mammals, such equally deer, as well as the meat of kosher poultry, such as chickens.^[63] The Shulchan Aruch follows this arroyo.^[64]

Classical Jewish authorities argue that foods lose parve status if treated in such a way that they blot the taste of milk or meat during cooking,^[65] soaking,^{[66] [67] [68]} or salting.^[69]

Dishes and cooking utensils [edit]

Since some cooking vessels and utensils (such as ceramic, metallic, plastic and wooden materials) are porous, it is possible for them to become infused with the gustatory modality of certain foods and transfer this taste to other foods. For case, if a frying pan is used to fry beef sausage, and is then used a few hours later on to fry an omelette with cheese, a slight gustation of the sausage might linger.

Samuel ben Meir, brother of Jacob ben Meir, argued that infused tastes could suffer in a cooking vessel or utensil for up to 24 hours;^[70] his suggestion led to the principle, known as ben yomo (Hebrew: son of the day, בן יומו), that vessels and utensils should not exist used to cook milk inside 24 hours of beingness used to melt meat (and vice versa).^[71] Although, afterward 24 hours, some residual flavour may still reside in porous cooking vessels and utensils, some^{[ specify ]} rabbis hold the opinion that such residue would become stale and fetid, hence but infusing taste for the worse (Hebrew: nosen taam lifgam, נותן טעם לפגם), which they do not regard as violating the ban against mixing the tastes of milk and meat.^[72]

Since parve food is reclassified if it takes on the flavour of meat or dairy produce, Ashkenazi Jews traditionally foreclose eating parve contents of a pot that has been used within 24 hours to cook meat, if the parve contents would exist eaten with dairy produce. Their tradition similarly forbids eating parve foods with meat if the cooking vessel was used to melt dairy produce within the previous 24 hours. According to Joseph Caro, the Sephardic tradition was more than lenient about such things,^[73] but Moses Isserles argued that such leniency was unreliable.^[74]

In calorie-free of these problems, kashrut-observant Jews can take the precaution of maintaining two distinct sets of crockery and cutlery; i set (known in Yiddish as milchig and in Hebrew equally halavi) is for food containing dairy produce, while the other (known in Yiddish as fleishig/fleishedik and in Hebrew equally basari) is for food containing meat.

Shelomo Dov Goitein writes, "the dichotomy of the kitchen into a meat and a milk section, then basic in an observant Jewish household, is … never mentioned in the Geniza."^[75] Goitein believed that in the early Centre Ages Jewish families kept only one gear up of cutlery and cooking ware. According to David C. Kraemer the practice of keeping separate sets of dishes developed only in the late 14th or 15th centuries.^[76] In earlier times, the household'due south ane gear up of cooking ware was kashered betwixt dairy and meat (and vice versa).^[77] Alternatively, users waited overnight for the meat or dairy gravy absorbed in a pot's walls to become insignificant (lifgam) earlier using the pot for the other species (meat or dairy).^[78]

Problem of sequential foods [edit]

Rashi stated that meat leaves a fatty rest in the throat and on the palate^[79] and Maimonides noted that meat stuck between the teeth might not degrade for several hours.^[80] Feivel Cohen maintained that hard cheese leaves a lingering sense of taste in the oral fissure.^[81] Generally, rabbinic literature considers the commonage impact of each of these issues.^[82]

Eating dairy after meat [edit]

The Talmud reports that Mar Ukva, a respected rabbi, would non consume dairy later on eating meat at the same meal, and had a begetter who would look an entire day later eating meat before eating dairy produce.^[34] Jacob ben Meir speculated that Mar Ukva's behaviour was merely a personal selection, rather than an example he expected others to follow, but prominent rabbis of the Middle Ages argued that Mar Ukva's practice must be treated as a minimum standard of behaviour.

Maimonides argued that time was required between meat and dairy produce because meat can become stuck in the teeth, a problem he suggested would final for near half-dozen hours after eating it;^[83] this interpretation was shared by Solomon ben Aderet,^[84] a prominent pupil of his, and Asher ben Jehiel,^[85] who gained entry to the rabbinate past Solomon ben Aderet's approval, likewise as past the afterwards Shulchan Aruch.^[86] Past contrast, tosafists argued that the key item was just the avoidance of dairy produce appearing at the same meal as meat. Therefore, it was sufficient to just wait until a new meal—which to them only meant clearing the table, reciting a particular approving, and cleaning their mouths.^[87] Some later rabbinic writers, similar Moses Isserles,^[88] and significant texts, like the Zohar (as noted past Vilna Gaon^[89] and Daniel Josiah Pinto^[ninety]), argued that a meal still did not qualify as new unless at least an hr had passed since the previous meal.

Since most Orthodox Sephardi Jews consider the Shulchan Aruch authoritative, they regard its suggestion of waiting 6 hours mandatory. Ashkenazi Jews, however, accept diverse community. Orthodox Jews of Eastern European background ordinarily expect for six hours,^[91] although those of German ancestry traditionally expect for but three hours,^[92] and those of Dutch ancestry accept a tradition of waiting only for the one hr. The medieval tosafists stated that the exercise does non apply to infants,^[93] simply 18th and 19th-century rabbis, such as Abraham Danzig and Yechiel Michel Epstein, criticised those who followed lenient practices that were not traditional in their region.^{[94] [95]} In the 20th century, many rabbis were in favor of leniency. Moses Stern ruled that all young children were excluded from these strictures,^[96] Obadiah Joseph made an exception for the ill,^[97] and Joseph Chaim Sonnenfeld exempted nursing women.^[98]

Eating meat after dairy [edit]

It has traditionally been considered less problematic to eat dairy products before meat, on the supposition that dairy products go out neither fat residue in the pharynx, nor fragments betwixt the teeth. Many 20th century Orthodox rabbis say that washing the oral fissure out between eating dairy and meat is sufficient. Some argue that in that location should besides be recitation of a endmost blessing before the meat is eaten,^{[99] [100]} and others view this every bit unnecessary.^[101] Ashkenazi Jews following kabbalistic traditions, based on the Zohar, additionally ensure that about half an hour passes after consuming dairy produce before eating meat.^[102]

Some rabbis of the Heart Ages argued that after eating solid dairy products such as cheese, the easily should exist washed. Shabbatai ben Meir even argues that this is necessary if utensils such equally forks were used and the cheese never touched past hands.^[103] Other rabbis of that fourth dimension, like Joseph Caro, thought that if it was possible to visually verify that easily were clean, then they demand not be washed;^[104] Tzvi Hirsch Spira argued that washing the hands should also be proficient for milk.^[105]

Jacob ben Asher thought that washing the mouth was not sufficient to remove all remainder of cheese, and suggested that eating some boosted solid food is required to clean the mouth.^[106] Hard and aged cheese has long been rabbinically considered to need extra precaution,^[107] on the footing that it might have a much stronger and longer lasting gustatory modality;^[108] the gamble of information technology leaving a fattier residuum has more recently been raised every bit a business organization.^[109] According to these rabbinic opinions, the aforementioned precautions (including a pause of upwardly to six hours) apply to eating hard cheese earlier meat equally apply to eating meat in a repast when the meat is eaten first. Judah ben Simeon, a 17th-century medico in Frankfurt, argued that difficult cheese is non problematic if melted.^[110] Binyomin Forst argues that leniency is proper only for cooked cheese dishes and not dishes topped with cheese.^[111]

Non-Rabbinic movements [edit]

The Karaites, completely rejecting the Talmud, where the stringency of the police force is strongest, take few qualms almost the general mixing of meat and milk. Information technology is only the cooking of an animal in the milk of its actual mother that is banned.^{[ commendation needed ]}

While it is by and large banned for the Beta Israel community of Ethiopia to gear up general mixtures of meat and milk, poultry is not included in this prohibition.^{[ citation needed ]} However, since the move of near the unabridged Beta Israel customs to Israel in the 1990s, the community has more often than not abandoned its old traditions and adopted the broad meat and milk ban followed by Rabbinical Judaism.^{[ citation needed ]}

Samaritanism [edit]

In Exodus 23:19, the Samaritan Pentateuch adds the following passage afterwards the prohibition: [כי עשה זאת כזבח שכח ועברה היא לאלהי יעקב] which translates, "For he who does such as that is like a forbidden offer. And this is a transgression to God of Jacob".^[112]

Effects in Jewish cuisine [edit]

These restrictions remove certain dishes from Jewish cuisine, and induce alterations in others. For instance, while the Arab shawarma has lamb or beef with a yogurt sauce, in Israel, well-nigh shawarma is made with dark meat turkey and is commonly served with tahini sauce.^[113]

Another outcome is Jewish American Chinese eatery patronage, specially among New York Jews, who tin cull among several Chinese restaurants that follow kosher rules.

See also [edit]

• Kil'ayim, other forbidden mixtures in Jewish law
• Jewish vegetarianism – Vegetarianism among followers of Judaism

References [edit]

1. ^ Exodus 34:26; Exodus 23:xix
2. ^ Deuteronomy 14:21
3. ^ Pesahim 44b
4. ^ Hullin 108a
5. ^ Maimonides, Moreh, iii:48
6. ^ Solomon Ephraim Luntschitz, Keli Yakar, to Exodus 23:19
7. ^ Obadiah ben Jacob Sforno, commentary, to Deuteronomy xiv:21
8. ^ Peake'south commentary on the Bible
9. ^ Wycliffe Bible Commentary
10. ^ Craigie, P. C. (1981). "Ugarit and the Bible: Progress and Backslide in 50 Years of Literary Study". In Young, Gordon D. (ed.). Ugarit in Retrospect: Fifty Years of Ugarit and Ugaritic. Eisenbrauns. p. 101. ISBN0-931464-07-2 . Retrieved 2011-12-03 .
11. ^ Sprinkle, Joe M. (1994). The Volume of the Covenant: A Literary Approach. Continuum International Publishing Group. p. 194. ISBN1-85075-467-5 . Retrieved 2011-12-03 .
12. ^ Rashbam to Exodus 23:19, quoting Leviticus 22:28 and Deuteronomy 22:half dozen
13. ^ Chaim ibn Attar, commentary to Exodus 23:xix
14. ^ ^{a b c d e} Hullin 115b
15. ^ Jacob ben Asher, commentary on Deuteronomy 14:2
16. ^ Abraham Danzig, Wisdom of Man forty:62
17. ^ Jacob ben Asher, Hoshen Mishpat 234:4
18. ^ Jacob ben Asher, Yoreh De'ah 87:1
19. ^ Hezekiah da Silva, Peri Hadash 87:ii
20. ^ Rema 87:1
21. ^ Taz, Yoreh De'ah 87:1
22. ^ cf. Dagul Mervava 87:1 re Rambam's opinion
23. ^ Genesis 38:17–xx
24. ^ Rashi, commentary, to Exodus 23:19
25. ^ Rashi, commentary, to Deuteronomy xiv:21
26. ^ Hullin 8:vii
27. ^ Hullin 113a
28. ^ Yoel Sirkis, Bayit Chadash
29. ^ Joshua Falk, Derishah 87
30. ^ Shabbatai ben Meir, Lips of the Priest 3
31. ^ David HaLevi Segal, Rows of Gilded two
32. ^ Rashi, commentary to Exodus 34:26
33. ^ ^{a b} Shabbethai Bass, Sifsei Chachamim to Rashi, commentary to Exodus 34:26
34. ^ ^{a b} Hullin 105a
35. ^ Jacob ben Asher, Yoreh De'ah 87:viii
36. ^ Moses Isserles, Sifsei De'ah seven
37. ^ Shabbatai ben Meir, Lips of the Priest 7
38. ^ Jacob of Lissa, Havaat Da'at ane
39. ^ Chaim ibn Attar, Beautiful Fruit three
40. ^ Hezekiah da Silva, Peri Hadash 87:2
41. ^ Abraham Danzig, Wisdom of Man twoscore:1
42. ^ Yebamot 21a
43. ^ Pirkei Avot 1:1
44. ^ ^{a b c} Yoma 73b
45. ^ ^{a b c} Yoma 80a
46. ^ Joseph Babad, Minchat Chinuch 92
47. ^ חצי שיעור אסור מן התורה
48. ^ Shabbatai ben Meir, Lips of the priest 109:6
49. ^ Abraham Danzig, Wisdom of Human being 51:4
50. ^ Abraham Cohen Pimentel, Minhat Kohen 2:one:2-6, giving an overview of the various opinions of Rashi, Maimonides, and Nissim of Gerona
51. ^ Binyomin Forst, The Laws of Kashrus, Mesorah Publications, Ltd. 2000, folio 53
52. ^ Jacob Sofer Kaf haChaim 89:52–53
53. ^ Jacob ben Asher, Yoreh De'ah 88:1
54. ^ Shabbatai ben Meir, Lips of the priest
55. ^ Tzvi Hirsch Spira, Darhei Teshuva 7, quoting Chaim Benveniste's Kenesset HaGedolah
56. ^ Tzvi Hirsch Spira, Darhei Teshuva 7
57. ^ Jacob ben Asher, Yoreh De'ah 88:2
58. ^ Moses Isserles, The Tablecloth 88:2
59. ^ Chaim ibn Attar, Beautiful Fruit 1
60. ^ Yechiel Michel Epstein, Laying the table 88:8
61. ^ encounter for example, Aharon Pfeuffer Kitzur Halachot Basar B'Chalav
62. ^ Hullin 113a
63. ^ Hullin 116a
64. ^ Yoreh Deah 87:3
65. ^ Jacob ben Asher, Yoreh De'ah 105:two
66. ^ Hullin 97b
67. ^ Hullin 111b
68. ^ Pesahim 76a
69. ^ Joseph Caro, Shulhan Arukh 91:v
70. ^ Samuel ben Meir, as cited in Arba'ah Turim 103
71. ^ Abraham Danzig, Wisdom of Man 46:1
72. ^ Binyomin Forst, The Laws of Kashrus Mesorah Publications, Ltd. 2000, page 86
73. ^ Joseph Caro, Shulhan Arukh
74. ^ Moses Isserles, The Tablecloth 95:2
75. ^ Goitein, Shelomo Dov (1967). A Mediterranean Social club: The Jewish Communities of the Arab World every bit Portrayed in the Documents of the Cairo Geniza, Vol. IV. p. 252. ISBN0-520-22161-3.
76. ^ Kraemer, David C. (2007). Jewish Eating and Identity Through the Ages. New York: Routledge. pp. 99–121. ISBN978-0415476409.
77. ^ Beit Yosef, Orach Chaim 509:six:one https://www.sefaria.org/Tur%2C_Orach_Chaim.509.1?lang=bi&with=Beit%20Yosef&lang2=en
78. ^ "The Development of a Waiting Period Betwixt Meat and Dairy: 9th – 14th Centuries" (PDF). Oqimta: Studies in Talmudic and Rabbinic Literature. 4: 79-84, note 222. 2016.
79. ^ Rashi, commentary to Hullin 105a
80. ^ Maimonides, Mishneh Torah 9:28
81. ^ Feivel Cohen, Badei haShulchan, five'chein nohagim:79
82. ^ Jacob ben Asher, Yoreh De'ah 89:1; Moses Isserles, Darchei Moshe, to Jacob ben Asher, Yoreh De'ah 89:ane; Shabbatai ben Meir, Siftei Kohen 3–4, to Jacob ben Asher, Yoreh De'ah 89:1; Joseph ben Meir Teomim, Mishbetzot Zahav 1; Moses Feinstein, Igrot Moshe, Yoreh De'ah:2:26
83. ^ Maimonides, Mishneh Torah, Ma'achalot Assurot:9:28.
84. ^ Solomon ben Aderet, commentary to Hullin 8:5
85. ^ Asher ben Jehiel, commentary to Hullin 8:five
86. ^ Jacob ben Asher, Shulchan Aruch
87. ^ Hullin (Tosafot) 105a
88. ^ Moses Isserles, The Tablecloth 89:i
89. ^ Vilna Gaon, Bi'ur haGra
90. ^ Daniel Josiah Pinto, Lehem Hamudot to Hullin 8:23
91. ^ Yechiel Michel Epstein, Laying the table 89:7
92. ^ Anonymous (only often incorrectly attributed to Jonah of Gerona), Issur 5'Heter 39
93. ^ Shabbat (Tosafot) 121a, commentary of Tosafot
94. ^ Abraham Danzig, Wisdom of Human 40:13
95. ^ Yechiel Michel Epstein, Laying the table 89:seven
96. ^ Moses Stern, Pischei Halachah, Kashrut
97. ^ Obadiah Joseph, Yechaveh Da'at 3:58
98. ^ Joseph Chaim Sonnenfeld, Salmas Chaim 286 (2:4)
99. ^ Solomon Mordechai Schwadron, Maharsham 3:126
100. ^ Tzvi Hirsch Spira, Darhei Teshuva 89:14
101. ^ Abraham Gombiner, Magen Abraham 494:6
102. ^ (school of) Meir of Rothenburg, Hagahot Maimoni to Maimonides, Mishneh Torah Ma'akhalot Assurot:9:28
103. ^ Shabbatai ben Meir, Lips of the priest 20
104. ^ Joseph Caro, Shulhan Arukh 89:2
105. ^ Tzvi Hirsch Spira, Darhei Teshuva 89:31, citing Samuel Strashun'due south comments to Hullin 103:ii
106. ^ Jacob ben Asher, Yoreh De'ah 89:2
107. ^ Moses Isserles, The Tablecloth 89:two
108. ^ David HaLevi Segal, Rows of Gilded 89:4
109. ^ Yechiel Michel Epstein, laying the table 89:11
110. ^ Judah ben Simeon, Yad Yehudah 89:30k
111. ^ Binyomin Forst, Pischei Halacha: The Laws of Kashrus
112. ^ The Israelite Samaritan Version of the Torah, Benyamim Tsedaka
113. ^ Guttman, Vered (2017-05-01). "How to Make Shawarma Like an Israeli". Haaretz.

External links [edit]

• Milk and meat in the Torah and the Code of Maimonides (Mishneh Torah)
• An explanation of the reason for nigh rabbinic prohibitions

crooksofamidentam.blogspot.com

Source: https://en.wikipedia.org/wiki/Milk_and_meat_in_Jewish_law

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